Siddur Tehillat Hashem

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SIDDUR TEHILLAT HASHEM
WITH ENGLISH TRANSLATION
ANNOTATED EDITION
Copyright © 2002
First Digital Edition—October 2013
by
MERKOS L’INYONEI CHINUCH
770 Eastern Parkway / Brooklyn, New York 11213
(718) 774-4000 / FAX (718) 774-2718
editor@kehot.com
ORDERS DEPARTMENT
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www.kehot.com
All rights reserved, including the right to reproduce this book

or portions thereof, in any form, without prior permission, in
writing, from the publisher, except by a reviewer who wishes
to quote brief passages.
The Kehot and Merkos logos are trademarks

of Merkos L’Inyonei Chinuch.
SIDDUR
TEHILLAT HASHEM
NUSACH HA-ARI ZAL
Annotated Edition

According to the Text of

RABBI SHNEUR ZALMAN OF LIADI

New, Emended Hebrew Edition
With an English Translation
by
Rabbi Nissen Mangel
Published and Copyrighted by

MERKOS L’INYONEI CHINUCH
770 Eastern Parkway / Brooklyn, New York 11213
5771 2011

TABLE OF CONTENTS
Preface ix xaC
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Introduction xii dnCwd
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The Aleph Beit 2 ziA¥ sl`
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Prayers for Young Children 4 miPhw
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MORNING PRAYERS øçMä

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Upon Arising 5 xwAd
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Morning Blessings 5 xgXd
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Order of Putting on the Tzitzit 9 ziviv
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Order of Putting on the Tallit 10 lFcB¨ ziNh
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Order of Putting on the Tefillin 11 oiNtY
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SHACHARIT—MORNING PRAYER úéøçL

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Morning Prayer 12 xgXd
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Kaddish D’Rabbanan 26 opAxC
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WEEKDAY SHACHARIT ìBçì§ úéøçL

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Hodu 27 EcFd
Verses of Praise 30 dxnfc
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Barchu 39 EkxÄ
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Blessings of the Shema 39 rnW
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The Shema 42 rnW
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The Amidah 45 dcinr
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Confession/Tachnun 54 oEpgY/iECie¦
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Order of the Torah Reading 61 dxFY
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Song of the Day 71 mFi lW
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Mourner’s Kaddish 77 mFzi¨ WiCw
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Ein Kelokeinu 78 Epiwl`M
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Aleinu 80 Epilr̈
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Rabeinu Tam’s Tefillin 82 mY© EpAxC
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Six Remembrances 84 zFxikf
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V CONTENTS
BLESSINGS úBëøa
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Prayer for Travelers 85 KxCd
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Blessings for Various Occasions 86 zFkxA
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Blessing After a Meal 88 oFfOd
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Blessing After Certain Foods 96 dpFxg`
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Additions to Blessing After a Meal
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Following a Circumcision
Sheva Berachot 98 oiÈVp
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MINCHAH—AFTERNOON
PRAYER FOR WEEKDAYS
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Korbanot/Ketoret 99 zxhw/zFpAxẅ
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Ashrei 101 ixW`
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MAARIV—EVENING PRAYER
FOR WEEKDAYS
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Barchu 118 EkxÄ
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Counting the Omer 136 xnFrd
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PRAYER BEFORE RETIRING

AT NIGHT
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SHABBAT AND FESTIVALS áBè íBéå§ úaL

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Minchah for Friday 148 zAW
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Blessings for Candle Lighting 152 aFh mFie§ zAWl
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Prayer for Welcoming the Shabbat 154 zAW
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Maariv for Shabbat and Festivals 161 aFh mFie§ zAWl
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Hymns for Friday Evening 176 mkilr
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Kiddush for Friday Evening 178 zAW
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Shacharit for Shabbat and 181 EcFdÐaFh mFie§ zAWl
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Festivals—Hodu
Verses of Praise 191 dxnfc
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Barchu 203 EkxÄ
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Blessings of the Shema 203 rnW
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The Shema 207 rnW
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The Amidah for Shabbat 211 zAWl
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CONTENTS VI
Song of the Day for Shabbat 218 zAXd

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Order of the Torah Reading 222
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Blessings of the Haftarah 228 dxhtd
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Yekum Purkan 230 owxR
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Blessing for the New Month 231 Wcgd
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Musaf for Shabbat 234 zAWl
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Ein Kelokeinu 242 Epiwl`M
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Aleinu 244 Epilr̈
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Kiddush for Shabbat Day 248 zAXd
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Minchah for Shabbat 250 zAWl
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Order of the Seudah Shelishit 270 ziWilW
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Pirkei Avot 271 zFa`¨ iwxR
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Havdalah for the Conclusion of
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Shabbat and Festivals
SANCTIFICATION OF THE MOON 301 äðáì

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ORDER OF THE TAKING
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HALLEL 307 ìlä

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ROSH CHODESH Lãç
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Musaf for Weekday Rosh Chodesh 313 lFgA§ Wcg
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Musaf for Shabbat Rosh Chodesh 319 Wcg
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FESTIVALS áBè íBé

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Eruv Techumin 328 oinEgY
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Kiddush for Festival Evenings 329 aFh mFi ilill
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Amidah for Festivals 331 aFh mFil§ dcinr
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Yizkor 337 zFnWp
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Musaf for Festivals and Chol Hamoed 339 crFOd
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The Priestly Blessing 351 miRM
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Prayer for Dew 353 lh© zNtY
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VII CONTENTS
Prayer for Rain 355 mWB

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Kiddush for Festival Days 357 aFh mFil§ Àx
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EREV ROSH HASHANAH äðMä

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Annulment of Vows 358 mixcp
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Kiddush for Rosh Hashanah 360 dpXd
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Kapparot 362 zFxRM
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Viduy/Al Chayt 363 `hg
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SIMCHAT TORAH
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Hoshanot 368 zFprWFd
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Hakafot for Simchat Torah 383 dxFY
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CHANUKAH äkeðç
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Order of the Kindling of the
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Chanukah Lights
PURIM íéøet
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Order of the
Reading of the Megillah 390 dNbOd
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THE MONTH OF NISSAN ïñéð

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Nassi 391 ìUPd
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Haggadah for Shabbat Hagadol 398 lFcBd
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Order of the Search for Chametz 406 ung
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Order of the Passover Offering 407 gqR
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PUBLIC FAST DAYS øeaö¦ úéðrz

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Selichot 409 zFgilq
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For Monday-Thursday-Monday 410 `piipY
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For the Tenth of Tevet 427 zahA
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For the Fast of Esther 434 xYq`
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For the Seventeenth of Tammuz 441 fEOzA
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For Children’s Illness (G-d Forbid) 453 l"x micli
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The Long Avinu Malkeinu 454 KFx`d
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CONTENTS VIII
BLESSINGS OF THE
BETROTHAL AND MARRIAGE 457 ïéàeOðå
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CEREMONIES
ORDER OF A CIRCUMCISION 458 äìénä

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ORDER OF THE REDEMPTION

OF A FIRST-BORN SON 460 ïaä
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MISHNAYOT FOR A MOURNER 461 èééöøàéìe

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Keil Malei Rachamim 466 mingx
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INDEX FOR TORAH READINGS 467 äøBzä

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List of the Chabad Custom for Haftarot 527 zFxhtdd
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Seder Hachnasat Shabbat 564 zAW
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Major Laws for Shabbat 566 `zAWl
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Two Letters by the Alter Rebbe 567 owGd
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Rulings by the Alter Rebbe 570 xECQd
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APPENDIX úBôñBä
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Selected Laws and Customs 586 mibdpnE
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Order of Prayers for Special Days 618 `xbR
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Transliterations 622
Illustrations 639 mixEIv
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PREFACE
W hen the Alter Rebbe, Rabbi Schneur Zalman of Liadi, first

published his Siddur in 5563 (1803), his stated objective
was to produce a work that, while conforming in every detail to
the intentions of the Kabbalah, would be equally as suitable for
the learned Kabbalist as for the simple, unlettered Jew.
In keeping with this goal, Merkos L’Inyonei Chinuch published,

in 5738 (1978), the first English translation of this Siddur. The
new, modern translation by Rabbi Nissen Mangel has since seen
numerous reprints and has become a classic, setting the standard
for other new translations.
Since then, with the explosive growth in the number of

Chabad-Lubavitch centers around the world, and in the number
of Jews who have been reintroduced to their heritage—the need
has been felt for a more “user-friendly” Siddur, one that would
guide the worshipper in all aspects of prayer.
This Siddur aims to satisfy that need. Specifically, we have

aimed for increased clarity in the following ways:
The Hebrew text has been completely reset in large and

clear type, replacing the broken letters and too-small
type of the older editions, and has been carefully
corrected on the basis of thorough study and
comparison with earlier editions of the Siddur.
To orient the reader, identifying headings have been

added before the major sections of the prayer.
Additions for special occasions (such as the insertions

for Rosh Chodesh, etc.) have been set off from the text
in shaded areas, with detailed instructions about when
they are to be said.
PREFACE X
Clear and detailed instructions on the mechanics of the

prayers (when to sit, stand, etc.) and on their laws and
customs have been added, either in the text or in
footnotes. Instructions that are relevant only for unique
situations have also been included, but are set off in
shaded boxes.
These instructions have been inserted into both the

facing Hebrew and English pages, for the benefit of
those praying in either language.
A detailed presentation of the laws relating to the

prayers has been added as an appendix, entitled
“Selected Laws and Customs.” The reader should note,
however, that this compendium—as well as the various
laws and instructions mentioned throughout the
Siddur—should not be viewed as a substitute for the
Shulchan Aruch. Since these laws and customs have
been woven together from a variety of sources and are
presented here with brevity and succinctness in mind,
they are not meant as a basis for determining halacha.
A section of “Selected Transliterations” has been

included at the end of the Siddur, containing
transliteration of the major prayers. Transliteration of
responsive prayers generally recited in Hebrew (such as
Borchu, the Blessings over the Torah, Mourner’s
Kaddish, etc.) are printed where the English translation
normally appears, facing the Hebrew text. The English
translation appears instead at the bottom of the page. A
“Transliteration Key” appears on page 622.
In keeping with the previous editions of the Siddur, those
sections of “Rulings of the Alter Rebbe” that appeared throughout
Tehillat Hashem have been collected and are printed in a special
section at the end of the present edition.
* * *
XI PREFACE
We wish to thank the following individuals for their efforts in

preparing the Siddur for publication:
Rabbis Yosef Posner, Yosef Marcus and Levi Friedman, for
writing the laws and instructions; Rabbi Avrohom D. Vaisfiche,
for compiling the laws section; Rabbis Moshe Zaklikofsky, Shmuel
Rabin and Alexander Heppenheimer, for proofreading the text;
Mr. Avraham Y. Ayash for the illustrations; Rabbi Zalman
Goldstein for the transliterated text; and Mr. Daniel Weissman for
his meticulous typesetting and design of the text.
We would also like to thank Rabbi Levi Raskin, for his devoted,
Rabbinic and editorial assistance—and Rabbis Leib Schapiro and
Yosef Shusterman, for reviewing portions of the text.
Special thanks to Rabbi Yosef B. Friedman of the Kehot
Publication Society, who supervised the project, and Rabbi
Shmuel Marcus, also of Kehot, who served as project coordinator.
Merkos L’Inyonei Chinuch
Brooklyn, New York
Rosh Chodesh Kislev 5763
Note on vocalization:
In the Hebrew text, an asterisk is used to mark those letters that
are to be vocalized with a sh’va na (approximately the sound of
the o in lemon). Letters with a sh’va that are not so marked are
to be pronounced unvoweled (as the closing sound of the
previous syllable). However, in the following cases, the sh’va is
always sounded and is therefore not marked:
When it is under the first letter of the word;
When it follows another sh’va in the middle of a word,
as in the word LWtp § § © . (At the end of a word, however, it
is silent, as in Yp`
§ § © .)
In determining which sh’vas are to be sounded, we have

followed the vocalization of the earlier Hebrew edition of Siddur
Tehillat Hashem.
TRANSLATOR’S INTRODUCTION
(Excerpts from the Translator’s Introduction to the first bi-lingual edition, 1978)
(ai ,a x"c) mlerl milrpp opi` dltz ixry opr ax xn`

Rabbi Anan said: The Gates of Prayer are never closed
(Devarim Rabbah 2:12)
There are several variant forms of the Nusach HaTefillah—the
prescribed order and text of the prayers. The most widely followed
are Nusach Ashkenaz, Nusach Sefarad, the “Poilishe” Nusach,
Nusach Teman, and Nusach HaAri. The basic form and text of the
prayers—having been formulated and ordained by the Anshei
Kenesset HaGedolah (Men of the Great Assembly) and by the
Sages of the Mishnah and Talmud—is common to them all; in
this there is no disparity or divergence among them. They vary
only in detail, such as the order of some prayers,1 small differences
in textual phraseology,2 and the omission or inclusion of some
piyutim (liturgical hymns).3
According to the Kabbalah,4 there are, in fact, twelve
nuschaot—one for each Tribe of Israel, in accordance with the
unique and distinct spiritual quality of each.5 Similarly, there are
in heaven twelve “gates” corresponding to the Twelve Tribes. The
1. E.g., whether eced precedes xn`y jexa or follows it.

2. Such as saying either the phrase mler zad` or dax dad` in the blessings of the
Shema in Shacharit.
3. See Shulchan Aruch, “Orach Chayim,” sec. 68; Magen Avraham, ad loc; Shaar
Hakavanot, p. 50, col. 3.
4. Shaar HaKavanot, loc. cit. Peri Etz Chayim, Introduction to Shaar HaTefillah.
Mishnat Chassidim, p. 346. This view is also quoted in Halachah—cf. Magen
Avraham, Shulchan Aruch, “Orach Chayim,” sec. 68. Shulchan Aruch HaRav 86:2.
5. The division of the Jewish people, though one entity, into twelve is not an
arbitrary one, merely dividing one nation into twelve homogenous groups because
of their ancestry. Rather, each one of the twelve Tribes possesses a distinct, unique,
spiritual, as well as emotional and intellectual characteristic, which differs from each
of the others. Each had its own, unique source in the highest spiritual realm—the
sefirot of Atzilut. In the works of Rabbi Schneur Zalman this, as well as the
significance of the number twelve, is discussed at length.
XIII INTRODUCTION
prayers of each, teaches the Kabbalah, can ascend to heaven only

through its particular gate by means of its specific nusach.
So too, the Zohar states,6 the twelve gates in the Temple court
correspond to the twelve Tribes. Upon each gate was inscribed the
name of one Tribe. If a member of a particular Tribe wished to
enter the Temple court through the gate of his Tribe, he was able
to do so. If, however, he attempted to go through a gate other
than his own, the door closed upon him and he could not pass
through.
Since the prayers of the members of each Tribe can ascend and
enter the heavenly gate only through its own nusach, what of one
who does not know to which Tribe he belongs? Which nusach
should he pray? How will his prayers ascend?
Rabbi DovBer the Maggid of Mezritch, explains,7 on the basis
of Talmudic and Kabbalistic sources, that there is, indeed, a
thirteenth gate, a llekd xry (Shaar HaKollel)—a general,
all-inclusive gate for all Jews, no matter to which Tribe they
belong. There was such a gate in the Beit Hamikdash,8 through
which a member of any Tribe could enter. There is a
corresponding thirteenth gate in heaven, and there is also a
thirteenth nusach, through which the prayer of any Jew can
ascend. This thirteenth nusach, the Shaar HaKollel, states the
Maggid, is the Nusach HaAri, which Rabbi Isaac Luria, the AriZal,
composed, comprising all the various other nuschaot, but based
primarily on the Sephardic version.9
6. Zohar III, 170a.

7. Maggid Devarav LeYa’akov (Likkutei Amarim), sec. 133.
8. See Mishnah, Shekalim, 6:3; Middot 2:6.
9. It should be pointed out that the main body of prayers, formulated and arranged
by the Anshei Knesset HaGedolah and the sages for all Israel, in which there is no
divergence at all among the different nuschaot to this day, also represents the Shaar
HaKollel. The Ari Zal extended the Shaar Hakollel to the other sections of the liturgy,
making it equally suitable for every Jew, regardless of the identity of his tribe. See
Shaar HaEmunah by Rabbi DovBer of Lubavitch, Ch. 55; Shaar HaKollel,
Introduction, by Rabbi Avraham Dovid Lavut.
INTRODUCTION XIV
One might ask, writes the Maggid, why are there thirteen gates
and thirteen distinct nuschaot, when the thirteenth itself
comprises the other twelve? Would not the thirteenth alone
suffice? He answers that when the identity of each Tribe, as well
as its nusach, was known, it was certainly preferable for one to
enter by way of his own gate and to pray his own nusach.10
However, at this time, when it is not known to which Tribe one
belongs, everyone (including the Kohanim and Leviim, who are
of the Tribe of Levi) should follow the Shaar HaKollel,11 which is
the Nusach HaAri, the all-encompassing gate, appropriate for
everyone, through which everyone’s prayer can ascend.
Although the AriZal established and delineated the nusach that
bears his name, he himself did not publish a Siddur, but
transmitted it orally to his disciples, together with his
interpretations and kavanot of the prayers according to the
Kabbalah. In subsequent generations, Siddurim were published
bearing the name Nusach HaAri and including the Lurianic
kavanot of prayer. These Siddurim were not consistent in their
liturgical texts—some were even closer to Nusach Ashkenaz.
Hence, they did not serve as the definitive Nusach HaTefillah, but
rather as a means to present the teachings and kavanot of the
AriZal on the prayer. Furthermore, these Siddurim were prepared
solely for the benefit of Kabbalistic scholars, not as a prayer book
10. It is also for this reason, states Rabbi DovBer of Lubavitch, that God split the
Sea of Reeds into twelve divisions—as our sages state—one for each Tribe, and not
only into two, allowing the entire nation to cross together. God does not perform
unnecessary miracles; hence, He would not have split the Sea into twelve if one split
were sufficient. But, inasmuch as spiritually the twelve Tribes are distinct and unique,
each having its own “path” or “approach” in their service of God, so too, each had
its own path in the physical crossing of the Sea.
Analogously, when Jacob blessed his children, the original twelve Tribes, on his
death-bed, and again, when Moses blessed the Jewish people before his passing, they
did not only bless them with an overall, all-embracing blessing for the people as a
whole, but blessed each Tribe separately. The content of these blessings differs from
Tribe to Tribe, to each according to its own physical, and especially, spiritual
characteristics and needs, “according to its distinct source in Atzilut.”
11. The Ari Zal himself was an Ashkenazi, yet he arranged the new nusach.
XV INTRODUCTION
for the layman; in some, the liturgy was printed unvocalized so

that they would not be readily accessible to the uninitiated. Thus
there was still no authoritative Nusach HaAri Siddur that the
masses could use in prayer.
In 1803, Rabbi Schneur Zalman of Liadi12 published a prayer
book arranged according to Nusach HaAri. Unlike the Nusach
HaAri Siddurim printed heretofore, this Siddur was intended to
be used as a prayer book—suitable for all, even for those
unfamiliar in the wisdom of the Kabbalah—and not as a
presentation and exposition of mystical kavanot. For this reason,
Rabbi Schneur Zalman printed only the actual text of the prayers
in his Siddur, omitting all kavanot. The liturgy, however,
conformed in every detail to, and reflected the intentions of,
Lurianic Kabbalah. Rabbi Schneur Zalman was also careful to
meticulously follow the Talmudic and Halachic rulings
concerning the prayers.
In the previously printed Siddurim, of all nuschaot, numerous
errors crept into the text. Rabbi Schneur Zalman subjected every
word of the Siddur to careful scrutiny, emending the textual
errors and making it linguistically faultless, adhering scrupulously
to the rules of Hebrew grammar and syntax, which were also of
paramount importance for him.
He is said to have studied, researched, and critically examined
sixty different versions of prayer books in order to ascertain the
correct version of the liturgical text, which would conform both
to Halachah and Kabbalah.
To render the Siddur still more valuable for general use, Rabbi
Schneur Zalman included instructions and laws pertaining to the
prayers and to the rituals accompanying them. Occasionally, some
of these laws are at variance with those set down in his Shulchan
Aruch (Code of Law).13 In such cases, one is to follow the ruling
12. Universally known as the Rav—Rabbi par excellence, or Baal HaTanya, and
called by Chabad Chassidim, the Alter Rebbe.
13. These are noted in the supplement to the new edition of Shulchan Aruch HaRav.
A number of reasons were given to account for this inconsistency. See Shaar
INTRODUCTION XVI
in the Siddur, inasmuch as the Siddur was composed after the

Shulchan Aruch and reflects his final Halachic decisions.14
The new Siddur was enthusiastically received and was reprinted
three times within ten years of its initial publication.
In 1816, three years after the demise of the Alter Rebbe, his son
and successor, Rabbi DovBer of Lubavitch, published a new
edition of his father’s Siddur together with Chassidic discourses
(maamarim) expounding and elucidating various aspects of the
prayers.
Rabbi Avraham Dovid Lavut, a renowned Torah scholar and
author of the late nineteenth century, issued a new edition of the
Rav’s Siddur, calling it Torah Or.15 Rabbi Lavut included a number
of prayers, such as the Selichot and the Torah readings, which
were hitherto not printed in the Rav’s Siddur. In the margin he
noted the sources of the Scriptural verses of the prayers, and
corrected all typographical errors of the previous editions.
The most noteworthy feature of the Siddur, however, was his
supplement, called Shaar HaKollel, which is an important
scholarly work in its own right. In the Shaar HaKollel, he sets
forth the sources in the Talmud and Zohar, Halachah and
Kabbalah, for Rabbi Schneur Zalman’s textual variations and
Halachic decisions in the Siddur Nusach HaAri.
A number of other editions of the Rav’s Siddur were published
afterwards. One of these, the Siddur Tehillat Hashem, was
published in 1918-1920, in Rostov, Russia, at the behest of Rabbi
Sholom DovBer of Lubavitch, the fifth Lubavitcher Rebbe. In
1945, an enlarged, complete edition of Siddur Tehillat Hashem
HaKollel, Ch. 1, sec. 1; Introduction to Piskei HaSiddur by Rabbi Chayim Avraham

Noeh.
14. Cf. Tzemach Tzedek, “Orach Chayim,” 18:4.
15. The previous editions had no specific title other than lr dpyd lkn zelitz xcq
l"f i"x`d gqep it (The Order of Prayer for the Entire Year According to the Nusach
of the Ari Zal).
XVII INTRODUCTION
was published in Brooklyn, New York. One of the characteristics

of this Siddur is that it contains, besides the laws and customs
pertaining to the prayers which Rabbi Schneur Zalman wrote
specifically for the Siddur, additional laws and customs culled
from the Rav’s Shulchan Aruch. Another feature of this Siddur is
that each prayer is printed in its entirety, eliminating the necessity
to turn to other parts of the Siddur for recurring passages.
* * *
The first and foremost aim of the translation is to furnish an
authentic, accurate, and faithful rendition of the Hebrew text,
which will afford the English-speaking reader a basic
understanding of the prayers. To this end, numerous
commentaries on the prayers and on their sources in Scripture,
Talmud, and Kabbalah were consulted. The rendition in every
instance reflects the interpretation of one of these authentic,
classic commentaries. At the same time, emphasis was placed on
providing a clear, lucid, readable English version. Thus, all
archaisms were avoided—even the reverential “Thee” and “Thou”
when referring to God. However, no poetic license was taken to
deviate from a faithful rendition, even when a less literal term or
paraphrase might have produced a smoother, more aesthetic
English expression.
These two basic aims are at times quite difficult, if not indeed
impossible, to attain, not only because of the linguistic character
of the Hebrew prayers, but also in view of the profundity of their
meanings. Just one example will suffice to illustrate this difficulty:
the change in syntax in the blessings from second person singular,
“Blessed are You…” to third person “…who has sanctified us with
His commandments…” in the same sentence. Proper English
grammar requires the use of either second or third person
throughout. However, such a rendition (besides being halachically
questionable) would not only contravene the original, but would,
moreover, eliminate the deep and profound doctrine and
affirmation of both God’s immanence and transcendence, as well
as other concepts, that the simultaneous second and third person
INTRODUCTION XVIII
expressions convey. Although these principles are not readily

evident in the formulation of the blessing, the very presence of a
peculiar, abrupt transition will stimulate the reader to search for
an explanation. The same is the case with the change in the same
sentence from singular to plural and vice versa, as well as in tense
and in the repetition of a seemingly similar idea with numerous
synonyms. This translator has at all times chosen to sacrifice
precision or elegance of English usage for the more important,
faithful adherence to the literal Hebrew meaning. For to make
changes or even minor modifications in the rendition of the
grammatical forms, et cetera, is to distort the true meaning and
the real intent of our Sages who “counted every syllable and letter
of each word” of the prayers,16 and intended each to convey the
deepest concepts.17
The Ineffable Name or the Tetragrammaton—the Name of four
letters, Y-H-V-H, which refers to the essence of God—should
properly have been rendered “God.” However, since it is strictly
forbidden to be pronounced as written, the prescribed traditional
reading in Scripture and prayer is Ad-nay, which means “Lord”;
hence, this Name was rendered “Lord” according to its articulated
form. All proper names of the Deity, as well as all personal and
possessive pronouns, were capitalized, but not relative pronouns
referring to Him.
Where the rendition warranted it, a brief supplementary word
or phrase has been interpolated between square brackets [ ] to
indicate that it was added by the translator. Parentheses ( ) have
been used when translating transliterated Hebrew words or
phrases, or when parentheses appear in the Hebrew text.
The footnotes have a two-fold purpose: to indicate the
Scriptural and Talmudic sources of the prayers, and to enable the
reader to obtain a fuller understanding of obscure phrases by
16. See Tur, “Orach Chayim,” Sec. 113. Kitzur Shulchan Aruch 18:5.
17. See Tanya, part IV, Ch. 26 p. 286: “… prayer was established in accordance with
the esoteric concepts of the Zohar [i.e., Kabbalah] and supernal yichudim…”
XIX INTRODUCTION
consulting the classic commentaries at the source. Occasionally,

sources of specific expository material were indicated. More
extensive and copious references were supplied for Hoshanot, for
besides the fact that numerous quotations and paraphrases from
the Bible, Talmud, and Midrashic literature form the prayer, the
references also support the specific rendition chosen by the
translator.
* * *
I wish to express my sincere appreciation to all those who gave

of their time and effort in helping to prepare the manuscript for
publication. Especially I wish to extend thanks to my friend and
colleague Rabbi Zalmen I. Posner of Nashville, Tennessee, for his
critical and meticulous reading of the manuscript and for his
many valuable suggestions. I also thank my esteemed colleague on
the editorial board of the Kehot Publication Society and Chabad
Research Center, Dr. Nissen Mindel, for his careful reading of the
manuscript and his helpful comments.
The publication of this work represents another milestone in

dveg zepirnd zvtd, the dissemination of the wellsprings of
Chassidut to the wide masses of Klal Yisrael. It has been my
distinct privilege and honor to have been associated with the
publication of all three of the Alter Rebbe’s major works—the
Shulchan Aruch, the Tanya, and now, the Siddur—either through
annotation and commentary or through translation. I humbly
offer thanks to the Almighty for granting me this great zechut.
dxez yenz `ly irxfle iziale il cenri owfd epax zekfy 'd l` lltzè
ryez epiniay x"die .zrcd zagxde ytpd zgepn jezn dxez cenlè ,epitn
z` `"d aye cerid aexwa miewie ,cren à ik dppgl zr ik milyexie dcedi
.miqkn mil mink 'd z` drc ux`d d`lnel dkfpe jngxe jzeay
Rabbi Nissen Mangel

Brooklyn, New York
11 Nissan, 5738
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As soon as a child can speak, his father should teach him… 1
BLESSING FOR YOUNG CHILDREN MORNING PRAYER FOR YOUNG

AT MEAL TIME CHILDREN
Before partaking of a meal, the hands are
washed and the following blessing is said:
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1. Sukkah 42a. 2. Deuteronomy 33:4. 3. Ibid. 6:4. 4. Pesachim 56a. Deuteronomy Rabbah
2:31, 35, 36. 5. Deuteronomy 6:5-9. 6. Psalms 31:6.
4 PRAYERS FOR YOUNG CHILDREN
As soon as a child can speak, his father should teach him… 1
MORNING PRAYER FOR YOUNG BLESSING FOR YOUNG CHILDREN

CHILDREN AT MEAL TIME
äãåî I offer thanks to You, living Before partaking of a meal, the hands are
washed and the following blessing is said:
and eternal King, for You have mer-
cifully restored my soul within me; êåøá Blessed are You, Lord our
Your faithfulness is great. God, King of the universe, who has
sanctified us with His command-
ments, and commanded us concern-
êåøá Blessed are You, Lord our ing the washing of the hands.
God, King of the universe, who has
sanctified us with His command- The following blessing is said before eating
bread:
ments, and commanded us concern-
ing the washing of the hands. êåøá Blessed are You, Lord our
God, King of the universe, who
brings forth bread from the earth.
äøåú The Torah which Moses
commanded us is the heritage of the After eating bread, young children say:
congregation of Jacob. 2 êéøá Blessed is the Lord our God,
King of the universe, Master of this
(Boys add: bread.
êåøá Blessed are You, Lord our
God, King of the universe, who has PRAYER FOR YOUNG CHILDREN BEFORE
sanctified us with His command- RETIRING TO BED AT NIGHT
ments, and commanded us concern- òîù Hear, O Israel, the Lord is
ing the mitzvah of tzitzit.) our God, the Lord is One. 3
êåøá Blessed be the name of the
òîù Hear, O Israel, the Lord is glory of His kingdom for ever and
our God, the Lord is One. 3 ever. 4
êåøá Blessed be the name of the úáäàå You shall love the Lord your
glory of His kingdom for ever and God with all your heart, with all
ever. 4 your soul, and with all your might.
úáäàå You shall love the Lord your And these words which I command
God with all your heart, with all you today, shall be upon your heart.
your soul, and with all your might. You shall teach them thoroughly to
And these words which I command your children, and you shall speak of
you today, shall be upon your heart. them when you sit in your house
You shall teach them thoroughly to and when you walk on the road,
your children, and you shall speak of when you lie down and when you
them when you sit in your house rise. You shall bind them as a sign
and when you walk on the road, upon your hand, and they shall be
when you lie down and when you for a reminder between your eyes.
rise. You shall bind them as a sign And you shall write them upon the
upon your hand, and they shall be doorposts of your house and upon
for a reminder between your eyes. your gates. 5
And you shall write them upon the êãéá I entrust my spirit into Your
doorposts of your house and upon hand; You will redeem me, Lord,
your gates. 5 God of truth. 6
5
a
xgyd zekxa xwad znkyd
UPON ARISING
Immediately upon awaking, one must be conscious of God, Master of the universe. One
would not remain lying in bed in the presence of a human king, and surely not in the
presence of God. Therefore, one should say ip` ¤ immediately upon awaking, for one
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will thereby be made aware of God’s presence, and will rise quickly. See additional laws
on page 586.
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MORNING BLESSINGS
It is forbidden to mention God’s name in a blessing, or to utter words of Torah, before ritually
washing the hands. ip` ¤ , however, may be recited even before washing one’s hands,
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since the text does not contain any of the Divine names. One should wash the hands before
getting out of bed, and then, after dressing and rinsing the mouth (except on a public fast
day), one washes again and recites the Morning Blessings.
ORDER OF WASHING THE HANDS

Take a cup of water in the right hand, pass it to the left hand, and pour water over the entire
right hand until the wrist. Take the cup in the right hand and pour over the entire left hand.
Wash twice more, so that each hand has been washed three times in alternating sequence
(on Tishah b’Av and Yom Kippur, wash only until the knuckles). Dry the hands.
Stand while reciting the Morning Blessings.
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5
a
UPON ARISING MORNING BLESSINGS
UPON ARISING
Immediately upon awaking, one must be conscious of God, Master of the universe. One
would not remain lying in bed in the presence of a human king, and surely not in the
presence of God. Therefore, one should say I offer thanks immediately upon awaking, for
one will thereby be made aware of God’s presence, and will rise quickly. See additional
laws on page 586.
Transliteration, page 623.
äãåî I offer thanks to You, living and eternal King, for
You have mercifully restored my soul within me; Your
a
faithfulness is great.
MORNING BLESSINGS
It is forbidden to mention God’s name in a blessing, or to utter words of Torah, before ritually
washing the hands. “I offer thanks,” however, may be recited even before washing one’s
hands, since the text does not contain any of the Divine names. One should wash the hands
before getting out of bed, and then, after dressing and rinsing the mouth (except on a public
fast day), one washes again and recites the Morning Blessings.
ORDER OF WASHING THE HANDS

Take a cup of water in the right hand, pass it to the left hand, and pour water over the entire
right hand until the wrist. Take the cup in the right hand and pour over the entire left hand.
Wash twice more, so that each hand has been washed three times in alternating sequence
(on Tishah b’Av and Yom Kippur, wash only until the knuckles). Dry the hands.
Stand while reciting the Morning Blessings.
êåøá Blessed are You, Lord our God, King of the

universe, who has sanctified us with His command-
ments, and commanded us concerning the washing of
the hands.
êåøá Blessed are You, Lord our God, King of the universe,
who has formed man in wisdom, and created within him
numerous orifices and cavities. It is revealed and known
before the Throne of Your Glory that if but one of them
were to be blocked, or one of them were to be opened, it
would be impossible to exist even for a short while. Blessed
are You, Lord, who heals all flesh and performs wonders.
éäIà My God, the soul which You have given within me is
pure. You have created it, You have formed it, You have
breathed it into me, and You preserve it within me. You will
eventually take it from me, and restore it within me in the
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Recite the following Morning Blessings whether or not they apply—as for example, if one
was awake all night and did not remove his clothes and put on others. However, if awake
all night, recite them only after dawn. • If one slept during the night, all of these blessings
(including those on the preceding page) may be said upon arising, provided it is after
midnight. • One should not attend to any matters, even Torah study, before reciting all the
Morning Blessings. See additional laws on page 586.
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1. Cf. Psalms 146:8. 2. Cf. ibid. 146:7. 3. Cf. ibid. 146:8. 4. Cf. ibid. 136:6.
6 MORNING BLESSINGS
Time to Come. So long as the soul is within me, I offer

thanks to You, Lord my God and God of my fathers, Master
of all works, Lord of all souls. Blessed are You, Lord, who
restores souls to dead bodies.
Recite the following Morning Blessings whether or not they apply—as for example, if one
was awake all night and did not remove his clothes and put on others. However, if awake
all night, recite them only after dawn. • If one slept during the night, all of these blessings
(including those on the preceding page) may be said upon arising, provided it is after
midnight. • One should not attend to any matters, even Torah study, before reciting all the
Morning Blessings. See additional laws on page 586.

universe, who gives the rooster understanding to
distinguish between day and night.

universe, who opens the eyes of the blind. 1

universe, who releases the bound. 2

universe, who straightens the bowed.3

universe, who clothes the naked.

universe, who gives strength to the weary.

universe, who spreads forth the earth above the
waters.4
universe, who directs the steps of man.
xgyd zekxa 7
On Tishah b’Av and on Yom Kippur, the following blessing is omitted.
¨ ¨ Cìî
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Males recite the following blessing:
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7 MORNING BLESSINGS
On Tishah b’Av and on Yom Kippur, the following blessing is omitted.

universe, who has provided me with my every need.
universe, who girds [the people of] Israel with might.
universe, who crowns [the people of] Israel with glory.
universe, who has not made me a gentile.
universe, who has not made me a slave.
Males recite the following blessing:

universe, who has not made me a woman.
universe, who removes sleep from my eyes and slumber
from my eyelids. Do not respond Amen.
éäéå And may it be Your will, Lord our God and God
of our fathers, to accustom us to [study] Your Torah,
and to make us cleave to Your commandments. Do not
bring us into sin, nor into transgression or iniquity, nor
into temptation or scorn; and may the evil inclination
not have mastery over us. Keep us far from an evil
person and an evil companion. Make us cleave to the
good inclination and to good deeds, and compel our
inclination to be subservient to You. Grant us this day,
and every day, grace, kindness, and mercy in Your eyes
and in the eyes of all who behold us; and bestow
bountiful kindness upon us. Blessed are You, Lord, who
bestows bountiful kindness upon His people Israel.
xgyd zekxa 8
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One must be extremely scrupulous concerning the Blessings of the Torah. It is forbidden to
utter any words of Torah before these blessings are recited.
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8 MORNING BLESSINGS
éäé May it be Your will, Lord my God and God of my

fathers, to protect me this day, and every day, from insolent
men and from impudence; from a wicked man, from an evil
companion, from an evil neighbor, and from an evil occur-
rence; from an evil eye, from a malicious tongue, from
slander, from false testimony, from men’s hate, from calum-
nious charges, from unnatural death, from harsh diseases,
and from misfortune; from the destructive adversary and
from a harsh judgment; from an implacable opponent,
whether or not he is a member of the Covenant; and from
the retribution of gehinnom.
One must be extremely scrupulous concerning the Blessings of the Torah. It is forbidden to
utter any words of Torah before these blessings are recited.

ments, and commanded us concerning the words of
the Torah.
áøòäå Lord our God, make the teachings of Your
Torah pleasant in our mouths, and in the mouths of
Your entire people, the House of Israel; and may we,
our children, and the children of Your entire people the
House of Israel, all be knowers of Your Name and
students of Your Torah for its own sake. Blessed are
You, Lord, who teaches the Torah to His people Israel.
universe, who has chosen us from among all the nations
and given us His Torah. Blessed are You, Lord, who
gives the Torah.
øáãéå And the Lord spoke to Moses, saying: Speak to
Aaron and to his sons, saying, thus shall you bless the
children of Israel. Say to them:
ziviv xgyd zekxa 9
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a
BLESSING ON THE TZITZIT 4
Every day while dressing, before putting on the tallit katan (the small, fringed garment worn
by males), examine the tzitzit (fringes) to make sure they are not torn, especially the parts
lying on the corners and the coils. • On weekdays, untangle the threads one from the other
before reciting the blessing. • One who wears a tallit gadol (large tallit ) for the morning
prayer should not recite a blessing over the tallit katan. See Laws, page 586.
Stand and hold the tzitzit in the right hand (a left-handed person holds the tzitzit in the left
hand), recite the following blessing, and then kiss the tzitzit before releasing them.
«¨ û§ ¦ øLà
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1. Numbers 6:22-27. 2. Peah 1:1. 3. Shabbat 127a. 4. On Tishah b’Av, the blessing over the
tzitzit should be recited before Minchah. See page 622.
9 MORNING BLESSINGS TZITZIT
êëøáé The Lord bless you and guard you. The

Lord make His countenance shine upon you and be
gracious to you. The Lord turn His countenance
toward you and grant you peace.
åîùå And they shall set My name upon the children of
Israel, and I shall bless them.1
åìà These are the precepts for which no fixed
measure is prescribed: leaving the crops of the edge of
the field for the poor, the gift of the first fruits, the
pilgrimage offerings brought when appearing before
the Lord on the Three Festivals, deeds of kindness, and
the study of Torah.2 These are the precepts, the fruits
of which man enjoys in this world, while the principal
[reward] remains in the World to Come: honoring
one’s father and mother, performing deeds of kindness,
early attendance at the House of Study morning and
evening, hospitality to strangers, visiting the sick,
dowering the bride, escorting the dead, concentration
in prayer, bringing peace between man and his fellow-
man and between husband and wife. And the study of
Torah is equivalent to them all.3
a
BLESSING ON THE TZITZIT 4
Every day while dressing, before putting on the tallit katan (the small, fringed garment worn
by males), examine the tzitzit (fringes) to make sure they are not torn, especially the parts
lying on the corners and the coils. • On weekdays, untangle the threads one from the other
before reciting the blessing. • One who wears a tallit gadol (large tallit ) for the morning
prayer should not recite a blessing over the tallit katan. See Laws, page 586.
Stand and hold the tzitzit in the right hand (a left-handed person holds the tzitzit in the left
hand), recite the following blessing, and then kiss the tzitzit before releasing them.
who has sanctified us with His commandments, and com-
manded us concerning the mitzvah of tzitzit.
lecb zilh zyial xcq 10
a
ORDER OF PUTTING ON THE TALLIT 1
It is the Chabad custom to don the tallit and tefillin before onFwn ¤ ¥ , page 22.
¨ § Edfi`
Stand with the folded tallit on the right shoulder with the four tzitzit in front. Examine the
tzitzit to make sure they are not torn, while reciting the following:
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2
Unfold the tallit and open it wide, kiss its upper edge, and swing it around from the position
in which it is held in front of you until it is hanging behind you. At this point, begin the
blessing.
While reciting the blessing, place the tallit over the head and upper body, and bear in mind
that God commanded us to enwrap ourselves in it, to remind us to perform all His
commandments.
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While concluding the blessing, gather the two right corners of the tallit, raise them up, and
place them over the left shoulder; gather the two left corners and bring them up to the left
side of the chest. Thus all four tzitzit are on the left side, two in front and two behind. See
illustrations, page 639. It is the Chabad custom to cover one’s face—with the upper part of
the tallit—only down to cover the eyes, not down to the mouth.
Remain enwrapped after the blessing, as long as it takes to walk four cubits (i.e.,
approximately three seconds), and recite the following:
¨ ¡ ¤ Eéôðk
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3
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Drape the tallit over the head, shoulders, and back during the entire time of prayer.
1. On Tishah b’Av, the tallit is not donned for Shacharit, but rather for Minchah. See page 622.
2. Psalms 104:1-2. 3. Psalms 36:8-11.
10 PUTTING ON THE TALLIT
a
ORDER OF PUTTING ON THE TALLIT 1
It is the Chabad custom to don the tallit and tefillin before Where…, page 22.
Stand with the folded tallit on the right shoulder with the four tzitzit in front. Examine the
tzitzit to make sure they are not torn, while reciting the following:
éëøá My soul, bless the Lord! Lord my God, You are

greatly exalted; You have garbed Yourself with majesty
and splendor. You enwrap [Yourself] with light as with
a garment; You spread the heavens as a curtain.2
Unfold the tallit and open it wide, kiss its upper edge, and swing it around from the position
in which it is held in front of you until it is hanging behind you. At this point, begin the
blessing.
While reciting the blessing, place the tallit over the head and upper body, and bear in mind
that God commanded us to enwrap ourselves in it, to remind us to perform all His
commandments.
êåøá Böruch atö adonöy elohay-nu melech hö-olöm,

asher ki-d’shönu b’mitzvosöv, v’tzivönu l’his-atayf
b’tzitzis.
While concluding the blessing, gather the two right corners of the tallit, raise them up, and
place them over the left shoulder; gather the two left corners and bring them up to the left
side of the chest. Thus all four tzitzit are on the left side, two in front and two behind. See
illustrations, page 639. It is the Chabad custom to cover one’s face—with the upper part of
the tallit—only down to cover the eyes, not down to the mouth.
Remain enwrapped after the blessing, as long as it takes to walk four cubits (i.e.,
approximately three seconds), and recite the following:
äî How precious is Your kindness, O God! The children
of men take refuge in the shadow of Your wings. They shall
be satiated with the delight of Your House, and You will give
them to drink from the river of Your bliss. For with You is
the source of life; in Your light we see light. Bestow Your
kindness upon those who know You, and Your righteousness
on the upright in heart. 3
Drape the tallit over the head, shoulders, and back during the entire time of prayer.
êåøá Blessed are You, Lord our God, King of the universe, who has sanctified us
with His commandments, and commanded us to enwrap ourselves with tzitzit.
oiltz zgpd xcq 11
a
ORDER OF PUTTING ON THE TEFILLIN 1
It is the Chabad custom to don the tallit and tefillin before onFwn ¤ ¥ , page 22.
¨ § Edfi`
On Shabbat, festivals and Chol Hamoed, the tefillin are not worn.
Stand when putting on tefillin, and bear in mind that God commanded us to write on the
parchment contained in the tefillin the four specific Biblical passages (Exodus 13:1-10;
13:11-16; Deuteronomy 6:4-9; 11:13-21) which mention His unity and the Exodus from
Egypt, in order that we remember the miracles and wonders He performed for us. They
indicate His unity and omnipotence. He has enjoined us to place the arm tefillin adjacent
to the heart, and the head tefillin over the brain, so that we submit our soul which is in the
brain, as well as the desires and thoughts of our heart, to His service. Thus, by putting on
the tefillin, one will be mindful of the Creator and restrict his pleasures.
Place the arm tefillin directly on the left biceps. (A left-handed person puts the tefillin on
the right biceps.) Turn the arm tefillin slightly toward the body, so that when the arm is
lowered, the tefillin will be directly opposite the heart. Be careful that nothing be
interposing between the tefillin and the arm or head. Do not interrupt between putting on
the tefillin of the arm and the tefillin of the head. After placing the tefillin on the biceps,
before tightening it, recite the following blessing, mindful that it applies also to the tefillin
of the head:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¦ ¦ § çéðäì
:ïélôz © «¦ ¨ § eðeöå ¨Ÿ § ¦ §
Tighten the knot. Be careful that the end of the knot, which is in the shape of a i, is not
shifted from the arm tefillin. Wind the strap twice around the biceps, over the part of the
tefillin through which the strap passes, thus forming the shape of a y. Wind the strap seven
times around the forearm, and wrap the remaining strap around the hand and the palm.
Afterwards, place the head tefillin on the head above the forehead, centered exactly above
the face. The knot of the head tefillin, which is in the shape of a c, should be centered at
the top of the nape of the neck. See illustrations, page 640.
If one spoke between putting on the tefillin of the arm and that of the head, he should recite
the following blessing on the tefillin of the head:
¨ Ÿ § ¦ § eðLc÷
,åéúåöîa «¨ û§ ¦ øLà
¤ £ ,íìBòä
¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ ,éé¨ § äzà
¦ ¦ § úåöî
:ïélôz © § ¦ ìr© eðeöå
«¨ ¦ §
This applies only if he spoke about matters which are not immediately related to the donning
of the tefillin. However, if he interrupted for his requirements in putting on the tefillin, he
need not recite the additional blessing. Nevertheless, it is proper not to interrupt at all unless
it is impossible otherwise. (Regarding prayer responses, see chart inside back cover.)
After putting on the head tefillin, unwrap the strap from around the palm and make one coil
around the back of the hand and palm. Then make three coils on the middle finger: the first
coil around the lower phalanx toward the wrist, the second coil around the middle phalanx,
and the third over the first coil on the lower phalanx. Wind the remainder of the strap
around the palm and fasten the end.
1. On Tishah b’Av, the tefillin are not donned for Shacharit, but rather for Minchah. See page 622.
11 PUTTING ON THE TEFILLIN
a
ORDER OF PUTTING ON THE TEFILLIN 1
It is the Chabad custom to don the tallit and tefillin before Where…, page 22.
On Shabbat, festivals and Chol Hamoed, the tefillin are not worn.
Stand when putting on tefillin, and bear in mind that God commanded us to write on the
parchment contained in the tefillin the four specific Biblical passages (Exodus 13:1-10;
13:11-16; Deuteronomy 6:4-9; 11:13-21) which mention His unity and the Exodus from
Egypt, in order that we remember the miracles and wonders He performed for us. They
indicate His unity and omnipotence. He has enjoined us to place the arm tefillin adjacent
to the heart, and the head tefillin over the brain, so that we submit our soul which is in the
brain, as well as the desires and thoughts of our heart, to His service. Thus, by putting on
the tefillin, one will be mindful of the Creator and restrict his pleasures.
Place the arm tefillin directly on the left biceps. (A left-handed person puts the tefillin on
the right biceps.) Turn the arm tefillin slightly toward the body, so that when the arm is
lowered, the tefillin will be directly opposite the heart. Be careful that nothing be
interposing between the tefillin and the arm or head. Do not interrupt between putting on
the tefillin of the arm and the tefillin of the head. After placing the tefillin on the biceps,
before tightening it, recite the following blessing, mindful that it applies also to the tefillin
of the head:

asher ki-d’shönu b’mitzvosöv, v’tzivönu l’höniach
t’fillin.
Tighten the knot. Be careful that the end of the knot, which is in the shape of a i, is not
shifted from the arm tefillin. Wind the strap twice around the biceps, over the part of the
tefillin through which the strap passes, thus forming the shape of a y. Wind the strap seven
times around the forearm, and wrap the remaining strap around the hand and the palm.
Afterwards, place the head tefillin on the head above the forehead, centered exactly above
the face. The knot of the head tefillin, which is in the shape of a c, should be centered at
the top of the nape of the neck. See illustrations, page 640.
If one spoke between putting on the tefillin of the arm and that of the head, he should recite
the following blessing on the tefillin of the head:
êåøá Böruch atö adonöy elohay-nu melech hö-olöm, asher

ki-d’shönu b’mitzvosöv, v’tzivönu al mitzvas t’fillin.
This applies only if he spoke about matters which are not immediately related to the donning
of the tefillin. However, if he interrupted for his requirements in putting on the tefillin, he
need not recite the additional blessing. Nevertheless, it is proper not to interrupt at all unless
it is impossible otherwise. (Regarding prayer responses, see chart inside back cover.)
After putting on the head tefillin, unwrap the strap from around the palm and make one coil
around the back of the hand and palm. Then make three coils on the middle finger: the first
coil around the lower phalanx toward the wrist, the second coil around the middle phalanx,
and the third over the first coil on the lower phalanx. Wind the remainder of the strap
around the palm and fasten the end.
with His commandments, and commanded us to put on tefillin. • If one spoke:
with His commandments, and commanded us concerning the mitzvah of tefillin.
xgyd zltz 12
a
MORNING PRAYER
You may be seated.
It is proper to recite the following line before prayer:
1
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On a day when Tachnun is not said, 5 the following paragraph is omitted:
«¥ û§ ¨ ,Eéðôì
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1. Leviticus 19:18. 2. Numbers 24:5. 3. Psalms 5:8. 4. Ibid. 69:14. 5. See page 592.
12 MORNING PRAYER
a
MORNING PRAYER
You may be seated.
It is proper to recite the following paragraph before prayer:
éðéøä I hereby take upon myself the mitzvah, “Love your
fellowman as yourself.” 1
äî How goodly are your tents, O Jacob; your dwelling
places, O Israel! 2 And I, through Your abundant kindness,
come into your house; I bow toward Your holy sanctuary
in awe of You. 3 May my prayer to You, Lord, be at a
propitious time; God, in Your abounding kindness, answer
me with Your true deliverance.4
ïåãà Lord of the universe, who reigned before anything was
created—at the time when by His will all things were made,
then was His name proclaimed King. And after all things
shall cease to be, the Awesome One will reign alone. He was,
He is, and He shall be in glory. He is one, and there is no
other to compare to Him, to consort with Him. Without
beginning, without end, power and dominion belong to
Him. He is my God and my ever-living Redeemer, the
strength of my lot in time of distress. He is my banner and
my refuge, my portion on the day I call. Into His hand I
entrust my spirit when I sleep and when I wake. And with
my soul, my body too, the Lord is with me, I shall not fear.
åðéäIà Our God and God of our fathers, remember us favorably
before You, and be mindful of us for deliverance and mercy from
the primeval, most supernal heavens. Remember in our behalf,
Lord our God, the love of the Patriarchs, Abraham, Isaac, and
Israel Your servants; and the Covenant, the lovingkindness, and
the vow which You have sworn to Abraham our father on Mount
Moriah; and the akedah, the binding of his son Isaac upon the
altar, as it is written in Your Torah:
xgyd zltz 13
THE AKEDAH — THE BINDING OF ISAAC
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13 MORNING PRAYER
THE AKEDAH — THE BINDING OF ISAAC

éäéå And it was after these events, that God tested
Abraham, and said to him, “Abraham,” and he answered,
“Here I am.” And He said, “Take your son, your only son,
whom you love, Isaac, and go to the land of Moriah, and
offer him there as a burnt-offering on one of the moun-
tains which I will tell you.” Abraham rose early in the
morning, saddled his donkey, and took with him his two
attendants and Isaac his son; he chopped wood for the
offering, and set out for the place of which God had told
him. On the third day, Abraham looked up and saw the
place from afar. Abraham said to his attendants, “You stay
here with the donkey, and I and the lad will go yonder;
we will prostrate ourselves [before God], and then return
to you.” Abraham took the wood for the offering and put
it on Isaac his son, and he took in his hand the fire and
the knife; and the two walked on together. Then Isaac
spoke to Abraham his father and said, “My father”; and
he answered, “Here I am, my son.” And he said, “Here are
the fire and the wood, but where is the lamb for the
burnt-offering?” Abraham answered, “God will provide
for Himself the lamb for the burnt-offering, my son,” and
the two walked on together. They reached the place of
which God had told him, and Abraham built an altar
there, arranged the wood, bound Isaac his son, and placed
him on the altar upon the wood. Then Abraham stretched
forth his hand, and took the knife to slaughter his son. But
an angel of the Lord called to him from heaven and said,
“Abraham! Abraham!” And he answered, “Here I am.”
And he said, “Do not lay your hand upon the lad, nor do
anything to him; for now I know that you are a God-fear-
ing man, since you have not withheld your son, your only
son, from Me.” Thereafter, Abraham looked up and saw
xgyd zltz 14
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1. Genesis 22:1-19. 2. See page 592. 3. Leviticus 26:42. 4. Ibid. 26:44. 5. Ibid. 26:45.
14 MORNING PRAYER
a ram caught in the thicket by its horns; and Abraham

went and took the ram and offered it as a burnt-offering
instead of his son. And Abraham called the name of the
place “The Lord Will See,” as it is referred to this day, “On
the mount where the Lord shall reveal Himself.” An angel
of the Lord called to Abraham a second time from heaven,
and said, “By Myself have I sworn, says the Lord, because
you have done this and have not withheld your son, your
only son: I will greatly bless you and make your descen-
dants as numerous as the stars in heaven and as the sand
on the seashore; and your descendants shall inherit the
gates of their enemies. And all the nations of the earth
shall bless themselves by your descendants, because you
have obeyed My voice.” Abraham then returned to his
attendants, and they rose and went together to Beer-
Sheva; and Abraham lived in Beer-Sheva.1
åðåáø Sovereign of the universe! Just as Abraham our father
suppressed his compassion for his only son to do Your will with
his whole heart, so may Your compassion suppress Your wrath
against us, and may Your mercy prevail over Your attribute of
stern justice. Act towards us, Lord our God, with the attributes of
kindness and compassion, and deal with us leniently. In Your
great goodness, let Your fierce anger turn away from Your people,
from Your city, from Your land, and from Your heritage. Fulfill
for us, Lord our God, the promise which You have made to us in
Your Torah through Moses Your servant in Your glorious Name,
as it is said: I will remember My covenant with Jacob; also My
covenant with Isaac, and also My covenant with Abraham will I
remember; and I will remember the land. 3 And it is said: Yet even
then, when they are in the land of their enemies, I will not abhor
them nor spurn them so as to destroy them and annul My
covenant with them, for I am the Lord their God. 4 And it is said:
I will remember in their favor the covenant with their ancestors,
whom I took out of the land of Egypt, before the eyes of the
nations, to be their God; I am the Lord. 5 And it is said: The Lord
xgyd zltz 15
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1. Deuteronomy 30:3-5. 2. Isaiah 33:2. 3. Jeremiah 30:7. 4. Isaiah 63:9. 5. Micah 7:18-20.
6. Isaiah 56:7.
15 MORNING PRAYER
your God will return your exiles and have compassion upon you,
and will again gather you from all the nations where the Lord
your God has scattered you. Even if your dispersed will be at the
furthermost parts of the world, from there the Lord your God will
gather you, and from there He will fetch you. And the Lord your
God will bring you into the land which your forefathers inherited
and you shall inherit it, and He will do good to you and increase
your numbers above your forefathers. 1 And it is said: Lord, be
gracious to us, for we put our hope in You; be our strength every
morning, our salvation also in time of distress. 2 And it is said: It
is a time of trouble for Jacob, but he shall be delivered from it. 3
And it is said: In all their affliction He is afflicted, and the angel
of His presence saved them; in His love and in His pity He
redeemed them, and bore them and carried them forever. 4 And it
is said: Who is a God like You, who pardons iniquity and forgives
transgression for the remnant of His heritage? He does not
maintain His wrath forever, for He desires [to do] kindness. He
will again show us mercy, He will suppress our iniquities; and You
will cast all their sins into the depth of the sea. Show faithfulness
to Jacob, kindness to Abraham, as You have sworn to our fathers
from the days of yore. 5 And it is said: I will bring them to My
holy mountain and make them rejoice in My house of prayer;
their burnt-offerings and their sacrifices shall be favorably ac-
cepted upon My altar, for My house shall be called a house of
prayer for all the nations. 6
íIåòI A man should forever be God-fearing in the innermost
recesses of his heart, acknowledge the truth, and speak the truth
in his heart. Let him rise early and say:
ïåáø Master of all worlds! It is not because of our own righteous-
ness that we present our supplications before You, but because of
Your abounding mercies. What are we? What is our life? What is
our kindness? What is our righteousness? What is our strength?
What is our might? What can we say to You, Lord our God and
God of our fathers? Are not all the mighty men as nothing before
You, the men of renown as though they had never been, the wise
as if without knowledge, and the men of understanding as if
devoid of intelligence? For most of their deeds are naught, and the
xgyd zltz 16
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9
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1. Ecclesiastes 3:19. 2. Isaiah 40:15. 3. V. Genesis 22:16-18. 4. V. Genesis 22:1-13. 5. V.
Exodus 4:22; Genesis Rabbah 63:8; Rashi, Genesis 25:26. 6. V. Genesis 35:10. 7. V. Isaiah
44:2; Deuteronomy 33:5, 26; Ramban, Deuteronomy 7:12. 8. Deuteronomy 6:4. 9. Pesachim
56a; Deuteronomy Rabbah 2:31, 35, 36. 10. Deuteronomy 6:5-9.
16 MORNING PRAYER
days of their lives are vanity before You. The pre-eminence of man
over beast is naught, for all is vanity 1—except the pure soul which
is destined to give an accounting before the Throne of Your Glory.
All the nations are as nothing before You, as it is written: The
nations are as a drop from a bucket; considered no more than
dust upon the scales! Behold, the isles are like the flying dust. 2
Iáà But we are Your nation, the people of Your Covenant: the
children of Abraham Your beloved, to whom You swore on
Mount Moriah; 3 the descendants of Isaac, his only son who was
bound upon the altar; 4 the community of Jacob, Your firstborn, 5
whose name You called Israel 6 and Yeshurun 7 because of Your love
for him and Your delight in him.
êëéôI Therefore, it is incumbent upon us to thank, praise, and
glorify You, to bless, to sanctify, and to offer praise and thanks-
giving to Your Name. Fortunate are we! How good is our portion,
how pleasant our lot, and how beautiful our heritage! Fortunate
are we who, early in the morning and in the evening, twice each
day, declare:
òîù Hear, O Israel, the Lord is our God, the
8
Lord is One.
êåøá Blessed be the name of the glory of His kingdom for ever
and ever. 9
úáäàå You shall love the Lord your God with all your
heart, with all your soul, and with all your might. And
these words which I command you today, shall be upon
your heart. You shall teach them thoroughly to your
children, and you shall speak of them when you sit in
your house and when you walk on the road, when you
lie down and when you rise. You shall bind them as a
sign upon your hand, and they shall be for a reminder
between your eyes. And you shall write them upon the
doorposts of your house and upon your gates.10
xgyd zltz 17
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1. Zephaniah 3:20.
17 MORNING PRAYER
äúà You were [the same] before the world was created;
You are [the same] since the world has been created. You are
the same in this world; You are the same in the World to
Come. Sanctify Your Name in Your world upon the people
who hallow Your Name. Through Your salvation, our King,
raise and exalt our strength, and deliver us speedily for the
sake of Your Name. Blessed is He who sanctifies His Name
among the multitudes.
äúà You are the Lord God in heaven and on earth,

and in the most lofty heavens of heavens. Truly, You are
the first and You are the last, and besides You there is
no God. Gather the dispersed who long for You from
the four corners of the earth. Let all mankind recognize
and know that You alone are God over all the kingdoms
of the earth. You have made the heavens, the earth, the
sea, and all therein. Who among all the works of Your
hands, celestial or terrestrial, can say to You, “What are
You doing? What are You making?” Our living and
eternal Father in heaven, deal graciously and kindly with
us for the sake of Your great, mighty, and awe-inspiring
Name which is conferred upon us. Fulfill for us, Lord
our God, the promise which You have made to us
through Zephaniah Your prophet, as it is written: At
that time I will bring you back, and at that time I will
gather you; for I will make you renowned and glorified
among all the peoples of the earth, when I bring back
your captivity before your eyes, said the Lord. 1
øáãéå The Lord spoke to Moses, saying: Command
Aaron and his sons, saying: This is the law of the
burnt-offering: The burnt-offering shall remain on the
firewood on the altar all night until morning, and the
xgyd zltz 18
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18 MORNING PRAYER
fire of the altar shall be kept burning on it. The Kohen

shall put on his linen raiment, and put linen breeches
upon his body; he shall remove the ashes which the fire
has made by consuming the burnt-offering on the altar,
and place them beside the altar. Then he shall take off
his garments and put on other garments, and carry the
ashes to a clean place outside the camp. The fire on the
altar shall be kept burning, it must not go out; and the
Kohen shall burn wood on it every morning, and
arrange the burnt-offering upon it, and burn the fat of
the peace-offerings on it. Fire shall be kept burning on
the altar continually; it must not go out. 1
éäé May it be Your will, Lord our God and God of our fathers, to have
mercy on us and forgive all our sins, atone for us all our iniquities, and
forgive and pardon all our transgressions. May the Bet Hamikdash be
rebuilt speedily in our days, that we may offer before You the daily
burnt-offering to atone for us, as You have prescribed for us in Your
Torah, through Moses Your servant in Your glorious Name, as it is said:
øáãéå And the Lord spoke to Moses, saying: Command the
children of Israel and say to them: My offering, My food-
offering consumed by fire, a pleasing odor to Me, you shall
be careful to offer Me at its appointed time. And you shall
say to them: This is the fire-offering which you shall offer to
the Lord—two yearling male lambs without blemish, every
day, as a daily burnt-offering. You shall offer one lamb in
the morning, and the other lamb toward evening; and a
tenth of an ephah of fine flour mixed with a fourth of a hin
of oil of crushed olives as a meal-offering. This is a daily
burnt-offering, as it was made at Mount Sinai, for a pleasing
odor, a fire-offering to the Lord. And its wine-offering shall
be a fourth of a hin for the one lamb; in the Sanctuary you
shall pour out a wine-offering of strong wine to the Lord.
And you shall offer the other lamb toward evening, with the
same meal-offering and the same wine-offering as in the
morning, to be a fire-offering of pleasing odor to the Lord. 3
xgyd zltz 19
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1. Leviticus 1:11. 2. Exodus 30:34-36. 3. Ibid. 30:7-8. 4. V. Keritot 6a-b; Yerushalmi,
Yoma 4:5.
19 MORNING PRAYER
èçùå He shall slaughter it on the north side of the altar

before the Lord; and Aaron’s sons, the Kohanim, shall
sprinkle its blood all around the altar. 1
KETORET — INCENSE
äúà You are the Lord our God and God of our fathers
before whom our ancestors burned the offering of incense
when the Bet Hamikdash stood, as You have commanded
them through Moses Your prophet, as it is written in Your
Torah:
øîàéå The Lord said to Moses: Take fragrant spices,
stacte, onycha, and galbanum, fragrant spices, and pure
frankincense; there shall be an equal weight of each.
And you shall make it into incense, a compound
expertly blended, well-mingled, pure and holy. You shall
grind some of it very fine, and put some of it before the
Ark in the Tabernacle, where I will meet with you; most
holy shall it be to you. 2 And it is written: Aaron shall
burn upon the altar the incense of fragrant spices; every
morning when he cleans the lamps [of the menorah],
he shall burn it. And toward evening, when Aaron lights
the menorah, he shall burn it; this is a continual
incense-offering before the Lord throughout your gen-
erations.3
åðú The Rabbis have taught: How was the incense pre-
4
pared? It weighed 368 manim: 365 corresponding to the

number of days in the solar year, one maneh for each
day—half a maneh to be offered in the morning and half
toward evening; and the other three manim from which the
Kohen Gadol took two handfuls [into the Holy of Holies]
on Yom Kippur. These [three manim] were put back into
the mortar on the day before Yom Kippur and ground again
very thoroughly so as to make the incense extremely fine.
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20 MORNING PRAYER
The incense contained the following eleven kinds of spices:

1) balm, 2) onycha, 3) galbanum, 4) frankincense—each
one weighing seventy maneh; 5) myrrh, 6) cassia, 7) spike-
nard, 8) saffron —each weighing sixteen maneh; 9) costus,
twelve maneh; 10) aromatic bark, three [maneh]; 11) cin-
namon, nine [maneh]. [Also used in the preparation of the
incense were:] lye of Carshina, nine kabin; Cyprus wine,
three se’in and three kabin—if Cyprus wine was not availa-
ble, strong white wine might be used instead; salt of Sodom,
a fourth of a kab; and a minute quantity of a smoke-raising
herb. Rabbi Nathan the Babylonian says: A minute quantity
of Jordan amber was also added. If, however, honey were
added, the incense became unfit; while if one left out any
one of the ingredients, he was liable to the penalty of death.
ïáø Rabban Shimon ben Gamliel says: The balm is no other
than a resin which exudes from the balsam trees. The lye of
Carshina was used for rubbing on the onycha to refine its
appearance. The Cyprus wine was used in which to steep the
onycha to make its odor more pungent. Though the water
of Raglayim might have served that purpose well, it would
be disrespectful to bring it into the Bet Hamikdash.
àéðú It has been taught, Rabbi Nathan says: While the
Kohen was grinding the incense, the overseer would say,
“Grind it thin, grind it thin,” because the [rhythmic] sound
is good for the compounding of the spices. If only half the
yearly required quantity of incense was prepared, it was fit
for use; but we have not heard if it was permissible to
prepare only a third or a fourth of it. Rabbi Yehudah said:
The general rule is that if the incense was compounded in
its correct proportions, it was fit for use even if only half the
annually required quantity was prepared; if, however, one
left out any one of its ingredients, he was liable to the
penalty of death.
àéðú It has been taught, Bar Kappara says: Once in sixty or
seventy years, half of the required yearly quantity of incense
came from the accumulated surpluses [from the three
maneh from which the High Priest took two handfuls on
Yom Kippur]. Bar Kappara also taught: Had a minute
xgyd zltz 21
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1. Leviticus 2:11. 2. Psalms 46:8. 3. Ibid. 84:13. 4. Ibid. 20:10. 5. Malachi 3:4.
6. Leviticus 6:5. 7. Yoma 33a.
21 MORNING PRAYER
quantity of honey been mixed into the incense, no one could

have resisted the scent. Why then was no honey mixed with
it? Because the Torah said: You shall present no leaven nor
honey as an offering by fire to the Lord. 1
Say three
times:
éé The Lord of hosts is with us; the God of Jacob is our
stronghold forever. 2
Say three
times:
éé Lord of hosts, happy is the man who trusts in You. 3
Say three
times:
éé Lord, deliver us; may the King answer us on the day
we call. 4
äáøòå Then shall the offering of Judah and Jerusalem be
pleasing to the Lord, as in the days of old and as in bygone
years. 5
ééáà Abbaye recounted the order of the daily priestly functions
on the authority of tradition, and in accordance with the view of
Abba Shaul: The large pile of wood was arranged on the altar
before the second pile [from which fire was taken for the
incense-offering]; the second pile for the incense-offering was
arranged before the placing of the two logs of wood on the large
pile; the placing of the two logs of wood came before the
removing of the ashes from the inner altar; the removing of the
ashes from the inner altar preceded the cleaning of the five lamps
[of the menorah]; the cleaning of the five lamps [of the menorah]
preceded the sprinkling of the blood of the daily burnt-offering;
the sprinkling of the blood of the daily burnt-offering preceded
the cleaning of the remaining two lamps [of the menorah]; the
cleaning of the two lamps [of the menorah] preceded the incense-
offering; the incense-offering preceded the burning of the parts of
the daily burnt-offering; the burning of the parts of the daily
burnt-offering preceded the meal-offering; the meal-offering pre-
ceded the offering of pancakes; the offering of pancakes preceded
the wine-offering; the wine-offering came before the musaf (ad-
ditional) offerings [of Shabbat and the festivals]; the musaf-
offerings preceded the placing of the two censers with frankin-
cense; the frankincense censers preceded the daily afternoon
burnt-offering, as it is written, “And [the Kohen] shall arrange the
burnt-offering on the altar, and burn on it the fat of the
peace-offerings” 6—with this all the offerings were completed. 7
xgyd zltz 22
When reciting gkA
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1. See page 592. 2. Hosea 14:3. 3. Leviticus 7:37.
22 MORNING PRAYER
àðà We implore You, by the great power of Your right hand,

release the captive. Accept the prayer of Your people; strengthen
us, purify us, Awesome One. Mighty One, we beseech You, guard
as the apple of the eye those who seek Your Oneness. Bless them,
cleanse them; bestow upon them forever Your merciful righteous-
ness. Powerful, Holy One, in Your abounding goodness, guide
Your congregation. Only and Exalted One, turn to Your people
who are mindful of Your holiness. Accept our supplication and
hear our cry, You who knows secret thoughts. Blessed be the name
of the glory of His kingdom forever and ever.
ïåáø Master of the worlds, You have commanded us to offer the
daily sacrifice at its appointed time and to burn the incense-
offering at its proper time, with the Kohanim officiating, the
Levi’im chanting, and the Israelites attending the service. Now,
through our sins the Bet Hamikdash is destroyed, the daily
sacrifice and the incense-offering are discontinued, and we have
neither Kohen officiating, nor Levi chanting, nor Israelite attend-
ing the service. Therefore, may it be Your will, Lord our God and
God of our fathers, that the prayer of our lips be regarded and
accepted by You as if we had offered the daily sacrifice at its
appointed time, attended its service, and burned the incense-
offering at its proper time, as it is said: We will render the prayer
of our lips in place of the sacrifice of bullocks. 2 And it is said: This
is the law of the burnt-offering, the meal-offering, the sin-
offering, the guilt-offering, the consecration-offering, and the
sacrifice of the peace-offering. 3
MISHNAH
åäæéà 1. Where were the places of sacrifice in the Bet
Hamikdash? The most holy offerings were slaughtered on the
north side of the altar. The bullock and the he-goat of Yom
Kippur were slaughtered on the north side of the altar; their
blood was received on the north side in a service vessel,
and was to be sprinkled between the staves of the Ark,
toward the curtain of the Holy of Holies, and upon the
golden altar. The omission of any one of these sprinklings
invalidated the sacrifice. [The Kohen] poured out the rest of
the blood at the western base of the outer altar; if, however,
he failed to do so, it did not invalidate the sacrifice.
xgyd zltz 23
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1. The sin-offerings of Yom Kippur and the other sin-offerings which were burnt. 2. The blood
was sprinkled on the southwestern and northeastern corners. It was not applied exactly on the
edge, but spread further, so that all four sides of the altar received some of it.
23 MORNING PRAYER
2. The bullocks and the he-goats which were to be burned were

slaughtered on the north side of the altar. Their blood was
received there in a service vessel, and was to be sprinkled toward
the curtain of the Holy of Holies and upon the golden altar. The
omission of one of these sprinklings rendered the sacrifice invalid.
[The Kohen] poured out the rest of the blood at the western base
of the outer altar; if, however, he failed to do so, it did not
invalidate the sacrifice. All these offerings 1 were burnt at the place
where the ashes were deposited. 3. The sin-offerings of the
community and of the individual—these are the communal sin-
offerings: the he-goats offered on Rosh Chodesh and on the
festivals—were slaughtered on the north side of the altar, their
blood was received there in a service vessel, and of this blood four
sprinklings were to be made, one upon each of the four corners of
the altar. How was this done? [The Kohen] went up the ramp,
turned to the ledge bordering the altar, and walked to the south-
eastern, northeastern, northwestern and southwestern corners. He
poured out the rest of the blood at the southern base of the altar.
These offerings, prepared in any manner, were eaten within the
courtyard of the Sanctuary only by the male Kohanim, on the
same day and evening until midnight.
äIåòä 4. The burnt-offering—a sacrifice of the most holy

order—was slaughtered on the north side of the altar, its blood
was received there in a service vessel, and of its blood two
sprinklings were to be made [at opposite corners of the altar] so
as to constitute four. 2 This offering was to be flayed, dismembered
and totally consumed by fire. 5. The communal peace-offerings
and guilt-offerings—these are the guilt-offerings: the guilt-
offering for robbery, the guilt-offering for misusing sacred objects,
the guilt-offering for violating a betrothed handmaiden, the
guilt-offering of a Nazir [who had become ritually unclean], the
guilt-offering of a leper [after his purification], and the guilt-
offering of a person in doubt whether an act he had committed
requires a sin-offering—all these were slaughtered on the north
side of the altar, their blood was received there in a service vessel,
and of their blood two sprinklings were to be made [at opposite
corners of the altar] so as to constitute four. These offerings,
xgyd zltz 24
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1. Zevachim 5:1-8.
24 MORNING PRAYER
prepared for food in any fashion, were eaten within the courtyard
of the Sanctuary only by the male Kohanim, on the same day and
evening until midnight.
äãåúä 6. The Thanksgiving-offering and the ram offered by a

Nazir [at the termination of his vow] were sacrifices of lesser
sanctity. They might be slaughtered anywhere in the courtyard of
the Bet Hamikdash. Of their blood, two sprinklings were to be
made [at opposite corners of the altar] so as to constitute four.
These offerings, prepared for food in any fashion, might be eaten
anywhere in the city, by anyone, on the same day and evening
until midnight. The same rule applied to the parts given to the
Kohanim, except that they were to be eaten only by the Kohanim,
their wives, their children, and their servants.
íéîIù 7. The peace-offerings were [likewise] sacrifices of lesser

sanctity. They might be slaughtered anywhere in the courtyard of
the Bet Hamikdash. Of their blood, two sprinklings were to be
made [at opposite corners of the altar] so as to constitute four.
They might be eaten, prepared for food in any fashion, anywhere
in the city, by anyone, during two days and one night. The same
rule applied to the parts given to the Kohanim, except that they
were to be eaten only by the Kohanim, their wives, their children,
and their servants.
øåëáä 8. The offering of firstborn animals, the tithe of cattle,

and the Passover-offering were [also] sacrifices of lesser sanctity.
They might be slaughtered anywhere in the courtyard of the Bet
Hamikdash. Their blood required only one sprinkling, but it had
to be done over against the base of the altar. They differed in their
consumption: The firstling might be eaten only by the Kohanim,
while the tithe might be eaten by any person. [Both the firstling
and the tithe] might be prepared for food in any fashion, and
eaten anywhere in the city during two days and one night. The
Passover-offering, however, was to be eaten on that night only,
and not later than midnight. Nor could it be eaten except by those
registered for it, nor could it be eaten except when roasted. 1
xgyd zltz 25
BERAITA
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1. Sifra, Introduction. 2. Another version: o`ke

© § . 3. Avot 5:20.
25 MORNING PRAYER
BERAITA
éáø Rabbi Yishmael says: The Torah is expounded by means of
1
thirteen rules: 1. A conclusion drawn from a minor premise or

more lenient condition to a major or more strict one, and vice
versa. 2. An analogy between two laws established on the basis of
identical expressions in the Biblical text. 3. A general principle
derived from one Biblical text or from two related Biblical texts
[is applicable to all similar cases, though not specified in detail].
4. When a general rule is followed by an explicit particular, [the
rule is limited to the specified particular]. 5. When a specification
is followed by a general rule, [all that is contained in the general
rule applies]. 6. When a general rule is followed by a specification
and then again by a general rule, the law is applicable only to such
cases which are similar to the specification. 7. When a general
rule requires an explicit specification [for the sake of clarity, the
general rule is not limited to the specified particular, as in rule 4].
Similarly, when a specification requires a generalization [for the
sake of clarity, the generalization does not have the all-embracing
effect, as in rule 5]. 8. When a particular case that is included in
a general law is singled out to instruct us concerning something
new, it is singled out not only to teach concerning its own case,
but is to be applied to the whole of the general law. 9. When a
particular case that is included in a general law is singled out to
add another provision similar to the general law, it is singled out
in order to lessen, but not to increase, the severity of that
provision. 10. When a particular case that is included in a general
law is singled out to add another provision which is unlike the
general provision, it is singled out in order, in some aspects to
lessen, and in others to add to, the severity of the provision.
11. When a particular case that is included in a general law is
singled out with a new stipulation, the provisions of the general
law no longer apply to it, unless the Torah expressly states that
they do. 12. The meaning of a passage may be deduced from its
context or from a subsequent passage. 13. Similarly, when two
Biblical passages contradict each other, the meaning can be
determined by a third Biblical text which reconciles them.
éäé May it be Your will, Lord our God and God of our
fathers, that the Bet Hamikdash be speedily rebuilt in our
days, and grant us our portion in Your Torah. 3
opaxc yicw xgyd zltz 26
KADDISH D’RABBANAN
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Mourners recite the following Kaddish. Congregation responds on`
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(on`
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Take three steps back, then bow right saying einFxnA
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bow left saying Epilr
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From Rosh Hashanah through Yom Kippur, substitute mFlXd

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in the world; and say, Amen. (Cong: Amen.) Upon Israel, and upon our Sages,
and upon their disciples, and upon all the disciples of their disciples, and upon
all those who occupy themselves with the Torah, here or in any other place, upon
them and upon you, may there be abundant peace, grace, kindness, compassion,
long life, ample sustenance and deliverance, from their Father in heaven; and say,
Amen. (Cong: Amen.) May there be abundant peace from heaven, and a good
life for us and for all Israel; and say, Amen. (Cong: Amen.) He who makes peace
(the peace) in His heavens, may He make peace for us and for all Israel; and say,
Amen. (Cong: Amen.)
26 MORNING PRAYER KADDISH D’RABBANAN
Mourners recite the following Kaddish. Congregation responds Amen as indicated.
Iãâúé Yis-gadal v’yis-kadash sh’mayh rabö. (Cong: Ömayn)
B’öl’mö di v’rö chir’u-sayh v’yamlich mal’chusayh,
v’yatzmach pur-könayh vikörayv m’shi-chayh. (Cong: Ömayn)
B’cha-yay-chon u-v’yomaychon u-v’cha-yay d’chöl bays
yisrö-ayl, ba-agölö u-viz’man köriv v’im’ru ömayn.
(Cong: Ömayn. Y’hay sh’mayh rabö m’vörach l’ölam u-l’öl’may
öl’ma-yö, yisböraych.)
Y’hay sh’mayh rabö m’vörach l’ölam u-l’öl’may öl’ma-yö.
Yisböraych, v’yishtabach, v’yispö-ayr, v’yisromöm,
v’yis-nasay, v’yis-hadör, v’yis-aleh, v’yis-halöl, sh’may
d’kudshö b’rich hu. (Cong: Ömayn)
L’aylö min köl bir-chösö v’shirösö, tush-b’chösö
v’neche-mösö, da-amirön b’öl’mö, v’im’ru ömayn. (Cong:
Ömayn)
Al yisrö-ayl v’al rabönön, v’al tal-midayhon, v’al köl
tal-miday tal-midayhon, v’al köl mön d’ös’kin b’ora-y’sö. Di
v’asrö hödayn, v’di v’chöl asar v’asar. Y’hay l’hon u-l’chon
shlömö rabö, chinö v’chisdö v’rachamin v’cha-yin arichin,
u-m’zonö r’vichö u-furkönö min ködöm avu-hon d’vish’ma-yö
v’im’ru ömayn. (Cong: Ömayn)
Y’hay sh’lömö rabö min sh’ma-yö, v’cha-yim tovim ölaynu
v’al köl yisrö-ayl v’im’ru ömayn. (Cong: Ömayn)
Take three steps back, then bow right saying Oseh shölom bim’romöv, bow forward saying
hu, bow left saying ya-aseh shölom ölaynu, and bow forward saying v’al köl yisrö-ayl,
v’im’ru ömayn.
From Rosh Hashanah through Yom Kippur, substitute ha-shölom for shölom.
Oseh (ha-shölom) shölom bim’romöv, hu ya-a-se shölom

ölaynu v’al köl yisrö-ayl, v’im’ru ömayn. (Cong: Ömayn)
Iãâúé Exalted and hallowed be His great Name (Cong: Amen.) throughout the
world which He has created according to His will. May He establish His kingship,
bring forth His redemption and hasten the coming of His Mashiach (Cong:
Amen.) in your lifetime and in your days and in the lifetime of the entire House
of Israel, speedily and soon, and say, Amen. (Cong: Amen. May His great Name
be blessed forever and to all eternity. Blessed.) May His great Name be blessed
forever and to all eternity. Blessed and praised, glorified, exalted and extolled,
honored, adored and lauded be the Name of the Holy One, blessed be He, (Cong:
Amen.) beyond all the blessings, hymns, praises and consolations that are uttered
legl zixgy 27
a
Shachrit for Shabbat and festivals begins on p. 181.
SHACHARIT FOR WEEKDAYS
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27 SHACHARIT FOR WEEKDAYS
a
Shachrit for Shabbat and festivals begins on p. 181.
SHACHARIT FOR WEEKDAYS

åãåä Offer praise to the Lord, proclaim His Name; make His
deeds known among the nations. Sing to Him, chant praises to
Him, speak of all His wonders. Glory in His holy Name; may
the heart of those who seek the Lord rejoice. Search for the
Lord and His might; continually seek His countenance. Re-
member the wonders that He has wrought, His miracles, and
the judgments of His mouth. O descendants of Israel His
servant, children of Jacob, His chosen ones: He is the Lord our
God; His judgments extend over the entire earth. Remember
His covenant forever, the word which He has commanded to
a thousand generations; the covenant which He made with
Abraham, and His oath to Isaac. He established it for Jacob as
a statute, for Israel as an everlasting covenant, stating, “To you
I shall give the land of Canaan”—the portion of your inherit-
ance, when you were but few, very few, and strangers in it.
They wandered from nation to nation, and from one kingdom
to another people. He permitted no one to wrong them, and
admonished kings for their sakes, “Do not touch My anointed
ones, and do not harm My prophets.” Sing to the Lord, all the
earth; proclaim His deliverance from day to day. Recount His
glory among the nations, His wonders among all the peoples.
For the Lord is great and highly praised; He is awesome above
all gods. For all the gods of the nations are naught, but the
Lord made the heavens. Majesty and splendor are before Him,
strength and joy in His presence. Render to the Lord, families
of nations, render to the Lord honor and might. Render to the
Lord the honor due His Name; bring an offering and come
before Him, bow down to the Lord in resplendent holiness.
Tremble before Him, all the earth; indeed, the world will be
firmly established that it shall not falter. The heavens will
rejoice, the earth will exult, and among the nations they will
proclaim, “The Lord reigns!” The sea and its fullness will roar;
the field and all therein will jubilate. Then the trees of the forest
will sing before the Lord, when He comes to judge the earth.
legl zixgy 28
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1. I Chronicles 16:8-36. 2. Psalms 99:5. 3. Ibid. 99:9. 4. Ibid. 78:38. 5. Ibid. 40:12.
6. Ibid. 25:6. 7. Ibid. 68:35-36. 8. Ibid. 94:1-2. 9. Ibid. 3:9. 10. Ibid. 46:8. 11. Ibid. 84:13.
12. Ibid. 20:10. 13. Ibid. 28:9. 14. Ibid. 33:20-22. 15. Ibid. 85:8. 16. Ibid. 44:27. 17. Ibid.
81:11. 18. Ibid. 144:15. 19. Ibid. 13:6.
Give thanks to the Lord for He is good, for His kindness is

everlasting. And say, “Help us, God of our salvation, gather us
and deliver us from among the nations, that we may give
thanks to Your holy Name and glory in Your praise. Blessed is
the Lord, the God of Israel, to all eternity”; and all the people
said Amen and praise to the Lord. 1 Exalt the Lord our God,
and bow down at His footstool; holy is He. 2 Exalt the Lord our
God, and bow down at His holy mountain, for the Lord our
God is holy. 3 And He, being compassionate, pardons iniquity,
and does not destroy; time and again He turns away His anger,
and does not arouse all His wrath. 4 May You, Lord, not
withhold Your mercies from me; may Your kindness and truth
continually guard me. 5 Lord, remember Your mercies and
kindnesses, for they have existed for all time. 6 Ascribe power to
God; His majesty is over Israel, and His might is in the skies.
God, You are feared from Your Sanctuary; it is the God of Israel
who grants strength and power to His people; blessed is God. 7
The Lord is a God of retribution; O God of retribution, reveal
Yourself! Judge of the earth, arise; render to the arrogant their
recompense. 8 Deliverance is the Lord’s; may Your blessing be
upon Your people forever. 9 The Lord of hosts is with us; the
God of Jacob is our eternal stronghold. 10 Lord of hosts, happy
is the man who trusts in You. 11 Lord, help us; may the King
answer us on the day we call. 12 Grant salvation to Your people
and bless Your heritage; tend them and exalt them forever. 13
Our soul yearns for the Lord; He is our help and our shield.
For our heart shall rejoice in Him, for we have put our trust
in His holy Name. May Your kindness, Lord, be upon us, as
we have placed our hope in You. 14 Lord, show us Your kindness
and grant us Your deliverance. 15 Arise, be our help, and redeem
us for the sake of Your lovingkindness.16 I am the Lord your
God who brought you up from the land of Egypt; open wide
your mouth, [state all your desires] and I shall grant them. 17
Happy is the people whose lot is thus; happy is the people
whose God is the Lord. 18 I have placed my trust in Your
kindness, my heart shall rejoice in Your deliverance; I will sing
to the Lord for He has dealt kindly with me. 19
legl zixgy 29
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1. Psalm 30. 2. Ibid. 10:16, 93:1, Exodus 15:18; Talmud Bavli, Soferim 14:8; Pirkei Hechalot.
3. Zechariah 14:9. 4. Psalms 106:47-48. 5. Ibid. 150:6. 6. Ibid. 67.
øåîæî A psalm, a song of dedication of the House, by David. I

exalt You, Lord, for You have uplifted me, and did not allow my
enemies to rejoice over me. Lord, my God, I cried out to You, and
You healed me. Lord, You have brought up my soul from sheol;
You have kept me alive, that I should not descend to the pit. Sing
to the Lord, you His pious ones, and praise His holy Name. For
His wrath endures but for a moment, when He is conciliated there
is [long] life; when one retires at night weeping, joy will come in
the morning. In my security I thought, “I shall never falter.” Lord,
by Your favor You have made my mountain stand strong; when
You concealed Your countenance, I was alarmed. I called to You,
O Lord, and I made supplication to the Lord: What profit is there
in my death, in my going down to the grave? Can dust praise You?
Can it proclaim Your truth? Lord, hear and be gracious to me;
Lord, be a help to me. You have turned my mourning into
dancing; You have loosened [the cords of] my sackcloth and
girded me with joy. Therefore my soul shall sing to You, and not
be silent; Lord my God, I will praise You forever. 1
Rise and remain standing until May the glory on page 31.
êIî éé The Lord is King, the Lord was King, the Lord will be
King forever and ever. 2 The Lord is King, the Lord was King,
the Lord will be King forever and ever. The Lord will be King
over all the earth; on that day the Lord will be One and His
Name One. 3
åðòéùåä Deliver us, Lord our God; gather us from among the
nations, that we may give thanks to Your holy Name and glory in
Your praise. Blessed is the Lord, the God of Israel, forever and ever;
and all the people said: Amen, praise the Lord! 4 Let every being that
has a soul praise the Lord. Praise the Lord. 5
çöðîI For the choirmaster, a song with instrumental music; a
psalm. May God be gracious to us and bless us, may He make His
countenance shine upon us forever, that Your way be known on
earth, Your salvation among all nations. The nations will extol
You, O God; all the nations will extol You. The nations will rejoice
and sing for joy, for You will judge the peoples justly and guide
the nations on earth forever. The peoples will extol You, O God;
all the peoples will extol You, for the earth will have yielded its
produce, and God, our God, will bless us. God will bless us; and
all, from the furthest corners of the earth, shall fear Him. 6
dxnfc iweqt legl zixgy 30
PESUKEI DEZIMRAH — VERSES OF PRAISE

Hold the two front tzitzit for the blessing xn`W
© ¨ ¤ KExA¨ . At the conclusion of the blessing,
before releasing the tzitzit, pass them over the eyes and kiss them.
Uttering any words—other than prayer—is prohibited from this point until after the Amidah
on page 54. (Regarding prayer responses, see chart inside back cover.)
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The following psalm is omitted on Erev Pesach, Chol Hamoed Pesach, and Erev Yom
Kippur.
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1. Pronounced “Yud Kay b’Vöv Kay.” 2. Psalm 100.
30 SHACHARIT FOR WEEKDAYS VERSES OF PRAISE

Hold the two front tzitzit for the blessing Blessed is He who spoke. At the conclusion of the
blessing, before releasing the tzitzit, pass them over the eyes and kiss them.
on page 54. (Regarding prayer responses, see chart inside back cover.)
íùI For the sake of the union of the Holy One, blessed be He,
with His Shechinah, to unite the Name yud-kay with vav-kay in a
perfect union in the name of all Israel.
êåøá Blessed is He who spoke, and the world came into
being; blessed is He; blessed is He who says and does;
blessed is He who decrees and fulfills; blessed is He who
creates the universe; blessed is He who has compassion
on the earth; blessed is He who has compassion on the
creatures; blessed is He who rewards well those who fear
Him; blessed is He who lives forever and exists eternally;
blessed is He who redeems and saves; blessed is His
Name. Blessed are You, Lord our God, King of the
universe, benevolent God; merciful Father, who is
praised by the mouth of His people, exalted and glori-
fied by the tongue of His pious ones and His servants,
and by the songs of David Your servant. We will extol
You, Lord our God, with praises and songs; exalt, laud,
and glorify You, proclaim You King, and mention Your
Name, our King, our God. You are the only One—the
Life of [all] the worlds, O King; praised and glorified is
His great Name forever and ever. Blessed are You Lord,
King who is extolled with praises. Cong. Amen.
The following psalm is omitted on Erev Pesach, Chol Hamoed Pesach, and Erev Yom
Kippur.
øåîæî A psalm for the thanksgiving-offering. Let all the earth
sing in jubilation to the Lord. Serve the Lord with joy; come
before Him with exultation. Know that the Lord is God; He has
made us and we are His, His people and the sheep of His pasture.
Enter His gates with gratitude, His courtyards with praise; give
thanks to Him, bless His Name. For the Lord is good; His
kindness is everlasting, and His faithfulness is for all generations. 2
You may be seated.
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1. Psalms 104:31. 2. Ibid. 113:2-4. 3. Ibid. 135:13. 4. Ibid. 103:19. 5. I Chronicles 16:31.
6. See note 2, page 29. 7. Psalms 10:16. 8. Ibid. 33:10. 9. Proverbs 19:21. 10. Psalms
33:11. 11. Ibid. 33:9. 12. Ibid. 132:13. 13. Ibid. 135:4. 14. Ibid. 94:14. 15. Ibid. 78:38.
16. Ibid. 20:10. 17. Ibid. 84:5. 18. Ibid. 144:15.
You may be seated.

éäé May the glory of the Lord be forever; may the Lord find
delight in His works. 1 May the Name of the Lord be blessed
from now and to all eternity. From the rising of the sun to its
setting, the Name of the Lord is praised. The Lord is high
above all nations; His glory transcends the heavens. 2 O Lord,
Your Name is forever; Your remembrance, Lord, is throughout
all generations. 3 The Lord has established His throne in the
heavens, and His kingship has dominion over all. 4 The heavens
will rejoice, the earth will exult, and among the nations they
will proclaim, “The Lord reigns!” 5 The Lord is King, the Lord
was King, the Lord shall be King for ever and ever. 6 The Lord
reigns for all eternity; the nations have vanished from His
land. 7 The Lord has annulled the counsel of nations; He has
foiled the schemes of peoples. 8 Many are the thoughts in the
heart of man, but it is the counsel of the Lord that endures. 9
The counsel of the Lord stands forever, the thoughts of His
heart throughout all generations. 10 For He spoke, and it came
to be; He commanded, and it endured. 11 Indeed, the Lord has
chosen Zion; He desired it for His dwelling place. 12 For God
has chosen Jacob for Himself, Israel as His beloved treasure. 13
Indeed, the Lord will not abandon His people, nor will He
forsake His heritage. 14 And He, being compassionate, pardons
iniquity, and does not destroy; time and again He turns away
His anger, and does not arouse all His wrath. 15 Deliver us, O
Lord; may the King answer us on the day we call. 16
éøùà Happy are those who dwell in Your House;
17
they will yet praise You forever. Happy is the
people whose lot is thus; happy is the people whose
18
God is the Lord. A psalm of praise by David: I will
exalt You, my God the King, and bless Your Name
forever. Every day I will bless You, and extol Your
Name forever. The Lord is great and exceedingly
exalted, and there is no limit to His greatness. One
generation to another will laud Your works, and tell
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concentration; see Laws on
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1. Psalm 145. 2. Ibid. 115:18.
of Your mighty acts. I will speak of the splendor of

Your glorious majesty and of Your wondrous deeds.
They will proclaim the might of Your awesome acts,
and I will recount Your greatness. They will express
the remembrance of Your abounding goodness, and
sing of Your righteousness. The Lord is gracious
and compassionate, slow to anger and of great
kindness. The Lord is good to all, and His mercies
extend over all His works. Lord, all Your works will
give thanks to You, and Your pious ones will bless
You. They will declare the glory of Your kingdom,
and tell of Your strength. To make known to men
His mighty acts, and the glorious majesty of His
kingdom. Your kingship is a kingship over all
worlds, and Your dominion is throughout all gen-
erations. The Lord supports all who fall, and makes
erect all who are bent. The eyes of all look expect-
antly to You, and You give them their food at the
Touch the hand tefillin while proper time. You open Your
saying You open… and the head
tefillin while saying and hand and satisfy the desire of
satisfy…, and touch the
fingertips to the lips. This verse every living thing. The Lord is
must be recited with
concentration; see Laws on righteous in all His ways, and
page 586.
benevolent in all His deeds. The
Lord is close to all who call upon Him, to all who
call upon Him in truth. He fulfills the desire of
those who fear Him, hears their cry and delivers
them. The Lord watches over all who love Him,
and will destroy all the wicked. My mouth will
utter the praise of the Lord, and let all flesh bless
1
His holy Name forever. And we will Bless the
2
Lord from now to eternity. Praise the Lord.
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1. Psalm 146.
äéåIIä Praise the Lord. Praise the Lord, O my soul. I will sing
to the Lord with my soul; I will chant praises to my God with
my [entire] being. Do not place your trust in munificent
benefactors, in mortal man, for he does not have the ability to
bring deliverance. When his spirit departs, he returns to his
earth; on that very day, his plans come to naught. Fortunate is
he whose help is the God of Jacob, whose hope rests upon the
Lord his God. He makes the heavens, the earth, the sea and all
that is in them; He keeps His promise faithfully forever. He
renders justice to the oppressed; He gives food to the hungry;
the Lord releases those who are bound. The Lord opens the
eyes of the blind; the Lord makes erect those who are bowed
down; the Lord loves the righteous. The Lord watches over the
strangers; He gives strength to the orphan and the widow; and
He thwarts the way of the wicked. The Lord shall reign forever,
your God, O Zion, throughout all generations. Praise the
Lord. 1
äéåIIä Praise the Lord. Sing to our God for He is good, for
He is pleasant; praise befits Him. The Lord is the rebuilder of
Jerusalem; He will gather the dispersed of Israel. He heals the
broken-hearted, and binds up their wounds. He counts the
number of the stars; He gives a name to each of them. Great
is our Master and abounding in might; His understanding is
beyond reckoning. The Lord strengthens the humble; He casts
the wicked down to the ground. Lift your voices to the Lord in
gratitude; sing to our God with a harp. He covers the heaven
with clouds; He prepares rain for the earth, and makes grass
grow upon the mountains. He gives to the cattle their food, to
the young ravens which cry to Him. He does not desire [those
who place their trust in] the strength of the horse, nor does He
want those who rely upon the thighs [swiftness] of man. He
desires those who fear Him, those who long for His kindness.
Praise the Lord, O Jerusalem; Zion, extol your God. For He has
strengthened the bolts of your gates; He has blessed your
children in your midst. He has made peace within your
borders; He satiates you with the finest of wheat. He sends
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1. Psalm 147. 2. Ibid. 148.
forth His command to the earth; His word runs most swiftly.
He gives snow like fleece; He scatters frost like ashes. He hurls
His ice like morsels; who can withstand His cold? He sends
forth His word and melts them; He causes His wind to blow,
and the waters flow. He tells His words [Torah] to Jacob, His
statutes and ordinances to Israel. He has not done so for other
nations, and they do not know [His] ordinances. Praise the
Lord. 1
äéåIIä Praise the Lord. Praise the Lord from the heavens;
praise Him in the celestial heights. Praise Him, all His angels;
praise Him, all His hosts. Praise Him, sun and moon; praise
Him, all the shining stars. Praise Him, heavens of heavens, and
the waters that are above the heavens. Let them praise the
Name of the Lord, for He commanded and they were created.
He has established them forever, for all time; He issued a
decree, and it shall not be transgressed. Praise the Lord from
the earth, sea-monsters and all [that dwell in] the depths; fire
and hail, snow and vapor, stormy wind carrying out His
command; the mountains and all hills, fruit-bearing trees and
all cedars; the beasts and all cattle, creeping things and winged
fowl; kings of the earth and all nations, rulers and all judges of
the land; young men as well as maidens, elders together with
young lads. Let them praise the Name of the Lord, for His
Name is sublimely transcendent, it is unto Himself; [only] its
radiance is upon the earth and heavens. He shall raise the glory
of His people, [increase] the praise of all His pious ones, the
children of Israel, the people close to Him. Praise the Lord. 2
äéåIIä Praise the Lord. Sing to the Lord a new song; [recount]
His praise in the assembly of the pious. Israel will rejoice in its
Maker; the children of Zion will delight in their King. They will
praise His Name with dancing; they will sing to Him with the
drum and harp. For the Lord desires His people; He will adorn
the humble with salvation. The pious will exult in glory; they
will sing upon their beds. The exaltation of God is in their
throat, and a double-edged sword in their hand, to bring
retribution upon the nations, punishment upon the peoples;
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1. Psalm 149. 2. Ibid. 150. 3. Ibid. 89:53. 4. Ibid. 135:21. 5. Ibid. 72:18-19. 6. I
Chronicles 29:10-13.
to bind their kings with chains, and their nobles with iron
fetters; to execute upon them the prescribed judgment; it shall
be a glory for all His pious ones. Praise the Lord. 1
äéåIIä Praise the Lord. Praise God in His holiness; praise Him
in the firmament of His strength. Praise Him for His mighty
acts; praise Him according to His abundant greatness. Praise
Him with the call of the shofar; praise Him with harp and lyre.
Praise Him with timbrel and dance; praise Him with stringed
instruments and flute. Praise Him with resounding cymbals;
praise Him with clanging cymbals. Let every being that has a
soul praise the Lord. Praise the Lord. 2 Let every being that has
a soul praise the Lord. Praise the Lord.
Rise and remain standing until after Borchu on page 39.

êåøá Blessed is the Lord forever, Amen and Amen. 3
Blessed is the Lord from Zion, who dwells in Jerusalem;

praise the Lord. 4 Blessed is the Lord God, the God of Israel,
who alone performs wonders. Blessed is His glorious Name
forever, and let the whole earth be filled with His glory.
Amen and Amen. 5
êøáéå And David blessed the Lord in the presence of all the
assembly, and David said: Blessed are You Lord, God of our
father Israel, in all the realms of the universe. Lord, Yours is
the greatness, the power, the glory, the victory, and the
majesty; for all in heaven and on the earth [is Yours]. Lord,
Yours is the kingship and You are exalted, supreme over all
rulers. Wealth and honor come from You, and You rule over
all; in Your hand are might and power, and it is in Your hand
to grant greatness and strength to all. And now, our God,
we give thanks to You, and praise Your glorious Name. 6 Let
[Israel] bless Your glorious Name, which is exalted above all
blessing and praise. You alone are the Lord; You have made
the heavens, the heavens of heavens, and all their hosts, the
earth and all thereon, the seas and all therein; You give life
to them all, and the hosts of the heavens bow before You.
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1. Nehemiah 9:5-8. 2. Ibid. 9:8-11. 3. Exodus 14:30-31.
You are the Lord, the God, who chose Abram, brought him
out of Ur Kasdim, and gave him the name Abraham. And
You found his heart faithful before You 1 —
úåøëå and You made a Covenant with him to give the land
of the Canaanites, the Hittites, the Amorites, the Perizzites,
the Jebusites and the Girgashites, to give it to his descen-
dants; and You fulfilled Your words, for You are righteous.
You saw the affliction of our fathers in Egypt, and heard
their cry at the Sea of Reeds. And You performed signs and
wonders against Pharaoh and all his servants and all the
people of his land, for You knew that they acted wickedly
toward them; and You have made a name for Yourself to this
day. You split the sea before them, and they went through
the midst of the sea on dry land; and You hurled their
pursuers into the depths, like a stone into mighty waters. 2
òùåéå And the Lord delivered Israel on that day from the
hands of the Egyptians, and Israel saw the Egyptians dead on
the seashore. Israel beheld the mighty hand which the Lord
wielded against the Egyptians, and the people feared the
Lord, and believed in the Lord and in Moses His servant. 3
æà Then Moses and the children of Israel sang this song
to the Lord, and they declared, saying: I will sing to the
Lord, for He is most exalted; the horse with its rider He
cast into the sea. The might and retribution of God was
my salvation; this is my God and I will glorify Him, the
God of my father and I will exalt Him. The Lord is master
of war, the Lord is His Name. He hurled Pharaoh’s
chariots and his army into the sea; the elite of his officers
were drowned in the Sea of Reeds. The deep waters
covered them; they dropped into the depths like a stone.
Your right hand, O Lord, is adorned with power; Your
right hand, O Lord, shatters the enemy. In Your great
majesty, You destroy those who rise up against You; You
send forth Your fury, it consumes them like straw. At the
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1. Another interpretation: impoverish. See Rashi, Exodus 15:9. 2. Exodus 15:1-18. 3. This
sentence is the paraphrase of the preceding Biblical verse in Targum Onkelos. 4. Ibid. 15:19.
5. Psalms 22:29. 6. Obadiah 1:21. 7. Zechariah 14:9.
blast of Your nostrils the waters piled up, the flowing streams
stood erect like a wall; the deep waters were congealed in the
heart of the sea. The foe had said: I will pursue them, I will
overtake them, I will divide the spoil, my lust shall be sated
upon them; I will unsheath my sword, my hand shall
annihilate 1 them. You blew with Your wind, the sea envel-
oped them; they sank like lead in the mighty waters. Who is
like You among the supernal beings, O Lord! Who is like
You, resplendent in holiness, awesome in praise, performing
wonders! You stretched out Your right hand, the earth
swallowed them. In Your lovingkindness You led the people
whom You redeemed; in Your strength You guided them to
Your holy abode. The nations heard it and trembled; pangs
of fear gripped the inhabitants of Philistia. Then the chief-
tains of Edom were terrified; the mighty men of Moab were
panic-stricken; all the inhabitants of Canaan melted away.
May terror and dread fall upon them; by the great [strength]
of Your arm let them be still as a stone—until Your people
pass over, O Lord, until the people You acquired pass over.
You will bring them and plant them on the mountain of
Your inheritance; the place which You, O Lord, have made
for Your abode, the Sanctuary which Your hands, O Lord,
have established. The Lord will reign forever and ever.2 The
Lord will reign forever and ever. The sovereignty of the Lord
is established forever and to all eternity. 3 When the horses
of Pharaoh, with his chariots and horsemen, went into the
sea, the Lord turned the waters of the sea back on them; and
the children of Israel walked on dry land in the midst of the
sea. 4 For sovereignty is the Lord’s, and He rules over the
nations. 5 Deliverers will go up to Mount Zion to judge the
mount of Esau, and kingship will be the Lord’s. 6 The Lord
will be King over the entire earth; on that day the Lord will
be One and His Name One.7
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1
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Chazzan recites Half Kaddish. Congregation responds on`

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1. Psalm 130.

çáúùé May Your Name be praised forever, our
King, the Almighty God, the great and holy King, in
heaven and on earth. For to You, Lord our God and
God of our fathers it is fitting to offer forever song
and praise, adoration and melody, [to acclaim
Your] might and dominion, victory, grandeur and
power, glory, splendor, holiness and sovereignty;
blessings and thanksgiving to Your great and holy
Name; from the highest world to the lowest, You are
God. Blessed are You, Lord, Almighty God, great
King, extolled with praises, God worthy of thanks-
giving, Master of wonders, Creator of all souls,
Ruler of all creatures, who takes pleasure in songs
of praise; You are the only King, the Life of [all] the
worlds. Cong. Amen.
øéù A song of ascents. Out of the depths I call to You, O Lord. My
Lord, hearken to my voice; let Your ears be attentive to the voice of
my pleas. God, if You were to preserve iniquities, my Lord, who could
survive? But forgiveness is with You, that You may be feared. I hope
in the Lord; my soul hopes, and I long for His word. My soul yearns
for the Lord more than [night] watchmen [waiting] for the morning,
wait for the morning. Israel, put your hope in the Lord, for with the
Lord there is kindness; with Him there is abounding deliverance. And
He will redeem Israel from all its iniquities. 1
Chazzan recites Half Kaddish. Congregation responds Amen as indicated.

Iãâúé Exalted and hallowed be His great Name (Cong:
Amen.) throughout the world which He has created
according to His will. May He establish His kingship,
bring forth His redemption and hasten the coming
of His Mashiach (Cong: Amen.) in your lifetime and in
your days and in the lifetime of the entire House of
Israel, speedily and soon, and say, Amen.
rny zekxa legl zixgy 39
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Congregation and chazzan bow as chazzan says:
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Do not respond on`
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BLESSINGS OF THE SHEMA

You may be seated.
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1. Psalms 104:24.
39 SHACHARIT FOR WEEKDAYS BLESSINGS OF THE SHEMA
(Cong: Amen. May His great Name be blessed forever and to all
eternity. Blessed.)
May His great Name be blessed forever and to all
eternity. Blessed and praised, glorified, exalted and
extolled, honored, adored and lauded be the Name of
the Holy One, blessed be He, (Cong: Amen.) beyond all
the blessings, hymns, praises and consolations that
are uttered in the world; and say, Amen. (Cong: Amen.)

åëøá Bö-r’chu es adonöy ha-m’voröch.
Congregation and chazzan. Bow at Böruch, straighten up at adonöy:
êåøá Böruch adonöy ha-m’voröch l’olöm vö-ed.
Do not respond Amen.

You may be seated.
êåøá Blessed are You, Lord our God,
King of the universe, who forms light
Touch the hand tefillin while
saying who forms light, and
and creates darkness, who makes peace
the head tefillin at and creates
darkness, and touch the
fingertips to the lips.and creates all things.
øéàîä In mercy He gives light to the earth and to those
who dwell thereon, and in His goodness He renews each day,
continuously, the work of Creation. How manifold are Your
works, O Lord! You have made them all with wisdom; the
earth is full of Your possessions. 1 King, who alone is elevated
from aforetime, extolled, glorified and exalted from the time
of Creation; God of the universe, in Your abounding mercies
have compassion on us, Master of our strength, Rock of our
stronghold, Shield of our deliverance, a Refuge for us. The
blessed God, great in knowledge, prepared and made the
radiance of the sun; the Beneficent One created glory for His
Name; He set the luminaries around His majesty; the chiefs
of His hosts are holy beings that exalt the Omnipotent,
åëøá Bless the Lord who is blessed. êåøá Blessed be the Lord who is blessed for all
eternity.
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1. Isaiah 6:2. 2. I.e., angels—see Ezekiel 3:13; Isaiah 6:2. 3. Ezekiel 3:12.
continually recounting the glory of God and His holiness. Be

blessed, Lord our God, in the heavens above and on the
earth below, for all Your praiseworthy handiwork, and for
the light-giving luminaries which You have created; they
shall glorify You forever.
êøáúú Be eternally blessed, our Rock, our King and our

Redeemer, who creates holy beings; praised be Your Name
forever, our King, who creates ministering angels, and whose
ministering angels all stand in the heights of the universe
and proclaim in awe, aloud in unison, the words of the living
God and Sovereign of the universe. All of them are beloved,
all are pure, all are mighty, all are holy, and all perform the
will of their Maker with fear and awe. And all of them open
their mouths in holiness and purity, with song and melody,
and bless and adore, glorify and revere, hallow and ascribe
sovereignty to—
úà The Name of the Almighty God, the great, powerful

and awe-inspiring King; holy is He. They all take upon
themselves the yoke of Heavenly kingship, one from the
other, and with love grant permission to each other to
sanctify their Maker with joyous spirit, with pure speech and
sacred melody; all exclaiming in unison, with awe, and
declaring in reverence:
ùåã÷ Holy, holy, holy is the Lord of hosts; the

1
whole earth is full of His glory.
íéðôåàäå And the Ophanim and the holy Chayot, with a
2 2
mighty sound, rise toward the Seraphim, and facing them,

2
offer praise and say:
êåøá Blessed be the glory of the Lord from its

3
place.
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,äøäî ¨ ¥ § íBìLå ¨ § äëøa ¨ ¨ § eðéìr «¥ ¨ àáäå ¥ ¨ § øäî ¥ © .ãrå ¤ ¨ äìñ ¨ «¤
úBôðk û§ © òaøàî © § © ¥ íBìLì ¨ § eðàéáäå «¥ ¦ £ © Gather the two front tzitzit into
the right hand, then bring the
ìrî © ¥ íéBbä ¦ © ìò Ÿ øBáLe û§ ,õøàä̈ ¤ «¨ back left tzitzit forward, then the
back right tzitzit. Hold all four
tzitzit in the left hand near the
úeiîîB÷ ¦ û§ äøäî ¨ ¥ § eðëéìBúå «¥ ¦ § ,eðøàeö «¥ ¨ © heart. See illustration, page 641.
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1. Psalms 136:7.
IàI They chant sweet melodies to the blessed God; they

utter hymns and sing praises to the King, the living and
eternal God. For He alone, exalted and holy, performs
mighty deeds and makes new things; He is the master of
battle, He sows righteousness, causes deliverance to sprout
forth, creates healing; He is awesome in praise, master of
wonders, who in His goodness renews each day, continu-
ously, the work of Creation, as it is said: [Give thanks] to
Him who makes the great lights, for His kindness is eternal. 1
Blessed are You Lord, who creates the luminaries. Cong. Amen.
úáäà Lord our God, You have loved us with everlasting
love; You have bestowed upon us exceedingly abounding
mercy. Our Father, our King, for the sake of Your great
Name and for the sake of our forefathers who trusted in You,
and whom You taught the laws that bring eternal life, to
carry out Your will with a perfect heart, be gracious also to
us and teach us. Our Father, merciful Father who is com-
passionate, have mercy on us, and grant our heart under-
standing to comprehend and to discern, to perceive, to learn
and to teach, to observe, to practice, and to fulfill all the
teachings of Your Torah with love. Enlighten our eyes in
Your Torah, cause our hearts to cleave to Your command-
ments, and unite our hearts to love and fear Your Name; and
may we never be put to shame, disgrace or stumbling.
Because we trust in Your holy, great, and awesome Name,
may we rejoice and exult in Your salvation. Lord our God,
may Your mercy and Your abounding kindness never, ever
forsake us. Hasten and speedily bring upon us blessing and
Gather the two front tzitzit into peace; bring us in peace from the four
the right hand, then bring the
back left tzitzit forward, then the corners of the earth, break the yoke of
back right tzitzit. Hold all four
tzitzit in the left hand near the the nations from our neck, and speed-
heart. See illustration, page 641. ily lead us upright to our land.
For You are God who performs acts of deliverance, and
You have chosen us from among all nations and tongues,
rny zìxw legl zixgy 42
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a
The chazzan concludes this blessing silently. Do not respond on`
¥ ¨.
THE SHEMA
The Shema should be recited with intense concentration, especially the first two verses in
which we accept the sovereignty of God. Recite the first verse aloud, with your right hand
covering your eyes.
Do not slur over the g, but draw it out slightly for the length of time that it takes to affirm
God’s sovereignty in the seven heavens and on earth—equal to eight, the numerical value
of g. The c (whose numerical value is four) should be drawn out for the length of time that
it takes to reflect that God is alone in His world and that he rules in all four corners of the
universe. While reciting the Shema, pause at the commas to convey the following meaning:
Hear O Israel (pause), the Lord who is our God (pause) is the one God. See additional laws
on page 588.
1
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the head tefillin at zthhl
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ízáúëe ¤ ¥ oiA¥ , and touch the
Lipir
fingertips to the lips.
3
«¤ ¨ û§ ¦ ,Eúéa
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1. Deuteronomy 6:4. 2. Pesachim 56a; Deuteronomy Rabbah 2:31, 35, 36. 3. Deuteronomy
6:5-9.
42 SHACHARIT FOR WEEKDAYS THE SHEMA
and have, in love, brought us near, O our King, to Your great

Name, that we may praise You, and proclaim Your Oneness
and love Your Name. Blessed are You Lord, who chooses His
people Israel with love.
a
The chazzan concludes this blessing silently. Do not respond Amen.
THE SHEMA
covering your eyes.
on page 588.
1
Lord is One.
and ever. 2
saying You shall bind…, and
lie down and when you rise. You
the head tefillin at and they shall bind them as a sign upon
shall be…, and touch the
fingertips to the lips. your hand, and they shall be for a
reminder between your eyes. And you shall write them
upon the doorposts of your house and upon your gates. 3
äéäå And it will be, if you will diligently obey My
commandments which I enjoin upon you this day, to
love the Lord your God and to serve Him with all your
heart and with all your soul: I will give rain for your
rny zìxw legl zixgy 43
«¤ ¨ § ¦ § EPøéúå
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û§ ¨ ¦ :zráNå
eøîMä ¨ § «¨ ¨ § zìëàå ¨ § © ¨ § ,Ezîäáì «¤ § ¤ û§ ¦ EãNa û§ ¨ § | áNr ¤ «¥ ézúðå
¦ ©¨§
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úà¤ øörå © ¨ § íëa ¤ ¨ éé¨ § óà© | äøçå ¨ ¨ § :íäì ¤ ¨ íúéåçzLäå
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¤ § § © ìrå
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¤ û§ ¤ ìr© úBàì§ íúà
íëãé ¨ Ÿ | ízøL÷e ¤ § © û§ Touch the hand tefillin while
saying lr© zF`l§ mz` ¨ Ÿ mYxWwE
¤ §© §
¤ § © ¦ § :íëéðér ¤ ¥ ¥ ïéa¥ úôèBèì Ÿ ¨ § eéäå ¨§

¤ § ¤ , and the head tefillin at
mkci
ízãnìå mkipir
¤ ¥ ¥ oiA¥ zthFhl ¨ § , and
Ÿ ¨ § Eide
touch the fingertips to the lips.
,ía¨ øaãì ¥ © § íëéða ¤ ¥ § úà¤ | íúà ¨Ÿ
«¤ û§ EaëLáe
:Eîe÷áe § § ¨ û§ Cøcá ¤ «¤ © Ezëìáe § § ¤ û§ Eúéáa «¤ ¥ § EzáLa § §¦ §
¤ ¥ § eaøé§ ¦ ïrîì
íëéîé © «© § :EéørLáe «¤ ¨ û§ ¦ Eúéa «¤ ¥ úBæeæî§ ìr© ízáúëe ¨ § © û§
¥ ¨ íëéúáàì
úúì ¤ ¥ Ÿ £ © éé¨ § òaLð © § ¦ øLà ¤ £ äîãàä ¨ ¨ £ ¨ ìr© íëéðá ¤ ¥ § éîéå ¥ ¦
1
:õøàä¤ «¨ ¨ ìr© íéîMä ¦ «© ¨ © éîék ¥ ¦ ,íäì ¤¨
At this point the tzitzit are to be held also in the right hand and looked at. They should
remain so until the words crl ¦ ¨ ¡ ¤ § on the next page, and then released. At the words
© ¨ micngpe
marked °, pass the tzitzit over the eyes and kiss them.
¥ ¨ § ¦ éða
ìàøNé ¥ § ìà¤ øac Ÿ ¥ äPî
¥ © :øîàl ¤ Ÿ ìà¤ éé¨ § øîàiå ¤ Ÿ« ©
¥ û§ © ìr© úöéö
éôðk ¦ ¦ íäì o
¤ ¨ eNrå ¨ § íäìà¤ ¥ £ zøîàå¨ §© ¨ §
:úìëz¤ «¥ § ìéút¦ § | óðkä ¨ ¨ © úöéö¦ ¦ ìr© eðúðå
o
¨ Ÿ Ÿ § íäéãâá
û§ ¨ § ,íúøãì ¤ ¥ û§ ¦
ìk¨ úà¤ | ízøëæe ¤ § © û§ ,Búà Ÿ | íúéàøe¤ ¦ û§ ,úöéöì ¦ ¦ § íëì ¤ ¨ äéäå
¨¨ §
o
¤ û§ © § éøçà
íëááì ¥ £ © eøeúú « ¨ àìåŸ § ,íúà ¨ Ÿ | íúéNrå Ÿ§¦
¤ ¦ £ © ,éé¨ § úåöî
eøkæz§ § ¦ ïrîì ¤ ¥ £ © íéðæ¦ Ÿ ízà
© «© § :íäéøçà ¤ © øLà ¤ £ íëéðér
¤ ¥ ¥ éøçàå
¥£ © §
¤ ¥ Ÿ ¥ íéPã÷
:íëéäìàì ¦ Ÿ § íúééäå ¨ Ÿ § ¦ ìk¨ úà¤ | íúéNrå
¤ ¦ § ¦ ,éúåöî ¤ ¦ £©
1. Deuteronomy 11:13-21.
43 SHACHARIT FOR WEEKDAYS THE SHEMA
land at the proper time, the early rain and the late rain,
and you will gather in your grain, your wine and your
oil. And I will give grass in your fields for your cattle,
and you will eat and be sated. Take care lest your heart
be lured away, and you turn astray and worship alien
gods and bow down to them. For then the Lord’s wrath
will flare up against you, and He will close the heavens
so that there will be no rain and the earth will not yield
its produce, and you will swiftly perish from the good
land which the Lord gives you. Therefore, place these
words of Mine upon your heart and upon your soul,
saying and bind them, and the
and bind them for a sign on your
head tefillin at and they shall hand, and they shall be for a re-
be…, and touch the fingertips
to the lips. minder between your eyes. You
shall teach them to your children, to speak of them
when you sit in your house and when you walk on the
road, when you lie down and when you rise. And you
shall inscribe them on the doorposts of your house and
on your gates—so that your days and the days of your
children may be prolonged on the land which the Lord
swore to your fathers to give to them for as long as the
heavens are above the earth.1
remain so until the words and pleasant, forever on the next page, and then released. At the
starred words, pass the tzitzit over the eyes and kiss them.
øîàéå The Lord spoke to Moses, saying: Speak to the
children of Israel and tell them to make for themselves
fringes* on the corners of their garments throughout
their generations, and to attach a thread of blue on the
fringe* of each corner. They shall be to you as tzitzit*,
and you shall look upon them and remember all the
commandments of the Lord and fulfill them, and you
will not follow after your heart and after your eyes by
which you go astray—so that you may remember and
fulfill all My commandments, and be holy to your God.
¦ «© § ¦ õøàî
íéøöî ¤ «¤ ¥ | íëúà
¤ û§ ¤ éúàöBä
¦ «¥ øLà ¤ ¥ Ÿ ¡ éé¨ § éðà
¤ £ íëéäìà ¦£
¤ ¥ Ÿ ¡ éé¨ § éðà
íëéäìà 1
¦ Ÿ ¥ íëì
¦ £ ,íéäìàì ¤ ¨ úBéäì §¦
Although the word zn`
¤ ¡ belongs to the next paragraph, do not pause between mkidl`¤ ¥ Ÿ ¡ and
¤ ¡ . When praying without a minyan, repeat mkidl`
zn` ¤ ¥ Ÿ ¡ ii ¦ £ and conclude zn`
¨ § ip` ¤ ¡.
Chazzan concludes silently: zn`
¤ ¡ mkidl`
¤ ¥ Ÿ ¡ ii ¦ £ , and repeats aloud zn`
¨ § ip` ¤ ¡ mkidl` ¨ §.
¤ ¥ Ÿ ¡ ii
¦ ¨ § áeäàå ¨ § ;ïîàðå ¨ ¡ ¤ § ,øLéå ¨ ¨ § ,íi÷å ¨ © § ,ïBëðå ¨ § ,áévéå ¦ © § úîà ¤¡

o
,áéáçå
áBèå§ ,ìa÷îe ¨ ª û§ ïwúîe ¨ ª û§ ,øécàå ¦ © § àøBðå ¨ § ,íérðå ¦ ¨ § ãîçðå ¨ § ¤§
íìBò ¨ ¥ Ÿ ¡ ,úîà
éäìà ¤ ¡ :ãrå ¤ ¨ íìBòì ¨ § eðéìr «¥ ¨ äfä 2
¤ © øácä ¨ ¨ © ,äôéå ¤¨§
,íi÷ ¨ © BîLe û§ ,íi÷ ¨ © àeä øãå Ÿ ¨ øãì Ÿ § ,eðrLé «¥ § ¦ ïâî ¥ ¨ á÷ré Ÿ £ © øeö ,eðkìî «¥ § ©
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o
íééç
ìr© ,íéîìBò ¦¨ ¥ §û §û ãrì
éîìBòìe © ¨ íéãîçðå
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íi÷å ¨ © § áBè øác ¨ ¨ íéðBøçàä¦ £ © ¨ ìrå © § íéðBLàøä ¦ ¦ ¨ ìr© .Eéãár «¤ ¨ £ ìàøNé ¥ ¨§ ¦
éé¨ § àeä äzàL ¨ © ¨ ,úîà ¤ ¡ .øBáré £ © àìå Ÿ § ÷Bç ,äðeîàáe ¨ ¡ ¤ úîàa ¤¡¤
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àeä íìBòî ¨ ¥ eðìévîe «¥ ¦ © eðãBt «¥ ,eðúreLé «¥ ¨ § øeö eðøeö «¥ ,eðéúBáà «¥ £
:äì¨ ñ«¤ Eúìeæ û§ ¨ íéäìà ¦ Ÿ ¡ ãBò eðì«¨ ïéàå ¥ § ,EîL «¤ §
íäì ¤ ¨ réLBîe © «¦ ¥ ¨ ,íìBòî
ïâî ¨ ¥ àeä äzà ¨ © eðéúBáà «¥ £ úøær ©§ ¤
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éøLà ¥ § © ,úîà ¤ ¡ .õøà ¤ «¨ éñôà ¥ û§ © ãr© Eú÷ãöå û§ ¨ û§ ¦ § EéètLîe «¤ ¨ § ¦ ,EáLBî «¤ ¨
,úîà ¤ ¡ .Baì¦ ìr© íéNé ¦ ¨ Eøáãeû§ ¨ û§ EúøBúå û§ ¨ § ,Eéúåöîì «¤ Ÿ § ¦ § òîLiL © § ¦ ¤ Léà¦
.íéðáe ¦ ¨ úBáàì ¨ § íáéø ¨ ¦ áéøì ¦ ¨ øBab¦ Cìîe ¤ «¤ ,Enrì «¤ © § ïBãà¨ àeä äzà ¨©
ïéà¥ Eéãrìaîe «¤ ¨ § © ¦ ,ïBøçà £ © àeä äzàå ¨ © § ,ïBLàø¦ àeä äzà ¨ © ,úîà ¤¡
,eðéäìà «¥ Ÿ ¡ éé¨ § eðzìàb «¨ § © § íéøönî ¦ «© § ¦ ¦ ,úîà ¤ ¡ .réLBîe © «¦ ìàBb¥ Cìî ¤ «¤ eðì«¨
ìàøNé ¥ ¨ § ¦ EøBëáe û§ û§ ,zâøä ¨ § «© ¨ íäéøBëa ¤ ¥ § ìk¨ .eðúéãt «¨ ¦ § íéãár ¦ ¨ £ úéaîe ¥¦
¨ § «© ¡ ¤ íéãéãéå
,zøárä ¦ ¦ ¦ ,zraè ¨ § «© ¦ íéãæå ¦ ¥ § ,zr÷a ¨ § «© ¨ íäì ¤ ¨ óeñ íéå© § ,zìàb̈ ¨ § «©
eçaL û§ ¦ úàæŸ ìr© .øúBð 3
¨ àì Ÿ íäî ¤ ¥ ãçà ¨ ¤ ,íäéøö ¤ ¥ ¨ íéî ¦ «© eqëéå © û§ ©
1. Numbers 15:37-41. 2. That which we have affirmed in the Shema. 3. Psalms 106:11.
I am the Lord your God who brought you out of the

land of Egypt to be your God; I, the Lord, am your
God. 1
Although the word True belongs to the next paragraph, do not pause between your God
and True.
úîà True* and certain, established and enduring, right and
faithful, beloved and cherished, delightful and sweet, awesome
and mighty, correct and acceptable, good and beautiful is this 2
to us for all eternity. Truly, the God of the universe is our King;
the Stronghold of Jacob is the shield of our deliverance. He
endures and His Name endures throughout all generations; His
throne is firmly established, and His sovereignty and His truth
abide* forever. His words are living and eternal, faithful and
pleasant, forever* and to all eternity, for our fathers, for us, for
our children and our descendants, and for all the generations
of the progeny of Israel Your servants. From the first to the last
generations, [Your] Word is good and eternal in truth and
trustworthiness, a Law that will never be abrogated. Truly, You
are the Lord our God and the God of our fathers, our King,
the King of our fathers, our Redeemer, the Redeemer of our
fathers, our Stronghold, the Stronghold of our salvation, our
Deliverer and Rescuer which is Your name from of old; we
have no other God besides You, ever.
úøæò You have always been the help of our fathers, a shield and
a deliverer to them and to their children after them in every
generation. Your habitation is in the heights of the universe, and
Your judgments and justice extend to the ends of the earth. Truly,
happy is the man who heeds Your commandments, and takes to
heart Your Torah and Your Word. Truly, You are the Master of
Your people, and a mighty King to wage their battle, for the
fathers and sons. Truly, You are the first and You are the last, and
besides You we have no King, Redeemer, and Deliverer. Truly,
You redeemed us from Egypt, Lord our God; You freed us from
the house of bondage, You slew all their firstborn, but You
redeemed Israel Your firstborn; You split for them the Sea of
Reeds, drowned the wicked, and took Your beloved people across;
the waters engulfed their adversaries, not one of them remained. 3
dcinr legl zixgy 45
úBøéL¦ úBøéîæ¦ § íéãéãé ¦ ¦ § eðúðå û§ ¨ § ,ìàì ¥ ¨ eîîBøå û§ § ,íéáeäà ¦ £

¨ ¦ § íø¨ .íi÷å
àOðå ¨ © § éç© ìà¥ Cìîì ¤ «¤ ¨ úBàãBäå ¨ § úBëøa ¨ § ,úBçaLúå ¨§ ¦§
ãr© íéìôL ¦ ¨ § déaâîe
© «¦ § © ,õøà ¤ «¨ éãr ¥ £ íéàb ¦ ¥ ìétLî¦ § © ,àøBðå ¨ § ìBãb̈
Bnrì© § äðBòä
¤ ¨ ,íélc ¦ © øæBò
¥ ,íéåðr ¦ ¨ £ äãBt¤ ,íéøéñà ¦ ¦ £ àéöBî ¦ ,íBøî̈
ìàì¥ § úBläz ¦ § .åéìà¨ ¥ íråL¨ § © úra ¥ § ìàøNé ¥ ¨ § ¦ Rise for the Amidah when
reciting the words l`l
¥ § zFNdY
¦ §
äPî¤ Ÿ ,Cøáîe¨Ÿ û§ àeä Ceøa¨ ,íìàb ¨ £ Ÿ ïBéìr §¤ .§ ¤
oFilr
éî¦ ^ílë ¨ ª eøîàåû§ ¨ § ,äaø¨ © äçîNa ¨ § ¦ § äøéL ¨ ¦ eðr¨ Eì§ ìàøNé ¥ ¨ § ¦ éðáe
¥ û§
äNr¥ Ÿ « úläú
Ÿ ¦ § àøBð ¨ ,Lãwa ¤Ÿ « © øcàð ¨ Ÿ « ¨ éî¦ ,éé¨ § íìàa
¨ § ¤ äëîk ¨Ÿ «
¦ ¥ ¨ äëîë̈
1
¤ «¤
:àìô
It is best to conclude the words l`xUi © ¨ along with the chazzan.
¥ ¨ § ¦ l`B
© § ìr© ìBãbä
úôN ¨ © EîLì û§ ¦ § íéìeàâ ¦ § eçaL û§ ¦ äLãç ¨ ¨ £ äøéL ¨ ¦
CŸìîé§ ¦ éé¨ § êøîàå
û§ ¨ § eëéìîäå
«¦ § ¦ § eãBä ílk ¨ ª ãçé © «© ,íiä ¨©
3
¥ ¨ § ¦ LBã÷§ BîL§ úBàáö
.ìàøNé «¥ £ Ÿ ^øîàðå
¨ § éé¨ § eðìàb © ¡ ¤ § .ãrå ¨Ÿ §
¤ ¨ íìòì
2
¥ ¨ § ¦ ìàb
:ìàøNé © ¨ ,éé¨ § äzà¨ © Ceøa¨
a
Do not respond on`.
¥ ¨
THE AMIDAH
While praying, concentrate on the meaning of the words. Remember that you stand before
the Divine Presence. Remove any distracting thoughts, allowing the mind to remain focused
on prayer. Before beginning the Amidah, take three steps back, then three steps forward.
Recite the Amidah quietly—but audibly—while standing with feet together. Throughout the
Amidah, ending on page 54, interruptions of any form are forbidden. See additional laws
on page 589.
4
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
Bend knees at KExA¨ ; bow at dY`
¨ © ; straighten up at ii
¨ §.
¥ Ÿ ¡ ,eðéúBáà
¨ ¨ § © éäìà
,íäøáà ¥ Ÿ ¥ eðéäìà
«¥ £ éäìàå ¨ © Ceøa¨
«¥ Ÿ ¡ ,éé¨ § äzà
øBabä ¦ © ìBãbä¨ © ìàä Ÿ £ © éäìàå
¥ ¨ ,á÷ré ¥ Ÿ ¥ ,÷çöé ¥Ÿ ¡
¨ § ¦ éäìà
Ÿ © äðB÷
,ìkä ¥ ,íéáBè ¦ ¦ ¨ £ ìîBb
íéãñç ¥ ,ïBéìr § ¤ ìà¥ ,àøBpäå ¨ ©§
© «© § ,íäéðá
ïrîì ¤ ¥ § éðáì
¥ û§ ¦ ìàBâ
¥ àéáîe ¦ ¥ ,úBáà¨ éãñç ¥ û§ © øëBæå
¥ §
¨ £ © § BîL§
:äáäàa
1. Exodus 15:11. 2. Ibid. 15:18. 3. Isaiah 47:4. 4. Psalms 51:17.
45 SHACHARIT FOR WEEKDAYS THE AMIDAH
For this, the cherished people praised and exalted God; the
beloved ones offered hymns, songs and praises, blessings and
thanksgiving to the King, the living and eternal God. He is lofty
and exalted, great and awesome; He humbles the haughty to the
ground, and raises the lowly to supreme heights; He frees the
captives, redeems the humble, helps the needy; it is He who
answers His people Israel when they cry out to Him. They offered
Rise for the Amidah when praises to the sublime God, their Re-
reciting the words They offered
praises. deemer, blessed be He and He is blessed;
Moses and the children of Israel with great joy raised their voices
in song to You, and they all proclaimed: Who is like You among
the supernal beings, O Lord! Who is like You, resplendent in
holiness, awesome in praise, performing wonders! 1
It is best to conclude the words who delivered Israel along with the chazzan.
äøéù With a new song, the redeemed people extolled Your
great Name at the seashore; all of them in unison gave thanks
and acclaimed Your sovereignty, and said: The Lord shall reign
forever and ever. 2 And it is said: Our Redeemer, the Lord of
hosts is His Name, the Holy One of Israel. 3 Blessed are You,
a
Lord, who delivered Israel. Do not respond Amen.
THE AMIDAH
on page 589.
éðãà My Lord, open my lips, and my mouth shall declare Your praise. 4
Bend knees at Blessed; bow at You; straighten up at Lord.
êåøá Blessed are You, Lord our God and God of our
fathers, God of Abraham, God of Isaac and God of
Jacob, the great, mighty and awesome God, exalted
God, who bestows bountiful kindness, who creates all
things, who remembers the piety of the Patriarchs, and
who, in love, brings a redeemer to their children’s
children, for the sake of His Name.
dcinr legl zixgy 46
From Rosh Hashanah through Yom Kippur, add the following. (If omitted, it is not necessary
to repeat the Amidah. See additional laws on page 589.)
Eðrîì
û§ © © § ,íéiçä
¦ © © øôña
¤ «¥ § eðáúëå
«¥ û§ ¨ § ,íéiça
¦ © © õôç
¥ ¨ Cìî
¤ «¤ ,íéiçì «¥ û§ ¨
¦ © § eðøëæ
:íéiç
¦ © íéäìà
¦Ÿ ¡

¨ §.
¨ ¨ § © ïâî
:íäøáà ¥ ¨ ,éé¨ § äzà
¨ © Ceøa¨ .ïâîe
¥ ¨ réLBîe
© «¦ ¥ Cìî
øæBò ¤ «¤
áø© ,äzà
¨ © íéúî ¦ ¥ äiçî ¨Ÿ £ íìBòì
¤ © § ,éðãà ¨ § øBaâ¦ äzà ¨©
© «¦ §
.réLBäì
During the winter (from Musaf of Shemini Atzeret to Shacharit of the first day of Pesach),
say mWBd¤ ¤ © cixFnE
¦ gExd ¦ © . During the summer (from Musaf of the first day of Pesach
© ¨ aiXn
through Shacharit of Shemini Atzeret), say lHd ¦ . If, in error, one said cixFnE
¨ © cixFn ¦ gExd
© ¨ aiXn
¦ ©
¤ ¤ © during the summer, it must be corrected, and it may be necessary to repeat the
mWBd
Amidah (for additional laws, see page 589). However, if, in error, one said lHd ¦ during
¨ © cixFn
the winter, it is not necessary to go back and correct it.
Winter: Summer:
¤ «¤ © ãéøBîe
:íLbä ¦ © « ¨ áéMî
çeøä ¦ © ¨ © ãéøBî
:ìhä ¦
¥ ,íéaø
CîBñ ¦ © íéîçøa
¦ £ © § íéúî
¦ ¥ äiçî
¤ © § ,ãñça¤ «¤ § íéiç
¦ © ìkìëî
¥§ © §
¨ ¡ íi÷îe
Búðeîà ¥ © û§ ,íéøeñà
¦ £ øézîe¦ © ,íéìBç ¦ àôBøå ¥ § ,íéìôBð¦ û§
¤ «¤ ,Cl¨ äîBc
Cìî ¤ « éîe
¦ ,úBøeáb§ ìra © «© EBîë« ¨ éî¦ .øôr ¨ ¨ éðLéì
¥¥ ¦
¨ § çéîöîe
:äreLé © «¦ § © äiçîe
¤ © û§ úéîî ¦¥
:íéîçøa
¦ £ © § íéiçì
¦ © § åéøeöé
¨ § øëBæ
¥ ïîçøä
¨ £ © ¨ áà¨ EBîë
« ¨ éî¦
¤ © § ,éé¨ § äzà
äiçî ¨ © Ceøa¨ .íéúî
¦ ¥ úBéçäì
£ © § äzà
¨ © ïîàðå
¨ ¡¤ §
¦ ¥©
:íéúnä
åðøëæ Remember us for life, King who desires life; inscribe us

in the Book of Life, for Your sake, O living God.

O King, [You are] a helper, a savior and a shield.
Blessed are You, Lord, Shield of Abraham.
äúà You are mighty forever, my Lord; You resurrect
the dead; You are powerful to save.
say He causes the wind to blow and the rain to fall. During the summer (from Musaf of
the first day of Pesach through Shacharit of Shemini Atzeret), say He causes the dew to
descend. If, in error, one said He causes the wind to blow and the rain to fall during the
summer, it must be corrected, and it may be necessary to repeat the Amidah (for
additional laws see page 589). However, if, in error, one said He causes the dew to
descend during the winter, it is not necessary to go back and correct it.
Summer: Winter:
He causes the dew to descend. He causes the wind to blow
and the rain to fall.
IëIëî He sustains the living with lovingkindness,
resurrects the dead with great mercy, supports the
falling, heals the sick, releases the bound, and fulfills His
trust to those who sleep in the dust. Who is like You,
mighty One! And who can be compared to You, King,
who brings death and restores life, and causes deliver-
ance to spring forth!
From Rosh Hashanah through Yom Kippur add the following. (If omitted, it is not necessary
éî Who is like You, merciful Father, who in compassion

remembers His creatures for life.
ïîàðå You are trustworthy to revive the dead. Blessed

are You, Lord, who revives the dead.
dcinr legl zixgy 47
KEDUSHAH
During the chazzan’s repetition of the Amidah, Kedushah is recited. Stand with feet together,
and avoid any interruption. Rise on the toes at the words WFcw¨ , WFcw¨ , WFcw¨ ; KExA¨ ; and Klni
Ÿ § ¦.
Lã÷ ¤Ÿ « éôøN
¥ û§ © ãBñ çéN © «¦ írðk © Ÿ « § Cöéørðå
¨ ¦ £ © § CLéc÷ð ¨ ¦§© — Cong. then chazzan
ãé© ìr© áeúkk ¨ © ,äMã÷

¨ ª § Eì§ íéLlLîä ¦ §û © û§ ©
© ¨ § äæ¤ ìà¤ äæ¤ àø÷å
^øîàå ¨ ¨ § ,Eàéáð
«¤ ¦ §
¤ «¨ ¨ ìë¨ àìî
õøàä Ÿ § ,úBàáö ¨ § éé¨ § LBã÷¨ ,LBã÷¨ ,LBã÷¨ — Cong. then chazzan
1
:BãBák§
^íéøîBàå ¦ û§ © § íúnrì¨ ¨ª§ — Chazzan
2
:BîB÷nî û§ ¦ éé¨ § ãBák§ Ceøa¨ — Cong. then chazzan
Ÿ ¥ áeúk¨ ELã÷
^øîàì § § ¨ éøáãáe
¥ û§ ¦ û§ — Chazzan
3
¨ §û © ,øãå
:déeììä Ÿ ¨ øãì
Ÿ § ïBiö¦ Céäìà ¦ «© Ÿ ¡ ,íìBòì¨ § éé¨ § CŸìîé §¦ — Cong. then chazzan
Remain standing with feet together until the chazzan concludes the following blessing.
From Rosh Hashanah through Yom Kippur, substitute WFcTd ¤ ¤ © for WFcTd
¨ © KlOd ¥ ¨ . (If omitted,
¨ © l`d
it is necessary to repeat the Amidah. See additional laws on page 590.)
Eeììäé « §û © § íBé ìëa ¨ § íéLBã÷e¦ û§ ,LBã÷¨ EîLå û§ ¦ § LBã÷¨ äzà ¨©

:LBãwä ¨ © ìàä ¥ ¨ (LBãwä ¨ © Cìnä) ¨ § äzà
¤ «¤ © ,éé ¨ © Ceøa¨ .äìq ¨ «¤
eðpç«¥ ¨ .äðéa ¨ ¦ LBðàì ¡ ¤ ãnìîe ¥ © û§ ,úrc © «© íãàì ¨ ¨ § ïðBç ¥ äzà ¨©
,éé¨ § äzà ¨ © Ceøa¨ .úrãå © «¨ ¨ äðéa¨ ¦ äîëç ¨ § ¨ Ezàî û§ ¦ ¥
:úrcä© «¨ © ïðBç¥
«¤ ¨ £ © eðkìî
,EúãBárì «¥ § © eðáø÷å«¥ û§ ¨ § ,EúøBúì
«¤ ¨ § eðéáà «¦ ¨ eðáéLä«¥ ¦ £
Ceøa¨ .Eéðôì «¤ ¨ § äîìL ¨ ¥ § äáeLúa ¨ û§ ¦ eðøéæçäå «¥ ¦ £ © §
¨ û§ ¦ äöBøä
:äáeLúa ¤ ¨ ,éé¨ § äzà ¨©
On days when Tachnun is said, 4 gently strike the left side of your chest (over the heart) with
¨ ¨ and EprWt
a closed fist at the words Ep`hg § ¨ ¨.
ék¦ ,eðkìî
«¥ § © eðì«¨ ìBçî§ ,eðàèç
«¨ ¨ ék¦ ,eðéáà
«¦ ¨ eðì«¨ ©§
çìñ
1. Isaiah 6:3. 2. Ezekiel 3:12. 3. Psalms 146:10. 4. See page 592.
Lord of hosts; the whole earth is full of His glory.” êåøá “Blessed be the glory
of the Lord from its place.” êIîé The Lord shall reign forever; your God, O
Zion, throughout all generations. Praise the Lord.
KEDUSHAH
and avoid any interruption. Rise on the toes at the words Ködosh, ködosh, ködosh; Böruch;
and Yimloch.
Cong. then chazzan: êùéã÷ð Nak-dishöch v’na-aritzöch k’no-am
si-ach sod sar’fay kodesh ha-m’shal’shim
l’chö k’dushö, ka-kösuv al yad n’vi-echö
v’körö ze el ze v’ömar,
Cong. then chazzan: ùåã÷ Ködosh, ködosh, ködosh, adonöy
tz’vö-os, m’lo chöl hö-öretz k’vodo. 1
Chazzan: Those facing them offer praise and say,
Cong. then chazzan: êåøá Böruch k’vod adonöy mi-m’komo.2
Chazzan: And in Your holy Scriptures it is written thus:
Cong. then chazzan: êIîé Yimloch adonöy l’olöm eloha-yich
tziyon l’dor vö-dor ha-l’luyöh. 3
From Rosh Hashanah through Yom Kippur, substitute the holy King for the holy God. (If
omitted, it is necessary to repeat the Amidah. See addional laws on page 590.)
äúà You are holy and Your Name is holy, and holy
beings praise You daily for all eternity. Blessed are You
Lord, (the holy King.) the holy God.
äúà You graciously bestow knowledge upon man,
and teach mortals understanding. Graciously bestow
upon us from You wisdom, understanding, and knowl-
edge. Blessed are You, Lord, who graciously bestows
knowledge.
åðáéùä Cause us to return, our Father, to Your Torah;
draw us near, our King, to Your service; and bring us
back to You in wholehearted repentance. Blessed are
You, Lord, who desires penitence.
a closed fist at the words sinned and transgressed.
çìñ Pardon us, our Father, for we have sinned; forgive
us, our King, for we have transgressed; for You are a
êùéã÷ð We will hallow and adore You as the sweet words of the assembly of the
holy Seraphim who thrice repeat “holy” unto You, as it is written by Your
prophet: And they call one to another and say, ùåã÷ “Holy, holy, holy is the
dcinr legl zixgy 48
,ïepç© ,éé¨ § äzà ¨ © Ceøa¨ .äzà ¨ «¨ çlñå

¨ © § áBè ìà¥ ék¦ ,eðrLô̈ § «¨
© Ÿ « § ¦ äaønä
:çìñì ¤ §© ©
ïrîì© «© § äøäî¨ ¥ § eðìàâe
«¥ ¨ û§ ,eðáéø
«¥ ¦ äáéøå
¨ «¦ § eðéðrá
«¥ § ¨ § àð¨ äàø ¥ §
,éé¨ § äzà ¨ © Ceøa¨ .äzà ¨ «¨ ÷æç
¨ ¨ ìàBb
¥ ìà¥ ék¦ ,EîL «¤ §
¥ ¨ § ¦ ìàBb
:ìàøNé ¥
On a public fast day, the chazzan adds this blessing during the repetition. If omitted, see
Laws on page 616.
ìà© ,eðçðà§ «¨ £ äìBãâ¨ § äøöá ¨ ¨ § ék¦ ,eðúéðrz «¥ ¦ £ © íBö íBéa§ eððr «¥ £ éé¨ § eððr «¥ £
ílrúz
© © § ¦ ìàå © § ,epnî«¤ ¦ Eéðt «¤ ¨ øzñz ¥ § © ìàå © § ,eðrLø
«¥ § ¦ ìà¤ ïôz ¤ «¥
íøè¤ «¤ ,eðîçðì
«¥ £ © § Ecñç§ § © àð¨ éäé ¦ § ,eðúråLì
«¥ ¨ § © § áBø÷¨ àð¨ äéä ¥¡ ,eðúpçzî«¥ ¨ ¦ û§ ¦
,äðrà
¤ ¡ ¤ éðàå ¦ £ © eàø÷é
«¨ § ¦ íøè ¤ «¤ äéäå ¨ ¨ § ^øîàpL© ¡ ¤ ¤ øáck¨ ¨ © ,eððr
«¥ £ Eéìà «¤ ¥ àø÷ð ¨§¦
,äøö¨ ¨ úra ¥ § äðBòä
¤ ¨ éé¨ § äzà ¨ © ék¦ ,òîLà
1
¨ § ¤ éðàå¦ £ © íéøaãî
¦ û§ © § íä¥ ãBò
¤ ¨ ,éé¨ § äzà ¨ © Ceøa¨ .ä÷eöå ¨ § äøö ¨ ¨ úr¥ ìëa ¨ § ìévîe ¦ © äãBt ¤
:äøö
¨ ¨ úra ¥ § ìàøNé ¥ ¨§ ¦
«¥ ¨ ¦ § ék¦ ,ärLeðå
eðúJäú ¨ «¥ ¨ ¦ § eðréLBä
«¥ ¦ «¥ ¨ §
¥ ¨¥ § éé¨ § eðàôø
,àôøðå
¨ § äîìL
ìëì ¨ ¥ § äàeôøe
¨ û§ äëeøà ¨ £ äìräå¥ £ © § ,äzà ¨ «¨ 2
Ceøa¨ .äzà ¨ «¨ ïîçøå

¨ £ © § ïîàð
¨ ¡ ¤ àôBø
¥ Cìî ¤ «¤ ìà¥ ék¦ ,eðéúBkî
«¥ ©
¥ ¨ § ¦ Bnr© éìBç
:ìàøNé ¥ àôBø ¥ ,éé¨ § äzà¨©
During the winter (from Maariv of the evening before the 5th of December [in the year
preceding a civil leap year, the 6th of December], through Minchah of Erev Pesach), say
dkxal
¨ ¨ § ¦ xhnE ¥ §. During the summer (the rest of the year), say dkxA
¨ ¨ lh© oze ¥ §. In case of error,
¨ ¨ § oze
see Laws on page 590.
¥ ¦ Ik¨ úàå
éðéî Ÿ © äðMä
¥ § ,úàfä «¥ Ÿ ¡ éé¨ § eðéìr
¨ ¨ © úà¤ eðéäìà «¥ ¨ ¥¨
Cøa
¥ § ,äáBèì
ïúå ¨ § dúàeáú ¨¨ § 3
Winter: Summer:
¨ ¨ û§ ¦ øèîe
äëøáI ¨ ¨ ìè© ¨ ¨§
äëøa
¦ ¨ © eðúðL
íéðMk «¥ ¨ § Cøáe
¥ ¨ ,Eáehî
«¤ ¦ eðraNå
«¥ û§ © § ,äîãàä
¨ ¨ £ ¨ éðt
¥ § ìr©
¥ ¨ û§ äzà
Cøáîe ¨ «© áéèîe
¦ ¥ áBè ìà¥ ék¦ ,äëøá ¨ ¨ û§ ì¦ úBáBhä©
¦ ¨ © Cøáî
:íéðMä ¥ ¨ § ,éé¨ § äzà
¨ © Ceøa¨ .íéðMä ¦¨ ©
1. Isaiah 65:24. 2. Cf. Jeremiah 17:14. 3. One should have in mind wheat for matzah, the
etrog, and wine for Kiddush.
good and forgiving God. Blessed are You, Lord, gracious

One who pardons abundantly.
äàø Behold our affliction and wage our battle; redeem
us speedily for the sake of Your Name, for You, God,
are the mighty redeemer. Blessed are You, Lord, Re-
deemer of Israel.
Laws on page 616.
åððò Answer us, O Lord, answer us on our fast day, for we are
in great distress. Do not turn to our wickedness, do not
conceal Your countenance from us, and do not disregard our
supplications. Be near to our cry; let Your lovingkindness
console us; answer us even before we call to You, as it is said:
And it shall be that before they call, I will answer; while they
are yet speaking, I will hear. 1 For You, Lord, are He who
answers in time of distress, who redeems and rescues in all
times of distress and tribulation. Blessed are You, Lord, who
answers His people Israel in time of distress.
åðàôø Heal us, O Lord, and we will be healed; help us
and we will be saved, for You are our praise.2 Grant
complete cure and healing to all our wounds, for You,
Almighty King, are a faithful and merciful healer.
Blessed are You, Lord, who heals the sick of His people
Israel.
dew and rain for blessing. During the summer (the rest of the year), say blessing. In case
of error, see Laws on page 590.
êøá Bless for us, Lord our God, this year and all the
varieties of its produce 3 for good; and bestow
Summer: Winter:
blessing dew and rain for blessing
upon the face of the earth. Satisfy us from Your bounty
and bless our year like other good years, for blessing;
for You are a generous God who bestows goodness and
blesses the years. Blessed are You, Lord, who blesses
the years.
dcinr legl zixgy 49
«¥ ª ¨ õa÷ì
,eðéúBiìb ¥ © § ñð¥ àNå ¨ § ,eðúeøçì
«¥ ¥ § ìBãb¨ øôBLa ¨ § ò÷z ©§
Ceøa¨ .eðöøàì
«¥ § © § õøàä
¤ «¨ ¨ úBôðkû§ © òaøàî
© § © ¥ ãçé© «© eðöa÷å
«¥ û§ © §
¥ ¨ § ¦ Bnr© éçãð
:ìàøNé ¥ û§ ¦ õa÷î
¥ © § ,éé¨ § äzà
¨©
Between Rosh Hashanah and Yom Kippur, substitute hRWOd ¤ ¤ © for dwcv
¨ § ¦ © KlOd ¨ ¨ § adF`
¥ Kln
¤ ¤
¨ § ¦ . In case of error, see Laws on page 590.
hRWnE
1
¨ ¦ û§ © § eðéörBéå
,älçzák «¥ £ § ,äðBLàøák ¨ ¦ ¨ § eðéèôBL «¥ û§ ¨ «¦ ¨
äáéLä
éé¨ § äzà ¨ © eðéìr «¥ ¨ CBìîe û§ ,äçðàå ¨ ¨ £ © ïBâé¨ epnî «¤ ¦ øñäå ¥¨§
,éé¨ § äzà ¨ © Ceøa¨ .ètLîáe ¨ § ¦ û§ ÷ãöa ¤ «¤ § ,íéîçøáe ¦ £ © û§ ãñça ¤ «¤ § Ecáì û§ © §
:ètLîe ¨ § ¦ ä÷ãö ¨ ¨ § áäBà ¥ Cìî ¤ «¤ (ètLnä ¨ § ¦ © Cìnä)
¤ «¤ ©
íéãfä ¦ ¥ © ìëå ¨ § íéðénä ¦ ¦ © ìëå ¨ § ,äå÷ú¨ § ¦ éäz ¦ § ìà© íéðéLìnìå ¦ ¦ § ©©§
äøäî ¨ ¥ § Enr û§ © éáéà ¥ û§Ÿ ìëå ¨ § ,eãáàé «¥ Ÿ òâøk © «¤ §
,øbîúe¥ © û§ øaLúe ¥ © û§ øwrú ¥ © § äøäî ¨ ¥ § ärLøä ¨ § ¦ ¨ úeëìîe §û © ,eúøké «¥ ¨ ¦
íéáéà ¦ û§Ÿ øáL ¥ Ÿ ,éé¨ § äzà ¨ © Ceøa¨ .eðéîéá «¥ ¨ § äøäîa ¨ ¥ û§ ¦ réðëúå
© «¦ § © §
:íéãæ¦ ¥ réðëîe
© «¦ § ©
úéa¥ Enr û§ © éð÷æ ¥ û§ ¦ ìrå © § ,íéãéñçä ¦ ¦ £ © ìrå © § íé÷écvä ¦ ¦ © © ìr©
÷ãvä ¤ «¤ © éøb ¥¥ ìrå © § ,íäéøôBñ ¤ ¥ û§ úéa¥ úèéìt © ¥ § ìrå © § ,ìàøNé ¥ ¨§ ¦
áBè øëN ¨ ¨ ïúå ¥ § ,eðéäìà «¥ Ÿ ¡ éé¨ § Eéîçø «¤ £ © àð¨ eîäé ¡ ¤ ,eðéìrå «¥ ¨ §
,íänr ¤ ¨ ¦ eð÷ìç «¥ § ¤ íéNå ¦ § ,úîàa ¤ ¡ ¤ EîLa û§ ¦ § íéçèBaä ¦ û§ © ìëì ¨§
ïrLî ¨ § ¦ ,éé¨ § äzà ¨ © Ceøa¨ .eðçèa § «¨ ¨ Eá§ ék¦ LBáð¥ àì Ÿ íìBòìe
¨ §û
:íé÷écvì ¦ ¦ © © çèáîe ¨§¦
dëBúa ¨ § ïBkLúå § ¦ § ,áeLz¨ íéîçøa ¦ £ © § Eøér û§ ¦ íéìLeøéìå ¦ «© ¨ ¦ §
äøäî ¨ ¥ § Ecár § § © ãåã ¦ ¨ àqëå ¥ ¦ § ,zøac¨ § «© ¦ øLàk ¤ £©
Ceøa¨ .íìBò ¨ ïéða © § ¦ eðéîéa «¥ ¨ § áBø÷a ¨ § dúBà ¨ äðáe ¥ û§ ,ïéëz ¦ ¨ dëBúa
¨ §
¦ «¨ ¨ § äðBa
:íéìLeøé ¥ ,éé¨ § äzà ¨©
1. Cf. Isaiah 1:26.
ò÷ú Sound the great shofar for our freedom, raise a

banner to gather our exiles, and bring us together from
the four corners of the earth into our land. Blessed are
You, Lord, who gathers the dispersed of His people Israel.
Between Rosh Hashanah and Yom Kippur, substitute the King of Judgment for King who loves
righteousness and justice. In case of error, see Laws on page 590.
äáéùä Restore our judges as in former times, and our

counselors as of yore;1 remove from us sorrow and
sighing; and reign over us, You alone, O Lord, with
kindness and compassion, with righteousness and justice.
Blessed are You, Lord, (the King of Judgment.) King who
loves righteousness and justice.
íéðéùIîIå Let there be no hope for informers, and may
all the heretics and all the wicked instantly perish; may
all the enemies of Your people be speedily extirpated;
and may You swiftly uproot, break, crush, and subdue
the reign of wickedness speedily in our days. Blessed are
You, Lord, who crushes enemies and subdues the
wicked.
Iò May Your mercies be aroused, Lord our God, upon
the righteous, upon the pious, upon the elders of Your
people the House of Israel, upon the remnant of their
sages, upon the righteous proselytes, and upon us. Grant
ample reward to all who truly trust in Your Name, and
place our lot among them; may we never be disgraced,
for we have put our trust in You. Blessed are You, Lord,
the support and security of the righteous.
íéIùåøéIå Return in mercy to Jerusalem Your city, and
dwell therein as You have promised; speedily establish
therein the throne of David Your servant; and rebuild it,
soon in our days, as an everlasting edifice. Blessed are
You, Lord, who rebuilds Jerusalem.
dcinr legl zixgy 50
íeøz¨ Bðø÷å
§ © § ,çéîöú
© «¦ § © äøäî¨ ¥ § Ecár § § © ãåc
¦ ¨ çîö © «¤ úà¤
Ceøa¨ .íBiä© ìk¨ eðée÷ «¦ ¦ EúreLéì
û§ ¨ ¦ ék¦ ,EúreLéa «¤ ¨ ¦
¨ § ïø÷
:äreLé ¤ «¤ çéîöî
© «¦ § © ,éé¨ § äzà
¨©
ìa÷å ¥ © § ,eðéìr
«¥ ¨ íçø¥ © ïîçøä
¨ £ © ¨ áà¨ ,eðéäìà«¥ Ÿ ¡ éé¨ § eðìB÷
«¥ òîL ©§
© «¥
rîBL ìà¥ ék¦ ,eðúlôz
«¥ ¨ ¦ § úà¤ ïBöøáe ¨ û§ íéîçøa ¦ £ ©§
ìà© í÷éø ¨ ¥ eðkìî
«¥ § © Eéðôlîe
«¤ ¨ §û ¦ ,äzà ¨ «¨ íéðeðçúå
¦ £ © § úBlôz ¦ §
,éé¨ § äzà¨ © Ceøa¨ .ät¤ ìk¨ úlôz © ¦ § rîBL
© «¥ äzà ¨ © ék¦ ,eðáéLz
«¥ ¦ §
¨ ¦ § rîBL
:älôz © «¥
¥ § íúlô
,ärL ¨ ¨ ¦ úìå
û§ ¦ § ìàøNé
¥ ¨ § ¦ Enra û§ © § eðéäìà«¥ Ÿ ¡ éé¨ § äöø ¥ §
¥ ¨ § ¦ éMàå
ìàøNé ¥ ¦ § ,Eúéa «¤ ¥ øéáãì ¦ û§ ¦ äãBárä¨ £ ¨ áLäå ¥¨§
¦ ¨ ïBöøì
ãéîz ¨ § éäúe¦ û§ ,ïBöøa ¨ § ìa÷ú ¥ © § äáäàa
¨ £ © § íúlôúe¨ ¨ ¦ û§
«¤ © ìàøNé
:Enr ¥ ¨ § ¦ úãBár
© £
On Rosh Chodesh or Chol Hamoed, add the following. (If omitted, it is necessary to correct
it, and it may be necessary to repeat the Amidah. See Laws on page 605.) During the
chazzan’s repetition of the Amidah, the congregation responds on`
¥ ¨ as indicated.
,òîMéå
© ¨ ¦ § äöøéå
¤ ¨ ¥ § äàøéå
¤ ¨ ¥ § ,rébéå
© «¦ © § àBáéå ¨ § äìré
¤ £ © ,eðéúBáà
ïBøëæå§ ¦ § ,eðéúBáà
«¥ £ ïBøëæå § ¦ § ,eððBãwôe
«¥ û§ ¦ eððBøëæ
«¥ § ¦ øëféå ¥ ¨ ¦ § ã÷téå ¥¨ ¦§
Enr
û§ © ìk¨ ïBøëæå § ¦ § ,ELã÷
«¤ § ¨ øér¦ íéìLeøé ¦ «© ¨ § ïBøëæå § ¦ § ,Ecár «¤ § © ãåc ¦ ¨ ïa¤ çéLî̈
© «¦
íéiçìe
¦ © §û íéîçøìe¦ £ © §û ãñçìe¤ «¤ §û ïçì ¥ § ,äáBèì¨ § äèéìôì¨ ¥ û§ ¦ ,Eéðôì «¤ ¨ § ìàøNé
¥ ¨ § ¦ úéa¥
íBéa§ ,íBìLìe ¨ §û íéáBè ¦
On Sukkot: On Pesach: On Rosh Chodesh:
:äfä
¤ © úBkqä ª © âç© :äfä ¤ © úBvnä © © âç© :äfä¤ © Lãçä ¤Ÿ « © LàøŸ
,(on`
¥ ¨ ) äëøáì¨ ¨ û§ ¦ Bá eðã÷ôe
«¥ û§ ¨ ,(on` ¥ ¨ ) äáBèì
¨ § Ba eðéäìà «¥ Ÿ ¡ éé¨ § eðøëæ
«¥ û§ ¨
ñeç ,íéîçøå ¦ £ © § äreLé
¨ § øáãáe © û§ ¦ ,(on` ¥ ¨ ) íéáBè
¦ íéiçì
¦ © § Bá eðréLBäå«¥ ¦ §
ïepç© Cìî ¤ «¤ ìà¥ ék¦ ,eðéðér
«¥ ¥ Eéìà «¤ ¥ ék¦ ,eðréLBäå
«¥ ¦ § eðéìr
«¥ ¨ íçøå ¥ © § ,eðpçå
«¥ ¨ §
:äzà¨ «¨ íeçøå© §
úà Speedily cause the scion of David Your servant to

flourish, and increase his power by Your salvation, for
we hope for Your salvation all day. Blessed are You,
Lord, who causes the power of salvation to flourish.
òîù Hear our voice, Lord our God; merciful Father,
have compassion upon us and accept our prayers in
mercy and favor, for You are God who hears prayers
and supplications; do not turn us away empty-handed
from You, our King, for You hear the prayer of every-
one. Blessed are You, Lord, who hears prayer.
äöø Look with favor, Lord our God, on Your people
Israel, and pay heed to their prayer; restore the service
to Your Sanctuary, and accept with love and favor
Israel’s fire-offerings and prayer; and may the service of
Your people Israel always find favor.
chazzan’s repetition of the Amidah, the congregation responds Amen as indicated.
åðéäIà Our God and God of our fathers, may there ascend,
come, and reach; be seen, accepted, and heard; recalled and
remembered before You the remembrance and recollection of
us, the remembrance of our fathers, the remembrance of
Mashiach the son of David Your servant, the remembrance of
Jerusalem Your holy city, and the remembrance of all Your
people the House of Israel, for deliverance, well-being, grace,
kindness, mercy, good life and peace, on this day of
On Rosh Chodesh: On Pesach: On Sukkot:
Rosh Chodesh. the festival the festival
of Matzot. of Sukkot.
Remember us on this [day], Lord our God, for good (Amen.);
be mindful of us on this [day] for blessing (Amen.); help us on
this [day] for good life (Amen.). With the promise of deliver-
ance and compassion, spare us and be gracious to us, and have
mercy upon us and deliver us, for our eyes are directed to You;
for You, God, are a gracious and merciful King.
dcinr legl zixgy 51
¨ © Ceøa¨ .íéîçøa
äzà ¦ £ © § ïBiöì
¦ § EáeLa
û§ § eðéðér
«¥ ¥ ¨ «¤ ¡ ¤ §
äðéæçúå
¦ § BúðéëL
:ïBiöì ¨ ¦ § øéæçnä
¦ £ © © ,éé¨ §
Bow at micFn
¦ ; straighten up at ii
¨ §.
MODIM D’RABBANAN äzàL¨ © ¨ ,Cì¨ eðçðà § «© £ íéãBî ¦

«¥ Ÿ ¡ éé¨ § àeä
During the repetition of the Amidah,
while the chazzan recites micFn
¦ , the
congregation recites the following,
eðéäìà
while bowing:
¨ § eðéúBáà
íìBòì «¥ £ éäìàå ¥Ÿ ¥
¨ © ¨ ,Cì¨ eðçðà
äzàL § «© £ íéãBî ¦
«¥ § ¦ ïâî
,eðrLé ¥ ¨ ,eðéiç «¥ © øeö ,ãrå̈ ¤
eðéäìà«¥ Ÿ ¡ éé ¨ § àeä
ìk¨ éäìà ¥ Ÿ ¡ ,eðéúBáà «¥ £ éäìàå ¥Ÿ ¥ ,øBãå¨ øBãì§ àeä äzà ¨©
¥
øöBé «¥ û§
,eðøöBé ,øNä ¨ «¤ ¨ ¦ § øtñðe
,Eúläz ¥ © û§ El§ äãBð ¤«
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On Chanukah and Purim, add the following: (If omitted, it is not necessary to repeat
the Amidah. If, however, one became aware of the omission before saying ii
¨ § in the blessing
§ ¦ aFHd© [on the following page], it is said then.)
LnW
ìrå
© § úBòeLzäû§ © ìrå © § úBøeábäû§ © ìrå© § ï÷øtä
¨ § ª © ìrå
© § íéqpä ©§
¦ ¦ © ìrå
:äfä
¤ © ïîæa
© û§ ¦ íää
¥ ¨ íéîia
¦ ¨ © eðéúBáàI
«¥ £ © úéNrL
¨ «¦ ¨ ¤ úBàìôpä
¨ §¦©
For Purim: For Chanukah:
øzñàå
¥ § ¤ § éëcøî ¥ ¦
© § § ¨ éîéa ,ìBãb¨ ïäk¥ Ÿ ïðçBé ¨¨ ïa¤ eäéúzî«¨ § ¦ © éîéa ¥ ¦
,äøéaä
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¨ ¨ äzàå
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¤ § éwçî ¥ ª ¥ íøéáräìe
¨ ¦ £ © §û EúøBz«¤ ¨
äðéæçúå May our eyes behold Your return to Zion in

mercy. Blessed are You, Lord, who restores His Divine
Presence to Zion.
Bow at We thankfully acknowledge; straighten up at Lord.
íéãåî We thankfully ac- MODIM D’RABBANAN
knowledge that You are the During the repetition of the Amidah,
while the chazzan recites Modim, the
Lord our God and God of our congregation recites the following,
while bowing:
fathers forever. You are the Transliteration, page 624.
strength of our life, the shield íéãåî We thankfully ac-
of our salvation in every gen- knowledge that You are the
eration. We will give thanks Lord our God and God of
our fathers, the God of all
to You and recount Your flesh, our Creator and the
praise, evening, morning and Creator of all existence. We
noon, for our lives which are offer blessings and thanks to
committed into Your hand, Your great and holy Name,
for You have given us life and
for our souls which are en- sustained us; so may You
trusted to You, for Your mir- continue to grant us life and
acles which are with us daily, sustain us—gather our dis-
and for Your continual won- persed to the courtyards of
Your Sanctuary, and we shall
ders and beneficences. You return to You to keep Your
are the Beneficent One, for Laws, to do Your will, and to
Your mercies never cease; the serve You with a perfect
heart—for we thankfully ac-
Merciful One, for Your kind-
knowledge You. Blessed is
nesses never end; for we al- God, who is worthy of
ways place our hope in You. thanks.
the Amidah. If, however, one became aware of the omission before saying Lord in the
blessing Beneficent is Your Name [on the following page], it is said then.)
Iòå And [we thank You] for the miracles, for the redemption, for the
mighty deeds, for the saving acts, and for the wonders which You
have wrought for our ancestors in those days, at this time—
For Chanukah: For Purim:
éîéá In the days of Matityahu, the son of éîéá In the days of
Yochanan the High Priest, the Hasmonean Mordechai and Esther,
and his sons, when the wicked Hellenic in Shushan the capital,
government rose up against Your people when the wicked Ha-
Israel to make them forget Your Torah and man rose up against
dcinr legl zixgy 52
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,ï÷æ¥ ¨ ãrå © § ørpî
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1
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¨ ª ìrå
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:ãrå ¨ §
to repeat the Amidah. See Laws, page 589.) During the repetition of the Amidah, the
chazzan pauses for the congregation to say this line, and then repeats it.
:Eúéøá
«¤ ¦ § éða
¥ § ìk¨ íéáBè
¦ íéiçì
¦ © § áBúëe
û§
ék¦ íìBòì
¨ § ìBãbä
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§û © ¦ ,äìq ¨ «¤ EeãBé
« íéiçä
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ìëå
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¥ ¨ ,äìñ
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«¥ ¨ § ìàä ¥ ¨ ,áBè
¨ §.
:úBãBäì§ äàð
¤ ¨ Eìe
§û EîL
û§ ¦ áBhä© ,éé¨ § äzà
¨ © Ceøa¨
During the repetition of the Amidah, the chazzan recites the Priestly Blessing. 2 Congregation
responds on`
¥ ¨ as indicated.
äøBza
¨ © úLlLîä ¤ «¤ ª û§ © äëøaá ¨ ¨ û§ © eðëøa «¥ û§ ¨ ,eðéúBáà «¥ £ éäìàå ¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡
,åéðáe
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¨ £ ¨ ,Ecár «¤ § © äPî ¤ Ÿ éãé ¥ § ìr© äáeúkä¨ û§ ©
åéðt
¨ ¨ éé¨ § øàé¥ ¨ (on`¥ ¨ ) :EøîLéå
«¤ § § ¦ § éé¨ § Eëøáé
û§ ¤ ¨ § ^øeîàk ¨ ¨ ,ELBã÷
«¤ § ír© íéðäk ¦ £Ÿ
¥ ¨ ) :íBìL
(on` 3
¨ Eì§ íNéå ¥ ¨ § ,Eéìà «¤ ¥ åéðt ¨ ¨ éé¨ § àOé ¥ ¨ ) :jpçéå
¨ ¦ (on` ¨ «¤ ª ¦ ,Eéìà«¤ ¥
1. Esther 3:13. 2. On Tishah b’Av, and in the house of a mourner, this is omitted. 3. Numbers
6:24-26.
violate the decrees of Your will. But You, in them, and sought to
Your abounding mercies, stood by them in destroy, slaughter and
the time of their distress. You waged their annihilate all the Jews,
battles, defended their rights, and avenged young and old, infants
the wrong done to them. You delivered the and women, in one
mighty into the hands of the weak, the many day, on the thirteenth
into the hands of the few, the impure into day of the twelfth
the hands of the pure, the wicked into the month, the month of
hands of the righteous, and the wanton Adar, and to take their
sinners into the hands of those who occupy
spoil for plunder. 1 But
themselves with Your Torah. You made a
You, in Your abound-
great and holy name for Yourself in Your
world, and effected a great deliverance and
ing mercies, foiled his
redemption for Your people Israel to this counsel and frustrated
very day. Then Your children entered the his intention, and
shrine of Your House, cleansed Your Tem- caused the evil he
ple, purified Your Sanctuary, kindled lights planned to recoil on
in Your holy courtyards, and instituted these his own head; and they
eight days of Chanukah to give thanks and hanged him and his
praise to Your great Name. sons upon the gallows.
Iòå And for all these, may Your Name, our King, be
continually blessed, exalted, and extolled forever and all time.
to repeat the Amidah. See Laws, page 589.) During the repetition of the Amidah, the
chazzan pauses for the congregation to say this line, and then repeats it.
áåúëå Inscribe all the children of Your Covenant for a good life.
Iëå And all living things shall forever thank You, and praise
Your great Name eternally, for You are good. God, You are our
everlasting salvation and help, O benevolent God.
Blessed are You, Lord, Beneficent is Your Name, and to You it
is fitting to offer thanks.
During the repetition of the Amidah, the chazzan recites the Priestly Blessing. 2 Congregation
responds Amen as indicated.
åðéäIà Our God and God of our fathers, bless us with the threefold
blessing written in the Torah by Moses Your servant, and pro-
nounced by Aaron and his sons the Kohanim, Your consecrated
people, as it is said: The Lord bless you and guard you. (Amen) The
Lord make His countenance shine upon you and be gracious to you.
(Amen) The Lord turn His countenance toward you and grant you
peace. 3 (Amen)
dcinr legl zixgy 53
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«¨ ª eðéáà
eðlk «¦ ¨ eðëøa
«¥ û§ ¨ .Enr «¤ © ìàøNé ¥ ¨ § ¦ ìk¨ ìrå © § eðéìr̈
«¥
«¥ Ÿ ¡ éé¨ § eðl«¨ zúð
eðéäìà ¨ «© ¨ Eéðt «¤ ¨ øBàá§ ék¦ ,Eéðt «¤ ¨ øBàa§ ãçàk ¨¤§
¦ © § íéîçøå
íéiçå ¦ £ © § äëøáe
¨ ¨ û§ ä÷ãöe ¨ ¨ û§ ,ãñç ¤ «¤ úáäàå
© £ «© § íéiç ¦ © úøBz
©
úr¥ ìëa ¨ § ìàøNé¥ ¨ § ¦ Enr û§ © úà¤ Cøáì ¥ ¨ § Eéðéra
«¤ ¥ § áBèå§ ,íBìLå ¨§
«¤ û§ ¦ ärL
.EîBìLa ¨ ¨ ìëáe
¨ û§
to repeat the Amidah. See Laws, page 589.) During the repetition of the Amidah, the chazzan
pauses for the congregation to say this paragraph, and then repeats it.
úBøæâe
¥û§ äîçðå
¨ ¨ ¤ § äreLé
¨ § ,äáBè¨ äñðøôe ¨ ¨ § © íBìLå ¨ § äëøa
¨ ¨ § íéiç ¤ «¥ û§
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¨ © ìàøNé
:íBìMa ¥ ¨ § ¦ Bnr© úà¤ Cøáîä
¥ ¨ û§ © ,éé¨ § äzà
¨ © Ceøä
[During the repetition of the Amidah, the chazzan recites the following verse silently.]
1
¦ £ § éøeö
:éìàBâå ¦ éé¨ § ,Eéðôì
«¤ ¨ § éaì
¦ ¦ ïBéâäå
§ ¤ § éô¦ éøîà
¥ û§ ¦ ïBöøì
¨§ §¦
eéäé
[The chazzan’s repetition of the Amidah ends here.]
2
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,éäìà
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5
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1. Psalms 19:15. 2. Cf. ibid. 34:14. 3. Ibid. 35:5. 4. Ibid. 60:7; 108:7. 5. It is customary to
recite a verse in which the first and last letters correspond to the first and last letters of one’s own
Hebrew name. For a list of verses, see page 582.
íéù Bestow peace, goodness, and blessing, life, gra-

ciousness, kindness, and mercy, upon us and upon all
Your people Israel. Bless us, our Father, all of us as one,
with the light of Your countenance, for by the light of
Your countenance You gave us, Lord our God, the
Torah of life and loving-kindness, righteousness, bles-
sing, mercy, life and peace. May it be favorable in Your
eyes to bless Your people Israel, at all times and at every
moment, with Your peace.
pauses for the congregation to say this paragraph, and then repeats it.
øôñáå And in the book of life, blessing, peace, and prosperity,

deliverance, consolation, and favorable decrees, may we and all Your
people the House of Israel be remembered and inscribed before You
for a happy life and for peace.
Blessed are You, Lord, who blesses His people Israel

with peace.
åéäé May the words of my mouth and the meditation of my
heart be acceptable before You, Lord, my Strength and my
Redeemer. 1
éäIà My God, guard my tongue from evil, and my lips from

speaking deceitfully. 2 Let my soul be silent to those who curse
me; let my soul be as dust to all. Open my heart to Your Torah,
and let my soul eagerly pursue Your commandments. As for all
those who plot evil against me, hasten to annul their counsel
and frustrate their design. Let them be as chaff before the wind;
let the angel of the Lord thrust them away. 3 That Your beloved
ones may be delivered, help with Your right hand and answer
me. 4 Do it for the sake of Your Name; do it for the sake of Your
right hand; do it for the sake of Your Torah; do it for the sake
of Your holiness. 5 May the words of my mouth and the
meditation of my heart be acceptable before You, Lord, my
Strength and my Redeemer. 1
oepgze iecie legl zixgy 54
Take three steps back, then bow left saying einFxnA
¨ § ¦ mFlW ¤ Ÿ , bow forward saying Èd,
¨ dUr
bow right saying Epilr
¨ dUri ¥ ¨ Exnè
§ ¦ § ,l`xUi © §.
¥ ¨ § ¦ lM¨ lre

¨ © for mFlW
¨.
íBìL¨ äNré
¤ £ © àeä ,åéîBøîa
¨ û§ ¦ íBìL¨ (íBìMä) ¨© ¤Ÿ
äNò
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¥ ¨ § ¦ ìk¨ ìrå
© § eðéìr̈
«¥
úéa¥ äðaiL
«¥ £ éäìàå¥ Ÿ ¥ eðéäìà
«¥ Ÿ ¡ éé¨ § ,Eéðôlî ¦§
«¤ ¨ § eð÷ìç
1
:EúøBúa «¥ § ¤ ïúå
¥ § ,eðéîéá
¨ ¥ û§ ¦ Lc÷nä ¨§ ¦ ©
The individual’s Amidah ends here. (The chazzan repeats the Amidah, starting on page 45;
¥ ¨ after each blessing.)
the congregation responds on`
THE REPETITION OF THE AMIDAH

The congregation must listen attentively to the chazzan and respond on` ¥ ¨ at the conclusion
of each blessing. If there are not at least nine men who respond on`¥ ¨ after the blessings, it is
tantamount to a blessing in vain. It is proper to respond with FnW§ KExaE¨ Èd KExA¨ each time
the chazzan says ii ¨ © KExA¨ .
¨ § dY`
After the Amidah, Viduy and Tachnun are recited.

On days when Tachnun is not said, 2 the chazzan continues with Half Kaddish on page 60.
On Rosh Chodesh, Chol Hamoed, and Chanukah, Hallel is recited, page 307.
VIDUY AND TACHNUN

Stand while reciting Tachnun.
© § ,eðúlôz
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¤Ÿ « éL÷e
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«¨ ¨ eðéúBáàå
:eðàèç «¥ £ © eðçðà § «© £ ìáà
¨ £ ,eðàèç̈ «¨
While mentioning each transgression, gently strike the left side of the chest (over the heart)
with a closed fist.
.eðãæ§ «© .eðrLøäå
§ «© § ¦ § .eðéårä
«¦ ¡ ¤ :éôc ¦ Ÿ « eðøac
§ «© ¦ .eðìæb § «© ¨ .eðãâa § «© ¨ .eðîLà § «© ¨
§ «© .eðáfk
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¤Ÿ « eðéM÷
:óør «¦ ¦ .eðøøö§ «© ¨ .eðrLt § «© ¨ .eðéår «¦ ¨ .eðøøñ § «© ¨ .eðöàð § «© ¦ .eðãøî̈
§ «©
§ «¨ § ¦ .eðérz
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§ «©
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÷écö ¨ © § :eðì«¨ äåL
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3
§ «¨ § ¦ eðçðàå
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¨ «¦ ¨ úîà
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1. Avot 5:20. 2. See page 592. 3. Nehemiah 9:33.
54 SHACHARIT FOR WEEKDAYS VIDUY AND TACHNUN
Take three steps back, then bow left saying He who makes peace in His Heavens, bow
forward saying may He, bow right saying make peace for us, and bow forward saying and
for all Israel; and say, Amen.
From Rosh Hashanah through Yom Kippur substitute the peace for peace.
äùò He who makes (the) peace in His heavens, may He

make peace for us and for all Israel; and say, Amen.
the congregation responds Amen after each blessing.)

The congregation must listen attentively to the chazzan and respond Amen at the conclusion
of each blessing. If there are not at least nine men who respond Amen after the blessings, it
is tantamount to a blessing in vain. It is proper to respond with “Boruch Hu u’Voruch Shemo”
(“Blessed is He and Blessed is His Name”) each time the chazzan says Blessed are You, Lord.

On days when Tachnun is not said, 2 the chazzan continues with Half Kaddish on page 60.
VIDUY AND TACHNUN

åðéäIà Our God and God of our fathers, may our prayers come before
You, and do not turn away from our supplication, for we are not so
impudent and obdurate as to declare before You, Lord our God and God
of our fathers, that we are righteous and have not sinned. Indeed, we
and our fathers have sinned.
While mentioning a transgression, gently strike the left side of the chest (over the heart)
with a closed fist.
åðîùà We have transgressed, we have acted perfidiously, we have
robbed, we have slandered. We have acted perversely and wickedly, we
have willfully sinned, we have done violence, we have imputed falsely.
We have given evil counsel, we have lied, we have scoffed, we have
rebelled, we have provoked, we have been disobedient, we have commit-
ted iniquity, we have wantonly transgressed, we have oppressed, we have
been obstinate. We have committed evil, we have acted perniciously, we
have acted abominably, we have gone astray, we have led others astray.
åðøñ We have strayed from Your good precepts and ordinances, and it
has not profited us. Indeed, You are just in all that has come upon us,
for You have acted truthfully, and it is we who have acted wickedly. 3
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The following is recited seated. When in the presence of the Ark, lean forward and cover
your forehead with the tallit (or sleeve) on the arm not wearing tefillin.
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1. Cf. Exodus 32:12. 2. Ibid. 34:5. 3. Ibid. 34:6-7. 4. Psalm 25. 5. Ibid. 130:8.
Ià God, You are slow to anger, You are called the All-Merciful One, and
You have taught the way of repentance. Remember this day and every day
the greatness of Your compassion and lovingkindness toward the descen-
dants of Your beloved. Turn to us in mercy, for You are the All-Merciful
One. With supplication and prayer we approach You, as You have made
known to [Moses] the humble one in days gone by. Turn from Your fierce
anger, as it is written in Your Torah. 1 May we find shelter and lodge in the
shadow of Your wings, as on the day when “the Lord descended in a cloud.” 2
Overlook [our] transgression and erase [our] trespass, as on the day when
“He stood with him [Moses] there.” 2 Heed our plea and hearken to our
supplication, as on the day when “he [Moses] invoked the Name of the
Lord” 2; and there it is said:
øáòéå And the Lord passed before him and proclaimed:
éé éé Lord, Lord, benevolent God, compassionate and gracious,
slow to anger and abounding in kindness and truth; He preserves
kindness for two thousand generations, forgiving iniquity, transgres-
sion and sin, and He cleanses. 3
The following is recited seated. When in the presence of the Ark, lean forward and cover
your forehead with the tallit (or sleeve) on the arm not wearing tefillin.
íåçø Merciful and Gracious One, we have sinned before You; have mercy
upon us and save us.
ãåãI [A psalm] by David. To You, O Lord, I lift my soul. My God, I have
put my trust in You, may I not be put to shame; may my enemies not exult
over me. Indeed, may all who hope in You not be put to shame; let those be
shamed who act treacherously without provocation. Lord, make Your ways
known to me; teach me Your paths. Lead me in Your truth and teach me, for
You are the God of my deliverance; I yearn for You all day. Lord, remember
Your mercies and Your kindnesses, for they have existed for all time. Do not
bring to mind the sins of my youth, nor my transgressions; remember me in
accordance with Your lovingkindness, because of Your goodness, O Lord.
Good and upright is the Lord, therefore He instructs the sinners in the [right]
path. He guides the humble in the path of justice, and teaches the humble
His way. All the Lord’s paths are kindness and truth to those who observe
His covenant and testimonies. For the sake of Your Name, O Lord, pardon
my iniquity, for it is great. He who is a God-fearing man, him He instructs
the path to choose. His soul shall abide in well-being, and his children shall
inherit the earth. The secrets of the Lord He reveals to those who fear Him;
He makes His covenant known to them. My eyes are always directed toward
the Lord, for He sets free my feet from the snare. Turn to me and be gracious
to me, for I am alone and afflicted. The sufferings of my heart have increased;
deliver me from my tribulations. Behold my affliction and suffering, and
forgive all my sins. See how numerous my enemies have become; they hate
me with a violent hatred. Guard my soul and deliver me; may I not be put
to shame, for I place my trust in You. Let integrity and uprightness guard me,
for my hope is in You. God, redeem Israel from all his afflictions. 4 And He
will redeem Israel from all his iniquities. 5
iyinge ipyl oepgz legl zixgy 56
On all days except Mondays, Thursdays and public fast days, continue with EpMln ¦ ¨ on
¥ § © Epia`
page 59 (between Rosh Hashanah and Yom Kippur, page 454). On public fast days,
continue with Selichot, page 409.
On Mondays and Thursdays continue below.
ADDITIONAL PRAYERS FOR MONDAYS AND THURSDAYS

Stand from this point until the Torah is placed on the bimah (page 62).
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1. Psalms 78:38. 2. Cf. ibid. 40:12. 3. Ibid. 106:47. 4. Ibid. 130:3-4. 5. Cf. ibid. 103:10.
6. Jeremiah 14:7. 7. Psalms 25:6. 8. Cf. ibid. 20:2. 9. Ibid. 20:10. 10. Daniel 9:15-17.
56 SHACHARIT FOR WEEKDAYS TACHNUN FOR MONDAYS AND THURSDAYS
On all days except Mondays, Thursdays and public fast days, continue with Our Father,
our King on page 59 (between Rosh Hashanah and Yom Kippur, page 454). On public fast
days, continue with Selichot, page 409.
On Mondays and Thursdays continue below.
ADDITIONAL PRAYERS FOR MONDAYS AND THURSDAYS

Stand from this point until the Torah is placed on the bimah (page 62).
àåäå And He, being compassionate, pardons iniquity, and does
not destroy; time and again He turns away His anger, and does not
arouse all His wrath. 1 May You, Lord, not withhold Your mercies
from us; may Your kindness and truth continually guard us. 2
Deliver us, Lord our God; gather us from among the nations, that
we may give thanks to Your holy Name and glory in Your praise. 3
God, if You were to preserve iniquities, my Lord, who could
survive? But forgiveness is with You, that You may be feared. 4 Do
not deal with us according to our trespasses, nor requite us
according to our sins. 5 If our sins testify against us, Lord, act
[benevolently] for the sake of Your Name. 6 Lord, remember Your
mercies and Your kindnesses, for they have existed for all time. 7
May the Lord answer us on the day of distress; may the Name of
the God of Jacob fortify us. 8 Lord, help us; may the King answer
us on the day when we call. 9 Our Father, our King, be gracious to
us and answer us, for we have no meritorious deeds; deal charitably
with us for the sake of Your Name. And now, Lord our God, who
brought Your people out of the land of Egypt with a mighty hand,
and made for Yourself a name to this very day—we have sinned,
we have acted wickedly. My Lord, in keeping with all Your
righteousness, let Your anger and Your wrath be turned away from
Your city Jerusalem, Your holy mountain, for through our sins and
through the wrongdoings of our fathers, Jerusalem and Your people
are held in contempt by all who surround us. And now, our God,
hearken to the prayer of Your servant and to his entreaties, and let
Your countenance shine upon Your desolate Sanctuary for Your
own sake, my Lord. 10
äèä Give ear, my God, and hear; open Your eyes and behold our
desolate places and the city upon which Your Name is proclaimed,
for it is not on account of our own righteousness that we offer our
supplications before You, but because of Your abounding mercies.
My Lord, hear; My Lord, forgive; my Lord, hearken and take action,
do not delay, for Your own sake, my God, for Your Name is
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1. Daniel 9:18-19. 2. Isaiah 64:7. 3. Joel 2:17. 4. Cf. Genesis 15:9-21. 5. Cf. Deuteronomy
9:27. 6. Exodus 32:12.
proclaimed over Your city and Your people. 1 Our Father, merciful
Father, show us a sign of benevolence, and gather our dispersed
from the four corners of the earth so that all the nations may
recognize and know that You, Lord, are our God. And now, Lord,
You are our Father; we are the clay and You are our molder; we
are all the work of Your hands. 2 You are our Father, our King, our
Stronghold and our Redeemer. Lord, have pity on Your people,
and do not let Your heritage be an object of contempt for nations
to rule over. Why should they say among the peoples, “Where is
their God?” 3 We know that we have sinned, and there is none to
stand up in our behalf; let Your great Name, then, stand up for
us in time of distress. As a father has compassion on his children,
so, Lord, have mercy on us, and help us for the sake of Your
Name. Have pity on Your people; have mercy on Your heritage;
spare us in keeping with Your abounding mercies; be gracious to
us and answer us, for righteousness is Yours, Lord, who performs
wonders at all times.
èáä Look, we beseech You, and deliver the flock of Your

tending; let anger not hold sway over us, for, Lord, deliverance is
Yours. Our hope is in You, God of forgiveness. Forgive, we
beseech You, for You are a benevolent and forgiving God.
àðà We beseech You, gracious and merciful King, remember and

look upon the Covenant Between the Divided Sacrifices 4 [with
Abraham], let the binding upon the altar of his only son appear
before You, and for the sake of Israel our father do not forsake
us, our Father; do not abandon us, our King; do not forget us,
our Creator; and do not bring destruction upon us in exile,
commensurate with our sins, for You, God, are a gracious and
compassionate King.
ïéà There is none gracious and compassionate like You, Lord our
God; there is none like You, a God slow to anger and abounding
in kindness and truth. Help us and have mercy on us; save us from
violence and rage. Remember Your servants Abraham, Isaac and
Jacob; do not consider our obstinacy, our wickedness and our
sinfulness. 5 Turn from Your fierce anger, and renounce the
thought of bringing evil upon Your people.6 Remove from us the
scourge of death, for You are compassionate, for such is Your
way—to bestow unmerited kindness in each and every generation.
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1. Psalms 118:25. 2. Deuteronomy 6:4. 3. Exodus 32:12. 4. Psalms 115:2.
We implore You, Lord, help us; we implore You, Lord, grant us

success; 1 we implore You, Lord, answer us on the day when we call.
For You, Lord, we hope; for You, Lord, we wait; for You, Lord, we
yearn. Do not be silent and allow us to be oppressed, for the
nations declare, “Their hope is lost.” Let every knee bend to You,
and let all who stand erect prostrate themselves before You.
çúåôä You who opens Your hand to receive the repentance of
transgressors and sinners—our soul is confounded by our deep
sorrow—do not forget us forever; arise and help us. Do not pour
out Your wrath upon us, for we are Your people, the members of
Your covenant. Arouse Your might and deliver us for the sake of
Your Name, and may our sufferings not seem trivial to You. Let
Your mercies come swiftly toward us at the time of our trouble;
not for our sake, but for Your sake do so. Do not obliterate the
memory of our remnant, for our eyes look hopefully to You; for
You, God, are a gracious and compassionate King. Remember our
testimony which we proclaim with love, twice each day: Hear, O
Israel, the Lord is our God, the Lord is One. 2
éé Lord, God of Israel, turn from Your fierce anger, and renounce the
thought of bringing evil upon Your people. 3
èáä Look from heaven and behold how we have become an
object of scorn and derision among the nations; we are considered
as sheep led to the slaughter, to be killed and annihilated, to be
tortured and humiliated. Nevertheless, we have not forgotten
Your Name; we implore You, do not forget us.
íéøæ Strangers declare that there is no hope and expectation for
us. Be gracious to the nation that longs for Your Name. Pure One,
bring our deliverance near; we have become weary, and have been
given no relief. Let Your compassion suppress Your wrath from
upon us. We beseech You, turn from Your wrath, and have mercy
on the treasured people which You have chosen.
äñåç Lord, in Your mercy, have pity on us, do not deliver us
into the hands of the malevolent. Why should the nations say,
“Where is their God?” 4 For Your own sake, deal kindly with us,
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When the Fast of Gedalia occurs on Monday or Thursday, Selichot for Tzom Gedalia are
recited at this point.
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THE ADDITIONAL PRAYER FOR MONDAYS AND THURSDAYS ENDS HERE.
On public fast days, Selichot (pages 409 ff) are recited at this point.
Between Rosh Hashanah and Yom Kippur, and on public fast days, substitute EpMln ¥ § © Epia`
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(page 454) for the following paragraph.
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1. Exodus 32:12. 2. Cf. ibid. 32:13. 3. Psalms 79:9.
and do not delay. We beseech You, turn from Your wrath, and
have mercy on the treasured people which You have chosen.
åðIå÷ Hear our voice and be gracious; do not abandon us into
the hands of our enemies to obliterate our name. Remember what
You have sworn to our forefathers, “I will make your descendants
as numerous as the stars in the heavens,” 2 and now we are left but
a few out of many. Nevertheless, we have not forgotten Your
Name; we implore You, do not forget us.
åðøæò Help us, God of our deliverance, for the sake of the glory of Your
Name; save us and pardon our sins, for the sake of Your Name. 3
When the Fast of Gedalia occurs on Monday or Thursday, Selichot for Tzom Gedalia are
recited at this point.
øîåù Guardian of Israel, watch over the remnant of Israel,
and let not Israel perish, who proclaim, “Hear, O Israel.”
Guardian of the one people, watch over the remnant of the
one people, and let not the one people perish, who proclaim
the Oneness of Your Name, declaring, “The Lord is our God,
the Lord is One.” Guardian of the holy people, watch over
the remnant of the holy people, and let not the holy people
perish, who three times affirm the threefold sanctification of
the Holy One.
äöøúî You who are propitiated by pleas for mercy and
conciliated by supplications, be propitiated and conciliated to
an afflicted generation, for there is none to help.
THE ADDITIONAL PRAYER FOR MONDAYS AND THURSDAYS ENDS HERE.
On public fast days, Selichot (pages 409 ff) are recited at this point.
Between Rosh Hashanah and Yom Kippur, and on public fast days, substitute Our Father,
our King (page 454) for the following paragraph.
åðéáà Our Father, our King, You are our Father. Our Father,
our King, we have no King except You. Our Father, our King,
have mercy upon us. Our Father, our King, be gracious to us
and answer us, for we have no meritorious deeds; for the sake
of Your great Name, deal charitably and kindly with us and
deliver us.
On days when the Torah is not read, rise while saying the words dUrP
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paragraph, and remain standing until after the Half Kaddish.
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On days when the Torah is not read, continue with ixW`
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The following paragraph is recited on Mondays and Thursdays, except when Tachnun is not
said. 10
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1. II Chronicles 20:12. 2. Psalms 25:6. 3. Ibid. 33:22. 4. Ibid. 79:8. 5. Ibid. 123:3.
6. Habakkuk 3:2. 7. Psalms 20:10. 8. Ibid. 103:14. 9. Ibid. 79:9. 10. See page 592.
On days when the Torah is not read, rise while saying the words what to do in the following
paragraph, and remain standing until after the Half Kaddish.
åðçðàå We know not what to do; but our eyes are upon You. 1
Lord, remember Your mercies and kindnesses, for they have

existed for all time. 2 May Your kindness, Lord, be upon us, as
we have put our hope in You. 3 Do not bring to mind our
former wrongdoings; let Your mercies come swiftly toward us,
for we have been brought very low. 4 Be gracious to us, Lord,
be gracious to us, for we have been surfeited with humiliation. 5
When in anger, remember the compassion [of Abraham]; 6
when in anger, remember the binding [of Isaac upon the altar];
when in anger, remember the uprightness [of Jacob]; when in
anger, remember the love [of David for You]. Deliver us, O
Lord; may the King answer us on the day we call. 7 For He
knows our nature; He is mindful that we are but dust. 8 Help
us, God of our deliverance, for the sake of the glory of Your
Name; save us and pardon our sins for the sake of Your Name. 9
Iãâúé Exalted and hallowed be His great Name
(Cong:
bring forth His redemption and hasten the coming of His
Mashiach (Cong: Amen.) in your lifetime and in your days
and in the lifetime of the entire House of Israel, speedily
and soon, and say, Amen.
(Cong: Amen. May His great Name be blessed forever and to
all eternity. Blessed.)
extolled, honored, adored and lauded be the Name of the
Holy One, blessed be He, (Cong: Amen.) beyond all the
blessings, hymns, praises and consolations that are
uttered in the world; and say, Amen. (Cong: Amen.)
On days when the Torah is not read, continue with Ashrei, page 66.
The following paragraph is recited on Mondays and Thursdays, except when Tachnun is not
said. 10
Ià God who is slow to anger and abounding in kindness and

truth, do not chastise us in Your wrath. Lord, have pity on Your
people and deliver us from all evil. We have sinned against You,
Master; forgive, we beseech You, in keeping with Your abundant
mercies, O God.
dxezd zìxw xcq legl zixgy 61
a
READING OF THE TORAH
The Torah is read on Mondays, Thursdays, Rosh Chodesh, Chanukah, public fast days and
Chol Hamoed. The Torah readings begin on page 468.
As the Ark is opened, stand and recite the following. Remain standing until the Torah is
placed on the bimah.
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The Torah is removed from the Ark and handed to the chazzan.
1. Numbers 10:35. 2. Isaiah 2:3. 3. Zohar II, 206a.

61 SHACHARIT FOR WEEKDAYS THE READING OF THE TORAH
a
The Torah is read on Mondays, Thursdays, Rosh Chodesh, Chanukah, public fast days and
Chol Hamoed. The Torah readings begin on page 468.
éäéå Whenever the Ark set out, Moses would say, “Arise, O
Lord, and Your enemies will be dispersed, and Your foes will
flee before You.”1 For from Zion shall go forth the Torah,
and the word of the Lord from Jerusalem. 2 Blessed is He who
in His holiness gave the Torah to His people Israel.
êéøá Blessed is the Name of the Master of the universe!
Blessed is Your crown and the place [of Your majesty]. May
Your goodwill ever be with Your people Israel; show Your
people the redemption of Your right hand through [the
rebuilding of] Your Bet Hamikdash. Bestow upon us of Your
beneficent light, and accept our prayer with compassion.
May it be Your will to prolong our life in well-being. May I
be counted among the righteous, so that You may have
mercy upon me, and protect me and all that belongs to me
and to Your people Israel. It is You who feeds all and sustains
all. It is You who rules over all; it is You who rules over
kings, and sovereignty is Yours. I am the servant of the Holy
One, blessed be He, before whom and before whose glorious
Torah I bow. I do not at any time put my trust in man, nor
do I place my reliance on an angel, but only in the God of
heaven who is the true God, whose Torah is truth, whose
prophets are true, and who performs numerous deeds of
Transliteration, goodness and truth. I put my trust in Him, and
page 624.
I utter praises to His holy and glorious Name.
May it be Your will to open my heart to the Torah, and to
fulfill the desires of my heart and the hearts of all Your
people Israel for good, for life, and for peace. 3
The chazzan raises the Torah slightly and says:

1
¨ § © BîL§ äîîBøðe
:åcçé ¨ û§ û§ ézà
¦ ¦ ééì
¨ © eìcb
û§ ©
As the chazzan carries the Torah to the bimah, the congregation and chazzan respond:
ék¦ ,ãBääå © § çöpäå © «¥ © § úøàôzäå

¤ «¤ § ¦ © § äøeábäå
¨ û§ © § älãbä ¨ ª û§ © éé¨ § Eì§
¥ © § ¦ © § äëìînä
àOðúnäå ¨ ¨ § © © éé¨ § Eì§ .õøàáe ¤ «¨ ¨ íéîMa ¦ «© ¨ © ìë Ÿ
¨ § © íãäì
,åéìâø Ÿ £ © eåçzLäå £ © § ¦ § ,eðéäìà«¥ Ÿ ¡ éé¨ § eîîBø
û§ 2
:LàøìŸ § ìëì Ÿ §
ék¦ ,BLã÷ § ¨ øäì © § eåçzLäå
£ © § ¦ § eðéäìà «¥ Ÿ ¡ éé¨ § eîîBøû§ 3
:àeä LBã÷¨
4
:eðéäìà «¥ Ÿ ¡ éé¨ § LBã÷¨
úéøa ¦ § øBkæéå § ¦ § ,íéñeîr
5
¦ £ ír© íçøé ¥ © § àeä íéîçøä ¦ £ © ¨ áà ¨
© § ¦ § ,úBòøä
ørâéå ¨ ¨ úBòMä ¨ © ïî¦ eðéúBLôð«¥ û§ © ìévéå ¦ © § ,íéðúéà ¦¨ ¥
¦ ¨ úèéìôì
,íéîìBò © ¥ û§ ¦ eðéìr «¥ ¨ ïBçéå ¨ § ,íéàeNpä
5
¦ û§ © ïî¦ òøä ¨ ¨ øöéa¤«¥ §
¦ £ © § äreLé
:íéîçøå ¨ § äáBè ¨ äcîa ¨ ¦ § eðéúBìàLî
«¥ £ § ¦ àlîéå ¥© ¦
You may be seated.
The following is recited by the gabbai to call the Kohen to the Torah. If no Kohen is
present, a Levite or Israelite is called up to the Torah. See additional laws on page 592.
ïBçéå¨ § ,áBø÷¨ ïîæa © û§ ¦ eðéìr«¥ ¨ Búeëìî §û © äàøúå ¤¨ ¦ §

¤ ¨ ¥ § äìbúå
¤ «¤ §û ïçì
ãñçìe ¥ § ìàøNé
¥ ¨ § ¦ úéa¥ Bnr© úèìôe © ¥ û§ eðúèìt
«¥ ¨ ¥ §
«¥ Ÿ ¥ ìãâ
eðéäìàì ¤Ÿ « eáä¨ ìkä Ÿ © .ïîà¥ ¨ øîàðå© Ÿ § ïBöøìe ¨ §û íéîçøìe
¦ £ © §û
( ¤ ( ) ãBîré
) ïa
father’s name name £ © ,áø÷ ¥ Ÿ .äøBzì
¨ § ïäk ¨ © ãBáë¨ eðúe û§
¨ ª û§ ¦ ìàøNé
:BúMã÷a ¥ ¨ § ¦ Bnrì© § äøBz¨ ïúpL ¥Ÿ ©
© ¨ ¤ Ceøa¨ .ïäkä
The congregation responds:
6
:íBiä© íëlk
¤ §û ª íéiç ¤ ¥ Ÿ ¡ ééa
¦ © ,íëéäìà ¨ © íé÷ácä
¦ ¥ û§ © ízàå
¤©§
The oleh (the one called to the Torah) should use the shortest route possible to the bimah.
Index for Torah readings, page 467.
1. Psalms 34:4. 2. I Chronicles 29:11. 3. Psalms 99:5. 4. Ibid. 99:9. 5. V. Isaiah 46:3.
6. Deuteronomy 4:4.
åIãâ Exalt the Lord with me, and let us extol His
Name together.1
As the chazzan carries the Torah to the bimah the congregation and chazzan respond:
êI Lord, Yours is the greatness, the power, the glory, the
victory, and the majesty; for all in heaven and on earth [is
Yours]. Lord, Yours is the kingship and You are exalted,
supreme over all rulers. 2 Exalt the Lord our God, and bow
down at His footstool; holy is He.3 Exalt the Lord our God,
and bow down at His holy mountain, for the Lord our God
is holy. 4
áà May the All-Merciful Father have compassion on the
people borne [by Him], 5 and remember the covenant with
the mighty ones [Patriarchs]; may He deliver our souls from
evil times, and banish the evil impulse from the ones carried
[by Him]; 5 may He graciously grant us eternal survival and
fulfill our wishes in ample measure for salvation and mercy.
You may be seated.
The following is recited by the gabbai to call the Kohen to the Torah. If no Kohen is present,
a Levite or Israelite is called up to the Torah. See additional laws on page 592.
äIâúå And may His kingship over us soon be revealed and
made visible, and may He graciously grant to our remnant
and the remnant of His people, the House of Israel, grace,
kindness, mercy, and goodwill; and let us say, Amen. Let all
render glory to our God and give honor to the Torah. Let
the Kohen come forward. Arise, [Call out the Hebrew name of the person
called to the Torah and that of his father] the Kohen. Blessed is He who in
His holiness gave the Torah to His people Israel.

And you who cleave to the Lord your God are all alive
today.6
Index for Torah readings, page 467.
BLESSINGS OVER THE TORAH
Touch the beginning and end of the Torah reading with the corner of your tallit (or the
Torah’s sash) and kiss it. Close the Torah, hold both handles, turn your head slightly to the
right, and say:
¨Ÿ û§ © éé¨ § úà¤ eëøä

:Cøáîä û§
Congregation and oleh say:
¤ ¨ íIBòI
:ãrå ¨Ÿ û§ © éé¨ § Ceøä
¨ § Cøáîä
Oleh continues:
eða«¨ øça
© «¨ øLà
¤ £ ,íìBòä
¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
äzà ¨ © Ceøa¨ .BúøBz
¨ úà¤ eðì«¨ ïúðå
© «¨ § ,íénrä¦ © ¨ ìkî
¨¦
During the aliyah, hold the right handle of the Torah, and read quietly along with the reader.
AT THE CONCLUSION OF THE ALIYAH

Touch the end and beginning of the Torah reading with the corner of your tallit (or the
right, and say:
eðì«¨ ïúð
© «¨ øLà
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
Ceøa¨ .eðëBúa
«¥ § òèð© ¨ íìBò
¨ ¥ © § ,úîà
éiçå ¤ ¡ úøBz©
¨ © ïúBð
:äøBzä ¥ ,éé¨ § äzà
¨©
After the aliyah, stand to the right of the following oleh until the end of his aliyah (if it was
the last aliyah, stand at the bimah until the Torah is raised). Before leaving the bima (or if
it was the last aliyah, before the Torah is raised), touch the outside of the Torah scroll with
the corner of your tallit (or the Torah's sash) and kiss it. When returning to your seat, do
not use the shortest route.
After the final aliyah, the Torah is covered and Half Kaddish is recited. 1
Congregation responds on`¥ ¨ as indicated.
àøá ¨ §û ¨ § (on` ¨ © dîL
¥ ¨ — Cong) .àaø ¥ § Lc÷úéå ©© § ¦
© © § ¦ § ìcbúé
¥ ¨ ¦ dð÷øet
áø÷éå ¥¨ § © § © § ,dúeëìî
çîöéå ¥ §û © Céìîéå
¦ § © § dúeòøë
¥ û§ ¦
¥ ¨ § ¦ úéa¥ ìëã
,ìàøNé ¨ § éiçáe
¥ û§ ïBëéiça
¥ © § (on` ¥ ¨ — Cong) .dçéLî¥ ¦ §
¥ ¨ eøîàå
© û§ ¦ àìâra
¨¨£©
(.KxAzi
¥ ¨ § ¦ ,Ìnlr
¨ © § ¨ inlrlE
¥ § ¨ § mlrl
© ¨ § Kxan
© ¨ § Àx
¨ © DnW
¥ § `di ¥ ¨ — Cong)
¥ § .on`
© © § ¦ § ,Cøaúé
,çazLéå ¥ ¨ § ¦ .àiîìr
¨ © §û ¨ éîìrìe
¥ §û ¨ §û íìrì © ¨ § Cøáî © ¨ § àaø¨ © dîL ¥ § àäé ¥§
¥ § ,ìläúéå
dîL ¨ © § ¦ § ,älrúéå
¤ © § ¦ § ,øcäúéå
¨ © § ¦ § ,àOðúéå
¥ © § ¦ § ,íîBøúéå
¨ § ¦ § ,øàtúéå¥ ¨ § ¦§
¨ ¨ ¦ § àúëøa
,àúøéLå ¨ ¨ § ¦ ìk¨ ïî¦ àlrì ¨ «¥ § (on` ¥ ¨ — Cong) .àeä Céøa ¦ § àLãe÷c
¨ § §
(on`
¥ ¨ — Cong) :ïîà ¥ ¨ eøîàåû§ ¦ § ,àîìra
¨ ¦ £ © ,àúîçðå¨ ¨ ¡ ¤ § àúçaLz
¨¨§§ ª
1. It is customary that a mourner, or one who is observing yahrzeit, recites this Half Kaddish. If
there is none present, the reader recites it.

right, and say:
Translation on page 225.
Oleh continues:
êåøá Böruch atö adonöy elo-haynu melech hö-olöm,
asher böchar bönu miköl hö-amim, v’nösan lönu es
toröso. Böruch atö adonöy, nosayn ha-toröh.
During the aliyah, hold the right handle of the Torah, and read quietly along with the reader.

right and say:
êåøá Böruch atöh adonöy elo-haynu melech hö-olöm,
asher nösan lönu toras emes, v’cha-yay olöm nöta
b’sochaynu. Böruch atöh adonöy, nosayn ha-toröh.
After the final aliyah the Torah is covered and Half Kaddish is recited. 1
Congregation responds Amen as indicated.
Translation, page 38.
v’neche-mösö, da-amirön b’öl’mö, v’im’ru ömayn. (Cong: Ömayn)
BLESSING OF THANKSGIVING ON
DELIVERANCE FROM DANGER
One who is obligated to recite this blessing should do so at the Torah. For additional laws,
see page 593.
¦ ¨ © § ìîBbä
,úBáBè íéáiçì ¥ © ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
:áBè éðìîbL¦ «© ¨ û§ ¤
¨ «¤ áBè ìk¨ Eìîâé

:äìñ §û ¨ § ¦ àeä ,áBè EìîbL
§û ¨ û§ ¤ éî¦ .ïîà
¥¨
BLESSING BY THE FATHER OF A BAR MITZVAH
After a Bar Mitzvah concludes his first aliyah, his father recites:
¤Ÿ « ¥ éðøètL
¤ ¨ © Lðrî
:äælä ¦ «© ¨ û§ ¤ (íìåòä êìî åðéäìà éé äúà) Ceøa¨
PRAYER FOR A WOMAN WHO GAVE BIRTH

On the birth of a baby boy:
Ÿ £ © § äPî
¦ ¨ ïøäàå
ãåc ¤ Ÿ ,á÷réå
Ÿ £ © § ÷çöé
¨ § ¦ íäøáà
¨ ¨ § © eðéúBáà «¥ £ CøaL © ¥ ¤ éî¦
úa© (woman’s name) úãìBiä ¤«¤ © äMàä ¨ ¦ ¨ úà¤ Cøáé ¥ ¨ § àeä ,äîìLe Ÿ Ÿ û§
¨ § © ¤ øeára
dìraL £ © ,áBè ìfîa ¨ © § dì¨ ãìBpä © © dða ¨ § ír¦ (mother’s name)
¦ § © § ekæé§ ¦ äæ¤ øëNáe
Bñéðëäì © û§ ¦ ,íãra ¨ £ © ä÷ãöì¨ ¨ û§ ¦ øãð ¤«¤ éìa
¦ § ïzé ¥ ¦ åéáàå
¦¨§
¦ £ © §û ätçìe
íéNrîìe ¨ ª §û äøBúì
¨ § eäeìcâéå « û§ © ¦ eðéáà
«¦ ¨ íäøáà¨ ¨ § © ìL ¤ Búéøáa ¦ û§ ¦
¥ ¨ øîàðå
:ïîà © Ÿ § ,íéáBè¦
On the birth of a baby girl:
Ÿ £ © § äPî
¦ ¨ ïøäàå
Ÿ £ © § ÷çöé
¨ § ¦ íäøáà¨ ¨ § © eðéúBáà«¥ £ CøaL © ¥ ¤ éî¦
úa© (woman’s name) úãìBiä¤«¤ © äMàä ¨ ¦ ¨ úà¤ Cøáé ¥ ¨ § àeä ,äîìLeŸ Ÿ û§
¨ § àøwéå
dîL ¥ ¨ ¦ § ,áBè ìfîa ¨ © § dì¨ äãìBp ¨ §û ä© dza ¨ ¦ ír¦ (mother’s name)
¨ § © ¤ øeára
dìraL £ © ,(father’s name) úa© (announce child’s name) ìàøNéa ¥ ¨§ ¦§
¨ § äeìcâé
äøBúì ¨ « û§ © § äæ¤ øëNáe
© û§ ¦ ,ïãra
¨ £ © ä÷ãöì¨ ¨ û§ ¦ øãð ¤«¤ éìa
¦ § ïzé¥ ¦ äéáàå
¨ «¦ ¨ §
:ïîà © Ÿ § ,íéáBè
¥ ¨ øîàðå ¦ íéNrîìe ¦ £ © §û ätçìe¨ ª §û
goodness upon me. ïîà Amen. May He who has bestowed beneficence upon
you always bestow every beneficence upon you.
see page 593.
ha-gomayl l’cha-yövim tovos, she-g’mölani tov.
ïîà Ömayn. Mi she-g’möl’chö tov, hu yigmöl’chö köl
tov selö.
êåøá Blessed be He who has released me from being
punishable for this [boy].
éî May He who blessed our fathers, Abraham, Isaac, and Jacob,
Moses and Aaron, David and Solomon, bless the woman who has
given birth (Mention her Hebrew name and that of her mother) together with
the son born to her in an auspicious time, because her husband,
the child’s father, has pledged charity, without a vow, for their
sakes. In this merit, may they be privileged to bring him into the
Covenant of Abraham our father, and to raise him to Torah, to
marriage, and to good deeds; and let us say, Amen.
Moses and Aaron, David and Solomon, bless the woman who has
given birth (Mention her Hebrew name and that of her mother) together with
the daughter born to her in an auspicious time, and her name
shall be called in Israel (Announce the Hebrew name of the newborn and that of
her father), because her husband, the child’s father, has pledged
charity, without a vow, for their sakes. In this merit may they raise
her to Torah, to marriage, and to good deeds; and let us say,
Amen.
BLESSING OF THANKSGIVING. êåøá Blessed are You, Lord our God, King of
the universe, who bestows beneficences upon the culpable, for He has bestowed
PRAYER FOR A SICK PERSON

For a man:
ãåc Ÿ £ © § äPî
¦ ¨ ïøäàå ¤ Ÿ ,á÷réå
Ÿ £ © § ÷çöé ¨ § ¦ íäøáà
¨ ¨ § © eðéúBáà«¥ £ CøaL © ¥ ¤ éî¦
øeára £ © (mother’s name) ïa¤ (name) úà¤ àtøé ¥ © § àeä ,äîìLe Ÿ Ÿ û§
© û§ ¦ ,Bøeára
øëNa £ © ä÷ãöì
¨ ¨ û§ ¦ øãð ¤«¤ éìa¦ § ïzé
¥ ¦ (father’s name) ïa¤ (name) L ¤
BúàtøìeŸ © §û Bîéìçäì
¦ £ © § åéìr ¨ ¨ íéîçø ¦ £ © àìné
¥ ¨ ¦ àeä Ceøa¨ LBãwä ¨ © äæ¤
ïî¦ äîìL ¨ ¥ § äàeôø
¨ § äøäî ¨ ¥ § Bì çìLéå © § ¦ § ,BúBéçäìe£ © §û B÷éæçäìe¦ £ © §û
¥ ¨ § ¦ éìBç
,ìàøNé ¥ øàL ¨ § CBúa§ åéãéâ ¨ ¦ ä"qLå
¨ © § åéøáà¨ ¨ ¥ ç"îøì© û§ ¦ íéîMä
¦ «© ¨ ©
:ïîà © Ÿ § ,óebä© úàeôøe
¥ ¨ øîàðå © û§ Lôpä ¤ «¤ © úàeôø © §
For a woman:
ãåc Ÿ £ © § äPî
¦ ¨ ïøäàå ¤ Ÿ ,á÷réå
Ÿ £ © § ÷çöé ¨ § ¦ íäøáà
¨ ¨ § © eðéúBáà
«¥ £ CøaL © ¥ ¤ éî¦
øeára £ © (mother’s name) úa© (name) úà¤ àtøé ¥ © § àeä ,äîìLeŸ Ÿ û§
© û§ ¦ ,døeára
øëNa ¨ £ © ä÷ãöì¨ ¨ û§ ¦ øãð ¤«¤ éìa¦ § ïzé¥ ¦ (father’s name) ïa¤ (name) L ¤
¨ Ÿ © §û dîéìçäì
dúàtøìe ¨ ¦ £ © § äéìr
¨ «¤ ¨ íéîçø ¦ £ © àìné¥ ¨ ¦ àeä Ceøa¨ LBãwä ¨ © äæ¤
ïî¦ äîìL ¨ ¥ § äàeôø
¨ § äøäî ¨ ¥ § dì¨ çìLéå © § ¦ § ,dúBéçäìe
¨ £ © §û d÷éæçäìe
¨ ¦ £ © §û
© § ,ìàøNé
úàeôø ¥ ¨ § ¦ éìBç
¥ øàL ¨ § CBúa§ äéãéâå¨ «¤ ¦ § äéøáà
¨ «¤ ¨ ¥ ìëa¨ § íéîMä
¦ «© ¨ ©
¥ ¨ øîàðå
:ïîà © Ÿ § ,óebä© úàeôøe © û§ Lôpä ¤ «¤ ©
RAISING THE TORAH

Before raising the Torah, open it to reveal at least three columns and one seam. Raise the
Torah, turning to the left and right, so that everyone present can see the text. Place the open
Torah back on the bimah and roll it closed with a seam centered between the two rollers.
Lift the closed Torah and be seated holding it.
As the Torah is raised the congregation rises, looks at the Torah, and says aloud:
õr¥ :ìàøNé
1
¥ ¨ § ¦ éða ¥ § éðôì ¤ Ÿ íN¨ øLà
¥ û§ ¦ äPî ¤ £ äøBzä ¨ © úàæå Ÿ§
2
¨ ª § äéëîBúå
:øMàî ¨ «¤ û§ § ,da¨ íé÷éæçnì ¦ ¦ £ © © àéä¦ íéiç ¦©
íéîé¦ ¨ Cøà¤Ÿ « :íBìL¨ äéúBáéúð
3
¨ «¤ ¦ § ìëå ¨ § ,írð © Ÿ « éëøã
¥ û§ © äéëøc
¨ «¤ ¨ §
,B÷ãö § ¦ ïrîì
© «© § õôç ¥ ¨ éé¨ § :ãBáëå
4
¨ § øPr¤ Ÿ « dìàîNa
¨ Ÿ û§ ¦ ,dðéîéa¨ ¦ ¦
¦ § © § äøBz
:øécàéå 5
¨ ìécâé ¦§©
1. Deuteronomy 4:44. 2. Proverbs 3:18. 3. Ibid. 3:17. 4. Ibid. 3:16. 5. Isaiah 42:21.
PRAYER FOR A SICK PERSON

For a man:
Moses and Aaron, David and Solomon, heal (Mention the sick person’s
Hebrew name and that of his mother), because (Mention the Hebrew name of the
person who pledged charity for the sake of the sick person and that of his father) pledged
charity, without a vow, for his sake. In this merit may the Holy
One, blessed be He, be filled with mercy for him, to restore him
to health and to cure him, to strengthen him and to invigorate
him. And may He hasten to send him from Heaven a complete
recovery to his two hundred and forty-eight bodily parts and
three hundred sixty-five veins among the other sick people of
Israel, a healing of spirit and a healing of body. Let us say, Amen.
For a woman:
Moses and Aaron, David and Solomon, heal (Mention the sick person’s
Hebrew name and that of her mother), because (Mention the Hebrew name of the
person who pledged charity for the sake of the sick person and that of his father)
pledged charity, without a vow, for her sake. In this merit may
the Holy One, blessed be He, be filled with mercy for her, to
restore her to health and to cure her, to strengthen her and to
invigorate her. And may He hasten to send her from Heaven a
complete recovery to all her bodily parts and veins, among the
other sick people of Israel, a healing of spirit and a healing of
body. Let us say, Amen.
RAISING THE TORAH

úàæå This is the Torah which Moses placed before the
children of Israel. 1 It is a tree of life for those who hold fast
to it, and those who support it are fortunate. 2 Its ways are
pleasant ways, and all its paths are peace. 3 Long life is at its
right, riches and honor at its left. 4 The Lord desired, for the
sake of his [Israel’s] righteousness, to make the Torah great
and glorious. 5
legl zixgy 66
The golel wraps the sash around the Torah at the top of the lower third, and places the
mantle over the Torah (followed by the crown, etc.).
On Purim the Megillah is read at this point (see page 390).
On Tishah b’Av the Haftarah is read, then the Torah is returned to the Ark, and Kinot are
read.
You may be seated.
írä ¨ ¨ éøLà ¥ § © :äìq 1

¨ «¤ Eeììäé « §û © § ãBò ,Eúéá «¤ ¥ éáLBé ¥ û§ éøLà ¥§ ©
,ãåãì ¦ ¨ § äläz¨ ¦ § :åéäìà
2
¨ Ÿ ¡ ééL ¨ § ¤ írä ¨ ¨ éøLà ¥ § © ,Bl äëkL ¨ «¨ ¤
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ìläîe ¨ ª û§ éé¨ § ìBãb¨ :ãrå ¤ ¨ íìBòì ¨ § EîL û§ ¦ äììäàå ¨ §û © £ © ,jëøáà ¨ «¤ û§ ¨ £ íBé
,EéNrî «¤ £ © çaLé © © § øBãì§ øBc :ø÷ç ¤ «¥ ïéà¥ Búlãâìå ¨ ª û§ ¦ § ,ãàî Ÿ §
:äçéNà ¨ «¦ ¨ Eéúàìôð «¤ Ÿ § § ¦ éøáãå ¥ û§ ¦ § ,EãBä «¤ ãBák§ øãä © £ :eãébé «¤ Ÿ û§
«¦ © Eéúøeáâe
Eáeè û§ áø© øëæ ¤«¤ :äpøtñà ¨ «¤ û§ © £ Eúlãâe û§ ¨ ª û§ ,eøîàé «¥ Ÿ EéúBàøBð «¤ û§ æeærå ¡¤
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Eúeëìî û§ §û © :Búeëìî §û © øãä © £ ãBáëe û§ ,åéúøeáb ¨ Ÿ § íãàä ¨ ¨ ¨ éðáì ¥ û§ ¦ réãBäì
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tefillin
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tefillinwhile
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1. Psalms 84:15. 2. Ibid. 144:15. 3. Ibid. 145. 4. Ibid. 115:18.
On Purim the Megillah is read at this point (see page 390).
On Tishah b’Av the Haftarah is read, then the Torah is returned to the Ark, and Kinot are
read.
You may be seated.
éøùà Happy are those who dwell in Your House; they will yet
praise You forever. 1 Happy is the people whose lot is thus;
happy is the people whose God is the Lord. 2 A psalm of praise
by David: I will exalt You, my God the King, and bless Your
Name forever. Every day I will bless You, and extol Your Name
forever. The Lord is great and exceedingly exalted, and there is
no limit to His greatness. One generation to another will laud
Your works, and tell of Your mighty acts. I will speak of the
splendor of Your glorious majesty and of Your wondrous deeds.
They will proclaim the might of Your awesome acts, and I will
recount Your greatness. They will express the remembrance of
Your abounding goodness, and sing of Your righteousness. The
Lord is gracious and compassionate, slow to anger and of great
kindness. The Lord is good to all, and His mercies extend over
all His works. Lord, all Your works will give thanks to You, and
Your pious ones will bless You. They will declare the glory of
Your kingdom, and tell of Your strength. To make known to
men His mighty acts, and the glorious majesty of His kingdom.
Your kingship is a kingship over all worlds, and Your dominion
is throughout all generations. The Lord supports all who fall,
and makes erect all who are bent. The eyes of all look expect-
antly to You, and You give them their food at the proper time.
Touch the hand tefillin while You open Your hand and satisfy the
saying You open… and the head
tefillin while saying and desire of every living thing. The Lord is
satisfy…, and touch the righteous in all His ways, and benevo-
fingertips to the lips.
lent in all His deeds. The Lord is close
to all who call upon Him, to all who call upon Him in truth.
He fulfills the desire of those who fear Him, hears their cry, and
delivers them. The Lord watches over all who love Him, and
will destroy all the wicked. My mouth will utter the praise of
the Lord, and let all flesh bless His holy Name forever. 3 And we
will bless the Lord from now to eternity. Praise the Lord. 4
legl zixgy 67
On a day when Tachnun is not said, 1 the following paragraph is omitted. 2
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1. See page 592. 2. When omitted, this Psalm is recited after Shacharit, before the customary
daily portion of Psalms. 3. Psalm 20. 4. On Tishah b’Av, omit this verse and continue with
¨ © § . 5. Isaiah 59:20-21. 6. Psalms 22:4. 7. Isaiah 6:3. 8. This sentence is the
WFcw¨ dYè
paraphrase of the preceding Scriptural verse in Targum Yonatan. 9. Ezekiel 3:12. 10. Exodus
15:18. 11. This sentence is the paraphrase of the preceding Scriptural verse in Targum Onkelos.
On a day when Tachnun is not said, 1 the following paragraph is omitted. 2

çöðîI For the choirmaster, a psalm by David. May the Lord
answer you on the day of distress; may the Name of the God of
Jacob fortify you. May He send your help from the Sanctuary, and
support you from Zion. May He remember all your offerings, and
always accept favorably your sacrifices. May He grant you your
heart’s desire, and fulfill your every counsel. We will rejoice in
your deliverance, and raise our banners in the name of our God;
may the Lord fulfill all your wishes. Now I know that the Lord
has delivered His anointed one, answering him from His holy
heavens with the mighty saving power of His right hand. Some
[rely] upon chariots and some upon horses, but we [rely upon
and] invoke the Name of the Lord our God. They bend and fall,
but we rise and stand firm. Lord, deliver us; may the King answer
us on the day we call. 3
àáå And a redeemer shall come to Zion and to those in
Jacob who repent of [their] transgression, says the Lord.
And 4 as for Me, this is My covenant with them, says the
Lord: My spirit which is upon you and My words which I
have put in your mouth shall not depart from your mouth,
nor from the mouth of your children, nor from the mouth
of your children’s children, declares the Lord, from now to
eternity. 5 And You, holy One, are enthroned upon the
praises of Israel.6 And [the angels] call to one another and
say, “Holy, holy, holy is the Lord of hosts; the whole earth
is full of His glory.” 7 And they receive [sanction] one from
the other, and say, “Holy in the loftiest, most sublime
heavens, the abode of His Divine Presence; holy upon earth,
the work of His might; holy forever and to all eternity—is
the Lord of hosts; the whole earth is filled with the radiance
of His glory.” 8 And a wind lifted me, and I heard behind me
a great, roaring sound, “Blessed be the glory of the Lord
from its place.” 9 And a wind lifted me, and I heard behind
me a mighty, thunderous sound of those who utter praises
and say, “Blessed be the glory of the Lord from the place,
the abode of His Divine Presence.” 8 The Lord will reign
forever and ever. 10 The sovereignty of the Lord is established
forever and to all eternity. 11 Lord, God of Abraham, Isaac
legl zixgy 68
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§ © § on the next page.
1. I Chronicles 29:18. 2. Psalms 78:38. 3. Ibid. 86:5. 4. Ibid. 119:142. 5. Micah 7:20.
6. Psalms 68:20. 7. Ibid. 46:8. 8. Ibid. 84:13. 9. Ibid. 20:10. 10. Cf. Isaiah 65:23. 11. Psalms
30:13. 12. Jeremiah 17:7. 13. Isaiah 26:4. 14. Psalms 9:11. 15. Isaiah 42:21.
and Israel our fathers, keep this forever as the desire, the
intention, of the hearts of Your people, and turn their hearts
to You. 1 And He, being compassionate, pardons iniquity,
and does not destroy; time and again He turns away His
anger, and does not arouse all His wrath.2 For You, my Lord,
are good and forgiving, and abounding in kindness to all
who call upon You. 3 Your righteousness is everlasting right-
eousness; Your Torah is truth.4 Show faithfullness to Jacob,
kindness to Abraham, as You have sworn to our fathers from
the days of yore. 5 Blessed is the Lord who each day loads us
[with beneficence], the God who is our deliverance forever. 6
The Lord of hosts is with us; the God of Jacob is our eternal
stronghold. 7 Lord of hosts, happy is the man who trusts in
You. 8 Lord, deliver us; may the King answer us on the day
we call. 9 Blessed is He, our God, who has created us for His
glory, has set us apart from those who go astray, has given
us the Torah of truth, and has implanted within us eternal
life. May He open our heart to His Torah, instill in our heart
love and awe of Him, and [inspire us] to do His will and
serve Him with a perfect heart, so that we shall not labor in
vain, nor produce [that which will cause] dismay. 10 And so,
may it be Your will, Lord our God and God of our fathers,
that we observe Your statutes in this world, and merit to live,
to behold, and to inherit the goodness and blessing of the
Messianic era and the life of the World to Come. Therefore
my soul shall sing to You, and not be silent; Lord my God,
I will praise You forever. 11 Blessed is the man who trusts in
the Lord, and the Lord will be his security. 12 Trust in the
Lord forever and ever, for in God the Lord is the strength of
the worlds. 13 Those who know Your Name put their trust in
You, for You, Lord, have not abandoned those who seek
You. 14 The Lord desired, for the sake of his [Israel’s]
righteousness, to make the Torah great and glorious.15
On Rosh Chodesh and Chol Hamoed continue with Let them praise on the next page.
legl zixgy 69
Chazzan recites Complete Kaddish. 1 Congregation responds on`
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RETURNING THE TORAH TO THE ARK

On days when the Torah is read, stand while the Torah is returned to the Ark.
Chazzan recites the following aloud:
2
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1. On Tishah b’Av, the chazzan omits the stanza lAwzY
¥ © § ¦ . After Kaddish, the service concludes
¥ ¨ , page 80. 2. Psalms 148:13.
with Epilr
Chazzan recites Complete Kaddish. 1 Congregation responds Amen as indicated.

extolled, honored, adored and lauded be the Name
of the Holy One, blessed be He, (Cong: Amen.) beyond
all the blessings, hymns, praises and consolations that
May the prayers and supplications of the entire
House of Israel be accepted before their Father in
heaven; and say, Amen. (Cong: Amen.) May there be
abundant peace from heaven, and a good life for us
and for all Israel; and say, Amen. (Cong: Amen.)
Take three steps back, then bow right saying He who makes peace in His
Heavens, bow forward saying may He, bow left saying make peace for us, and
bow forward saying and for all Israel; and say, Amen.
He who makes (the) peace in His heavens, may He

(Cong: Amen.)

On days when the Torah is read, stand while the Torah is returned to the Ark.

åIIäé Let them praise the Name of the Lord, for His
Name is sublimely exalted.2
legl zixgy 70
Congregation responds:
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Remain standing until the Ark is closed.
On Rosh Chodesh the tefillin are removed, 2 the chazzan recites Half Kaddish, and the Musaf
Amidah, page 313, is recited.
On Chol Hamoed the chazzan recites Half Kaddish, and the Musaf for festivals, page 339,
is recited.
On days when Tachnun is not said, 3 the following paragraph is omitted.
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1. Psalms 148:13-14. 2. Rabbeinu Tam’s tefillin are donned as well (page 82), and then
removed before Musaf. 3. See page 592. 4. Psalm 86.
åãåä His radiance is upon the earth and heavens. He shall
raise the glory of His people, [increase] the praise of all His
pious ones, the children of Israel, the people close to Him.
Praise the Lord. 1
On Rosh Chodesh the tefillin are removed, 2 the chazzan recites Half Kaddish, and the Musaf
Amidah, page 313, is recited.
On Chol Hamoed the chazzan recites Half Kaddish, and the Musaf for festivals, page 339,
is recited.
On days when Tachnun is not said, 3 the following paragraph is omitted.

äIôú A prayer by David. Lord, turn Your ear, answer me,
for I am poor and needy. Guard my soul, for I am pious;
You, my God, deliver Your servant who trusts in You. Be
gracious to me, my Lord, for to You I call all day. Bring joy
to the soul of Your servant, for to You, my Lord, I lift my
soul. For You, my Lord, are good and forgiving, and
exceedingly kind to all who call upon You. Lord, hear my
prayer and listen to the voice of my supplications. On the
day of my distress I call upon You, for You will answer me.
There is none like You among the supernal beings, my Lord,
and there are no deeds like Yours. All the nations that You
have made will come and bow down before You, my Lord,
and give honor to Your Name. For You are great and
perform wonders, You alone, O God. Lord, teach me Your
way that I may walk in Your truth; unify my heart to fear
Your Name. I will praise You, my Lord, my God, with all my
heart, and give honor to Your Name forever. For Your
kindness to me has been great; You have saved my soul from
the depth of sheol. God, malicious men have risen against
me; a band of ruthless men have sought my soul; they are
not mindful of You. But You, my Lord, are a compassionate
and gracious God, slow to anger and abounding in kindness
and truth. Turn to me and be gracious to me; grant Your
strength to Your servant, and deliver the son of Your
maidservant. Show me a sign of favor, that my foes may see
and be shamed, because You, Lord, have given me aid and
consoled me. 4
mei ly xiy legl zixgy 71
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1. Isaiah 2:5. 2. Micah 4:5. 3. I Kings 8:57-60. 4. Psalm 124.
71 SHACHARIT FOR WEEKDAYS SONG OF THE DAY
úéá House of Jacob, come, let us walk in the light of the

Lord. 1 For all the nations walk each in the name of their god,
but we will walk in the Name of the Lord our God forever
and ever.2
éäé May the Lord our God be with us as He was with our
fathers; may He not forsake us nor abandon us; that He may
turn our hearts to Him, to go in all His ways, and to observe
His commandments, His statutes, and His Laws which He
commanded our fathers. And may these words of mine,
which I have pleaded before the Lord, be near to the Lord
our God day and night, that He may provide the needs of
His servant and the needs of His people Israel according to
the requirements of each day; so that all the peoples of the
earth shall know that the Lord is God, there is none else. 3
øéù A song of ascents by David. Were it not for the Lord
who was with us—let Israel declare—were it not for the
Lord who was with us when men rose up against us, then
they would have swallowed us alive in their burning rage
against us. Then the waters would have inundated us, the
torrent would have swept over our soul; then the raging
waters would have surged over our soul. Blessed is the Lord
who did not permit us to be prey for their teeth. Our soul
is like a bird which has escaped from the fowler’s snare;
the snare broke and we escaped. Our help is in the Name
of the Lord, the Maker of heaven and earth. 4
SONG OF THE DAY
SUNDAY:
íåéä Today is the first day of the week, on which the Levi’im in the
Bet Hamikdash used to say:
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world and its inhabitants. For He has founded it upon the seas, and
established it upon the rivers. Who may ascend the mountain of the
Lord, and who may stand in His holy place? He who has clean hands
and a pure heart, who has not used My Name in vain nor sworn
falsely. He shall receive a blessing from the Lord, and kindness from
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1. Psalm 24. 2. Ibid. 48.
God, his deliverer. Such is the generation of those who search for
Him, [the children of] Jacob who seek Your countenance forever.
Lift up your heads, O gates, and be lifted up, eternal doors, so the
glorious King may enter. Who is the glorious King? The Lord, strong
and mighty; the Lord, mighty in battle. Lift up your heads, O gates;
lift them up, eternal doors, so the glorious King may enter. Who is
the glorious King? The Lord of hosts, He is the glorious King for all
eternity. 1
Continue with Deliver us at the top of page 75.
MONDAY:
íåéä Today is the second day of the week, on which the Levi’im in the
øéù A song, a psalm by the sons of Korach. The Lord is great and
exceedingly acclaimed in the city of God, His holy mountain.
Beautiful in landscape, the joy of the whole earth is Mount Zion, on
the northern slopes, the city of the great King. In her citadels, God
became known as a tower of strength. For behold, the kings
assembled, they advanced in concert [to invade her]. They saw [the
wonders of the Almighty] and were astounded; they were terror-
stricken, they hastened to flee. Trembling seized them there, pangs
as of a woman in the throes of labor; [they were crushed as] by an
east wind that shatters the ships of Tarshish. As we have heard, so
have we seen in the city of the Lord of hosts, in the city of our God;
may God establish it for all eternity. God, we have been hoping for
Your kindness [to be revealed] within Your Sanctuary. As Your
Name, O God, [is great,] so is Your praise to the ends of the earth;
Your right hand is filled with righteousness. Let Mount Zion rejoice,
let the towns of Judah exult, because of Your judgments. Walk
around Zion, encircle her, count her towers; consider well her
ramparts, behold her lofty citadels, that you may recount it to a later
generation. For this God is our God forever and ever; He will lead
us eternally. 2
TUESDAY:
íåéä Today is the third day of the week, on which the Levi’im in the
øåîæî A Psalm by Asaf. God stands in the council of judges; among
the judges He renders judgment: How long will you judge wickedly,
ever showing partiality toward the evildoers? Render justice to the
needy and the orphan; deal righteously with the poor and the
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1. Psalm 82. 2. Ibid. 94.
destitute. Rescue the needy and the pauper; deliver them from the
hand of the wicked. But they do not know, nor do they understand;
they go about in darkness, [therefore] all the foundations of the
earth tremble. I said you are angels, supernal beings, all of you. But
you will die as mortals, you will fall like any prince. Arise, O God,
judge the earth, for You possess all the nations. 1
WEDNESDAY:
íåéä Today is the fourth day of the week, on which the Levi’im in the
Ià The Lord is a God of retribution; O God of retribution, reveal
Yourself! Judge of the earth, arise; render to the arrogant their
recompense. How long shall the wicked, O Lord, how long shall the
wicked exult? They continuously speak insolently; all the evildoers
act arrogantly. They crush Your people, O Lord, and oppress Your
heritage. They kill the widow and the stranger, and murder the
orphans. And they say, “The Lord does not see, the God of Jacob
does not perceive.” Understand, you senseless among the people;
you fools, when will you become wise? Shall He who implants the
ear not hear? Shall He who forms the eye not see? Shall He who
chastises nations not punish? Shall He who imparts knowledge to
man [not know]? The Lord knows the thoughts of man that they are
naught. Fortunate is the man whom You chastise, O Lord, and
instruct him in Your Torah, bestowing upon him tranquility in times
of adversity, until the pit is dug for the wicked. For the Lord will not
abandon His people, nor forsake His heritage. For judgment shall
again be consonant with justice, and all the upright in heart will
pursue it. Who would rise up for me against the wicked ones, who
would stand up for me against the evildoers? Had the Lord not been
a help to me, my soul would have soon dwelt in the silence [of the
grave]. When I thought that my foot was slipping, Your kindness, O
Lord, supported me. When my [worrisome] thoughts multiply
within me, Your consolation delights my soul. Can one in the seat
of evil, one who makes iniquity into law, consort with You? They
band together against the life of the righteous, and condemn
innocent blood. The Lord has been my stronghold; my God, the
strength of my refuge. He will turn their violence against them and
destroy them through their own wickedness; the Lord our God will
destroy them. 2 Come, let us sing to the Lord; let us raise our voices
in jubilation to the Rock of our deliverance. Let us approach Him
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1. Psalms 95:1-3. 2. Ibid. 81.
with thanksgiving; let us raise our voices to Him in song. For the
Lord is a great God, and a great King over all supernal beings. 1
THURSDAY:
íåéä Today is the fifth day of the week, on which the Levi’im in the
çöðîI For the choirmaster, upon the [musical instrument] gittit;
by Asaf. Sing joyously to God our strength; sound the shofar to the
God of Jacob. Raise your voice in song; sound the drum, the pleasant
harp and the lyre. Blow the shofar on the New Moon, on the
designated day of our Holy Day; for it is a decree for Israel, a ruling
of the God of Jacob. He ordained it as a precept for Joseph when he
went forth over the land of Egypt; I heard a language which I did
not know. I have taken his shoulder from the burden; his hands were
removed from the caldron. In distress you called and I delivered you;
[you called] in secret, and I answered you with thunderous wonders;
I tested you at the waters of Merivah, Selah. Hear, My people, and I
will admonish you; Israel, if you would only listen to Me! You shall
have no alien god within you, nor shall you bow down to a foreign
deity. I am the Lord your God who brought you up from the land
of Egypt; open wide your mouth, [state all your desires,] and I shall
grant them. But My people did not heed My voice; Israel did not
want [to listen to] Me. So I sent them away for the willfulness of
their heart, for following their [evil] design. If only My people would
listen to Me, if Israel would only walk in My ways, then I would
speedily subdue their enemies, and turn My hand against their
oppressors; those who hate the Lord would shrivel before Him, and
the time [of their retribution] shall be forever. I would feed him
[Israel] with the finest of wheat, and sate you with honey from the
rock. 2
FRIDAY:
íåéä Today is the sixth day of the week, on which the Levi’im in the
éé The Lord is King; He has garbed Himself with grandeur; the Lord
has robed Himself, He has girded Himself with strength; He has also
established the world firmly that it shall not falter. Your throne
stands firm from of old; You have existed forever. The rivers have
raised, O Lord, the rivers have raised their voice; the rivers raise their
raging waves. More than the sound of many waters, than the mighty
legl zixgy 75
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From the first day of Rosh Chodesh Elul through Hoshana Rabbah add cecl ¦ ¨ § , next page.
Continue with Mourner’s Kaddish, page 77.

On Rosh Chodesh, the following psalm is recited.
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1. Psalm 93. 2. Ibid. 106:47-48. 3. Ibid. 135:21. 4. Ibid. 72:18-19.
breakers of the sea, is the Lord mighty on high. Your testimonies are
most trustworthy; Your House will be resplendent in holiness, O
Lord, forever. 1
åðòéùåä Deliver us, Lord our God, and gather us from among the
Your praise. Blessed is the Lord, the God of Israel, to all eternity,
and all the people said: Amen, praise the Lord. 2 Blessed is the Lord
from Zion, who dwells in Jerusalem; praise the Lord. 3 Blessed is
the Lord God, the God of Israel, who alone performs wonders.
Blessed is His glorious Name forever, and let the whole earth be
filled with His glory. Amen and Amen. 4
On Rosh Chodesh continue with My soul, below.
From the first day of Rosh Chodesh Elul through Hoshana Rabbah add By David, next page.
On Rosh Chodesh the following psalm is recited.
éëøá My soul, bless the Lord! Lord my God, You are greatly exalted;
You have garbed Yourself with majesty and splendor. You enwrap
[Yourself] with light as with a garment; You spread the heavens as a
curtain. He roofs His heavens with water; He makes the clouds His
chariot, He moves [them] on the wings of the wind. He makes the
winds His messengers, the blazing fire His servants. He established
the earth on its foundations, that it shall never falter. The depths
covered it as a garment; the waters stood above the mountains. At
Your exhortation they fled; at the sound of Your thunder they rushed
away. They ascended mountains, they flowed down valleys, to the
place which You have assigned for them. You set a boundary which
they may not cross, so that they should not return to engulf the
earth. He sends forth springs into streams; they flow between the
mountains. They give drink to all the beasts of the field; the wild
animals quench their thirst. The birds of the heavens dwell beside
them; they raise their voices from among the foliage. He irrigates the
mountains from His clouds above; the earth is satiated from the fruit
of Your works. He makes grass grow for the cattle; and vegetation,
requiring the labor of man, to bring forth food from the earth; wine
that gladdens man’s heart, oil that makes the face shine, and bread
that sustains man’s heart. The trees of the Lord drink their fill, the
cedars of Lebanon which He planted, wherein birds build their nests;
the stork has her home in the cypress. The high mountains are for
the wild goats; the rocks are a refuge for the rabbits. He made the
moon to calculate the festivals; the sun knows its time of setting. You
bring on darkness and it is night, when all the beasts of the forest
creep forth. The young lions roar for prey, and seek their food from
God. When the sun rises, they return and lie down in their dens.
legl zixgy 76
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From the first day of Rosh Chodesh Elul through Hoshana Rabbah, recite the following psalm.
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1. Psalm 104. 2. I.e., that “the Lord is my light and my salvation,” etc. 3. Psalm 27.
Then man goes out to his work, to his labor until evening. How
manifold are Your works, O Lord! You have made them all with
wisdom; the earth is full of Your possessions. This sea, vast and wide,
where there are countless creeping creatures, living things small and
great; there ships travel, there is the Leviatan that You created to
frolic therein. They all look expectantly to You to give them their
food at the proper time. When You give it to them, they gather it;
when You open Your hand, they are satiated with goodness. When
You conceal Your countenance, they are terrified; when You take
back their spirit, they perish and return to their dust. When You will
send forth Your spirit they will be created anew, and You will renew
the face of the earth. May the glory of the Lord be forever; may the
Lord find delight in His works. He looks at the earth, and it trembles;
He touches the mountains, and they smoke. I will sing to the Lord
with my soul; I will chant praise to my God with my [entire] being.
May my prayer be pleasant to Him; I will rejoice in the Lord. May
sinners cease from the earth, and the wicked be no more. Bless the
Lord, O my soul! Praise the Lord. 1
ãåãI By David. The Lord is my light and my salvation—whom shall I

fear? The Lord is the strength of my life—whom shall I dread? When
evildoers approached me to devour my flesh, my oppressors and my
foes, they stumbled and fell. If an army were to beleaguer me, my heart
would not fear; if war were to arise against me, in this 2 I trust. One
thing I have asked of the Lord, this I seek: that I may dwell in the
House of the Lord all the days of my life, to behold the pleasantness
of the Lord and to visit in His Sanctuary. For He will hide me in His
tabernacle on a day of adversity; He will conceal me in the hidden
places of His tent; He will lift me upon a rock. And then my head will
be raised above my enemies around me, and I will offer in His
tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
Lord, hear my voice as I call; be gracious to me and answer me. In
Your behalf my heart says, “Seek My countenance;” Your countenance,
Lord, I seek. Do not conceal Your countenance from me, do not cast
aside Your servant in wrath; You have been my help; do not abandon
me nor forsake me, God of my deliverance. Though my father and
mother have forsaken me, the Lord has taken me in. Lord, teach me
Your way and lead me in the path of righteousness because of my
watchful enemies. Do not give me over to the will of my oppressors,
for there have risen against me false witnesses and they speak evil.
[They would have crushed me] had I not believed that I would see the
goodness of the Lord in the land of the living. Hope in the Lord, be
strong and let your heart be valiant, and hope in the Lord. 3
mezi yicw legl zixgy 77
MOURNER’S KADDISH
Mourners recite the following Kaddish.
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On Rosh Chodesh and Chol Hamoed continue with the Torah reading, page 61.
On festivals, continue on page 222.
On Simchat Torah continue with Hakafot, page 383.
He, (Cong: Amen.) beyond all the blessings, hymns, praises and consolations
that are uttered in the world; and say, Amen. (Cong: Amen.) May there be
abundant peace from heaven, and a good life for us and for all Israel; and say,
Amen. (Cong: Amen.) He who makes peace (the peace) in His heavens, may He
make peace for us and for all Israel; and say, Amen. (Cong: Amen.)
77 SHACHARIT FOR WEEKDAYS MOURNER’S KADDISH
MOURNER’S KADDISH
Ömayn)
v’im’ru ömayn.

On Rosh Chodesh and Chol Hamoed continue with the Torah reading, page 61.
On festivals, continue on page 222.
On Simchat Torah continue with Hakafot, page 383.
world which He has created according to His will. May He establish His
kingship, bring forth His redemption and hasten the coming of His Mashiach
(Cong: Amen.) in your lifetime and in your days and in the lifetime of the entire
House of Israel, speedily and soon, and say, Amen. (Cong: Amen. May His great
Name be blessed forever and to all eternity. Blessed.) May His great Name be
blessed forever and to all eternity. Blessed and praised, glorified, exalted and
extolled, honored, adored and lauded be the Name of the Holy One, blessed be
legl zixgy 78
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1. Psalms 27:14. 2. I Samuel 2:2. 3. Psalms 18:32. 4. Ibid. 102:14.
äå÷ Hope in the Lord, be strong and let your heart be valiant,
and hope in the Lord. 1 None is holy as the Lord, for there is none
aside from You, and there is none mighty as our God. 2 For who
is God except the Lord, and who is mighty other than our God? 3
ïéà There is none like our God; there is none like our
Lord; there is none like our King; there is none like our
Deliverer. Who is like our God? Who is like our Lord?
Who is like our King? Who is like our Deliverer? Let us
acknowledge our God; let us acknowledge our Lord; let
us acknowledge our King; let us acknowledge our
Deliverer. Blessed is our God; blessed is our Lord;
blessed is our King; blessed is our Deliverer. You are our
God; You are our Lord; You are our King; You are our
Deliverer; You will save us. You will arise and have
mercy on Zion, for it is time to be gracious to her; the
appointed time has come.4 You are the Lord our God
and God of our fathers before whom our ancestors
burned the offering of incense.
íåèô The incense consisted of balm, onycha, galbanum,
and frankincense, each one weighing seventy maneh; myrrh,
cassia, spikenard, and saffron, each weighing sixteen maneh;
costus, twelve [maneh]; aromatic bark, three [maneh]; cin-
namon, nine [maneh]. [Also used in the preparation of the
incense were:] lye of Carshina, nine kabin; Cyprus wine,
three se’in and three kabin—if Cyprus wine was not availa-
ble, strong white wine might be used instead; salt of Sodom,
a fourth of a kab; and a minute quantity of a smoke-raising
herb. Rabbi Nathan the Babylonian says: A minute quantity
of Jordan amber was also added. If, however, honey were
added, the incense became unfit; while if one left out any
one of the ingredients, he was liable to the penalty of death.
Rabban Shimon ben Gamliel says: The balm is no other than
a resin which exudes from the balsam trees. The lye of
opaxc yicw legl zixgy 79
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1. V. Keritot 6a; Yerushalmi, Yoma 4:5. 2. Habakkuk 3:6. 3. Tanna D’vei Eliyahu Zuta, ch. 2;
Megillah 28b; Niddah 73a. 4. Berachot 64a; Yevamot 122b; Nazir 66b; Keritot 28b; Tamid 32b.
5. Isaiah 54:13. 6. Psalms 119:165. 7. Ibid. 122:7-9. 8. Ibid. 29:11.
79 SHACHARIT FOR WEEKDAYS KADDISH D’RABBANAN
Carshina was used for rubbing on the onycha to refine its

appearance. The Cyprus wine was used in which to steep the
onycha to make its odor more pungent. Though the water
of Raglayim might have served that purpose well, it would
be disrespectful to bring it into the Temple. 1
àðú It was taught by Elijah: Whoever studies Torah laws every
day is assured of life in the World to Come, for it is said: Halichot
(the ways of) the world are his. 2 Do not read halichot but
halachot (Torah laws).3
øîà Rabbi Elazar said in the name of Rabbi Chanina:4 Torah
scholars increase peace in the world, for it is said: And all your
children shall be learners of the [Torah of the] Lord, and great
will be the peace of banayich (your children). 5 Do not read
banayich, but bonayich (your builders). Those who love Your
Torah have abundant peace, and there is no stumbling for them. 6
May there be peace within your walls, serenity within your
mansions. For the sake of my brethren and friends, I ask that
there be peace within you. For the sake of the House of the Lord
our God, I seek your well-being. 7 The Lord will give strength to
His people; the Lord will bless His people with peace. 8
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1. Deuteronomy 4:39. 2. For further elucidation, see Tanya, part II, ch. 6.
80 SHACHARIT FOR WEEKDAYS ALEINU

v’im’ru ömayn.

Stand while reciting Aleinu.

åðéIò It is incumbent upon us to praise the Master

of all things, to exalt the Creator of all existence, that
He has not made us like the nations of the world, nor
caused us to be like the families of the earth; that He
has not assigned us a portion like theirs, nor a lot like
that of all their multitudes, for they bow to vanity and
nothingness. But we bend the knee, bow down, and
offer praise before the supreme King of kings, the
Holy One, blessed be He, who stretches forth the
heavens and establishes the earth, the seat of whose
glory is in the heavens above, and the abode of whose
majesty is in the loftiest heights. He is our God; there
is none else. Truly, He is our King; there is nothing
besides Him, as it is written in His Torah: 1 Know this
day and take unto your heart that the Lord is God; in
the heavens above and upon the earth below there is
nothing else.2
epilr legl zixgy 81
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MOURNER’S KADDISH
Mourners recite the following Kaddish (translation on page 77).
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1. Exodus 15:18. 2. Zechariah 14:9.

81 SHACHARIT FOR WEEKDAYS ALEINU
Iòå And therefore we hope to You, Lord our God, that we

may speedily behold the splendor of Your might, to banish
idolatry from the earth—and false gods will be utterly
destroyed; to perfect the world under the sovereignty of the
Almighty. All mankind shall invoke Your Name, to turn to
You all the wicked of the earth. Then all the inhabitants of
the world will recognize and know that every knee should
bend to You, every tongue should swear [by Your Name].
Before You, Lord our God, they will bow and prostrate
themselves, and give honor to the glory of Your Name; and
they will all take upon themselves the yoke of Your kingdom.
May You soon reign over them forever and ever, for kingship
is Yours, and to all eternity You will reign in glory, as it is
written in Your Torah: The Lord will reign forever and ever. 1
And it is said: The Lord will be King over the entire earth;
on that day the Lord will be One and His Name One. 2
MOURNER’S KADDISH
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THE DAILY PORTION OF TEHILLIM
The daily portion of Tehillim, as it is apportioned according to the days of the month, is
recited at this point, followed by Mourner’s Kaddish. It is customary to say also the chapter
that corresponds to one’s age (e.g., from one’s 13th birthday and on, one should recite
chapter 14) before reciting the daily portion.
On days when Tachnun is not said, Psalm 20 is recited before the daily portion of Psalms.
a
Mourners recite Kaddish D’Rabbanan after Mishnayot, page 461.
RABBEINU TAM’S TEFILLIN

At the conclusion of Shacharit, it is customary to don Rabbeinu Tam’s tefillin—without a
blessing—and to recite the Shema. Some also recite the Biblical section of Exodus 13:1-16
(on the following page).
5
¨ ¤ | éé
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6
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«¤Ÿ § ìëáe
:Eãàî ¨ û§ ,ELôð§ § © ìëáe ¨ û§ ,Eááì û§ ¨ § | ìëa ¨ § ,Eéäìà«¤ Ÿ ¡ éé¨ § úà¥ záäàå ¨§©¨§
«¤ ¨ § | ìr© ,íBiä© Eeöî
:Eááì ¦ Ÿ ¨ øLà
û§ © § éëðà ¤ £ älàä¤ «¥ ¨ íéøácä ¦ ¨ û§ © eéäå ¨§
¤ «¤ © Ezëìáe
,Cøcá § § ¤ û§ ,Eúéáa«¤ ¥ § EzáLa § § ¦ § ,ía¨ zøaãå ¨ § © ¦ § Eéðáì «¤ ¨ § ízðpLå ¨ §© ¦ §
«¤ ¨ ìr© úBàì§ ízøL÷e
,Eãé ¨ § © û§ :Eîe÷áe «¤ û§ ,EaëLáe § § ¨ û§ Touch the hand tefillin while
saying Lci ¨ § © § , and
¤ ¨ lr© zF`l§ mYxWwE
ª § ìr© ízáúëe
úBææî ¨ § © û§ :Eéðér «¤ ¥ ïéa¥ úôèèì Ÿ ¨ Ÿ § eéäå ¨ § the head tefillin at zthhl Ÿ ¨ Ÿ § Eide§
¨
¤ ¥ oiA¥ , and touch the
Lipir
7
«¤ ¨ û§ ¦ ,Eúéa
:EéørLáe «¤ ¥ fingertips to the lips.
1. Proverbs 3:25. 2. Isaiah 8:10. 3. Ibid. 46:4. 4. Psalms 140:14. 5. Deuteronomy 6:4.
6. Pesachim 56a; Deuteronomy Rabbah 2:31, 35, 36. 7. Deuteronomy 6:5-9.
82 SHACHARIT FOR WEEKDAYS RABBEINU TAM’S TEFILLIN
v’im’ru ömayn.

Ià Do not fear sudden terror, nor the destruction of the
wicked when it comes.1 Contrive a scheme, but it will be
foiled; conspire a plot, but it will not materialize, for God is
with us. 2 To your old age I am [with you]; to your hoary
years I will sustain you; I have made you, and I will carry
you; I will sustain you and deliver you. 3
êà Indeed, the righteous will extol Your Name; the upright
will dwell in Your presence.4
On days when Tachnun is not said, Psalm 20 is recited before the daily portion of Psalms.
a
RABBEINU TAM’S TEFILLIN

At the conclusion of Shacharit, it is customary to don Rabbeinu Tam’s tefillin—without a
blessing—and to recite the Shema. Some also recite the Biblical section of Exodus 13:1-16
(on the following page).
Lord is One.5
êåøá Blessed be the name of the glory of His kingdom for ever and
ever. 6
úáäàå You shall love the Lord your God with all your heart, with
all your soul, and with all your might. And these words which I
command you today shall be upon your heart. You shall teach them
thoroughly to your children, and you shall speak of them when you
sit in your house and when you walk on the road, when you lie
Touch the hand tefillin while down and when you rise. You shall bind
saying You shall bind…, and
the head tefillin at and they
them as a sign upon your hand, and they
shall be…, and touch the shall be for a reminder between your eyes.
fingertips to the lips. And you shall write them upon the door-
posts of your house and upon your gates. 7
z"xc oiltz zgpd xcq legl zixgy 83
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äéäé ¤ § ¦ àìå Ÿ § íéîMä ¦ «© ¨ © úà¤ øörå © ¨ § íëa ¤ ¨ éé¨ § óà© | äøçå ¨ ¨ § :íäì ¤ ¨ íúéåçzLäå ¤ ¦£ © § ¦ §
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| ízãnìå ¤ § © ¦ § :íëéðér ¤ ¥ ¥ ïéa¥ úôèBèì Ÿ ¨ § eéäå ¨ § íëãé ¤ û§ ¤ mkci ¤ § ¤ , and the head tefillin at
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¤ ¥ ¥ oiA¥ zthFhl Ÿ ¨ § Eide ¨ § , and
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3
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äãárä ¨Ÿ £ ¨ úà¤ zãárå ¨ § © ¨ § Láãe ¨ û§ áìç ¨ ¨ úáæ © ¨ õøà ¤ «¤ Cì¨ úúì ¤ «¨ Eéúáàì «¤ Ÿ £ © òaLð ©§¦
1. Deuteronomy 11:13-21. 2. Numbers 15:37-41. 3. That which we have affirmed in the

Shema.
83 SHACHARIT FOR WEEKDAYS RABBEINU TAM’S TEFILLIN
äéäå And it will be, if you will diligently obey My commandments

which I enjoin upon you this day, to love the Lord your God and
to serve Him with all your heart and with all your soul: I will give
rain for your land at the proper time, the early rain and the late
rain, and you will gather in your grain, your wine and your oil.
And I will give grass in your fields for your cattle, and you will eat
and be sated. Take care lest your heart be lured away, and you turn
astray and worship alien gods and bow down to them. For then
the Lord’s wrath will flare up against you, and He will close the
heavens so that there will be no rain and the earth will not yield
its produce, and you will swiftly perish from the good land which
the Lord gives you. Therefore, place these words of Mine upon
Touch the hand tefillin while your heart and upon your soul, and bind
saying and bind them, and the
head tefillin at and they shall
them for a sign on your hand, and they
be…, and touch the fingertips to shall be for a reminder between your eyes.
the lips. You shall teach them to your children, to
speak of them when you sit in your house and when you walk on
the road, when you lie down and when you rise. And you shall
inscribe them on the doorposts of your house and on your
gates—so that your days and the days of your children may be
prolonged on the land which the Lord swore to your fathers to give
to them for as long as the heavens are above the earth. 1
øîàéå The Lord spoke to Moses, saying: Speak to the children of
Israel and tell them to make for themselves fringes on the corners of
their garments throughout their generations, and to attach a thread
of blue on the fringe of each corner. They shall be to you as tzitzit,
and you shall look upon them and remember all the commandments
of the Lord and fulfill them, and you will not follow after your heart
and after your eyes by which you go astray—so that you may
remember and fulfill all My commandments, and be holy to your
God. I am the Lord your God who brought you out of the land of
Egypt to be your God; I, the Lord, am your God. 2 True. 3
øáãéå The Lord spoke to Moses, saying: Consecrate to Me every
firstborn, every one that first opens the womb, among the children
of Israel, of man and of beast; it belongs to Me. And Moses said
to the people: Remember this day on which you went out of Egypt,
out of the house of bondage, for with a mighty hand the Lord
brought you out of it; and no leavened bread shall be eaten. On
this day you are going out, in the month of Aviv. And when the
Lord will bring you to the land of the Canaanites, the Hittites, the
Amorites, the Hivites, and the Jebusites, which He swore to your
fathers to give to you, a land flowing with milk and honey, then
you shall perform this service in this month: Seven days you shall
zexikf yy legl zixgy 84
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1
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:íéøönî
THE SIX REMEMBRANCES

a
2
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1. Exodus 13:1-16. 2. Deuteronomy 16:3. 3. Ibid. 4:9-10.

84 SHACHARIT FOR WEEKDAYS THE SIX REMEMBRANCES
eat matzot, and on the seventh day there shall be a festival to the
Lord. Throughout the seven days, matzot shall be eaten; nothing
leavened, nor any leaven, shall be seen in all your territory. And
you shall tell your son on that day, saying, “It is on account of
what the Lord did for me when I came out of Egypt.” And it shall
Touch the hand tefillin while be to you as a sign on your hand and as
saying as a sign…, and the
head tefillin at and as a
a reminder between your eyes, so that the
reminder…, and touch the Torah of the Lord may always be in your
fingertips to the lips. mouth; for with a mighty hand the Lord
brought you out of Egypt. You shall observe this ordinance at the
appointed time, from year to year. And when the Lord will bring
you into the land of the Canaanites, as He swore to you and to
your fathers, and He will give it to you, you shall set apart for the
Lord every [offspring] that first opens the womb; every male
firstling that your cattle shall issue shall be the Lord’s. You shall
redeem with a lamb every firstling ass, but if you do not redeem
it, you shall break its neck; and you shall redeem every firstborn
of man among your sons. And when, in time to come, your son
will ask you, saying, “What is this?” you shall say to him, “With a
mighty hand the Lord brought us out of Egypt, out of the house
of bondage. And when Pharaoh obdurately refused to let us go, the
Lord slew every firstborn in the land of Egypt, the first-born of
both man and beast. Therefore, I sacrifice to the Lord every male
that first opens the womb, and redeem all my firstborn sons.” And
Touch the hand tefillin while it shall be as a sign on your hand and a
saying as a sign…, and the
head tefillin at and as a
reminder between your eyes, for with a
reminder…, and touch the mighty hand the Lord brought us out of
fingertips to the lips. Egypt. 1
a
ïòîI So that you remember the day you came out of the
land of Egypt all the days of your life. 2
÷ø But beware and guard your soul scrupulously, lest you
forget the things which your eyes have seen, and lest they be
removed from your heart all the days of your life; make
known to your children and to your children’s children
[what you saw] on the day when you stood before the Lord
your God at Chorev [Sinai].3
jxcd zltz 85
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PRAYER FOR TRAVELERS
This prayer is to be said, standing if possible, outside the city on the first day of one’s
journey. On subsequent days of the journey until reaching home again, whether on the road
or at a hotel, the prayer should be recited every morning, but should be concluded thus:
dNtY
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¨ ¦ § rîBL
:älôz © «¥ ,éé¨ § äzà
¨ © Ceøa¨ :ät¤ ìk¨ úlôz © ¦ § rîBL© «¥
1. Deuteronomy 25:17-19. 2. Ibid. 9:7. 3. Ibid. 24:9. 4. Exodus 20:8. 5. In the singular [V.
Shulchan Aruch HaRav, Orach Chayim 110:4].
85 PRAYER FOR TRAVELERS
øåëæ Remember what Amalek did to you on the way as you

came out of Egypt: how he met you on the way, and cut
down all the weak who straggled behind you, when you were
weary and exhausted; and he did not fear God. Therefore,
when the Lord your God will relieve you of all your enemies
around you, in the land which the Lord your God gives you
as a hereditary portion, you shall blot out the memory of
Amalek from under heaven. Do not forget! 1
øåëæ Remember, do not forget, how you provoked the Lord

your God to wrath in the desert.2
øåëæ Remember what the Lord your God did to Miriam on

the way, as you came out of Egypt. 3
øåëæ Remember the Shabbat day to sanctify it. 4
a
PRAYER FOR TRAVELERS
This prayer is to be said, standing if possible, outside the city on the first day of one’s
journey. On subsequent days of the journey until reaching home again, whether on the road
or at a hotel, the prayer should be recited every morning, but should be concluded thus:
Blessed are You who hears prayer.
fathers, to lead us in peace and direct our steps in peace; to
guide us in peace, to support us in peace, and to bring us to
our destination in life, joy, and peace (One who intends to return that
day says: and return us in peace). Deliver us from the hands of
every enemy and lurking foe, from robbers and wild beasts
on the journey, and from all kinds of calamities that may
come and afflict the world; and bestow blessing upon all our
actions. Grant me 5 grace, kindness, and mercy in Your eyes
and in the eyes of all who behold us, and bestow bountiful
kindness upon us. Hear the voice of our prayer, for You hear
everyone’s prayer. Blessed are You, Lord, who hears prayer.
zekxa xcq 86
a
BLESSINGS FOR VARIOUS OCCASIONS 1
Upon washing the hands for bread:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¦ «¨ ¨ úìéèð
:íéãé © ¦ § ìr© eðeöå ¨Ÿ § ¦ §
Over bread:
¤ «¤ àéöBnä
íçì ¦ « © ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¤ «¨ ¨ ïî¦
:õøàä
Over baked or cooked foods (other than bread) made from
wheat, barley, spelt, oats, or rye:
¥ ¦ àøBa
éðéî ¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:úBðBæî§
Over wine or grape juice:
¦ § àøBa
éøt ¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¤ «¨ ©
:ïôbä
Over all tree-grown fruits:
¥ ¨ éøt
:õrä ¦ § àøBa
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
Over all fruits that do not grow on trees, bananas, and all vegetables:
¦ § àøBa
éøt ¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ ¨£
:äîãàä̈
Over meat, fish, milk, eggs, cheese, and mushrooms,
as well as all liquids except wine or grape juice:
äéäð Ÿ © ¤ ,íìBòä
¨ § ¦ ìkäL ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ û§ ¦
:Bøáãa
On tasting any fruit for the first time in the season, or upon hearing
good tidings concerning oneself:
«¨ û§ ¦ § eðéçäL
eðîi÷å «¨ ¡ ¤ ¤ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¤ © ïîæì
:äfä © û§ ¦ eðrébäå
«¨ ¦ ¦ §
1. See additional laws on page 594.
86 BLESSINGS FOR VARIOUS OCCASIONS
a
BLESSINGS FOR VARIOUS OCCASIONS 1
Upon washing the hands for bread:
ments, and commanded us concerning the washing of
the hands.
Over bread:
universe, who brings forth bread from the earth.
Over baked or cooked foods (other than bread) made from
wheat, barley, spelt, oats, or rye:
universe, who creates various kinds of food.
Over wine or grape juice:
universe, who creates the fruit of the vine.
Over all tree-grown fruits:
universe, who creates the fruit of the tree.
Over all fruits that do not grow on trees, bananas, and all vegetables:
universe, who creates the fruit of the earth.
Over meat, fish, milk, eggs, cheese, and mushrooms,
as well as all liquids except wine or grape juice:
universe, by whose word all things came to be.
On tasting any fruit for the first time in the season, or upon hearing
good tidings concerning oneself:
universe, who has granted us life, sustained us, and
enabled us to reach this occasion.
zekxa xcq 87
On hearing thunder, or seeing a violent storm (tornado, hurricane, etc.), or an earthquake:
Búøeáâe Ÿ ¤ ,íìBòä
¨ û§ BçkL ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ àìî̈
:íìBò ¥
On seeing lightning or shooting stars:
äNrî ¥ Ÿ ,íìBòä
¥ £ © äNò ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:úéLàøá¦ ¥§
On seeing a rainbow:
¦ û§ © øëBæ
úéøaä ¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ £ © § íi÷å
:Bøîàîa ¨ © § Búéøáa¦ û§ ¦ ïîàðå
¨ ¡¤ §
On hearing good tidings concerning both oneself and others:
¦ ¥ © § áBhä© ,íìBòä
:áéènäå ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
On hearing bad tidings, God forbid:
¤ ¡ ¨ ïic
:úîàä © © ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
On smelling fragrant spices:
¥ ¦ àøBa
éðéî ¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:íéîNá¦¨ §
On affixing a mezuzah:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ § rBa÷ì
:äæeæî © « § ¦ eðeöå ¨Ÿ § ¦ §
On immersing new utensils in a mikveh. If immersing more than one
utensil, substitute milM © ¦ § for ilM
¦ ¥ zliah © ¦ § as indicated:
¦ ¤ zliah
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¦ «¤ úìéáè
:éìk © «¦ § (íéìk © ¦ § ìr© eðeöå
¦ ¥ úìéáè) ¨Ÿ § ¦ §
One who kneads a dough of flour and water (in the prescribed volume)
must take challah and recite:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¨ © Léøôäì
:älç ¦ § © § eðeöå ¨Ÿ § ¦ §
87 BLESSINGS FOR VARIOUS OCCASIONS
On hearing thunder, or seeing a violent storm (tornado, hurricane, etc.), or an earthquake:

universe, whose power and might fill the world.
On seeing lightning or shooting stars:
universe, who re-enacts the work of Creation.
On seeing a rainbow:
universe, who remembers the Covenant, is faithful to
His Covenant, and keeps His promise.
On hearing good tidings concerning both oneself and others:
universe, who is good and does good.
On hearing bad tidings, God forbid:
universe, the true judge.
On smelling fragrant spices:
universe, who creates various kinds of spices.
On affixing a mezuzah:
ments, and commanded us to affix a mezuzah.
On immersing new utensils in a mikveh. If immersing more than one
utensil, substitute vessels for a vessel as indicated:
ments, and commanded us concerning the immersion
of (vessels) a vessel.
One who kneads a dough of flour and water (in the prescribed volume)
must take challah and recite:
ments, and commanded us to separate challah.
oefnd zkxa 88
BLESSING AFTER A MEAL

The Blessing After A Meal is recited seated, at the place where the meal 1 was eaten.
On days when Tachnun is not On days when Tachnun is recited:
recited: 4
éé¨ § áeLa§ ,úBìrnä £ © © øéL ¦ íb© eðáLé § «© ¨ íL¨ ìáa ¤ ¨ úBøäð £ © ìr©
eðééä «¦ ¨ ,ïBiö¦ úáéL © ¦ úà¤ ìr© :ïBiö¦ úà¤ eðøëæa «¥ û§ ¨ § ,eðéëä «¦
÷BçN§ àìné ¥ ¨ ¦ æà¨ :íéîìçk ¦ §ûŸ § ék¦ :eðéúBøpk «¥ Ÿ ¦ eðéìz «¦ ¨ ,dëBúa ¨ § íéáør ¦ ¨£
eøîàé Ÿ
û§ æà¨ ,äpø ¨ ¦ eððBLìe «¥ §û eðét«¦ øéL¦ éøác ¥ û§ ¦ eðéáBL «¥ eðeìàL « ¥ § íL̈
ír¦ úBNrì £ © éé¨ § ìécâä ¦ § ¦ ,íéBbá ¦ © øéMî ¦ ¦ eðì«¨ eøéL «¦ ,äçîN ¨ § ¦ eðéììBúå «¥ ¨ §
úBNrì £ © éé¨ § ìécâä ¦ § ¦ :älà ¤ «¥ ìr© ,éé¨ § øéL¦ úà¤ øéLð ¦ ¨ Céà¥ :ïBiö¦
äáeL ¨ :íéçîN ¦ ¥ § eðééä «¦ ¨ ,eðnr «¨ ¦ ,íéìLeøé ¦ «¨ ¨ § CçkLà ¥ ¨ § ¤ íà¦ :øëð ¨ ¥ úîãà © û§ ©
íé÷éôàk ¦ ¦ £ © ,eðúéáL «¥ ¦ § úà¤ éé¨ § ékçì ¦ ¦ § éðBLì ¦ § ÷aãz © § ¦ :éðéîé ¦ ¦ § çkLz ©§ ¦
,ärîãa ¨ § ¦ § íérøfä ¦ û§ Ÿ © :áâpa ¤ «¤ © úà¤ äìrà ¤ £ © àG íà¦ ,éëøkæà ¦ «¥ § § ¤ àG íà¦
C ìé ¥ ¥ CBìä¨ :eøö÷é Ÿ « § ¦ äpøa ¨ ¦§ éé¨ § øëæ Ÿ § :éúçîN ¦ ¨ § ¦ LàøŸ ìr© íéìLeøé ¦ «© ¨ §
Ÿ
àa ,òøfä © «¨ © CLî ¤ «¤ àNð Ÿ
¥ äëáe Ÿ ¨ ,íéìLeøé ¦ «¨ ¨ § íBé úà¥ íBãà¡ éðáì ¥ û§ ¦
5
¨ Ÿ ª £ àNð
:åéúnìà ¥ Ÿ äpøá ¨ ¦ § àáé Ÿ ¨ :da¨ ãBñéä §û © ãr© eør«¨ eør«¨ íéøîàä̈ ¦ û§ Ÿ
ílLiL ¤ © û§ ¤ éøLà ¥ § © ,äãeãMä ¨ û§ © ìáa ¤ ¨ úa©
éøLà ¥ § © :eðì«¨ zìîbL § § © ¨ ¤ CIeîb ¥ § úà¤ Cì¨
,øéL¦ øBîæî § ¦ çø÷ ¥ û§ ¦
©Ÿ « éðáì
2
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¥ û§ © § Búãeñé ¨ § :øéL¦ øBîæî §¦ Ÿ ¦ û§ ¦ çvðîì
úðéâða «¥ © û§ ©
Ÿ ¦ ,ïBiö¦ éørL
ìkî ¥ £ © éé¨ § áäà ¥Ÿ ,eðëøáéå «¥ û§ ¨ ¦ eðpçé «¥ ¨ § íéäìà ¦Ÿ ¡
úBãaëð ¨ § ¦ :á÷ré Ÿ £ © úBðkLî § § ¦ õøàa ¤ «¨ ¨ úrãì © «© ¨ :äìñ ¨ «¤ eðzà «¨ ¦ åéðt ¨ ¨ øàé̈ ¥
¦ ¡ ¨ øér¦ ,Ca¨ øaãî
íéäGàä ¨ ª§ EeãBé « :Eú «¤ reLé
¨ § íéBb ¦ ìëa ¨ § ,Ekøc «¤ § ©
¤ ¨ áäø
ìááe © «© øékæà ¦ § © :äìñ ¨ «¤ :ílk ¨ ª íénr ¦ © EeãBé « ,íéäìà ¦ Ÿ ¡ íénr ¦©
ír¦ øöå Ÿ § úLìô ¤ «¤ § äpä ¨ û§Ÿ §
¥ ¦ ,érãéì ètLú Ÿ § ¦ ék¦ ,íénàì ¦ ª § eðpøéå û§ © ¦ eçîNé § §¦
¦ §û :íL¨ ãlé
ïBiöìe © ª äæ¤ ,Lek íçðz ¥ § © õøàa ¤ «¨ ¨ íénàìe ¦ ª §û ,øLéî Ÿ ¦ íénr ¦©
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Ÿ § ¦ éé¨ § :ïBéìr
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íL¨ ãlé © ª äæ¤ ,íénr ¦ © áBúëa û§ ¦ eðëøáé «¥ û§ ¨ § :eðéäGà «¥ ¡ íéäìà ¦ Ÿ ¡ eðëøáé «¥ û§ ¨ §
ìkŸ ,íéììçk ¦ §ûŸ § íéøLå ¦ ¨ § :äìñ ¨ «¤ éñôà ¥ û§ © ìk¨ BúBà eàøééå û§ ¦ § ,íéäGà ¦ ¡
:Ca¨ éðérî
6
©¨ § © 3
:õøà ¤ «¨
1. Consisting of at least one ounce of bread. 2. Psalm 137. 3. Ibid. 67. 4. See page 592.
5. Ibid. 126. 6. Ibid. 87.
88 BLESSING AFTER A MEAL

The Blessing After A Meal is recited seated, at the place where the meal 1 was eaten.
On days when Tachnun is recited: On days when Tachnun is not
recited: 4
Iò By the rivers of Babylon, there øéù A song of ascents. When
we sat and wept as we remembered the Lord will return the exiles
Zion. There, upon the willows we of Zion, we will have been like
hung our harps. For there our cap- dreamers. Then our mouth
tors demanded of us songs, and those will be filled with laughter,
who scorned us—rejoicing, [saying,] and our tongue with songs of
“Sing to us of the songs of Zion.” joy; then will they say among
How can we sing the song of the the nations, “The Lord has
Lord on alien soil? If I forget you, done great things for these.”
Jerusalem, let my right hand forget its The Lord has done great
dexterity. Let my tongue cleave to my things for us; we were joyful.
palate if I will not remember you, if Lord, return our exiles as
I will not bring to mind Jerusalem streams to arid soil. Those
during my greatest joy! Remember, O who sow in tears will reap
Lord, against the Edomites the day of with songs of joy. He goes
the destruction of Jerusalem, when along weeping, carrying the
they said, “Raze it, raze it to its very bag of seed; he will surely re-
foundation!” O Babylon, who are turn with songs of joy, carry-
destined to be laid waste, happy is he ing his sheaves. 5
who will repay you in retribution for éðáI By the sons of Korach,
what you have inflicted on us. Happy a psalm, a song whose basic
is he who will seize and crush your theme is the holy mountains
infants against the rock! 2 [of Zion and Jerusalem]. The
Lord loves the gates of Zion
çöðîì For the choirmaster, a song more than all the dwelling
with instrumental music, a psalm. places of Jacob. Glorious
May God be gracious to us and bless things are spoken of you, eter-
us, may He make His countenance nal city of God. I will remind
shine upon us forever, that Your way Rahav and Babylon concern-
be known on earth, Your salvation ing My beloved; Philistia and
among all nations. The nations will Tyre as well as Ethiopia, “This
extol You, O God; all the nations will one was born there.” And to
extol You. The nations will rejoice Zion will be said, “This person
and sing for joy, for You will judge and that was born there”; and
the peoples justly and guide the na- He, the Most High, will estab-
tions on earth forever. The peoples lish it. The Lord will count in
will extol You, O God; all the peoples the register of people, “This
will extol You, for the earth will have one was born there.” Selah.
yielded its produce, and God, our Singers as well as dancers [will
God, will bless us. God will bless us; sing your praise and say], “All
and all, from the furthest corners of my inner thoughts are of
the earth, shall fear Him. 3 you.” 6
oefnd zkxa 89
Ÿ © øác
ìkä ¨ ¨ óBñ :éôa ¦ § Búläz
1
¨ ¦ § ãéîz ¦ ¨ ,úr¥ ìëa ¨ § éé¨ § úà¤ äëøáà ¨ û§ ¨ £
¨ Ÿ § ¦ úàå
ìk¨ äæ¤ ék¦ øBîL§ åéúåöî ¦ Ÿ ¡ ¨ úà¤ ,òîLð
¤ § àøé¨ § íéäìàä ¨§¦
3
¤ ¨ íìBòì
:ãrå ¨ § BLã÷ § ¨ íL ¥ øNa ¨ ¨ ìk¨ Cøáéå ¥ ¨ ¦ ét¦ øaãé
¤ © § éé¨ § úläz
© ¦ § :íãàä
2
¨¨ ¨
¨ §û © íìBò
:déeììä4
¨ ãrå © § äzrî
¨ © ¥ dé¨ Cøáð ¥ ¨ § eðçðàå
§ «© £ ©
¥ ¥ Bøîà
5
:ìàî § ¦ úìçðå ¦ Ÿ ¡ ¥ òLø
© £ © § íéäìàî ¨ ¨ íãà¨ ¨ ÷ìç ¤ «¥ äæ¤
Rinse the fingertips and pass them over the lips, then recite the following:
6
:éé¨ § éðôì
¥ û§ ¦ øLà
¤ £ ïçìMä
¨ § ª © äæ¤ éìà
© ¥ øaãéå
¥ ©û§ ©
ZIMMUN — INVITATION
When three or more men eat together, one of them leads the rest in the blessing. 7 When
¥ Ÿ ¡ as indicated.
ten or more eat together, add Epidl`
At a wedding or Sheva Berachot, the leader

says: Leader:
¦ § § ¤ ïéìòåå
:ïéLèðòa ¦ ¤ øéî¦ éúBaø
© © ¦ § § ¤ ïéìòåå
:ïéLèðòa ¦ ¤ øéî¦ éúBaø
© ©
Others: Others:
äzrî ¨Ÿ § éé
¨ © ¥ Cøáî ¨ § íL¥ éäé
¦§ ¨Ÿ § éé
¨ © ¥ Cøáî
äzrî ¨ § íL¥ éäé
¦§
¨ ãrå
:íìBò 8
©§ ¨ ãrå
:íìBò8
©§
Leader: Leader:
ãrå© § äzrî
¨ © ¥ Cøáî ¨Ÿ § éé¨ § íL ¥ éäé¦§ ãrå© § äzrî¨ © ¥ Cøáî ¨Ÿ § éé¨ § íL ¥ éäé
¦§
¨ ¨ © § ïðøî
ïðaøå ¨ ¨ ¨ úeLøa û§ ¦ :íìBò ¨ ¨ ¨ © § ïðøî
ïðaøå ¨ ¨ ¨ úeLøa û§ ¦ :íìBò¨
äçîOäL «¥ Ÿ ¡ Cøáð
¨ § ¦ © ¤ eðéäìà ¥ ¨ § éúBaøå
© ©§ § «© ¨ ¤ (eðéäìà)
eðìëàL «¥ Ÿ ¡ Cøáð ¥ ¨ § éúBaøå
© ©§
¤ ¦ eðìëàL
:BlMî § «© ¨ ¤ BðBòîa û§ ¦ :BlMî ¤ ¦
Others who have eaten: Others who have eaten:
BðBòîaû§ ¦ äçîOäL «¥ Ÿ ¡ Ceøä
¨ § ¦ © ¤ eðéäìà § «© ¨ ¤ (eðéäìà)
¤ ¦ eðìëàL
BlMî «¥ Ÿ ¡ Ceøa¨
«¦ ¨ Báeèáe
:eðééç û§ BlMî
¤ ¦ eðìëàL
§ «© ¨ ¤ «¦ ¨ Báeèáe
:eðééç û§
Those who have not eaten respond: Those who have not eaten respond:
¨ § ¦ © ¤ eðéäìà ¨Ÿ û§ (eðéäìà)
BîL§ Cøáîe «¥ Ÿ ¡ Ceøa¨
¤ ¨ íìBòì
:ãrå ¨ § ãéîz ¨Ÿ û§
¦ ¨ BîL§ Cøáîe ¤ ¨ íìBòì
:ãrå ¨ § ãéîz̈ ¦
Leader: Leader:
¨ § ¦ © ¤ eðéäìà § «© ¨ ¤ (eðéäìà)
¤ ¦ eðìëàL
BlMî «¥ Ÿ ¡ Ceøa¨
«¦ ¨ Báeèáe
:eðééç û§ BlMî
¤ ¦ eðìëàL
§ «© ¨ ¤ «¦ ¨ Báeèáe
:eðééç û§
1. Psalms 34:2. 2. Ecclesiastes 12:13. 3. Psalms 145:21. 4. Ibid. 115:18. 5. Job 20:29.
6. Ezekiel 41:22. 7. When reciting the Blessing After A Meal over a cup of wine, the leader
holds the cup in the palm of his hand through the blessing of milWExi ¥ § on page 92, and again
¦ © ¨ § dpaE
for the blessing over the wine on page 95. 8. Psalms 113:2.
continually forever and ever. Leader: Blessed be He (our God) of whose bounty
we have eaten and by whose goodness we live.
äëøáà I will bless the Lord at all times; His praise is always in my
mouth. 1 Ultimately, all is known; fear God and observe His com-
mandments, for this is the whole purpose of man. 2 My mouth will
utter the praise of the Lord; let all flesh bless His holy Name forever. 3
And we will bless the Lord from now to eternity. Praise the Lord. 4
äæ This is the portion of a wicked man from God, and the heritage
assigned to him by God. 5
Rinse the fingertips and pass them over the lips, then recite the following:
øáãéå And he said to me: This is the table that is before the Lord. 6
ZIMMUN — INVITATION
When three or more men eat together, one of them leads the rest in the blessing. 7 When
ten or more eat together, add elo-haynu as indicated.
At a wedding or Sheva Berachot, the leader

Leader: says:
Rabosai mir vel’n bentsh’n. Rabosai mir vel’n bentsh’n.
Others: Others:
Y’hi shaym adonöy m’voröch Y’hi shaym adonöy m’voröch
may-atöh v’ad olöm. 8 may-atöh v’ad olöm. 8
Leader: Leader:
Y’hi shaym adonöy m’voröch Y’hi shaim adonöy m’voröch
may-atöh v’ad olöm. Bir’shus may-atöh v’ad olöm. Bir’shus
mörönön v’rabönön v’rabosai, mörönön v’rabönön v’rabosai,
n’vöraych (elo-haynu) she- n’vöraych elo-haynu she-
öchalnu mi-shelo. hasimchö bi-m’ono she-öchalnu
mi-shelo.
Others who have eaten: Others who have eaten:
Böruch (elo-haynu) she-öchalnu Böruch elo-haynu she-hasimchö
mi-shelo uv’tuvo chö-yinu. bi-m’ono she-öchalnu mi-shelo
u-v’tuvo chö-yinu.
Those who have not eaten respond: Those who have not eaten respond:
Böruch (elo-haynu) u-m’voröch Böruch elo-haynu she-hasimchö
sh’mo tömid l’olöm vö-ed. bi-m’ono u-m’voröch sh’mo
tömid l’olöm vö-ed.
Leader: Leader:
Böruch (elo-haynu) she-öchalnu Böruch elo-haynu she-hasimchö
mi-shelo uv’tuvo chö-yinu. bi-m’ono she-öchalnu mi-shelo
u-v’tuvo chö-yinu.
Leader: Gentlemen, let us say the Blessings. Others: May the Name of the Lord be
blessed from now and to all eternity. Leader: May the Name of the Lord be
blessed from now and to all eternity. With your permission, esteemed gentlemen,
let us bless Him (our God) of whose bounty we have eaten. Others who have eaten:
Blessed be He (our God) of whose bounty we have eaten and by whose goodness
we live. Those who have not eaten: Blessed (be our God) and praised be His Name
oefnd zkxa 90
The leader concludes each blessing aloud, and the others respond on`
¥ ¨.
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1
§ © íìBòì ¨ § ék¦ øNa ¨ ¨ ìëì ¨ § íçì ¤ «¤
:ãrå ¤ ¨ íìBòì
¨ § ïBæî¨ eðì«¨ øñçé © § ¤ ìàå © § eðì«¨ øñç ¥ ¨ àì Ÿ ãéîz̈ ¦
áéèîe ¦ ¥ ìkì Ÿ © ñðøôîe¥ § © û§ ïæ¨ ìà¥ àeä ék¦ ìBãbä ¨ © BîL§ øeára £©
^øeîàk ¨ ¨ ,àøa ¨ ¨ øLà ¤ £ åéúBiøa
¨ ¦ § ìëì ¨ § ïBæî¨ ïéëîe ¦ ¥ ìkì Ÿ ©
,éé¨ § äzà ¨ © Ceøa¨ :ïBöø¨ éç© ìëì
2
¨ § réaNîe
© «¦ § © Eãé «¤ ¨ úà¤ çúBt © «¥
:ìkäŸ © úà¤ ïfä ¨©
õøà ¤ «¤ eðéúBáàì«¥ £ © zìçðäL ¨ § «© § ¦ ¤ ìr© eðéäìà «¥ Ÿ ¡ éé¨ § El§ äãBð ¤ «
eðéäìà «¥ Ÿ ¡ éé¨ § eðúàöBäL
«¨ ¥ ¤ ìrå © § äáçøe ¨ ¨ û§ äáBè ¨ äcîç ¨§ ¤
Eúéøa û§ ¦ § ìrå © § íéãár ¦ ¨ £ úéaî ¥ ¦ eðúéãôe«¨ ¦ û§ íéøöî ¦ «© § ¦ õøàî ¤ «¤ ¥
Eéwç «¤ ª ìrå © § eðzãnl
«¨ § © ¦ L ¤ EúøBz û§ ¨ ìrå © § eðøNáa«¥ ¨ û§ ¦ zîúçL ¨ § «© ¨ ¤
úìéëà © ¦ £ ìrå © § eðzððBçL
«¨ § © ¤ ãñçå ¤ «¤ ¨ ïç¥ íéiç ¦ © ìrå © § eðzrãBäL
«¨ § © ¤
ìëáe ¨ û§ íBé ìëa ¨ § ãéîz ¦ ¨ eðúBà «¨ ¥ § © û§ ïæ¨ äzàL
ñðøôîe ¨ © ¨ ïBæî̈
:ärL ¨ ¨ ìëáe ¨ û§ úr¥
On Chanukah and Purim, add the following.
If omitted, continue until page 95, and follow instructions there.
© § úBòeLzä
ìrå û§ © ìrå© § úBøeábäû§ © ìrå
© § ï÷øtä
¨ § ª © ìrå© § íéqpä
¦¦© ©§
ìrå
¤ © ïîæa
:äfä © û§ ¦ íää
¥ ¨ íéîia
¦ ¨ © eðéúBáàì
«¥ £ © úéNrL
¨ §¦©
øzñàå
¥ § ¤ § éëcøî ¥ ¦
© § § ¨ éîéa ,ìBãb¨ ïäk ¥ Ÿ ïðçBé ¨¨ ïa¤ eäéúzî «¨ § ¦ © éîéa ¥ ¦
,äøéaä
¨ ¦ © ïLeLa
¨ û§ ¨ ¤ § ,åéðáe
¨ ¨ éàðBîLç
¦¨ § ©
ïîä
¨ ¨ íäéìr¤ ¥ £ ãîrLk ©¨¤ § íçékLäì
ãéîLäì
¦ § © § Lwa ¥ ¦ ,òLøä̈
¨ ¨ äzàå
¨ © § ,E«ðBöø
¨ ¦ £ © §û EúøBz «¤ ¨
ìk¨ úà¤ ãaàìe ¥ © §û âøäì
Ÿ £© .íúøö
¨ ¨ ¨ úra¥ § íäì ¤ ¨ zãîr
¨ § «© ¨ ,íéaøä ¦ © ¨ Eéîçøa
«¤ £ © §
1. Psalms 136:25. 2. Ibid. 145:16.

The leader concludes each blessing aloud, and the others respond Amen.
who, in His goodness, provides sustenance for the entire
world with grace, with kindness, and with mercy. He gives
food to all flesh, for His kindness is everlasting. 1 Through
His great goodness to us continuously we do not lack [food],
and may we never lack food, for the sake of His great Name.
For He, benevolent God, provides nourishment and suste-
nance for all, does good to all, and prepares food for all His
creatures whom He has created, as it is said: You open Your
hand and satisfy the desire of every living thing. 2 Blessed are
You, Lord, who provides food for all.
äãåð We offer thanks to You, Lord our God, for having
given as a heritage to our ancestors a precious, good and
spacious land; for having brought us out, Lord our God,
from the land of Egypt, and redeemed us from the house
of bondage; for Your covenant which You have sealed in
our flesh; for Your Torah which You have taught us; for
Your statutes which You have made known to us; for the
life, favor, and kindness which You have graciously be-
stowed upon us; and for the food we eat with which You
constantly nourish and sustain us every day, at all times,
and at every hour.
On Chanukah and Purim, add the following.
If omitted, continue until page 95, and follow instructions there.
violate the decrees of Your will. But You, them, and sought to
oefnd zkxa 91

© «© ¦ ,íéãeäiä¦ û§ © úà¤ zî÷ð ¨ § «© ¨ ,íðéc
¨ ¦ úà¤ zðc ¨ § «© ,íáéø ¨ ¦ úà¤ záø ¨ § «©
,ãçà ¨ ¤ íBéa§ ,íéLðå ¦ ¨ § óè© íéaøå¦ © § ,íéLlç ¦ ¨ © ãéa© § íéøBaâ ¦ ¦ zøñî ¨ § «© ¨ ,íúî÷ð ¨ ¨ û§ ¦
Lãçì ¤Ÿ « § øNr ¨ ¨ äPìLa ¨ Ÿ û§ ¦ ,íéøBäè¦ § ãéa © § íéàîèe ¦ ¥ û§ ,íéhrî ¦ © § ãéa ©§
¥ û§ ãéa
1
¨ § úéNr ¨ «¦ ¨ ìàøNé ¥ ¨ § ¦ Enrìe §û © §û ,EîìBòä «¤ ¨
£ ¦ § ,Eìëéä«¤ ¨ ¥ úà¤ epôe ¦ ,Eúéa «¤ ¥ øéáãì ¦ û§ ¦ Eéðá «¤ ¨
:õrä ¥ ¨ ìr© åéðä ¨ :ìBãbä¨ © EîLì û§ ¦ § ìläìe ¥ © §û úBãBäì§
¨
CúBà ¦ û§ ¨ û§ Cì¨ íéãBî
íéëøáîe ¦ eðçðà § «© £ eðéäìà«¥ Ÿ ¡ éé¨ § ìkä Ÿ © ìrå ©§
^áeúkk ¨ © ,ãrå ¤ ¨ íìBòì¨ § ãéîz ¦ ¨ éç© ìk¨ éôa ¦ § EîL û§ ¦ Cøaúé ¥¨ § ¦
¨ Ÿ © õøàä
äáhä ¤ «¨ ¨ ìr© Eéäìà «¤ Ÿ ¡ éé¨ § úà¤ zëøáe ¨ § © ¥ zráNå ¨ § «¨ ¨ § zìëàå
¨§©¨§
¨ © ìrå
:ïBænä © § õøàä¤ «¨ ¨ ìr© ,éé¨ § äzà ¨ © Ceøa¨ :Cì¨ ïúð © «¨ øLà
2
¤£
«¤ ¦ íéìLeøé
Eøér ¦ «© ¨ § ìrå © § Enr «¤ © ìàøNé¥ ¨ § ¦ ìr© eðéäìà «¥ Ÿ ¡ éé¨ § íçø ¥©
¦ ¨ úéa¥ úeëìî
ãåc §û © ìrå © § EãBák «¤ § ïkLî © § ¦ ïBiö¦ ìrå ©§
¨ ¨ EîL
:åéìr û§ ¦ àø÷pL ¨ § ¦ ¤ LBãwäå ¨ © § ìBãbä ¨ © úéaä ¦ «© © ìrå © § EçéLî
«¤ ¦ §
«¦ ¨ eðéäìà
eðéáà «¥ Ÿ ¡
On Shabbat and festivals: On weekdays:
«¥
eðrBø «¥ §
eðrø
«¥ Ÿ ¡ éé¨ § eðì«¨ çåøäå
eðéäìà © § © § eðçéåøäå
«¥ ¦ § © § eðìkìëå
«¥ § § © § eðñðøt
«¥ § § © eððBæ«¥
àìŸ ,eðéäìà«¥ Ÿ ¡ éé¨ § eðëéøöz
«¥ ¦ § © ìà© àðå ¨ § :eðéúBøö
«¥ ¨ ìkî ¨ ¦ äøäî ¨¥ §
û§ ¨ § íà¦ ék¦ íúàåìä
Eãéì ¨ ¨ ¨ § © éãéì ¥ ¦ àìå Ÿ § íãå ¨ ¨ øNa ¨ ¨ úðzî
© û§ © éãéì
¥¦
Ÿ § LBáð¥ àlL
àìå Ÿ ¤ äáçøäå ¨ ¨ û§ ¨ § äLBãwä
¨ û§ © äçeútä ¨ û§ © äàìnä ¨ ¥ û§ ©
¤ ¨ íìBòì
:ãrå ¨ § íìkð ¥ ¨¦
1. Esther 3:13. 1. Deuteronomy 8:10.
in Your abounding mercies, stood by them destroy, slaughter and

in the time of their distress. You waged their annihilate all the Jews,
hands of the righteous, and the wanton
Adar, and to take their
You, in Your abounding
world, and effected a great deliverance and mercies, foiled his
ple, purified Your Sanctuary, kindled lights planned to recoil on his
in Your holy courtyards, and instituted these own head; and they
Iòå For all this, Lord our God, we give thanks to You and
bless You. May Your Name be blessed by the mouth of every
living being, constantly and forever, as it is written: When
you have eaten and are satiated, you shall bless the Lord
your God for the good land which He has given you. 1
Blessed are You, Lord, for the land and for the sustenance.
íçø Have mercy, Lord our God, upon Israel Your people,
upon Jerusalem Your city, upon Zion the abode of Your
glory, upon the kingship of the house of David Your
anointed, and upon the great and holy House over which
Your Name was proclaimed. Our God, our Father,
(On weekdays: tend us) (On Shabbat and festivals: Our Shepherd), nour-
ish us, sustain us, feed us, and provide us with plenty; and
speedily, Lord our God, grant us relief from all our afflic-
tions. Lord our God, please do not make us dependent upon
the gifts of mortal men nor upon their loans, but only upon
Your full, open, holy, and generous hand, that we may never
be shamed or disgraced.
oefnd zkxa 92
On Shabbat:
¦ ¦ û§ © íBé úåöîáe
éréáMä «¤ Ÿ § ¦ § eðéäìà
© § ¦ û§ Eéúåöîa «¥ Ÿ ¡ éé¨ § eðöéìçäå
«¥ ¦ £ © § äöø ¥ §
ìBãb¨ äæ¤ íBé ék¦ äfä ¤ © LBãwäå ¨ © § ìBãbä ¨ © úaMä ¨© ©
© § ¦ § äáäàa
úåöîk ¨ £ © § Ba çeðìå
© « ¨ § Ba úaLì ¨ § ¦ ,Eéðôì «¤ ¨ § àeä LBã÷å ¨§
ïBâéå¨ § äøö
¨ ¨ àäú¥ § àlL Ÿ ¤ eðéäìà «¥ Ÿ ¡ éé¨ § eðì«¨ çéðä
© «¦ ¨ EðBöøáeû§ û§ ¦ ,E«ðBöø¤ §
ïBiö¦ úîçða «¥ Ÿ ¡ éé¨ § eðàøäå
© ¨ ¤ § eðéäìà «¥ § © § ,eðúçeðî
«¥ ¨ § íBéa§ äçðàå ¨¨£©
ìra© «© àeä äzà ¨ © ék¦ ,ELã÷ «¤ § ¨ øér¦ íéìLeøé ¦ «© ¨ § ïéðááe © § ¦ û§ ,Eøér
«¤ ¦
:úBîçpä ¨ ¤ © ìráe © «© úBòeLéä û§ ©
On Rosh Chodesh, festivals, and Chol Hamoed, add the following.
As the leader recites aloud the words miaFh
¦ ¥ § ¨ in the following paragraph, the others
. . . Epxkf
respond on`
¥ ¨ as indicated.
¤ ¨ ¥ § äàøéå
äöøéå ¤ ¨ ¥ § ,rébéå
© «¦ © § àBáéå ¨ § äìré¤ £ © ,eðéúBáà«¥ £ éäìàå ¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡
§ ¦ § ,eððBãwôe
ïBøëæå «¥ û§ ¦ eððBøëæ «¥ § ¦ øëféå ¥ ¨ ¦ § ã÷téå¥ ¨ ¦ § ,òîMéå© ¨ ¦§
øér¦ íéìLeøé
¦ «© ¨ § ïBøëæå § ¦ § ,Ecár «¤ § © ãåc ¦ ¨ ïa¤ çéLî © «¦ ¨ ïBøëæå § ¦ § ,eðéúBáà
«¥ £
¨ § äèéìôì
,äáBèì ¨ ¥ û§ ¦ ,Eéðôì «¤ ¨ § ìàøNé¥ ¨ § ¦ úéa¥ Enr û§ © ìk¨ ïBøëæå § ¦ § ,ELã÷«¤ § ¨
íBéa§ ,íBìLìe ¨ §û íéáBè ¦ íéiçìe ¦ © §û íéîçøìe¦ £ © §û ãñçìe¤ «¤ §û ïçì ¥§
On Shavuot: On Pesach: On Rosh Chodesh:
¤ © úBòáMä
:äfä ª ¨ © âç© ¤ © úBvnä
:äfä © © âç© ¤Ÿ « © LàøŸ
¤ © Lãçä
:äfä
On Rosh Hashanah: On Shemini Atzeret: On Sukkot:
¤ © ïBøkfä
:äfä ¨¦© ¤ «¤ £ éðéîL
úøör ¦ ¦ § ¤ © úBkqä
:äfä ª © âç©
:äfä ¤ © âçä
©©
On Rosh Chodesh and Chol Hamoed, omit the following line.
¤ © Lã÷
:äfä ¤Ÿ « àø÷î
¨ § ¦ áBè íBéa§
,(on` ¨ ¨ û§ ¦ Bá eðã÷ôe
¥ ¨ ) äëøáì «¥ û§ ¨ ,(on` ¨ § Ba eðéäìà
¥ ¨ ) äáBèì «¥ Ÿ ¡ éé¨ § eðøëæ
«¥ û§ ¨
¦ £ © § äreLé
ñeç ,íéîçøå ¨ § øáãáe © û§ ¦ ,(on` ¦ íéiçì
¥ ¨ ) íéáBè ¦ © § Bá eðréLBäå
«¥ ¦ §
¤ «¤ ìà¥ ék¦ ,eðéðér
Cìî «¥ ¥ Eéìà «¤ ¥ ék¦ ,eðréLBäå
«¥ ¦ § eðéìr
«¥ ¨ íçøå ¥ © § ,eðpçå
«¥ ¨ §
:äzà ¨ «¨ íeçøå© § ïepç©
¨ © Ceøa¨ .eðéîéá
äzà «¥ ¨ § äøäîa
¨ ¥ û§ ¦ Lãwä¤Ÿ « © øér¦ íéìLeøé
¦ «© ¨ § ¥ û§
äðáe
¥ ¨ .íéìLeøé
:ïîà ¦ «¨ ¨ § åéîç¨ £ øá
© § äða ¥Ÿ ,éé¨ §
On Shabbat:
äöø May it please You, Lord our God, to strengthen us
through Your mitzvot, and through the mitzvah of the Seventh
Day, this great and holy Shabbat. For this day is great and holy
before You, to refrain from work and to rest thereon with love,
in accordance with the commandment of Your will. In Your
good will, Lord our God, bestow upon us tranquility, that
there shall be no distress, sadness, or sorrow on the day of our
rest. Lord our God, let us see the consolation of Zion Your city,
and the rebuilding of Jerusalem Your holy city, for You are the
Master of deliverance and the Master of consolation.
On Rosh Chodesh, festivals, and Chol Hamoed, add the following.

As the leader recites aloud the words Remember…for good life in the following paragraph,
the others respond Amen as indicated.
åðéäIà Our God and God of our fathers, may there ascend,
come, and reach; be seen, accepted, and heard; recalled and
remembered before You the remembrance and recollection of
us, the remembrance of our fathers, the remembrance of
Mashiach the son of David Your servant, the remembrance of
Jerusalem Your holy city, and the remembrance of all Your
people the House of Israel, for deliverance, well-being, grace,
kindness, mercy, good life, and peace, on this day of
On Rosh Chodesh: On Pesach: On Shavuot:
of Matzot, of Shavuot,
On Sukkot: On Rosh Hashanah: On Shemini Atzeret:
the festival Remembrance, Shemini Atzeret
of Sukkot, the festival,
On Rosh Chodesh and Chol Hamoed, omit the following line.
this holy festival day.
Remember us on this [day], Lord our God, for good (Amen);
be mindful of us on this [day] for blessing (Amen); help us on
this [day] for good life (Amen). With the promise of deliverance
and compassion, spare us and be gracious to us, and have
mercy upon us and deliver us, for our eyes are directed to You;
for You, God, are a gracious and merciful King.
äðáå And rebuild Jerusalem the holy city speedily in our
days. Blessed are You, Lord, who in His mercy rebuilds
Jerusalem. Amen.
oefnd zkxa 93
If you omitted the special portions for Shabbat, Rosh Chodesh, or festivals, and reminded
yourself before starting the next blessing, say the appropriate blessing below. If you reminded
yourself after starting the next blessing, you must repeat the Blessing After A Meal from the
beginning. This applies to Shabbat; the festival days of Pesach, Shavuot, and Sukkot; and the
evening meal of Rosh Hashanah. However on Chol Hamoed, Rosh Chodesh, the Seudah
Shelishit of Shabbat or festivals, or the daytime meal of Rosh Hashanah, you do not have to
repeat it.
On Shabbat:
Bnrì
© § äçeðîì
¨ û§ ¦ úBúaL ¨ © ïúpL
© ¨ ¤ ,íìBòä
¨ ¨ Cìî ¤ «¤ eðéäìà
«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
:úaMä
¨ © © Lc÷î
¥ © § ,éé¨ § äzà¨ © Ceøa¨ .úéøáìå
¦ û§ ¦ § úBàì§ äáäàa
¨ £ © § ìàøNé
¥ ¨§ ¦
On festivals:
ìàøNé
¥ ¨ § ¦ Bnrì
© § íéáBè
¦ íéîé
¦ ¨ ïúð
© ¨ øLà
¤ £ ,íìBòä
«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
äzà
¨ © Ceøa¨ .äfä¤ © (Name the festival ) íBé úà¤ ,äçîNìe
1 ¨ § ¦ §û ïBNNì ¨§
:íépîfäå
¦ © û§ © § ìàøNé
¥ ¨ § ¦ Lc÷î ¥ © § ,é¨é§
On Rosh Hashanah:
ìàøNé
¥ ¨ § ¦ Bnrì
© § íéáBè
¦ íéîé ¦ ¨ ïúð
© ¨ øLà
¤ £ ,íìBòä
«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
ìàøNé
¥ ¨ § ¦ Lc÷î
¥ © § ,éé¨ § äzà
¨ © Ceøa¨ .äfä ¤ © ïBøkfä
¨ ¦ © íBé úà¤ ,ïBøkæì ¨¦§
:ïBøkfä
¨ ¦ © íBéå§
On Chol Hamoed:
ìàøNé
¥ ¨ § ¦ Bnrì
© § íéãrBî
¦ £ ïúð
© ¨ øLà¤ £ íìBòä
¨ ¨ Cìî
¤ «¤ eðéäìà
«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
:äfä
¤ © (Name the festival ) íBé úà¤ äçîNìe
¨ § ¦ §û ïBNNì
1 ¨§
On Rosh Chodesh:
Bnrì
© § íéLãç
¦ ¨ ¢ éLàø
¥ ¨ ïúpL
© ¨ ¤ ,íìBòä
¨ ¨ Cìî
¤ «¤ eðéäìà
«¥ Ÿ ¡ éé¨ § äzà
¨© Ceøa¨
:ïBøkæì
¨ ¦ § ìàøNé
¥ ¨§ ¦
On Shabbat which coincides with Rosh Chodesh, a festival, or Chol Hamoed, if you omitted
both dvx
¥ § and àie ¤ £ © say the following: (If you forgot only one of them, recite the
Ÿ ¨ § dlri,
appropriate paragraph above.)
Bnrì
© § äçeðîì
¨ û§ ¦ úBúaL ¨ © ïúpL © ¨ ¤ íìBòä
«¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
,úéøáìå
¦ û§ ¦ § úBàì§ äáäàa ¨ £ © § ìàøNé ¥ ¨§ ¦
(Name the festival ) íBé úà¤ ,äçîNìe
1 ¨ § ¦ §û ïBNNì ¨ § íéáBè ¦ íéîéå¦ ¨ § — festivals
:íépîfäå
¦ © û§ © § ìàøNéå
¥ ¨ § ¦ § úaMä ¨ © © Lc÷î ¥ © § ,éé¨ § äzà ¨ © Ceøa¨ .äfä ¤©
(Name the festival ) íBé úà¤ ,äçîNìe
1 ¨ § ¦ §û ïBNNì ¨ § íéãrBîe ¦£ — Chol Hamoed
:íépîfäå
¦ © û§ © § ìàøNéå
¥ ¨ § ¦ § úaMä ¨ © © Lc÷î ¥ © § ,éé¨ § äzà ¨ © Ceøa¨ .äfä ¤©
äzà
¨ © Ceøa¨ .äfä¤ © ïBøkfä ¨ ¦ © íBé úà¤ ,ïBøkæì ¨ ¦ § íéáBè¦ íéîéå ¦ ¨ § — Rosh Hashanah
:ïBøkfä
¨ ¦ © íBéå§ ìàøNéå ¥ ¨ § ¦ § úaMä ¨ © © Lc÷î ¥ © § ,éé¨ §
úaMä
¨ © © Lc÷î
¥ © § ,éé¨ § äzà ¨ © Ceøa¨ .ïBøkæì ¨ ¦ § íéLãç ¦ ¨ ¢ éLàøå¥ ¨ § — Rosh Chodesh
:íéLãç¦ ¨ ¢ éLàøå ¥ ¨ § ìàøNéå ¥ ¨§ ¦§
1. .bgd
© © zxvr
¤ ¤ £ ipinW
¦ ¦ § \ zFMQd
ª © bg© \ zFraXd
ª ¨ © bg© \ zFSOd
© © bg©
If you omitted the special portions for Shabbat, Rosh Chodesh, or festivals, and reminded
yourself before starting the next blessing, say the appropriate blessing below. If you reminded
yourself after starting the next blessing, you must repeat the Blessing After A Meal from the
beginning. This applies to Shabbat; the festival days of Pesach, Shavuot, and Sukkot; and the
evening meal of Rosh Hashanah. However on Chol Hamoed, Rosh Chodesh, the Seudah
Shelishit of Shabbat or festivals, or the daytime meal of Rosh Hashanah, you do not have to
repeat it.
On Shabbat:
êåøá Blessed are You, Lord our God, King of the universe, who has
given Sabbaths for rest to His people Israel, with love, as a sign and
a covenant. Blessed are You Lord, who hallows the Shabbat.
On festivals:
given festivals to His people Israel for joy and gladness, this day of
( Name the festival ). Blessed are You, Lord, who hallows Israel and the
[festive] seasons.
On Rosh Hashanah:
given festivals to His people Israel for remembrance, this Day of
Remembrance. Blessed are You, Lord, who hallows Israel and the
Day of Remembrance.
On Chol Hamoed:
given festive days to His people Israel for joy and gladness, this day
of ( Name the festival ).
On Rosh Chodesh:
êåøá Blessed are You, Lord our God, King of the universe, who
has given days of Rosh Chodesh to His people Israel for remem-
brance.
On Shabbat which coincides with Rosh Chodesh, a festival, or Chol Hamoed, if you omitted
both May it please You and Our God and God of our fathers, say the following: (If you forgot
only one of them, recite the appropriate paragraph above.)
given Sabbaths for rest to His people Israel, with love, as a sign and
a covenant,
On festivals: and festivals for joy and gladness, this day of ( Name the
festival ). Blessed are You, Lord, who hallows the Shabbat and Israel
and the [festive] seasons.
On Chol Hamoed: and festive days for joy and gladness, this day of
( Name the festival ). Blessed are You, Lord, who hallows the Shabbat and
Israel and the [festive] seasons.
On Rosh Hashanah: and festivals for remembrance, this Day of Remem-
brance. Blessed are You, Lord, who hallows the Shabbat and Israel
and the Day of Remembrance.
On Rosh Chodesh: and days of Rosh Chodesh for remembrance. Blessed
are You, Lord, who hallows the Shabbat and Israel and the days of
Rosh Chodesh.
oefnd zkxa 94
eðéáà «¦ ¨ ,ìàä ¥ ¨ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨

«¥ § ,eðøöBé
eðLBã÷ «¥ û§ eðìàBâ «¥ £ eðàøBa «¥ û§ eðøécà «¥ ¦ © ,eðkìî «¥ § ©
áéènäå ¦ ¥ © § áBhä© Cìnä ¤ «¤ © ìàøNé ¥ ¨ § ¦ ärBø ¥ eðrBø «¥ ,á÷ré Ÿ £ © LBã÷§
àeä ,eðì«¨ áéèî ¦ ¥ àeä ,eðì«¨ áéèä ¦ ¥ àeä ,íBéå¨ íBé ìëa ¨ § ìkì Ÿ ©
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¥ § eðúBà
éða) «¨ Cøáé ¥ ¨ § ïk¥ ,ìk1
Ÿ ìkî Ÿ ¦ ìka Ÿ © á÷réå Ÿ £ © § ÷çöé ¨ § ¦ íäøáà ¨ ¨§ ©
:ïîà ¥ ¨ øîàðå © Ÿ § äîìL ¨ ¥ § äëøáa ¨ ¨ û§ ¦ ãçé © «© eðlk «¨ ª (úéøá ¦§
¤ «¤ § ¦ § àäzL
úøîLîì ¥ û§ ¤ úeëæ§ eðéìrå «¥ ¨ § åéìr ¨ ¨ eãnìé û§ © § íBønî ¨ ¦
¥ Ÿ ¡ ¥ ä÷ãöe
éäìàî ¨ ¨ û§ éé¨ § úàî ¥ ¥ äëøá ¨ ¨ § àOðå ¨ ¦ § íBìL̈
3
:íãàå ¨ ¨ § íéäìà ¦ Ÿ ¡ éðéra ¥ ¥ § áBè ìëNå ¤ «¥ § ïç¥ àöîðå ¨ § ¦ § eðrLé
2
«¥ § ¦
1. Cf. Genesis 24:1, 27:33, 33:11; Bava Batra 17a. 2. Cf. Psalms 24:5. 3. Cf. Proverbs 3:4.
benevolent God, our Father, our King, our Strength, our
Creator, our Redeemer, our Maker, our Holy One, the Holy
One of Jacob, our Shepherd, the Shepherd of Israel, the King
who is good and does good to all, each and every day. He
has done good for us, He does good for us, and He will do
good for us; He has bestowed, He bestows, and He will
forever bestow upon us grace, kindness, and mercy; relief,
salvation and success; blessing and deliverance; consolation,
livelihood and sustenance; compassion, life, peace, and all
goodness; and may He never cause us to lack any good. May
the Merciful One reign over us forever and ever. May the
Merciful One be blessed in heaven and on earth. May the
Merciful One be praised for all generations, and pride
Himself in us forever and to all eternity, and glorify Himself
in us forever and ever. May the Merciful One provide our
livelihood with honor. May the Merciful One break the yoke
of exile from our neck, and may He lead us upright to our
land. May the Merciful One send abundant blessing into this
house and upon this table at which we have eaten. May the
Merciful One send us Elijah the prophet—may he be
remembered for good—and let him bring us good tidings,
deliverance, and consolation. May the Merciful One bless my
father, my teacher, the master of this house, and my mother,
my teacher, the mistress of this house; them, their house-
hold, their children, and all that is theirs; us, and all that is
ours. Just as He blessed our forefathers, Abraham, Isaac and
Jacob, “in all things,” “by all things,” with “all things,” 1 so
may He bless all of us together (the children of the Covenant)
with a perfect blessing, and let us say, Amen.
íåøîî From heaven, may there be invoked upon him and
upon us such merit as will bring enduring peace. May we
receive blessing from the Lord and kindness from God our
deliverer, 2 and may we find grace and good understanding
in the eyes of God and man. 3
oefnd zkxa 95
During the Blessing After A Meal following a circumcision, continue on page 97.
On Shabbat:
¦ ¨ ¨ éiçì
:íéîìBòä ¥ © § äçeðîe
¨ û§ úaL
¨ © BlkL
ª ¤ íBéì§ eðìéçðé
«¥ ¦ § © àeä ïîçøä
¨ £ ©¨
On Rosh Chodesh:
¨ ¨ û§ ¦ § äáBèì
:äëøáìå ¨ § äfä ¤Ÿ « © úà¤ eðéìr
¤ © Lãçä «¥ ¨ Lcçé
¥ © § àeä ïîçøä
¨ £ ©¨
On festivals:
ª ¤ íBéì§ eðìéçðé
:áBè BlkL «¥ ¦ § © àeä ïîçøä
¨ £ ©¨
On Rosh Hashanah:
¨ ¨ û§ ¦ § äáBèì
:äëøáìå Ÿ © äðMä
¨ § úàfä ¨ ¨ © úà¤ eðéìr
«¥ ¨ Lcçé
¥ © § àeä ïîçøä
¨ £ ©¨
On Sukkot and Chol Hamoed Sukkot:
1
¤ «¤ © ãåc
:úìôBpä ¦ ¨ úkñ
© ª úà¤ eðì«¨ íé÷é
¦ ¨ àeä ïîçøä
¨ £ ©¨
On Chanukah and Purim, if miQPd © § (page 90) was omitted, say the following (if omitted,
¦ ¦ © lre
it is not necessary to repeat the Blessing After A Meal):
.dGd
¤ © onfA
© § ¦ mdd
¥ ¨ minIA
¦ ¨ © EpizFa`l
«¥ £ © dUrW
¨ ¨ ¤ FnM§ miQp
¦ ¦ Epl
«¨ dUri
¤ £ © Èd ongxd̈
¨£ ©
Continue with the appropriate paragraph iniA
¥ ¦ on page 90, and then continue below.
¨ © íìBòä
.àaä ¨ ¨ éiçìe
¥ © §û çéLnä
© «¦ ¨ © úBîéì¦ eðkæé ¨ £ ©¨
«¥ © § àeä ïîçøä
On Shabbat, Rosh Chodesh,
festivals, and Chol Hamoed: On weekdays:
2
Ÿ §¦
ìcâî ¦§ ©
ìcâî
ãr© Bòøæìe § © §û ãåãì
¦ ¨ § BçéLîì
¦ û§ ¦ ãñç
¤ «¤ äNrå¤ Ÿ « § Bkìî § © úBòeLé§
© § eðéìr
ìrå «¥ ¨ íBìL¨ äNré ¤ £ © àeä åéîBøîa
¨ û§ ¦ íBìL¨ äNò ¤ Ÿ :íìBò ¨ 3
¥ ¨ eøîàå
:ïîà û§ ¦ § ìàøNé
¥ ¨ § ¦ ìk̈
¨ ¥ ¦ øBñçî
:åéàøéì § © ïéà¥ ék¦ ,åéPã÷ ¨ § úà¤ eàøé§
¨ Ÿ § äBäé 4
ìë¨ eøñçé Ÿ éé¨ § éLøãå

§ § © àì ¥ û§Ÿ § ,eárøå
«¥ ¨ § eLø¨ íéøéôk
¦ ¦§
úà¤ çúBt© «¥ 6
:Bcñç§ © íìBòì
¨ § ék¦ ,áBè ék¦ ééì ¨ © eãBä :áBè 5
© § ¦ øLà
çèáé ¤ £ øábä
¤«¤ © Ceøa¨ :ïBöø¨ éç© ìëì ¨ § réaNîe
7
© «¦ § © ,Eãé «¤ ¨
© § ¦ éé¨ § äéäå
:Bçèáî ¨ ¨ § ,ééa
8
¨©
At a wedding feast, the Seven Blessings (page 98) are recited here.
If one recited the Blessing After A Meal over a cup of wine:
¤ «¨ © éøt
:ïôbä ¦ § àøBa
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
1. Cf. Amos 9:7. 2. II Samuel 22:51. 3. Psalms 18:51. 4. Pronounced Exi§ . 5. Ibid. 34:10-11.
6. Ibid. 136:1. 7. Ibid. 145:16. 8. Jeremiah 17:7.
During the Blessing After A Meal following a circumcision, continue on page 97.
On Shabbat:
ïîçøä May the Merciful One let us inherit that day which will be all
Shabbat and rest for life everlasting.
On Rosh Chodesh:
ïîçøä May the Merciful One renew for us this month for good and
for blessing.
On festivals:
ïîçøä May the Merciful One let us inherit that day which is all good.
On Rosh Hashanah:
ïîçøä May the Merciful One renew for us this year for good and for
blessing.
On Sukkot and Chol Hamoed Sukkot:
ïîçøä May the Merciful One restore for us the fallen sukkah of David. 1
On Chanukah and Purim, if And [we thank You] for the miracles (page 90) was omitted, say
the following (if omitted, it is not necessary to repeat the Blessing After A Meal):
May the Merciful One perform miracles for us as He has for our ancestors in these days,
at this time.
Continue with the appropriate paragraph In the days… on page 90, and then continue below.
ïîçøä May the Merciful One grant us the privilege of

reaching the days of the Mashiach and the life of the World
to Come.
On Shabbat, Rosh Chodesh, festivals,
On weekdays: and Chol Hamoed:
He gives great deliverance He is a tower of deliverance 2
to His king, and bestows kindness upon His anointed, to
David and his descendants forever. 2 He who makes peace in
His heavens, may He make peace for us and for all Israel;
and say, Amen.
åàøé Fear the Lord, you His holy ones, for those who fear
Him suffer no want. Young lions are in need and go hungry,
but those who seek the Lord shall not lack any good.4 Give
thanks to the Lord for He is good, for His kindness is
everlasting.5 You open Your hand and satisfy the desire of
every living thing. 6 Blessed is the man who trusts in the
Lord, and the Lord will be his security. 7
At a wedding feast, the Seven Blessings (page 98) are recited here.
If one recited the Blessing After A Meal over a cup of wine:
who creates the fruit of the vine.
dpexg` dkxa 96
a
BLESSING AFTER CERTAIN FOODS
The following blessing is said after eating cooked or baked foods prepared from the five
species of grain (wheat, barley, rye, oats or spelt); after drinking wine; or after eating grapes,
figs, pomegranates, olives, or dates. If one partook of any combination of the above, their
blessings should be combined by adding the letters or words in parentheses.
¨ ¨ Cìî
,íìBòä ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ ,éé¨ § äzà
After grapes, figs, pome- After wine or After food prepared
granates, olives, or dates: grape juice: from the five grains:
õrä
¥ ¨ Ir(© å§ ) ïôbä
¤ «¤ © Ir(© å§ ) äéçnä
¨ § ¦ © Ir©
õrä
¥ ¨ éøt
¦ § Irå ©§ ïôbä
¤ «¤ © éøt¦ § Irå ©§ äIkIkä
¨ ¨ § © © Irå
©§
¨ § «© § ¦ § úéöøL
zìçðäå ¨ «¦ ¨ ¤ äáçøe
¨ ¨ û§ äáBè ¨ äcîç ¨ § ¤ õøà ¤ «¤ ìrå © § äãOä
¤ ¨ © úáeðz © § ìrå ©§
ìr© eðéäìà «¥ Ÿ ¡ éé¨ § àð¨ íçø ¤ «© .dáehî
¨ ¦ rBaNìå © « § ¦ § déøtî ¨ § ¦ ¦ ìBëàì ¡ ¤ eðéúBáàì
«¥ £ ©
«¤ § § ¦ ìrå
Eçaæî © § EãBák
«¤ § ïkLî
© § ¦ ïBiö¦ ìrå © § Eøér«¤ ¦ íéìLeøé
¦ «© ¨ § ìrå © § Enr «¤ © ìàøNé
¥ ¨§ ¦
«¥ £ © § ,eðéîéá
eðìräå «¥ ¨ § äøäîa
¨ ¥ û§ ¦ Lãwä ¤Ÿ « © øér¦ íéìLeøé¦ «© ¨ § äðáe ¥ û§ ,Eìëéä «¤ ¨ ¥ ìrå©§
¨ ¢ ¨ û§ äMã÷a
.äøäèáe ¨ ª û§ ¦ Eëøáðeû§ ¤ ¨ û§ dá¨ eðçnNå «¥ û§ © § dëBúì
¨ §
.äfä
¤ © úaMä ¨ © © íBéa§ eðöéìçäå
«¥ ¦ £ © § äöøe
¥ û§ — On Shabbat
:äfä
¤ © Lãçä ¤Ÿ « © LàøŸ íBéa§ äáBèì ¨ § eðøëæå
«¥ û§ ¨ § — On Rosh Chodesh
:äfä¤ © úBvnä © © âç© íBéa§ äáBèì ¨ § eðøëæå

«¥ û§ ¨ § — On Pesach
:äfä
¤ © úBòáMä ª ¨ © âç© íBéa§ äáBèì ¨ § eðøëæå
«¥ û§ ¨ § — On Shavuot
:äfä¤ © úBkqä ª © âç© íBéa§ äáBèì ¨ § eðøëæå

«¥ û§ ¨ § — On Sukkot
:äfä
¤ © âçä
© © úøör ¤ «¤ £ éðéîL
¦ ¦ § íBéa§ äáBèì¨ § eðøëæå
«¥ û§ ¨ § — On Shemini Atzeret
:äfä
¤ © ïBøkfä ¨ ¦ © íBéa§ äáBèì
¨ § eðøëæå
«¥ û§ ¨ § — On Rosh Hashanah
© § õøàä
ìrå ¤ «¨ ¨ ìr© El§ äãBðå Ÿ © áéèîe
¤ « § ìkì ¦ ¥ áBè éé¨ § äzà
¨ © ék¦
¥ © ( Irå
.úBøtä © §) ¤ «¨ © éøt
.ïôbä ¦ § ( Irå
© §) ¨§ ¦ ©
.äéçnä
© § õøàä
ìrå ¤ «¨ ¨ ìr© ,éé¨ § äzà¨ © Ceøä
¥ © å§ )
:úBøtä( ¤ «¨ © éøt
:ïôbä ¦ § (I rå
© §) ¨§ ¦ ©
:äéçnä
96 BLESSING AFTER CERTAIN FOODS
a
BLESSING AFTER CERTAIN FOODS
The following blessing is said after eating cooked or baked foods prepared from the five
species of grain (wheat, barley, rye, oats or spelt); after drinking wine; or after eating grapes,
figs, pomegranates, olives, or dates. If one partook of any combination of the above, their
blessings should be combined, by adding the words in parentheses.
êåøá Blessed are You, Lord our God, King of the universe, for
After food prepared After wine or After grapes, figs, pome-
from the five grains: grape juice: granates, olives or dates:
the sustenance and for (and for) the vine and (and for) the tree and
the nourishment, for the fruit of the vine, the fruit of the tree,
for the produce of the field, and for the precious, good, and spacious
land which You have graciously given as a heritage to our ancestors,
to eat of its fruit and to be satiated with its goodness. Have mercy,
Lord our God, on Israel Your people, on Jerusalem Your city, on
Zion the abode of Your glory, on Your altar, and on Your Temple.
Rebuild Jerusalem, the holy city, speedily in our days, and bring us
up to it and make us rejoice in it, and we will bless You in holiness
and purity.
On Shabbat: May it please You to strengthen us on this Shabbat day.
On Rosh Chodesh: Remember us for good on this day of Rosh Chodesh.
On Pesach: Remember us for good on this day of the festival of
Matzot.
On Shavuot: Remember us for good on this day of the festival of
Shavuot.
On Sukkot:Remember us for good on this day of the festival of Sukkot.
Remember us for good on this day of Shemini
On Shemini Atzeret:
Atzeret the festival.
On Rosh Hashanah: Remember us for good on this day of Remem-
brance.
For You, Lord, are good and do good to all, and we offer thanks to
You for the land and for
After food prepared After wine or grape juice: After grapes, figs, pome-
from the five grains: (and for) the fruit granates, olives or dates:
the sustenance. of the vine. (and for) the fruits.
Blessed are You, Lord, for the land and for
After food prepared After wine or grape juice: After grapes, figs, pome-
from the five grains: (and for) the fruit granates, olives or dates:
the sustenance. of the vine. (and) the fruits.
dlin zixal ongxd dpexg` dkxa 97
BLESSING AFTER OTHER FOODS AND DRINKS
úBaø© úBLôð ¨ § àøBa

¥ ,íìBòä¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ ,éé¨ § äzà
ìk¨ Lôð
¤ «¤ íäa
¤ ¨ úBéçäì
£ © § úàøaM
¨ «¨ ¨ ¤ äî© ìk Ÿ ìr© ,ïðBøñçå
¨ § ¤§
¦ ¨ ¨ éç¥ Ceøa¨ ,éç̈
:íéîìBòä
ADDITIONS TO THE BLESSING AFTER A MEAL

a
FOLLOWING A CIRCUMCISION
Bëpçì û§ © § Bìcâì û§ © § ekæéå § ¦ § ,Bnàå ¦ § ãìiä ¤ «¤ © éáà ¦ £ Cøáé ¥ ¨ § àeä ¨ £ ©¨

ïîçøä
éé¨ § éäéå ¦ ¦ ,Bîã¨ äöøé ¤ ¨ ¥ äàìäå ¨ § «¨ ¨ éðéîMä
¦ ¦ û§ © íBiî¦ ,Bîkçìe û§ © §û
:Bnr¦ åéäìà ¨Ÿ ¡
úBNrì £ © NN¨ øLà ¤ £ ,äìénä ¨ ¦ © úéøa ¦ § ìra © «© Cøáé ¥ ¨ § àeä ¨ £ ©¨
ïîçøä
eäðzéå «¥ û§ ¦ § ,äìeôk¨ § BzøkNîe § ª § © Bìrt ¢ ¨ ílLéå ¥ © ¦ ,äìéâa ¨ ¦ § ÷ãö ¤ «¤
¨ § «¨ § äìrîì
:äìrîì ¨ § «© §
ìàì ¥ ¨ Baìå ¦ § åéãé ¨ ¨ eéäéå§ ¦ § ,äðBîLì¨ û§ ¦ ìBnpä ¦ © Cø© Cøáé ¥ ¨ § àeä ¨ £ ©¨
ïîçøä
íéîrt ¦ ¨ § LìL¨ ,äðéëMä ¨ ¦ û§ © éðt ¥ § úBàøì § ¦ äkæéå ¤ § ¦ § ,äðeîà¨ ¡
:äðMa¨¨ ©
éîc ¥ § õöîe © ¨ òøôe © ¨ ,äìørä ¨ § ¨ ¨ øNa © § ìnä ¨ © Cøáé ¥ ¨ § àeä ¨ £ ©¨
ïîçøä
,äìeñt ¨ § BúãBár ¨ £ áálä ¨ ¥ © Cøå© § àøiä ¥ ¨ © Léà¦ ,äìénä ¨ ¦©
:dì¨ äNré ¤ £ © àì Ÿ älà ¤ «¥ LìL ¨ § íà¦
ïúç © £ úeëæa û§ ¦ ,íéîz ¦ ¨ CìBä ¥ BçéLî ¦ § eðì«¨ çìLé © § ¦ àeä ¨ £ ©¨
ïîçøä
,íéîeçðå ¦ ¦ § úBáBè úBøBNa§ øOáì ¥ © § ,íéîc ¦ ¨ úBìenì©
:íénrä ¦ © ¨ ïéa¥ ãøBôîe ¨ û§ øfôî ¨ ª § ãçà ¨ ¤ írì ©§
ãr© ,íBìérì ¥ § çwì © ª øLà ¤ £ ÷ãö ¤ «¤ ïäk ¥ Ÿ eðì«¨ çìLé © § ¦ àeä ¨ £ ©¨
ïîçøä
Bzøcàa § © © § åéðt ¨ ¨ èìiå ¤ «¨ © ,íBìäéå £ ¨ § LîMk ¤ «¤ © Bàñk § ¦ ïëeä ©
:íBìMäå ¨ © § íéiçä ¦ © © Bzà¦ äúéä ¨ û§ ¨ éúéøa ¦ ¦ § ,íBìâiå § ¦©
Continue with EpMfi ¨ £ © ¨ , on page 95.
¥ © § Èd ongxd
On Shabbat, Rosh Chodesh, festivals, or Chol Hamoed, continue with the appropriate
¨ £ © ¨ on page 95.
ongxd
97 BLESSING AFTER CERTAIN FOODS ADDITIONS TO BLESSING AFTER A MEAL
BLESSING AFTER OTHER FOODS AND DRINKS

êåøá Blessed are You, Lord our God, King of the universe, Creator
of numerous living beings and their needs, for all the things You
have created with which to sustain the soul of every living being.
Blessed is He who is the Life of the worlds.
a
ADDITIONS TO THE BLESSING AFTER A MEAL
FOLLOWING A CIRCUMCISION
ïîçøä May the Merciful One bless the father and mother of
the child; may they merit to raise him, to train him, and to
educate him to be a scholar. From the eighth day onward his
blood is accepted; may the Lord his God be with him.
ïîçøä May the Merciful One bless the sandek at the circumci-
sion, who happily performed this good deed in joy. May He
reward his deed and double his recompense, and exalt him higher
and higher.
ïîçøä May the Merciful One bless the tender infant who has
been circumcised on the eighth day; may his hands and heart be
faithful to God; and may he merit to behold the Divine Presence
three times a year.
ïîçøä May the Merciful One bless the mohel who performed the
circumcision, the periah and the metzitzah. If a timid or faint-
hearted man fails to perform these three parts of the mitzvah, his
service is invalid.
ïîçøä May the Merciful One send us, in the merit of the blood
of circumcision, His Mashiach who walks in perfection, to bring
good tidings and consolation to a unique people dispersed and
scattered among the nations.
ïîçøä May the Merciful One send us [Elijah] the righteous
priest, who was taken into concealment until his seat, resplendent
as the sun and precious stones, is prepared for him; who covered
his face with his mantle and enwrapped himself; with whom was
made My covenant of life and peace.
Continue with May the Merciful One, on page 95.
On Shabbat, Rosh Chodesh, festivals, or Chol Hamoed, continue with the appropriate May
the Merciful One on page 95.
zekxa ray 98
SHEVA BERACHOT —
a
THE SEVEN BLESSINGS FOR A WEDDING FEAST
The Sheva Berachot are recited upon the conclusion of the Blessing After A Meal in the
presence of the groom and bride (when accompanied by a quorum of ten men).
Two cups of wine are poured before the Blessing After A Meal. The first cup is held by the
one leading the Blessing After A Meal (see page 89, note 7). The second cup of wine is
held during the recital of Sheva Berachot by each person designated to recite a blessing.
¥ © as indicated.
All present respond on`
û§ ¦ àøa
:BãBáëì Ÿ © ¤ ,íìBòä
¨ ¨ ìkäL ¨ ¨ Cìî
«¥ Ÿ ¡ ,éé¨ § äzà
(on`
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The leader of the Blessing After A Meal recites the following blessing over the first cup:
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The leader drinks at least 3.5 ounces. The two cups of wine are then mixed together. One
cup is given to the groom and the other to the bride. Groom and bride then drink from
their respective cups.
98 THE SEVEN BLESSINGS FOR A WEDDING FEAST
SHEVA BERACHOT —
a
THE SEVEN BLESSINGS FOR A WEDDING FEAST
The Sheva Berachot are recited upon the conclusion of the Blessing After A Meal in the
presence of the groom and bride (when accompanied by a quorum of ten men).
Two cups of wine are poured before the Blessing After A Meal. The first cup is held by the
one leading the Blessing After A Meal (see page 89, note 7). The second cup of wine is
held during the recital of Sheva Berachot by each person designated to recite a blessing.
All present respond Amen as indicated.
has created all things for His glory. (Amen)
Creator of man. (Amen)
created man in His image, in the image [of His] likeness [He
fashioned] his form, and prepared for him from his own self an
everlasting edifice. Blessed are You, Lord, Creator of man. (Amen)
ùåù May the barren one [Jerusalem] rejoice and be happy at the
ingathering of her children to her midst in joy. Blessed are You,
Lord, who gladdens Zion with her children. (Amen)
çîù Grant abundant joy to these loving friends, as You be-
stowed gladness upon Your created being in the Garden of Eden
of old. Blessed are You, Lord, who gladdens the groom and bride.
(Amen)
created joy and happiness, groom and bride, gladness, jubilation,
cheer, and delight; love, friendship, harmony, and fellowship.
Lord our God, let there speedily be heard in the cities of Judah
and in the streets of Jerusalem the sound of joy and the sound of
happiness, the sound of a groom and the sound of a bride, the
sound of exultation of grooms from under their chupah, and
youths from their joyous banquets. Blessed are You, Lord, who
gladdens the groom with the bride. (Amen)
The leader of the Blessing After A Meal recites the following blessing over the first cup:
creates the fruit of the vine. (Amen)
The leader drinks at least 3.5 ounces. The two cups of wine are then mixed together. One
cup is given to the groom and the other to the bride. Groom and bride then drink from
their respective cups.
zxhw / zepaxw legl dgpn 99
MINCHAH FOR WEEKDAYS

a
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KETORET — INCENSE
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1. Numbers 28:1-8. 2. Leviticus 1:11. 3. Exodus 30:34-36. 4. Exodus 30:7-8. 5. V. Keritot
6a-b; Yerushalmi, Yoma 4:5.
99 MINCHAH FOR WEEKDAYS KORBANOT / KETORET
a
MINCHAH FOR WEEKDAYS
Korbanot and Ketoret are recited before the minyan begins Ashrei (page 101). On Friday,
Give thanks... and Elijah opened are recited before Korbanot. See page 148.
øáãéå And the Lord spoke to Moses, saying: Command the children
of Israel and say to them: My offering, My food-offering consumed
by fire, a pleasing odor to Me, you shall be careful to offer Me at its
appointed time. And you shall say to them: This is the fire-offering
which you shall offer to the Lord—two yearling male lambs without
blemish, every day, as a daily burnt-offering. You shall offer one
lamb in the morning, and the other lamb toward evening; and a
tenth of an ephah of fine flour mixed with a fourth of a hin of oil of
crushed olives as a meal-offering. This is a daily burnt-offering, as it
was made at Mount Sinai, for a pleasing odor, a fire-offering to the
Lord. And its wine-offering shall be a fourth of a hin for the one
lamb; in the Sanctuary you shall pour out a wine-offering of strong
wine to the Lord. And you shall offer the other lamb toward evening,
with the same meal-offering and the same wine-offering as in the
morning, to be a fire-offering of pleasing odor to the Lord. 1
èçùå He shall slaughter it on the north side of the altar before the
Lord; and Aaron’s sons, the Kohanim, shall sprinkle its blood all around
the altar. 2
KETORET — INCENSE
äúà You are the Lord our God and God of our fathers before whom
our ancestors burned the offering of incense when the Bet Hamikdash
stood, as You have commanded them through Moses Your prophet, as
it is written in Your Torah:
øîàéå The Lord said to Moses: Take fragrant spices, stacte, onycha,
and galbanum, fragrant spices, and pure frankincense; there shall be
an equal weight of each. And you shall make it into incense, a
compound expertly blended, well-mingled, pure and holy. You shall
grind some of it very fine, and put some of it before the Ark in the
Tabernacle, where I will meet with you; most holy shall it be to you. 3
And it is written: Aaron shall burn upon the altar the incense of
fragrant spices; every morning when he cleans the lamps [of the
menorah], he shall burn it. And toward evening, when Aaron lights
the menorah, he shall burn it; this is a continual incense-offering
before the Lord throughout your generations. 4
åðú The Rabbis have taught:5 How was the incense prepared? It
weighed 368 manim: 365 corresponding to the number of days in the
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1. Leviticus 2:11.
100 MINCHAH FOR WEEKDAYS KETORET—INCENSE
solar year, one maneh for each day—half a maneh to be offered in the
morning and half toward evening; and the other three manim from
which the Kohen Gadol took two handfuls [into the Holy of Holies]
on Yom Kippur. These [three manim] were put back into the mortar
on the day before Yom Kippur and ground again very thoroughly so
as to make the incense extremely fine. The incense contained the
following eleven kinds of spices: 1) balm, 2) onycha, 3) galbanum,
4) frankincense—each one weighing seventy maneh; 5) myrrh,
6) cassia, 7) spikenard, 8) saffron—each weighing sixteen maneh;
9) costus, twelve maneh; 10) aromatic bark, three [maneh]; 11) cin-
namon, nine [maneh]. [Also used in the preparation of the incense
were:] lye of Carshina, nine kabin; Cyprus wine, three se’in and three
kabin—if Cyprus wine was not available, strong white wine might be
used instead; salt of Sodom, a fourth of a kab; and a minute quantity
of a smoke-raising herb. Rabbi Nathan the Babylonian says: A minute
quantity of Jordan amber was also added. If, however, honey were
added, the incense became unfit; while if one left out any one of the
ingredients, he was liable to the penalty of death.
ïáø Rabban Shimon ben Gamliel says: The balm is no other than
a resin which exudes from the balsam trees. The lye of Carshina
was used for rubbing on the onycha to refine its appearance. The
Cyprus wine was used in which to steep the onycha to make its
odor more pungent. Though the water of Raglayim might have
served that purpose well, it would be disrespectful to bring it into
the Bet Hamikdash.
àéðú It has been taught, Rabbi Nathan says: While the Kohen was
grinding the incense, the overseer would say, “Grind it thin, grind it
thin,” because the [rhythmic] sound is good for the compounding
of the spices. If only half the yearly required quantity of incense was
prepared, it was fit for use; but we have not heard if it was
permissible to prepare only a third or a fourth of it. Rabbi Yehudah
said: The general rule is that if the incense was compounded in its
correct proportions, it was fit for use even if only half the annually
required quantity was prepared; if, however, one left out any one of
its ingredients, he was liable to the penalty of death.
àéðú It has been taught, Bar Kappara says: Once in sixty or seventy
years, half of the required yearly quantity of incense came from the
accumulated surpluses [from the three maneh from which the High
Priest took two handfuls on Yom Kippur]. Bar Kappara also taught:
Had a minute quantity of honey been mixed into the incense, no
one could have resisted the scent. Why then was no honey mixed
with it? Because the Torah said: You shall present no leaven nor
ixy` legl dgpn 101
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When reciting gkA ¨ ¨ , look at—or visualize—the Divine Names formed by the acronyms
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1. Psalms 46:8. 2. Ibid. 84:13. 3. Ibid. 20:10. 4. Malachi 3:4. 5. Psalms 84:5. 6. Ibid.
144:15.
101 MINCHAH FOR WEEKDAYS ASHREI
Say three
times:
Say three
times:
Say three
times:
we call. 3
years. 4
ASHREI
éøùà Happy are those who dwell in Your House; they will
yet praise You forever. 5 Happy is the people whose lot is
thus; happy is the people whose God is the Lord. 6 A psalm
of praise by David: I will exalt You, my God the King, and
bless Your Name forever. Every day I will bless You, and
extol Your Name forever. The Lord is great and exceedingly
exalted, and there is no limit to His greatness. One genera-
tion to another will laud Your works, and tell of Your mighty
acts. I will speak of the splendor of Your glorious majesty
and of Your wondrous deeds. They will proclaim the might
of Your awesome acts, and I will recount Your greatness.
They will express the remembrance of Your abounding
goodness, and sing of Your righteousness. The Lord is
gracious and compassionate, slow to anger and of great
kindness. The Lord is good to all, and His mercies extend
ixy` legl dgpn 102
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On a public fast day the Torah is read at this point. The order of the reading is on page 61.
1. Psalm 145. 2. Ibid. 115:18.

102 MINCHAH FOR WEEKDAYS ASHREI
over all His works. Lord, all Your works will give thanks to
You, and Your pious ones will bless You. They will declare
the glory of Your kingdom, and tell of Your strength. To
make known to men His mighty acts, and the glorious
majesty of His kingdom. Your kingship is a kingship over all
worlds, and Your dominion is throughout all generations.
The Lord supports all who fall, and makes erect all who are
bent. The eyes of all look expectantly to You, and You give
them their food at the proper time. You open Your hand
and satisfy the desire of every living thing. The Lord is
righteous in all His ways, and benevolent in all His deeds.
The Lord is close to all who call upon Him, to all who call
upon Him in truth. He fulfills the desire of those who fear
Him, hears their cry, and delivers them. The Lord watches
over all who love Him, and will destroy all the wicked. My
mouth will utter the praise of the Lord, and let all flesh bless
His holy Name forever. 1 And we will bless the Lord from
now to eternity. Praise the Lord. 2
On a public fast day the Torah is read at this point. The order of the reading is on page 61.
dcinr legl dgpn 103
a
THE AMIDAH
on page 589.
1
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1. Psalms 51:17.
103 MINCHAH FOR WEEKDAYS THE AMIDAH
a
THE AMIDAH
on page 589.

Summer: Winter:
dcinr legl dgpn 104
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1. Isaiah 6:3. 2. Ezekiel 3:12. 3. Psalms 146:10.

KEDUSHAH
and Yimloch.
dcinr legl dgpn 105
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çìñ
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Laws on page 616.
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1. See page 592. 2. Isaiah 65:24. 3. Cf. Jeremiah 17:14.
äúà You graciously bestow knowledge upon man, and

teach mortals understanding. Graciously bestow upon us
from You wisdom, understanding, and knowledge. Blessed
are You, Lord, who graciously bestows knowledge.
åðáéùä Cause us to return, our Father, to Your Torah; draw
us near, our King, to Your service; and bring us back to You
in wholehearted repentance. Blessed are You, Lord, who
desires penitence.
a closed fist at the words sinned and transgressed.
çIñ Pardon us, our Father, for we have sinned; forgive us,
our King, for we have transgressed; for You are a good and
forgiving God. Blessed are You, Lord, gracious One who
pardons abundantly.
äàø Behold our affliction and wage our battle; redeem us
speedily for the sake of Your Name, for You, God, are the
mighty redeemer. Blessed are You, Lord, Redeemer of Israel.
Laws on page 616.
åððò Answer us, O Lord, answer us on our fast day, for we are
in great distress. Do not turn to our wickedness, do not
conceal Your countenance from us, and do not disregard our
supplications. Be near to our cry; let Your lovingkindness
console us; answer us even before we call to You, as it is said:
And it shall be that before they call, I will answer; while they
are yet speaking, I will hear. 2 For You, Lord, are He who
answers in time of distress, who redeems and rescues in all
times of distress and tribulation. Blessed are You, Lord, who
answers His people Israel in time of distress.
åðàôø Heal us, O Lord, and we will be healed; help us and

we will be saved, for You are our praise. 3 Grant complete
cure and healing to all our wounds, for You, Almighty King,
are a faithful and merciful healer. Blessed are You, Lord, who
heals the sick of His people Israel.
dcinr legl dgpn 106
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1. One should have in mind wheat for matzah, the etrog, and wine for Kiddush. 2. Cf. Isaiah
1:26.
Summer: Winter:
and bless our year like other good years, for blessing; for
You are a generous God who bestows goodness and
blesses the years. Blessed are You, Lord, who blesses the
years.
You, Lord, who gathers the dispersed of His people
Israel.
Between Rosh Hashanah and Yom Kippur, substitute the King of Judgment for King who
loves righteousness and justice. In case of error, see Laws on page 590.

kindness and compassion, with righteousness and jus-
tice. Blessed are You, Lord, (the King of Judgment.) King
who loves righteousness and justice.
íéðéùIîIå Let there be no hope for informers, and
may all the heretics and all the wicked instantly perish;
may all the enemies of Your people be speedily
extirpated; and may You swiftly uproot, break, crush,
and subdue the reign of wickedness speedily in our
days. Blessed are You, Lord, who crushes enemies and
subdues the wicked.
dcinr legl dgpn 107
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On Tishah b’Av add the following. (If omitted, it is not necessary to repeat the Amidah.)
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1. Zechariah 2:9.

sages, upon the righteous proselytes, and upon us.
Grant ample reward to all who truly trust in Your
Name, and place our lot among them; may we never be
disgraced, for we have put our trust in You. Blessed are
You, Lord, the support and security of the righteous.
therein the throne of David Your servant; and rebuild
it, soon in our days, as an everlasting edifice.
On Tishah b’Av continue with Console below.
Blessed are You Lord, who rebuilds Jerusalem.
On Tishah b’Av add the following. (If omitted, it is not necessary to repeat the Amidah.)
íçð Console, Lord our God, those who mourn for Zion, those who
mourn for Jerusalem, and the city that is in mourning and in ruins,
despised and desolate—mourning because she is bereft of her
children, ruined of her dwellings, despised in the loss of her glory,
desolate without inhabitants. She sits with her head covered in shame
like a barren woman who never gave birth. Legions have devoured
her, idolaters have possessed her; they threw Your people Israel to
the sword, and wantonly murdered the pious ones of the Most High.
Therefore, Zion weeps bitterly and Jerusalem raises her voice, “O my
heart, my heart [breaks] for their slain! O my innards, my innards
[ache] for their slain!” For You, O Lord, consumed her with fire, and
with fire You will rebuild her, as it is said: I will be to her, says the
Lord, a surrounding wall of fire, and I will be for a glory within her
midst. 1 Blessed are You Lord, who consoles Zion and rebuilds
Jerusalem.
Continue below.

dcinr legl dgpn 108
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On a public fast day, if still fasting, add the following in the silent Amidah (if omitted, it is
not necessary to repeat the Amidah):
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1. Isaiah 65:24.
òîù Hear our voice, Lord our God; merciful Father, have
compassion upon us and accept our prayers in mercy and
favor, for You are God who hears prayers and supplications;
do not turn us away empty-handed from You, our King,
On a public fast day, if still fasting, add the following in the silent Amidah (if omitted, it is
not necessary to repeat the Amidah):
åððò Answer us, O Lord, answer us on our fast day, for we are in great
distress. Do not turn to our wickedness, do not conceal Your
countenance from us, and do not disregard our supplications. Be
near to our cry; let Your lovingkindness console us; answer us even
before we call to You, as it is said: And it shall be that before they
call, I will answer; while they are yet speaking, I will hear. 1 For You,
Lord, are He who answers in time of distress, who redeems and
rescues in all times of distress and tribulation.
for You hear the prayer of everyone. Blessed are You, Lord,
who hears prayer.
äöø Look with favor, Lord our God, on Your people Israel,
and pay heed to their prayer; restore the service to Your
Sanctuary, and accept with love and favor Israel’s fire-
offerings and prayer; and may the service of Your people
Israel always find favor.
åðéäIà Our God and God of our fathers, may there ascend, come, and
reach; be seen, accepted, and heard; recalled and remembered before
You the remembrance and recollection of us, the remembrance of
our fathers, the remembrance of Mashiach the son of David Your
servant, the remembrance of Jerusalem Your holy city, and the
remembrance of all Your people the House of Israel, for deliverance,
well-being, grace, kindness, mercy, good life and peace, on this day
of
Remember us on this [day], Lord our God, for good (Amen); be
mindful of us on this [day] for blessing (Amen); help us on this [day]
for good life (Amen). With the promise of deliverance and compas-
sion, spare us and be gracious to us, and have mercy upon us and
deliver us, for our eyes are directed to You; for You, God, are a
gracious and merciful King.
dcinr legl dgpn 109
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while bowing:
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Presence to Zion.
while bowing:
Your Sanctuary, and we shall
Your mercies never cease; the serve You with a perfect
Merciful One, for Your kind-
nesses never end; for we al- God, who is worthy of
ways place our hope in You. thanks.
dcinr legl dgpn 110
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© «© ¦ ,íéãeäiä¦ û§ © úà¤ zî÷ð ¨ § «© ¨ ,íðéc
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pauses for the congregation to say this line, and then repeats it.
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On a public fast day, during the repetition of the Amidah, the chazzan recites the Priestly
Blessing. Congregation responds on`¥ ¨ as indicated.
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1. Esther 3:13. 2. Numbers 6:24-26.

violate the decrees of Your will. But You, in them, and sought to
Your abounding mercies, stood by them in destroy, slaughter and
the time of their distress. You waged their annihilate all the Jews,
hands of the righteous, and the wanton Adar, and to take their
You, in Your abound-
world, and effected a great deliverance and
ing mercies, foiled his
Iòå And for all these, may Your Name, our King, be
continually blessed, exalted, and extolled forever and all time.
pauses for the congregation to say this line, and then repeats it.
Your great Name eternally, for You are good. God, You are our
everlasting salvation and help, O benevolent God.
Blessed are You, Lord, Beneficent is Your Name, and to You it
is fitting to offer thanks.
On a public fast day, during the repetition of the Amidah, the chazzan recites the Priestly
Blessing. Congregation responds Amen as indicated.
peace. 2 (Amen)
dcinr legl dgpn 111
,íéîçøå¦ £ © § ãñçå¤ «¤ ¨ ïç¥ íéiç ¦ © ,äëøáe ¨ ¨ û§ äáBè ¨ ,íBìL¨ íéN ¦

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.EîBìLa ¨ ¨ ìëáe
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pauses for the congregation to say the following paragraph, and then repeats it.
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1. Psalms 19:15. On Erev Yom Kippur, `hg § ¥ lr© is said at this point (page 363) during the silent
Amidah. 2. Cf. Psalms 34:14. 3. Ibid. 35:5. 4. Ibid. 60:7; 108:7. 5. It is customary to recite
a verse in which the first and last letter correspond to the first and last letters of one’s own Hebrew
name. For a list of verses, see page 582.
íéù Bestow peace, goodness, and blessing, life, gracious-

ness, kindness, and mercy, upon us and upon all Your
people Israel. Bless us, our Father, all of us as one, with the
light of Your countenance, for by the light of Your counte-
nance You gave us, Lord our God, the Torah of life and
loving-kindness, righteousness, blessing, mercy, life and
peace. May it be favorable in Your eyes to bless Your people
Israel, at all times and at every moment, with Your peace.


with peace.
åéäé May the words of my mouth and the meditation
of my heart be acceptable before You, Lord, my Strength
and my Redeemer. 1
éäIà My God, guard my tongue from evil, and my lips

from speaking deceitfully. 2 Let my soul be silent to those
who curse me; let my soul be as dust to all. Open my heart
to Your Torah, and let my soul eagerly pursue Your
commandments. As for all those who plot evil against me,
hasten to annul their counsel and frustrate their design. Let
them be as chaff before the wind; let the angel of the Lord
thrust them away. 3 That Your beloved ones may be
delivered, help with Your right hand and answer me. 4 Do
it for the sake of Your Name; do it for the sake of Your
right hand; do it for the sake of Your Torah; do it for the
sake of Your holiness.5 May the words of my mouth and
the meditation of my heart be acceptable before You, Lord,
my Strength and my Redeemer. 1
oepgze iecie legl dgpn 112
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1
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¨ § dY`

On days when Tachnun is not said, 2 the chazzan continues with Complete Kaddish, page
114.
VIDUY AND TACHNUN

© § ,eðúlôz
¤Ÿ « éL÷e
¥ © eðà«¨ ïéàL
¥ ¤ ,eðúpçzî
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«¥ £ éäGàå¥ ¥ eðéäGà «¥ ¡ éé¨ § Eéðôì
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While mentioning each transgression, gently strike the left side of the chest (over the heart)
with a closed fist.
§ «© § ¦ § .eðéårä
.eðrLøäå «¦ ¡ ¤ :éôc ¦ Ÿ « eðøac § «© ¦ .eðìæb § «© ¨ .eðãâa § «© ¨ .eðîLà § «© ¨
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1. Avot 5:20. 2. See page 592. 3. Nechemiah 9:33.

112 MINCHAH FOR WEEKDAYS VIDUY AND TACHNUN



On days when Tachnun is not said, 2 the chazzan continues with Complete Kaddish, page
114.
VIDUY AND TACHNUN

åðéäIà Our God and God of our fathers, may our prayers come
before You, and do not turn away from our supplication, for we
are not so impudent and obdurate as to declare before You, Lord
our God and God of our fathers, that we are righteous and have
not sinned. Indeed, we and our fathers have sinned.
While mentioning a transgression, gently strike the left side of the chest (over the heart)
with a closed fist.
robbed, we have slandered. We have acted perversely and wick-
edly, we have willfully sinned, we have done violence, we have
imputed falsely. We have given evil counsel, we have lied, we have
scoffed, we have rebelled, we have provoked, we have been
disobedient, we have committed iniquity, we have wantonly
transgressed, we have oppressed, we have been obstinate. We have
committed evil, we have acted perniciously, we have acted abom-
inably, we have gone astray, we have led others astray.
åðøñ We have strayed from Your good precepts and ordinances,
and it has not profited us. Indeed, You are just in all that has
come upon us, for You have acted truthfully, and it is we who
have acted wickedly. 3
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The following is recited seated. When in the presence of the Ark, lean forward covering
your forehead with the sleeve of the left arm.
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1. Exodus 32:12. 2. Ibid. 34:5. 3. Ibid. 34:6-7. 4. Psalm 25. 5. Ibid. 130:8.
Ià God, You are slow to anger, You are called the All-Merciful One, and
You have taught the way of repentance. Remember this day and every day
the greatness of Your compassion and lovingkindness toward the descen-
dants of Your beloved. Turn to us in mercy, for You are the All-Merciful
One. With supplication and prayer we approach You, as You have made
known to [Moses] the humble one in days gone by. Turn from Your fierce
anger, as it is written in Your Torah. 1 May we find shelter and lodge in the
shadow of Your wings, as on the day when “the Lord descended in a cloud.” 2
Overlook [our] transgression and erase [our] trespass, as on the day when
“He stood with him [Moses] there.” 2 Heed our plea and hearken to our
supplication, as on the day when “he [Moses] invoked the Name of the
Lord” 2; and there it is said:
kindness for two thousand generations, forgiving iniquity, transgres-
sion and sin, and He cleanses. 3
The following is recited seated. When in the presence of the Ark, lean forward covering
your forehead with the sleeve of the left arm.
íåçø Merciful and Gracious One, we have sinned before You; have mercy
upon us and save us.
ãåãI [A psalm] by David. To You, O Lord, I lift my soul. My God, I have
put my trust in You, may I not be put to shame; may my enemies not exult
over me. Indeed, may all who hope in You not be put to shame; let those be
shamed who act treacherously without provocation. Lord, make Your ways
known to me; teach me Your paths. Lead me in Your truth and teach me, for
You are the God of my deliverance; I yearn for You all day. Lord, remember
Your mercies and Your kindnesses, for they have existed for all time. Do not
bring to mind the sins of my youth, nor my transgressions; remember me in
accordance with Your lovingkindness, because of Your goodness, O Lord.
Good and upright is the Lord, therefore He instructs the sinners in the [right]
path. He guides the humble in the path of justice, and teaches the humble
His way. All the Lord’s paths are kindness and truth to those who observe
His covenant and testimonies. For the sake of Your Name, O Lord, pardon
my iniquity, for it is great. He who is a God-fearing man, him He instructs
the path to choose. His soul shall abide in well-being, and his children shall
inherit the earth. The secrets of the Lord He reveals to those who fear Him;
He makes His covenant known to them. My eyes are always directed toward
the Lord, for He sets free my feet from the snare. Turn to me and be gracious
to me, for I am alone and afflicted. The sufferings of my heart have increased;
deliver me from my tribulations. Behold my affliction and suffering, and
forgive all my sins. See how numerous my enemies have become; they hate
me with a violent hatred. Guard my soul and deliver me; may I not be put
to shame, for I place my trust in You. Let integrity and uprightness guard me,
for my hope is in You. God, redeem Israel from all his afflictions. 4 And He
will redeem Israel from all his iniquities. 5
Between Rosh Hashanah and Yom Kippur, and on public fast days, substitute EpMln
¥ § © Epia`
¦ ¨
(page 454) for the following paragraph.
àJà¨ ¤ CIî
¤ «¤ eðI«¨ ïéà¥ eðkIî
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«¥ £ ©
«¥ ¦ § ìBãbä
:eðréLBäå ¨©
Rise while saying the words dUrP
¤ £ © dn© in the following paragraph.
«¤ £ © øëæ
Eéîçø Ÿ § :eðéðér
1
«¥ ¥ Eéìr «¤ ¨ ék¦ ,äNrp ¤ £ © äî© òãð © ¥ àG eðçðàå § «© £ ©
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¨ «¥ íìBòî ¨ ¥ ék¦ ,Eéãñçå «¤ ¨ £ © ,éé¨ §
eðeîc÷é« û§ © § øäî¥ © ,íéðLàø ¦ Ÿ ¦ úðår Ÿ Ÿ £ eðì«¨ økæz ¨ § ¦ ìà© :Cì¨ eðìçé
3
§ «© ¦ øLàk ¤ £©
¤Ÿ « § :æeá eðráN
æâøa 5
§ «© ¨ áø© ék¦ ,eðpç «¥ ¨ éé¨ § eðpç«¥ ¨ :ãàî
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Ÿ § eðBlã « © ék¦ ,Eéîçø «¤ £ ©
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æâøa § ¦ úBîéîz ¤Ÿ « § ,øBkæú
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§ ¦ íçø ¥©
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«¥ û§ ¨ íBéá§ eððré «¥ £ © Cìnä ¤ «¤ © ,äréLBä ¨ «¦ éé¨ § .øBkæú§ ¦ äáäà ¨£ ©
© § ìr© eðrLé
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© «© § eðéúàhç ¥ © § eðìéväå
«¥ ¦ © § ,EîL «¤ § ãBák§
Chazzan recites Complete Kaddish. Congregation responds on`
¥ ¨ as indicated.
éc¦ àîìra¨ §û ¨ § (on` ¥ ¨ — Cong) .àaø ¨ © dîL

¥ § Lc÷úéå ©© § ¦
© © § ¦ § ìcbúé
¥ û§ ¦ àøá ¨§
¥ û§ ïBëéiça
¥¨ §
û§ ¦ § áéø÷
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:ïîà̈
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¥ § ¨ § mlrl
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© ¨ § Àx
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¥ § .on`
¥ ¨ § ¦ .àiîìr
¥ §û ¨ §û íìrì © ¨ § Cøáî © ¨ § àaø ¨ © dîL
¥ § àäé ¥§
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.àeä Céøa ¦ § àLãe÷c ¨ § § dîL ¥ § ,ìläúéå ¨ © § ¦ § ,älrúéå
¤ © § ¦§
àúçaLz ¨ ¨ ¦ § àúëøa ¨ ¨ § ¦ ìk¨ ïî¦ àlrì ¨ «¥ § (on`
¥ ¨ — Cong)
(on`
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1. II Chronicles 20:12. 2. Psalms 25:6. 3. Ibid. 33:22. 4. Ibid. 79:8. 5. Ibid. 123:3.
6. Habakkuk 3:2. 7. Psalms 20:10. 8. Ibid. 103:14. 9. Ibid. 79:9.
Between Rosh Hashanah and Yom Kippur, and on public fast days, substitute Our Father
our King (page 454) for the following paragraph.
åðéáà Our Father, our King, You are our Father. Our Father, our
King, we have no King except You. Our Father, our King, have
mercy upon us. Our Father, our King, be gracious to us and
answer us, for we have no meritorious deeds; for the sake of Your
great Name, deal charitably and kindly with us and deliver us.
Rise while saying the words what to do in the following paragraph.
åðçðàå We know not what to do; but our eyes are upon You.1
Lord, remember Your mercies and kindnesses, for they have
existed for all time. 2 May Your kindness, Lord, be upon us, as
we have put our hope in You. 3 Do not bring to mind our former
wrongdoings; let Your mercies come swiftly toward us, for we
have been brought very low.4 Be gracious to us, Lord, be
gracious to us, for we have been surfeited with humiliation. 5
When in anger, remember the compassion [of Abraham]; 6 when
in anger, remember the binding [of Isaac upon the altar]; when
in anger, remember the uprightness [of Jacob]; when in anger,
remember the love [of David for You]. Deliver us, O Lord; may
the King answer us on the day we call. 7 For He knows our
nature; He is mindful that we are but dust. 8 Help us, God of
our deliverance, for the sake of the glory of Your Name; save us
and pardon our sins for the sake of Your Name. 9
Chazzan recites Complete Kaddish. Congregation responds Amen as indicated.
Iãâúé Exalted and hallowed be His great Name(Cong:
legl dgpn 115
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From the first day of Rosh Chodesh Elul through Hoshana Rabbah, recite the following
psalm.
,éì¦ éáéàå © û§Ÿ § éøö © ¨ ,éøNa ¦ ¨ § úà¤ ìëàì Ÿ ¡ ¤ íérøî ¦ ¥ § éìr © ¨ áø÷a Ÿ û§ ¦
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1
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1. I.e., that “the Lord is my light and my salvation,” etc. 2. Psalm 27.
115 MINCHAH FOR WEEKDAYS


(Cong: Amen.)
ãåãI By David. The Lord is my light and my salvation—whom shall

I fear? The Lord is the strength of my life—whom shall I dread?
When evildoers approached me to devour my flesh, my oppressors
and my foes, they stumbled and fell. If an army were to beleaguer
me, my heart would not fear; if war were to arise against me, in this 1
I trust. One thing I have asked of the Lord, this I seek: that I may
dwell in the House of the Lord all the days of my life, to behold the
pleasantness of the Lord and to visit in His Sanctuary. For He will
hide me in His tabernacle on a day of adversity; He will conceal me
in the hidden places of His tent; He will lift me upon a rock. And
then my head will be raised above my enemies around me, and I will
offer in His tabernacle sacrifices of jubilation; I will sing and chant
to the Lord. Lord, hear my voice as I call; be gracious to me and
answer me. In Your behalf my heart says, “Seek My countenance;”
Your countenance, Lord, I seek. Do not conceal Your countenance
from me, do not cast aside Your servant in wrath; You have been my
help; do not abandon me nor forsake me, God of my deliverance.
Though my father and mother have forsaken me, the Lord has taken
me in. Lord, teach me Your way and lead me in the path of
righteousness because of my watchful enemies. Do not give me over
to the will of my oppressors, for there have risen against me false
witnesses and they speak evil. [They would have crushed me] had I
not believed that I would see the goodness of the Lord in the land
of the living. Hope in the Lord, be strong and let your heart be
valiant, and hope in the Lord. 2
epilr legl dgpn 116
On Chanukah, the menorah in the synagogue is kindled at this point, page 389.

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4
1. Deuteronomy 4:39. 2. For further elucidation, see Tanya, Part II, ch. 6. 3. Exodus 15:18.
4. Zechariah 14:9.
116 MINCHAH FOR WEEKDAYS ALEINU
On Chanukah, the menorah in the synagogue is kindled at this point, page 389.

åðéIò It is incumbent upon us to praise the Master of all
things, to exalt the Creator of all existence, that He has not
made us like the nations of the world, nor caused us to be
like the families of the earth; that He has not assigned us a
portion like theirs, nor a lot like that of all their multitudes,
for they bow to vanity and nothingness. But we bend the
knee, bow down, and offer praise before the supreme King
of kings, the Holy One, blessed be He, who stretches forth
the heavens and establishes the earth, the seat of whose glory
is in the heavens above and the abode of whose majesty is
in the loftiest heights. He is our God; there is none else.
Truly, He is our King; there is nothing besides Him, as it is
written in His Torah: 1 Know this day and take unto your
heart that the Lord is God; in the heavens above and upon
the earth below there is nothing else. 2

they will all take upon themselves the yoke of Your
kingdom. May You soon reign over them forever and ever,
for Kingship is Yours, and to all eternity You will reign in
glory, as it is written in Your Torah: The Lord will reign
forever and ever. 3 And it is said: The Lord shall be King over
the entire earth; on that day the Lord shall be One and His
Name One.4
mezi yicw legl dgpn 117
MOURNER’S KADDISH
© © § ¦ § ìcbúé
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1. Proverbs 3:25. 2. Isaiah 8:10. 3. Ibid. 46:4. 4. Psalms 140:14.

117 MINCHAH FOR WEEKDAYS MOURNER’S KADDISH
MOURNER’S KADDISH
Ömayn)
v’im’ru ömayn.


legl ziaxr 118
a
MAARIV FOR WEEKNIGHTS
Stand until after EkxA
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6
7
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Chazzan recites Half Kaddish.

Congregation responds on`
¥ ¨ as indicated.
éc¦ àîìra
© © § ¦ § ìcbúé ©© § ¦
¥ ¨ § çîöéå
¥ û§ ¦ àøá ¨§
¨ § éiçáe
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1. Psalms 78:38. 2. Ibid. 20:10. 3. Ibid. 134. 4. Ibid. 42:9. 5. Ibid. 37:39-40. 6. Ibid. 46:8.
7. Ibid. 84:13.
118 MAARIV FOR WEEKNIGHTS
a
MAARIV FOR WEEKNIGHTS
Stand until after Borchu.
àåäå And He, being compassionate, pardons iniquity, and does
not destroy; time and again He turns away His anger, and does
not arouse all His wrath. 1 Lord, deliver us; may the King answer
us on the day we call. 2
øéù A song of ascents. Behold, bless the Lord, all servants of the
Lord who stand in the house of the Lord at night. Raise your
hands in holiness and bless the Lord. May the Lord, Maker of
heaven and earth, bless you from Zion. 3 By day the Lord ordains
His kindness, and at night His song is with me, a prayer to the
God of my life. 4 The deliverance of the righteous is from the Lord;
He is their strength in time of distress. The Lord helps them and
delivers them; He delivers them from the wicked and saves them,
because they have put their trust in Him. 5
Say three
times:
Say three
times:
Say three
times:
we call. 2
(Cong:
bring forth His redemption and hasten the coming of
His Mashiach (Cong: Amen.) in your lifetime and in your
days and in the lifetime of the entire House of Israel,
speedily and soon, and say, Amen.
the blessings, hymns, praises and consolations that are
rny zekxa legl ziaxr 119
on page 131. (Regarding prayer responses, see chart on inside back cover.)
¨Ÿ û§ © éé
û§
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Do not respond on`
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You may be seated.
¨ û§ ¦ øLà
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«¥ û§ ¨ § ,eðéäìà
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eðéiç ¤ ¨ íìBòì¨ § Eéúåöîáe «¤ Ÿ § ¦ û§ EúøBúû§ ¨ éøáãa ¥ û§ ¦ §
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Bnr© áäBà ¥ ,éé¨ § äzà ¨ © Ceøa¨ .íéîìBòì ¦ ¨ § epnî «¤ ¦ øeñú¨ 1
The chazzan concludes this blessing silently. Do not respond on`.

¥ ¨ ¥ ¨§ ¦
:ìàøNé
1. Another version: xiqY

¦ ¨ l`© (May you never remove your love from us).
119 MAARIV FOR WEEKNIGHTS BLESSINGS OF THE SHEMA

You may be seated.

universe, who by His word causes the evenings to
become dark. With wisdom He opens the [heavenly]
gates; with understanding He changes the periods [of
the day], varies the times, and arranges the stars in their
positions in the sky according to His will. He creates day
and night; He rolls away light before darkness and
darkness before light; He causes the day to pass and
brings on the night, and separates between day and
night; the Lord of hosts is His Name. Blessed are You,
Lord, who causes the evenings to become dark. Cong. Amen.
úáäà With everlasting love have You loved the House
of Israel Your people. You have taught us Torah and
mitzvot, decrees and Laws. Therefore, Lord our God,
when we lie down and when we rise, we will speak of
Your statutes and rejoice in the words of Your Torah
and in Your mitzvot forever. For they are our life and
the length of our days, and we will meditate on them
day and night. May Your love never depart from us.1
Blessed are You, Lord, who loves His people Israel.
åëøá Bless the Lord who is blessed. êåøá Blessed be the Lord who is blessed for
all eternity.
rny zìxw legl ziaxr 120
THE SHEMA
covering your eyes.
on page 588.
1
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¤ § © £ © ízøñå
ízãárå ¤ § © § ,íëááì ¤ û§ © § äzôé ¤ § ¦ ït¤ íëì ¤ ¨ eøîMä û§ ¨ ¦
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¥ ¦ àì
ïzú Ÿ äîãàäå ¨ ¨ £ ¨ § øèî ¨ ¨ äéäé ¤ § ¦ àìå Ÿ § íéîMä¦ «© ¨ © úà¤ øörå ©¨§
6:5-9.
120 MAARIV FOR WEEKNIGHTS THE SHEMA
THE SHEMA
covering your eyes.
on page 588.
1
Lord is One.
and ever. 2
lie down and when you rise. You shall bind them as a
sign upon your hand, and they shall be for a reminder
between your eyes. And you shall write them upon the
doorposts of your house and upon your gates.3
äéäå And it will be, if you will diligently obey My
commandments which I enjoin upon you this day, to
love the Lord your God and to serve Him with all your
heart and with all your soul: I will give rain for your
land at the proper time, the early rain and the late rain,
and you will gather in your grain, your wine and your
oil. And I will give grass in your fields for your cattle,
and you will eat and be sated. Take care lest your heart
be lured away, and you turn astray and worship alien
gods and bow down to them. For then the Lord’s wrath
will flare up against you, and He will close the heavens
so that there will be no rain and the earth will not yield
rny zìxw legl ziaxr 121
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1
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2
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¤ ¥ Ÿ ¡ ii
«¥ Ÿ ¡ éé¨ § àeä ék¦ ,eðéìr

eðéäìà ¨ © § ,úàæŸ ìk¨ äðeîàå
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§ «© £ © ,Búìeæ¨ ïéàå ¥§
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Shema.
121 MAARIV FOR WEEKNIGHTS THE SHEMA
its produce, and you will swiftly perish from the good
land which the Lord gives you. Therefore, place these
words of Mine upon your heart and upon your soul,
and bind them for a sign on your hand, and they shall
be for a reminder between your eyes. You shall teach
them to your children, to speak of them when you sit
in your house and when you walk on the road, when
you lie down and when you rise. And you shall inscribe
them on the doorposts of your house and on your
gates—so that your days and the days of your children
may be prolonged on the land which the Lord swore to
your fathers to give to them for as long as the heavens
are above the earth. 1
fringes on the corners of their garments throughout
their generations, and to attach a thread of blue on the
fringe of each corner. They shall be to you as tzitzit,
and you shall look upon them and remember all the
commandments of the Lord and fulfill them, and you
will not follow after your heart and after your eyes by
which you go astray—so that you may remember and
fulfill all My commandments, and be holy to your God.
I am the Lord your God who brought you out of the
land of Egypt to be your God; I, the Lord, am your
God.2
Although the word Truth belongs to the next paragraph, do not pause between your God
and Truth.
úîà Truth and belief is all this ; it is established with us
3
that He is the Lord our God, there is no other, and that we

Israel are His people. It is He who redeems us from the hand
of kings; our King, who delivers us from the grip of all the
tyrants; the benevolent God, who avenges us against our
rny zekxa legl ziaxr 122
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íé¨ r÷Ba
© «¥ ,Eéðá «¤ ¨ eàø¨ Eúeëìî û§ §û © :àìô 3
¤ «¤ äNr ¥ Ÿ « úläú Ÿ ¦ §
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4
¤ Ÿ éðôì ¥ û§ ¦
Ÿ £ © úà¤ éé¨ § äãô
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¤ ¨ íìòì ¨ Ÿ § CŸìîé § ¦ éé¨ §
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«¤ ¦ ÷æç ¨ ¨ ãiî © ¦ BIàâe ¨ û§
(on`
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úkñ «¥ ¨ NBøôe û§ ,EîL «¤ § ïrîì © «© § äøäî ¨ ¥ § eðréLBäå
«¥ ¦ § ,Eéðôlî «¤ ¨ §û ¦
¤ «¤ § øác
áøçå ¤ «¤ áéBà¥ eðéìrî «¥ ¨ ¥ øñäå ¥ ¨ § ,eðãra «¥ £ © ïâäå ¥ ¨ § .EîBìL«¤ §
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1. Job 9:10. 2. Psalms 66:9. 3. Exodus 15:11. 4. Ibid. 15:2. 5. Ibid. 15:18. 6. Jeremiah
31:10.
122 MAARIV FOR WEEKNIGHTS BLESSINGS OF THE SHEMA
persecutors, and brings retribution on all our mortal ene-

mies. He does great things beyond limit, and wonders
beyond number. 1 He has kept us alive, and did not allow our
feet to falter. 2 He led us upon the high places of our foes,
and increased our strength over all our adversaries. He is the
benevolent God who, in our behalf, brought retribution
upon Pharaoh, and signs and miracles in the land of the
Hamites; who, in His wrath, struck all the first-born of
Egypt, and brought out His people Israel from their midst
to everlasting freedom; who led His children through the
divided parts of the Sea of Reeds, and drowned their
pursuers and their enemies in the depths. As His children
beheld His might, they extolled and offered praise to His
Name, and willingly accepted His sovereignty; Moses and the
children of Israel with great joy raised their voices in song
to You, and they all proclaimed:
éî Who is like You among the supernal beings, O Lord!
Who is like You, resplendent in holiness, awesome in praise,
performing wonders! 3 Your children beheld Your sovereignty
as You split the sea before Moses. “This is my God!” 4 they
exclaimed, and declared,
“The Lord shall reign forever and ever.”5 And it is said: For
the Lord has redeemed Jacob, and delivered him from a
power mightier than he. 6 Blessed are You Lord, who has
delivered Israel. Cong. Amen.
åðáéëùä Our Father, let us lie down in peace; our King,
raise us up to a good life and peace. Improve us with Your
good counsel, help us speedily for the sake of Your Name,
and spread over us the shelter of Your peace. Protect us and
remove from us the enemy, pestilence, sword, famine, and
sorrow. Remove the adversary from before us and from
behind us, shelter us in the shadow of Your wings, and guard
our going out and our coming in for a good life and peace
from now and for all time; for You, God, are our guardian
and our deliverer. Blessed are You, Lord, who guards His
people Israel forever. Cong. Amen.
dcinr legl ziaxr 123
¥ ¨ as indicated.
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a
THE AMIDAH
on page 589.
1
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
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1. Psalms 51:17.
123 MAARIV FOR WEEKNIGHTS THE AMIDAH

a
THE AMIDAH
on page 589.
Eðrîì ¦ © © øôña
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Winter: Summer:
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Summer: Winter:
IëIëî He sustains the living with lovingkindness, resur-
rects the dead with great mercy, supports the falling, heals
the sick, releases the bound, and fulfills His trust to those
who sleep in the dust. Who is like You, mighty One! And
who can be compared to You, King, who brings death and
restores life, and causes deliverance to spring forth!

¨ ¦ LBðàì
.äðéa ¡ ¤ ãnìîe
¥ © û§ ,úrc
© «© íãàì
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¥ ¨©
äzà
At the conclusion of Shabbat and festivals (even when the festival is followed by Chol
Hamoed), add the following. If omitted, see Laws on page 598.
,E«ðBöø
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1. Cf. Jeremiah 17:14.
äúà You graciously bestow knowledge upon man, and

teach mortals understanding.
At the conclusion of Shabbat and festivals (even when the festival is followed by Chol
Hamoed) add the following. If ommited see Laws on page 598.
äúà You have graciously endowed us with the ability to know

Your Torah, and taught us to perform the statutes of Your will.
Lord our God, You have made a distinction between sacred
and profane, between light and darkness, between Israel and
the nations, between the Seventh Day and the six work days.
Our Father, our King, bring upon us the approaching days in
peace, devoid of all sin, cleansed of all wrongdoing, and
devoted to the fear of You. And…
Graciously bestow upon us from You, wisdom, under-
standing and knowledge. Blessed are You, Lord, who
graciously bestows knowledge.
åðáéùä Cause us to return, our Father, to Your Torah;
draw us near, our King, to Your service; and bring us
back to You in wholehearted repentance. Blessed are
You, Lord, who desires penitence.
çìñ Pardon us, our Father, for we have sinned; forgive
us, our King, for we have transgressed; for You are a
good and forgiving God. Blessed are You, Lord, gracious
One who pardons abundantly.
äàø Behold our affliction and wage our battle; redeem
us speedily for the sake of Your Name, for You, God,
are the mighty redeemer. Blessed are You, Lord, Re-
deemer of Israel.
åðàôø Heal us, O Lord, and we will be healed; help
us and we will be saved, for You are our praise. 1 Grant
complete cure and healing to all our wounds, for You,
Almighty King, are a faithful and merciful healer.
Blessed are You, Lord, who heals the sick of His people
Israel.
dkxal
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1. One should have in mind wheat for matzah, the etrog, and wine for Kiddush. 2. Cf. Isaiah
1:26.
Summer: Winter:
and bless our year like other good years, for blessing;
for You are a generous God who bestows goodness and
blesses the years. Blessed are You, Lord, who blesses
the years.
You, Lord, who gathers the dispersed of His people
Israel.
Between Rosh Hashanah and Yom Kippur, substitute the King of Judgment for King who
loves righteousness and justice. In case of error, see Laws on page 590.

kindness and compassion, with righteousness and jus-
tice. Blessed are You, Lord, (the King of Judgment.) King
who loves righteousness and justice.
íéðéùIîIå Let there be no hope for informers, and
may all the heretics and all the wicked instantly perish;
may all the enemies of Your people be speedily
extirpated; and may You swiftly uproot, break, crush,
and subdue the reign of wickedness speedily in our
days. Blessed are You, Lord, who crushes enemies and
subdues the wicked.
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sages, upon the righteous proselytes, and upon us.
Grant ample reward to all who truly trust in Your
Name, and place our lot among them; may we never be
disgraced, for we have put our trust in You. Blessed are
You, Lord, the support and security of the righteous.
therein the throne of David Your servant; and rebuild it,
soon in our days, as an everlasting edifice. Blessed are
You, Lord, who rebuilds Jerusalem.
òîù Hear our voice, Lord our God; merciful Father,
have compassion upon us and accept our prayers in
mercy and favor, for You are God who hears prayers
and supplications; do not turn us away empty-handed
from You, our King, for You hear the prayer of every-
one. Blessed are You, Lord, who hears prayer.
Israel, and pay heed to their prayer; restore the service
to Your Sanctuary, and accept with love and favor
On Rosh Chodesh and Chol Hamoed, add the following. (If omitted, it is necessary to correct
it, and it may be necessary to repeat the Amidah. See Laws on page 605.)
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åðéäIà Our God and God of our fathers, may there ascend, come,
and reach; be seen, accepted, and heard; recalled and remem-
bered before You the remembrance and recollection of us, the
remembrance of our fathers, the remembrance of Mashiach the
son of David Your servant, the remembrance of Jerusalem Your
holy city, and the remembrance of all Your people the House of
Israel, for deliverance, well-being, grace, kindness, mercy, good
life and peace, on this day of
Remember us on this [day], Lord our God, for good; be mindful
of us on this [day] for blessing; help us on this [day] for good
life. With the promise of deliverance and compassion, spare us
and be gracious to us, and have mercy upon us and deliver us,
for our eyes are directed to You; for You, God, are a gracious and
merciful King.
Presence to Zion.
íéãåî We thankfully acknowledge that You are the
Lord our God and God of our fathers forever. You are
the strength of our life, the shield of our salvation in
every generation. We will give thanks to You and
recount Your praise, evening, morning and noon, for
our lives which are committed into Your hand, for our
souls which are entrusted to You, for Your miracles
which are with us daily, and for Your continual wonders
and beneficences. You are the Beneficent One, for Your
mercies never cease; the Merciful One, for Your kind-
nesses never end; for we always place our hope in You.
LnW
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to repeat the Amidah. See Laws, page 589.)
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1. Esther 3:13.
violate the decrees of Your will. But You, in them, and sought to de-
Your abounding mercies, stood by them in stroy, slaughter and an-
the time of their distress. You waged their nihilate all the Jews,
the wrong done to them. You delivered the and women, in one day,
mighty into the hands of the weak, the many on the thirteenth day of
into the hands of the few, the impure into
the twelfth month, the
the hands of the pure, the wicked into the
month of Adar, and to
hands of the righteous, and the wanton
take their spoil for
themselves with Your Torah. You made a plunder. 1 But You, in
great and holy name for Yourself in Your Your abounding
world, and effected a great deliverance and mercies, foiled his
Iòå And for all these, may Your Name, our King, be contin-
ually blessed, exalted, and extolled forever and all time.
Iëå And all living things shall forever thank You, and
praise Your great Name eternally, for You are good.
God, You are our everlasting salvation and help, O
benevolent God.
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recite a verse in which the first and last letter correspond to the first and last letters of one’s own

Blessed are You, Lord, Beneficent is Your Name, and to
You it is fitting to offer thanks.
Your people Israel. Bless us, our Father, all of us as
one, with the light of Your countenance, for by the
light of Your countenance You gave us, Lord our God,
the Torah of life and loving-kindness, righteousness,
blessing, mercy, life and peace. May it be favorable in
Your eyes to bless Your people Israel, at all times and
at every moment, with Your peace.


with peace.
åéäé May the words of my mouth and the meditation of my heart
be acceptable before You, Lord, my Strength and my Redeemer. 1
speaking deceitfully. 2 Let my soul be silent to those who curse me;
let my soul be as dust to all. Open my heart to Your Torah, and
let my soul eagerly pursue Your commandments. As for all those
who plot evil against me, hasten to annul their counsel and
frustrate their design. Let them be as chaff before the wind; let the
angel of the Lord thrust them away. 3 That Your beloved ones may
be delivered, help with Your right hand and answer me. 4 Do it for
the sake of Your Name; do it for the sake of Your right hand; do
it for the sake of Your Torah; do it for the sake of Your holiness. 5
May the words of my mouth and the meditation of my heart be
acceptable before You, Lord, my Strength and my Redeemer. 1
legl ziaxr 131
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Pause momentarily and take three steps forward.
The Amidah ends here.
On weeknights, chazzan recites Complete Kaddish, page 133.
2
On Saturday night, except when a festival occurs in the coming week, the following
is added.
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1. Avot 5:20. 2. When Purim or Tishah b’Av occurs on Saturday night, continue with Complete
Kaddish, page 133. 3. Psalms 90:17.

Pause momentarily and take three steps forward.
On weeknights, chazzan recites Complete Kaddish, page 133.
2
On Saturday night, except when a festival occurs in the coming week, the following
is added.
Iãâúé Exalted and hallowed be His great Name (Cong: Amen.)
throughout the world which He has created according to His
will. May He establish His kingship, bring forth His re-
demption and hasten the coming of His Mashiach (Cong:
Amen.) in your lifetime and in your days and in the lifetime
of the entire House of Israel, speedily and soon, and say,
Amen.
(Cong: Amen. May His great Name be blessed forever and to all
eternity. Blessed.)
May His great Name be blessed forever and to all eternity.
Blessed and praised, glorified, exalted and extolled, honored,
adored and lauded be the Name of the Holy One, blessed
be He, (Cong: Amen.) beyond all the blessings, hymns, praises
and consolations that are uttered in the world; and say,
Amen. (Cong: Amen.)
éäéå May the pleasantness of the Lord our God be upon us;
establish for us the work of our hands; establish the work of
our hands. 3
áùåé You who dwells in the shelter of the Most High, who abides
in the shadow of the Omnipotent, I say [to you] of the Lord who is
my refuge and my stronghold, my God in whom I trust, that He will
save you from the ensnaring trap, from the destructive pestilence. He
will cover you with His pinions, and you will find refuge under His
wings; His truth is a shield and an armor. You will not fear the terror
legl ziaxr 132
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1. Psalm 91. 2. Ibid. 22:4. 3. Isaiah 6:3. 4. This sentence is the paraphrase of the preceding
Scriptural verse in Targum Yonatan. 5. Ezekiel 3:12. 6. Exodus 15:18. 7. This sentence is the
paraphrase of the preceding Scriptural verse in Targum Onkelos. 8. I Chronicles 29:18.
9. Psalms 78:38. 10. Ibid. 86:5. 11. Ibid. 119:142. 12. Micah 7:20. 13. Psalms 68:20.
14. Ibid. 46:8. 15. Ibid. 84:13.
of the night, nor the arrow that flies by day; the pestilence that
prowls in the darkness, nor the destruction that ravages at noon. A
thousand may fall at your [left] side, and ten thousand at your right,
but it shall not reach you. You need only look with your eyes, and
you will see the retribution of the wicked. Because you [have said,]
“The Lord is my shelter,” and you have made the Most High your
haven, no evil will befall you, no plague will come near your tent.
For He will instruct His angels in your behalf, to guard you in all
your ways. They will carry you in their hands, lest you hurt your foot
on a rock. You will tread upon the lion and the viper; you will
trample upon the young lion and the serpent. Because he desires Me,
I will deliver him; I will fortify him, for he knows My Name. When
he calls on Me, I will answer him; I am with him in distress, I will
deliver him and honor him. I will satisfy him with long life, and show
him My deliverance. 1 I will satisfy him with long life, and show him
My deliverance.
äúàå And You, holy One, are enthroned upon the praises of Israel.2
And [the angels] call to one another and say, “Holy, holy, holy is the
Lord of hosts; the whole earth is full of His glory.” 3 And they receive
[sanction] one from the other and say, “Holy in the loftiest, most
sublime heavens, the abode of His Divine Presence; holy upon earth,
the work of His might; holy forever and to all eternity—is the Lord
of hosts; the whole earth is filled with the radiance of His glory.” 4
And a wind lifted me, and I heard behind me a great, roaring sound,
“Blessed be the glory of the Lord from its place.” 5 And a wind lifted
me, and I heard behind me a mighty, thunderous sound of those
who utter praises and say, “Blessed be the glory of the Lord from the
place, the abode of His Divine Presence. 4 The Lord will reign forever
and ever. 6 The sovereignty of the Lord is established forever and to
all eternity. 7 Lord, God of Abraham, Isaac and Israel our fathers,
keep this forever as the desire, the intention, of the hearts of Your
people and turn their hearts to You. 8 And He, being compassionate,
pardons iniquity, and does not destroy; time and again He turns
away His anger and does not arouse all His wrath. 9 For You, my
Lord, are good and forgiving, and abounding in kindness to all who
call upon You. 10 Your righteousness is everlasting righteousness; Your
Torah is truth. 11 You grant truth to Jacob, kindness to Abraham, as
You have sworn to our fathers from the days of yore. 12 Blessed is the
Lord who each day loads us [with beneficence], the God who is our
deliverance forever. 13 The Lord of hosts is with us; the God of Jacob
is our eternal stronghold. 14 Lord of hosts, happy is the man who
trusts in you. 15 Lord deliver us; may the King answer us on the day
legl ziaxr 133
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1. Psalms 20:10. 2. Cf. Isaiah 65:23. 3. Psalms 30:13. 4. Jeremiah 17:7. 5. Isaiah 26:4.
6. Psalms 9:11. 7. Isaiah 42:21. 8. On Purim after the Megillah reading, and on Tishah b’Av,
after the reading of Eicha, omit the sentence lAwzY
¥ © § ¦.
we call. 1 Blessed is He, our God, who has created us for His glory,
and has set us apart from those who go astray, and has given us the
Torah of truth and implanted within us eternal life. May He open
our heart to His Torah, instill in our heart love and awe of Him, and
[inspire us] to do His will and serve Him with a perfect heart, so
that we shall not labor in vain, nor produce [that which will cause]
dismay. 2 And so, may it be Your will, Lord our God and God of our
fathers, that we observe Your statutes in this world, and merit to live,
to behold, and to inherit the goodness and blessing of the Messianic
era and the life of the World to Come. Therefore my soul shall sing
to You, and not be silent; Lord my God, I will praise You forever. 3
Blessed is the man who trusts in the Lord, and the Lord will be his
security. 4 Trust in the Lord forever and ever, for in God the Lord is
the strength of the worlds. 5 Those who know Your Name put their
trust in You, for You, Lord, have not abandoned those who seek
You. 6 The Lord desired, for the sake of his [Israel’s] righteousness,
to make the Torah great and glorious. 7
8
(Cong:
May the prayers and supplications of the entire House
of Israel be accepted before their Father in heaven; and
say, Amen. (Cong: Amen.) May there be abundant peace
from heaven, and a good life for us and for all Israel;
and say, Amen. (Cong: Amen.)
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On Purim, the Megillah is read at this point, page 390. On Tishah b’Av, Eichah is read and
Kinot are recited at this point.
From the second night of Pesach through Shavuot, the Omer is counted, page 136.
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1. Deuteronomy 4:39. 2. For further elucidation, see Tanya, Part II, ch. 6.
134 MAARIV FOR WEEKNIGHTS ALEINU

(Cong: Amen.)
On Purim, the Megillah is read at this point, page 390. On Tishah b’Av, Eichah is read and
Kinot are recited at this point.
made us like the nations of the world, nor caused us to be like
the families of the earth; that He has not assigned us a portion
like theirs, nor a lot like that of all their multitudes, for they
bow to vanity and nothingness. But we bend the knee, bow
down, and offer praise before the supreme King of kings, the
Holy One, blessed be He, who stretches forth the heavens and
establishes the earth, the seat of whose glory is in the heavens
above, and the abode of whose majesty is in the loftiest heights.
He is our God; there is none else. Truly, He is our King; there
is nothing besides Him, as it is written in His Torah: 1 Know
this day and take unto your heart that the Lord is God; in the
heavens above and upon the earth below there is nothing else. 2

idolatry from the earth—and false gods will be utterly de-
stroyed; to perfect the world under the sovereignty of the
Almighty. All mankind shall invoke Your Name, to turn to You
all the wicked of the earth. Then all the inhabitants of the
world will recognize and know that every knee should bend to
You, every tongue should swear [by Your Name]. Before You,
Lord our God, they will bow and prostrate themselves, and give
honor to the glory of Your Name; and they will all take upon
themselves the yoke of Your kingdom. May You soon reign
over them forever and ever, for kingship is Yours, and to all
epilr legl ziaxr 135
1
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MOURNER’S KADDISH
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1. Exodus 15:18. 2. Zechariah 14:9. 3. Proverbs 3:25. 4. Isaiah 8:10. 5. Ibid. 46:4.
6. Psalms 140:14.
135 MAARIV FOR WEEKNIGHTS ALEINU
eternity You will reign in glory, as it is written in Your Torah:

The Lord will reign forever and ever. 1 And it is said: The Lord
will be King over the entire earth; on that day the Lord will be
One and His Name One. 2
MOURNER’S KADDISH
Ömayn)
v’im’ru ömayn.

Ià Do not fear sudden terror, nor the destruction of the wicked
when it comes. 3 Contrive a scheme, but it will be foiled; conspire
a plot, but it will not materialize, for God is with us. 4 To your old
age I am [with you]; to your hoary years I will sustain you; I have
made you, and I will carry you; I will sustain you and deliver you. 5
êà Indeed, the righteous will extol Your Name; the upright will
dwell in Your presence. 6
xnerd zxitq xcq 136
a
COUNTING THE OMER
LAWS OF COUNTING THE OMER

The Omer is counted from the second night of Pesach through the night before Shavuot. •
It is best to count the Omer at nightfall, immediately after the evening prayer. However, one
may count at any time throughout the night. • After sunset, one should avoid saying, “Today
is the... day” before first reciting the blessing—e.g., in response to someone who asks—for if
he does so, he has already fulfilled his obligation. If, however, he only said the number of
days without prefacing it with “Today is...,” he has not fulfilled his obligation and may recite
the blessing. Nevertheless, it is best to reply with the number of days counted on the previous
day. • If one forgot to count at night, he should count during the day without a blessing, and
may count with a blessing on the subsequent nights. If he forgot to count during the day as
well, he must count on the rest of the nights without a blessing. If one is in doubt as to
whether he had counted on the previous night, and did not count during the day, he may
continue counting with a blessing. • Before counting the Omer, one should not begin eating
(even a light meal) within half an hour before twilight.
The chazzan recites the blessing and counts the Omer, followed by the congregation. The
Omer is counted standing. While counting the Omer, bear in mind: the corresponding
sefirah of that night; one word from the Psalm EpPgi ¦ Ÿ ¡ ; one letter from the verse EgnUi
¥ ¨ § midl` § § ¦;
and one word from gkA ¨ ¨ (as indicated).
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Count the appropriate Omer, and continue with ongxd
¨ £ © ¨ on page 139.
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136 COUNTING THE OMER
a
COUNTING THE OMER
LAWS OF COUNTING THE OMER

The Omer is counted from the second night of Pesach through the night before Shavuot. •
It is best to count the Omer at nightfall, immediately after the evening prayer. However, one
may count at any time throughout the night. • After sunset, one should avoid saying, “Today
is the... day” before first reciting the blessing—e.g., in response to someone who asks—for if
he does so, he has already fulfilled his obligation. If, however, he only said the number of
days without prefacing it with “Today is...,” he has not fulfilled his obligation and may recite
the blessing. Nevertheless, it is best to reply with the number of days counted on the previous
day. • If one forgot to count at night, he should count during the day without a blessing, and
may count with a blessing on the subsequent nights. If he forgot to count during the day as
well, he must count on the rest of the nights without a blessing. If one is in doubt as to
whether he had counted on the previous night, and did not count during the day, he may
continue counting with a blessing. • Before counting the Omer, one should not begin eating
(even a light meal) within half an hour before twilight.
The chazzan recites the blessing and counts the Omer, followed by the congregation. The
Omer is counted standing. While counting the Omer, bear in mind: the corresponding
sefirah of that night; one word from the Psalm May God be gracious; one letter from the
verse The nations will rejoice; and one word from We implore You (as indicated in Hebrew).
êåøá Blessed are You, Lord our God, King of the Universe,
manded us concerning the counting of the Omer.
Count the appropriate Omer, and continue with May the Merciful One on page 139.
The eve of the 16th of Nissan.
Today is one day of the Omer. Chesed ShebeChesed

Today is two days of the Omer. Gevurah ShebeChesed

Today is three days of the Omer. Tiferes ShebeChesed

Today is four days of the Omer. Netzach ShebeChesed

Today is five days of the Omer. Hod ShebeChesed
The eve of the 21st of Nissan.

Today is six days of the Omer. Yesod ShebeChesed
The eve of the 22nd of Nissan.

Today is seven days, which is one week of the Omer.
Malchus ShebeChesed
xnerd zxitq xcq 137
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The eve of the 23rd of Nissan.

Today is eight days, which is one week and one day of the
Omer. Chesed ShebeGevurah
Today is nine days, which is one week and two days of the
Omer. Gevurah ShebeGevurah
Today is ten days, which is one week and three days of the
Omer. Tiferes ShebeGevurah
Today is eleven days, which is one week and four days of the
Omer. Netzach ShebeGevurah
Today is twelve days, which is one week and five days of the
Omer. Hod ShebeGevurah
Today is thirteen days, which is one week and six days of the
Omer. Yesod ShebeGevurah
Today is fourteen days, which is two weeks of the Omer.
Malchus ShebeGevurah
Today is fifteen days, which is two weeks and one day of the
Omer. Chesed ShebeTiferes
The eve of the 1st of Iyar.
Today is sixteen days, which is two weeks and two days of the
Omer. Gevurah ShebeTiferes
The eve of the 2nd of Iyar.
Today is seventeen days, which is two weeks and three days of
the Omer. Tiferes ShebeTiferes
The eve of the 3rd of Iyar.
Today is eighteen days, which is two weeks and four days of
the Omer. Netzach ShebeTiferes
The eve of the 4th of Iyar.
Today is nineteen days, which is two weeks and five days of the
Omer. Hod ShebeTiferes
Today is twenty days, which is two weeks and six days of the
Omer. Yesod ShebeTiferes
Today is twenty-one days, which is three weeks of the Omer.
Malchus ShebeTiferes
Today is twenty-two days, which is three weeks and one day of
the Omer. Chesed ShebeNetzach
xnerd zxitq xcq 138
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Today is twenty-three days, which is three weeks and two days
of the Omer. Gevurah ShebeNetzach
Today is twenty-four days, which is three weeks and three days
of the Omer. Tiferes ShebeNetzach
Today is twenty-five days, which is three weeks and four days
of the Omer. Netzach ShebeNetzach
Today is twenty-six days, which is three weeks and five days of
the Omer. Hod ShebeNetzach
Today is twenty-seven days, which is three weeks and six days
of the Omer. Yesod ShebeNetzach
Today is twenty-eight days, which is four weeks of the Omer.
Malchus ShebeNetzach
Today is twenty-nine days, which is four weeks and one day of
the Omer. Chesed ShebeHod
Today is thirty days, which is four weeks and two days of the
Omer. Gevurah ShebeHod
Today is thirty-one days, which is four weeks and three days of
the Omer. Tiferes ShebeHod
Today is thirty-two days, which is four weeks and four days of
the Omer. Netzach ShebeHod
(Lag B’Omer)
Today is thirty-three days, which is four weeks and five days of
the Omer. Hod ShebeHod
Today is thirty-four days, which is four weeks and six days of
the Omer. Yesod ShebeHod
Today is thirty-five days, which is five weeks of the Omer.
Malchus ShebeHod
The eve of the 21st of Iyar.
Today is thirty-six days, which is five weeks and one day of the
Omer. Chesed ShebeYesod
The eve of the 22nd of Iyar.
Today is thirty-seven days, which is five weeks and two days of
the Omer. Gevurah ShebeYesod
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The eve of the 23rd of Iyar.

Today is thirty-eight days, which is five weeks and three days
of the Omer. Tiferes ShebeYesod
Today is thirty-nine days, which is five weeks and four days of
the Omer. Netzach ShebeYesod
Today is forty days, which is five weeks and five days of the
Omer. Hod ShebeYesod
Today is forty-one days, which is five weeks and six days of the
Omer. Yesod ShebeYesod
Today is forty-two days, which is six weeks of the Omer.
Malchus ShebeYesod
Today is forty-three days, which is six weeks and one day of
the Omer. Chesed ShebeMalchus
Today is forty-four days, which is six weeks and two days of
the Omer. Gevurah ShebeMalchus
The eve of the 1st of Sivan.
Today is forty-five days, which is six weeks and three days of
the Omer. Tiferes ShebeMalchus
The eve of the 2nd of Sivan.
Today is forty-six days, which is six weeks and four days of the
Omer. Netzach ShebeMalchus
The eve of the 3rd of Sivan.
Today is forty-seven days, which is six weeks and five days of
the Omer. Hod ShebeMalchus
The eve of the 4th of Sivan.
Today is forty-eight days, which is six weeks and six days of the
Omer. Yesod ShebeMalchus
The eve of the 5th of Sivan.
Today is forty-nine days, which is seven weeks of the Omer.
Malchus ShebeMalchus
ïîçøä May the Merciful One restore unto us the service of the
Bet Hamikdash to its place, speedily in our days; Amen, Selah.
çöðîI For the choirmaster, a song with instrumental music, a
psalm. May God be gracious to us and bless us; may He make
His countenance shine upon us forever, that Your way be
known on earth, Your salvation among all nations. The nations
will extol You, O God; all the nations will extol You. The
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¥ ¨ , page 134.
1. Psalm 67. 2. Leviticus 23:15-16.

nations will rejoice and sing for joy, for You will judge the
peoples justly and guide the nations on earth forever. The
peoples will extol You, O God; all the peoples will extol You,
for the earth will have yielded its produce, and God, our God,
will bless us. God will bless us; and all, from the farthest
corners of the earth, shall fear Him. 1
release the captive. Accept the prayer of Your people;
strengthen us, purify us, Awesome One. Mighty One, we
beseech You, guard as the apple of the eye those who seek Your
Oneness. Bless them, cleanse them; bestow upon them forever
Your merciful righteousness. Powerful, Holy One, in Your
abounding goodness, guide Your congregation. Only and Ex-
alted One, turn to Your people who are mindful of Your
holiness. Accept our supplication and hear our cry, You who
knows secret thoughts. Blessed be the name of the glory of His
kingdom forever and ever.
åðåáø Master of the universe, You have commanded us
through Moses Your servant to count Sefirat Ha-Omer, in
order to purify us from our evil and uncleanness. As You
have written in Your Torah, “You shall count for yourselves
from the day following the day of rest, from the day on
which you bring the Omer as a wave-offering; [the counting]
shall be for seven full weeks. Until the day following the
seventh week shall you count fifty days,” 2 so that the souls
of Your people Israel may be cleansed from their defilement.
Therefore, may it be Your will, Lord our God and God of
our fathers, that in the merit of the Sefirat Ha-Omer which
I counted today, the blemish that I have caused in the sefirah
(say the sefirah indicated below the Omer count for the day) be rectified, and
that I may be purified and sanctified with supernal holiness.
May abundant bounty thereby be bestowed upon all the
worlds. May it rectify our nefesh, ruach and neshamah from
every baseness and defect, and may it purify and sanctify us
with Your supernal holiness. Amen, selah.
Continue with It is incumbent upon us, on page 134.
dhnd lr rny zìxw 141
a
PRAYER BEFORE RETIRING AT NIGHT
1
The following paragraph is omitted on Shabbat and festivals.
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1. On the first night of Pesach, recite only rnW
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¤ ¨ § ¦ (Hear until your gates), and liROd
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(Blessed…who causes the bonds...). 2. Psalms 19:15.
141 PRAYER BEFORE RETIRING AT NIGHT
a
1
åðåáø Master of the universe! I hereby forgive anyone

who has angered or vexed me, or sinned against me,
either physically or financially, against my honor or
anything else that is mine, whether accidentally or
intentionally, inadvertently or deliberately, by speech or
by deed, in this incarnation or in any other—any
Israelite; may no man be punished on my account.
May it be Your will, Lord my God and God of my
fathers, that I shall sin no more, nor repeat my sins;
neither shall I again anger You, nor do what is wrong
in Your eyes. The sins that I have committed, erase in
Your abounding mercies, but not through suffering or
severe illnesses. May the words of my mouth and the
meditation of my heart be acceptable before You, Lord,
åðáéëùä Our Father, let us lie down in peace; our

King, raise us up to a good life and peace. Improve us
with Your good counsel, help us speedily for the sake
of Your Name, and spread over us the shelter of Your
peace. (On Shabbat and festivals, omit the rest of this paragraph.) Protect us
and remove from us the enemy, pestilence, sword,
famine, and sorrow. Remove the adversary from before
us and from behind us, shelter us in the shadow of
Your wings, and guard our going out and our coming
in for a good life and peace from now and for all time;
for You, benevolent God, are our guardian and our
deliverer.
covering your eyes.
on page 588.
1
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1. Deuteronomy 6:4. 2. Pesachim 56a. Deuteronomy Rabbah 2:31, 35, 36. 3. Deuteronomy
6:5-9.
covering your eyes.
on page 588.
1
Lord is One.
and ever. 2
heart, with all your soul, and with all your might. And these
words which I command you today, shall be upon your
heart. You shall teach them thoroughly to your children, and
you shall speak of them when you sit in your house and
when you walk on the road, when you lie down and when
you rise. You shall bind them as a sign upon your hand, and
they shall be for a reminder between your eyes. And you
shall write them upon the doorposts of your house and upon
your gates. 3
äéäå And it will be, if you will diligently obey My com-
mandments which I enjoin upon you this day, to love the
Lord your God and to serve Him with all your heart and
with all your soul: I will give rain for your land at the proper
time, the early rain and the late rain, and you will gather in
your grain, your wine and your oil. And I will give grass in
your fields for your cattle, and you will eat and be sated.
Take care lest your heart be lured away, and you turn astray
and worship alien gods and bow down to them. For then the
Lord’s wrath will flare up against you, and He will close the
heavens so that there will be no rain and the earth will not
yield its produce, and you will swiftly perish from the good
land which the Lord gives you. Therefore, place these words
of Mine upon your heart and upon your soul, and bind
them for a sign on your hand, and they shall be for a
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3
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1. Deuteronomy 11:13-21. 2. Numbers 15:37-41. 3. Psalms 149:5-6. 4. Song of Songs 3:7-8.
5. Numbers 6:24-26.
reminder between your eyes. You shall teach them to your

children, to speak of them when you sit in your house and
you rise. And you shall inscribe them on the doorposts of
your house and on your gates—so that your days and the
days of your children may be prolonged on the land which
the Lord swore to your fathers to give to them for as long
as the heavens are above the earth. 1
fringes on the corners of their garments throughout their
generations, and to attach a thread of blue on the fringe of
each corner. They shall be to you as tzitzit, and you shall
look upon them and remember all the commandments of
the Lord and fulfill them, and you will not follow after your
heart and after your eyes by which you go astray—so that
you may remember and fulfill all My commandments, and
be holy to your God. I am the Lord your God who brought
you out of the land of Egypt to be your God; I, the Lord,
am your God. 2 True.
åæIòé The pious will exult in glory; they will sing upon their
beds. The exaltation of God is in their throat, and a
double-edged sword in their hand.3
Say three
times:
äðä Behold, around the bed of Solomon are sixty mighty
men, of the valiant of Israel. All are armed with swords,
trained in war, each with his sword upon his thigh,
because of the fear of the night. 4
Say three
times:
êëøáé The Lord bless you and guard you. The Lord make
His countenance shine upon you and be gracious to you.
The Lord turn His countenance toward you and grant
you peace. 5
áùé You who dwells in the shelter of the Most High, who abides
in the shadow of the Omnipotent, I say [to you] of the Lord who
is my refuge and my stronghold, my God in whom I trust, that
He will save you from the ensnaring trap, from the destructive
pestilence. He will cover you with His pinions, and you will find
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On days when Tachnun is not said, 2 continue with gkA ¨ ¨ , page 145.
© Ÿ § `P`
Stand from this point until gkA ¨ ¨.
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If one wishes to say `hg
§ ¥ lr© , it is to be found on page 364.
1. Psalms 91:1-9. 2. See page 592. 3. Nehemiah 9:33.

refuge under His wings; His truth is a shield and an armor. You
will not fear the terror of the night, nor the arrow that flies by
day; the pestilence that prowls in the darkness, nor the destruction
that ravages at noon. A thousand may fall at your [left] side, and
ten thousand at your right, but it shall not reach you. You need
only look with your eyes, and you will see the retribution of the
wicked. Because you [have said,] “The Lord is my shelter,” and
you have made the Most High your haven. 1
On days when Tachnun is not said, 2 continue with We implore, page 145.
Stand from this point until We implore.
åðøñ We have strayed from Your good precepts and ordinances,
and it has not profited us. Indeed, You are just in all that has
come upon us, for You have acted truthfully, and it is we who
have acted wickedly. 3
äî What shall we say to You who dwells on high; what shall we
relate to You who abides in the heavens? You surely know all the
hidden and the revealed things.
äúà You know the mysteries of the universe and the hidden
secrets of every living being. You search all [our] innermost
thoughts, and probe [our] mind and heart; nothing is hidden
from You, nothing is concealed from Your sight. And so, may it
be Your will, Lord our God and God of our fathers, to have mercy
on us and forgive us all our sins, grant us atonement for all our
iniquities, and forgive and pardon us for all our transgressions.
If one wishes to say Al Chayt, it is to be found on page 364.
Say the appropriate letter of the Tetragrammaton (e.g., “yud ”). The Names indicated in
quotation marks should be pronounced “yud kay vöv kay ” and “adnai ” respectively.
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The Divine Names indicated should be pronounced “yud kay vöv kay ” and “adnai ”
respectively.
éäé May it be Your will, Lord our God and God of our fathers, that
if I have erred, sinned, and willfully transgressed before You, and
caused a defect in the letter yud of Your great Name äåäé by
neglecting keriat shema, and in the letter aleph of [the Name] éðãà,
and I have incurred the penalty of lapidation and the like in Your
righteous Court, I hereby accept lapidation; and I am as if I have
been stoned, by means of the letter aleph of the Name éðãà, in the
great court of Jerusalem for the sake of the glory of Your Name.
íàå And if I have erred, sinned, and willfully transgressed before
You, and caused a defect in the first letter hei of Your great Name
äåäé by neglecting tefillin, and in the letter dalet of [the Name] éðãà,
and I have incurred the penalty of burning and the like, according
to Your righteous law, I hereby accept burning; and I am as if I have
been burned, by means of the letter dalet of [the Name] éðãà, in the
great court of Jerusalem for the sake of the glory of Your Name.
You, and caused a defect in the letter vav of Your great Name äåäé
by neglecting tzitzit, and in the letter nun of Your Name éðãà and I
have incurred the penalty of decapitation and the like, according to
Your righteous law, I hereby accept decapitation; and I am as if I
have been decapitated, by means of the letter nun of [the Name] éðãà,
in the great court of Jerusalem for the sake of the glory of Your
Name.
You, and caused a defect in the last letter hei in Your great Name
äåäé by neglecting prayer, and in the letter yud of [the Name] éðãà,
and I have incurred the penalty of strangulation and the like,
according to Your righteous law, I hereby accept strangulation; and
I am as if I have been strangled, by means of the letter yud of [the
Name] éðãà, in the great court of Jerusalem for the sake of the glory
of Your Name.
àðà We implore You, by the great power of Your right hand, release
the captive. Accept the prayer of Your people; strengthen us, purify
us, Awesome One. Mighty One, we beseech You, guard as the apple
of the eye those who seek Your Oneness. Bless them, cleanse them;
bestow upon them forever Your merciful righteousness. Powerful,
Holy One, in Your abounding goodness, guide Your congregation.
Only and Exalted One, turn to Your people who are mindful of Your
holiness. Accept our supplication and hear our cry, You who knows
secret thoughts. Blessed be the name of the glory of His kingdom
forever and ever.
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1. Psalm 51. 2. Ibid. 121. 3. Genesis 49:19. 4. Proverbs 3:24. 5. Genesis 49:18. 6. Psalms
32:7.

çöðîI For the choirmaster, a psalm by David, when Nathan the
prophet came to him after he had gone to Bat-sheva. Be gracious to me,
O God, in keeping with Your kindness; in accordance with Your
abounding compassion, erase my transgressions. Cleanse me thoroughly
of my wrongdoing, and purify me of my sin. For I acknowledge my
transgressions, and my sin is always before me. Against You alone have
I sinned, and done that which is evil in Your eyes; [forgive me] so that
You will be justified in Your verdict, vindicated in Your judgment.
Indeed, I was begotten in sin, and in sin did my mother conceive me.
Indeed, You desire truth in the innermost parts; teach me the wisdom
of concealed things. Purge me with hyssop and I shall be pure; cleanse
me and I shall be whiter than snow. Let me hear [tidings of] joy and
gladness; then the bones which You have shattered will rejoice. Hide
Your face from my sins, and erase all my trespasses. Create in me a pure
heart, O God, and renew within me an upright spirit. Do not cast me
out of Your presence, and do not take Your Spirit of Holiness away from
me. Restore to me the joy of Your deliverance, and uphold me with a
spirit of magnanimity. I will teach transgressors Your ways, and sinners
will return to You. Save me from bloodguilt, O God, God of my
deliverance; my tongue will sing Your righteousness. My Lord, open my
lips, and my mouth shall declare Your praise. For You do not desire that
I bring sacrifices, nor do You wish burnt offerings. The offering
[desirable] to God is a contrite spirit; a contrite and broken heart, God,
You do not disdain. In Your goodwill, bestow goodness upon Zion;
rebuild the walls of Jerusalem. Then will You desire sacrifices [offered
in] righteousness, olah and burnt offerings; then they will offer bullocks
upon Your altar. 1
øéù A song of ascents. I lift my eyes to the mountains—from where
will my help come? My help will come from the Lord, Maker of heaven
and earth. He will not let your foot falter; your guardian does not
slumber. Indeed, the Guardian of Israel neither slumbers nor sleeps. The
Lord is your guardian; the Lord is your protective shade at your right
hand. The sun will not harm you by day, nor the moon by night. The
Lord will guard you from all evil; He will guard your soul. The Lord will
guard your going and your coming from now and for all time. 2
Say three times: ãâ Gad will be surrounded by troops, but he will turn
them back on their heels. 3 On their heels he will turn
them back, the troops that will surround Gad.
Say three times: When you lie down, you will not be afraid; you will lie
down, and your sleep will be sweet. 4
Say three times: May I sleep well; may I awake in mercy.
Say three times: For Your salvation I hope, O Lord. 5
Say three times: You are a refuge for me; protect me from distress;
surround me with songs of deliverance forever. 6
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beefd xg`le beefd mcew mici zlihpa xdfil jixv .'eke irex 'd cecl xenfn .zextl ick beefd mcew xnel yi
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The following blessing should be recited right before one sleeps. One should not eat, drink,
or talk after concluding it.
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1. Psalms 16:11. 2. Ibid. 102:14. 3. Jeremiah 10:11. 4. Psalms 31:6. 5. Psalms 57:9.
6. Deuteronomy 33:4. 7. For an understanding of this expression, see Rashi to Berachot 60b
and Genesis 47:31; Siddur Otzar Hatefillot, Vol. 1, p. 563; Siddur R. Yaakov Emden, p. 131a.
Say three times: Make known to me the path of life, that I may be satiated
with the joy of Your presence, with the bliss of Your right
hand forever. 1
äúà Arise and have mercy on Zion, for it is time to be gracious
to her; the appointed time has come. 2 Thus shall you say to them:
The gods that have not made the heavens and the earth shall
perish from the earth and from under these heavens. 3 I entrust
my spirit into Your hand; You will redeem me, Lord, God of
truth. 4
ïåáø Master of the worlds! You have created Your world in Your
good will, as it has arisen in Your primordial thought, and You
have created the heavens and all their hosts, and the earth and
everything that is on it; You have created man upon it, and have
blown into his nostrils a living soul, so that he may recognize
Your greatness and glory; and You give life to them all, for You
are the Soul of all souls and the Life-force of all living things. And
You, Lord my God—I entrust my nefesh, ruach and neshamah into
Your pure and faithful hand; and You, Lord my God, will cleanse
them of every impurity and malady that has become attached to
them through my wrongdoings, and return them to me in peace,
tranquility and security… for You hear the prayer of Your people
Israel in mercy. Blessed is He who hears prayer. Awake, O my
soul! Awaken [me], O harp and lyre! I will wake the dawn. 5 The
Torah which Moses commanded us is the heritage of the congre-
gation of Jacob. 6
The following blessing should be recited right before one sleeps. One should not eat, drink,
or talk after concluding it.

universe, who causes the bonds of sleep to fall upon my
eyes and slumber upon my eyelids, and who gives light
to the apple of the eye. May it be Your will, Lord my
God and God of my fathers, to let me lie down in peace
and to raise me up to a good life and peace. Let my
thoughts not trouble me, nor bad dreams, nor sinful
fancies, and may my bed be perfect 7 before You. Give
light to my eyes, lest I sleep the sleep of death. Blessed
are You, Lord, who in His glory gives light to the whole
world.
zay axrl dgpn 148
MINCHAH PRAYER FOR EREV SHABBAT

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148 MINCHAH PRAYER FOR EREV SHABBAT
a
MINCHAH PRAYER FOR EREV SHABBAT
Before Minchah on Friday, Give thanks..., and Elijah opened… are recited. When a festival
or Chol Hamoed occurs on Friday, begin with Elijah opened… (on next page).
åãä Give thanks to the Lord for He is good, for His kindness is
everlasting. So shall say those redeemed by the Lord, those whom
He redeemed from the hand of the oppressor. He gathered them
from the lands—from east and from west, from north and from
the sea. They lost their way in the wilderness, in the wasteland;
they found no inhabited city. Both hungry and thirsty, their soul
languished within them. They cried out to the Lord in their
distress; He delivered them from their afflictions. He guided them
in the right path to reach an inhabited city. Let them give thanks
to the Lord, for His kindness and [proclaim] His wonders to the
children of man. For He has satiated a thirsting soul, and filled a
hungry soul with goodness. Those who sit in darkness and the
shadow of death, bound in misery and chains of iron, for they
defied the words of God and spurned the counsel of the Most
High—He humbled their heart through suffering; they stumbled
and there was none to help. They cried out to the Lord in their
distress; He saved them from their afflictions. He brought them
out of darkness and the shadow of death, and sundered their
bonds. Let them give thanks to the Lord for His kindness, and
[proclaim] His wonders to the children of man. For He broke the
brass gates and smashed the iron bars. Foolish sinners are afflicted
because of their sinful ways and their wrongdoings. Their soul
loathes all food, and they reach the gates of death. They cried out
to the Lord in their distress; He saved them from their afflictions.
He sent forth His command and healed them; He delivered them
from their graves. Let them give thanks to the Lord for His
kindness, and [proclaim] His wonders to the children of man. Let
them offer sacrifices of thanksgiving, and joyfully recount His
deeds. Those who go down to the sea in ships, who perform tasks
in mighty waters, they saw the works of the Lord and His wonders
in the deep. He spoke and caused the stormy wind to rise, and it
lifted up the waves. They rise to the sky, plunge to the depths;
zay axrl dgpn 149
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1. Psalm 107. 2. For a comprehensive exposition of this discourse, which contains many major
Kabbalistic concepts, see R. Moshe Cordovero, Pardes Harimonim, Shaar 4, chs. 5-6.
their soul melts in distress. They reel and stagger like a drunkard,
all their skill is to no avail. They cried out to the Lord in their
distress, and He brought them out from their calamity. He
transformed the storm into stillness, and the waves were quieted.
They rejoiced when they were silenced, and He led them to their
destination. Let them give thanks to the Lord for His kindness,
and [proclaim] His wonders to the children of man. Let them
exalt Him in the congregation of the people, and praise Him in
the assembly of the elders. He turns rivers into desert, springs of
water into parched land, a fruitful land into a salt-marsh, because
of the wickedness of those who inhabit it. He turns a desert into
a lake, arid land into springs of water. He settles the hungry there,
and they establish a city of habitation. They sow fields and plant
vineyards which yield fruit and wheat. He blesses them and they
multiply greatly, and He does not decrease their cattle. [If they
sin] they are diminished and cast down, through oppression,
misery and sorrow. He pours contempt upon distinguished men,
and causes them to stray in a pathless wilderness. He raises the
needy from distress, and makes their families as numerous as
flocks. The upright observe this and rejoice, and all the wicked
close their mouth. Let him who is wise bear these in mind, and
then the benevolent acts of the Lord will be understood. 1
When a festival or Chol Hamoed occurs on Friday, begin here.
çúô Elijah opened [his discourse] and said: 2 Master of the
worlds, You are One but not in the numerical sense. You are
exalted above all the exalted ones, hidden from all the hidden
ones; no thought can grasp You at all. You are He who has
brought forth ten “garments,” and we call them ten sefirot,
through which to direct hidden worlds which are not revealed and
revealed worlds; and through them You conceal Yourself from
man. You are He who binds them together and unites them; and
inasmuch as You are within them, whoever separates one from
another of these ten sefirot, it is considered as if he had effected a
separation in You. These ten sefirot proceed according to their
order: one long, one short, and one intermediate. You are He who
zay axrl dgpn 150
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1. Deuteronomy 29:28. 2. Isaiah 46:10. 3. Another version: Edi`c
¦ §.
directs them, but there is no one who directs You—neither above,

nor below, nor from any side. You have made garments for them,
from which souls issue forth to man. You have made for them a
number of bodies which are called “bodies” in comparison with
the garments which cover them; and they are described [anthro-
pomorphically] in the following manner: chesed (kindness)—the
right arm; gevurah (severity, power)—the left arm; tiferet
(beauty)—the torso; netzach (eternity, victory) and hod (splen-
dor)—the two thighs; yesod (foundation)—the end of the torso,
the sign of the Holy Covenant; malchut (kingship)—the mouth,
which we call the Oral Torah; chochmah (wisdom)—the brain,
that is, the thought within; binah (understanding)—the heart, by
means of which the heart understands; and concerning the latter
two [sefirot] it is written, “The secrets belong to the Lord our
God”; 1 supernal keter (crown) is the crown of kingship, concern-
ing which it is said, “He declares the end from the beginning,” 2
and it is the skull [upon which the] tefillin [are placed]. Within
them is the Name [whose numerical value is] forty-five (spelled
thus: à"ä å"àå à"ä ã"åé) which is the path of atzilut (emanation);
and the watering of the Tree [of the sefirot] with its arms and
branches just as water irrigates a tree and it grows by that
irrigation. Master of the worlds, You are the cause of causes and
producer of effects, who waters the Tree through that fountain;
and that fountain is as the soul to the body, which is the life of
the body. In You, however, there is no similitude or likeness to
anything within or without. You have created heaven and earth
and brought forth from them the sun, the moon, the stars and
the planets; and on earth—the trees, the green herbage, the
Garden of Eden, the grasses, the beasts, the cattle, the fowl, the
fish, and mankind; in order to make known through them the
Supernal Realms, how the higher and lower worlds are conducted,
and how the higher worlds may be known from the lower.
However, there is none who can know You at all. Without You
there is no unity in the higher or lower realms, and You are
known as the Cause of all and the Master of all. Each sefirah has
a specific Name by which the angels are also designated. You,
however, have no specific Name, for You permeate all the Names,
zay axrl dgpn 151
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Continue with Korbanot. On weekdays: page 99. On a festival: page 250.
1. Psalms 89:53. 2. Tikkunei Zohar, Introduction II.

and You are the perfection of them all. When You remove
Yourself from them, all the Names remain as a body without a
soul. You are wise, but not with a knowable attribute of wisdom;
You understand, but not with a knowable attribute of understand-
ing; You have no specific place. [You clothed Yourself in the
sefirot] only to make known to mankind Your power and strength
and to show them how the world is conducted through law and
mercy—for there is righteousness and justice which are dispensed
according to the deeds of man. Law is gevurah (severity, power);
justice is the middle column; righteousness is the holy malchut
(kingship); the scales of righteousness are the two supports of
truth; hin (measure) of righteousness is the sign of the Holy
Covenant. All these are to show how the world is conducted, but
not that You possess a knowable righteousness—which is law, nor
a knowable justice—which is mercy, nor any of these attributes at
all. Blessed 1 is God forever. Amen, Amen. 2
ãéãé Beloved of [my] soul, merciful Father, draw Your
servant to Your will. [Then] Your servant will run as swiftly
as a deer; he will bow before Your splendor; Your acts of
affection will be sweeter than honeycomb and every
pleasant taste.
øåãä Glorious, resplendent One, Light of the world, my
soul is lovesick for You; I beseech You, O God, pray heal
it by showing it the sweetness of Your splendor. Then it
will be strengthened and healed and will experience
everlasting joy.
÷éúå O pious One, may Your mercy be aroused and have
compassion upon Your beloved child. For it is long that I
have been yearning to behold the glory of Your majesty.
These my heart desires, so have pity and do not conceal
Yourself.
äIâä Reveal Yourself, my Beloved, and spread over me
the shelter of Your peace. Let the earth be illuminated by
Your glory; we will rejoice and exult in You. Hasten,
Beloved, for the time has come; and be gracious unto us
as in days of yore.
Continue with Korbanot — Offerings. On weekdays: page 99. On a festival: page 250.
aeh meie zayl zexp zwlcd xcq 152
a
BLESSINGS FOR CANDLE LIGHTING
The Shabbat lights are kindled at least eighteen minutes before sunset on Friday. Married
women light two candles and many add an additional candle for each child. After lighting
the candle(s) draw the hands three times around the lights and towards the face, then place
them over the eyes and recite the appropriate blessing. See additional laws, page 601. The
festival lights are also kindled at least eighteen minutes before sunset. On the second
evening of a festival, or when the first evening occurs on Saturday night, the lights are
kindled after nightfall (approximately 45–60 minutes after sunset) from a pre-existing flame.
If one forgot to light candles on Friday evening before sunset, they should not be lit at all.
EREV SHABBAT:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:Lã÷¤Ÿ « úaL
¨ © ìL
¤ øð¥ ÷éìãäì
¦ § © § eðeöå ¨Ÿ § ¦ §
’‘
ON THE EVE OF A FESTIVAL:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:áBè íBé ìL¤ øð¥ ÷éìãäì
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The following blessing is omitted on the last two days of Pesach.
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:äfä¤ © ïîæì© û§ ¦ eðrébäå
«¨ ¦ ¦ §
’‘
ON THE EVE OF A FESTIVAL WHICH COINCIDES WITH SHABBAT:
«¨ û§ ¦ øLà
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«¨ ¦ ¦ §
152 CANDLE LIGHTING FOR SHABBAT AND FESTIVALS
a
BLESSINGS FOR CANDLE LIGHTING
The Shabbat lights are kindled at least eighteen minutes before sunset on Friday. Married
women light two candles and many add an additional candle for each child. After lighting
the candle(s) draw the hands three times around the lights and towards the face, then place
them over the eyes and recite the appropriate blessing. See additional laws, page 601. The
festival lights are also kindled at least eighteen minutes before sunset. On the second
evening of a festival, or when the first evening occurs on Saturday night, the lights are
kindled after nightfall (approximately 45–60 minutes after sunset) from a pre-existing flame.
If one forgot to light candles on Friday evening before sunset, they should not be lit at all.
EREV SHABBAT:

ments, and commanded us to kindle the light of the
holy Shabbat.
’‘
ON THE EVE OF A FESTIVAL:

ments, and commanded us to kindle the Yom Tov light.
universe, who has granted us life, sustained us and
’‘
ON THE EVE OF A FESTIVAL WHICH COINCIDES WITH SHABBAT:

ments, and commanded us to kindle the Shabbat and
Yom Tov light.
universe, who has granted us life, sustained us and
aeh meie zayl zexp zwlcd xcq 153
EREV ROSH HASHANAH:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
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¤ © ïîæì
«¨ ¦ ¦ §
’‘
EREV ROSH HASHANAH WHICH COINCIDES WITH SHABBAT:
«¨ û§ ¦ øLà
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¨¦©
:ïBøkfä
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’‘
EREV YOM KIPPUR:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
:íéøtkä ¦ ª ¦ © íBé ìL ¤ øð¥ ÷éìãäì
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«¨ ¦ ¦ §
’‘
EREV YOM KIPPUR WHICH COINCIDES WITH SHABBAT:
eðL«¨ c÷û§ ¦ øLà ¤ £ ,íìBòä

¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
íBé ìLå ¤ § úaL ¨ © ìL¤ øð¥ ÷éìãäì
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¦ª ¦ ©
:íéøtkä
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¤ © ïîæì
«¨ ¦ ¦ §
153 CANDLE LIGHTING FOR SHABBAT AND FESTIVALS
EREV ROSH HASHANAH:
manded us to kindle the light of the Day of Remembrance.
who has granted us life, sustained us and enabled us to reach
this occasion.
’‘
EREV ROSH HASHANAH WHICH COINCIDES WITH SHABBAT:
manded us to kindle the light of Shabbat and the Day of
Remembrance.
this occasion.
’‘
EREV YOM KIPPUR:
manded us to kindle the Yom Kippur light.
this occasion.
’‘
EREV YOM KIPPUR WHICH COINCIDES WITH SHABBAT:
manded us to kindle the light of Shabbat and Yom Kippur.
this occasion.
zay zlaw 154
a
WELCOMING THE SHABBAT
When a festival, the conclusion of a festival or Chol Hamoed occurs on Friday night, begin
with cecl § ¦ , page 156.
¦ ¨ § xFnfn
When a festival occurs on a weeknight, begin with zFlrOd
£ © © xiW¦ , page 161.
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1. V. Exodus 17:1-7. 2. Psalm 95.
154 WELCOMING THE SHABBAT
a
WELCOMING THE SHABBAT
When a festival, the conclusion of a festival or Chol Hamoed occurs on Friday night, begin
with A Psalm by David, page 156.
When a festival occurs on a weeknight, begin with A song of Ascents, page 161.
åëI Come, let us sing to the Lord; let us raise our voices in
jubilation to the Rock of our deliverance. Let us approach Him
with thanksgiving; let us raise our voices to Him in song. For
the Lord is a great God, and a great King over all supernal
beings; in His hands are the depths of the earth, and the
heights of the mountains are His. Indeed, the sea is His, for He
made it; His hands formed the dry land. Come, let us prostrate
ourselves and bow down; let us bend the knee before the Lord
our Maker. For He is our God, and we are the people that He
tends, the flock under His [guiding] hand—even this very day,
if you would but hearken to His voice! Do not harden your
heart as at Merivah, as on the day at Massah in the wilderness,1
where your fathers tested Me; they tried Me, though they had
seen My deeds. For forty years I quarrelled with that genera-
tion; and I said, they are a people of erring hearts, they do not
know My ways. So I vowed in My anger that they shall not
enter My resting place. 2
åøéù Sing to the Lord a new song; sing to the Lord all the
earth. Sing to the Lord, bless His Name; proclaim His deliver-
ance from day to day. Recount His glory among the nations,
His wonders among all the peoples. For the Lord is great and
highly praised; He is awesome above all gods. For all the gods
of the nations are naught, but the Lord made the heavens.
Majesty and splendor are before Him, might and beauty in His
Sanctuary. Render to the Lord, O families of nations, render to
the Lord honor and might. Render to the Lord honor due to
His Name; bring an offering and come to His courtyards. Bow
down to the Lord in resplendent holiness; tremble before Him,
all the earth. Proclaim among the nations: “The Lord reigns”;
indeed, the world is firmly established that it shall not falter;
zay zlaw 155
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1. Psalm 96. 2. Ibid. 97. 3. Ibid. 98.
He will judge the people with righteousness. The heavens will

rejoice, the earth will exult; the sea and its fullness will roar.
The fields and everything therein will jubilate; then all the trees
of the forest will sing. Before the Lord [they shall rejoice] for
He has come, for He has come to judge the earth; He will judge
the world with justice, and the nations with His truth. 1
êIî éé When the Lord will reveal His kingship, the earth will
exult; the multitudes of islands will rejoice. Clouds and dense
darkness will surround Him; justice and mercy will be the
foundation of His throne. Fire will go before Him and consume
His foes all around. His lightnings will illuminate the world; the
earth will see and tremble. The mountains will melt like wax
before the Lord, before the Master of all the earth. The heavens
will declare His justice, and all the nations will behold His glory.
All who worship graven images, who take pride in idols, will be
ashamed; all idol worshippers will prostrate themselves before
Him. Zion will hear and rejoice, the towns of Judah will exult,
because of Your judgments, O Lord. For You, Lord, transcend all
the earth; You are exceedingly exalted above all the supernal
beings. You who love the Lord, hate evil; He watches over the
souls of His pious ones, He saves them from the hand of the
wicked. Light is sown for the righteous, and joy for the upright in
heart. Rejoice in the Lord, you righteous, and extol His holy
Name. 2
øåîæî A Psalm. Sing to the Lord a new song, for He has
performed wonders; His right hand and holy arm have wrought
deliverance for Him. The Lord has made known His salvation; He
has revealed His justice before the eyes of the nations. He has
remembered His loving-kindness and faithfulness to the House of
Israel; all, from the farthest corners of the earth, witnessed the
deliverance by our God. Raise your voices in jubilation to the
Lord, all the earth; burst into joyous song and chanting. Sing to
the Lord with a harp, with a harp and the sound of song. With
trumpets and the sound of the shofar, jubilate before the King, the
Lord. The sea and its fullness will roar in joy, the earth and its
inhabitants. The rivers will clap their hands, the mountains will
sing together. [They will rejoice] before the Lord for He has come
to judge the earth; He will judge the world with justice, and the
nations with righteousness. 3
zay zlaw 156
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When a festival, the conclusion of a festival or Chol Hamoed occurs on a Friday night,
begin here.
Stand from this point.
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3
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1. Pronounced mixw
¦Ÿ . 2. Psalm 99. 3. Ibid. 29.
êIî éé When the Lord will reveal His kingship, the nations
will tremble; the earth will quake before Him who is
enthroned upon the kruvim, [before] the Lord who is in
Zion, who is great and exalted above all the peoples. They
will extol Your Name which is great, awesome and holy. And
[they will praise] the might of the King who loves justice.
You have established uprightness; You have made [the laws
of] justice and righteousness in Jacob. Exalt the Lord our
God, and bow down at His footstool; He is holy. Moses and
Aaron among His priests, and Samuel among those who
invoke His Name, would call upon the Lord and He would
answer them. He would speak to them from a pillar of
cloud; they observed His testimonies and the decrees which
He gave them. Lord our God, You have answered them; You
were a forgiving God for their sake, yet bringing retribution
for their own misdeeds. Exalt the Lord our God, and bow
down at His holy mountain, for the Lord our God is holy. 2
When a festival, the conlusion of a festival or Chol Hamoed occurs on a Friday night,
begin here.
Stand from this point.
øåîæî A Psalm by David. Render to the Lord, children of
the mighty, render to the Lord honor and strength. Render
to the Lord the honor due to His Name; bow down to the
Lord in resplendent holiness. The voice of the Lord is over
the waters, the God of glory thunders; the Lord is over
mighty waters. The voice of the Lord resounds with might;
the voice of the Lord resounds with majesty. The voice of
the Lord breaks cedars; the Lord shatters the cedars of
Lebanon. He makes them leap like a calf; Lebanon and
Sirion like a young wild ox. The voice of the Lord strikes
flames of fire. The voice of the Lord makes the desert
tremble; the Lord causes the desert of Kadesh to tremble.
The voice of the Lord causes the does to calve, and strips the
forests bare; and in His Sanctuary all proclaim His glory. The
Lord sat [as King] at the Flood; the Lord will sit as King
forever. The Lord will give strength to His people; the Lord
will bless His people with peace. 3
zay zlaw 157
The following is said in an undertone.
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¤ ¨ íìBòì
The following is recited responsively. Many congregations sing it in unison.
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1. I.e., Mashiach, a descendant of David the son of Yishai, who is from Bet Lechem—V. I Samuel
16:18.
The following is said in an undertone.

The following is recited responsively. Many congregations sing it in unison.
äëI Come, my Beloved, to meet the Bride; let us
welcome the Shabbat.
äëI Come my Beloved, to meet the Bride; let us welcome the Shabbat.
øåîù “Observe” and “Remember,” the one and only
God caused us to hear in a single utterance; the Lord is
One and His Name is One, for renown, for glory and
for praise.
úàø÷I Come, let us go to welcome the Shabbat, for it
is the source of blessing; from the beginning, from
aforetime, it was chosen; last in creation, first in [God’s]
thought.
ùã÷î Sanctuary of the King, royal city, arise, go forth
from the ruins; too long have you dwelt in the vale of
tears; He will show you abounding mercy.
éøòðúä Shake the dust off yourself, arise, don your
glorious garments—my people. Through the son of
Yishai of Bet Lechem,1 draw near to my soul and
redeem it.
zay zlaw 158
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Turn to your left until you face west. In the following paragraph, bow right saying dNk ¦ ,
¨ © i`FA
bow left saying dNk ¦ , continue turning to your left until facing east, and bow, saying in
¨ © i`FA
an undertone `zMln
¨ § § © zAW
¨ © dNk ¦ .
¨ © i`FA
On a festival or Chol Hamoed, substitute dgnUA

¨ § ¦ § for dPxA
¨ ¦§.
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:úBìéla ¥ © Eúðeîàå
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1. I.e., Mashiach, an offspring of David, who is a descendant of Peretz—V. Ruth 4:18-22.
éøøåòúä Arouse yourself, arouse yourself, for your light

has come; arise, shine. Awake, awake, utter a song; the
glory of the Lord is revealed upon you.
àI Do not be ashamed nor confounded; why are you
downcast and why are you agitated? The afflicted of my
people will find refuge in you; the city will be rebuilt on
its former site.
åéäå Those who despoil you will be despoiled, and all
who would destroy you will be far away. Your God will
rejoice over you as a bridegroom rejoices over his bride.
ïéîé To the right and to the left you shall spread out,
and the Lord you shall extol. And we shall rejoice and
exult, through the man who is a descendant of Peretz.1
Turn to your left until you face west. In the following paragraph, bow right saying, come O
bride, bow left saying, come O bride, continue turning to your left until facing east, and
bow, saying in an undertone, come O bride, O Shabbat Queen.
On a Festival or Chol Hamoed substitute rejoicing for songs.
éàåá Come in peace, O crown of her Husband, both

with (rejoicing) songs and gladness; among the faithful,
the beloved people, come, O Bride, come, O Bride,
come, O Bride, O Shabbat Queen.
øåîæî A Psalm, a song for the Shabbat day. It is good to praise
the Lord, and to sing to Your Name, O Most High; to proclaim
Your kindness in the morning, and Your faithfulness in the nights,
with a ten-stringed instrument and lyre, to the melody of a harp.
For You, Lord, have gladdened me with Your deeds; I sing for joy
at the works of Your hand. How great are Your works, O Lord;
how very profound Your thoughts! A brutish man cannot know,
a fool cannot comprehend this: when the wicked thrive like grass,
zay zlaw 159
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Mourners 4 recite Kaddish (translation on page 77).
Congregation responds on` ¥ ¨ as indicated.
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¥ û§ ïBëéiça ¥ © § (on` ¥ ¦ §
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¨ £ © . 3. Psalm 93. 4. Both one who observed a yahrzeit
1. Psalm 92. 2. Another version: de`p
on Friday and one observing a yahrzeit on Shabbat recite this Kaddish.
and all evildoers flourish—it is in order that they may be

destroyed forever. But You, Lord, are exalted forever. Indeed, Your
enemies, O Lord, indeed Your enemies shall perish; all evildoers
shall be scattered. But You have increased my might like that of a
wild ox; I am anointed with fresh oil. My eyes have seen [the
downfall of] my watchful enemies; my ears have heard [the doom
of] the wicked who rise against me. The righteous will flourish
like a palm tree, grow tall like a cedar in Lebanon. Planted in the
House of the Lord, they shall blossom in the courtyards of our
God. They shall be fruitful even in old age; they shall be full of
sap and freshness. That is to say that the Lord is just; He is my
Strength, and there is no injustice in Him. 1
êIî éé The Lord is King; He has garbed Himself with grandeur;
the Lord has robed Himself, He has girded Himself with strength;
He has also established the world firmly that it shall not falter.
Your throne stands firm from of old; You have existed forever.
The rivers have raised, O Lord, the rivers have raised their voice;
the rivers raise their raging waves. More than the sound of many
waters, than the mighty breakers of the sea, is the Lord mighty on
High. Your testimonies are most trustworthy; Your House will be
resplendent in holiness, O Lord, forever. 3
Mourners 4 recite Kaddish (translation on page 77).
Ömayn)
zay zlaw 160
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When praying without a minyan, recite the following while standing:
Ceøa¨ :àzaL ¨ © © éìrîc
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eälë§û ª àä¨ íúä ¨ ¨ ïàèîc
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1. For a comprehensive explanation of this Zoharic passage, see the Siddur with Chasidic
commentary by Rabbi Schneur Zalman of Liadi. 2. Zechariah 14:9. 3. Zohar II, 134a.
4. Ibid., 135a-b. 5. Ibid., 135b.
v’im’ru ömayn.

ölaynu v’al köl yisrö-ayl, v’im’ru ömayn. (Cong: Ö mayn)
àðåâë Just1 as they [the six sefirot (divine attributes)] unite above
into oneness, so she [malchut (kingship)] unites below into the
mystery of oneness, so as to be with them above—unity parallel-
ing unity. The Holy One, blessed be He, who is One above, does
not take His seat upon His Throne of Glory until she
enters into the mystery of oneness, similar to His, to be
oneness corresponding to Oneness. This, as we have stated, is the
esoteric meaning of the words: “The Lord 2 is One, and His Name
is One.” 3
àæø The mystery of Shabbat: She [malchut ] is on Shabbat united
within the mystery of Oneness so that the [supernal] mystery of
Oneness may rest upon her. [This takes place during] the Maariv
Prayer of Shabbat eve, for then the holy Throne of Glory merges
into the mystery of Oneness, and is ready for the holy transcend-
ent King to rest upon it. As Shabbat arrives, she merges into
Oneness, and is separated from the “other side,” and all strict
judgments are severed from her. And she remains in unity with
the holy light, and crowns herself with many crowns for the holy
King. Then all powers of wrath and all adversaries flee from her
and vanish, and no other power reigns in any of the worlds. Her
countenance is irradiated with a supernal light, and she crowns
herself here below with the holy people, all of whom are crowned
with new souls. Then the commencement of the prayer is to bless
her with joy and radiant countenance. 4
When praying without a minyan, recite the following while standing:

øîåIå And say: Bless the Lord who is blessed. The word úà (the)
refers to Shabbat eve. “Blessed be the Lord who is blessed” is that
which elicits the blessings from the source of life and the place
from whence issue all streams to irrigate all things. And because
it is the source, the mystery of the “sign,” it is called “the
blessed.” It is the stream of the wellspring. And since they [the
blessings] reach there, they all [flow] for all eternity. And this is
[the meaning of]: Blessed be the Lord who is blessed for all
eternity. 5
aeh meie zayl ziaxr 161
On Friday night, continue with Half Kaddish below.
MAARIV PRAYER FOR SHABBAT AND FESTIVALS

Stand until after EkxA
§ ¨.
When a festival occurs on a weeknight, begin here.
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¥ ¨ as indicated.
éc¦ àîìra
© © § ¦ § ìcbúé ©© § ¦
¥ ¨ û§ çîöéå
¥ û§ ¦ àøá ¨§
¨ § éiçáe
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1. Psalm 134. 2. Ibid. 42:9. 3. Ibid. 37:39-40. 4. Ibid. 46:8. 5. Ibid. 84:13. 6. Ibid. 20:10.
161 MAARIV FOR SHABBAT AND FESTIVALS
On Friday night, continue with Half Kaddish below.
MAARIV PRAYER FOR SHABBAT AND FESTIVALS

Stand until after Borchu.
When a festival occurs on a weeknight, begin here.

øéù A song of ascents. Behold, bless the Lord, all servants of the
Lord who stand in the house of the Lord at night. Raise your
hands in holiness and bless the Lord. May the Lord, Maker of
heaven and earth, bless you from Zion. 1 By day the Lord
ordains His kindness, and at night His song is with me, a prayer
to the God of my life. 2 The deliverance of the righteous is from
the Lord; He is their strength in time of distress. The Lord helps
them and delivers them; He delivers them from the wicked and
saves them, because they have put their trust in Him. 3
Say three
times:
éé The Lord of hosts is with us; the God of Jacob is
our stronghold forever. 4
Say three
times:
Say three
times:
éé Lord, deliver us; may the King answer us on the
day we call. 6
(Cong:
rny zekxa aeh meie zayl ziaxr 162
¨Ÿ û§ © éé
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Do not respond on`
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You may be seated.
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¥ ¨ :ìàøNé¥ ¨§ ¦
1. Another version: xiqY
¦ ¨ l`© (May You never remove Your love from us).
162 MAARIV FOR SHABBAT AND FESTIVALS BLESSINGS OF THE SHEMA

You may be seated.

universe, who by His word causes the evenings to
become dark. With wisdom He opens the [heavenly]
gates; with understanding He changes the periods [of
the day], varies the times, and arranges the stars in their
positions in the sky according to His will. He creates day
and night; He rolls away light before darkness and
darkness before light; He causes the day to pass and
brings on the night, and separates between day and
night; the Lord of hosts is His Name. Blessed are You,
Lord, who causes the evenings to become dark. Cong. Amen.
úáäà With everlasting love have You loved the House
of Israel Your people. You have taught us Torah and
mitzvot, decrees and Laws. Therefore, Lord our God,
when we lie down and when we rise, we will speak of
Your statutes and rejoice in the words of Your Torah
and in Your mitzvot forever. For they are our life and
the length of our days, and we will meditate on them
day and night. May Your love never depart from us.1
Blessed are You, Lord, who loves His people Israel.
åëøá Bless the Lord who is blessed. êåøá Blessed be the Lord who is blessed for
all eternity.
rny zìxw aeh meie zayl ziaxr 163
THE SHEMA
covering your eyes.
on page 588.
1
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6:5-9.
163 MAARIV FOR SHABBAT AND FESTIVALS THE SHEMA
THE SHEMA
covering your eyes.
on page 588.
1
Lord is One.
and ever. 2
heart, with all your soul, and with all your might. And these
words which I command you today, shall be upon your
heart. You shall teach them thoroughly to your children, and
you shall speak of them when you sit in your house and
you rise. You shall bind them as a sign upon your hand, and
they shall be for a reminder between your eyes. And you
shall write them upon the doorposts of your house and upon
your gates. 3
rny zìxw aeh meie zayl ziaxr 164
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Shema. 4. Job 9:10. 5. Psalms 66:9.
164 MAARIV FOR SHABBAT AND FESTIVALS THE SHEMA
fringes on the corners of their garments throughout their
generations, and to attach a thread of blue on the fringe of
each corner. They shall be to you as tzitzit, and you shall
look upon them and remember all the commandments of
the Lord and fulfill them, and you will not follow after your
heart and after your eyes by which you go astray—so that
you may remember and fulfill all My commandments, and
be holy to your God. I am the Lord your God who brought
you out of the land of Egypt to be your God; I, the Lord,
am your God. 2
Although the word Truth belongs to the next paragraph, do not pause between your God
and Truth.
úîà Truth and belief is all this ; it is established with us

3
that He is the Lord our God, there is no other, and that we

Israel are His people. It is He who redeems us from the hand
of kings; our King, who delivers us from the grip of all the
tyrants; the benevolent God, who avenges us against our
persecutors, and brings retribution on all our mortal ene-
mies. He does great things beyond limit, and wonders
beyond number. 4 He has kept us alive, and did not allow our
feet to falter. 5 He led us upon the high places of our foes,
and increased our strength over all our adversaries. He is the
benevolent God who, in our behalf, brought retribution
rny zekxa aeh meie zayl ziaxr 165
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While many recite the following paragraphs, the Chabad custom is not to recite them, for
they might be considered an interruption in prayer.
For Shabbat:
úéøá íúøãì úáùä úà úåùòì úáùä úà ìàøùé éðá åøîùå
íéîé úùù éë ,íìåòì àéä úåà ìàøùé éðá ïéáå éðéá .íìåò
:ùôðéå úáù éòéáùä íåéáå õøàä úàå íéîùä úà éé äùò
5
For festivals:
6
:ìàøùé éðá ìà éé éãòåî úà äùî øáãéå
1. Exodus 15:11. 2. Ibid. 15:2. 3. Ibid. 15:18. 4. Jeremiah 31:10. 5. Exodus 31:16-17.
6. Leviticus 23:44.
165 MAARIV FOR SHABBAT AND FESTIVALS BLESSINGS OF THE SHEMA
upon Pharaoh, and signs and miracles in the land of the

Hamites; who, in His wrath, struck all the first-born of
Egypt, and brought out His people Israel from their midst
to everlasting freedom; who led His children through the
divided parts of the Sea of Reeds, and drowned their
pursuers and their enemies in the depths. As His children
beheld His might, they extolled and offered praise to His
Name, and willingly accepted His sovereignty; Moses and the
children of Israel with great joy raised their voices in song
to You, and they all proclaimed:
éî Who is like You among the supernal beings, O Lord!
Who is like You, resplendent in holiness, awesome in praise,
performing wonders! 1 Your children beheld Your sovereignty
as You split the sea before Moses. “This is my God!” 2 they
exclaimed, and declared,
“The Lord shall reign forever and ever.”3 And it is said: For
the Lord has redeemed Jacob, and delivered him from a
power mightier than he. 4 Blessed are You Lord, who has
delivered Israel. Cong. Amen.
åðáéëùä Our Father, let us lie down in peace; our King,
raise us up to a good life and peace. Improve us with Your
good counsel, help us speedily for the sake of Your Name,
and spread over us the shelter of Your peace. Blessed are You
Lord, who spreads the shelter of peace over us, over His
entire people Israel, and over Jerusalem. Cong. Amen.
While many recite the following paragraphs, the Chabad custom is not to recite them, for
they might be considered an interruption in prayer.
For Shabbat:
åøîùå And the Children of Israel shall observe the Shabbat, establish-
ing the Shabbat throughout their generations as an everlasting
covenant. It is a sign between Me and the children of Israel for all
time, for in six days the Lord made the heavens and the earth, and
on the seventh day He ceased from work and rested. 5
For festivals:
øáãéå Moses proclaimed the Festivals of the Lord to the children of
Israel. 6
zayl dcinr zayl ziaxr 166

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The Amidah for festivals is on page 331.
a
THE AMIDAH
Amidah, ending on page 171, interruptions of any form are forbidden. For laws regarding
the Shabbat Amidah, see page 602.
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1. Psalms 51:17.
166 MAARIV FOR SHABBAT THE AMIDAH FOR SHABBAT

a
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åðøëæ Remember us for life, King who desires life; inscribe us in

the Book of Life, for Your sake, O living God.
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1. Genesis 2:1-3.
äúà You have consecrated to Your Name the Seventh

Day, the purpose of the creation of heaven and earth.
You have blessed it above all days and sanctified it above
all festivals. And thus it is written in Your Torah:
åIëéå The heavens and the earth and all their hosts
were completed. And God finished by the Seventh Day
His work which He had done, and He rested on the
Seventh Day from all His work which He had done. And
God blessed the Seventh Day and made it holy, for on
it He rested from all His work which God created to
function.1
åçîùé Those who observe the Shabbat and call it a
delight shall rejoice in Your kingship; the nation which
hallows the Seventh Day—all shall be satiated and
delighted with Your goodness. You were pleased with
the Seventh Day and made it holy; You called it the
most desirable of days, in remembrance of the work of
Creation.
åðéäIà Our God and God of our fathers, please find
favor in our rest, make us holy with Your command-
ments and grant us our portion in Your Torah; satiate
us with Your goodness, gladden our soul with Your
salvation, and make our heart pure to serve You in
truth; and, Lord our God, grant as our heritage, in love
and goodwill, Your holy Shabbat, and may all Israel who
sanctify Your Name rest thereon. Blessed are You Lord,
who sanctifies the Shabbat.
Israel and pay heed to their prayer; restore the service
to Your Sanctuary and accept with love and favor
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åðéäIà Our God and God of our fathers, may there ascend, come,
and reach; be seen, accepted, and heard; recalled and remem-
bered before You the remembrance and recollection of us, the
remembrance of our fathers, the remembrance of Mashiach the
son of David Your servant, the remembrance of Jerusalem Your
holy city, and the remembrance of all Your people the House of
Israel, for deliverance, well-being, grace, kindness, mercy, good
life and peace, on this day of
Remember us on this [day], Lord our God, for good; be mindful
of us on this [day] for blessing; help us on this [day] for good
life. With the promise of deliverance and compassion, spare us
and be gracious to us, and have mercy upon us and deliver us,
for our eyes are directed to You; for You, God, are a gracious and
merciful King.
Presence to Zion.
íéãåî We thankfully acknowledge that You are the Lord
our God and God of our fathers forever. You are the
strength of our life, the shield of our salvation in every
generation. We will give thanks to You and recount Your
praise, evening, morning and noon, for our lives which are
committed into Your hand, for our souls which are
entrusted to You, for Your miracles which are with us
daily, and for Your continual wonders and beneficences.
You are the Beneficent One, for Your mercies never cease;
and the Merciful One, for Your kindnesses never end; for
we always place our hope in You.
On Chanukah, add the following: (If omitted, it is not necessary to repeat the Amidah. If,
however, one became aware of the omission before saying ii ¨ § in the blessing LnW
§ ¦ aFHd©
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however, one became aware of the omission before saying Lord in the blessing Beneficent
is Your Name [below], it is said then.)
Iòå And [we thank You] for the miracles, for the redemption, for
the mighty deeds, for the saving acts, and for the wonders which
You have wrought for our ancestors in those days, at this time—
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Priest, the Hasmonean and his sons, when the wicked Hellenic
government rose up against Your people Israel to make them
forget Your Torah and violate the decrees of Your will. But You,
in Your abounding mercies, stood by them in the time of their
distress. You waged their battles, defended their rights, and
avenged the wrong done to them. You delivered the mighty into
the hands of the weak, the many into the hands of the few, the
impure into the hands of the pure, the wicked into the hands of
the righteous, and the wanton sinners into the hands of those
who occupy themselves with Your Torah. You made a great and
holy name for Yourself in Your world, and effected a great
deliverance and redemption for Your people Israel to this very
day. Then Your children entered the shrine of Your House,
cleansed Your Temple, purified Your Sanctuary, kindled lights in
Your holy courtyards, and instituted these eight days of Chanu-
kah to give thanks and praise to Your great Name.
benevolent God.
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1. Psalms 19:15. 2. Cf. ibid. 34:14. 3. Ibid 35:5. 4. Ibid. 60:7, 108:7. 5. It is customary to
Hebrew name. For a list of verses, see page 582. 6. Avot 5:20.

deliverance, consolation, and favorable decrees, may we and all
Your people the House of Israel be remembered and inscribed
before You for a happy life and for peace.

with peace.
speaking deceitfully. 2 Let my soul be silent to those who curse me;
let my soul be as dust to all. Open my heart to Your Torah, and
let my soul eagerly pursue Your commandments. As for all those
who plot evil against me, hasten to annul their counsel and
frustrate their design. Let them be as chaff before the wind; let the
angel of the Lord thrust them away. 3 That Your beloved ones may
be delivered, help with Your right hand and answer me. 4 Do it for
the sake of Your Name; do it for the sake of Your right hand; do
it for the sake of Your Torah; do it for the sake of Your holiness. 5
May the words of my mouth and the meditation of my heart be
acceptable before You, Lord, my Strength and my Redeemer. 1

zayl ziaxr 172
Remain standing until after Epilr
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When the first night of Pesach occurs on Friday night, Hallel (page 307) is recited at this point.
The chazzan recites the following:
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Chazzan continues:
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1. Genesis 2:1-3.
172 MAARIV FOR SHABBAT
Remain standing until after Aleinu on page 176.

åIëéå The heavens and the earth and all their hosts
were completed. And God finished by the Seventh Day
His work which He had done, and He rested on the
Seventh Day from all His work which He had done. And
God blessed the Seventh Day and made it holy, for on
it He rested from all His work which God created to
function.1
When the first night of Pesach occurs on Friday night, Hallel (page 307) is recited at this point.
The chazzan recites the following.

fathers, God of Abraham, God of Isaac and God of Jacob,
the great, mighty and awesome God, exalted God, Creator
of heaven and earth.
Congregation and chazzan.
On the Shabbat before Yom Kippur substitute the holy King for the holy God.
ïâî He was a shield to our fathers with His word; He
resurrects the dead by His utterance; He is the holy (King)
God like whom there is none. He gives rest to His people on
His holy Shabbat day, for to them He desired to give rest.
We will serve Him with awe and fear, and offer thanks to
His Name every day, continually, in accordance with the
blessings [of that day]. He is the God worthy of thanks, the
Master of peace, who sanctifies the Shabbat and blesses the
Seventh Day and brings rest with holiness to a people
satiated with delight—in remembrance of the work of
Creation.
Chazzan continues:
åðéäIà Our God and God of our fathers, please find favor in
our rest, make us holy with Your commandments and grant
us our portion in Your Torah; satiate us with Your goodness,
gladden our soul with Your salvation, and make our heart
pure to serve You in truth; and, Lord our God, grant as our
heritage, in love and goodwill, Your holy Shabbat, and may
all Israel who sanctify Your Name rest thereon. Blessed are
You Lord, who sanctifies the Shabbat. Cong. Amen.
zayl ziaxr 173
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1. Psalm 23.
173 MAARIV FOR SHABBAT


(Cong: Amen.)
øåîæî A Psalm by David. The Lord is my shepherd, I shall
lack nothing. He makes me lie down in green pastures; He
leads me beside still waters. He revives my soul; He directs
me in paths of righteousness for the sake of His Name. Even
if I will walk in the valley of the shadow of death, I will fear
no evil, for You are with me; Your rod and Your staff—they
will comfort me. You will prepare a table for me before my
enemies; You have anointed my head with oil; my cup is full.
Only goodness and kindness shall follow me all the days of
my life, and I shall dwell in the House of the Lord for many
long years. 1
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êåøá Blessed be the Lord who is blessed for all eternity.

174 MAARIV FOR SHABBAT AND FESTIVALS ALEINU

(Cong:



made us like the nations of the world, nor caused us to be
like the families of the earth; that He has not assigned us a
portion like theirs, nor a lot like that of all their multitudes,
for they bow to vanity and nothingness. But we bend the
knee, bow down, and offer praise before the supreme King
of kings, the Holy One, blessed be He, who stretches forth
the heavens and establishes the earth, the seat of whose glory
is in the heavens above, and the abode of whose majesty is
åëøá Bless the Lord who is blessed.

epilr aeh meie zayl ziaxr 175
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¤ § ¦ àeää© íBia© ,õøàä
äéäé ¤ «¨ ¨ ìk¨ ìr© Cìîì ¤ «¤ § éé¨ § äéäå ¨ ¨ § ^øîàðå
© ¡¤ §
4
:ãçà ¨ ¤ BîLe û§ ãçà ¨ ¤ éé¨ §
MOURNER’S KADDISH
© © § ¦ § ìcbúé
¥ ¨ ¦ dð÷øet
¥ û§ ïBëéiça ¥ © § (on` ¥ ¦ §
¥ ¨§ ¦
(.KxAzi
¥ ¨ § ¦ ,Ìnlr
¨ © § ¨ inlrlE
¥ § ¨ § mlrl
© ¨ § Kxan
© ¨ § Àx
¨ © DnW
¥ § `di ¥ ¨ — Cong)
¥ § .on`
¥ ¨ § ¦ .àiîìr
¥ §û ¨ §û íìrì © ¨ § Cøáî© ¨ § àaø
¨ © dîL ¥ § àäé ¥§
¤ © § ¦ § ,øcäúéå
¥ © § ¦ § ,íîBøúéå
¥ ¨ § ¦ § ,çazLéå
© © § ¦§
(on`
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1. Deuteronomy 4:39. 2. For further elucidation, see Tanya, part II, ch. 6. 3. Exodus 15:18.
4. Zechariah 14:9.
175 MAARIV FOR SHABBAT AND FESTIVALS ALEINU
in the loftiest heights. He is our God; there is none else.

Truly, He is our King; there is nothing besides Him, as it is
written in His Torah: 1 Know this day and take unto your
heart that the Lord is God; in the heavens above and upon
the earth below there is nothing else. 2
MOURNER’S KADDISH
zay ipewz 176
¨ ¨ § § ª ,àúøéLå¨ ¨ ¦ § àúëøa
¨ ¨ § ¦ ìk¨ ïî¦ àlrì¨ «¥ §
¨ © § ïî¦ àaø
àiîL ¨ © àîìL¨ ¨ § àäé ¥ § (on`¥ ¨ — Cong) :ïîà¥ ¨ eøîàå
¨ §û ¨ §
«¥ ¨ íéáBè¦ íéiçå ¦©§
¨ dUri ¥ ¨ Exnè§ ¦ § ,l`xUi © §.
¥ ¨ § ¦ lM¨ lre

¨ © for mFlW
¨.
© § eðéìr
¥ ¨ § ¦ ìk¨
Ÿ ¨ ék¦ íérLø
eör«ª :àáú
1
© Ÿ ¦ ,íàút
¦ ¨ § úàMîe Ÿ § ¦ ãçtî© «© ¦ àøéz¨ ¦ ìà©
¨ § ¦ ãrå
äð÷æ © § :ìà¥ eðnr
2
Ÿ § øáã
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:èlîàå Ÿ § ¤ éðàå
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û§ ¥ ,EîLì
«¤ û§ ¦ eãBé íé÷écö¦ ¦ © Cà©
a
HYMNS FOR FRIDAY EVENING
Upon returning home from the synagogue, the following is said.
¨£ ©,
When a festival or Chol Hamoed occurs on Shabbat, the following sections (until DcdA
page 178) are said quietly.
When a festival occurs on a weeknight, the festival Kiddush (page 329) is recited.
§ ¤ éëàìî
ïBéìr ¥ £ § © úøMä
¥ ¨ © éëàìî
¥ £ § © íëéìr
¤ ¥ £ íBìL̈ —Say three
times
:àeä Ceøa¨ LBãwä ¨ © íéëìnä

¦ ¨ û§ © éëìî
¥ §û © Cìnî
¤ «¤ ¦
§ ¤ éëàìî
ïBéìr ¥ £ § © íBìMä
¨ © éëàìî
¥ £ § © íBìLì ¨ § íëàBa
¤£ —Say three
times

¦ ¨ û§ © éëìî
¥ §û © Cìnî
¤ «¤ ¦
176 HYMNS FOR FRIDAY EVENING

Ömayn)
v’im’ru ömayn.


a
HYMNS FOR FRIDAY EVENING

Upon returning home from the Synagogue, the following is said. (Transliteration, page 632.)
When a festival or Chol Hamoed occurs on Shabbat, the following sections (until in the
meal, page 178) are said quietly.
When a festival occurs on a weeknight, the festival Kiddush (page 330) is recited.
Say three
times:
íåIù Peace unto you, ministering angels, mes-
sengers of the Most High, of the supreme King
of kings, the Holy One, blessed be He.
Say three
times:
íëàåá May your coming be in peace, angels of
peace, messengers of the Most High, of the
supreme King of kings, the Holy One, blessed
be He.
zay ipewz 177
§ ¤ éëàìî
¨ © éëàìî
¥ £ § © íBìLì ¨ § éðeëøä
¦ « û§ —Say three
times

¦ ¨ û§ © éëìî
¥ §û © Cìnî
¤ «¤ ¦
§ ¤ éëàìî
¨ © éëàìî
¥ £ § © íBìLì ¨ § íëúàö
¤ û§ ¥ —Say three
times

¦ ¨ û§ © éëìî
¥ §û © Cìnî
¤ «¤ ¦
1
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2
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§ «© ¨ § :øñçé
eäúìîb ¨ § ¤ àì Ÿ ììLå ¨ ¨ § ,dìra ¨ § © áì¥ dä
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÷çønî ¥ úBiðàk ¦ ¢ ¨ äúéä ¨ û§ ¨ :äétk
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,dúéáì ¤ «¤ ïzzå¥ ¦ © ,äìéì ¨ § «© ãBòa§ í÷zå ¨ «¨ © :dîçì ¨ § © àéáz̈ ¦
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äétë ¦ û§ ¦ ,eäçwzå «¥ ¨ ¦ © äãN ¤ ¨ äîîæ ¨ «¤ Ÿ £ © § ÷çå
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äNøt ¨ © :Cìô ¤ «¨ eëîz û§ ¨ äétëå ¨ «¤ © § ,øBLéká ¦ © äçlL ¨ §û ¦
¨ ¥ § àøéú
dúéáì ¨ ¦ àì Ÿ :ïBéáàì § ¤ ¨ äçlL ¨ §û ¦ äéãéå ¨ «¤ ¨ § ,éðrì ¦ ¨¤
¨ û§ ¨ íécáøî
äúNr ¦ © § © :íéðL ¦ ¨ Láì ª ¨ dúéa ¨ ¥ ìë¨ ék¦ ,âìMî ¤ «¨ ¦
¨ § © íéørMa
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øBâçå Ÿ § ¦ © äúNr
£ © ,økîzå ¨ û§ ¨ ïéãñ ¦ ¨ :õøà ¤ «¨ éð÷æ ¥ û§ ¦ ír¦ BzáLa §¦ §
íBéì§ ÷çNzå © § ¦ © ,dLeáì ¨ § øãäå ¨ ¨ § æBò :éðrðkì ¦ £ © û§ © äðúð̈ ¨ û§
ìr© ãñç ¤ «¤ úøBúå © « § ,äîëçá ¨ § ¨ § äçút ¨ û§ ¨ äét ¨ «¦ :ïBøçà £©
1. Psalms 91:11. 2. Ibid. 121:8.
177 HYMNS FOR FRIDAY EVENING
Say three
times:
éðåëøá Bless me with peace, angels of peace,
messengers of the Most High, of the supreme
King of kings, the Holy One, blessed be He.
Say three
times:
íëúàö May your departure be in peace, angels
of peace, messengers of the Most High, of the
supreme King of kings, the Holy One, blessed
be He.
éë For He will instruct His angels in your behalf, to guard you
in all your ways. 1 The Lord will guard your going and your
coming from now and for all time. 2
úùà Who can find a wife of excellence? Her value far
exceeds that of gems. The heart of her husband trusts
in her, he lacks no gain. She treats him with goodness,
never with evil, all the days of her life. She seeks out
wool and flax, and works willingly with her hands. She
is like the merchant ships; she brings her food from afar.
She rises while it is still night, gives food to her
household, and sets out the tasks for her maids. She
considers a field and buys it; from her earnings she
plants a vineyard. She girds her loins with strength, and
flexes her arms. She realizes that her enterprise is
profitable; her lamp does not go out at night. She puts
her hands on the spindle, and her palms grasp the
distaff. She holds out her hand to the poor, and extends
her hands to the destitute. She does not fear for her
household in the frost, for her entire household is
clothed [warmly] in scarlet. She makes her own tapes-
tries; her garments are of fine linen and purple. Her
husband is well-known at the gates, as he sits with the
elders of the land. She makes linens and sells [them];
she provides the merchants with girdles. Strength and
dignity are her garb, she looks smilingly toward the
future. She opens her mouth with wisdom, and the
zay lill yeciw 178
àìŸ úeìör § © íçìå ¤ «¤ § ,dúéa

¨ ¥ úBëéìä ¦ £ äiôBö ¨¦ ¨ §
:dðBLì
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¨ « û§ © û§ © äéðá
¨ «¤ ¨ eî÷«¨ :ìëà ¥ Ÿú
¥ © ø÷L
ïçä ¤ «¤ :äðlk ¨ «¨ ª ìr© úéìr ¦ ¨ zàå§ © § ,ìéç ¦ «¨ eNr«¨ úBðä
dì¨ eðz§ :ìläúú ¨ © § ¦ àéä¦ éé¨ § úàøé © û§ ¦ äMà¨ ¦ ,éôiä ¦ Ÿ« © ìáäå
¤ «¤ §
1
¨ «¤ £ © íéørMa
:äéNrî ¦ ¨ û§ © äeììäéå
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a
KIDDUSH FOR FRIDAY EVENING
¦ «¥ ¦ § © àLc
,éðöéaøé ¤ «¤ úBàða û§ ¦ :øñçà¨ § ¤ àì Ÿ érø
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änä ¨ «¥ EzðrLîe
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¨ û§ ¥ û§ ¦ àúãeòñ ¨ ¨ § eðé÷úà«¦ § ©
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,àkìîã ¨ ¨ § eðé÷úà «¦ § © :àLéc÷
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:dãäa ¨ £ © § ïéúà
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When a festival occurs on Shabbat, the festival Kiddush is recited (page 329).
1. Proverbs 31:10-31. 2. Psalm 23. 3. Kabbalistic terms for various manifestations of the
Shechinah. 4. V. Zohar II, 88a-b.
178 KIDDUSH FOR FRIDAY EVENING
teaching of kindness is on her tongue. She watches the

conduct of her household, and does not eat the bread
of idleness. Her children rise and acclaim her, her
husband—and he praises her: Many daughters have
done worthily, but you surpass them all. Charm is
deceptive and beauty is naught; a God-fearing woman
is the one to be praised. Give her praise for her
accomplishments, and let her deeds laud her at the
gates.1
a
KIDDUSH FOR FRIDAY EVENING
øåîæî A Psalm by David. The Lord is my shepherd, I
shall lack nothing. He makes me lie down in green
pastures; He leads me beside still waters. He revives my
soul; He directs me in paths of righteousness for the
sake of His Name. Even if I will walk in the valley of the
shadow of death, I will fear no evil, for You are with me;
Your rod and Your staff—they will comfort me. You will
prepare a table for me before my enemies; You have
anointed my head with oil; my cup is full. Only
goodness and kindness shall follow me all the days of
my life, and I shall dwell in the House of the Lord for
many long years.2
àã This is the meal of the holy Chakal Tapuchin. 3
åðé÷úà Prepare the meal of perfect faith, which is the

delight of the holy King; prepare the meal of the King. This
is the meal of the holy Chakal Tapuchin,3 and Z’eir Anpin3
and the holy Ancient One3 come to join her in the meal. 4
When a festival occurs on Shabbat, the festival Kiddush is recited (page 330).
zay lill yeciw 179
Stand while reciting the Kiddush.
Take the cup of wine in the right hand, pass it to the left hand, and lower it onto the palm
of the right hand. (See illustration, page 641.) The cup should be held three tefachim
(approximately 9 in.) above the table throughout the Kiddush.
Those listening to the Kiddush should respond on` ¥ ¨ as indicated. 1
Glance at the Shabbat candles, then say:
© û§ © :íàáö
ìëéå ¨ ¨ § ìëå
¨ § õøàäå
¤ «¨ ¨ § íéîM ¦ «© ¨ ä© elëéªû§ å© :éMM
¦ ¦ä © íBé
¤ £ Bzëàìî
øLà § © § éréáMä
¦ ¦ û§ © íBia© íéäIà ¦Ÿ ¡
:äNr¨ ¨ øLà¤ £ Bzëàìî
§ © § ìkî ¨ ¦ éréáMä Ÿ § ¦ © ,äNr̈
¦ ¦ û§ © íBia© úaLiå ¨
© ¨ Bá ék¦ ,Búà
úáL Ÿ Lc÷éå¥ © û§ © éréáMä
¦ ¦ û§ © íBé úà¤ íéäìà ¦ Ÿ ¡ Cøáéå
¤ «¨ û§ ©
:úBNrì£ © íéäìà
2
¦ Ÿ ¡ àøa ¨ ¨ øLà
¤ £ Bzëàìî
§ © § ìkî ¨¦
When making Kiddush over bread, say: When making Kiddush over wine,
glance at the wine and say:
:ïðøî
¨ ¨ ¨ éøáñ
¦§ © :ïðøî
¨ ¨ ¨ éøáñ
¦§ ©
Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¤ «¤ eðéäìà ¨ © Ceøa¨ «¥ Ÿ ¡ ,éé¨ § äzà
¤ «¤ eðéäìà
Cìî ¨ © Ceøa¨
ïî¦ íçì ¤ «¤ àéöBnä ¦ « © ,íìBòä̈¨ ¤ «¨ © éøt
:ïôbä ¦ § àøBa ¥ ,íìBòä̈ ¨
(on` ¤ «¨ ¨
¥ ¨ ) :õøàä (on`
¥ ¨)
«¨ û§ ¦ øLà
eðLc÷ ¤ £ ,íìBòä¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨
¨ û§ äáäàa
ïBöøáe ¨ £ © § BLã÷ § ¨ úaLå © © § ,eða«¨ äöøå ¨Ÿ § ¦ §
¨ ¨ § åéúåöîa
,Lã÷¤Ÿ « éàø÷îì
¥ ¨ § ¦ § älçz¨ ¦ § ,úéLàøá ¦ ¥ § äNrîì ¥ £ © § ïBøkæ ¨ ¦ ,eðìéçðä
«¨ ¦ § ¦
¨ ¦ zLc÷
ìkî ¨ § «© ¦ eðúBàå
«¨ § zøçá ¨ § «© ¨ eðá«¨ ék¦ .íéøöî ¦ «¨ § ¦ úàéöéì © ¦ ¦ øëæ ¤ «¥
Ceøa¨ .eðzìçðä
«¨ § © § ¦ ïBöøáe ¨ û§ äáäàa ¨ £ © § ELã÷ § § ¨ úaLå © © § ,íénrä̈ ¦©
(on`
¥ ¨ ) :úaMä ¨ © © Lc÷î ¥ © § éé¨ § äzà¨©
On Chol Hamoed Sukkot, in the sukkah, add (when saying the words dMQA ¥ ¥ , glance at
¨ ª © aWil
the sukkah covering):
¨ Ÿ § ¦ § eðLc÷
åéúåöîa «¨ û§ ¦ øLà
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¤ ,éé¨ § äzà
(on`
¥ ¨ ) :äkqa¨ ª © áLéì¥ ¥ eðeöå
«¨ ¦ §
Pour some wine from the cup to be distributed to those listening, and drink at least 2
ounces of the remaining wine while seated.
All present wash their hands for the meal (see Laws on page 603), reciting the appropriate
blessing, being careful not to speak until after eating of the challah. The head of the
household recites the blessing for bread while holding both loaves, and distributes a piece
to each person, who in turn recites the blessing over the bread.
1. See additional laws on pages 603-604. 2. Genesis 2:1-3.

179 KIDDUSH FOR FRIDAY EVENING

Those listening to the Kiddush should respond Amen as indicated. 1
Glance at the Shabbat candles, then say:
íåé The sixth day. And the heavens and the earth and
all their hosts were completed. And God finished by the
Seventh Day His work which He had done, and He
rested on the Seventh Day from all His work which He
had done. And God blessed the Seventh Day and made
it holy, for on it He rested from all His work which God
created to function.2
When making Kiddush over wine, When making Kiddush over bread, say:
éøáñ Attention, Gentlemen! éøáñ Attention, Gentlemen!
êåøá Blessed are You, Lord êåøá Blessed are You, Lord
our God, King of the uni- our God, King of the uni-
verse, who creates the fruit verse, who brings forth bread
of the vine. (Amen) from the earth. (Amen)
êåøá Blessed are You, Lord our God, King of the uni-
verse, who has hallowed us with His commandments, has
desired us, and has given us, in love and goodwill, His
holy Shabbat as a heritage, in remembrance of the work
of Creation; the first of the holy festivals, commemorating
the Exodus from Egypt. For You have chosen us and
sanctified us from among all the nations, and with love
and goodwill given us Your holy Shabbat as a heritage.
Blessed are You Lord, who hallows the Shabbat. (Amen)
On Chol Hamoed Sukkot, in the sukkah, add (when saying the words to dwell in the sukkah,
glance at the sukkah covering):
manded us to dwell in the sukkah. (Amen)
Pour some wine from the cup to be distributed to those listening, and drink at least 2 ounces
of the remaining wine while seated.
zay ipewz 180
TABLE HYMN FOR SHABBAT
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The Blessing After a Meal is on page 88.
1. This Kabbalistic poem and table song is written in the form of an acrostic of the author’s
name— Ani Yitzchak Luria ben Shlomo (I, Isaac Luria the son of Solomon), popularly known as
the Ari Zal or Ari Hakadosh, one of the most famous and influential Kabbalists of the sixteenth
century. This profound hymn, chanted at the Shabbat evening meal, replete with Kabbalistic
metaphors, is couched in the parlance and style of Zoharic Aramaic. Rabbi Isaac Luria also
composed table songs for the other two Shabbat meals, see p. 250 and 270, infra. For a
commentary on these poems, which even in the original are incomprehensible to the uninitiated,
see R. Yaakov Dov Berkovitch, Eit HaZamir; Siddur Otzar HaTefilot; and Siddur Rabbi Yaakov
Emden. For a deeper Kabbalistic exposition, see R. Yaakov Koppel, Siddur Ari Zal, Kol Yaakov.
2. Another version: xhql
¨ § ¦ indp
¥ £ © ziWA
¦ § ,xHwzY ¦ ¨ § . 3. V. Zohar II, 88a.
¨ © § ¦ oieeA
180 TABLE HYMN FOR FRIDAY EVENING

øîæà I will cut away [the forces of
1
May it be His will that His pres-
evil] with songs of praise, in order ence rest upon His people who
to enter the holy gates of Chakal will delight for the sake of His
Tapuchin. Name in sweet things and honey.
We herewith invite her [the She- I place to the south the mystical
chinah ] to the festive table, with candelabrum; I set in the north the
the beautiful candelabrum shining table with the loaves.
on our heads. With wine in the goblet and
Between right and left the Bride boughs of myrtle for the Bride and
approaches, adorned in orna- Groom, to invigorate the weak.
ments, jewels and robes. We fashion for them crowns
from precious words; seventy
Her husband embraces her; crowns which transcend the fifty
through this gathering which [Gates].
brings her joy, the [forces of evil] May the Shechinah be sur-
will be utterly crushed. rounded by the six loaves on each
They cry and despair, yet they side [of the table]; and may they
are made null and void; but the correspond to the two sets of six
faces [of Israel] are renewed, souls loaves and the other articles [of
and spirits too. the Bet Hamikdash ].
[The Shabbat soul] brings her The impure powers who are far
great joy, double in measure, be- from holiness, the angels of de-
stowing upon her light and abun- struction who oppress [man] and
dant blessing. all those confined [in Purgatory]
Bridesmen, go forth and make rest and have respite [on Shabbat].
preparations of delicacies of many To slice the challah, the size of
kinds, fish as well as fowl. an olive or of an egg, [interpret-
ing] the two yuds either according
It is to form new souls and to its simple or phonetic reading.
spirits, [to fathom] the thirty-two Olives [have within them] pure
paths [of wisdom] and the three oil which when pressed in a mill-
branches [of Scripture]. stone flow in a stream; so the
She has seventy crowns; the su- bread contains within it divine se-
pernal King becomes crowned crets.
with most sacred [songs of praise]. Let us discuss secrets of Torah,
[The Shabbat] is engraved and which are not revealed, hidden
inscribed within all worlds [which and concealed.
were brought forth by] the “An- May the Bride be crowned with
cient of Days” through combining supernal mysteries at this joyous
[the four pristine elements]. feast of the holy angels.
àäéå May it be the will of the most holy Ancient One, the most hidden
of all hidden ones and the most recondite of all, that there may issue
from Him supernal dew to fill the head of Z’eir Anpin and to bestow it
upon the holy Chakal Tapuchin with joyous countenance, goodwill and
great delight. 3
aeh meie zayl zixgy 181
SHACHARIT PRAYER FOR SHABBAT AND FESTIVALS

a
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181 SHACHARIT FOR SHABBAT AND FESTIVALS
a
SHACHARIT PRAYER FOR SHABBAT AND FESTIVALS
Begin with the morning blessings (page 5) through May it be and Kaddish D’Rabbanan (page
26), then continue here.
åãåä Offer praise to the Lord, proclaim His Name; make His
deeds known among the nations. Sing to Him, chant praises to
Him, speak of all His wonders. Glory in His holy Name; may
the heart of those who seek the Lord rejoice. Search for the
Lord and His might; continually seek His countenance. Re-
member the wonders that He has wrought, His miracles, and
the judgments of His mouth. O descendants of Israel His
servant, children of Jacob, His chosen ones: He is the Lord our
God; His judgments extend over the entire earth. Remember
His covenant forever, the word which He has commanded to
a thousand generations; the covenant which He made with
Abraham, and His oath to Isaac. He established it for Jacob as
a statute, for Israel as an everlasting covenant, stating, “To you
I shall give the land of Canaan”—the portion of your inherit-
ance, when you were but few, very few, and strangers in it.
They wandered from nation to nation, and from one kingdom
to another people. He permitted no one to wrong them, and
admonished kings for their sakes, “Do not touch My anointed
ones, and do not harm My prophets.” Sing to the Lord, all the
earth; proclaim His deliverance from day to day. Recount His
glory among the nations, His wonders among all the peoples.
For the Lord is great and highly praised; He is awesome above
all gods. For all the gods of the nations are naught, but the
Lord made the heavens. Majesty and splendor are before Him,
strength and joy in His presence. Render to the Lord, families
of nations, render to the Lord honor and might. Render to the
Lord the honor due His Name; bring an offering and come
before Him, bow down to the Lord in resplendent holiness.
Tremble before Him, all the earth; indeed, the world will be
firmly established that it shall not falter. The heavens will
rejoice, the earth will exult, and among the nations they will
proclaim, “The Lord reigns!” The sea and its fullness will roar;
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1. I Chronicles 16:8-36. 2. Psalms 99:5. 3. Ibid. 99:9. 4. Ibid. 78:38. 5. Ibid. 40:12.
6. Ibid. 25:6. 7. Ibid. 68:35-36. 8. Ibid. 94:1-2. 9. Ibid. 3:9. 10. Ibid. 46:8. 11. Ibid. 84:13.
12. Ibid. 20:10. 13. Ibid. 28:9. 14. Ibid. 33:20-22. 15. Ibid. 85:8. 16. Ibid. 44:27.
the field and all therein will jubilate. Then the trees of the
forest will sing before the Lord, when He comes to judge the
earth. Give thanks to the Lord for He is good, for His
kindness is everlasting. And say, “Help us, God of our
salvation, gather us and deliver us from among the nations,
that we may give thanks to Your holy Name and glory in
Your praise. Blessed is the Lord, the God of Israel, to all
eternity”; and all the people said Amen and praise to the
Lord. 1 Exalt the Lord our God, and bow down at His
footstool; holy is He.2 Exalt the Lord our God, and bow
down at His holy mountain, for the Lord our God is holy. 3
And He, being compassionate, pardons iniquity, and does
not destroy; time and again He turns away His anger, and
does not arouse all His wrath. 4 May You, Lord, not withhold
Your mercies from me; may Your kindness and truth con-
tinually guard me. 5 Lord, remember Your mercies and
kindnesses, for they have existed for all time. 6 Ascribe power
to God; His majesty is over Israel, and His might is in the
skies. God, You are feared from Your Sanctuary; it is the God
of Israel who grants strength and power to His people;
blessed is God. 7 The Lord is a God of retribution; O God of
retribution, reveal Yourself! Judge of the earth, arise; render
to the arrogant their recompense. 8 Deliverance is the Lord’s;
may Your blessing be upon Your people forever. 9 The Lord
of hosts is with us; the God of Jacob is our eternal strong-
hold. 10 Lord of hosts, happy is the man who trusts in You. 11
Lord, help us; may the King answer us on the day we call. 12
Grant salvation to Your people and bless Your heritage; tend
them and exalt them forever. 13 Our soul yearns for the Lord;
He is our help and our shield. For our heart shall rejoice in
Him, for we have put our trust in His holy Name. May Your
kindness, Lord, be upon us, as we have placed our hope in
You. 14 Lord, show us Your kindness and grant us Your
deliverance. 15 Arise, be our help, and redeem us for the sake
of Your lovingkindness. 16 I am the Lord your God who
brought you up from the land of Egypt; open wide your
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1. Psalms 81:11. 2. Ibid. 144:15. 3. Ibid. 13:6. 4. Ibid. 30. 5. Ibid. 10:16; 93:1; Exodus
15:18. Talmud Bavli, Sofrim 14:8. Pirkei Hechalot. 6. Zechariah 14:9. 7. Psalms 106:47-48.
8. Ibid. 150:6.
mouth, [state all your desires] and I shall grant them. 1 Happy
is the people whose lot is thus; happy is the people whose God
is the Lord. 2 I have placed my trust in Your kindness, my heart
shall rejoice in Your deliverance; I will sing to the Lord for He
has dealt kindly with me. 3
øåîæî A psalm, a song of dedication of the House, by David. I
exalt You, Lord, for You have uplifted me, and did not allow my
enemies to rejoice over me. Lord, my God, I cried out to You, and
You healed me. Lord, You have brought up my soul from sheol;
You have kept me alive, that I should not descend to the pit. Sing
to the Lord, you His pious ones, and praise His holy Name. For
His wrath endures but for a moment, when He is conciliated there
is [long] life; when one retires at night weeping, joy will come in
the morning. In my security I thought, “I shall never falter.” Lord,
by Your favor You have made my mountain stand strong; when
You concealed Your countenance, I was alarmed. I called to You,
O Lord, and I made supplication to the Lord: What profit is there
in my death, in my going down to the grave? Can dust praise You?
Can it proclaim Your truth? Lord, hear and be gracious to me;
Lord, be a help to me. You have turned my mourning into
dancing; You have loosened [the cords of] my sackcloth and
girded me with joy. Therefore my soul shall sing to You, and not
be silent; Lord my God, I will praise You forever. 4
Rise for the following paragraph.
êIî éé The Lord is King, the Lord was King, the Lord will
be King forever and ever. 5 The Lord is King, the Lord was
King, the Lord will be King forever and ever. The Lord
will be King over all the earth; on that day the Lord will
be One and His Name One. 6
åðòéùåä Deliver us, Lord our God; gather us from among
the nations, that we may give thanks to Your holy Name and
glory in Your praise. Blessed is the Lord, the God of Israel,
forever and ever; and all the people said: Amen, praise the
Lord! 7 Let every being that has a soul praise the Lord. Praise
the Lord. 8
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1. Psalm 19.
çöðîI For the Choirmaster; a Psalm by David. The heavens

recount the glory of the Almighty; the sky proclaims His handi-
work. Day to day speech streams forth; night to night expresses
knowledge. There is no utterance, there are no words; their voice
is inaudible. Their arc extends throughout the world; their
message to the end of the earth. He set in them [in the heavens]
a tent for the sun which is like a groom coming forth from his
bridal canopy, like a strong man rejoicing to run the course. Its
rising is at one end of the heavens, and its orbit encompasses the
other ends; nothing is hidden from its heat. The Torah of the Lord
is perfect, restoring the soul; the testimony of the Lord is
trustworthy, making wise the simpleton. The precepts of the Lord
are just, rejoicing the heart; the mitzvah of the Lord is clear,
enlightening the eyes. The fear of the Lord is pure, abiding
forever; the judgments of the Lord are true, they are all righteous
together. They are more desirable than gold, than much fine gold;
sweeter than honey or the drippings of the honeycomb. Indeed,
Your servant is scrupulous with them; in observing them there is
abundant reward. Yet, who can discern inadvertent wrongs? Purge
me of hidden sins. Also, hold back Your servant from willful sins;
let them not prevail over me; then I will be unblemished and keep
myself clean of gross transgression. May the words of my mouth
and the meditation of my heart be acceptable before You, Lord,
åððø Sing joyously to the Lord, you righteous ones; it is fitting
for the upright to offer praise. Extol the Lord with a harp; sing to
Him with a ten-stringed lyre. Sing to Him a new song; skillfully
play sounds of jubilation. For the word of the Lord is just; all His
deeds are done in faithfulness. He loves righteousness and justice;
the kindness of the Lord fills the earth. By the word of the Lord
the heavens were made, and by the breath of His mouth all their
hosts. He gathers the waters of the sea like a mound; He stows
away the deeps in vaults. Let all the earth fear the Lord; let all the
inhabitants of the world tremble before Him. For He spoke, and
it came to be; He commanded, and it endured. The Lord has
annulled the counsel of nations; He has foiled the schemes of
peoples. The counsel of the Lord stands forever; the thoughts of
His heart throughout all generations. Fortunate is the nation
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1. Psalm 33. 2. V. I Samuel 21:11-16. 3. V. Rashi, Psalms 34:1. 4. Pronounced Exi§ .
whose God is the Lord, the people He chose as a heritage for

Himself. The Lord looks down from heaven; He beholds all
mankind. From His dwelling-place He watches intently all the
inhabitants of the earth. It is He who fashions the hearts of them
all, who perceives all their actions. A king is not saved through a
large army; a warrior is not rescued by means of great strength.
A horse is a false guarantee for victory; with all its great strength
it offers no escape. But the eye of the Lord is directed toward
those who fear Him, toward those who hope for His kindness; to
save their soul from death and to sustain them during famine.
Our soul yearns for the Lord; He is our help and our shield. For
our heart shall rejoice in Him, for we have put our trust in His
holy Name. May Your kindness, Lord, be upon us, as we have
placed our hope in You. 1
ãåãI [A Psalm] by David, when he feigned insanity2 before
Avimelech, 3 who then drove him away, and he left. I bless the
Lord at all times; His praise is always in my mouth. My soul
glories in the Lord; let the humble hear it and rejoice. Exalt the
Lord with me, and let us extol His Name together. I sought the
Lord and He answered me, and delivered me from all my fears.
Those who look to Him are radiant; their faces are never
humiliated. This poor man called, and the Lord heard, and
delivered him from all his tribulations. The angel of the Lord
camps around those who fear Him and rescues them. Taste and
see that the Lord is good; happy is the man who trusts in Him.
Fear the Lord, you His holy ones, for those who fear Him suffer
no want. Young lions are in need and go hungry, but those who
seek the Lord shall not lack any good thing. Come, children,
listen to me; I will teach you fear of the Lord. Who is the man
who desires life, who loves long life wherein to see goodness?
Guard your tongue from evil, and your lips from speaking
deceitfully. Turn away from evil and do good, seek peace and
pursue it. The eyes of the Lord are directed toward the
righteous, and His ears toward their cry. The wrath of the Lord
is upon the evildoers, to extirpate the memory of them from
the earth. But when they [repent and] cry out, the Lord hears,
and saves them from all their troubles. The Lord is close to
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1. Psalm 34. 2. Ibid. 90.
the broken-hearted, and delivers those with a crushed spirit.

Many are the afflictions of a righteous person, but the Lord
rescues him from them all. He protects all his bones, not one
of them is broken. Evil brings death upon the wicked, and the
enemies of the righteous are condemned. The Lord redeems
the soul of His servants, and all who take shelter in Him are
not condemned. 1
äIôú A prayer by Moses, the man of God. My Lord, You have
been a shelter for us in every generation: Before the mountains
came into being, before You created the earth and the world—
for ever and ever You are Almighty God. You bring man low
until he is crushed, and You say, “Return, you children of
man.” Indeed, a thousand years are in Your eyes like yesterday
that has passed, like a watch of the night. The stream of their
life is as but a slumber; in the morning they are like grass that
sprouts anew. In the morning it thrives and sprouts anew; in
the evening it withers and dries up. For we are consumed by
Your anger, and destroyed by Your wrath. You have set our
wrongdoings before You, our hidden sins before the light of
Your countenance. For all our days have vanished in Your
wrath; we cause our years to pass like a fleeting sound. The
years of our life number seventy, if in great vigor—eighty; most
of them are but travail and futility, passing quickly and flying
away. Who can know the intensity of Your anger? Your wrath
is commensurate with one’s fear of You. Teach us, then, to
reckon our days, that we may acquire a wise heart. Relent, O
Lord; how long [will Your anger last]? Have compassion upon
Your servants. Satiate us in the morning with Your kindness,
then we shall sing and rejoice throughout our days. Give us joy
corresponding to the days You afflicted us, the years we have
seen adversity. Let Your work be revealed to Your servants, and
Your splendor be upon their children. May the pleasantness of
the Lord our God be upon us; establish for us the work of our
hands; establish the work of our hands. 2
áùé You who dwells in the shelter of the Most High, who
abides in the shadow of the Omnipotent, I say [to you] of the
Lord who is my refuge and my stronghold, my God in whom
I trust, that He will save you from the ensnaring trap, from the
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1. Psalm 91. 2. Ibid. 98.
destructive pestilence. He will cover you with His pinions and

you will find refuge under His wings; His truth is a shield and
an armor. You will not fear the terror of the night, nor the
arrow that flies by day, the pestilence that prowls in the
darkness, nor the destruction that ravages at noon. A thousand
may fall at your [left] side, and ten thousand at your right, but
it shall not reach you. You need only look with your eyes, and
you will see the retribution of the wicked. Because you [have
said,] “The Lord is my shelter,” and you have made the Most
High your haven, no evil will befall you, no plague will come
near your tent. For He will instruct His angels in your behalf,
to guard you in all your ways. They will carry you in their
hands, lest you hurt your foot on a rock. You will tread upon
the lion and the viper; you will trample upon the young lion
and the serpent. Because he desires Me, I will deliver him; I
will fortify him for he knows My Name. When he calls on Me,
I will answer him; I am with him in distress, I will deliver him
and honor him. I will satiate him with long life, and show him
My deliverance. 1
øåîæî A Psalm. Sing to the Lord a new song, for He has
performed wonders; His right hand and holy arm have
wrought deliverance for Him. The Lord has made known His
salvation; He has revealed His justice before the eyes of the
nations. He has remembered His loving-kindness and faithful-
ness to the House of Israel; all, from the farthest corners of the
earth, witnessed the deliverance by our God. Raise your voices
in jubilation to the Lord, all the earth; burst into joyous song
and chanting. Sing to the Lord with a harp, with a harp and
the sound of song. With trumpets and the sound of the shofar,
jubilate before the King, the Lord. The sea and its fullness will
roar in joy, the earth and its inhabitants. The rivers will clap
their hands, the mountains will sing together. [They will
rejoice] before the Lord for He has come to judge the earth;
He will judge the world with justice, and the nations with
righteousness. 2
øéù A song of ascents. I lift my eyes to the mountains—from
where will my help come? My help will come from the Lord,
Maker of heaven and earth. He will not let your foot falter;
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1. Psalm 121. 2. Ibid. 122. 3. Ibid. 123. 4. Ibid. 124.
your guardian does not slumber. Indeed, the Guardian of Israel

neither slumbers nor sleeps. The Lord is your guardian; the
Lord is your protective shade at your right hand. The sun will
not harm you by day, nor the moon by night. The Lord will
guard you from all evil; He will guard your soul. The Lord will
guard your going and your coming from now and for all time. 1
øéù A song of ascents by David. I was happy when they said
to me, “Let us go to the House of the Lord.” Our feet were
standing within your gates, O Jerusalem; Jerusalem that is built
like a city in which [all Israel] is united together. For there the
tribes went up, the tribes of God—as enjoined upon Israel—to
offer praise to the Name of the Lord. For there stood the seats
of justice, the thrones of the house of David. Pray for the peace
of Jerusalem; may those who love you have peace. May there
be peace within your walls, serenity within your mansions. For
the sake of my brethren and friends, I ask that there be peace
within you. For the sake of the House of the Lord our God, I
seek your well-being. 2
øéù A song of ascents. To You have I lifted my eyes, You who
are enthroned in heaven. Indeed, as the eyes of servants are
turned to the hand of their masters, as the eyes of a maid to
the hand of her mistress, so are our eyes turned to the Lord
our God, until He will be gracious to us. Be gracious to us,
Lord, be gracious to us, for we have been surfeited with
humiliation. Our soul has been overfilled with the derision of
the complacent, with the scorn of the arrogant. 3
øéù A song of ascents by David. Were it not for the Lord
who was with us—let Israel declare—were it not for the
Lord who was with us when men rose up against us, then
they would have swallowed us alive in their burning rage
against us. Then the waters would have inundated us, the
torrent would have swept over our soul; then the raging
waters would have surged over our soul. Blessed is the Lord
who did not permit us to be prey for their teeth. Our soul
is like a bird which has escaped from the fowler’s snare; the
snare broke and we escaped. Our help is in the Name of the
Lord, the Maker of heaven and earth. 4
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1. Psalm 135. 2. While reciting each group of verses, concentrate on the letter of the Divine
Name shown in parentheses at the end of the group (e.g., for the first ten verses concentrate on
the i, for the next five verses—on the d, etc.), but do not say them.
äéåIIä Praise the Lord. Praise the Name of the Lord; offer
praise, you servants of the Lord who stand in the House of the
Lord, in the courtyards of the House of our God. Praise the
Lord, for the Lord is good; sing to His Name, for He is
pleasant. For God has chosen Jacob for Himself Israel as His
beloved treasure. For I know that the Lord is great, our Master
is greater than all supernal beings. All that the Lord desired, He
has done, in the heavens and on earth, in the seas and all the
depths. He causes mists to rise from the ends of the earth; He
makes lightning for the rain; He brings forth the wind from
His vaults. It was He who struck down the first-born of Egypt,
of man and beast. He sent signs and wonders into the midst of
Egypt, on Pharaoh and on all his servants. It was He who
struck down many nations, and slew mighty kings: Sichon,
king of the Amorites, Og, king of Bashan, and all the kingdoms
of Canaan. And He gave their lands as a heritage, a heritage to
His people Israel. Lord, Your Name is forever; Lord Your
remembrance is throughout all generations. Indeed, the Lord
will judge on behalf of His people, and have compassion on
His servants. The idols of the nations are silver and gold, the
product of human hands. They have a mouth, but cannot
speak; they have eyes, but cannot see; they have ears, but
cannot hear; nor is there breath in their mouth. Those who
make them will become like them—all who trust in them.
House of Israel, bless the Lord; House of Aaron, bless the Lord;
House of Levi, bless the Lord; you who fear the Lord, bless the
Lord. Blessed is the Lord from Zion, who dwells in Jerusalem.
Praise the Lord. 1
Rise and remain standing until after Blessed is He who spoke, page 191.
åãåä Praise the Lord for He is good, for His kindness is
everlasting.
Praise the God of the supernal beings, for His kindness is
everlasting.
Praise the Master of the heavenly hosts, for His kindness
is everlasting.
Who alone performs great wonders, for His kindness is
everlasting.
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1. Psalm 136.
Who makes the heavens with understanding, for His

kindness is everlasting.
Who spreads forth the earth above the waters, for His
Who makes the great lights, for His kindness is ever-
lasting.
The sun to rule by day, for His kindness is everlasting.
The moon and stars to rule by night, for His kindness is
everlasting.
Who struck Egypt through its first-born, for His kindness
is everlasting.
And brought Israel out of their midst, for His kindness is
everlasting.
With a strong hand and with an outstretched arm, for His
Who split the Sea of Reeds into sections, for His kindness
is everlasting.
And brought Israel across it, for His kindness is ever-
lasting.
And cast Pharaoh and his army into the Sea of Reeds, for
His kindness is everlasting.
Who led His people through the desert, for His kindness
is everlasting.
Who struck down great kings, for His kindness is ever-
lasting.
And slew mighty kings, for His kindness is everlasting.
Sichon, king of the Amorites, for His kindness is ever-
lasting.
And Og, king of Bashan, for His kindness is everlasting.
And gave their land as a heritage, for His kindness is
everlasting.
A heritage to Israel His servant, for His kindness is
everlasting.
Who remembered us in our humiliation, for His kindness
is everlasting.
And redeemed us from our oppressors, for His kindness
is everlasting.
Who gives food to all flesh, for His kindness is everlasting.
Praise the God of heaven, for His kindness is everlasting. 1
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1. Pronounced “Yud Kay b’Vöv Kay.”
191 SHACHARIT FOR SHABBAT AND FESTIVALS VERSES OF PRAISE
úøãàä Power and trustworthiness to Him who lives forever.

Understanding and blessing to Him who lives forever.
Grandeur and greatness to Him who lives forever.
Knowledge and speech to Him who lives forever.
Majesty and splendor to Him who lives forever.
Convocation and zealousness to Him who lives forever.
Resplendence and radiance to Him who lives forever.
Valor and might to Him who lives forever.
Adornment and purity to Him who lives forever.
Oneness and awe to Him who lives forever.
Crown and honor to Him who lives forever.
Torah and perception to Him who lives forever.
Kingship and dominion to Him who lives forever.
Beauty and victory to Him who lives forever.
Supremacy and transcendence to Him who lives forever.
Strength and humility to Him who lives forever.
Redemption and magnificence to Him who lives forever.
Glory and righteousness to Him who lives forever.
Invocation and sanctity to Him who lives forever.
Song and exaltation to Him who lives forever.
Chant and praise to Him who lives forever.
Adoration and grace to Him who lives forever.
Hold the two front tzitzit for the blessing Blessed is He who spoke. At the conclusion of the
blessing, before releasing the tzitzit, pass them over the eyes and kiss them.
on page 217. (Regarding prayer responses see chart inside back cover.)
íùI For the sake of the union of the Holy One, blessed be He, with
His Shechinah, to unite the Name yud-kay with vav-kay in a perfect
union in the name of all Israel.
êåøá Blessed is He who spoke, and the world came into being; blessed
is He; blessed is He who says and does; blessed is He who decrees and
fulfills; blessed is He who creates the universe; blessed is He who has
compassion on the earth; blessed is He who has compassion on the
creatures; blessed is He who rewards well those who fear Him; blessed
is He who lives forever and exists eternally; blessed is He who redeems
and saves; blessed is His Name. Blessed are You, Lord our God, King of
the universe, benevolent God; merciful Father, who is praised by the
mouth of His people, exalted and glorified by the tongue of His pious
ones and His servants, and by the songs of David Your servant. We will
extol You, Lord our God, with praises and songs; exalt, laud, and glorify
You, proclaim You King, and mention Your Name, our King, our God.
You are the only One—the Life of [all] the worlds, O King; praised and
glorified is His great Name forever and ever. Blessed are You Lord, King
who is extolled with praises. Cong. Amen.
You may be seated.
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You may be seated.

øåîæî A Psalm, a song for the Shabbat day. It is good to
praise the Lord, and to sing to Your Name, O Most High; to
proclaim Your kindness in the morning, and Your faithful-
ness in the nights, with a ten-stringed instrument and lyre,
to the melody of a harp. For You, Lord, have gladdened me
with Your deeds; I sing for joy at the works of Your hand.
How great are Your works, O Lord; how very profound Your
thoughts! A brutish man cannot know, a fool cannot com-
prehend this: when the wicked thrive like grass, and all
evildoers flourish—it is in order that they may be destroyed
forever. But You, Lord, are exalted forever. Indeed, Your
enemies, Lord, indeed, Your enemies shall perish; all evildo-
ers shall be scattered. But You have increased my might like
that of a wild ox; I am anointed with fresh oil. My eyes have
seen [the downfall of] my watchful enemies; my ears have
heard [the doom of] the wicked who rise against me. The
righteous will flourish like a palm tree, grow tall like a cedar
in Lebanon. Planted in the House of the Lord, they shall
blossom in the courtyards of our God. They shall be fruitful
even in old age; they shall be full of sap and freshness. That
is to say that the Lord is just; He is my Strength, and there
is no injustice in Him. 1
êìî éé The Lord is King; He has garbed Himself with
grandeur; the Lord has robed Himself, He has girded
Himself with strength; He has also established the world
firmly that it shall not falter. Your throne stands firm from
of old; You have existed forever. The rivers have raised, O
Lord, the rivers have raised their voice; the rivers raise their
raging waves. More than the sound of many waters, than the
mighty breakers of the sea, is the Lord mighty on high. Your
testimonies are most trustworthy; Your House will be re-
splendent in holiness, O Lord, forever. 3
éäé May the glory of the Lord be forever; may the Lord find
delight in His works. 4 May the Name of the Lord be blessed from
now and to all eternity. From the rising of the sun to its setting,
the Name of the Lord is praised. The Lord is high above all
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1. Psalms 113:2-4. 2. Ibid. 135:13. 3. Ibid. 103:19. 4. I Chronicles 16:31. 5. V. supra, p.
29, note 2. 6. Psalms 10:16. 7. Ibid. 33:10. 8. Proverbs 19:21. 9. Psalms 33:11. 10. Ibid.
16. Ibid. 84:5. 17. Ibid. 144:15.
nations; His glory transcends the heavens. 1 O Lord, Your Name is

forever; Your remembrance, Lord, is throughout all generations. 2
The Lord has established His throne in the heavens, and His
kingship has dominion over all. 3 The heavens will rejoice, the
earth will exult, and among the nations they will proclaim, “The
Lord reigns!” 4 The Lord is King, the Lord was King, the Lord shall
be King for ever and ever. 5 The Lord reigns for all eternity; the
nations have vanished from His land. 6 The Lord has annulled the
counsel of nations; He has foiled the schemes of peoples. 7 Many
are the thoughts in the heart of man, but it is the counsel of the
Lord that endures. 8 The counsel of the Lord stands forever, the
thoughts of His heart throughout all generations. 9 For He spoke,
and it came to be; He commanded, and it endured. 10 Indeed, the
Lord has chosen Zion; He desired it for His dwelling place. 11 For
God has chosen Jacob for Himself, Israel as His beloved treasure. 12
Indeed, the Lord will not abandon His people, nor will He forsake
His heritage. 13 And He, being compassionate, pardons iniquity,
and does not destroy; time and again He turns away His anger,
and does not arouse all His wrath. 14 Deliver us, O Lord; may the
King answer us on the day we call. 15
éøùà Happy are those who dwell in Your House; they
will yet praise You forever. 16 Happy is the people whose
lot is thus; happy is the people whose God is the Lord.17
A psalm of praise by David: I will exalt You, my God
the King, and bless Your Name forever. Every day I will
bless You, and extol Your Name forever. The Lord is
great and exceedingly exalted, and there is no limit to
His greatness. One generation to another will laud Your
works, and tell of Your mighty acts. I will speak of the
splendor of Your glorious majesty and of Your won-
drous deeds. They will proclaim the might of Your
awesome acts, and I will recount Your greatness. They
will express the remembrance of Your abounding good-
ness, and sing of Your righteousness. The Lord is
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page 586.
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1. Psalm 145. 2. Ibid. 115:18.
gracious and compassionate, slow to anger and of great

kindness. The Lord is good to all, and His mercies
extend over all His works. Lord, all Your works will give
thanks to You, and Your pious ones will bless You. They
will declare the glory of Your kingdom, and tell of Your
strength. To make known to men His mighty acts, and
the glorious majesty of His kingdom. Your kingship is a
kingship over all worlds, and Your dominion is
throughout all generations. The Lord supports all who
fall, and makes erect all who are bent. The eyes of all
look expectantly to You, and You give them their food
This verse must be recited with at the proper time. You open Your
page 586. hand and satisfy the desire of every
living thing. The Lord is righteous in all His ways, and
benevolent in all His deeds. The Lord is close to all who
call upon Him, to all who call upon Him in truth. He
fulfills the desire of those who fear Him, hears their cry
and delivers them. The Lord watches over all who love
Him, and will destroy all the wicked. My mouth will
utter the praise of the Lord, and let all flesh bless His
holy Name forever.1 And we will Bless the Lord from
now to eternity. Praise the Lord.2
äéåIIä Praise the Lord. Praise the Lord, O my soul. I will

sing to the Lord with my soul; I will chant praises to my
God with my [entire] being. Do not place your trust in
munificent benefactors, in mortal man, for he does not
have the ability to bring deliverance. When his spirit
departs, he returns to his earth; on that very day, his plans
come to naught. Fortunate is he whose help is the God of
Jacob, whose hope rests upon the Lord his God. He makes
the heavens, the earth, the sea and all that is in them; He
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1. Psalm 146. 2. Ibid. 147.
keeps His promise faithfully forever. He renders justice to

the oppressed; He gives food to the hungry; the Lord
releases those who are bound. The Lord opens the eyes of
the blind; the Lord makes erect those who are bowed
down; the Lord loves the righteous. The Lord watches over
the strangers; He gives strength to the orphan and the
widow; and He thwarts the way of the wicked. The Lord
shall reign forever, your God, O Zion, throughout all
generations. Praise the Lord. 1
äéåIIä Praise the Lord. Sing to our God for He is good,
for He is pleasant; praise befits Him. The Lord is the
rebuilder of Jerusalem; He will gather the dispersed of
Israel. He heals the broken-hearted, and binds up their
wounds. He counts the number of the stars; He gives a
name to each of them. Great is our Master and abounding
in might; His understanding is beyond reckoning. The Lord
strengthens the humble; He casts the wicked down to the
ground. Lift your voices to the Lord in gratitude; sing to
our God with a harp. He covers the heaven with clouds;
He prepares rain for the earth, and makes grass grow upon
the mountains. He gives to the cattle their food, to the
young ravens which cry to Him. He does not desire [those
who place their trust in] the strength of the horse, nor does
He want those who rely upon the thighs [swiftness] of
man. He desires those who fear Him, those who long for
His kindness. Praise the Lord, O Jerusalem; Zion, extol
your God. For He has strengthened the bolts of your gates;
He has blessed your children in your midst. He has made
peace within your borders; He satiates you with the finest
of wheat. He sends forth His command to the earth; His
word runs most swiftly. He gives snow like fleece; He
scatters frost like ashes. He hurls His ice like morsels; who
can withstand His cold? He sends forth His word and melts
them; He causes His wind to blow, and the waters flow.
He tells His words [Torah] to Jacob, His statutes and
ordinances to Israel. He has not done so for other nations,
and they do not know [His] ordinances. Praise the Lord. 2
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1. Psalm 148. 2. Ibid. 149.
äéåIIä Praise the Lord. Praise the Lord from the heavens;
praise Him in the celestial heights. Praise Him, all His
angels; praise Him, all His hosts. Praise Him, sun and moon;
praise Him, all the shining stars. Praise Him, heavens of
heavens, and the waters that are above the heavens. Let them
praise the Name of the Lord, for He commanded and they
were created. He has established them forever, for all time;
He issued a decree, and it shall not be transgressed. Praise
the Lord from the earth, sea-monsters and all [that dwell in]
the depths; fire and hail, snow and vapor, stormy wind
carrying out His command; the mountains and all hills,
fruit-bearing trees and all cedars; the beasts and all cattle,
creeping things and winged fowl; kings of the earth and all
nations, rulers and all judges of the land; young men as well
as maidens, elders together with young lads. Let them praise
the Name of the Lord, for His Name is sublimely transcend-
ent, it is unto Himself; [only] its radiance is upon the earth
and heavens. He shall raise the glory of His people, [in-
crease] the praise of all His pious ones, the children of Israel,
the people close to Him. Praise the Lord. 1
äéåIIä Praise the Lord. Sing to the Lord a new song;
[recount] His praise in the assembly of the pious. Israel will
rejoice in its Maker; the children of Zion will delight in their
King. They will praise His Name with dancing; they will sing
to Him with the drum and harp. For the Lord desires His
people; He will adorn the humble with salvation. The pious
will exult in glory; they will sing upon their beds. The
exaltation of God is in their throat, and a double-edged
sword in their hand, to bring retribution upon the nations,
punishment upon the peoples; to bind their kings with
chains, and their nobles with iron fetters; to execute upon
them the prescribed judgment; it shall be a glory for all His
pious ones. Praise the Lord. 2
äéåIIä Praise the Lord. Praise God in His holiness; praise
Him in the firmament of His strength. Praise Him for
His mighty acts; praise Him according to His abundant
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1. Psalm 150. 2. Ibid. 89:53. 3. Ibid. 135:21. 4. Ibid. 72:18-19. 5. I. Chronicles 29:10-13.
6. Nehemiah 9:5-8.
greatness. Praise Him with the call of the shofar; praise

Him with harp and lyre. Praise Him with timbrel and
dance; praise Him with stringed instruments and flute.
Praise Him with resounding cymbals; praise Him with
clanging cymbals. Let every being that has a soul praise the
Lord. Praise the Lord. 1 Let every being that has a soul
praise the Lord. Praise the Lord.
Rise and remain standing until after Borchu on page 203.
2
êåøá Blessed is the Lord forever, Amen and Amen.
Blessed is the Lord from Zion, who dwells in Jerusa-
lem; praise the Lord.3 Blessed is the Lord God, the God
of Israel, who alone performs wonders. Blessed is His
glorious Name forever, and let the whole earth be filled
with His glory. Amen and Amen.4
êøáéå And David blessed the Lord in the presence of all
the assembly, and David said: Blessed are You Lord,
God of our father Israel, in all the realms of the
universe. Lord, Yours is the greatness, the power, the
glory, the victory, and the majesty; for all in heaven and
on the earth [is Yours]. Lord, Yours is the kingship and
You are exalted, supreme over all rulers. Wealth and
honor come from You, and You rule over all; in Your
hand are might and power, and it is in Your hand to
grant greatness and strength to all. And now, our God,
we give thanks to You, and praise Your glorious Name. 5
Let [Israel] bless Your glorious Name, which is exalted
above all blessing and praise. You alone are the Lord;
You have made the heavens, the heavens of heavens, and
all their hosts, the earth and all thereon, the seas and all
therein; You give life to them all, and the hosts of the
heavens bow before You. You are the Lord, the God,
who chose Abram, brought him out of Ur Kasdim, and
gave him the name Abraham. And You found his heart
faithful before You6 —
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1. Nehemiah 9:8-11. 2. Exodus 14:30-31. 3. Another interpretation: impoverish. See Rashi,
Exodus 15:9.
úåøëå and You made a Covenant with him to give the land
of the Canaanites, the Hittites, the Amorites, the Perizzites,
the Jebusites and the Girgashites, to give it to his descen-
dants; and You fulfilled Your words, for You are righteous.
You saw the affliction of our fathers in Egypt, and heard
their cry at the Sea of Reeds. And You performed signs and
wonders against Pharaoh and all his servants and all the
people of his land, for You knew that they acted wickedly
toward them; and You have made a name for Yourself to this
day. You split the sea before them, and they went through
the midst of the sea on dry land; and You hurled their
pursuers into the depths, like a stone into mighty waters. 1
òùåéå And the Lord delivered Israel on that day from the
hands of the Egyptians, and Israel saw the Egyptians dead on
the seashore. Israel beheld the mighty hand which the Lord
wielded against the Egyptians, and the people feared the
Lord, and believed in the Lord and in Moses His servant. 2
æà Then Moses and the children of Israel sang this song to
the Lord, and they declared, saying: I will sing to the Lord,
for He is most exalted; the horse with its rider He cast into
the sea. The might and retribution of God was my salvation;
this is my God and I will glorify Him, the God of my father
and I will exalt Him. The Lord is master of war, the Lord is
His Name. He hurled Pharaoh’s chariots and his army into
the sea; the elite of his officers were drowned in the Sea of
Reeds. The deep waters covered them; they dropped into the
depths like a stone. Your right hand, O Lord, is adorned with
power; Your right hand, O Lord, shatters the enemy. In Your
great majesty, You destroy those who rise up against You;
You send forth Your fury, it consumes them like straw. At
the blast of Your nostrils the waters piled up, the flowing
streams stood erect like a wall; the deep waters were
congealed in the heart of the sea. The foe had said: I will
pursue them, I will overtake them, I will divide the spoil, my
lust shall be sated upon them; I will unsheath my sword, my
hand shall annihilate 3 them. You blew with Your wind, the
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1. Exodus 15:1-18. 2. This sentence is the paraphrased of the preceding Biblical verse in Targum
Onkelos. 3. Exodus 15:19. 4. Psalms 22:29. 5. Obadiah 1:21. 6. Zechariah 14:9.
sea enveloped them; they sank like lead in the mighty waters.
Who is like You among the supernal beings, O Lord! Who
is like You, resplendent in holiness, awesome in praise,
performing wonders! You stretched out Your right hand, the
earth swallowed them. In Your lovingkindness You led the
people whom You redeemed; in Your strength You guided
them to Your holy abode. The nations heard it and trembled;
pangs of fear gripped the inhabitants of Philistia. Then the
chieftains of Edom were terrified; the mighty men of Moab
were panic-stricken; all the inhabitants of Canaan melted
away. May terror and dread fall upon them; by the great
[strength] of Your arm let them be still as a stone—until
Your people pass over, O Lord, until the people You
acquired pass over. You will bring them and plant them on
the mountain of Your inheritance; the place which You, O
Lord, have made for Your abode, the Sanctuary which Your
hands, O Lord, have established. The Lord will reign forever
and ever.1 The Lord will reign forever and ever. The sover-
eignty of the Lord is established forever and to all eternity. 2
When the horses of Pharaoh, with his chariots and
horsemen, went into the sea, the Lord turned the waters of
the sea back on them; and the children of Israel walked on
dry land in the midst of the sea.3 For sovereignty is the
Lord’s, and He rules over the nations.4 Deliverers will go up
to Mount Zion to judge the mount of Esau, and kingship
will be the Lord’s. 5 The Lord will be King over the entire
earth; on that day the Lord will be One and His Name One. 6
úîùð The soul of every living being shall bless Your Name,
Lord our God; and the spirit of all flesh shall continuously
glorify and exalt Your remembrance, our King. From the
highest world to the lowest, You are Almighty God; and
aside from You we have no King, Redeemer and Savior who
delivers, rescues, sustains, answers, and is merciful in every
time of distress and tribulation; we have no King other than
You. [You are] the God of the first and of the last [genera-
tions], God of all created things, Master of all events, who is
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extolled with manifold praises, who directs His world with

kindness and His creatures with compassion. Indeed, the
Lord neither slumbers nor sleeps. It is He who rouses those
who sleep, who awakens those who slumber, who enables
the mute to speak, who releases the bound, who supports
those who fall, and who makes erect those who are bowed.
To You alone we offer thanks. Even if our mouth were
filled with song as the sea [is filled with water], our tongue
with melody as the roar of its waves, and our lips with
praise as the breadth of the firmament; and our eyes were
radiant like the sun and the moon, our hands spread out
as the [wings of the] eagles of the sky, and our feet as swift
as the deer—we would still be unable to thank You, Lord
our God and God of our fathers, and bless Your Name for
even one of the innumerable myriads of favors, miracles
and wonders which You have performed for us and for our
fathers before us. Lord our God, You have delivered us
from Egypt, redeemed us from the house of bondage,
sustained us in famine and nourished us in plenty, rescued
us from the sword and saved us from the plague, and kept
us from severe and lasting maladies. Until now Your
mercies have helped us, and Your kindnesses have not
forsaken us; and You, Lord our God, will never abandon
us. Therefore, the limbs which You have arranged within
us, the spirit and soul which You have breathed into our
nostrils, and the tongue which You have placed in our
mouth—they all shall thank, bless, praise and glorify, exalt
and adore, hallow and proclaim the sovereignty of Your
Name, our King. For every mouth shall offer thanks to You,
every tongue shall swear by Your Name, every eye shall
look to You, every knee shall bend to You, all who stand
erect shall prostrate themselves before You, all hearts shall
fear You, and every innermost part shall sing to Your
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1. Psalms 35:10. 2. Ibid. 103:1. 3. Ibid. 33:1.
Name, as it is written: My entire being shall declare: Lord,

who is like You; who saves the poor from one stronger than
he, the poor and the destitute from one who would rob
him! 1 Who can be likened to You, who is equal to You,
who can be compared to You, the great, mighty and
awesome God, exalted God, Creator of heaven and earth!
We will laud, extol and glorify You and bless Your holy
Name, as it is said: [A Psalm] by David; bless the Lord, O
my soul, and all my being—His holy Name. 2
Iàä You are the Almighty by virtue of the strength of Your
power; the Great by virtue of the glory of Your Name; the
Powerful for eternity, and the Awesome by virtue of Your
awe-inspiring deeds;
êIîä O King who sits upon a lofty and sublime throne.
ïëåù He who dwells for eternity, exalted and holy is His
Name. And it is written: Sing joyously to the Lord, you
righteous; it is fitting for the upright to offer praise. 3 By the
mouth of the upright You are exalted; by the lips of the
righteous You are blessed; by the tongue of the pious You
are hallowed; and in the innermost part of the holy ones You
are praised.
úåIä÷îáå In the assemblies of the myriads of Your people,
the House of Israel, with song shall Your Name, our King,
be glorified, in every generation. For that is the obligation of
all created beings, Lord our God and God of our fathers, to
offer thanks to You, to laud, to praise, to glorify, to exalt, to
extol, to bless, to magnify and to acclaim You, even more
than all the words of songs of praise and adorations of
David, the son of Yishai, Your anointed servant.
ïëáå And therefore may Your Name be praised forever, our
King, the Almighty God, the great and holy King, in heaven
and on earth. For to You, Lord our God and God of our
fathers it is fitting to offer forever song and praise, adoration
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1. Psalm 130.
and melody, [to acclaim Your] might and dominion, victory,

grandeur and power, glory, splendor, holiness and sover-
eignty; blessings and thanksgiving to Your great and holy
Name; from the highest world to the lowest, You are God.
Blessed are You, Lord, Almighty God, great King, extolled
with praises, God worthy of thanksgiving, Master of won-
ders, Creator of all souls, Ruler of all creatures, who takes
pleasure in songs of praise; You are the only King, the Life
of [all] the worlds. Cong. Amen.
øéù A song of ascents. Out of the depths I call to You, O Lord.
My Lord, hearken to my voice; let Your ears be attentive to the
voice of my pleas. God, if You were to preserve iniquities, my
Lord, who could survive? But forgiveness is with You, that You
may be feared. I hope in the Lord; my soul hopes, and I long for
His word. My soul yearns for the Lord more than [night]
watchmen [waiting] for the morning, wait for the morning.
Israel, put your hope in the Lord, for with the Lord there is
kindness; with Him there is abounding deliverance. And He will
redeem Israel from all its iniquities. 1
rny zekxa aeh meie zayl zixgy 203
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1. Psalms 104:24.
203 SHACHARIT FOR SHABBAT AND FESTIVALS BLESSINGS OF THE SHEMA


You may be seated.
who forms light and creates darkness, who makes peace and
creates all things.
When a festival occurs on a weekday, the following is recited:
øéàîä In mercy He gives light to the earth and to those
who dwell thereon, and in His goodness He renews each day,
of Creation; God of the universe, in Your abounding mercies
stronghold, Shield of our deliverance, a Refuge for us. The
blessed God, great in knowledge, prepared and made the
radiance of the sun; the Beneficent One created glory for His
Name; He set the luminaries around His majesty; the chiefs
of His hosts are holy beings that exalt the Omnipotent,
continually recounting the glory of God and His holiness. Be
blessed, Lord our God, in the heavens above and on the earth
below, for all Your praiseworthy handiwork, and for the
light-giving luminaries which You have created; they shall
glorify You forever.
Continue with Be eternally blessed, on page 205.
Iëä All shall praise You, all shall extol You, all shall declare,
“There is none holy like the Lord!” All shall exalt You
forever, Creator of all, God who each day opens the doors
of the eastern gates [of heaven], causes the apertures of the
åëøá Bless the Lord who is blessed.

êåøá Blessed be the Lord who is blessed for all eternity.
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1. Psalms 104:24. 2. I.e., angels—V. Ezekiel 3:13; Isaiah 6:2.
sky to unclose, brings forth the sun from its place and the
moon from its abode, and gives light to the whole world and
to its inhabitants which He has created with the attribute of
mercy. In mercy He gives light to the earth and to those who
dwell upon it, and in His goodness He renews each day,
of Creation; God of the universe, in Your abundant mercies
stronghold, Shield of our deliverance, a Refuge for us. There
is none comparable to You, and none apart from You; there
is nothing without You, and who is like You? There is none
comparable to You, Lord our God—in this world; and none
apart from You, our King—in the life of the World to Come;
there is nothing without You, our Redeemer—in the days of
Mashiach; and there is none like You, our Deliverer—in the
era of the resurrection of the dead.
Ià Almighty God is the Master over all works, blessed is He,
and He is blessed by the mouth of every soul; His greatness and
goodness fill the world, knowledge and understanding sur-
round His majesty. He is exalted above the holy Chayot, and
adorned in glory above the Chariot; merit and uprightness are
before His throne, kindness and mercy fill His glory. The
luminaries which our God has created are good, He formed
them with knowledge, with discernment and with wisdom; He
endowed them with strength and power, that they may rule
within the world. They are full of radiance, and emanate
brightness, beautiful is their radiance throughout the world;
they rejoice in their rising and exult in their setting, fulfilling
with awe the will of their Creator. Glory and honor they give
to His Name, exultation and joyous song at the mention of His
kingship; He called forth the sun and it radiated light, He saw
and formed the shape of the moon. All the heavenly hosts offer
Him praise; the Seraphim, 2 the Chayot,2 and the holy
Ophanim 2 render glory and grandeur:
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1. Psalms 92:1-2.
IàI To the Almighty God who rested from all His work,
[who] on the Seventh Day was elevated and sat upon His
Throne of Glory. He garbed the day of rest in beauty; He
called the Shabbat day a delight. This is the glory of the
Seventh Day, that on it Almighty God rested from all His
work. The Seventh Day offers praise and proclaims, “A
Psalm, a Song of the Shabbat day—it is good to praise the
Lord.” 1 Therefore, let all His creatures glorify and bless
Almighty God; let them offer praise, honor, grandeur and
glory to Almighty God, the King, Creator of all, who, in His
holiness, gives His people Israel the heritage of rest on the
holy Shabbat day. Your Name, Lord our God, will be
hallowed, and Your remembrance, our King, will be glorified
in the heavens above and on the earth below. For all Your
praiseworthy handiwork, and for the light-giving luminaries
which You have made, they will glorify You forever.
êøáúú Be eternally blessed, our Rock, our King and our
Redeemer, who creates holy beings; praised be Your Name
forever, our King, who creates ministering angels, and whose
ministering angels all stand in the heights of the universe
and proclaim in awe, aloud in unison, the words of the living
God and Sovereign of the universe. All of them are beloved,
all are pure, all are mighty, all are holy, and all perform the
will of their Maker with fear and awe. And all of them open
their mouths in holiness and purity, with song and melody,
and bless and adore, glorify and revere, hallow and ascribe
sovereignty to—
úà The Name of the Almighty God, the great, powerful
and awe-inspiring King; holy is He. They all take upon
themselves the yoke of Heavenly kingship, one from the
other, and with love grant permission to each other to
sanctify their Maker with joyous spirit, with pure speech and
sacred melody; all exclaiming in unison, with awe, and
declaring in reverence:
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1. Isaiah 6:3. 2. I.e., angels—V. Ezekiel 3:13; Isaiah 6:2. 3. Ezekiel 3:12. 4. Psalms 136:7.
ùåã÷ Holy, holy, holy is the Lord of hosts; the

1
whole earth is full of His glory.
íéðôåàäå And the Ophanim and the holy Chayot, with a
2 2
mighty sound, rise toward the Seraphim,2 and facing them,

offer praise and say:
êåøá Blessed be the glory of the Lord from its
3
place.
IàI They chant sweet melodies to the blessed God; they
utter hymns and sing praises to the King, the living and
eternal God. For He alone, exalted and holy, performs
mighty deeds and makes new things; He is the master of
battle, He sows righteousness, causes deliverance to sprout
forth, creates healing; He is awesome in praise, master of
wonders, who in His goodness renews each day, continu-
ously, the work of Creation, as it is said: [Give thanks] to
Him who makes the great lights, for His kindness is eternal. 4
Blessed are You Lord, who creates the luminaries. Cong. Amen.
úáäà Lord our God, You have loved us with everlasting
love; You have bestowed upon us exceedingly abounding
mercy. Our Father, our King, for the sake of Your great
Name and for the sake of our forefathers who trusted in You,
and whom You taught the laws that bring eternal life, to
carry out Your will with a perfect heart, be gracious also to
us and teach us. Our Father, merciful Father who is compas-
sionate, have mercy on us, and grant our heart understand-
ing to comprehend and to discern, to perceive, to learn and
to teach, to observe, to practice, and to fulfill all the
teachings of Your Torah with love. Enlighten our eyes in
Your Torah, cause our hearts to cleave to Your command-
ments, and unite our hearts to love and fear Your Name; and
may we never be put to shame, disgrace or stumbling.
Because we trust in Your holy, great, and awesome Name,
may we rejoice and exult in Your salvation. Lord our God,
rny zìxw aeh meie zayl zixgy 207
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THE SHEMA
The Shema should be recited with intense concentration, especially the first two verses in which
we accept the sovereignty of God. Recite the first verse aloud, with your right hand covering
your eyes.
Do not slur over the g, but draw it out slightly for the length of time that it takes to affirm God’s
sovereignty in the seven heavens and on earth—equal to eight, the numerical value of g. The c
(whose numerical value is four) should be drawn out for the length of time that it takes to reflect
that God is alone in His world and that he rules in all four corners of the universe. While reciting
the Shema, pause at the commas to convey the following meaning: Hear O Israel (pause), the
Lord who is our God (pause) is the one God. See additional laws on page 588.
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1. Deuteronomy 6:4. 2. Pesachim 56a; Deuteronomy Rabba 2:31, 35, 36. 3. Deuteronomy
6:5-9.
207 SHACHARIT FOR SHABBAT AND FESTIVALS THE SHEMA
may Your mercy and Your abounding kindness never, ever

forsake us. Hasten and speedily bring upon us blessing and
Gather the two front tzitzit peace; bring us in peace from the four
into the right hand, then bring
the back left tzitzit forward, corners of the earth, break the yoke of
then the back right tzitzit.
Hold all four tzitzit in the left
the nations from our neck, and speed-
hand near the heart. See ily lead us upright to our land. For
illustration, page 641.
You are God who performs acts of
deliverance, and You have chosen us from among all nations
and tongues, and have, in love, brought us near, O our King,
to Your great Name, that we may praise You, and proclaim
Your Oneness and love Your Name. Blessed are You Lord,
who chooses His people Israel with love. The chazzan concludes this
a
blessing silently. Do not respond Amen.
THE SHEMA
The Shema should be recited with intense concentration, especially the first two verses in which
we accept the sovereignty of God. Recite the first verse aloud, with your right hand covering
your eyes.
Do not slur over the g, but draw it out slightly for the length of time that it takes to affirm God’s
sovereignty in the seven heavens and on earth—equal to eight, the numerical value of g. The c
(whose numerical value is four) should be drawn out for the length of time that it takes to reflect
that God is alone in His world and that he rules in all four corners of the universe. While reciting
the Shema, pause at the commas to convey the following meaning: Hear O Israel (pause), the
Lord who is our God (pause) is the one God. See additional laws on page 588.
1
Lord is One.
and ever. 2
úáäàå You shall love the Lord your God with all your heart,
with all your soul, and with all your might. And these words
which I command you today, shall be upon your heart. You
shall teach them thoroughly to your children, and you shall
speak of them when you sit in your house and when you walk
on the road, when you lie down and when you rise. You shall
bind them as a sign upon your hand, and they shall be for a
reminder between your eyes. And you shall write them upon
the doorposts of your house and upon your gates. 3
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remain so until the words crl ¦ ¨ ¡ ¤ § on the next page, and then released. At the words
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marked °, pass the tzitzit over the eyes and kiss them.
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1. Deuteronomy 11:13-21.
208 SHACHARIT FOR SHABBAT AND FESTIVALS THE SHEMA

remain so until the words and pleasant, forever on the next page, and then released. At the
starred words, pass the tzitzit over the eyes and kiss them.

fringes* on the corners of their garments throughout their
generations, and to attach a thread of blue on the fringe*
of each corner. They shall be to you as tzitzit*, and you
shall look upon them and remember all the command-
ments of the Lord and fulfill them, and you will not follow
after your heart and after your eyes by which you go
astray—so that you may remember and fulfill all My
commandments, and be holy to your God. I am the Lord
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1. Numbers 15:37-41. 2. That which we have affirmed in the Shema.
your God who brought you out of the land of Egypt to be

your God; I, the Lord, am your God. 1
Although the word True belongs to the next paragraph, do not pause between your God
and True.
úîà True* and certain, established and enduring, right

and faithful, beloved and cherished, delightful and
sweet, awesome and mighty, correct and acceptable,
good and beautiful is this 2 to us for all eternity. Truly,
the God of the universe is our King; the Stronghold of
Jacob is the shield of our deliverance. He endures and
His Name endures throughout all generations; His
throne is firmly established, and His sovereignty and His
truth abide* forever. His words are living and eternal,
faithful and pleasant, forever* and to all eternity, for our
fathers, for us, for our children and our descendants,
and for all the generations of the progeny of Israel Your
servants. From the first to the last generations, [Your]
Word is good and eternal in truth and trustworthiness,
a Law that will never be abrogated. Truly, You are the
Lord our God and the God of our fathers, our King, the
King of our fathers, our Redeemer, the Redeemer of our
fathers, our Stronghold, the Stronghold of our salvation,
our Deliverer and Rescuer which is Your name from of
old; we have no other God besides You, ever.
úøæò You have always been the help of our fathers, a
shield and a deliverer to them and to their children
after them in every generation. Your habitation is in
the heights of the universe, and Your judgments and
justice extend to the ends of the earth. Truly, happy is
the man who heeds Your commandments, and takes
to heart Your Torah and Your Word. Truly, You are
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reciting the words l`l
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éðáe ¤ Ÿ ,Cøáîe ¨Ÿ û§ àeä Ceøä § ¤.
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Ÿ ¦ § àøBð
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2
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It is best to conclude the words l`xUi © ¨ along with the chazzan.
¥ ¨ § ¦ l`B
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Do not respond on`.

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1. Psalms 106:11 2. Exodus 15:11. 3. Psalms 15:18. 4. Isaiah 47:4.

the Master of Your people, and a mighty King to wage

their battle, for the fathers and sons. Truly, You are
the first and You are the last, and besides You we have
no King, Redeemer, and Deliverer. Truly, You re-
deemed us from Egypt, Lord our God; You freed us
from the house of bondage, You slew all their first-
born, but You redeemed Israel Your firstborn; You
split for them the Sea of Reeds, drowned the wicked,
and took Your beloved people across; the waters
engulfed their adversaries, not one of them remained. 1
For this, the cherished people praised and exalted God;
the beloved ones offered hymns, songs and praises,
blessings and thanksgiving to the King, the living and
eternal God. He is lofty and exalted, great and
awesome; He humbles the haughty to the ground, and
raises the lowly to supreme heights; He frees the
captives, redeems the humble, helps the needy; it is He
who answers His people Israel when they cry out to
Rise for the Amidah when Him. They offered praises to the
reciting the words They offered
praises. sublime God, their Redeemer,
blessed be He and He is blessed;
Moses and the children of Israel with great joy raised
their voices in song to You, and they all proclaimed:
Who is like You among the supernal beings, O Lord!
Who is like You, resplendent in holiness, awesome in
praise, performing wonders!2
It is best to conclude the words who delivered Israel along with the chazzan.
äøéù With a new song, the redeemed people extolled Your
great Name at the seashore; all of them in unison gave
thanks and acclaimed Your sovereignty, and said: The Lord
shall reign forever and ever. 3 And it is said: Our Redeemer,
the Lord of hosts is His Name, the Holy One of Israel. 4
Blessed are You, Lord, who delivered Israel. Do not respond Amen.
zayl dcinr zayl zixgy 211
a
SHACHARIT AMIDAH FOR SHABBAT
Amidah, ending on page 217, interruptions of any form are forbidden. For Laws regarding
1
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1. Psalms 51:17.
211 SHACHARIT FOR SHABBAT THE AMIDAH FOR SHABBAT
a
SHACHARIT AMIDAH FOR SHABBAT

Summer: Winter:
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Ÿ § ¦.
¥ û§ © ãBñ çéN © «¦ írðk © Ÿ « § Cöéørðå¨ ¦ £ © § CLéc÷ð¨ ¦§© — Cong. then chazzan
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^øîàå © ¨ § äæ¤ ìà¤ äæ¤ àø÷å ¨ ¨ § ,Eàéáð
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:déeììä Ÿ ¨ øãì Ÿ § ïBiö¦ Céäìà ¦ «© Ÿ ¡ ,íìBòì ¨ § éé¨ § CŸìîé §¦ — Cong. then chazzan
Lord from its place.” From Your place, our King, reveal Yourself and reign over
us, for we wait for You. When will You reign in Zion? Let it be soon, in our days,
forever and ever. May You dwell, be exalted and hallowed within Jerusalem Your
city for all generations and to all eternity. May our eyes behold Your kingship,
as it is said in the songs to Your majesty by David, Your righteous anointed: êIîé
The Lord shall reign forever; your God, O Zion, throughout all generations.
Praise the Lord.
restores life, and causes deliverance to spring forth!
KEDUSHAH
and Yimloch.
tz’vö-os, m’lo chöl hö-öretz k’vodo. 1 Öz b’kol
ra-ash gödol adir v’chözök, mashmi-im kol,
misna-s’im l’umas ha-s’röfim, l’u-mösöm
m’sha-b’chim v’om’rim.
Mi-m’komöch malkaynu sofi-a v’simloch
ölaynu, ki m’chakim anachnu loch. Mosai
timloch b’tziyon b’körov b’yömaynu l’olöm
vö-ed. Tishkon tisgadayl v’siska-daysh b’soch
y’rushöla-yim ir’chö, l’dor vödor u-l’naytzach
n’tzöchim. V’ay-naynu sir-enö mal’chu-sechö,
ka-dövör hö-ömur b’shiray u-zechö, al y’day
dövid m’shi-ach tzidkechö.
Cong. then chazzan: êIîé Yimloch adonöy l’olöm eloha-yich tziyon
l’dor vö-dor ha-l’luyöh. 3
Lord of hosts; the whole earth is full of His glory.” Then with a great, mighty
and powerful roaring sound, they make their voice heard, and rising toward the
Seraphim, facing them, offer praise and say, êåøá “Blessed be the glory of the
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1. Exodus 31:16-17.
çîùé Moses rejoiced in the gift of his portion, for You
called him a faithful servant. You gave him a beautiful
crown for his head as he stood before You on Mount
Sinai. And he brought down two tablets of stone in his
hand, on which was inscribed the observance of Shabbat;
and so it is written in Your Torah:
åøîùå And the Children of Israel shall observe the
Shabbat, establishing the Shabbat throughout their gener-
ations as an everlasting covenant. It is a sign between Me
and the children of Israel for all time, for in six days the
Lord made the heavens and the earth, and on the seventh
day He ceased from work and rested.1
àIå And You, Lord our God, did not give it [the Shabbat]
to the nations of the world, nor did You, our King, grant
it as a heritage to idol-worshippers, nor can the uncircum-
cised participate in its rest—for You have given it in love
to Your people Israel, to the descendants of Jacob whom
You have chosen.
åçîùé Those who observe the Shabbat and call it a
delight shall rejoice in Your kingship; the nation which
hallows the Seventh Day—all shall be satiated and de-
lighted with Your goodness. You were pleased with the
Seventh Day and made it holy; You called it the most
desirable of days.
åðéäIà Our God and God of our fathers, please find favor
in our rest, make us holy with Your commandments and
grant us our portion in Your Torah; satiate us with Your
goodness, gladden our souls with Your salvation, and
make our heart pure to serve You in truth; and, Lord our
God, grant as our heritage, in love and goodwill, Your
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holy Shabbat, and may all Israel who sanctify Your Name
rest thereon. Blessed are You Lord, who sanctifies the
Shabbat.
Israel, and pay heed to their prayer; restore the service to
Your Sanctuary, and accept with love and favor Israel’s
fire-offerings and prayer; and may the service of Your
people Israel always find favor.
of

Presence to Zion.

while bowing:
to You and recount Your our fathers, the God of all
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praise, evening, morning and flesh, our Creator and the

noon, for our lives which are Creator of all existence. We
offer blessings and thanks to
for our souls which are en- for You have given us life and
trusted to You, for Your mir- sustained us; so may You
continue to grant us life and
ders and beneficences. You Your Sanctuary, and we shall
return to You to keep Your
Your mercies never cease; and serve You with a perfect
the Merciful One, for Your heart—for we thankfully ac-
kindnesses never end; for we God, who is worthy of
always place our hope in You. thanks.
is Your Name [next page], it is said then.)
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During the repetition of the Amidah, the chazzan recites the Priestly Blessing. Congregation
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1. Numbers 6:24-26.
benevolent God.
peace. 1 (Amen)


with peace.
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åéäé May the words of my mouth and the meditation of
my heart be acceptable before You, Lord, my Strength and
my Redeemer. 1



mei ly xiy zayl zixgy 218
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SONG OF THE DAY FOR SHABBAT

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218 SHACHARIT FOR SHABBAT SONG OF THE DAY


(Cong: Amen.)
SONG OF THE DAY FOR SHABBAT
íåéä Today is the holy Shabbat day, on which the Levi’im in the Bet
Hamikdash used to say:
øåîæî A Psalm, a song for the Shabbat day. It is good to praise
the Lord, and to sing to Your Name, O Most High; to proclaim
Your kindness in the morning, and Your faithfulness in the nights,
with a ten-stringed instrument and lyre, to the melody of a harp.
For You, Lord, have gladdened me with Your deeds; I sing for joy
at the works of Your hand. How great are Your works, O Lord;
how very profound Your thoughts! A brutish man cannot know,
mei ly xiy zayl zixgy 219
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From the first day of Rosh Chodesh Elul through Hoshana Rabbah add cecl ¦ ¨ § , next page.

On Rosh Chodesh, the following psalm is recited.
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1. Psalm 92. 2. Ibid. 106:47-48. 3. Ibid. 135:21. 4. Ibid. 72:18-19.

219 SHACHARIT FOR SHABBAT SONG OF THE DAY
a fool cannot comprehend this: when the wicked thrive like grass,
and all evildoers flourish—it is in order that they may be
destroyed forever. But You, Lord, are exalted forever. Indeed, Your
enemies, Lord, indeed, Your enemies shall perish; all evildoers
shall be scattered. But You have increased my might like that of a
wild ox; I am anointed with fresh oil. My eyes have seen [the
downfall of] my watchful enemies; my ears have heard [the doom
of] the wicked who rise against me. The righteous will flourish
like a palm tree, grow tall like a cedar in Lebanon. Planted in the
House of the Lord, they shall blossom in the courtyards of our
God. They shall be fruitful even in old age; they shall be full of
sap and freshness. That is to say that the Lord is just; He is my
Strength, and there is no injustice in Him. 1
åðòéùåä Deliver us, Lord our God, and gather us from among the
Your praise. Blessed is the Lord, the God of Israel, to all eternity,
and all the people said: Amen, praise the Lord. 2 Blessed is the Lord
from Zion, who dwells in Jerusalem; praise the Lord. 3 Blessed is
the Lord God, the God of Israel, who alone performs wonders.
Blessed is His glorious Name forever, and let the whole earth be
filled with His glory. Amen and Amen. 4
On Rosh Chodesh continue with My soul, below.
From the first day of Rosh Chodesh Elul through Hoshana Rabbah add By David, next page.
On Rosh Chodesh the following psalm is recited.
éëøá My soul, bless the Lord! Lord my God, You are greatly exalted;
You have garbed Yourself with majesty and splendor. You enwrap
[Yourself] with light as with a garment; You spread the heavens as a
curtain. He roofs His heavens with water; He makes the clouds His
chariot, He moves [them] on the wings of the wind. He makes the
winds His messengers, the blazing fire His servants. He established
the earth on its foundations, that it shall never falter. The depths
covered it as a garment; the waters stood above the mountains. At
Your exhortation they fled; at the sound of Your thunder they rushed
away. They ascended mountains, they flowed down valleys, to the
place which You have assigned for them. You set a boundary which
they may not cross, so that they should not return to engulf the
earth. He sends forth springs into streams; they flow between the
mountains. They give drink to all the beasts of the field; the wild
animals quench their thirst. The birds of the heavens dwell beside
them; they raise their voices from among the foliage. He irrigates the
zayl zixgy 220
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1. Psalm 104. 2. I.e., that “the Lord is my light and my salvation,” etc.
220 SHACHARIT FOR SHABBAT
mountains from His clouds above; the earth is satiated from the fruit
of Your works. He makes grass grow for the cattle; and vegetation,
requiring the labor of man, to bring forth food from the earth; wine
that gladdens man’s heart, oil that makes the face shine, and bread
that sustains man’s heart. The trees of the Lord drink their fill, the
cedars of Lebanon which He planted, wherein birds build their nests;
the stork has her home in the cypress. The high mountains are for
the wild goats; the rocks are a refuge for the rabbits. He made the
moon to calculate the festivals; the sun knows its time of setting. You
bring on darkness and it is night, when all the beasts of the forest
creep forth. The young lions roar for prey, and seek their food from
God. When the sun rises, they return and lie down in their dens.
Then man goes out to his work, to his labor until evening. How
manifold are Your works, O Lord! You have made them all with
wisdom; the earth is full of Your possessions. This sea, vast and wide,
where there are countless creeping creatures, living things small and
great; there ships travel, there is the Leviatan that You created to
frolic therein. They all look expectantly to You to give them their
food at the proper time. When You give it to them, they gather it;
when You open Your hand, they are satiated with goodness. When
You conceal Your countenance, they are terrified; when You take
back their spirit, they perish and return to their dust. When You will
send forth Your spirit they will be created anew, and You will renew
the face of the earth. May the glory of the Lord be forever; may the
Lord find delight in His works. He looks at the earth, and it trembles;
He touches the mountains, and they smoke. I will sing to the Lord
with my soul; I will chant praise to my God with my [entire] being.
May my prayer be pleasant to Him; I will rejoice in the Lord. May
sinners cease from the earth, and the wicked be no more. Bless the
Lord, O my soul! Praise the Lord. 1
ãåãI By David. The Lord is my light and my salvation—whom

shall I fear? The Lord is the strength of my life—whom shall I
dread? When evildoers approached me to devour my flesh, my
oppressors and my foes, they stumbled and fell. If an army were
to beleaguer me, my heart would not fear; if war were to arise
against me, in this 2 I trust. One thing I have asked of the Lord,
this I seek: that I may dwell in the House of the Lord all the days
of my life, to behold the pleasantness of the Lord and to visit in
His Sanctuary. For He will hide me in His tabernacle on a day of
adversity; He will conceal me in the hidden places of His tent; He
will lift me upon a rock. And then my head will be raised above
my enemies around me, and I will offer in His tabernacle sacrifices
mezi yicw zayl zixgy 221
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1. Psalm 27.
221 SHACHARIT FOR SHABBAT MOURNER’S KADDISH
of jubilation; I will sing and chant to the Lord. Lord, hear my voice
as I call; be gracious to me and answer me. In Your behalf my heart
says, “Seek My countenance;” Your countenance, Lord, I seek. Do
not conceal Your countenance from me, do not cast aside Your
servant in wrath; You have been my help; do not abandon me nor
forsake me, God of my deliverance. Though my father and mother
have forsaken me, the Lord has taken me in. Lord, teach me Your
way and lead me in the path of righteousness because of my
watchful enemies. Do not give me over to the will of my
oppressors, for there have risen against me false witnesses and they
speak evil. [They would have crushed me] had I not believed that
I would see the goodness of the Lord in the land of the living.
Hope in the Lord, be strong and let your heart be valiant, and hope
in the Lord. 1
MOURNER’S KADDISH
Ömayn)
v’im’ru ömayn.

dxezd zìxw xcq aeh meie zayl zixgy 222
1
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ORDER OF THE READING OF THE TORAH

a
ON SHABBAT AND FESTIVALS
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When a festival occurs on a weekday, recite the following:
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daughters daughter sons son wife
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1. Deuteronomy 4:35. 2. Psalms 145:13. 3. Ibid. 10:16; 93:1; Exodus 15:18. 4. Psalms 29:11.
5. Numbers 10:35. 6. Isaiah 2:3. 7. Exodus 34:6-7. 8. Isaiah 11:2. 9. Psalms 32:10.
222 SHACHARIT FOR SHABBAT AND FESTIVALS READING OF THE TORAH
äúà You have been shown to know that the Lord is God; there
is none else aside from Him. 1 Your kingship is a kingship over all
worlds, and Your dominion is throughout all generations. 2 The
Lord is King, the Lord was King, the Lord will be King forever
and ever. 3 The Lord will give strength to His people; the Lord will
bless His people with peace. 4
a
ORDER OF THE READING OF THE TORAH
ON SHABBAT AND FESTIVALS
When a festival occurs on a weekday, recite the following:
éé Lord, Lord, benevolent God, compassionate and gracious, slow
to anger and abounding in kindness and truth; He preserves kind-
ness for two thousand generations, forgiving iniquity, transgression
and sin, and He cleanses. 7
åðåáø Master of the world, fulfill the requests of my heart for good,
satisfy my desire, and grant my wish to me, Your servant (your name)
son/daughter of Your maidservant (your mother’s name), and grant me
([add as appropriate:] and my wife, my son(s), and my daughter(s)) the merit to
do Your will whole-heartedly; save us from the evil impulse; and give
us our portion in Your Torah. Grant us the merit that Your Divine
Presence shall rest within us. Bestow on us the spirit of wisdom and
understanding, and may there be realized in us the verse which
states: And the spirit of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit of counsel and strength, the
spirit of knowledge and the fear of the Lord. 8 And so may it be Your
will, Lord our God and God of our fathers, that You grant us the
merit to do deeds that are pleasing in Your eyes, and to walk before
You in the paths of the upright. Make us holy through Your
commandments and may we merit good and long life and life in the
World to Come. Guard us from evil deeds and from evil times which
may come upon the world. But he who trusts in the Lord—kindness
will surround him. 9 Amen.
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Chazzan then congregation:
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1. Psalms 19:15. 2. Ibid. 69:14. 3. Zohar II, 206a. 4. Deuteronomy 6:4. 5. Psalms 34:4.

éðàå May my prayer to You, Lord, be at a propitious time; God, in
Your abounding kindness, answer me with Your true deliverance. 2
page 624.
òîù Hear, O Israel, the Lord is our God, the Lord is
One.4
ãçà Our God is One, Our Master is great, holy (and
awesome) is His Name.
Name together.5
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1. I Chronicles 29:11. 2. Psalms 99:5. 3. Ibid. 99:9. 4. Ibid. 68:5. 5. Isaiah 52:8. 6. Ibid.
40:5. 7. V. Isaiah 46:3. 8. Deuteronomy 4:4.
êI Lord, Yours is the greatness, the power, the glory, the victory,
and the majesty; for all in heaven and on earth [is Yours]. Lord,
Yours is the kingship and You are exalted, supreme over all
rulers. 1 Exalt the Lord our God, and bow down at His footstool;
holy is He. 2 Exalt the Lord our God, and bow down at His holy
mountain, for the Lord our God is holy. 3
Iò May the Name of the supreme King of kings, the Holy One,
blessed be He, be magnified and hallowed, praised and glorified,
exalted and extolled above all, in the worlds which He has created,
this world and the World to Come, in accordance with His desire,
the desire of those who fear Him, and the desire of Your entire
people, the House of Israel. Rock of the worlds, Master of all
created beings, God of all souls, who is enthroned in the heavenly
expanse, who abides in the primeval, most supernal heavens—His
holiness is upon the Chayot and His holiness is upon the Throne
of Glory. And so may Your Name, Lord our God, be sanctified
within us in the sight of all living beings. And we shall sing a new
song before Him, as it is written: Sing to God, chant praises to
His Name, exalt Him who dwells in the heavens; praise His Name
with awe, and exult before Him. 4 And we shall see Him eye to eye
when He returns to His abode, as it is written: For they shall see
eye to eye when the Lord returns to Zion. 5 And it is said: And the
glory of the Lord shall be revealed, and together all flesh shall see
that the mouth of the Lord has spoken. 6
áà May the All-Merciful Father have compassion on the people
borne [by Him] 7, and remember the covenant with the mighty
ones [Patriarchs]; may He deliver our souls from evil times, and
banish the evil impulse from the ones carried [by Him]; 7 may He
graciously grant us eternal survival and fulfill our wishes in ample
measure for salvation and mercy.
øåæòéå And may He help, shield and deliver all who trust in Him,
and let us say, Amen. Let all render glory to our God and give
honor to the Torah. Let the Kohen come forward. Arise (name) son
of (father’s name) the Kohen. Blessed is He who in His holiness gave
the Torah to His people Israel.
today.8
The oleh, the one called to the Torah, should use the shortest route possible to the bimah.
Torah readings for festivals begin on page 467.

right, and say:

:Cøáîä û§
¤ ¨ íIBòI
¨ § Cøáîä
Oleh continues:
eða«¨ øça
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During the aliyah, hold the right handle of the Torah, and read quietly along with the
reader.

right, and say:
eðì«¨ ïúð
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Ceøa¨ .eðëBúa
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After the final aliyah, the Torah is covered and Half Kaddish is recited. 1
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1. It is customary that a mourner, or one who is observing yahrzeit, recites this Half Kaddish. If
there is none present, the reader recites it.
universe, who has given us the Torah of truth and planted eternal life within us.
Blessed are You Lord, who gives the Torah.
The oleh, the one called to the Torah, should use the shortest route possible to the bimah.
Torah readings for festivals begin on page 467.

right, and say:
Oleh continues:
reader.

right and say:
After the final aliyah the Torah is covered and Half Kaddish is recited. 1

åëøá Bless the Lord who is blessed. Congregation and oleh say: êåøá Blessed be the
Lord who is blessed for all eternity. Oleh continues: êåøá Blessed are You, Lord
our God, King of the universe, who has chosen us from among all the nations
and given us His Torah. Blessed are You Lord, who gives the Torah.
At the conclusion of the aliyah: êåøá Blessed are You, Lord our God, King of the
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see page 593.
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PRAYER ON BEHALF OF THE PERSON

CALLED UP TO THE TORAH
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goodness upon me. ïîà Amen. May He who has bestowed beneficence upon
you always bestow every beneficence upon you.

Ömayn)
see page 593.
ha-gomayl l’cha-yövim tovos, she-g’mölani tov.
ïîà Ömayn. Mi she-g’möl’chö tov, hu yigmöl’chö köl
tov selö.
êåøá Blessed be He who has released me from being
punishable for this [boy].
PRAYER ON BEHALF OF THE PERSON
CALLED UP TO THE TORAH
éî May He who blessed our fathers, Abraham, Isaac and
Jacob bless (name) son of (father’s name) because he has come up
for the honor of God, for the honor of the Torah, and for
the honor of the Shabbat (On festivals add: and for the honor of
the Festival). In this merit may the Holy One, blessed be He,
protect and deliver him from all trouble and distress, and
from all affliction and illness, and may He send blessing and
success to all his endeavors, (On festivals add: and may he be
privileged to go up to the Bet Hamikdash for the Festivals),
together with all Israel his brethren; and let us say, Amen.
BLESSING OF THANKSGIVING. êåøá Blessed are You, Lord our God, King of
the universe, who bestows beneficences upon the culpable, for He has bestowed

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PRAYER FOR A SICK PERSON FOR SHABBAT AND FESTIVALS

For a man:
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éî May He who blessed our fathers, Abraham, Isaac, and
Jacob, Moses and Aaron, David and Solomon, bless the
woman who has given birth (Mention her Hebrew name and that of her
mother) together with the son born to her in an auspicious
time, because her husband, the child’s father, has pledged
charity, without a vow, for their sakes. In this merit, may
they be privileged to bring him into the Covenant of
Abraham our father, and to raise him to Torah, to marriage,
and to good deeds; and let us say, Amen.
éî May He who blessed our fathers, Abraham, Isaac, and
Jacob, Moses and Aaron, David and Solomon, bless the
woman who has given birth (Mention her Hebrew name and that of her
mother) together with the daughter born to her in an auspi-
cious time, and her name shall be called in Israel (Announce the
Hebrew name of the newborn and that of her father), because her husband,
the child’s father, has pledged charity, without a vow, for
their sakes. In this merit may they raise her to Torah, to
marriage, and to good deeds; and let us say, Amen.
PRAYER FOR A SICK PERSON FOR SHABBAT AND FESTIVALS

For a man:
Jacob, Moses and Aaron, David and Solomon, bless the sick
person (name) the son of (mother’s name) because (Say the donor’s name)
pledged charity, without a vow, for his sake. It is Shabbat
when it is forbidden to plead; healing will come soon. Let us
say, Amen.
For a woman:
Jacob, Moses and Aaron, David and Solomon, bless the sick
person (Say her name and her mother’s name) because (Say the donor’s name)
pledged charity, without a vow, for her sake. It is Shabbat
when it is forbidden to plead; healing will come soon. Let us
say, Amen.
dxhtdd zekxa aeh meie zayl zixgy 228
RAISING THE TORAH

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1
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The maftir now begins the blessing before the Haftarah.
BLESSING BEFORE THE HAFTARAH

Before the Haftarah, the maftir recites the following blessing. For additional laws, see
page 601.
Æøça
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The Haftarah is read.
BLESSING AFTER THE HAFTARAH

Upon concluding the Haftarah, the maftir recites the following blessings:
ìk¨ øeö ,íìBòä ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà

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¥
Do not respond on`
¥ ¨.
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1. Deuteronomy 4:44. 2. Proverbs 3:18, 17, 16. 3. Isaiah 42:21.
228 SHACHARIT FOR SHABBAT AND FESTIVALS BLESSINGS OF THE HAFTARAH
RAISING THE TORAH

Torah back on the bimah and roll it closed with the seam between the two rollers. Lift the
closed Torah and be seated holding it.
to it, and those who support it are fortunate. Its ways are
pleasant ways, and all its paths are peace. Long life is at its
and glorious. 3
The maftir now begins the blessing before the Haftarah.
BLESSING BEFORE THE HAFTARAH

Before the Haftarah, the maftir recites the following blessing. For additional laws, see
page 601.
who has chosen good prophets and found favor with their
words which were spoken in truth. Blessed are You Lord,
who has chosen the Torah, Moses His servant, Israel His
people, and the prophets of truth and righteousness.
Cong. Amen.
The Haftarah is read.
BLESSING AFTER THE HAFTARAH

Creator of all the worlds, righteous in all generations,
faithful God, who says and does, who speaks and fulfills, for
all His words are true and just. Do not respond Amen.
ïîàð You are trustworthy, Lord our God, and Your words
are trustworthy; not one of Your words returns unfulfilled,
dxhtdd zekxa aeh meie zayl zixgy 229
ìëa¨ § ïîàpä
¨ ¡ ¤ © ìàä ¥ ¨ ,éé¨ § äzà ¨ © Ceøa¨ .äzà ¨ «¨ ïîçøå
¨ £ © § ïîàð
¨ ¡ ¤ Cìî ¤ «¤
(on`
¥ ¨ — Cong) :åéøác ¨¨ §
© «¦
réLBz ¤ «¤ úáeìrìå
Lôð © « £ © § ,eðéiç «¥ © úéá¥ àéä¦ ék¦ ïBiö¦ ìr© íçø ¥©
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(on` ¨ «¤ ¨ § ïBiö¦
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ìr© ,eðaì «¥ ¦ ìâéå
¥ ¨ § àáéŸ ¨ äøäîa¨ ¥ û§ ¦ ,EçéLî «¤ ¦ § ãåc ¦ ¨ úéa¥
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£ § ¦ àìå ¥ ¥ àì Ÿ Bàñk §¦
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(on`
¥ ¨ — Cong) :ãåc ¦ ¨ ïâî ¥ ¨ ,éé¨ § äzà ¨ © Ceøa¨
On Shabbat, including Chol Hamoed:
(On Chol Hamoed Sukkot, add the words in parentheses.)
¨ © © íBé ìrå
úaMä © § íéàéápä
¦ ¦ û§ © ìrå © § äãBárä
¨ £ ¨ ìrå ¨ © ìr©
© § ,äøBzä
¨ û§ ¦ § äMã÷ì
,äçeðîìå ¨ ª û§ ¦ eðéäì «¥ Ÿ à¡ éé¨ § eðl«¨ zúpL ¨ «© ¨ ¤ ,äfä ¤©
,Cì¨ íéãBî¦ eðçðà «¥ Ÿ ¡ éé¨ § ,ìkä
§ «© £ ,eðéäìà Ÿ © ìr© :úøàôúìe ¤ «¨ § ¦ §û ãBáëì ¨§
¨ § ãéîz
íìBòì ¦ ¨ éç© ìk¨ éôa ¦ § EîL û§ ¦ Cøaúé
¥ ¨ § ¦ ,CúBà ¨ íéëøáîe ¦ û§ ¨ û§
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:(íépîfäå ¥ ¨ § ¦ § úaMä ¨ © © Lc÷î ¥ © § ,éé¨ § äzà ¨ © Ceøa¨ .ãrå ¤¨
(on`
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On festivals:
(On Shabbat, add the words in parentheses.)
¦ ¦ û§ © ìrå
© § íéàéápä
íBé ìrå) © § äãBárä
¨ £ ¨ ìrå © § ,äøBzä
¨ © ìr©
© § ,(äfä
íBé ìrå ¤ © úaMä
¨© ©
On Sukkot: On Pesach:
¤ © úBkqä
äfä ª © âç© ¤ © úBvnä
äfä © © âç©
On Shemini Atzeret and Simchat Torah: On Shavuot:
äfä¤ © âçä © © úøör¤ «¤ £ éðéîL

¦ ¦ § äfä¤ © úBòeáMä ¨ © âç©
«¥ Ÿ ¡ éé¨ § eðl«¨ zúpL
eðéäìà ¨ «© ¨ ¤ ,äfä ¤ © Lã÷¤Ÿ « àø÷î¨ § ¦ áBè íBé ìrå ©§
¤ «¨ § ¦ §û ãBáëì
:úøàôúìe ¨ § ,äçîNìe¨ § ¦ §û ïBNNì ¨ § ,(äçeðîìå
¨ û§ ¦ § äMã÷ì)
¨ ª û§ ¦
229 SHACHARIT FOR SHABBAT AND FESTIVALS BLESSINGS OF THE HAFTARAH
for You, Almighty King, are trustworthy and compassionate.

Blessed are You Lord, the God who is trustworthy in all His
words. Cong. Amen.
íçø Have mercy on Zion, for it is the abode of our life;
bring deliverance and joy to the humiliated spirit speedily in
our days. Blessed are You Lord, who causes Zion to rejoice
in her children. Cong. Amen.
åðçîù Gladden us, Lord our God, with [the coming of]
Your servant Elijah the Prophet, and with the kingdom of
the house of David Your anointed. May he soon come and
delight our heart; no stranger shall sit on his throne, nor
shall others any longer inherit his glory, for You have sworn
to him by Your holy Name that his light will never be
extinguished. Blessed are You Lord, Shield of David.
Cong. Amen.
On Shabbat, including Chol Hamoed:

(On Chol Hamoed Sukkot, add the words in parentheses.)
Iò For the Torah, for the Divine service, for the Prophets
and for this Shabbat day, which You have given us, Lord our
God, for sanctity and tranquility, for glory and splendor—
For all this, Lord our God, we give thanks to You and bless
You; may Your Name be blessed by the mouth of every living
being, constantly and forever. Blessed are You Lord, who
sanctifies the Shabbat (and Israel and the festive seasons).
Cong. Amen.
On festivals:
(On Shabbat add the words in parentheses.)
Iò For the Torah, for the Divine service, for the Prophets,
(for this Shabbat day,) for this day of
On Pesach: On Sukkot:
The Festival of Matzot The Festival of Sukkot
On Shavuot: On Shemini Atzeret and Simchat Torah:
The Festival of Shavuot Shemini Atzeret the festival
and for this holy Festival day, which You have given us, Lord
our God (for sanctity and tranquility,) for gladness and joy,
zayl zixgy 230
¨ íéëøáîe
,CúBà ¦ û§ ¨ û§ ,Cì¨ íéãBî ¦ eðçðà «¥ Ÿ ¡ éé¨ § ,ìkä
§ «© £ ,eðéäìà Ÿ © ìr©
¨ © Ceøa¨ .ãrå
äzà ¤ ¨ íìBòì
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¥¨ § ¦
(on`
¥ ¨ ¦ © û§ © § ìàøNé
) :íépîfäå
— Cong ¥ ¨ § ¦ (å§ úaMä)
¨ © © Lc÷î ¥ © § ,éé¨ §
On Simchat Torah, continue with EUiU¦ , page 388.
On Shabbat, including festivals that occur on Shabbat, recite the following three paragraphs.
On the last days of Pesach and Shavuot, and on Shemini Atzeret, when these occur on a
weekday, continue with Yizkor, page 337.
On all other festivals which occur on a weekday, continue with ixy` ¥ § © , page 232.
¦ © § ïéîçøå
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úeéøáe § © ,àiîLã ¨ © û§ ¦ àzréñå¨ © § © § ,àçéåø
¨ ¦ § àðBæîe
¨ û§ ,ïéëéøà ¦ ¦£
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One who prays alone need not say the following two paragraphs:
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úeéøáe § © ,àiîLã
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àìä÷¨ ¨ § ìëì ¨ § .àúéøBà
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ïîe¦ à÷r ¨ ¨ ìk¨ ïî¦ ïeáæzLúå û§ ¥ § ¦ § ïe÷øtúúåû§ ¨ § ¦ § .ïBëéðLì ¥ û§ ¦ àkøà
¨ §©
230 SHACHARIT FOR SHABBAT
for glory and splendor—for all this, Lord our God, we give
thanks to You and bless You; may Your Name be blessed by
the mouth of every living being, constantly and forever.
Blessed are You Lord, who sanctifies (the Shabbat and) Israel
and the [festive] seasons.
On Simchat Torah, continue with Rejoice, page 388.
On Shabbat, including festivals that occur on Shabbat, recite the following three paragraphs.
On the last days of Pesach and Shavuot, and on Shemini Atzeret, when these occur on a
weekday, continue with Yizkor, page 337.
On all other festivals which occur on a weekday, continue with Ashrei, page 232.
íå÷é May there come forth from Heaven redemption,
grace, kindness, compassion, long life, ample suste-
nance, heavenly assistance, bodily health, good vision,
healthy and viable children, children who will not cease
from nor neglect the words of Torah—to our masters
and sages, the holy company, who are in the Land of
Israel and in Babylon, to the heads of the Torah
assemblies and to the Exilarchs, to the heads of the
Yeshivot and to the judges at the gates, to all their
disciples and to all the disciples of their disciples, and to
all who occupy themselves with the Torah. May the
King of the universe bless them and prolong their lives,
increase their days and lengthen their years; may they
be delivered and protected from all distress and severe
afflictions. May the Lord who is in heaven be their
support at all times and seasons; and let us say, Amen.
One who prays alone need not say the following two paragraphs:
íå÷é May there come forth from Heaven redemption,
grace, kindness, compassion, long life, ample suste-
nance, heavenly assistance, bodily health, good vision,
healthy and viable children, children who will not cease
from nor neglect the words of Torah—to this entire
holy congregation, adults as well as children, infants and
women. May the King of the universe bless you and
prolong your lives, increase your days and lengthen
your years; may you be delivered and protected from all
ycegd zkxa zayl zixgy 231
© § ìk¨ ïBëcrñá
ïîæ § § © § àäé
¥ § àiîLá
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On the last days of Pesach and Shavuot, and on Shemini Atzeret, continue with Yizkor,
page 337.
BLESSING FOR THE NEW MONTH

On the Shabbat preceding Rosh Chodesh (except the Shabbat before Rosh Hashanah), the
following blessing is recited for the new month.
It is proper to know when the reappearance (“birth”) of the new moon will occur before
blessing the month. The date and time is announced by the gabbai.
Rise and remain standing until the conclusion of this blessing. The chazzan holds the Torah
from which the weekly portion was read at the bimah.
Congregation then chazzan:
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© § © ¥ eðéçcð
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© Ÿ§
¥ ¨ øîàðå
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( the day/s of the week on which

Rosh Chodesh occurs 3 ) íBia© ( name of new month 2 ) ¤Ÿ « LàøŸ
Lãç
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231 SHACHARIT FOR SHABBAT BLESSING FOR THE NEW MONTH
distress and severe afflictions. May the Lord who is in

heaven be your support at all times and seasons; and let
us say, Amen.
Jacob, bless this entire holy congregation, together with all
the holy congregations—them and their wives, their sons
and their daughters, and all that belongs to them. Those
who establish synagogues for prayer and those who come
there to pray, those who provide lights for illumination,
wine for kiddush and havdalah, food for the wayfarers and
charity for the needy, and all those who occupy themselves
faithfully with communal affairs—may the Holy One,
blessed be He, give them their reward, remove from them
all sickness, heal their entire body, pardon all their sins, and
send blessing and success to all their endeavors, together
with all Israel their brethren; and let us say, Amen.
On the last days of Pesach and Shavuot, and on Shemini Atzeret, continue with Yizkor,
page 337.

On the Shabbat preceding Rosh Chodesh (except the Shabbat before Rosh Hashanah), the
following blessing is recited for the new month.
It is proper to know when the reappearance (“birth”) of the new moon will occur before
blessing the month. The date and time is announced by the gabbai.
Rise and remain standing until the conclusion of this blessing. The chazzan holds the Torah
from which the weekly portion was read at the bimah.
Congregation then chazzan:
éî May He who performed miracles for our fathers
and redeemed them from slavery to freedom, speed-
ily redeem us and gather our dispersed people from
the four corners of the earth, uniting all Israel; and
let us say, Amen.
ùàø Rosh Chodesh (name of new month ) will be on (the day/s of
1
the week on which Rosh Chodesh occurs) which comes to us for good.
1. Nisön, Iyör, Sivön, Tamuz, M’nachaym-Öv, Elul, Mar-Chesh’vön, Kislayv, Tayvays, Sh’vöt,
Adör (rishon/shayni).
Congregation then chazzan.
When the chazzan repeats this paragraph, the congregation responds on`
¥ ¨ as indicated:
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«¥ ¨ àeä Ceøa¨ LBãwä ¨ © eäLcçé «¥ û§ © §
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The following paragraph is said on every Shabbat, except on Shabbat Mevarchim (the
Shabbat preceding Rosh Chodesh), and when Tachnun would not be recited were this a
weekday (see Laws, page 592). However, it is said on Shabbat Mevarchim Sivan. 1
àeä ,íéîeörä ¦ £ ¨ åéîçøa ¨ £ © § ,íéîBø ¦ î§ ïëBL ¥ ¦ £ © ¨ áà¨

íéîçøä
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1. The following is said on the Shabbat before Rosh Hashanah as well. 2. Deuteronomy 32:43.
3. Joel 4:21. 4. Psalms 79:10. 5. Ibid 9:13. 6. Ibid 110:6-7. 7. Ibid. 84:5. 8. Ibid. 144:15.
Congregation then chazzan.

When the chazzan repeats this paragraph, the congregation responds Amen as indicated:
åäùãçé May the Holy One, blessed be He, renew it

for us and for all His people, the House of Israel, for
life and for peace (Amen), for gladness and for joy
(Amen), for deliverance and for consolation; and let us
say, Amen. (Amen)
The following paragraph is said on every Shabbat, except on Shabbat Mevarchim (the
Shabbat preceding Rosh Chodesh), and when Tachnun would not be recited were this a
weekday (see Laws, page 592). However, it is said on Shabbat Mevarchim Sivan. 1
áà May the All-Merciful Father who dwells in the supernal
heights, in His profound compassion, remember with mercy the
pious, the upright and the perfect ones, the holy communities
who gave their lives for the sanctification of the Divine Name.
They were beloved and pleasant in their lives, and [even] in their
death were not parted [from Him]; they were swifter than eagles,
stronger than lions to carry out the will of their Maker and the
desire of their Creator. May our God remember them with favor
together with the other righteous of the world, and avenge the
spilled blood of His servants, as it is written in the Torah of
Moses, the man of God: O nations, sing the praises of His people,
for He will avenge the blood of His servants, bring retribution
upon His foes, and placate His land—His people. 2 And by Your
servants the Prophets it is written as follows: I will cleanse [the
nations of their wrongdoings,] but for the [shedding of Jewish]
blood I will not cleanse them; the Lord dwells in Zion. 3 And in
the Holy Writings it is said: Why should the nations say, “Where
is their God?” Let there be known among the nations, before our
eyes, the retribution of the spilled blood of Your servants. 4 And it
is said: For the Avenger of bloodshed is mindful of them; He does
not forget the cry of the downtrodden. 5 Further it is said: He will
render judgment upon the nations, and they will be filled with
corpses; He will crush heads over a vast area. He will drink from
the stream on the way; therefore [Israel] will hold its head high. 6

happy is the people whose God is the Lord. 8 A Psalm of praise
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Stand while the Torah is returned to the Ark.
3
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1. Psalms 145. 2. Ibid. 115:18. 3. Ibid. 148:13. 4. Ibid. 148:13-14.

splendor of Your glorious majesty and of Your wondrous
deeds. They will proclaim the might of Your awesome acts, and
I will recount Your greatness. They will express the remem-
brance of Your abounding goodness, and sing of Your right-
eousness. The Lord is gracious and compassionate, slow to
anger and of great kindness. The Lord is good to all, and His
mercies extend over all His works. Lord, all Your works will
give thanks to You, and Your pious ones will bless You. They
strength. To make known to men His mighty acts, and the
glorious majesty of His kingdom. Your kingship is a kingship
over all worlds, and Your dominion is throughout all genera-
tions. The Lord supports all who fall, and makes erect all who
are bent. The eyes of all look expectantly to You, and You give
them their food at the proper time. You open Your hand and
satisfy the desire of every living thing. The Lord is righteous in
all His ways, and benevolent in all His deeds. The Lord is close
He fulfills the desire of those who fear Him, hears their cry and
delivers them. The Lord watches over all who love Him, and
will destroy all the wicked. My mouth will utter the praise of
the Lord, and let all flesh bless His holy Name forever. 1 And
we will bless the Lord from now to eternity. Praise the Lord. 2
Stand while the Torah is returned to the Ark.
Praise the Lord. 4
zayl dcinr zayl sqen 234
The Musaf Amidah for festivals and Shabbat Chol Hamoed is on page 339.
The Musaf Amidah for Shabbat Rosh Chodesh is on page 319.
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1. Psalms 51:17.
234 MUSAF FOR SHABBAT THE AMIDAH FOR SHABBAT
The Musaf Amidah for festivals and Shabbat Chol Hamoed is on page 339.
The Musaf Amidah for Shabbat Rosh Chodesh is on page 319.
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MUSAF AMIDAH FOR SHABBAT
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Summer: Winter:
éî Who is like You, All-Merciful Father, who in compassion


KEDUSHAH
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5
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congregation. 4. Deuteronomy 6:4. 5. Psalms 146:10.
(Hear…) in love. òîù “Hear, O Israel, the Lord is our God, the Lord is One.”
He is our God; He is our Father; He is our King; He is our Deliverer. He will
soon again save and redeem us, and in His mercy will let us hear, in the sight of
every living thing, as follows: Behold, I have redeemed you from this final [exile]
as from the first, to be your God. éðà I, the Lord, am your God. And in Your
holy Scriptures it is written thus: êIîé The Lord shall reign forever; your God,
O Zion, throughout all generations. Praise the Lord.
KEDUSHAH
and Yimloch.
Cong. then chazzan: øúë Keser yi-t’nu l’chö adonöy elohaynu
mal-öchim ha-monay ma-lö v’am’chö
yisrö-ayl k’vutzay matö yachad kulöm k’dushö
l’chö y’sha-layshu ka-kösuv al yad n’vi-echö
tz’vö-os, m’lo chöl hö-öretz k’vodo. 1 K’vodo
mölay olöm m’shö-r’söv sho-alim ze löze
a-yay m’kom k’vodo l’ha-aritzo l’umösöm
Mi-m’komo hu yifen b’rachamöv l’amo
ha-m’yachadim sh’mo erev vövoker b’chöl
yom tömid pa-ama-yim b’ahavö sh’ma
om’rim.
Cong. then chazzan: 3 òîù Sh’ma yisrö-ayl, adonöy elohaynu,
adonöy echöd. 4 Hu elohaynu, hu övinu hu
malkaynu hu moshi-aynu hu yoshi-aynu
v’yig-ölaynu shaynis b’körov v’yashmi-aynu
b’rachamöv l’aynay köl chai lay-mor hayn
gö-alti es’chem a-charis ki-v’rayshis lih-yos
löchem lay-lohim.
Cong. and chazzan: éðà Ani adonöy elo-haychem.
øúë A crown is given to You, Lord our God, by the angels, the supernal
multitudes, and by Your people Israel who assemble below. All of them together
thrice repeat “holy” unto You, as it is written by Your prophet: And they call one
to another and say, ùåã÷ “Holy, holy, holy is the Lord of hosts; the whole earth
is full of His glory.” His glory fills the worlds; His ministering angels ask one
another, “Where is the place of His glory to adore Him?” Those facing them offer
praise and say, êåøá “Blessed be the glory of the Lord from its place.” May He
turn from His place in compassion toward His people who affirm the Oneness
of His Name, evening and morning, twice each and every day, saying Shema
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1. Numbers 28:9-10.
On Rosh Chodesh, continue You have formed. page 322.
úð÷ú You have established the Shabbat, desired its offerings,

prescribed the details pertaining to it together with the order
of its wine-offerings. Those who delight in it will inherit
everlasting glory; those who savor it will merit eternal life; even
those who love its words [precepts] have chosen greatness,
then, when at Sinai, they were charged with the precepts
concerning its proper observance. May it be Your will, Lord
our God and God of our fathers, to bring us up in joy to our
land and to plant us within its borders. There we will offer to
You our obligatory sacrifices, the daily burnt-offerings accord-
ing to their order and the musaf offerings according to their
rule; and the musaf offering of this Shabbat day we will prepare
and offer to You with love in accordance with the command of
Your will, as You have prescribed for us in Your Torah, through
Moses Your servant in Your glorious Name, as it is stated:
íåéáå On the Shabbat day, two yearling male lambs without
blemish, two-tenths [of an ephah] of fine flour mixed with oil
as a meal-offering, and its wine-offering—this is the burnt-
offering for Shabbat, on each Shabbat, aside from the daily
burnt-offering and its wine-offering. 1
åçîùé Those who observe the Shabbat and call it a delight
shall rejoice in Your kingship; the nation which hallows the
Seventh Day—all shall be satiated and delighted with Your
goodness. You were pleased with the Seventh Day and made it
holy; You called it the most desirable of days, in remembrance
of the work of Creation.
åðéäIà Our God and God of our Fathers, please find favor in
our rest, make us holy with Your commandments and grant us
our portion in Your Torah; satiate us with Your goodness,
gladden our souls with Your salvation, and make our heart
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pure to serve You in truth; and, Lord our God, grant as our
heritage, in love and goodwill, Your holy Shabbat, and may
all Israel who sanctify Your Name rest thereon. Blessed are
You Lord, who sanctifies the Shabbat.
Presence to Zion.

while bowing:
Your great and holy Name,
committed into Your hand,
persed to the courtyards of
and for Your continual won- Your Sanctuary, and we shall
Your mercies never cease; and serve You with a perfect
the Merciful One, for Your knowledge You. Blessed is
kindnesses never end; for we God, who is worthy of
always place our hope in You. thanks.
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1. Numbers 6:24-26.
éîéá In the days of Matityahu, the son of Yochanan the High Priest,
the Hasmonean and his sons, when the wicked Hellenic government
rose up against Your people Israel to make them forget Your Torah
and violate the decrees of Your will. But You, in Your abounding
mercies, stood by them in the time of their distress. You waged their
battles, defended their rights, and avenged the wrong done to them.
You delivered the mighty into the hands of the weak, the many into
the hands of the few, the impure into the hands of the pure, the
wicked into the hands of the righteous, and the wanton sinners into
the hands of those who occupy themselves with Your Torah. You
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day. Then Your children entered the shrine of Your House, cleansed
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courtyards, and instituted these eight days of Chanukah to give
thanks and praise to Your great Name.
Your great Name eternally, for You are good. God, You are
our everlasting salvation and help, O benevolent God.
Blessed are You, Lord, Beneficent is Your Name, and to You
it is fitting to offer thanks.
peace. 1 (Amen)

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people Israel. Bless us, our Father, all of us as one, with
the light of Your countenance, for by the light of Your
countenance You gave us, Lord our God, the Torah of
life and loving-kindness, righteousness, blessing, mercy,
life and peace. May it be favorable in Your eyes to bless
Your people Israel, at all times and at every moment,
with Your peace.


with peace.
my Redeemer. 1

me; let my soul be as dust to all. Open my heart to Your
Torah, and let my soul eagerly pursue Your commandments.
As for all those who plot evil against me, hasten to annul their
counsel and frustrate their design. Let them be as chaff before
the wind; let the angel of the Lord thrust them away. 3 That
Your beloved ones may be delivered, help with Your right
hand and answer me. 4 Do it for the sake of Your Name; do
it for the sake of Your right hand; do it for the sake of Your
Torah; do it for the sake of Your holiness. 5 May the words of
my mouth and the meditation of my heart be acceptable
before You, Lord, my Strength and my Redeemer. 1
aeh meie zayl sqen 241
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1. Avot 5:20.
241 MUSAF FOR SHABBAT AND FESTIVALS



(Cong:
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1. Psalms 27:14. 2. I Samuel 2:2. 3. Psalms 18:32. 4. Psalms 102:14.
From Rosh Hashanah through Yom Kippur, substitute the peace for peace.

(Cong: Amen.)
äå÷ Hope in the Lord, be strong and let your heart be valiant,
and hope in the Lord. 1 None is holy as the Lord, for there is none
aside from You, and there is none mighty as our God. 2 For who
is God except the Lord, and who is mighty other than our God? 3
ïéà There is none like our God; there is none like our
Lord; there is none like our King; there is none like our
Deliverer. Who is like our God? Who is like our Lord?
Who is like our King? Who is like our Deliverer? Let us
acknowledge our God; let us acknowledge our Lord; let
us acknowledge our King; let us acknowledge our
Deliverer. Blessed is our God; blessed is our Lord;
blessed is our King; blessed is our Deliverer. You are
our God; You are our Lord; You are our King; You are
our Deliverer; You will save us. You will arise and have
mercy on Zion, for it is time to be gracious to her; the
appointed time has come.4 You are the Lord our God
and God of our fathers before whom our ancestors
burned the offering of incense.
íåèô The incense consisted of balm, onycha, galbanum, and
frankincense, each one weighing seventy maneh; myrrh, cassia,
spikenard, and saffron, each weighing sixteen maneh; costus,
twelve [maneh]; aromatic bark, three [maneh]; cinnamon, nine
[maneh]. [Also used in the preparation of the incense were:]
lye of Carshina, nine kabin; Cyprus wine, three se’in and three
kabin—if Cyprus wine was not available, strong white wine
might be used instead; salt of Sodom, a fourth of a kab; and a
minute quantity of a smoke-raising herb. Rabbi Nathan the
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1. V. Keritot 6a,b. Yerushalmi, Yom. 4:5. 2. Habakkuk 3:6. 3. Tanna d’bei Eliyahu Zuta, Ch. 2.,
Megillah 28b., Niddah 73a. 4. Berachot 64a; Yevamot 122b; Nazir 66b; Keritot 28b; Tamid 32b.
5. Isaiah 54:13. 6. Psalms 119:165. 7. Ibid. 122:7-9. 8. Ibid. 29:11.
Babylonian says: A minute quantity of Jordan amber was also

added. If, however, honey were added, the incense became
unfit; while if one left out any one of the ingredients, he was
liable to the death penalty. Rabban Shimon ben Gamliel says:
The balm is no other than a resin which exudes from the
balsam trees. The lye of Carshina was used for rubbing on the
onycha to refine its appearance. The Cyprus wine was used in
which to steep the onycha to make its odor more pungent.
Though the water of Raglayim might have served that purpose
well, it would be disrespectful to bring it into the Temple. 1
àðú It was taught by Elijah: Whoever studies Torah laws every
day is assured of life in the World to Come, for it is said: Halichot
(the ways of) the world are his. 2 Do not read halichot but
halachot (Torah laws).3
øîà Rabbi Elazar said in the name of Rabbi Chanina:4 Torah
scholars increase peace in the world, for it is said: And all your
children shall be learners of the [Torah of the] Lord, and great
will be the peace of banayich (your children). 5 Do not read
banayich, but bonayich (your builders). Those who love Your
Torah have abundant peace, and there is no stumbling for them. 6
May there be peace within your walls, serenity within your
mansions. For the sake of my brethren and friends, I ask that
there be peace within you. For the sake of the House of the Lord
our God, I seek your well-being. 7 The Lord will give strength to
His people; the Lord will bless His people with peace. 8
world which He has created according to His will. May He establish His kingship,
bring forth His redemption and hasten the coming of His Mashiach (Cong:
Amen.) in your lifetime and in your days and in the lifetime of the entire House
of Israel, speedily and soon, and say, Amen.
epilr aeh meie zayl sqen 244
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themselves with the Torah, here or in any other place, upon them and upon
you, may there be abundant peace, grace, kindness, compassion, long life, ample
sustenance and deliverance, from their Father in heaven; and say, Amen. (Cong:
Amen.) May there be abundant peace from heaven, and a good life for us and
for all Israel; and say, Amen. (Cong: Amen.) He who makes peace (the peace)
in His heavens, may He make peace for us and for all Israel; and say, Amen.
(Cong: Amen.)
244 MUSAF FOR SHABBAT AND FESTIVALS ALEINU

Ömayn)
v’im’ru ömayn.

åðéIò It is incumbent upon us to praise the Master of

all things, to exalt the Creator of all existence, that He
has not made us like the nations of the world, nor
(Cong: Amen. May His great Name be blessed forever and to all eternity.
Blessed.) May His great Name be blessed forever and to all eternity. Blessed
and praised, glorified, exalted and extolled, honored, adored and lauded be the
Name of the Holy One, blessed be He, (Cong: Amen.) beyond all the blessings,
hymns, praises and consolations that are uttered in the world; and say, Amen.
(Cong: Amen.) Upon Israel, and upon our Sages, and upon their disciples, and
upon all the disciples of their disciples, and upon all those who occupy
epilr aeh meie zayl sqen 245
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4. Zechariah 14:9.
245 MUSAF FOR SHABBAT AND FESTIVALS ALEINU

offer praise before the supreme King of kings, the Holy
One, blessed be He, who stretches forth the heavens
and establishes the earth, the seat of whose glory is in
the heavens above, and the abode of whose majesty is
in the loftiest heights. He is our God; there is none
else. Truly, He is our King; there is nothing besides
Him, as it is written in His Torah:1 Know this day and
take unto your heart that the Lord is God; in the
heavens above and upon the earth below there is
nothing else.2
Iòå And therefore we hope to You, Lord our God, that
we may speedily behold the splendor of Your might, to
banish idolatry from the earth—and false gods will be
utterly destroyed; to perfect the world under the sover-
eignty of the Almighty. All mankind shall invoke Your
Name, to turn to You all the wicked of the earth. Then
all the inhabitants of the world will recognize and know
that every knee should bend to You, every tongue
should swear [by Your Name]. Before You, Lord our
God, they will bow and prostrate themselves, and give
honor to the glory of Your Name; and they will all take
upon themselves the yoke of Your kingdom. May You
soon reign over them forever and ever, for kingship is
Yours, and to all eternity You will reign in glory, as it is
written in Your Torah: The Lord will reign forever and
ever.3 And it is said: The Lord will be King over the
entire earth; on that day the Lord will be One and His
Name One.4
mezi yicw aeh meie zayl sqen 246
MOURNER’S KADDISH
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246 MUSAF FOR SHABBAT AND FESTIVALS MOURNER’S KADDISH
MOURNER’S KADDISH
Ömayn)
v’im’ru ömayn.

zexikf yy aeh meie zayl sqen 247
Psalm 20 should be recited before the daily section of Tehillim.
Every Shabbat Mevarchim (the Shabbat before Rosh Chodesh), including the Shabbat
preceding Rosh Hashanah, early in the morning, before Shacharit, the entire Tehillim is
said, followed by Mourner’s Kaddish. If a yahrzeit or a mourner is present, Mourner’s
Kaddish is said after each of the five Books of Tehillim.
In the order of the priestly functions in the Beit Hamikdash on Shabbat, the placing of the
two censers with frankincense followed the bringing of the Musaf offerings. Therefore, after
the Musaf prayer on Shabbat, it is appropriate to recite the following Scriptural section
pertaining to the censers with frankincense and showbread:
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1. Leviticus 24:5-9. 2. Deuteronomy 16:3. 3. Ibid. 4:9-10. 4. Ibid. 25:17-19. 5. Ibid. 9:7.
6. Ibid. 24:9. 7. Exodus 20:8.
247 MUSAF FOR SHABBAT AND FESTIVALS THE SIX REMEMBRANCES
Psalm 20 should be recited before the daily section of Tehillim.

Every Shabbat Mevarchim (the Shabbat before Rosh Chodesh), including the Shabbat
preceding Rosh Hashanah, early in the morning, before Shacharit, the entire Tehillim is
said, followed by Mourner’s Kaddish. If a yahrzeit or a mourner is present, Mourner’s
Kaddish is said after each of the five Books of Tehillim.
In the order of the priestly functions in the Beit Hamikdash on Shabbat, the placing of the
two censers with frankincense followed the bringing of the Musaf offerings. Therefore, after
the Musaf prayer on Shabbat, it is appropriate to recite the following Scriptural section
pertaining to the censers with frankincense and showbread:
úç÷Iå You shall take fine flour and bake of it twelve loaves; each
loaf shall be two-tenths [of an ephah]. Place them in two rows,
six to a row, upon the pure table before the Lord. Put near each
row pure frankincense, which is to be a memorial-offering for the
bread, a fire-offering to the Lord. He shall arrange them before
the Lord regularly, each and every Shabbat, an everlasting cove-
nant from the Children of Israel. It shall belong to Aaron and his
sons and they shall eat it in a holy place, for it is most holy to
him of the fire-offerings of the Lord, an everlasting statute. 1
ïòîI So that you remember the day you came out of the land
of Egypt all the days of your life. 2
÷ø But beware and guard your soul scrupulously, lest you
forget the things which your eyes have seen, and lest they be
removed from your heart all the days of your life; make known
to your children and to your children’s children [what you
saw] on the day when you stood before the Lord your God at
Chorev [Sinai]. 3
øåëæ Remember what Amalek did to you on the way as you
came out of Egypt: how he met you on the way, and cut down
all the weak who straggled behind you, when you were weary
and exhausted; and he did not fear God. Therefore, when the
Lord your God will relieve you of all your enemies around you,
in the land which the Lord your God gives you as a hereditary
portion, you shall blot out the memory of Amalek from under
heaven. Do not forget! 4
øåëæ Remember, do not forget, how you provoked the Lord
your God to wrath in the desert. 5
øåëæ Remember what the Lord your God did to Miriam on
the way, as you came out of Egypt. 6
øåëæ Remember the Shabbat day to sanctify it.7
zayd meil yeciw 248
a
When a festival occurs on a weekday, the festival Kiddush is recited (page 357).
KIDDUSH FOR SHABBAT DAY

When a festival or Chol Hamoed occurs on Shabbat, the following sections (until EdWCwie
«¥ § © § ©,
page on next page) are said quietly.
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1. Psalm 23. 2. Kabbalistic terms for various manifestations of the Shechinah. 3. V. Zohar II,
88a-b. 4. Exodus 31:16-17. 5. Isaiah 58:13-14.
248 KIDDUSH FOR SHABBAT DAY
a
When a festival occurs on a weekday, the festival Kiddush is recited (page 357).
KIDDUSH FOR SHABBAT DAY

When a festival or Chol Hamoed occurs on Shabbat, the following sections (until and made
it holy, page on next page) are said quietly.

long years.1
is the meal of the holy Ancient One, 2 and the holy Chakal
Tapuchin 2 and Z’eir Anpin2 come to join Him in the meal. 3
åøîùå And the Children of Israel shall observe the Shabbat,
establishing the Shabbat throughout their generations as an
everlasting covenant. It is a sign between Me and the
children of Israel for all time, for in six days the Lord made
the heavens and the earth, and on the seventh day He ceased
from work and rested.4
íà If you restrain your feet because of the Shabbat from
attending to your affairs on My holy day, and you call the
Shabbat, “delight,” the day made holy by the Lord, “hon-
ored,” and you honor it by not following your customary
ways, refraining from pursuing your affairs and from speak-
ing profane things, then you shall delight in the Lord, and I
will make you ride on the high places of the earth, and I will
nourish you with the heritage of Jacob your father; thus the
mouth of the Lord has spoken.5
zayd meil yeciw 249
1
¨ ¦ © à÷ézrc
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¨ ¨ § àéä¦ àc¨
Before saying oM¥ lr© , take the cup of wine in the right hand, pass it to the left hand, and
lower it onto the palm of the right hand. (See illustration, page 641.) The cup should be held
three tefachim (approximately 9 in.) above the table throughout the Kiddush.
Those listening to the Kiddush should respond on` ¥ ¨ as indicated. See additional laws on
pages 603-604.
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When a festival occurs on Shabbat, continue with dN`
¤ ¥ , page 357.
:ïðøî
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1. See supra, p. 248, note 2. 2. Exodus 20:8-11.

249 KIDDUSH FOR SHABBAT DAY
àã This is the meal of the holy Ancient One. 1
Before saying Therefore, take the cup of wine in the right hand, pass it to the left hand, and
lower it onto the palm of the right hand. (See illustration, page 641.) The cup should be held
three tefachim (approximately 9 in.) above the table throughout the Kiddush.
Those listening to the Kiddush should respond Amen as indicated. See additional laws on
pages 603-604.
øåëæ Remember the Shabbat day to sanctify it. Six days

you shall labor and do all your work, but the seventh
day is Shabbat for the Lord your God; you shall not do
any work—you, your son or your daughter, your man-
servant or your maidservant, or your cattle, or the
stranger within your gates. For [in] six days the Lord
made the heavens, the earth, the sea, and all that is in
them, and rested on the seventh day—
Iò Therefore the Lord blessed the Shabbat day and
made it holy.2
When a festival occurs on Shabbat, continue with These, page 357.
aeh meie zayl dgpn zay ipewz 250
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MINCHAH FOR SHABBAT AND FESTIVALS

a aeh meie zayl dgpn
Korbanot and Ketoret are recited before the minyan begins ixW`
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1. See supra, p. 180, note 1. 2. Numbers 28:1-8.

250 HYMN FOR SHABBAT MINCHAH FOR SHABBAT AND FESTIVALS
øãñà I shall offer praise 1 at the Field laborers [Torah scholars],

Shabbat morning meal, and shall rejoice with speech and voice, and
herewith invite the holy Ancient speak the words [of Torah] which
One. are sweet as honey.
May the supernal light shine
Before the Master of the worlds
thereon through the great Kiddush
you will reveal words in the secrets
and good wine that gladdens the
[of the Torah] and deliver new in-
soul.
sights [in it];
May He send to us its resplend-
ence and we shall behold its glory; To adorn the table with the pre-
may He reveal to us His hidden cious secrets [of the Torah], pro-
things which are said in secret. found and hidden, which are ordi-
May He disclose to us the reason narily not to be revealed.
for the twelve breads which symbol-
And these words will become fir-
ize a letter of His Name—both in the
maments. Who will abide therein?
combined and the single form.
None other than the [Shechina
May we be united with the Su-
which is allegorically called the] sun.
preme One in whom is the life of all
things; may our strength be in- He will ascend to a more lofty
creased, and may [our prayer] as- level; and He will take to Himself
cend and become [a diadem] upon His mate, [Israel,] from whom He
His head. was separated [during the week].
a
MINCHAH FOR SHABBAT AND FESTIVALS

Korbanot and Ketoret are recited before the minyan begins Ashrei (page 253).
øáãéå And the Lord spoke to Moses, saying: Command the children of
Israel and say to them: My offering, My food-offering consumed by fire,
a pleasing odor to Me, you shall be careful to offer Me at its appointed
time. And you shall say to them: This is the fire-offering which you shall
offer to the Lord—two yearling male lambs without blemish, every day,
as a daily burnt-offering. You shall offer one lamb in the morning, and
the other lamb toward evening; and a tenth of an ephah of fine flour
mixed with a fourth of a hin of oil of crushed olives as a meal-offering.
This is a daily burnt-offering, as it was made at Mount Sinai, for a
pleasing odor, a fire-offering to the Lord. And its wine-offering shall be
a fourth of a hin for the one lamb; in the Sanctuary you shall pour out
a wine-offering of strong wine to the Lord. And you shall offer the other
lamb toward evening, with the same meal-offering and the same
wine-offering as in the morning, to be a fire-offering of pleasing odor to
the Lord. 2
zxhw / zepaxw aeh meie zayl dgpn 251
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KETORET — INCENSE
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1. Leviticus 1:11. 2. Exodus 30:34-36. 3. Ibid. 30:7-8. 4. V. Keritot 6a, b. Yerushalmi, Yoma
4:5.
251 MINCHAH FOR SHABBAT AND FESTIVALS KORBANOT / KETORET
èçùå He shall slaughter it on the north side of the altar before the
Lord; and Aaron’s sons, the Kohanim, shall sprinkle its blood all around
the altar. 1
KETORET — INCENSE
äúà You are the Lord our God and God of our fathers before
whom our ancestors burned the offering of incense when the Bet
Hamikdash stood, as You have commanded them through Moses
Your prophet, as it is written in Your Torah:
øîàéå The Lord said to Moses: Take fragrant spices, stacte,

onycha, and galbanum, fragrant spices, and pure frankincense;
there shall be an equal weight of each. And you shall make it into
incense, a compound expertly blended, well-mingled, pure and
holy. You shall grind some of it very fine, and put some of it
before the Ark in the Tabernacle, where I will meet with you; most
holy shall it be to you. 2 And it is written: Aaron shall burn upon
the altar the incense of fragrant spices; every morning when he
cleans the lamps [of the menorah], he shall burn it. And toward
evening, when Aaron lights the menorah, he shall burn it; this is
a continual incense-offering before the Lord throughout your
generations. 3
åðú The Rabbis have taught:4 How was the incense prepared? It
weighed 368 manim: 365 corresponding to the number of days in
the solar year, one maneh for each day—half a maneh to be
offered in the morning and half toward evening; and the other
three manim from which the Kohen Gadol took two handfuls
[into the Holy of Holies] on Yom Kippur. These [three manim]
were put back into the mortar on the day before Yom Kippur and
ground again very thoroughly so as to make the incense extremely
fine. The incense contained the following eleven kinds of spices:
1) balm, 2) onycha, 3) galbanum, 4) frankincense—each one
weighing seventy maneh; 5) myrrh, 6) cassia, 7) spikenard,
8) saffron—each weighing sixteen maneh; 9) costus, twelve
maneh; 10) aromatic bark, three [maneh]; 11) cinnamon, nine
[maneh]. [Also used in the preparation of the incense were:] lye
of Carshina, nine kabin; Cyprus wine, three se’in and three
kabin—if Cyprus wine was not available, strong white wine might
be used instead; salt of Sodom, a fourth of a kab; and a minute
zxhw / zepaxw aeh meie zayl dgpn 252
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1. Leviticus 2:11. 2. Psalms 46:8. 3. Ibid. 84:13. 4. Ibid. 20:10. 5. Malachi 3:4.
252 MINCHAH FOR SHABBAT AND FESTIVALS KORBANOT / KETORET
quantity of a smoke-raising herb. Rabbi Nathan the Babylonian

says: A minute quantity of Jordan amber was also added. If,
however, honey were added, the incense became unfit; while if
one left out any one of the ingredients, he was liable to the penalty
of death.
ïáø Rabban Shimon ben Gamliel says: The balm is no other than
a resin which exudes from the balsam trees. The lye of Carshina
was used for rubbing on the onycha to refine its appearance. The
Cyprus wine was used in which to steep the onycha to make its
odor more pungent. Though the water of Raglayim might have
served that purpose well, it would be disrespectful to bring it into
the Bet Hamikdash.
àéðú It has been taught, Rabbi Nathan says: While the Kohen was
grinding the incense, the overseer would say, “Grind it thin, grind it
thin,” because the [rhythmic] sound is good for the compounding
of the spices. If only half the yearly required quantity of incense was
prepared, it was fit for use; but we have not heard if it was
permissible to prepare only a third or a fourth of it. Rabbi Yehudah
said: The general rule is that if the incense was compounded in its
correct proportions, it was fit for use even if only half the annually
required quantity was prepared; if, however, one left out any one of
its ingredients, he was liable to the penalty of death.
àéðú It has been taught, Bar Kappara says: Once in sixty or seventy
years, half of the required yearly quantity of incense came from the
accumulated surpluses [from the three maneh from which the High
Priest took two handfuls on Yom Kippur]. Bar Kappara also taught:
Had a minute quantity of honey been mixed into the incense, no
one could have resisted the scent. Why then was no honey mixed
with it? Because the Torah said: You shall present no leaven nor
Say three éé The Lord of hosts is with us; the God of Jacob is our
times:
Say three
times:
Say three éé Lord, deliver us; may the King answer us on the day
times:
we call. 4
years. 5
ixy` aeh meie zayl dgpn 253
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1. Psalms 84:5. 2. Ibid. 144:15.
253 MINCHAH FOR SHABBAT AND FESTIVALS ASHREI

ASHREI
happy is the people whose God is the Lord. 2 A psalm of praise
splendor of Your glorious majesty and of Your wondrous
deeds. They will proclaim the might of Your awesome acts, and
I will recount Your greatness. They will express the remem-
brance of Your abounding goodness, and sing of Your right-
eousness. The Lord is gracious and compassionate, slow to
anger and of great kindness. The Lord is good to all, and His
mercies extend over all His works. Lord, all Your works will
give thanks to You, and Your pious ones will bless You. They
strength. To make known to men His mighty acts, and the
glorious majesty of His kingdom. Your kingship is a kingship
over all worlds, and Your dominion is throughout all genera-
tions. The Lord supports all who fall, and makes erect all who
are bent. The eyes of all look expectantly to You, and You give
them their food at the proper time. You open Your hand and
satisfy the desire of every living thing. The Lord is righteous in
all His ways, and benevolent in all His deeds. The Lord is close
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1. Psalm 145. 2. Ibid. 115:18. 3. Isaiah 59:20-21. 4. Psalms 22:4. 5. Isaiah 6:3. 6. This
sentence is the paraphrase of the preceding Scriptural verse in Targum Yonatan. 7. Ezekiel 3:12.
8. Exodus 15:18. 9. This sentence is the paraphrase of the preceding Biblical verse in Targum
Onkelos. 10. I Chronicles 29:18. 11. Psalms 78:38. 12. Ibid. 86:5. 13. Ibid. 119:142.
14. Micah 7:20. 15. Psalms 68:20.
He fulfills the desire of those who fear Him, hears their cry,
and delivers them. The Lord watches over all who love Him,
and will destroy all the wicked. My mouth will utter the praise
of the Lord, and let all flesh bless His holy Name forever. 1 And
we will bless the Lord from now to eternity. Praise the Lord. 2
àáå And a redeemer shall come to Zion and to those in Jacob

who repent of [their] transgression, says the Lord. And as for
Me, this is My covenant with them, says the Lord: My spirit
which is upon you and My words which I have put in your
mouth shall not depart from your mouth, nor from the mouth
of your children, nor from the mouth of your children’s
children, declares the Lord, from now to eternity. 3 And You,
holy One, are enthroned upon the praises of Israel. 4 And [the
angels] call to one another and say, “Holy, holy, holy is the
Lord of hosts; the whole earth is full of His glory.” 5 And they
receive [sanction] one from the other, and say, “Holy in the
loftiest, most sublime heavens, the abode of His Divine Pres-
ence; holy upon earth, the work of His might; holy forever and
to all eternity—is the Lord of hosts; the whole earth is filled
with the radiance of His glory.” 6 And a wind lifted me, and I
heard behind me a great, roaring sound, “Blessed be the glory
of the Lord from its place.” 7 And a wind lifted me, and I heard
behind me a mighty, thunderous sound of those who utter
praises and say, “Blessed be the glory of the Lord from the
place, the abode of His Divine Presence.” 6 The Lord will reign
forever and ever. 8 The sovereignty of the Lord is established
forever and to all eternity. 9 Lord, God of Abraham, Isaac and
Israel our fathers, keep this forever as the desire, the intention,
of the hearts of Your people, and turn their hearts to You. 10
And He, being compassionate, pardons iniquity, and does not
destroy; time and again He turns away His anger, and does not
arouse all His wrath. 11 For You, my Lord, are good and
forgiving, and abounding in kindness to all who call upon
You. 12 Your righteousness is everlasting righteousness; Your
Torah is truth. 13 Show faithfullness to Jacob, kindness to
Abraham, as You have sworn to our fathers from the days of
yore. 14 Blessed is the Lord who each day loads us [with
beneficence], the God who is our deliverance forever. 15 The
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Chazzan recites Half Kaddish. 10 Congregation responds on`
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1. Psalms 46:8. 2. Ibid. 84:13. 3. Ibid. 20:10. 4. Cf. Isaiah 65:23. 5. Psalms 30:13.
6. Jeremiah 17:7. 7. Isaiah 26:4. 8. Psalms 9:11. 9. Isaiah 42:21. 10. If no Torah Scroll is
present, this Kaddish is omitted. Continue with izltz
¦ ¨ ¦ § ipè
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Kaddish on page 259.
Lord of hosts is with us; the God of Jacob is our eternal

stronghold. 1 Lord of hosts, happy is the man who trusts in
You. 2 Lord, deliver us; may the King answer us on the day we
call. 3 Blessed is He, our God, who has created us for His glory,
has set us apart from those who go astray, has given us the
Torah of truth, and has implanted within us eternal life. May
He open our heart to His Torah, instill in our heart love and
awe of Him, and [inspire us] to do His will and serve Him with
a perfect heart, so that we shall not labor in vain, nor produce
[that which will cause] dismay. 4 And so, may it be Your will,
Lord our God and God of our fathers, that we observe Your
statutes in this world, and merit to live, to behold, and to
inherit the goodness and blessing of the Messianic era and the
life of the World to Come. Therefore my soul shall sing to You,
and not be silent; Lord my God, I will praise You forever.5
Blessed is the man who trusts in the Lord, and the Lord will
be his security. 6 Trust in the Lord forever and ever, for in God
the Lord is the strength of the worlds. 7 Those who know Your
Name put their trust in You, for You, Lord, have not aban-
doned those who seek You. 8 The Lord desired, for the sake of
his [Israel’s] righteousness, to make the Torah great and
glorious. 9
Chazzan recites Half Kaddish. 10 Congregation responds Amen as indicated.
dxezd zìxw xcq zayl dgpn 256
When a festival occurs on a weekday, continue with the Amidah on page 331.
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1. Psalms 69:14. 2. Numbers 10:35. 3. Isaiah 2:3. 4. Zohar II, 206a.

256 MINCHAH FOR SHABBAT READING OF THE TORAH
When a festival occurs on a weekday, continue with the Amidah on page 331.
éðàå May my prayer to You, Lord, be at a propitious time;
God, in Your abounding kindness, answer me with Your true
deliverance. 1
page 624.

1
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You may be seated.
Three men are called for Aliyot.
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Torah readings begin on page 467.
1. Psalms 34:4. 2. I Chronicles 29:11. 3. Psalms 99:5. 4. Ibid. 99:9. 5. Cf. Isaiah 46:3.
6. Deuteronomy 4:44.
Name together.1
êI Lord, Yours is the greatness, the power, the glory, the
victory, and the majesty; for all in heaven and on earth [is
Yours]. Lord, Yours is the kingship and You are exalted,
supreme over all rulers. 2 Exalt the Lord our God, and bow
down at His footstool; holy is He.3 Exalt the Lord our God,
and bow down at His holy mountain, for the Lord our God
is holy. 4
áà May the All-Merciful Father have compassion on the
people borne [by Him], 5 and remember the covenant with
the mighty ones [Patriarchs]; may He deliver our souls from
evil times, and banish the evil impulse from the ones carried
[by Him]; 5 may He graciously grant us eternal survival and
fulfill our wishes in ample measure for salvation and mercy.
You may be seated.
Three men are called for Aliyot.
äIâúå And may His kingship over us soon be revealed and
made visible, and may He graciously grant to our remnant
and the remnant of His people, the House of Israel, grace,
kindness, mercy, and goodwill; and let us say, Amen. Let all
render glory to our God and give honor to the Torah. Let
the Kohen come forward. Arise, [Call out the Hebrew name of the person
called to the Torah and that of his father] the Kohen. Blessed is He who in
His holiness gave the Torah to His people Israel.
today.6
Torah readings begin on page 467.

Touch the beginning and end of the Torah reading with the the Torah’s sash and kiss it.
Close the Torah, hold both handles, turn your head slightly to the right, and say:

:Cøáîä û§
¤ ¨ íIBòI
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Oleh continues:
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¤ £ ,íìBòä
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reader.

Touch the end and beginning of the Torah reading with the corner of the Torah’s sash and
kiss it. Close the Torah, hold both handles, turn your head slightly to the right, and say:
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the corner of the Torah’s sash and kiss it. When returning to your seat, do not use the
shortest route.
RAISING THE TORAH

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universe, who has given us the Torah of truth and planted eternal life within us.
Blessed are You Lord, who gives the Torah.

Touch the beginning and end of the Torah reading with the the Torah’s sash and kiss it.
Close the Torah, hold both handles, turn your head slightly to the right, and say:
Oleh continues:
reader.

Touch the end and beginning of the Torah reading with the corner of the Torah’s sash and
kiss it. Close the Torah, hold both handles, turn your head slightly to the right, and say:

the corner of the Torah’s sash and kiss it. When returning to your seat, do not use the
shortest route.
RAISING THE TORAH

to it, and those who support it are fortunate. Its ways are
åëøá Bless the Lord who is blessed. Congregation and oleh say: êåøá Blessed be the
Lord who is blessed for all eternity. Oleh continues: êåøá Blessed are You, Lord
our God, King of the universe, who has chosen us from among all the nations
and given us His Torah. Blessed are You Lord, who gives the Torah.
At the conclusion of the aliyah: êåøá Blessed are You, Lord our God, King of the
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The Chazzan begins Half Kaddish towards the end of the wrapping of the Torah, and
prolongs its recital until the Torah is placed in the Ark. As the Torah is carried to the Ark,
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As the Torah is returned to the Ark, the following is said.
The leader:
3
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1. Proverbs 3:18, 17, 16. 2. Isaiah 42:21. 3. Psalms 148:13. 4. Ibid. 148:13-14.
pleasant ways, and all its paths are peace. Long life is at its
and glorious. 2

The Chazzan begins Half Kaddish towards the end of the wrapping of the Torah, and
prolongs its recital until the Torah is placed in the Ark. As the Torah is carried to the Ark,
Let them praise is recited below.

(Cong:
As the Torah is returned to the Ark, the following is said.
The leader:
Praise the Lord. 4
zayl dcinr zayl dgpn 260
a
MINCHAH AMIDAH FOR SHABBAT

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1. Psalms 51:17.
260 MINCHAH FOR SHABBAT THE AMIDAH FOR SHABBAT
a
MINCHAH AMIDAH FOR SHABBAT


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1. II Samuel 7:23.
äúà You are One and Your Name is One, and who is
like Your people, like Israel, the one nation on earth? 1 An
ornament of greatness and a crown of salvation, a day of
rest and holiness You have given to Your people. Abraham
rejoices, Isaac exults, Jacob and his sons rest thereon—a
rest of love and generosity, a rest of truth and faithfulness,
a rest of peace, serenity and security, a perfect rest with
which You find favor. May Your children recognize and
know that from You is their rest, and by their rest they
sanctify Your Name.
åðéäIà Our God and God of our fathers, please find favor
in our rest, make us holy with Your commandments and
grant us our portion in Your Torah; satiate us with Your
goodness, gladden our soul with Your salvation, and make
our heart pure to serve You in truth; and, Lord our God,
grant as our heritage, in love and goodwill, Your holy
Shabbat days, and may all Israel who sanctify Your Name
rest on them. Blessed are You Lord, who sanctifies the
Shabbat.
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Presence to Zion.

Lord our God and God of congregation recites the following,
while bowing:
our fathers forever. You are Transliteration, page 624.
the strength of our life, the íéãåî We thankfully ac-
shield of our salvation in knowledge that You are the
every generation. We will give Lord our God and God of
thanks to You and recount flesh, our Creator and the
Your praise, evening, morn- Creator of all existence. We
ing and noon, for our lives offer blessings and thanks to
Your great and holy Name,
which are committed into
Your hand, for our souls sustained us; so may You
which are entrusted to You, continue to grant us life and
for Your miracles which are sustain us—gather our dis-
persed to the courtyards of
with us daily, and for Your Your Sanctuary, and we shall
continual wonders and benef- return to You to keep Your
icences. You are the Benefi- Laws, to do Your will, and to
cent One, for Your mercies serve You with a perfect
never cease; and the Merciful knowledge You. Blessed is
One, for Your kindnesses God, who is worthy of
never end; for we always thanks.
place our hope in You.
is Your Name [on the next page], it is said then.)
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éîéá In the days of Matityahu, the son of Yochanan the High Priest,
the Hasmonean and his sons, when the wicked Hellenic government
rose up against Your people Israel to make them forget Your Torah
and violate the decrees of Your will. But You, in Your abounding
mercies, stood by them in the time of their distress. You waged their
battles, defended their rights, and avenged the wrong done to them.
You delivered the mighty into the hands of the weak, the many into
the hands of the few, the impure into the hands of the pure, the
wicked into the hands of the righteous, and the wanton sinners into
the hands of those who occupy themselves with Your Torah. You
made a great and holy name for Yourself in Your world, and effected
a great deliverance and redemption for Your people Israel to this very
day. Then Your children entered the shrine of Your House, cleansed
Your Temple, purified Your Sanctuary, kindled lights in Your holy
courtyards, and instituted these eight days of Chanukah to give
thanks and praise to Your great Name.
Your great Name eternally, for You are good. God, You are
our everlasting salvation and help, O benevolent God.
Blessed are You, Lord, Beneficent is Your Name, and to You
it is fitting to offer thanks.
people Israel. Bless us, our Father, all of us as one, with
the light of Your countenance, for by the light of Your
countenance You gave us, Lord our God, the Torah of
life and loving-kindness, righteousness, blessing, mercy,
life and peace. May it be favorable in Your eyes to bless
Your people Israel, at all times and at every moment,
with Your peace.
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1. Psalms 19:15. 2. Cf. ibid. 34:14. 3. Ibid. 35:5. 4. Ibid. 60:7, 108:7. 5. It is customary to


with peace.
my Redeemer. 1

me; let my soul be as dust to all. Open my heart to Your
Torah, and let my soul eagerly pursue Your commandments.
As for all those who plot evil against me, hasten to annul their
counsel and frustrate their design. Let them be as chaff before
the wind; let the angel of the Lord thrust them away. 3 That
Your beloved ones may be delivered, help with Your right
hand and answer me. 4 Do it for the sake of Your Name; do
it for the sake of Your right hand; do it for the sake of Your
Torah; do it for the sake of Your holiness. 5 May the words of
my mouth and the meditation of my heart be acceptable
before You, Lord, my Strength and my Redeemer. 1

aeh meie zayl dgpn 266

¨ § dY`
On a day when Tachnun would not be recited were this a weekday, 1 the following
paragraph is omitted:
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Chazzan recites Complete Kaddish.
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1. See page 592. 2. Psalms 36:7. 3. Ibid. 71:19. 4. Ibid. 119:142.

266 MINCHAH FOR SHABBAT AND FESTIVALS

On a day when Tachnun would not be recited were this a weekday, 1 the following
paragraph is omitted:
êú÷ãö Your righteousness is [as great] as the mighty
mountains; Your judgments extend to the great deep; man
and beast You deliver, O Lord. 2 Your righteousness, O God,
reaches to the high heavens, for You have done great things;
God, who is like You! 3 Your righteousness is everlasting
righteousness; and Your Torah is truth. 4
Chazzan recites Complete Kaddish.

epilr aeh meie zayl dgpn 267
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1. I.e., that “the Lord is my light and my salvation,” etc. 2. Psalm 27.
267 MINCHAH FOR SHABBAT AND FESTIVALS ALEINU

(Cong: Amen.)
ãåãI By David. The Lord is my light and my salvation—whom shall I

fear? The Lord is the strength of my life—whom shall I dread? When
evildoers approached me to devour my flesh, my oppressors and my
foes, they stumbled and fell. If an army were to beleaguer me, my heart
would not fear; if war were to arise against me, in this 1 I trust. One
thing I have asked of the Lord, this I seek: that I may dwell in the
House of the Lord all the days of my life, to behold the pleasantness
of the Lord and to visit in His Sanctuary. For He will hide me in His
tabernacle on a day of adversity; He will conceal me in the hidden
places of His tent; He will lift me upon a rock. And then my head will
be raised above my enemies around me, and I will offer in His
tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
Lord, hear my voice as I call; be gracious to me and answer me. In
Your behalf my heart says, “Seek My countenance;” Your countenance,
Lord, I seek. Do not conceal Your countenance from me, do not cast
aside Your servant in wrath; You have been my help; do not abandon
me nor forsake me, God of my deliverance. Though my father and
mother have forsaken me, the Lord has taken me in. Lord, teach me
Your way and lead me in the path of righteousness because of my
watchful enemies. Do not give me over to the will of my oppressors,
for there have risen against me false witnesses and they speak evil.
[They would have crushed me] had I not believed that I would see the
goodness of the Lord in the land of the living. Hope in the Lord, be
strong and let your heart be valiant, and hope in the Lord. 2


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4. Zechariah 14:9.

One, blessed be He, who stretches forth the heavens
and establishes the earth, the seat of whose glory is in
the heavens above, and the abode of whose majesty is
in the loftiest heights. He is our God; there is none
else. Truly, He is our King; there is nothing besides
Him, as it is written in His Torah:1 Know this day and
take unto your heart that the Lord is God; in the
heavens above and upon the earth below there is
nothing else.2
MOURNER’S KADDISH
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It is customary to recite one chapter of Pirkei Avot (in sequence) on each Shabbat between
Pesach and Rosh Hashanah, after Minchah. Pirkei Avot begins on page 271.
On the Shabbat before Pesach, it is customary to recite part of the Haggadah, beginning with
Epiid ¦ ¨ £ (page 398).
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Ömayn)
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Pesach and Rosh Hashanah, after Minchah. Pirkei Avot begins on page 271.
On the Shabbat before Pesach, it is customary to recite part of the Haggadah, beginning with
We were slaves… (page 398).
ziyily dcerq xcq 270
a
ORDER OF THE SEUDAH SHELISHIT
See laws for Seudah Shelishit on page 604.
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1. Psalm 23. 2. Kabbalistic terms for various manifestations of the Shechinah. 3. V. Zohar II,
88 a-b. 4. See supra, p. 180, note 1.
270 ORDER OF THE SEUDAH SHELISHIT
a
ORDER OF THE SEUDAH SHELISHIT
See laws for Seudah Shelishit on page 604.
long years. 1

is the meal of Z’eir Anpin2, and the holy Ancient One2 and
the holy Chakal Tapuchin 2 come to join him in the meal. 3
éðá You princes4 of the palace, They are cast out, they may
who yearn to behold the splen- not enter, these [forces of evil
dor of Z’eir Anpin: which are likened to] insolent
Be present at this meal at dogs.
which the King leaves His im- I herewith invite the “Ancient
print. of Days” at this auspicious time,
Exult, rejoice in this gathering and [the powers of impurity] will
together with the angels and all be utterly removed.
supernal beings; It is His revealed will to annul
Rejoice now, at this most pro- all the powers of impurity;
pitious time, when there is no He will hurl them into their
sadness. abysses and they will hide in the
Draw near to Me, behold My clefts of the rocks.
strength, for there are no harsh For this time of Minchah is a
judgments. time of joy for Z’eir Anpin.
oey`x wxt zea` iwxt 271
a
PIRKEI AVOT
Pesach and Rosh Hashanah, after Minchah. 1
CHAPTER ONE
Before beginning the chapter, recite the following Mishnah:
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1. The final cycle of Pirkei Avot begins three or four weeks before Rosh Hashanah; in order to
conclude that cycle before Rosh Hashanah, two chapters are recited each of the last two or three
weeks. 2. Sanhedrin 11:1. 3. Isaiah 60:21.
271 PIRKEI AVOT CHAPTER ONE
a
PIRKEI AVOT
Pesach and Rosh Hashanah, after Minchah. 1
CHAPTER ONE
Ië All Israel have a share in the World to Come,2 as it is stated: And
your people are all righteous; they shall inherit the land forever; they are
the branch of My planting, the work of My hands, in which to take
pride. 3
1. Moses received the Torah from Sinai and passed it on to
Joshua; Joshua to the Elders; the Elders to the Prophets; and
the Prophets passed it on to the Men of the Great Assembly.
They [the Men of the Great Assembly] said three things: Be
deliberate in judgment; raise up many disciples; and make a
fence around the Torah.
2. Shimon the Righteous was one of the last of the Men of
the Great Assembly. He used to say: The world stands on three
things—on [the study of] Torah, the service [of God], and
deeds of kindness.
3. Antigonus of Socho received [the oral tradition] from
Shimon the Righteous. He used to say: Do not be like servants
who serve their master for the sake of receiving a reward, but
rather be like servants who serve their master without the
intent of receiving a reward; and let the fear of Heaven be
upon you.
4. Yosay ben Yoezer of Tzredah and Yosay ben Yochanan of
Jerusalem received [the oral tradition] from them. Yosay ben
Yoezer of Tzredah said: Let your house be a meeting place for
Sages; sit in the dust at their feet; and drink in their words
thirstily.
5. Yosay ben Yochanan of Jerusalem said: Let your house be
wide open [for guests]; treat the poor as members of your
oey`x wxt zea` iwxt 272
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272 PIRKEI AVOT CHAPTER ONE
household; and do not indulge excessively in conversation with

the woman. This has been said concerning one’s own wife; how
much more so does it apply to the wife of another. Hence the
Sages have declared: Anyone who indulges excessively in con-
versation with a woman causes evil to himself, neglects the
study of Torah, and will in the end inherit Gehinnom [Purga-
tory].
6. Joshua ben Perachyah and Nittai of Arbel received [the
oral tradition] from them. Joshua ben Perachayah said: Provide
yourself with a teacher; acquire for yourself a friend; and judge
every person favorably.
7. Nittai of Arbel said: Keep away from a bad neighbor; do
not fraternize with a wicked man; and do not abandon belief
in [Divine] retribution.
8. Yehudah ben Tabbai and Shimon ben Shatach received
[the oral tradition] from them. Yehudah ben Tabbai said: Do
not act as a counselor [when sitting as a judge]; when the
litigants stand before you, regard them both as guilty; but when
they leave, having accepted the judgment, regard them both as
guiltless.
9. Shimon ben Shatach said: Examine the witnesses thor-
oughly; and be cautious with your words, lest through them
they [the witnesses or the litigants] learn to speak falsehood.
10. Shemayah and Avtalyon received [the oral tradition]
from them. Shemayah said: Love work; abhor taking high
office; and do not seek intimacy with the ruling power.
11. Avtalyon said: Sages, be careful with your words, for you
may incur the penalty of exile and be banished to a place of
evil waters [heresy], and the disciples who follow you there will
drink and die [spiritually], and consequently the Name of
Heaven will be desecrated.
12. Hillel and Shammai received [the oral tradition] from
them. Hillel said: Be of the disciples of Aaron, loving peace and
pursuing peace, loving your fellow creatures, and bringing
them near to the Torah.
13. He used to say: He who seeks renown loses his name; he
who does not increase [his knowledge of Torah] decreases it;
ipy wxt zea` iwxt 273
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At the conclusion of the chapter, recite the following Mishnah:
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CHAPTER TWO
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1. Zechariah 8:16. 2. Makkot 3:16. 3. Isaiah 42:21.
273 PIRKEI AVOT CHAPTER TWO
he who does not study [Torah] deserves death; and he who

exploits the crown [of Torah for his own ends] shall perish.
14. He used to say: If I am not for myself, who is for me?
And if I am only for myself, what am I? And if not now, when?
15. Shammai said: Set a fixed time for your study of Torah;
say little and do much; and receive every person with a cheerful
countenance.
16. Rabban Gamliel said: Provide yourself with a teacher
and free yourself of doubt; and do not tithe by guesswork, even
giving in excess of the required amount.
17. Shimon his son said: All my days I grew up among the
Sages and did not find anything better for one’s person than
silence; not study but practice is the essential thing; and
whoever engages in excessive talk brings on sin.
18. Rabban Shimon ben Gamliel said: The world endures by
virtue of three things—justice, truth, and peace, as it is stated:
Administer truth and the judgment of peace in your gates. 1
éáø Rabbi Chananyah ben Akashya said: The Holy One, blessed be He,
wished to make the people of Israel meritorious; therefore He gave them
Torah and mitzvot in abundant measure, 2 as it is written: The Lord
desired, for the sake of his [Israel’s] righteousness, to make the Torah
great and glorious. 3
CHAPTER TWO
Ië All Israel have a share in the World to Come, as it is stated: And
pride.
1. Rabbi [Yehudah HaNassi] said: Which is the right path
that a man should choose for himself? That which is honorable
to himself and brings him honor from man. Be as careful in
[the performance of a seemingly] minor mitzvah as of a major
one, for you do not know the reward given for the mitzvot.
Consider the loss [incurred in the performance] of a mitzvah
against the reward [earned by its observance], and the gain
[derived] from a sin against the loss [that will follow]. Reflect
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upon three things and you will not come to sin: Know what is
above you—an Eye that sees, an Ear that hears, and all your
deeds are recorded in a Book.
2. Rabban Gamliel, the son of Rabbi Judah HaNassi, said: It
is good [to combine] the study of Torah with an occupation,
for the effort required by them both keeps sin out of mind;
while all Torah-study not combined with work will in the end
cease and leads to sin. All who occupy themselves with the
affairs of the community shall be engaged with them for the
sake of Heaven, for the merit of their fathers assists them and
their righteousness endures forever. And upon you—[says
God]—I will bestow great reward as though you had accom-
plished it [all by yourselves].
3. Be wary of those in power, for they befriend a person only
for their own benefit; they seem to be friends when it is to their
advantage, but they do not stand by a man in his hour of need.
4. He used to say: Fulfill His will as you would your own
will, so that He may fulfill your will as though it were His will;
set aside your will because of His will, so that He may set aside
the will of others before your will. Hillel said: Do not separate
yourself from the community; do not be sure of yourself until
the day you die; do not condemn your fellowman until you
have stood in his place; do not make an [ambiguous] statement
which is not readily understood [in the belief] that it will
ultimately be understood; and do not say, “When I will have
free time I will study,” for perhaps you will never have free
time.
5. He used to say: A boor cannot be sin-fearing, nor can an
ignoramus be a chassid [one who does more than the strict
letter of the law requires]; the bashful person cannot learn,
neither can the short-tempered teach; nor can anyone who is
much occupied in trade become a scholar; and in a place where
there are no men, strive to be a man.
6. He also saw a skull floating on the water; he said to it:
Because you drowned others, they drowned you; and ultimately
those who drowned you will themselves be drowned.
7. He used to say: Increasing flesh, increases worms [in the
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grave]; increasing possessions, increases worry; increasing [the

number of] wives, increases sorcery; increasing maidservants,
increases lewdness; increasing manservants, increases thievery.
[But] increasing Torah, increases life; increasing assiduous
study, increases wisdom; increasing counsel, increases under-
standing; increasing charity, increases peace. One who has
acquired a good name, has acquired it for himself; one who has
acquired for himself Torah knowledge, has acquired for himself
life in the World to Come.
8. Rabban Yochanan ben Zakkai received [the oral tradi-
tion] from Hillel and Shammai. He used to say: If you have
learned much Torah, do not claim special credit for yourself,
since for that very purpose you were created.
9. Rabban Yochanan ben Zakkai had five [outstanding]
disciples, and they were: Rabbi Eliezer ben Horkenus, Rabbi
Joshua ben Chananya, Rabbi Yosay the Kohen, Rabbi Shimon
ben Netanel, and Rabbi Elazar ben Arach. He used to enumer-
ate their praiseworthy qualities: Rabbi Eliezer ben Horkenus—a
cemented cistern which does not lose a drop; Rabbi Joshua ben
Chananya—happy is she who bore him; Rabbi Yosay the
Kohen—a chassid [a pious, kind-hearted person, doing more
than the requirement of the law]; Rabbi Shimon ben Netanel—
sin-fearing; and Rabbi Elazar ben Arach—like a fountain which
flows with ever-increasing strength. He used to say: If all the
Sages of Israel were on one side of the scale, and Eliezer ben
Horkenus were on the other, he would outweigh them all.
Abba Shaul said in his name: If all the Sages of Israel, including
even Eliezer ben Horkenus, were on one side of the scale, and
Elazar ben Arach were on the other, he would outweigh them
all.
10. He said to them: Go and see which is the good way to
which a man should cleave. Rabbi Eliezer said: A good eye;
Rabbi Joshua said: A good friend; Rabbi Yosay said: A good
neighbor; Rabbi Shimon said: One who considers the conse-
quences [of his actions]; Rabbi Elazar said: A good heart.
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1. Psalms 37:21. 2. Joel 2:13.
[Rabban Yochanan ben Zakkai] said to them: I prefer the

words of Elazar ben Arach to all of yours, for in his words
yours are included. He said to them: Go and see which is the
evil path from which a man should keep far away. Rabbi Eliezer
said: An evil eye; Rabbi Joshua said: A wicked friend; Rabbi
Yosay said: A wicked neighbor; Rabbi Shimon said: He who
borrows and does not repay—one who borrows from man is
as one who borrows from God—as it is stated: The wicked one
borrows and does not repay, but the righteous acts graciously
and gives. 1 Rabbi Elazar said: A wicked heart. [Rabban
Yochanan ben Zakkai] said to them: I prefer the words of
Elazar ben Arach to all of yours, for in his words yours are
included. They [each] said three things. Rabbi Eliezer said: Let
the honor of your fellow be as dear to you as your own and do
not be easily angered. Repent one day before your death. Warm
yourself by the fire of the Sages, but beware of their glowing
embers lest you be burnt—for their bite is the bite of a fox,
their sting is the sting of a scorpion, their hiss is the hiss of a
serpent, and all their words are like fiery coals.
11. Rabbi Joshua said: The evil eye, the evil inclination, and
hatred of one’s fellow drive a man from the world.
12. Rabbi Yosay said: Let the money of your fellowman be

as dear to you as your own; prepare yourself for the study of
Torah, for it does not come to you through inheritance; and
let all your deeds be for the sake of Heaven.
13. Rabbi Shimon said: Be meticulous in reading the Shema

and in prayer. When you pray, do not make your prayer a
routine [perfunctory] act, but rather entreaty for mercy and
supplication before God, as it is stated: For He is gracious and
compassionate, slow to anger and abounding in loving-
kindness, and relenting of the evil decree. 2 And do not consider
yourself wicked in your self-estimation.
14. Rabbi Elazar said: Be diligent in the study of Torah;

know what to answer an unbeliever; and know before Whom
iyily wxt zea` iwxt 277
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CHAPTER THREE
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277 PIRKEI AVOT CHAPTER THREE
you toil, and Who your employer is that will pay you the
reward of your labor.
15. Rabbi Tarfon said: The day is short, the work is much,
the workmen are lazy, the reward is great, and the Master is
pressing.
16. He used to say: It is not incumbent upon you to
complete the work, yet you are not free to desist from it; if you
have studied much Torah, much reward will be given to you;
and your Employer is trustworthy to pay you the reward for
your labor, but know that the giving of the reward to the
righteous will be in the World to Come.
Torah and mitzvot in abundant measure, as it is written: The Lord
great and glorious.
CHAPTER THREE
pride.
1. Akavya ben Mahalalel said: Reflect upon three things and
you will not come to sin: Know from where you came, and to
where you are going, and before whom you are destined to give
an accounting. “From where you came”—from a putrid drop;
“and to where you are going”—to a place of dust, maggots and
worms; “and before whom you are destined to give an
accounting”—before the supreme King of kings, the Holy One,
blessed be He.
2. Rabbi Chanina, the deputy High-Priest, said: Pray for the
welfare of the government, for were it not for the fear of it,
men would swallow one another alive. Rabbi Chanina ben
Tradyon said: If two sit together and no words of Torah are
exchanged between them, it is a company of scorners, as it is
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1. Psalms 1:1. 2. Malachi 3:16. 3. Lamentations 3:28. 4. Isaiah 28:8. 5. Ezekiel 41:22.
6. Psalms 82:1. 7. Amos 9:6. 8. Psalms 82:1.
stated: In the company of scorners he does not sit. 1 But if two

sit together and do exchange words of Torah, the Divine
Presence rests between them, as it is stated: Then the God-
fearing conversed with one another, and the Lord hearkened
and heard, and a book of remembrance was written before
Him for those who fear the Lord and who meditate on [the
greatness of] His Name. 2 From this verse we learn only that it
is so with regard to two people; from where do we learn that
even one person who sits and occupies himself with Torah, the
Holy One, blessed be He, sets a reward for him? From the
verse: He sits alone and [studies] in stillness; indeed, he takes
[the reward] unto himself.3
3. Rabbi Shimon said: Three who ate at one table and did
not speak words of Torah there, it is as if they had eaten of
sacrifices to the dead [idols], for it is said: Indeed, all tables are
full of filthy vomit [when] there is no [mention of] God.4 But
three who ate at one table and did speak words of Torah there,
it is as if they had eaten from the table of God, for it is stated:
And he said to me, this is the table which is before the Lord. 5
4. Rabbi Chanina ben Chachina’ey said: One who is awake
at night or travels alone on the road, and turns his heart to
idleness, indeed, he endangers his life.
5. Rabbi Nechunya ben Hakanah said: Whoever takes upon
himself the yoke of Torah—the yoke of government and the
yoke of worldly cares are removed from him; but whoever casts
off from himself the yoke of Torah—the yoke of government
and the yoke of worldly cares are imposed upon him.
6. Rabbi Chalafta ben Dosa of Kfar Chananya said: If ten
people sit together and occupy themselves with Torah, the
Divine Presence rests among them, as it is said: God stands in
the assembly of the Lord. 6 From where do we learn that the
same is true even of five? For it is said: He has founded His
band upon the earth. 7 From where do we learn that the same
is true even of three? For it is said: Among the judges He
renders judgment. 8 From where do we learn that the same is
true even of two? For it is stated: Then the God-fearing
conversed with one another, and the Lord hearkened and
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1. Malachi 3:16. 2. Exodus 20:21. 3. I Chronicles 29:14. 4. Deuteronomy 4:9.
heard. 1 From where do we learn that the same is true even of

one? For it is said: In every place where I have My Name
mentioned I will come to you and bless you. 2
7. Rabbi Elazar of Bartota said: Give to Him of that which
is His, for you and whatever is yours are His. And so it is said
by David: For all things are from You, and from Your own we
have given You. 3 Rabbi Yaakov said: One who walks on the
road and studies [Torah], and interrupts his study and remarks,
“How beautiful is this tree! How beautiful is this plowed field!”
Scripture considers it as if he were guilty of a mortal sin.
8. Rabbi Dosta’ey bar Yannai said in the name of Rabbi

Meir: Whoever forgets anything of his Torah learning, Scrip-
ture considers it as if he were guilty of a mortal sin, for it is
said: But beware and guard your soul scrupulously lest you
forget the things which your eyes have seen. 4 It could be
thought that this applies even if the subject matter was too
difficult for him [and therefore he forgot], hence Scripture
adds: And lest they be removed from your heart all the days of
your life. 4 Thus, one is not guilty of a mortal sin until he sits
[idly] and removes them [through lack of diligence in review-
ing his studies].
9. Rabbi Chanina ben Dosa said: Anyone whose fear of sin

comes before his wisdom, his wisdom will endure; but anyone
whose wisdom comes before his fear of sin, his wisdom will not
endure.
10. He used to say: Anyone whose [good] deeds exceed his

wisdom, his wisdom will endure; but anyone whose wisdom
exceeds his [good] deeds, his wisdom will not endure. He used
to say: Anyone with whom his fellowmen are pleased, God is
pleased with him; but anyone with whom his fellowmen are
not pleased, God is not pleased with him. Rabbi Dosa ben
Harkinas said: The sleep of the [late] morning, wine at midday,
children’s prattle, and sitting in the gathering places of the
ignorant, drive a man from the world.
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1. Genesis 9:6. 2. Deuteronomy 14:1. 3. Proverbs 4:2.
11. Rabbi Elazar of Modin said: One who profanes sacred

things, who degrades the festivals, who publicly humiliates his
fellowman, who abrogates the covenant of our father Abraham,
and who interprets the Torah in a manner contradictory to its
true intent—even though he may possess Torah and good
deeds, he has no share in the World to Come.
12. Rabbi Yishmael said: Be readily submissive to a superior,
affable to a younger person, and receive every person cheer-
fully.
13. Rabbi Akiva said: Laughter and frivolity accustom a man
to lewdness. Tradition [the transmitted oral Torah] is a fence
around the Torah; tithes are a fence for riches; vows are a fence
for abstinence; a fence for wisdom is silence.
14. He used to say: Beloved is man, for he was created in
the image [of God]; it is even a greater love that it was made
known to him that he was created in the image [of God], as it
is stated: For in the image of God He made man. 1 Beloved are
the people Israel, for they are called children of God; it is even
a greater love that it was made known to them that they are
called children of God, as it is said: You are the children of the
Lord Your God. 2 Beloved are the people Israel, for a precious
article was given to them; it is even a greater love that it was
made known to them that they were given a precious article,
as it is said: I have given you a good Teaching; do not forsake
My Torah. 3
15. Everything is foreseen, yet freedom of choice is granted;
the world is judged with goodness, and everything is according
to the preponderance of [good] deeds.
16. He used to say: Everything is given on collateral and a
net is spread over all the living; the shop is open, the
Shopkeeper extends credit, the ledger is open, the hand writes,
and whoever wishes to borrow, let him come and borrow; the
collectors make their rounds regularly, each day, and exact
payment from man with or without his knowledge [of his
debt], and they have on what to rely; the judgment is a
judgment of truth; and everything is prepared for the feast.
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1. Jeremiah 17:6. 2. Ibid. 17:8.
17. Rabbi Elazar ben Azaryah said: If there is no Torah,

there is no proper social conduct; if there is no proper social
conduct, there is no Torah. If there is no wisdom, there is no
fear [of God]; if there is no fear [of God], there is no wisdom.
If there is no knowledge, there is no understanding; if there is
no understanding, there is no knowledge. If there is no flour
[sustenance], there is no Torah; if there is no Torah, there is
no flour. He used to say: Anyone whose wisdom exceeds his
[good] deeds, to what can he be compared? To a tree whose
branches are numerous but whose roots are few, and the wind
comes and uproots it and turns it upside down; as it is stated:
And he shall be like a lonely tree in arid land and shall not see
when good comes; he shall dwell on parched soil in the
wilderness, on salt-land, not inhabitable. 1 But anyone whose
[good] deeds exceed his wisdom, to what can he be compared?
To a tree whose branches are few but whose roots are numer-
ous, so that even if all the winds in the world were to come
and blow against it, they could not move it from its place; as
it is stated: And he shall be like a tree planted by waters, toward
the stream spreading its roots, and it shall not feel when the
heat comes, and its foliage shall be verdant; in the year of
drought it shall not worry, nor shall it cease from yielding
fruit. 2
18. Rabbi Eliezer Chisma said: The laws pertaining to bird-
sacrifices and the calculation of the onset of menstruation—
these are essentials of halachah [Torah law]; the calculation of
cycles [astronomy] and geometry are condiments to wisdom.
great and glorious.
iriax wxt zea` iwxt 282
CHAPTER FOUR
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1. Psalms 119:99. 2. Proverbs 16:32. 3. Psalms 128:2. 4. I Samuel 2:30. 5. V. supra 3:1.
282 PIRKEI AVOT CHAPTER FOUR
CHAPTER FOUR
pride.
1. Ben Zoma said: Who is wise? He who learns from every
person, as it is stated: From all those who have taught me I
have gained wisdom; indeed, Your testimonies are my conver-
sation. 1 Who is strong? He who subdues his [evil] inclination,
as it is stated: He who is slow to anger is better than the strong
man, and he who masters his passions is better than one who
conquers a city. 2 Who is rich? He who is happy with his lot, as
it is said: When you eat of the labor of your hands, happy are
you and it shall be well with you. 3 “Happy are you”—in this
world; “and it shall be well with you”—in the World to Come.
Who is honored? He who honors others, as it is stated: Indeed,
those who honor Me I will honor, and those who despise Me
shall be degraded. 4
2. Ben Azzai said: Run to [perform even] an easy mitzvah,
and flee from transgression; for one mitzvah brings about
another, and one transgression brings about another; for the
reward of a mitzvah is a mitzvah, and the recompense of a
transgression is a transgression.
3. He used to say: Do not regard anyone with contempt, and
do not reject anything, for there is no man who does not have
his hour and no thing which does not have its place.
4. Rabbi Levitas of Yavneh said: Be of an exceedingly
humble spirit, for the expectation of mortal man is but worms. 5
Rabbi Yochanan ben Berokah said: Whoever desecrates the
Heavenly Name in secret, punishment will be meted out to him
in public; unwittingly or intentionally, it is all the same in
regard to the desecration of the Name.
5. Rabbi Yishmael ben Rabbi Yosay said: He who studies
Torah in order to teach, is given the opportunity to study and
to teach; and he who studies in order to practice, is given the
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opportunity to study and to teach, to observe and to practice.

Rabbi Tzadok said: Do not separate yourself from the commu-
nity; and do not act as a counselor [when sitting as a judge];
do not make it [the Torah] a crown for self-aggrandizement,
nor an axe with which to cut. So too Hillel used to say: He who
exploits the crown [of Torah for his own ends] shall perish.1
Indeed, you have learned from this: Whoever derives personal
gain from the words of Torah removes his life from the world.
6. Rabbi Yosay said: Whoever honors the Torah is himself
given honor by men, and whoever dishonors the Torah is
himself dishonored by men.
7. Rabbi Yishmael his son said: [A judge] who refrains from
handing down legal judgments [but instead seeks compromise
between the litigants] removes from himself enmity, theft, and
[the responsibility for] an unnecessary oath; but one who
aggrandizes himself by [eagerly] issuing legal decisions is a fool,
wicked and arrogant.
8. He used to say: Do not act as judge alone, for none may
judge alone except One; and do not say [to your fellow judges],
“Accept my view,” for they [the majority] may say that [to
you], but not you [to them].
9. Rabbi Yonatan said: Whoever fulfills the Torah in poverty
will ultimately fulfill it in wealth; but whoever neglects the
Torah in wealth will ultimately neglect it in poverty.
10. Rabbi Meir said: Minimize your business activities and
occupy yourself with the Torah; be of humble spirit before
every person; if you should neglect the [study of] Torah, you
will have many causes for neglecting [it] confronting you, but
if you toil much in the Torah, there is ample reward to be given
you.
11. Rabbi Eliezer ben Yaakov said: He who fulfills one
mitzvah acquires for himself one advocate, and he who com-
mits one transgression acquires against himself one accuser.
Repentance and good deeds are as a shield against retribution.
Rabbi Yochanan HaSandlar said: Every assembly [whose pur-
pose is] for the sake of Heaven will have abiding results, but
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1. Proverbs 3:5.
that which is not for the sake of Heaven will not have abiding
results.
12. Rabbi Elazar ben Shammua said: Let the honor of your
student be as dear to you as your own, the honor of your
colleague as the reverence for your teacher, and the reverence
for your teacher as the fear of Heaven.
13. Rabbi Yehudah said: Be cautious in study, for an unwit-
ting error in [observance due to insufficient] study is ac-
counted as wanton transgression. Rabbi Shimon said: There are
three crowns—the crown of Torah, the crown of priesthood,
and the crown of kingship; but the crown of a good name
surpasses them all.
14. Rabbi Nehora’ey said: Exile yourself to a place of
Torah—and do not assume that it will come after you—for it
is your colleagues who [through discussion and deliberation]
will cause it to be clearly established with you; and do not rely
on your own understanding. 1
15. Rabbi Yannai said: We are unable to understand either
the well-being of the wicked or the tribulations of the right-
eous. Rabbi Matya ben Charash said: Be the first to extend
greetings to anyone you meet; and rather be a tail to lions than
a head to foxes.
16. Rabbi Yaakov said: This world is like an ante-chamber
before the World to Come; prepare yourself in the ante-
chamber so that you may enter the banquet hall.
17. He used to say: One hour of repentance and good deeds
in this world is better than all the life of the World to Come;
and one hour of bliss in the World to Come is better than all
the life of this world.
18. Rabbi Shimon ben Elazar said: Do not placate your
fellow in the moment of his anger; do not comfort him while
his dead lies before him; do not question him [about the
details] of his vow at the moment he makes it; and do not seek
to see him at the time of his degradation.
19. Shmuel HaKatan said: When your enemy falls do not
rejoice, and when he stumbles let your heart not be glad, lest
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1. Proverbs 24:17-18. 2. Another version: zFigdl
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the Lord see and it will be displeasing to Him, and He will

divert His wrath from him [to you]. 1
20. Elisha ben Avuya said: He who studies Torah as a child,
to what can he be compared? To ink written on fresh paper;
and he who studies Torah as an old man, to what can he be
compared? To ink written on paper that has been erased. Rabbi
Yosay bar Yehudah of Kfar HaBavli said: He who learns Torah
from the young, to what can he be compared? To one who eats
unripe grapes or drinks wine from his vat; while he who learns
Torah from the old, to what can he be compared? To one who
eats ripe grapes or drinks aged wine. Rabbi Meir said: Do not
look at the vessel, but rather at what it contains; there may be
a new vessel filled with aged wine, or an old vessel in which
there is not even new [wine].
21. Rabbi Elazar HaKappar said: Envy, lust and honor-
seeking drive a man from the world.
22. He used to say: Those who are born are destined to die;
those who are dead are destined to live again 2; and those who
live [again] are destined to be judged. [Therefore, let man]
know, make known, and become aware that He is God, He is
the Fashioner, He is the Creator, He is the Discerner, He is the
judge, He is the Witness, He is the Plaintiff, He will hereafter
sit in judgment. Blessed is He, before whom there is no
iniquity, nor forgetting, nor partiality, nor bribe-taking; and
know that all is according to the reckoning. And let not your
evil inclination assure you that the grave will be a place of
refuge for you—for against your will you were created, against
your will you were born; against your will you live; against your
will you die, and against your will you are destined to give an
account before the supreme King of kings, the Holy One,
blessed be He.
great and glorious.
iying wxt zea` iwxt 286
CHAPTER FIVE
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1. Numbers 14:22.
286 PIRKEI AVOT CHAPTER FIVE
CHAPTER FIVE
pride.
1. The world was created by means of ten [Divine] utter-
ances. What does this come to teach us, for indeed, it could
have been created by one utterance? But it was so to bring
retribution upon the wicked who destroy the world which was
created by ten utterances, and to bestow ample reward upon
the righteous who sustain the world which was created by ten
utterances.
2. There were ten generations from Adam to Noach—to
indicate how great is His patience; for all those generations
repeatedly angered Him, until He brought upon them the
waters of the Flood. There were ten generations from Noach to
Abraham—to indicate how great is His patience, for all those
generations repeatedly angered Him, until Abraham our father
came and received the reward of them all.
3. With ten tests was our father Abraham tested, and he
withstood them all—to indicate how great was the love of our
father Abraham for God.
4. Ten miracles were performed for our forefathers in Egypt
and ten at the Sea. Ten plagues did the Holy One, blessed be
He, bring upon the Egyptians in Egypt and ten at the Sea. With
ten trials did our forefathers try the Holy One, blessed be He,
in the desert, as it is stated: By now they have tested Me ten
times and did not heed My voice. 1
5. Ten miracles were wrought for our forefathers in the Bet
Hamikdash: No woman miscarried because of the aroma of the
meat of the holy sacrifices; the meat of the holy sacrifices never
became putrid; no fly was seen in the slaughter-house; no
bodily impurity befell the High Priest on Yom Kippur; the rains
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1. V. Leviticus 23:9-14. 2. V. ibid. 23:16-17. 3. V. Exodus 25:30; Leviticus 24:5-8. 4. V.
Numbers 16:32. 5. V. ibid. 21:16-18; Exodus 17:6. 6. V. Numbers 22:28. 7. V. Genesis 9:13.
8. V. Exodus 16:11-15, 31:36. 9. V. ibid. 4:17. 10. V. Gittin 68a; Sotah 48b. 11. V. Exodus
34:1. 12. V. ibid. 32:16. 13. Loc. cit. 14. V. Deuteronomy 34:6. 15. V. Genesis 22:13.
16. V. Genesis Rabbah 7:5; Tanchuma, ed. Buber, Genesis 17; Yalkut, Genesis 12. 17. V.
Numbers 15:20; Ezekiel 44:30.
did not extinguish the fire on the wood-pile on the altar; the
wind did not prevail over the [vertically rising] column of
smoke [from the altar-fire to dissipate it]; no disqualifying
defect was found in the omer,1 or in the Two [Shavuot]
Loaves, 2 or in the Showbread; 3 when the people stood, they
were crowded together, yet when they prostrated themselves
they had ample space; no serpent or scorpion caused harm in
Jerusalem; nor did any man say to his fellowman, “The place
is too crowded for me to lodge overnight in Jerusalem.”
6. Ten things were created on Erev Shabbat at twilight. They
are: The opening of the earth [to swallow Korach]; 4 the mouth
of the well [in the wilderness]; 5 the mouth of the donkey [of
Bilaam]; 6 the rainbow; 7 the mannah; 8 the staff [of Moses]; 9 the
shamir worm (which split stones for the Bet Hamikdash); 10 the
writing [of the second Tablets]; 11 the inscription [of the first
Tablets]; 12 and the Tablets. 13 Some say also the burial place of
Moses 14 and the ram of Abraham our father. 15 And some say
also the spirits of destruction, 16 as well as the [original] tongs,
for tongs must be made with tongs.
7. Seven things characterize a stupid person, and seven a
wise one. A wise man does not speak before one who is greater
than he in wisdom or in years; he does not interrupt the words
of his fellow; he does not rush to answer; he asks what is
relevant to the subject matter and replies to the point; he
speaks of first things first and of last things last; concerning
that which he has not heard he says, “I have not heard”; and
he acknowledges the truth. And the reverse of these character-
ize a stupid person.
8. Seven kinds of punishment come to the world for seven
kinds of transgressions. If some tithe and some do not, a
famine of [war-] panic ensues: some suffer hunger and some
have plenty. If all decided not to tithe, a famine of drought
ensues; and [if they also decided] not to separate the challah, 17
a famine of destruction ensues. Pestilence comes to the world
for the death penalties enumerated in the Torah which the Bet
Din (Jewish Court of Justice) was not empowered to carry out;
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1. V. Exodus 23:11; Leviticus 25:1-7. 2. V. Leviticus 19:9-10, 23:22; Deuteronomy 24:19-22.

and for [making forbidden use of] the fruits of the Sabbatical
year. 1 The sword [war] comes to the world for the delay of
justice, for the perversion of justice and for rendering a Torah
decision not in accordance with halachah.
9. Wild beasts come upon the world for swearing falsely and
for profaning the Divine Name. Exile comes to the world for
idolatry, for incest, for murder, and for not leaving the earth
at rest during the Sabbatical year. At four periods [of the
seven-year Sabbatical cycle] pestilence increases—in the fourth
year, in the seventh [Sabbatical] year, in the year following the
Sabbatical year, and annually at the conclusion of the festival
of Sukkot. In the fourth year—for not having given the tithe
for the poor in the third; in the seventh year—for not having
given the tithe for the poor in the sixth; in the year following
the Sabbatical year—for [not observing the laws pertaining to]
the produce of the Sabbatical year; annually, at the conclusion
of the festival of Sukkot—for robbing the poor of their
[harvest] gifts. 2
10. There are four [character] types among men: He who
says, “What is mine is yours, and what is yours is mine,” is an
ignoramus; [he who says,] “What is mine is mine, and what is
yours is yours”—this is a median characteristic; and some say
this is the characteristic of [the people of] Sodom; [he who
says,] “What is mine is yours, and what is yours is yours,” is a
chassid (pious, benevolent person); [he who says,] “What is
yours is mine, and what is mine is mine,” is a wicked person.
11. There are four types of temperaments: Easily angered
and easily pacified—his loss is outweighed by his merit; hard
to anger and hard to pacify—his merit is outweighed by his
loss; hard to anger and easy to pacify is a chassid; easily angered
and hard to pacify is a wicked person.
12. There are four types of students: Quick to grasp and
quick to forget—his advantage is cancelled by his disadvantage;
hard to grasp and hard to forget—his disadvantage is cancelled
by his advantage; quick to grasp and hard to forget—this is a
good portion; hard to grasp and quick to forget—this is a bad
portion.
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1. V. II Samuel 13:1 ff. 2. V. I Samuel 18:1, 20:17; II Samuel 1:26. 3. V. Eruvin 13b. 4. V.
Numbers ch. 16.
13. There are four types among those who give charity: One
who wishes to give but that others should not—he begrudges
others; that others should give and he should not—he be-
grudges himself; that he should give and others should too is
a chassid; that he should not give nor should others is a wicked
person.
14. There are four types among those who attend the House
of Study: One who attends but does not engage [in study] earns
the reward for going; one who engages [in study] but does not
attend earns the reward for the act [of studying]; one who
attends and engages [in study] is a chassid; one who does not
attend nor does he engage [in study] is a wicked person.
15. There are four types among those who sit before the
Sages. [They are likened to] a sponge, a funnel, a strainer, and
a sieve: A sponge, which absorbs everything; a funnel, which
takes in from one end and spills out from the other; a strainer,
which allows the wine to flow out and retains the sediment;
and a sieve, which allows the flour-dust to pass through and
retains the fine flour.
16. Any love that is dependent upon a specific considera-
tion— when that consideration vanishes, the love ceases; but if
it is not dependent upon a specific consideration—it will never
cease. Which is a love that is dependent upon a specific thing?
The love of Amnon and Tamar.1 And one which is not
dependent upon a specific thing? The love of David and
Jonathan. 2
17. Any controversy which is for the sake of Heaven will
have an abiding result; and that which is not for the sake of
Heaven will not have an abiding result. Which is a controversy
for the sake of Heaven? The controversy between Hillel and
Shammai. 3 And which is not for the sake of Heaven? The
controversy of Korach and all his faction. 4
18. Whoever causes the many to have merit, no sin shall
come through him; but one who causes the many to sin shall
not be granted the opportunity to repent. Moses was himself
meritorious and caused the many to attain merit, [therefore]
the merit of the many are attributed to him, as it is stated: He
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1. Deuteronomy 33:21. 2. I Kings 15:30. 3. Proverbs 8:21. Cf. Uktzin 3:12. 4. Psalms 55:24.
(Moses) performed the righteousness of the Lord and His

ordinances together with Israel. 1 Yaravam ben Nevat himself
sinned and caused the many to sin, [therefore] the sin of the
many are attributed to him, as it is stated: For the sins of
Yaravam which he sinned and caused Israel to sin. 2
19. Whoever possesses the following three characteristics is
of the disciples of Abraham our father; and the three opposite
characteristics, is of the disciples of the wicked Bilaam. The
disciples of our father Abraham possess a good eye, a humble
spirit, and a meek soul. The disciples of the wicked Bilaam
possess an evil eye, an arrogant spirit, and a greedy soul. What
is the difference between the disciples of Abraham our father
and the disciples of the wicked Bilaam? The disciples of
Abraham our father eat [enjoy the fruits of their good qualities]
in this world and inherit the World to Come, as it is stated: To
cause those who love Me to inherit an everlasting possession
[the World to Come], and I will fill their storehouses [in this
world]. 3 But the disciples of the wicked Bilaam inherit
Gehinom and descend into the nethermost pit, as it is stated:
And You, O God, will bring them down to the nethermost pit;
bloodthirsty and treacherous men shall not live out half their
days; but I will trust in You. 4
20. Yehudah ben Tema said: Be bold as a leopard, light as
an eagle, swift as a deer, and strong as a lion, to carry out the
will of your Father in heaven. He used to say: The brazen is
headed for Gehinom, but the shamefaced for Paradise. May it
be Your will, Lord our God and God of our fathers, that the
Bet Hamikdash be rebuilt speedily in our days, and grant us
our portion in Your Torah.
21. Ben Bag Bag said: Learn it and learn it [the Torah], for
everything is in it; look deeply into it; grow old and grey over
it, and do not stir from it, for there is nothing more edifying
for you than it. Ben Hay Hay said: Commensurate with the
painstaking effort is the reward.
22. He used to say: At five years of age, the study of
Scripture [should be commenced]; at ten—the study of Mish-
nah; at thirteen—[the obligation to observe] the mitzvot; at
iyy wxt zea` iwxt 291
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CHAPTER SIX
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1. This Chapter, called Kinyan Torah (On Acquiring Torah), is not part of the original Tractate
Avot, but is a series of beraitot (teachings of the Mishnaic Sages not embodied in the Mishnah)
added later to provide material to be recited on the Shabbat immediately preceding Shavuot.
2. Proverbs 8:14.
291 PIRKEI AVOT CHAPTER SIX
fifteen—the study of Gemara; at eighteen—marriage; at

twenty—pursuit [of a livelihood]; at thirty—full strength [is
reached]; at forty—understanding; at fifty—[the qualification
to give] counsel; at sixty—old age; at seventy—ripe old age; at
eighty—[a sign of special] strength; at ninety—the body is
stooped; at one hundred—it is as if he were dead, passed away
and ceased from the world.
great and glorious.
CHAPTER SIX
pride.
1. The Sages taught [this chapter] 1 in the language of the
Mishnah; blessed is He who chose them and their teaching.
Rabbi Meir said: Whoever occupies himself with [the study of]
the Torah for its own sake merits many things; furthermore, he
is worth that the whole world shall have been created because
of him. He is called friend, beloved; he loves God, he loves
[His] created beings; he brings joy to God, he brings joy to
men. [The Torah] garbs him with humility and fear [of God];
it makes him fit to be a tzaddik [righteous], a chassid, upright
and faithful; it keeps him far from sin and brings him near to
meritorious deeds. People derive from him the benefit of
counsel and wisdom, insight and strength, as it is stated:
Counsel and wisdom are mine; I am understanding, strength
is mine. 2 [The Torah] bestows upon him royalty and authority,
and discerning judgment; the secrets of the Torah are revealed
to him, and he becomes like a fountain which flows with an
ever-increasing strength and like a never-ceasing stream. He
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Hebrew names of these places. 4. Psalms 55:14. 5. Proverbs 3:35. 6. Ibid 28:10.
becomes modest, patient, and forgiving of insult to himself;

and [the Torah] makes him great and exalts him above all
things.
2. Rabbi Yehoshua ben Levi said: Each and every day a

Heavenly Voice goes forth from Mount Choreb, proclaiming
and saying, “Woe to the people because of [their] affront to the
Torah!” For whoever does not occupy himself with the Torah
is called “censured,” as it is stated: [Like] a golden ring in a
swine’s snout is a beautiful woman who lacks discretion. 1 And
it is further stated: The Tablets were the work of God, and the
writing was the writing of God, charut (engraved) on the
Tablets. 2 Do not read charut but cherut (freedom), for there is
no free man except one who occupies himself with the study
of the Torah; and anyone who occupies himself with the study
of the Torah becomes elevated, as it is stated: From Mattanah
[“the gift of Torah”] to Nachaliel [“the heritage of God”], and
from Nachaliel to Bamot [“high places”].3
3. He who learns from his fellowman a single chapter, a

single Torah law, a single verse, a single [Biblical or Rabbinic]
statement, or even a single letter, must show him honor. For
so we find concerning David, King of Israel, who learned from
Achitophel only two things, yet he called him his teacher, his
guide, his mentor, as it is stated: You are a man equal to me;
you are my guide and my mentor.4 Surely an obvious inference
can be drawn: If David, King of Israel, who learnt from
Achitophel only two things called him his teacher, his guide,
his mentor, one who learns from his peer a single chapter, a
single Torah law, a single verse, a single statement, or even a
single letter, how much more ought he to treat him with
honor. And honor is due only for Torah, as it is stated: The
wise shall inherit honor 5…and the perfect shall inherit good. 6
And the [true] good is only Torah, as it is stated: I have given
1. Proverbs 11:22. 2. Exodus 32:16. 3. Numbers 21:19. A homiletic interpretation of the
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1. Proverbs 4:2. 2. Psalms 128:2.
you a good Teaching; do not forsake My Torah. 1
4. This is the way [to acquire] Torah: Eat bread with salt,
drink water in small measure, sleep on the ground, live a life
of deprivation, and toil in the Torah. If you do this, “you shall
be happy, and it shall be well with you”. 2 “You shall be
happy”—in this world; “and it shall be well with you”—in the
World to Come.
5. Do not seek greatness for yourself, and do not covet

honor; let your deeds exceed your learning. Do not yearn for
the table of kings, for your table is greater than theirs, and your
crown is greater than theirs; and your Employer is trustworthy
to pay you remuneration for your deeds.
6. Torah is greater than priesthood or royalty; for royalty is

acquired [together] with thirty distinctions, and the priesthood
with twenty-four, but for one to acquire Torah, he must have
the following forty-eight qualities: Study, attentive listening,
verbal articulation, perception of heart, awe, fear, modesty, joy,
purity, ministering to Sages, close association with colleagues,
sharp discussion with students, sobriety, [knowledge of] Scrip-
ture [and of] Mishnah, a minimum of business activity, a
minimum of preoccupation with worldly matters, a minimum
of indulgence in [worldly] pleasure, a minimum of sleep, a
minimum of conversation, a minimum of laughter, slow to
anger, a good heart, faith in the Sages, acceptance of suffering,
knowing his place, being happy with his lot, making a fence
around his words, claiming no credit for his achievements,
being loved, loving God, loving [His] created beings, loving the
ways of righteousness, loving justice, loving reproof, keeping
far from honor, not being arrogant with his learning, not
taking pleasure in handing down [halachic] decisions, bearing
the burden with his fellow, judging him favorably [and giving
him the benefit of the doubt], establishing him in [the path of]
truth, establishing him in [the way of] peace, deliberating in
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1. Esther 2:22. 2. Proverbs 4:22. 3. Ibid. 3:8. 4. Ibid. 3:18. 5. Ibid. 1:9. 6. Ibid. 4:9.
7. Ibid. 9:11. 8. Ibid. 3:16. 9. Ibid. 3:2. 10. Proverbs 16:31. 11. Ibid. 20:29. 12. Ibid.
17:6. 13. Isaiah 24:23.
his study, asking and answering, listening [learning] and add-

ing [to this acquired knowledge], learning in order to teach,
learning in order to practice, increasing the wisdom of his
teacher, properly understanding the intent of what he learns,
and saying a thing in the name of its author. Indeed, you have
learned: Whoever says a thing in the name of its author brings
redemption to the world, as it is stated: And Esther told the
king in the name of Mordechai. 1
7. Great is Torah, for it gives to those who practice it life in

this world and in the World to Come, as it is stated: For they
[the teachings of the Torah] are life to the one who finds them,
and a healing to all his flesh; 2 And it says: It shall be a remedy
to your body and marrow to your bones; 3 and it is stated: It is
a tree of life to those who hold fast to it, and those who support
it are fortunate; 4 And it [also] says: They are a garland of grace
for your head and a necklace for your neck; 5 and also: It will
give to your head a garland of grace, a crown of glory it will
bestow on you; 6 and further: Indeed, through me [the Torah]
your days shall be increased, and years of life shall be added to
you; 7 and again: Long life is at its right, riches and honor at its
left; 8 and also: Length of days, years of life, and peace shall they
add to you. 9
8. Rabbi Shimon ben Yehudah said in the name of Rabbi

Shimon ben Yocha’ey: Beauty, strength, wealth, honor, wis-
dom, old age, ripe old age, and children, are befitting the
righteous and befitting the world, as it is stated: Ripe old age
is a crown of glory, it is to be found in the path of righteous-
ness; 10 and it says: The glory of young men is their strength,
and the beauty of old men is ripe old age; 11 and it [also] says:
Grandchildren are the crown of the aged, and the glory of
children are their fathers; 12 and also: The moon shall be
abashed and the sun put to shame when the Lord of hosts will
reign on Mount Zion and in Jerusalem, and honor shall be
before His elders. 13 Rabbi Shimon ben Menasya said: These
seven qualities which the Sages enumerated [as befitting] the
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1. Psalms 119:72. 2. Proverbs 6:22. V. Rashi loc. cit. 3. Haggai 2:8. 4. Proverbs 8:22.
righteous—all of them were realized in “Rabbi” [Rabbi

Yehudah HaNassi] and in his sons.
9. Rabbi Yosay ben Kisma said: Once I was walking on the

road, when a certain man met me. He greeted me, “Shalom,”
and I returned his greeting, “Shalom.” He said to me, “Rabbi,
from what place are you?” I said to him, “I am from a great
city of scholars and sages.” He said to me, “Rabbi, if you would
be willing to live with us in our place, I would give you a
million golden dinars, precious stones and pearls.” I replied,
“Even if you were to give me all the silver and gold, precious
stones and pearls in the world, I would dwell nowhere but in
a place of Torah.” And so it is written in the Book of Psalms
by David, King of Israel: The Torah of Your mouth is more
precious to me than thousands of gold and silver [pieces]. 1
Furthermore, at a time of a man’s passing from this world,
neither silver nor gold nor precious stones nor pearls accom-
pany him, but only Torah [learning] and good deeds, as it is
stated: When you walk, it [the Torah] shall guide you; when
you lie down, it shall watch over you; and when you awake, it
shall speak for you. 2 “When you walk, it shall guide you”—in
this world; “when you lie down, it shall watch over you”—in
the grave; “and when you awake, it shall speak for you”—in
the World to Come. And it [also] says: Mine is the silver, and
Mine is the gold, says the Lord of hosts. 3
10. Five possessions did the Holy One, blessed be He, make
His very own in His world, and they are: Torah is one
possession; heaven and earth is one possession; Abraham is one
possession; the people Israel is one possession; the Bet
Hamikdash is one possession. From where do we know this
concerning the Torah? Since it is written: The Lord made me
[the Torah] His possession prior to Creation, before His works
in time of yore. 4 From where do we know this concerning
heaven and earth? Since it is written: Thus says the Lord: The
heaven is My throne, and the earth is My footstool; what house
aeh meie zay i`venl dlcad xcq 296
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a
HAVDALAH
Havdalah is recited at the conclusion of Shabbat and festivals (even when the festival is
followed by Chol Hamoed). When a festival occurs on Saturday night, a modified Havdalah
is recited during the festival Kiddush (page 329).
When making Havdalah following a festival which occurs on a weekday, a blessing is not
made on the fragrant spices or on the flame.
Stand while reciting the Havdalah. Take the cup of wine in the right hand, pass it to the left
hand, and lower it onto the palm of the right hand. (See illustrations page 641.) The cup
should be held three tefachim (approximately 9 in.) above the table throughout the
Havdalah.
¥ ¨ as indicated.
Those listening to the Havdalah should respond on`
6. Exodus 15:17. 7. Psalms 78:54. 8. Isaiah 43:7. 9. Exodus 15:18.

296 HAVDALAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS
[then] can you build for Me and where is the place of My rest? 1
And it [also] says: How manifold are Your works, O Lord! You
have made them all with wisdom; the earth is full of Your
possessions. 2 From where do we know this concerning Abra-
ham? Since it is written: And he blessed him and said: Blessed
be Abraham by God Most High, possessor of heaven and
earth. 3 From where do we know this concerning the people
Israel? Since it is written: Until Your people pass over, O Lord,
until this people You acquired pass over; 4 and it [also] says: To
the holy people who are in the land and the noble ones—in
them is all My delight. 5 From where do we know this concern-
ing the Bet Hamikdash? Since it is written: The place which
You, O Lord, have made for Your abode; the Sanctuary which
Your hands, O Lord, have established; 6 and it [also] says: And
He brought them to the place of His holiness, the mountain
which His right hand has acquired. 7
11. All that the Holy One, blessed be He, created in His
world, He created solely for His glory, as it is stated: All that is
called by My Name, indeed, it is for My glory that I have
created it, formed it, and made it; 8 and it says: The Lord shall
reign forever and ever. 9
a
great and glorious.
HAVDALAH
Havdalah is recited at the conclusion of Shabbat and festivals (even when the festival is
followed by Chol Hamoed). When a festival occurs on Saturday night, a modified Havdalah
is recited during the festival Kiddush (page 330).
When making Havdalah following a festival which occurs on a weekday, a blessing is not
made on the fragrant spices or on the flame.
Stand while reciting the Havdalah. Take the cup of wine in the right hand, pass it to the left
hand, and lower it onto the palm of the right hand. (See illustrations page 641.) The cup
should be held three tefachim (approximately 9 in.) above the table throughout the
Havdalah.
Those listening to the Havdalah should respond Amen as indicated.
1. Isaiah 66:1. 2. Psalms 104:24. 3. Genesis 14:19. 4. Exodus 15:16. 5. Psalms 16:3.
aeh meie zay i`venl dlcad xcq 297
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All those listening to Havdalah say EpN«¨ . . . micEdIl
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The following blessing is recited before smelling the fragrant spices. Hold the spices in your
right hand while reciting the blessing.
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After the following blessing, fold the fingers over the thumb—the thumb is not to be
seen—and look at the fingernails by the light of the flame; turn the hand over, extending
the fingers—with the thumb folded beneath them—and look at the fingernails by the light
of the flame.
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The cup is replaced in the palm of the right hand, and the leader continues:
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Drink at least 3.5 oz., then extinguish the flame with the remaining wine.
The concluding blessing over wine is on page 96.
1. Isaiah 12:2-3. 2. Psalms 3:9. 3. Ibid. 46:8. 4. Ibid. 84:13. 5. Ibid. 20:10. 6. Esther 8:16.
7. Psalms 116:13.
297 HAVDALAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS
äðä Indeed, God is my deliverance; I am confident and shall not
fear, for God the Lord is my strength and song, and He has been a
help to me. You shall draw water with joy from the wellsprings of
deliverance. 1 Deliverance is the Lord’s; may Your blessing be upon
Your people forever. 2 The Lord of hosts is with us the God of Jacob
is our everlasting stronghold. 3 Lord of hosts, happy is the man who
trusts in You. 4 Lord deliver us; may the King answer us on the day
we call. 5
All those listening to Havdalah say For the … with us, followed by the leader.
íéãåäéI For the Jews there was light and joy, gladness and
honor 6—so let it be with us.
ñåë I will raise the cup of deliverance and invoke the Name of
the Lord. 7
éøáñ Attention, Gentlemen!
who creates the fruit of the vine.
The following blessing is recited before smelling the fragrant spices. Hold the spices in your
right hand while reciting the blessing.
who creates various kinds of spices.
After the following blessing, fold the fingers over the thumb—the thumb is not to be
seen—and look at the fingernails by the light of the flame; turn the hand over, extending
the fingers—with the thumb folded beneath them—and look at the fingernails by the light
of the flame.
who creates the lights of fire.
The cup is replaced in the palm of the right hand, and the leader continues:
who makes a distinction between sacred and profane, between
light and darkness, between Israel and the nations, between the
Seventh Day and the six work days. Blessed are You Lord, who
makes a distinction between sacred and profane.
Drink at least 3.5 oz., then extinguish the flame with the remaining wine.
The concluding blessing over wine is on page 96.
zay i`venl 298
a
FOR THE CONCLUSION OF SHABBAT
After Havdalah, the following is said. It is customary to say it with another person
from one Siddur.
When Chol Hamoed occurs on Saturday night, the following is recited quietly.
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1. Genesis 27:28-29. 2. Ibid. 28:3-4. 3. Ibid. 49:25-26. 4. Deuteronomy 7:13-15.
298 FOR THE CONCLUSION OF SHABBAT
a
FOR THE CONCLUSION OF SHABBAT
After Havdalah, the following is said. It is customary to say it with another person
from one Siddur.
When Chol Hamoed occurs on Saturday night, the following is recited quietly.
ïúéå May God give you of the dew of heaven, of the fat of
the earth, and an abundance of grain and wine. Peoples shall
serve you and nations bow down to you; be master over your
brothers, and your mother’s sons shall bow down to you.
Those who curse you shall be cursed, and those who bless
you, blessed. 1 And may God, the Omnipotent, bless you and
make you fruitful and numerous, so that you may become
an assembly of peoples. May He bestow upon you the
blessing of Abraham, upon you and upon your progeny with
you, that you may inherit the land where you dwell, which
God had given to Abraham. 2 It is from the God of your
father who will help you, from the Omnipotent One who
will bless you with blessings of heaven above, with blessings
of the deep that couches below, with blessings of breast and
womb. The blessings [bestowed by God] upon your father
have surpassed the blessings [bestowed upon] my parents to
the utmost bounds of the eternal hills—may they be upon
the head of Joseph, upon the head of him who was separated
from his brothers. 3 He will love you and bless you and
multiply you; He will bless the fruit of your womb and the
fruit of your land, your grain, your wine and your oil, the
offspring of your cattle and the flocks of your sheep, on the
land which He swore to your ancestors to give to you. You
shall be blessed more than all the nations; there shall be no
barren male or female among you or among your cattle. The
Lord will remove from you all illness; none of the severe
maladies of Egypt which you knew will He bring upon you,
rather He will inflict them upon all your enemies. 4
zay i`venl 299
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1. Genesis 48:16. 2. Deuteronomy 1:10-11. 3. Ibid. 28:3, 5, 4, 6, 8, 12. 4. Ibid. 15:6.
5. Ibid. 33:29. 6. Isaiah 45:17.
êàIîä May the angel who has delivered me from all evil
bless the lads, and may my name and the name of my
fathers Abraham and Isaac be called upon them, and may
they increase abundantly like fish in the midst of the
earth. 1 The Lord your God has multiplied you, and you
are today as numerous as the stars in the sky. May the
Lord, God of your fathers, make you a thousand times
more numerous than you are, and bless you as He
promised you.2
êåøá Blessed shall you be in the city, and blessed shall
you be in the field. Blessed shall be your basket and your
kneading-bowl. Blessed shall be the fruit of your womb
and the fruit of your land, the fruit of your livestock, the
increase of your cattle and the offspring of your sheep.
Blessed shall you be in your coming, and blessed shall you
be in your going. The Lord will command the blessing to
be with you in your storehouses and in all things to which
you put your hand, and He will bless you in the land
which the Lord your God gives to you. The Lord will open
for you His good treasure, the heavens, to give rain for
your land at its proper time, and to bless all the works of
your hands; you will lend to many nations but you will
not borrow.3 For the Lord your God has blessed you as
He has promised you; you will make loans to many
nations but you will not require loans; you will dominate
many nations, but they will not rule over you.4 Fortunate
are you, Israel! Who is like you, a people delivered by the
Lord, your helping shield and the sword of your glory;
your enemies will deny their identity before you, and you
shall tread upon their high places.5
Iàøùé Israel will be delivered by the Lord with an
everlasting deliverance; you will not be disgraced nor
humiliated forever and ever. 6 You will eat and be satiated
zay i`venl 300
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1. Joel 2:26-27. 2. Isaiah 55:12. 3. Ibid. 12:2-6. 4. Ibid. 25:9. 5. Ibid. 57:19. 6. I
Chronicles 12:19. 7. I Samuel 25:6. 8. Psalms 29:11.
and praise the Name of the Lord your God who has dealt
with you wondrously; and My people will never be put to
shame. And you will know that I am within [the people
of] Israel, that I am the Lord your God, and there is none
else; and My people will never be put to shame.1 For you
will go out with joy, and be led forth in peace; the
mountains and the hills will burst into song before you,
and all the trees of the field will clap hands. 2 Indeed, God
is my deliverance; I am confident and shall not fear, for
God the Lord is my strength and song, and He has been
a help to me. You shall draw water with joy from the
wellsprings of deliverance. And you will say on that day,
“Offer thanks to the Lord, proclaim His Name, make His
deeds known among the nations; cause it to be remem-
bered that His Name is exalted. Sing to the Lord for He
has done great things; this is known throughout the earth.
Raise your voice joyously and sing, you dweller in Zion,
for the Holy One of Israel is great in your midst.”3 On that
day [Israel] will say, “Indeed, this is our God in whom we
have hoped that He should deliver us; this is the Lord in
whom we have hoped; let us be glad and rejoice in His
deliverance.”4
àøåá The Lord, Creator of the speech of the lips, says,

“Peace, peace to him who is far and to him who is near,
and I will heal him.” 5 A feeling enfolded Amasai, the chief
of the captains [and he said], “We are yours, David, on
your side, son of Yishai; peace, peace be to you and peace
to your helpers, for your God helps you.” David received
them and placed them at the head of the brigade.6 And
you shall say, “May it be so throughout life! May you be
at peace, and your household at peace, and all that is
yours at peace.” 7 The Lord will give strength to His people;
the Lord will bless His people with peace.8
301
a
dpal yeciw
SANCTIFICATION OF THE MOON

The Sanctification of the Moon is recited under the open sky, facing east. See Laws on
page 604.
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Place your feet together and glance once at the moon before reciting the following blessing.
Once the blessing is begun, do not look at the moon at all.
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1. Psalms 148:1-6. 2. I.e., Israel. V. Isaiah 46:3. 3. Sanhedrin 42a.

301
a

The Sanctification of the Moon is recited under the open sky, facing east. See Laws on
page 604.
äéåIIä Praise the Lord. Praise the Lord from the

heavens; praise Him in the celestial heights. Praise
Him, all His angels; praise Him, all His hosts. Praise
Him, sun and moon; praise Him, all the shining
stars. Praise Him, heaven of heavens, and the
waters that are above the heavens. Let them praise
the Name of the Lord, for He commanded and they
were created. He has established them forever, for
all time; He issued a decree, and it shall not be
transgressed. 1
Place your feet together and glance once at the moon before reciting the following blessing.
Once the blessing is begun, do not look at the moon at all.
êåøá Blessed are You, Lord our God, King

of the universe, who with His utterance
created the heavens, and with the breath of
His mouth all their host. He gave them a set
law and time, so that they should not alter
their task. They are glad and rejoice to carry
out the will of their Creator, the Doer of
truth whose work is truth. And He directed
the moon to renew itself as a crown of glory
2
to those who are borne [by Him] from birth,
who likewise are destined to be renewed and
to glorify their Creator for the name of the
glory of His kingdom. Blessed are You, Lord,
3
who renews the months.
dpal yeciw 302
The following paragraph is said three times. Before each recitation, rise three times on
your toes.
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1. Exodus 15:16. 2. Song of Songs 2:8-9.
302 SANCTIFICATION OF THE MOON
The following paragraph is said three times. Before each recitation, rise three times on
your toes.
êåøá Blessed is your Maker; blessed is He who

formed you; blessed is your Creator; blessed is your
Master. Just as I leap toward you but cannot touch
you, so may all my enemies be unable to touch me
harmfully. May there fall upon them terror and
dread; by the great [strength] of Your arm let them
be still as a stone. As a stone let them be still by
1
Your arm’s great [strength]; may dread and terror

upon them fall.
Say three times:
ãåã David, King of Israel, is living and enduring.
The following greeting is exchanged three times:
íåIù Peace unto you. The other responds: Unto you peace.
Say the following line three times:
ïîñ May there be a good omen and good mazal

for us and for all Israel. Amen.
Iå÷ The voice of my Beloved! Here He comes,

leaping over the mountains, skipping over the
hills. My Beloved is like a hart or a young deer;
here He stands behind our wall, watching through
the windows, peering through the crevices. 2
øéù A song of ascents. I lift my eyes to the

mountains—from where will my help come? My
help will come from the Lord, Maker of heaven
and earth. He will not let your foot falter; your
guardian does not slumber. Indeed, the Guardian
dpal yeciw 303
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1. Psalm 121. 2. Ibid. 150. 3. I.e., mitzvah. 4. V. Sanhedrin 42a: Whoever recites the blessing
over the New Moon in its proper time welcomes, as it were, the Shechinah. 5. Sanhedrin 42a.
6. Song of Songs 8:5.
of Israel neither slumbers nor sleeps. The Lord is

your guardian; the Lord is your protective shade
at your right hand. The sun will not harm you by
day, nor the moon by night. The Lord will guard
you from all evil; He will guard your soul. The
Lord will guard your going and coming from now
and for all time. 1
äéåIIä Praise the Lord. Praise God in His holiness;

praise Him in the firmament of His strength. Praise
Him for His mighty acts; praise Him according to
His abundant greatness. Praise Him with the call of
the shofar; praise Him with harp and lyre. Praise
Him with timbrel and dance; praise Him with
stringed instruments and flute. Praise Him with
resounding cymbals; praise Him with clanging
cymbals. Let every being that has a soul praise the
Lord. Praise the Lord. 2
àðú It was taught in the academy of Rabbi

3
Yishmael: Even if Israel merited no other privilege
4
than to greet their Father in heaven once a month,
it would be sufficient for them. Abbaye said,
5
“Therefore we must recite it standing.” Who is this
coming up from the wilderness, cleaving to her
6
Beloved? May it be Your will, Lord my God and
God of my fathers, to fill the defect of the moon,
so that there be no diminution in it, and may the
dpal yeciw 304
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1. Genesis 1:16. 2. Hosea 3:5. 3. Psalm 67.
light of the moon be as the light of the sun, as the

light of the Seven Days of Creation, as it was before
it was diminished, as it is said: And God made the
1
two great luminaries. May there be fulfilled in us
the Scriptural verse which states: They will seek the
2
Lord their God and David their king. Amen.
çöðîI For the Choirmaster; a song with

instrumental music; a Psalm. May God be gracious
to us and bless us, may He make His countenance
shine upon us forever, that Your way be known on
earth, Your salvation among all nations. The
nations will extol You, O God; all the nations will
extol You. The nations will rejoice and sing for joy,
for You will judge the peoples justly and guide the
nations on earth forever. The peoples will extol
You, O God; all the peoples will extol You, for the
earth will have yielded its produce, and God, our
God, will bless us. God will bless us; and all, from
3
the farthest corners of the earth, shall fear Him.

One, blessed be He, who stretches forth the heavens and
dpal yeciw 305
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MOURNER’S KADDISH
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1. Deuteronomy 4:39. 2. Exodus 15:18. 3. Zechariah 14:9.
establishes the earth, the seat of whose glory is in the

heavens above, and the abode of whose majesty is in the
loftiest heights. He is our God; there is none else. Truly,
He is our King; there is nothing besides Him, as it is
written in His Torah: Know this day and take unto your
heart that the Lord is God; in the heavens above and
upon the earth below there is nothing else.1
Iòå And therefore we hope to You, Lord our God, that
we may speedily behold the splendor of Your might, to
banish idolatry from the earth—and false gods will be
utterly destroyed; to perfect the world under the sover-
eignty of the Almighty. All mankind shall invoke Your
Name, to turn to You all the wicked of the earth. Then
all the inhabitants of the world will recognize and know
that every knee should bend to You, every tongue
should swear [by Your Name]. Before You, Lord our
God, they will bow and prostrate themselves, and give
honor to the glory of Your Name; and they will all take
upon themselves the yoke of Your kingdom. May You
soon reign over them forever and ever, for kingship is
Yours, and to all eternity You will reign in glory, as it is
written in Your Torah: The Lord will reign forever and
ever.2 And it is said: The Lord will be King over the
entire earth; on that day the Lord will be One and His
Name One.3
MOURNER’S KADDISH
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a
Shake the corners of the tallit katan.
BLESSINGS OVER THE LULAV

For laws concerning the preparing and taking of the lulav, see page 610.
Facing east, take the lulav in your right hand, its spine facing you, and recite the following
blessing:
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The first time (each Sukkot) that one recites the blessing over the lulav, the following
blessing is also said (while holding the etrog in the left hand):
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
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Take the etrog in your left hand, bring it together with the lower part of the lulav and shake
them slightly. Then, beginning from the chest, at the heart, move them three times in each
direction, following this sequence: (1) to the right (southeast), (2) left (northeast), (3) forward
(east), (4) upward, (5) downward, (6) back (twice southwest, and once due west). Each
movement is completed by bringing the four species back to the chest, at the heart. See
illustrations, page 642.
The four species, the lulav (palm-branch), etrog, hadassim (myrtles) and aravot (willows)
are taken in hand every day of Sukkot, except on Shabbat. It is preferable to take the lulav
in the sukkah, in the morning, after reciting the morning blessings.
306 BLESSINGS OVER THE LULAV

Ömayn)
v’im’ru ömayn.
Oseh shölom bim’romöv, hu ya-a-se shölom ölaynu v’al köl

yisrö-ayl, v’im’ru ömayn. (Cong: Ömayn)
a
Shake the corners of the tallit katan.
BLESSINGS OVER THE LULAV

For laws concerning the preparing and taking of the lulav, see page 610.
Facing east, take the lulav in your right hand, its spine facing you, and recite the following
blessing:
manded us concerning the taking of the lulav.
blessing is also said (while holding the etrog in the left hand):
this occasion.
Take the etrog in your left hand, bring it together with the lower part of the lulav and shake
them slightly. Then, beginning from the chest, at the heart, move them three times in each
direction, following this sequence: (1) to the right (southeast), (2) left (northeast), (3) forward
(east), (4) upward, (5) downward, (6) back (twice southwest, and once due west). Each
movement is completed by bringing the four species back to the chest, at the heart. See
illustrations, page 642.
The four species, the lulav (palm-branch), etrog, hadassim (myrtles) and aravot (willows)
are taken in hand every day of Sukkot, except on Shabbat. It is preferable to take the lulav
in the sukkah, in the morning, after reciting the morning blessings.
lld 307
aHALLEL
On the following days (outside of Eretz Yisrael), Complete Hallel is recited: the first two
days and nights of Pesach, the two days of Shavuot, the nine days of Sukkot (including
Shemini Atzeret and Simchat Torah), and the eight days of Chanukah. On Rosh Chodesh
and the last six days of Pesach, Half Hallel is recited (as indicated).
The chazzan recites the following blessing. When reciting Complete Hallel, the
congregation responds on`¥ ¨ as indicated and repeats the blessing. When reciting Half Hallel,
only the chazzan recites the blessing,1 bearing in mind that he is reciting the blessing on
behalf of the congregation. The congregation responds on` ¥ ¨ as indicated, bearing in mind
that the chazzan is reciting the blessing on their behalf.
Uttering any word—other than prayer—is prohibited from this point until after the
concluding blessing of Hallel on page 311. (Regarding prayer responses, see chart inside
back cover.)
On Sukkot, hold the lulav in the right hand during Hallel. The etrog should be held only
when waving the lulav. On Hoshana Rabbah, the two rings on the upper section of the lulav
are removed before reciting Hallel.
Stand while reciting Hallel.
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1. When praying alone, recite the blessing. 2. Psalm 113.
307 HALLEL
aHALLEL
On the following days (outside of Eretz Yisrael), Complete Hallel is recited: the first two
days and nights of Pesach, the two days of Shavuot, the nine days of Sukkot (including
Shemini Atzeret and Simchat Torah), and the eight days of Chanukah. On Rosh Chodesh
and the last six days of Pesach, Half Hallel is recited (as indicated).
The chazzan recites the following blessing. When reciting Complete Hallel, the
congregation responds on`¥ ¨ as indicated and repeats the blessing. When reciting Half Hallel,
only the chazzan recites the blessing,1 bearing in mind that he is reciting the blessing on
behalf of the congregation. The congregation responds Amen as indicated, bearing in mind
that the chazzan is reciting the blessing on their behalf.
Uttering any word—other than prayer—is prohibited from this point until after the
concluding blessing of Hallel on page 311. (Regarding prayer responses, see chart inside
back cover.)
On Sukkot, hold the lulav in the right hand during Hallel. The etrog should be held only
when waving the lulav. On Hoshana Rabbah, the two rings on the upper section of the lulav
are removed before reciting Hallel.
Stand while reciting Hallel.

ments, and commanded us to recite the Hallel. Cong. Amen.
äéåIIä Praise the Lord. Offer praise, you servants of the
Lord; praise the Name of the Lord. May the Name of the
Lord be blessed from now and to all eternity. From the
rising of the sun to its setting, the Name of the Lord is
praised. The Lord is high above all nations; His glory
transcends the heavens. Who is like the Lord our God, who
dwells on high [yet] looks down so low upon heaven and
earth! He raises the poor from the dust, lifts the destitute
from the dunghill, to seat them with nobles, with the nobles
of His people. He transforms the barren woman into a
household, into a joyful mother of children. Praise the Lord. 2
úàöá When Israel went out of Egypt, the House of Jacob
from a people of a foreign tongue, Judah became His holy
[nation], Israel, His domain. The sea saw and fled, the
Jordan turned backward. The mountains skipped like rams,
the hills like young sheep. What is the matter with you, O
sea, that you flee; Jordan, that you turn backward; moun-
tains, that you skip like rams; hills, like young sheep? [We
lld 308
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1. Psalm 114. 2. Ibid. 115:1-11. 3. Ibid. 115:12-18.
308 HALLEL
do so] before the Master, the Creator of the earth, before

the God of Jacob, who turns the rock into a pool of water,
the flint-stone into a water fountain.1
àI Not for our sake, Lord, not for our sake, but for the sake of
Your Name bestow glory, because of Your kindness and Your
truth. Why should the nations say, “Where, now, is their God?”
Indeed, our God is in heaven, whatever He desires, He does. Their
idols are of silver and gold, the product of human hands. They
have a mouth, but cannot speak; they have eyes, but cannot see;
they have ears, but cannot hear; they have a nose, but cannot
smell; their hands cannot touch; their feet cannot walk; they can
make no sound in their throat. Those who make them will
become like them—all who put their trust in them. Israel, trust
in the Lord; He is their help and their shield. House of Aaron,
trust in the Lord; He is their help and their shield. You who fear
the Lord, trust in the Lord; He is their help and their shield. 2
éé The Lord who is ever mindful of us, may He bless: May
He bless the House of Israel; may He bless the House of
Aaron; may He bless those who fear the Lord, the small with
the great. May the Lord increase [blessing] upon you, upon
you and upon your children. You are blessed by the Lord, the
Maker of heaven and earth. The heavens are the Lord’s
heavens, but the earth He gave to the children of man. The
dead cannot praise the Lord, nor any who descends into the
silence [of the grave]. But we will bless the Lord from now
to eternity. Praise the Lord. 3
éúáäà I would love if the Lord would listen to my voice, to my
supplications; if He would turn His ear to me on the days when
I call. The pangs of death encompassed me, and the misery of the
grave came upon me; I encounter trouble and sorrow. I invoke
the Name of the Lord, “Lord, I implore you, deliver my soul!”
The Lord is gracious and righteous; our God is compassionate.
The Lord watches over the simpletons; I was brought low and He
saved me. Return, my soul, to your tranquility, for the Lord has
bestowed goodness upon you. For You have delivered my soul
from death, my eyes from tears, my feet from stumbling. I shall
lld 309
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The four verses in larger type are recited aloud by the chazzan. After each verse, the
congregation responds FCqg
§ © mlFrl ¨ © EcFd, and then recites the subsequent verse
¨ § iM¦ aFh iM¦ iil
in an undertone as indicated. When praying without a minyan recite only the verses in
smaller type. (The chazzan recites EcFd after each of the last three verses.)
§ © íìBòì
:Bcñç ¨ § ék¦ ,áBè ék¦ ééì
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—Chazzan
§ © íìBòì
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—Cong.
§ © íìBòì
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§ © íìBòì
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¥ û§ ¦ àð¨ eøîàé
1. Psalms 116:1-11. 2. Ibid. 116:12-19. 3. Ibid. 117. 4. On Sukkot, face east and wave the
lulav and etrog three times in each direction while saying the words: EcFd — southeast,
iM¦ — northeast, aFh — east, iM¦ — upward, mlFrl
¨ § — downward, FCqg
§ © — twice southwest and once
due west.
309 HALLEL
walk before the Lord in the lands of the living. I had faith even
when I declared, “I am greatly afflicted”; [even when] I said in
my haste, “All men are deceitful.” 1
äî What can I tender to the Lord for all His beneficences to
me? I will raise the cup of deliverance and proclaim the Name
of the Lord. I will pay my vows to the Lord, now, in the
presence of all His people. Grievous in the eyes of the Lord is
the death of His pious ones. I thank you, Lord, that since I am
Your servant, I am Your servant the son of Your maidservant,
You have loosened my bonds. To You I will bring an offering
of thanksgiving, and proclaim the Name of the Lord. I will pay
my vows to the Lord, now, in the presence of all His people,
in the courtyards of the House of the Lord, in the midst of
Jerusalem. Praise the Lord. 2
åIIä Praise the Lord, all you nations; extol Him, all you
peoples. For His kindness was mighty over us, and the truth
of the Lord is everlasting. Praise the Lord. 3
The four verses in larger type are recited aloud by the chazzan. After each verse, the
congregation responds Offer praise to the Lord for He is good, for His kindness is
everlasting, and then recites the subsequent verse in an undertone as indicated. When
praying without a minyan recite only the verses in smaller type. (The chazzan recites Offer
praise after each of the last three verses.)
Chazzan— åãåä Offer praise to the Lord for He is good, for His
4
Cong.— åãåä 4Offer praise to the Lord for He is good, for His
øîàé Let Israel declare that His kindness is everlasting.
Chazzan— øîàé Let Israel declare that His kindness is everlasting.
Cong.— Offer praise to the Lord for He is good, for His kindness
is everlasting.
åøîàé Let the House of Aaron declare that His kindness is
everlasting.
Chazzan— åøîàé Let the House of Aaron declare that His kind-
ness is everlasting.
is everlasting.
åøîàé Let those who fear the Lord declare that His kind-
ness is everlasting.
lld 310
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§ © íìBòì
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310 HALLEL
Chazzan— åøîàé Let those who fear the Lord declare that His
is everlasting.
ïî From out of distress I called to God; with abounding
relief, God answered me. The Lord is with me, I do not
fear—what can man do to me? The Lord is with me among
my helpers, and I will see [the downfall of] my enemies. It
is better to rely on the Lord than to trust in man. It is better
to rely on the Lord than to trust in nobles. All the nations
surrounded me, but in the Name of the Lord I will cut them
down. They surrounded me, they encompassed me, but in
the Name of the Lord I will cut them down. They sur-
rounded me like bees, yet they shall be extinguished like
fiery thorns; in the Name of the Lord I will cut them down.
You [my foes] repeatedly pushed me to fall, but the Lord
helped me. God is my strength and song, and He has been
a help to me. The sound of rejoicing and deliverance
reverberates in the tents of the righteous, “The right hand of
the Lord performs deeds of valor. The right hand of the Lord
is exalted; the right hand of the Lord performs deeds of
valor!” I shall not die, but I shall live and recount the deeds
of God. God has indeed chastised me, but He did not give
me up to death. Open for me the gates of righteousness; I
will enter them and praise God. This is the gate of the Lord;
Transliteration, the righteous will enter it. I offer thanks to You,
page 636.
for You have answered me, and You have been
my deliverance. I offer thanks to You, for You have answered
me, and You have been my deliverance. The stone which the
builders scorned has become the chief cornerstone. The
stone which the builders scorned has become the chief
cornerstone. From the Lord has this come about; it is
wondrous in our eyes. From the Lord has this come about;
it is wondrous in our eyes. This is the day which the Lord
has made; let us be glad and rejoice on it. This is the day
which the Lord has made; let us be glad and rejoice on it.
lld 311
Each of the following lines is recited aloud by the chazzan, followed by the congregation.
:àp¨ äréLBä
¨ «¦ éé¨ § àpà̈
¨ 1
:àp¨ äréLBä
¨ «¦ éé¨ § àpà̈
¨ 2
:àð¨ äçéìöä
¨ ¦ § © éé
¨ § àpà̈
¨
:àð¨ äçéìöä
¨ ¦ § © éé
¨ § àpà̈
¨
àaä¨ © Ceøa¨ :éé¨ § úéaî ¥ ¦ íëeðëøa
¤ § © ¥ ,éé¨ § íLa ¥ § àaä ¨ © Ceøa¨
,eðì«¨ øàiå ¤ «¨ © éé¨ § ìà¥ :éé¨ § úéaî ¥ ¦ íëeðëøa ¤ § © ¥ ,éé¨ § íLa ¥ §
¤ «¨ © éé¨ § ìà¥ :çaænä
øàiå © «¥ § ¦ © úBðø÷ û§ © ãr© ,íéúára ¦ Ÿ £ © âç© eøñà û§ ¦
äzà¨ © éìà ¦ ¥ :çaænä © «¥ § ¦ © úBðø÷ û§ © ãr© ,íéúára ¦ Ÿ £ © âç© eøñà û§ ¦ ,eðì̈«
© Ÿ ¡ ,jãBàå
éäìà ¨ «¤ § äzà ¨ © éìà ¦ ¥ :jîîBøà ¨ «¤ û§ £ éäìà © Ÿ ¡ ,jãBàå ¨ «¤ §
eãBä :Bcñç § © íìBòì ¨ § ék¦ ,áBè ék¦ ééì ¨ © eãBä :jîîBøà
3
¨ «¤ û§ £
4
:Bcñç § © íìBòì ¨ § ék¦ ,áBè ék¦ ééì ¨©
íé÷écö¦ ¦ © Eéãéñçå «¤ ¦ £ © ,EéNrî «¤ £ © ìk¨ ( ìò) eðéäìà «¥ Ÿ ¡ éé¨ § Eeììäé « §û © §
¨ ¦ § ,ìàøNé
äpøa ¥ ¨ § ¦ úéa¥ Enr û§ © ìëå ¨ § ,E«ðBöø
¤ § éNBò ¥
eLéc÷éå«¦ § © § ,eöéøréå «¦ £ © § eîîBøéå
û§ ¦ ,eøàôéå £ ¨ ¦ eçaLéå û§ © ¦ ,eëøáéå û§ ¨ ¦ eãBé
û§ ¦ §û ,úBãBäì§ áBè Eì§ ék¦ .eðkìî
EîLìe «¥ § © EîL û§ ¦ úà¤ eëéìîéå «¦ § © §
:ìà¥ äzà ¨ © íìBò ¨ ãrå © § íìBòî¨ ¥ ék¦ ,ønæì ¥ © § äàð̈ ¤
When saying Half Hallel, only the chazzan concludes the blessing with the following: 5
¥ ¨ as indicated, having in mind that the chazzan is reciting the blessing
on`
congregation responds
on their behalf.
(on`
¥ ¨ — Cong) ¨ § ¦ © ìläî
:úBçaLza ¨ ª § Cìî
¤ «¤ ,éé¨ § äzà
¨ © Ceøa¨
1. On Sukkot, face east and wave the lulav and etrog three times in each direction while saying
the words: `P`¨ ¨ — southeast and northeast, driWFd
¨ ¦ — east and upward, `P¨ — downward, and twice
southwest and once due west. 2. Wave the lulav as indicated in the previous footnote. One,
however, who recited the blessing over the lulav immediately prior to Hallel, does not wave the
lulav at this point. 3. On Sukkot, face east and wave the lulav and etrog three times in each
direction while saying the words: EcFd — southeast, iM¦ — northeast, aFh — east, iM¦ — upward,
¨ § — downward, FCqg
mlFrl § © — twice southwest and once due west. 4. Psalm 118. 5. When
praying alone, recite this blessing.
311 HALLEL
Each of the following lines is recited aloud by the chazzan, followed by the congregation.
àðà We implore You, Lord, deliver us now.
1
àðà We implore You, Lord, deliver us now.

2
àðà We implore You, Lord, grant us success now.

àðà We implore You, Lord, grant us success now.
êåøá Blessed is he who comes in the Name of the Lord;
we bless you from the House of the Lord. Blessed is he
who comes in the Name of the Lord; we bless you from
the House of the Lord. The Lord is a benevolent God and
He has given us light; bind the festival offering with cords
until [you bring it to] the horns of the altar. The Lord is
a benevolent God and He has given us light; bind the
festival offering with cords until [you bring it to] the
Transliteration, horns of the altar. You are my God and I will
page 636.
praise You, my God—and I will exalt You. You
are my God and I will praise You, my God—and I will
exalt You. 3Praise the Lord for He is good, for His
kindness is everlasting.4 Praise the Lord for He is good, for
His kindness is everlasting.
êåIIäé Lord our God, all Your works will praise You; and
Your pious ones, the righteous who carry out Your will,
and all Your people, the House of Israel, with joyous song
will praise and bless, extol and glorify, exalt and adore,
hallow and proclaim the sovereignty of Your Name, our
King. For it is good to praise You, and fitting to sing to
Your Name, for from the highest world to the lowest You
are God.
When saying Half Hallel, only the chazzan concludes the blessing with the following: 5
congregation responds Amen as indicated, having in mind that the chazzan is reciting the
blessing on their behalf.
Blessed are You Lord, King who is extolled with praises.

Cong. Amen.
lld 312
During the seven days of Sukkot (except Shabbat), Hoshanot, page 368, are recited at
this point.
On Rosh Chodesh, it is customary to say the following paragraph three times.
¨ § ¨ § :ìka
äéãáæ 1
Ÿ © íäøáà
¨ ¨ § © úà¤ Cøa © ¥ ééå
¨ © ,íéîia¦ ¨ © àa¨ ï÷æ ¨ ¨§ © §
¥ ¨ íäøáàå
íéiç ¦ Ÿ ¡ ,Eéðôlî
¦ © íéäìà «¤ ¨ §û ¦ ïBöø¨ éäé¦ § ïk¥ ,éðiçéå
¦«¥ © ¦ éðøîLé
¦ «¥ § § ¦
:ïîà¥ ¨ ,éç¨ ìk¨ Lôð ¤ «¤ Bãéa
¨ § øLà¤ £ íìBò ¨ Cìîe ¤ «¤
Chazzan recites Kaddish. Congregation responds on`
¥ ¨ as indicated.
éc¦ àîìra
© © § ¦ § ìcbúé©© § ¦
¥ û§ ¦ àøá ¨§
¨ § éiçáe
¥ ¨ — Cong) .dçéLî ¥¨ ¦
¥ ¨ eøîàå
© û§ ¦ àìâra
¨ ¨ £ © ,ìàøNé¥ ¨ § ¦ úéa¥
(.KxAzi
¥ ¨ § ¦ ,Ìnlr
¨ © § ¨ inlrlE
¥ § ¨ § mlrl
© ¨ § Kxan
© ¨ § Àx
¨ © DnW
¥ § `di ¥ ¨ — Cong)
¥ § .on`
¥ ¨ § ¦ .àiîìr
© ¨ § àaø¨ © dîL ¥ § àäé ¥§
¤ © § ¦ § øcäúéå
¥ © § ¦ § ,íîBøúéå
¥ ¨ § ¦ § ,çazLéå
© © § ¦§
¨ «¥ § (on`
¨ © § ¦§
¨ ¨ § § ª ,àúøéLå¨ ¨ ¦ § àúëøa
¨ ¨ û§ ¦ ìk¨ ïî¦
(on`
¨ §û ¨ §
On Chanukah (except on Shabbat or Rosh Chodesh), continue with the Reading of the Torah
on page 61. On all other days the chazzan continues:
¨ ¢ ,IàøNé
íã÷ ¥ ¨ § ¦ úéa¥ Iëc ¨ § ïBäúeòáe
û§ ¨ ïBäúBIö û§ § Ia÷úz¥©§ ¦
¨ ¨ § àäé
àîìL ¥ § (on`
û§ ¦ § ,àiîLá
¥ ¨ § ¦ ìk¨ ìrå
«¥ ¨ íéáBè¦ ¦ © § àiîL
íéiçå ¨ © § ïî¦ àaø ¨©
(on`
û§ ¦ §
¨ dUr
¨ dUri ©§
¥ ¨ Exnè
on` ¥ ¨ § ¦.
§ ¦ § ,l`xUi
ìk¨ ìrå
© § eðéIr
¨ û§ ¦ íBIL¨ äNò ¤Ÿ
¥ ¨§ ¦
During Shacharit: continue with the Song of the Day, page 71. On Shabbat, page 218.
On the first night of Pesach, continue with Epilr¥ ¨ , page 174. When the first night of Pesach
occurs on Friday night, continue with xFnfn§ ¦ , page 173.
On the second night of Pesach, continue with the counting of the Omer, page 136.
1. Genesis 24:1.
312 HALLEL
During the seven days of Sukkot (except Shabbat), Hoshanot, page 368, are recited at
this point.
On Rosh Chodesh it is customary to say the following paragraph three times.
íäøáàå And Abraham was old, advanced in years, and the Lord
blessed Abraham in all things.1 May Zevadyah protect me and
grant me life. So may it be Your will, living God and eternal King,
in whose hand is the soul of every living thing. Amen.
Chazzan recites Kaddish. Congregation responds Amen as indicated.
On Chanukah (except on Shabbat or Rosh Chodesh), continue with the Reading of the Torah
on page 61. On all other days the chazzan continues:

He who makes peace in His heavens, may He make

peace for us and for all Israel; and say, Amen. (Cong:
Amen.)
During Shacharit: continue with the Song of the Day, page 71. On Shabbat, page 218.
On the first night of Pesach, continue with Aleinu, page 174. When the first night of Pesach
occurs on Friday night, continue with Mizmor, page 173.
On the second night of Pesach, continue with the counting of the Omer, page 136.
lega yceg y`xl sqen 313
a
MUSAF AMIDAH FOR WEEKDAY ROSH CHODESH
Chazzan recites a chapter of Psalms, then begins Half Kaddish.
éc¦ àîìra
© © § ¦ § ìcbúé ©© § ¦
¥ û§ ¦ àøá ¨§
¨ § éiçáe
¥ ¨ — Cong) .dçéLî ¥¨ ¦
¥ ¨ eøîàå
© û§ ¦ àìâra
¨ ¨ £ © ,ìàøNé¥ ¨ § ¦ úéa¥
(.KxAzi
¥ ¨ § ¦ ,Ìnlr
¨ © § ¨ inlrlE
¥ § ¨ § mlrl
© ¨ § Kxan
© ¨ § Àx
¨ © DnW
¥ § `di ¥ ¨ — Cong)
¥ § .on`
¥ ¨ § ¦ .àiîìr
© ¨ § àaø¨ © dîL ¥ § àäé ¥§
¤ © § ¦ § ,øcäúéå
¥ © § ¦ § ,íîBøúéå
¥ ¨ § ¦ § ,çazLéå
© © § ¦§
¨ «¥ § (on`
¨ © § ¦§
¨ ¨ û§ ¦ ìk¨ ïî¦
(on`
¨ §û ¨ §
Amidah, ending on page 319, interruptions of any form are forbidden.
1
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
¨ §.
¨ ¨ § © éäìà
«¥ Ÿ ¡ ,éé¨ § äzà
¥ ¨ ,á÷ré ¥ Ÿ ¥ ,÷çöé ¥Ÿ ¡
¨ § ¦ éäìà
Ÿ © äðB÷
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:äáäàa
¨ §.
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© «¦ ¥ Cìî
øæBò ¤ «¤
1. Psalms 51:17.
313 MUSAF FOR WEEKDAY ROSH CHODESH
a
MUSAF AMIDAH FOR WEEKDAY ROSH CHODESH
Chazzan recites a chapter of Psalms, then begins Half Kaddish.
(Cong:
áø© ,äzà
¨ © íéúî
¦ ¥ äiçî ¨Ÿ £ íìBòì
¤ © § ,éðãà ¨ § øBaâ¦ ¨©
äzà
© «¦ §
.réLBäì
© ¨ aiXn
¨ © cixFn ¦ gExd
© ¨ aiXn
¦ ©
mWBd
¨ © cixFn
Winter: Summer:
:ìhä ¦
¥ ,íéaø
¦ £ © § íéúî ¦ ¥ äiçî
¤ © § ,ãñça ¤ «¤ § íéiç¦ © ìkìëî
¥§ © §
¨ ¡ íi÷îe
¦ £ øézîe ¦ © ,íéìBç ¦ ¥ § ,íéìôBð
àôBøå ¦ û§
Cìî ¤ « éîe¦ ,úBøeáb§ ìra © «© EBîë « ¨ éî¦ .øôr ¨ ¨ éðLéì
¥¥ ¦
£ © § äzà
úBéçäì ¨ © ïîàðå
¨ ¡ ¤ § :äreLé
¨ § çéîöîe © «¦ § © äiçîe ¤ © û§ úéîî ¦¥
:íéúnä¦ ¥ © äiçî
¤ © § ,éé¨ § äzà ¨ © Ceøa¨ .íéúî ¦¥
KEDUSHAH
Ÿ § ¦.
¨ § «© éðBîä
,äìrî ¥ « £ íéëàìî ¦ ¨ § © eðéäìà «¥ Ÿ ¡ éé¨ § Eì§ eðzé û§ ¦ øúk ¤ «¤ — Cong. then chazzan
¨ ª ãçé
ílk © «© ,ähî¨ «© éöeá÷¥ « § ìàøNé ¥ ¨ § ¦ Enrå û§ © §
¨ ¨ § ,Eàéáð
àø÷å «¤ ¦ § ãé© ìr© áeúkk ¨ © ,eLlLé «¥ © § Eì§ äMã÷ ¨ ª§
^øîàå© ¨ § äæ¤ ìà¤ äæ¤
¤ «¨ ¨ ìë¨ àìî
1
:BãBák§
^íéøîBàå ¦ û§ © § íúnrì ¨ ¨ª§ — Chazzan
2
3
¨ §û © ,øãå
Ÿ § ïBiö¦ Céäìà ¦ «© Ÿ ¡ ,íìBòì ¨ § éé¨ § CŸìîé §¦ — Cong. then chazzan
is full of His glory.” êåøá “Blessed be the glory of the Lord from its place.” êIîé
Praise the Lord.
äúà You are mighty forever, my Lord; You resurrect the

dead; You are powerful to save.
Summer: Winter:
restores life, and causes deliverance to spring forth! You are
trustworthy to revive the dead. Blessed are You, Lord, who
revives the dead.
KEDUSHAH
and Yimloch.

yisrö-ayl k’vutzay matö yachad kulöm
k’dushö l’chö y’sha-layshu ka-kösuv al yad
n’vi-echö v’körö ze el ze v’ömar,
Eeììäé « §û © § íBé ìëa ¨ § íéLBã÷e ¦ û§ ,LBã÷¨ EîLå û§ ¦ § LBã÷¨ äzà ¨©

:LBãwä ¨ © ìàä ¥ ¨ ,éé¨ § äzà ¨ © Ceøa¨ .äìq ¨ «¤
ìëì¨ § äøtk ¨ ¨ © ïîæ © § ,zúð ¨ «© ¨ Enrì û§ © § íéLãç ¦ ¨ ¢ éLàø ¥ ¨
¥ û§ ¦ Eéðôì
éçáæ «¤ ¨ § íéáéø÷î ¦ ¦ § © íúBéäa ¨ § ¦ .íúBãìBz ¨ §û
,äéäé ¤ § ¦ ílëì ¨ ª § ïBøkæ ¨ ¦ ,íãra ¨ £ © øtëì ¥ © § úBàhç ¨ © éøérNe ¥ ¦ û§ ,ïBöø̈
,ïéëz ¦ ¨ ïBiöa ¦ § Lãç ¨ ¨ çaæî © «¥ § ¦ .àðBN ¥ ãiî© ¦ íLôð ¨ § © úreLúe© û§
äNrð ¤ £ © íéfr ¦ ¦ éøérNe ¥ ¦ û§ ,åéìr ¨ ¨ äìrð ¤ £ © Lãç ¤Ÿ « LàøŸ úìBòå © §
ãåc¦ ¨ éøéLáe ¥ ¦ û§ ,eðlk «¨ ª çîNð © § ¦ Lc÷nä ¨ § ¦ © úéa¥ úãáráe ©Ÿ £ © ,ïBöøá ¨§
,Eçaæî«¤ § § ¦ éðôì ¥ û§ ¦ íéøeîàä ¦ £ ¨ ,Eøéra «¤ ¦ § íérîLpä ¦ ¨ § ¦ © Ecár «¤ § ©
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û§ ¨ § ¦ úéa¥ íéìLeøéìå
ELc÷î ¦ «© ¨ ¦ § ,äpøa ¨ ¦ § Eøér û§ ¦ ïBiöì ¦ § eðàéáäå
«¥ ¦ £ ©
úBðaø÷ § § ¨ úà¤ Eéðôì «¤ ¨ § äNrð ¤ £ © íLå ¨ § ,íìBò ¨ ©§ ¦ §
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«¤ ¨ § áéø÷ðå
Eéðôì ¦ § © § äNrð ¤ £ © ,äfä ¤ © Lãçä ¤Ÿ « © LàøŸ íBé óñeî ©
«¤ ¨ § eðéìr
,EúøBúa «¥ ¨ záúkL ¨ § «© ¨ ¤ Bîk§ ,E«ðBöø ¤ § úåöîk © § ¦ § ,äáäàa ¨£ © §
^øeîàk ¨ ¨ EãBáë «¤ § étî ¦ ¦ Ecár «¤ § © äPî ¤ Ÿ éãé ¥ § ìr©
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,äráL ¨ § ¦ äðL ¨ ¨ éða ¥ § íéNák ¦ ¨ § ,ãçà ¨ ¤ ìéàå ¦ «© § íéðL ¦ «© §
1
:íîéîz ¦ ¦ §
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ïééå ¤ «¤ © ïBøOrå ¨ ¦ § ,ìéàì ¦ «¨ ¨ íéðøNr ¦ Ÿ § ¤ éðLe ¥ û§
2
:íúëìäk¨ ¨ §û ¦ § íéãéîú ¦ ¦ § éðLe ¥ û§ ,øtëì ¥ © § øérNå ¦ ¨ § ,Bkñðk §¦§
1. Numbers 28:11. 2. V. ibid. 28:12-15; Rashi, loc. cit. verse 15.
Lord, the holy God.
éùàø You have given Rosh Chodesh days to Your people,
a time of atonement for all their descendants, when they
brought before You offerings of goodwill and goats for
sin-offerings to atone for them. It is to be a remembrance
of them all, and a deliverance of their soul from the hand
of the adversary. May You set up a new altar in Zion, and
on it we will bring the burnt-offering of Rosh Chodesh,
and willingly offer [sacrificial] goats; we will all rejoice in
the service of the Bet Hamikdash and in the songs of
David Your servant which will be heard in Your city,
which will be chanted before Your altar. Bestow upon
them everlasting love, and the covenant of the fathers
remember for the descendants. Bring us with song to Zion
Your city, and with everlasting joy to Jerusalem Your
Sanctuary. There we will offer to You our obligatory
sacrifices, the daily burnt-offerings according to their
order and the musaf offerings according to their rule; and
the musaf offering of this Rosh Chodesh day we will
prepare and offer to You with love in accordance with the
command of Your will, as You have prescribed for us in
Your Torah, through Moses Your servant in Your glorious
Name, as it is stated:
éùàøáå And on your Rosh Chodesh days you shall bring
a burnt-offering to the Lord—two young bullocks, one
ram, seven yearling male lambs, unblemished. 1
íúçðîå And their meal-offerings and libations as pre-
scribed—three-tenths [of an ephah of fine flour] for each
bullock, two-tenths for the ram, one-tenth for each lamb,
and wine in accordance with each one’s wine-offering; as
well as a male goat for atonement, and two daily burnt-
offerings according to their rule.2
During the repetition of the Amidah, the congregation responds on`
¥ ¨ as indicated.
Lãçä¤Ÿ « © úà¤ eðéìr «¥ ¨ Lcç ¥ © ,eðéúBáà «¥ £ éäìàå ¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡

ïBNNì ¨ § ,(on` ¥ ¨) ¨ ¨ û§ ¦ § äáBèì
äëøáìå ¨ § ,äfä ¤©
¨ ¨ § © § ,(on`
äñðøôì ¥ ¨) ¨ ¨ ¤ §û äreLéì
äîçðìe ¨ ¦ ,(on` ¥ ¨) ¨ § ¦ §û
äçîNìe
© ¦ û§ ¦ ,(on`
úìéçîì ¥ ¨ ) íBìLìe ¨ §û íéáBè ¦ íéiçì¦ © § ,(on` ¨ ¨ § © §û
¥ ¨ ) äìkìëìe
¨ ¦ zøça
ìkî ¨ § «© ¨ ìàøNé ¥ ¨ § ¦ Enráû§ © § ék¦ .(on` ¥ ¨ ) ïårŸ ¨ úçéìñìå© ¦ û§ ¦ § àèç §¥
äzà¨ © Ceøa¨ .zrá÷ ¨ § «¨ ¨ íäì ¤ ¨ íéLãç ¦ ¨ ¢ éLàø ¥ ¨ éwçå ¥ ª § ,úBnàä̈ ª
:íéLãç ¦ ¨ ¢ éLàøå ¥ ¨ § ìàøNé ¥ ¨ § ¦ Lc÷î ¥ © § ,éé¨ §
¥ ¨ § ¦ éMàå
:Enr «¤ © ìàøNé ¥ ¨ § ¦ úãBár © £
äzà¨ © Ceøa¨ .íéîçøa ¦ £ © § ïBiöì ¦ § EáeLa û§ § eðéðér «¥ ¥ äðéæçúå ¨ «¤ ¡ ¤ §
:ïBiöì¦ § BúðéëL ¨ ¦ § øéæçnä ¦ £ © © ,éé¨ §
Bow at micFn
¨ §.

¦ , the «¥ Ÿ ¡ éé¨ § àeä
eðéäìà
while bowing: ¨ § eðéúBáà
,eðrLé ¥ ¨ ,eðéiç«¥ © øeö ,ãrå̈ ¤
¥
øöBé «¥ û§
,eðøöBé ,øNä ¨
«¤ ¨ ¦ § øtñðe
ïk¥ ,eðzîi÷å «¨ § © ¦ § eðúééçäL «¨ ¦ ¡ ¤ ¤ íBé ìëaL ¨ û§ ¤ Eéqð «¤ ¦ ìrå
© § ,Cì¨
,ELã÷ û§ © § eðéúBiìb̈«¥ ª ¤ «¤ ,úr¥ ìëaL
áør ¨ û§ ¤ EéúBáBèå
«¤ §
During the repetition of the Amidah the congregation responds Amen as indicated.
åðéäIà Our God and God of our fathers, renew for us this
month for good and for blessing (Amen), for gladness and
for joy (Amen), for deliverance and for consolation (Amen),
for livelihood and for sustenance (Amen), for good life and
for peace (Amen), for the forgiving of sin and the pardon-
ing of wrongdoing (Amen); for You have chosen Your
people Israel from all the nations, and established for
them the statutes for Rosh Chodesh days. Blessed are You,
Lord, who sanctifies Israel and the Rosh Chodesh days.
Presence to Zion.

while bowing:
fathers forever. You are the
strength of our life, the shield Transliteration, page 624.
of our salvation in every gen- íéãåî We thankfully ac-

knowledge that You are the
eration. We will give thanks Lord our God and God of our
to You and recount Your fathers, the God of all flesh,
praise, evening, morning and our Creator and the Creator
noon, for our lives which are of all existence. We offer bless-
ings and thanks to Your great
committed into Your hand, and holy Name, for You have
for our souls which are en- given us life and sustained us;
trusted to You, for Your mir- so may You continue to grant
acles which are with us daily, us life and sustain us—gather
our dispersed to the court-
and for Your continual won-
yards of Your Sanctuary, and
ders and beneficences. You
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are the Beneficent One, for we shall return to You to keep

Your mercies never cease; and Your Laws, to do Your will,
and to serve You with a per-
the Merciful One, for Your
fect heart—for we thankfully
kindnesses never end; for we acknowledge You. Blessed is
always place our hope in You. God, who is worthy of thanks.
benevolent God.
responds on`
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åéðt
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1. Numbers 6:24-26. 2. Psalms 19:15. 3. Cf. ibid. 34:14. 4. Ibid 35:5. 5. Ibid. 60:7; 108:7.
6. It is customary to recite a verse in which the first and last letter correspond to the first and last
letters of one’s own Hebrew name. For a list of verses, see page 582.
peace. 1 (Amen)
moment, with Your peace. Blessed are You, Lord, who
blesses His people Israel with peace.
my Redeemer. 2
éäIà My God, guard my tongue from evil, and my lips

from speaking deceitfully. 3 Let my soul be silent to those
who curse me; let my soul be as dust to all. Open my heart
to Your Torah, and let my soul eagerly pursue Your
commandments. As for all those who plot evil against me,
hasten to annul their counsel and frustrate their design. Let
them be as chaff before the wind; let the angel of the Lord
thrust them away. 4 That Your beloved ones may be
delivered, help with Your right hand and answer me. 5 Do
it for the sake of Your Name; do it for the sake of Your
right hand; do it for the sake of Your Torah; do it for the
sake of Your holiness.6 May the words of my mouth and
the meditation of my heart be acceptable before You, Lord,
yceg y`x zayl sqen 319
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1
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Following the repetition of the Amidah, the chazzan recites Complete Kaddish (page 69),
¥ © and Epidl`M
followed by dEw ¥ Ÿ ¥ oi`¥ , page 78.
a
MUSAF AMIDAH FOR SHABBAT ROSH CHODESH
¥ ¨ as indicated.
éc¦ àîìra
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1. Avot 5:20.
319 MUSAF FOR SHABBAT ROSH CHODESH
äùò He who makes peace in His heavens, may He make
peace for us and for all Israel; and say, Amen.

followed by Hope and There is none like our God, page 78.
a
MUSAF AMIDAH FOR SHABBAT ROSH CHODESH
1
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1. Psalms 51:17.
Summer: Winter:
ance to spring forth! You are trustworthy to revive the
dead. Blessed are You, Lord, who revives the dead.
KEDUSHAH
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1. Isaiah 6:3. 2. Ezekiel 3:12. 3. The chazzan says the words l`xUi © § along with the
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KEDUSHAH
and Yimloch.
om’rim.
löchem lay-lohim.
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1
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1. Numbers 28:9-10.
Lord, the holy God.
äúà You have formed Your world from of old, com-
pleted Your work by the Seventh Day. You have loved us
and found favor with us. You have raised us above all
tongues and made us holy through Your commandments;
You, our King, have brought us near to Your service and
proclaimed Your great and holy Name upon us.
ïúúå And You, Lord our God, have given us in love
Sabbaths for rest and Rosh Chodesh days for atonement.
But because we and our fathers sinned against You, our
City was destroyed, our Bet Hamikdash was laid waste,
our glory was banished, and honor has been removed
from the House of our life. And we are unable to
discharge our obligations in Your chosen House, the great
and holy House upon which Your Name is proclaimed,
because of the hand that was sent forth against Your
Sanctuary. May it be Your will, Lord our God and God of
our fathers, to bring us up in joy to our land and to plant
us within its borders. There we will offer to You our
obligatory sacrifices, the daily burnt-offerings according to
their order and the musaf offerings according to their rule;
and the musaf offerings of this Shabbat day and of this
Rosh Chodesh day we will prepare and offer to You with
love in accordance with the command of Your will, as You
have prescribed for us in Your Torah, through Moses Your
servant in Your glorious Name, as it is stated:
íåéáå On the Shabbat day, two yearling male lambs
without blemish, two-tenths [of an ephah] of fine flour
mixed with oil as a meal-offering, and its wine-
offering—this is the burnt-offering for Shabbat, on each
Shabbat, aside from the daily burnt-offering and its
wine-offering. 1
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1. Numbers 28:11. 2. V. ibid. 28:12-15. Rashi, verse 15.
éùàøáå And on your Rosh Chodesh days you shall bring

a burnt-offering to the Lord—two young bullocks, one
ram, seven yearling male lambs, unblemished. 1
íúçðîå And their meal-offering and libations as pre-
scribed—three-tenths [of an ephah of fine flour] for each
bullock, two-tenths for the ram, one-tenth for each lamb,
and wine in accordance with each one’s wine-offering; as
well as a male goat for atonement, and two daily burnt-
offerings according to their rule. 2
goodness. You were pleased with the Seventh Day and made
it holy; You called it the most desirable of days, in remem-
brance of the work of Creation.
During the repetition of the Amidah, the congregation responds Amen as indicated.
åðéäIà Our God and God of our fathers, please find
favor in our rest, and on this Shabbat day renew for us
this month for good and for blessing (Amen), for glad-
ness and for joy (Amen), for deliverance and for conso-
lation (Amen), for livelihood and for sustenance (Amen),
for good life and for peace (Amen), for the forgiving of
sin and the pardoning of wrongdoing (Amen). Make us
holy with Your commandments and grant us our por-
tion in Your Torah; satiate us with Your goodness,
gladden our soul with Your salvation, and make our
heart pure to serve You in truth. Lord our God, grant
as our heritage, in Your love and goodwill, Your holy
Shabbat, and may all Israel who sanctify Your Name rest
thereon, for You have chosen Your people Israel from
all the nations, made known to them Your holy Shabbat
and established for them the statutes of Rosh Chodesh
days. Blessed are You Lord, who sanctifies the Shabbat,
Israel and Rosh Chodesh days.
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Presence to Zion.

while bowing:
strength of our life, the shield
íéãåî We thankfully ac-
and holy Name, for You have
and for Your continual won- our dispersed to the court-
ders and beneficences. You yards of Your Sanctuary, and
we shall return to You to keep
are the Beneficent One, for
Your Laws, to do Your will,
Your mercies never cease; and and to serve You with a per-
the Merciful One, for Your fect heart—for we thankfully
is Your Name [next page], it is said then.)
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«¥ ¨ § ìàä ¥ ¨ ,áBè
¨ §.
¤ ¨ Eìe
§û EîL
¨ © Ceøa¨
responds on`
¥ ¨ as indicated.
äøBza
,åéðáe
åéðt
¨ ¨ éé¨ § øàé
¥ ¨ (on`¥ ¨ ) :EøîLéå
«¤ § § ¦ § éé¨ § Eëøáé
û§ ¤ ¨ § ^øeîàk ¨ ¨ ,ELBã÷
¥ ¨ ) :íBìL
(on` 1
¨ ¦ (on` ¨ «¤ ª ¦ ,Eéìà «¤ ¥
,íéîçøå¦ £ © § ãñçå
¤ «¤ ¨ ïç¥ íéiç ¦ © ,äëøáe
¨ ¨ û§ äáBè
«¨ ª eðéáà
«¥ û§ ¨ .Enr
«¤ © ìàøNé
¥ ¨ § ¦ ìk¨ ìrå© § eðéìr̈
«¥
eðéäìà ¨ «© ¨ Eéðt
«¤ ¨ øBàá§ ék¦ ,Eéðt
«¤ ¨ øBàa§ ãçàk
¨¤§
1. Numbers 6:24-26.

benevolent God.
peace. 1 (Amen)
¦ £ © § äëøáe
íéîçøå ¨ ¨ û§ ä÷ãöe
¨ ¨ û§ ,ãñç ¤ «¤ úáäàå
© £ «© § íéiç ¦ © úøBz
©
¥ ¨ § ¦ Enr
¦©§
¥ ¨ û§ © ,éé¨ § äzà
Cøáîä ¨ © Ceøa¨ .EîBìLa
«¤ û§ ¦ ärL¨ ¨ ìëáe ¨ û§ úr¥ ìëa ¨§
¨ © ìàøNé
:íBìMa ¥ ¨ § ¦ Bnr© úà¤
1
¦ £ § éøeö
«¤ ¨ § éaì
¦ ¦ ïBéâäå
¨§ §¦
eéäé
© §û © û§ ¦ § ,äîøî
éìì÷îìå 2
éaì¦ ¦ çút © § .äéäz ¤ § ¦ ìkì Ÿ © øôrk ¨ ¨ ¤ éLôðå ¦ § © § ,íBcú¦ éLôð ¦ §©
,ärø ¨ ¨ éìr © ¨ íéáLBçä ¦ û§ © ìëå ¨ § ,éLôð ¦ § © óBcøz «¤ Ÿ § ¦ û§ ,EúøBúa
© « éðôì
çeø ¥ û§ ¦ õîk Ÿ § eéäé § ¦ .ízáLçî¨ § © £ © ì÷ì÷å ¥ § © § íúör ¨ ¨ £ øôä ¥ ¨ äøäî ¨¥ §
4
¦«¥ £ © Eðéîé
.éððrå û§ ¦ § äréLBä ¨ «¦ «¤ ¦ § ïeöìçé
,Eéãéãé §û ¨ ¥ ïrîì
© «© § .äçc
3
¤ Ÿ éé¨ § Càìîe
©§ ©
«¤ ¨ ïrîì
,EúøBz © «© § äNr ¥ £ ,E«ðéîé ¤ ¦ § ïrîì © «© § äNr ¥ £ ,EîL «¤ § ïrîì© «© § äNr ¥£
,Eéðôì«¤ ¨ § éaì ¦ ¦ ïBéâäå § ¤ § éô¦ éøîà ¥ û§ ¦ ïBöøì ¨ § eéäé § ¦ .EúMã÷
5
«¤ ¨ ª § ïrîì © «© § äNr ¥£
1
¦ £ § éøeö
¨ dUr
¨ dUri ¥ ¨ Exnè
§ ¦ § ,l`xUi © §.
¥ ¨ § ¦ lM¨ lre
© § eðéìr
äNò
¥ ¨ eøîàå
¥ ¨ § ¦ ìk̈
úéa¥ äðaiL
«¥ Ÿ ¡ éé¨ § ,Eéðôlî ¦§
«¤ ¨ § eð÷ìç
6
¥ § ,eðéîéá
¨ ¥ û§ ¦ Lc÷nä ¨§ ¦ ©

¨ § dY`
¥ © and Epidl`M
followed by dEw ¥ Ÿ ¥ oi`¥ , page 242.

my Redeemer. 1

äùò He who makes peace in His heavens, may He make peace
for us and for all Israel; and say, Amen.
éäé May it be Your will, Lord our God and God of our fathers,
that the Bet Hamikdash be speedily rebuilt in our days, and grant
us our portion in Your Torah. 6

followed by Hope and There is none like our God, page 242.
zexvg aexir oiliyaz aexir 327
a
ERUV TAVSHILIN
When a festival occurs on Thursday and Friday, or on Friday and Shabbat, then on the day
preceding the festival one should make an Eruv Tavshilin; This is accomplished by taking
bread prepared for Shabbat, as well as a highly regarded cooked food such as meat or fish,
and handing these over to another person through whom he grants a share in this eruv to
the entire community. See Laws, page 605.
The one who makes the eruv says:
ìr© CBîñìå
§ ¦ § úBkæì
§ ¦ äöBøL
¤ ¤ éî¦ ìëì
¨ § äkæî ¦£
¤ © § éðà
:äæ¤ áeør¥
The one holding the bread and food raises them a tefach (approximately 3 inches) and then
returns them to the one making the eruv, who recites the following:
¤ £ ,íìBòä
øLà ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨
:áeør¥ úåöî © § ¦ ìr© eðeöå ¨ Ÿ § ¦ § eðLc÷
«¨ ¦ § ,åéúåöîa «¨ û§ ¦
¥ § © ìe
éðeîèà §û éìeMá
¥ © ìe
§û ééeôàì
¥ £ © àðì ¨ «¨ àøL ¨ «¨ àäé ¥ § ïéãa ¥§
ìk¨ ãárî © ¡ ¤ ìe
§û àðwú¨ ¨ © ìe§û àbøL ¨ © § é÷eìãà¥ § © ìe §û
¥ ¨ § ¦ ìë¨ ìe
ìàøNé §û àðì
¨ «¨ ,àzaLì ¨ © © § àáè ¨ ¨ àîBiî ¨ ¦ àðëøö ¨ «¨ § ¨
:úàfä Ÿ © øéra ¦ ¨ íéøcä ¦ ¨©
a
ERUV CHATZEROT
The Sages mandated that an Eruv Chatzerot (lit. a mixture of courtyards) be made, to
combine numerous houses that open to a single courtyard, thus enableing one to carry from
one dwelling to another on Shabbat. It is a custom to collect matzah from each house (this
is customarily done on Erev Pesach) making it into an eruv for every Shabbat of the year.
See Laws, page 606.
The one to whom the matzah is handed, raises it a tefach (approximately 3 inches) and then
returns it to the one making the eruv, who recites the following:
¤ £ ,íìBòä
øLà ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨
:áeør¥ úåöî
© § ¦ ìr© eðeöå ¨ Ÿ § ¦ § eðLc÷
«¨ ¦ § ,åéúåöîa «¨ û§ ¦
327 ERUV TAVSHILIN ERUV CHATZEROT
a
ERUV TAVSHILIN
When a festival occurs on Thursday and Friday, or on Friday and Shabbat, then on the day
preceding the festival one should make an Eruv Tavshilin; This is accomplished by taking
bread prepared for Shabbat, as well as a highly regarded cooked food such as meat or fish,
and handing these over to another person through whom he grants a share in this eruv to
the entire community. See Laws, page 605.
The one who makes the eruv says:
éðà I hereby grant a share in this Eruv to anyone who
wishes to participate in it and to depend upon it.
The one holding the bread and food raises them a tefach (approximately 3 inches) and then
returns them to the one making the eruv, who recites the following:

ments, and commanded us concerning the mitzvah
of eruv.
ïéãá Through this it shall be permissible for us to
bake, to cook, to put away [a dish to preserve its
heat], to kindle a light, and to prepare and do on
the Festival all that is necessary for the Shabbat—
for us and for all Israelites who dwell in this city.
a
ERUV CHATZEROT
The Sages mandated that an Eruv Chatzerot (lit. a mixture of courtyards) be made, to
combine numerous houses that open to a single courtyard, thus enableing one to carry from
one dwelling to another on Shabbat. It is a custom to collect matzah from each house (this
is customarily done on Erev Pesach) making it into an eruv for every Shabbat of the year.
See Laws, page 606.
The one to whom the matzah is handed, raises it a tefach (approximately 3 inches) and then
returns it to the one making the eruv, who recites the following:

ments, and commanded us concerning the mitzvah
of eruv.
oinegz aexir zexvg aexir 328
¥ § ¦ ìe
éìeèìè §û éìeir
¥ © ìe§û é÷eôàì
¥ £ © àðì ¨ «¨ àøL ¨ «¨ àäé ¥§
¥ § ïéãa
¥ ¨ § úéaîe
øöçì ¦ «© ¦ øöçì ¥ ¨ § øöçîe
¥ ¨ ¥ úéáì ¦ «© § úéaî ¦ «© ¦
¥ eæ úaLa
ïéáe ¨ © § ïéa¥ úeLøì û§ ¦ úeLøîe û§ ¥ úéáì ¦ «© § øöçîe¥¨¥
1
¨ La
äðeë û§ ¦ íéøcä ¦ ¨ © ìë¨ ìe
§û eðì«¨ äðMä
¨ ¨ © úBúaL û§ © øà¨ Laû§ ¦
Ÿ©
:úàfä
a
ERUV TECHUMIN
On Shabbat and festivals, it is a rabbinic prohibition to walk more than 2000 cubits (slightly
more than 3000 ft.) outside the city. One who needs to walk further than this, may establish
his “residence” outside the city by placing food for the amount of two meals within 2000
cubits of the city limits, before Shabbat or the festival. One can then walk 2000 cubits from
that point in any direction one desires. See Laws, page 607.
After placing the food in the designated place, recite the following:
¤ £ ,íìBòä
øLà ¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
:áeør¥ úåöî
© § ¦ ìr© eðeöå ¨ Ÿ § ¦ § eðLc÷
«¨ ¦ § ,åéúåöîa «¨ û§ ¦
If one is making an eruv for the public, one should add [after `pl
¨ ¨ ] ipFltle
¦ § ¦ § or mFwn¨ ipale
¥§¦ §
¦ §.
ipFlR
¦ «© § © äæ¤ íB÷nî
íétìà ¨ ¦ Cìéì
¥ ¥ àðì
¨ «¨ àøL
¨ «¨ àäé ¥§
¥ § ïéãa
© « ìëì
:çeø ¨ § änà¨©
Eruv Techumin is only operative for one who is aware that an eruv has been made.
Therefore, before Shabbat, one must inform the concerned parties that an eruv has been
made for them.
A rabbi should be consulted when planning an Eruv Techumin.
1. Another version: xirA

¦ ¨ (in this city).
328 ERUV TAVSHILIN ERUV TECHUMIN
ïéãá Through this it shall be permissible for us to take

out, to bring in, to carry from house to house, from
courtyard to courtyard, from house to courtyard, from
courtyard to house, and from area to area, whether on
this Shabbat or on any other Shabbat of the year—for
us and for all who live in this neighborhood. 1
a
ERUV TECHUMIN
On Shabbat and festivals, it is a rabbinic prohibition to walk more than 2000 cubits (slightly
more than 3000 ft.) outside the city. One who needs to walk further than this, may establish
his “residence” outside the city by placing food for the amount of two meals within 2000
cubits of the city limits, before Shabbat or the festival. One can then walk 2000 cubits from
that point in any direction one desires. See Laws, page 607.
After placing the food in the designated place, recite the following:
ments, and commanded us concerning the mitzvah of
eruv.
If one is making an eruv for the public, one should add [after “for us”] “for so-and-so” or
“for the people of ….”
ïéãá With this it shall be permissible for us to walk

from this place two thousand amot in each direction.
Eruv Techumin is only operative for one who is aware that an eruv has been made.
Therefore, before Shabbat, one must inform the concerned parties that an eruv has been
made for them.
A rabbi should be consulted when planning an Eruv Techumin.
aeh mei ilill yeciw 329
KIDDUSH FOR THE EVENINGS OF PESACH, SHAVUOT

AND SUKKOT
When a festival occurs on Shabbat say mkilr ¨ through DcdA
¤ ¥ £ mFlW ¦ § © (pages 176–178)
¨ £ © . . . Epiwz`
quietly, before reciting Kiddush.
When a festival occurs on a weekday, recite the following before Kiddush:
¨ ¨ § àéä¦ àc¨ ,äàlr

àúãeòñ ¨ ¨ ¦ àkìîã
¨¨ § «¦ § ©
eðé÷úà
¥ § ¦ û§ àeä Céøa
:dézðéëLe ¦ § àLãe÷c
¨ § §
pages 603-604.
Glance at the festival candles, then say:
On Shabbat, begin here.
¨ § õøàäå
¦ ¦ä © íBé
¤ £ Bzëàìî
§ © § ìkî ¨ ¦ éréáMä Ÿ § ¦ © ,äNr̈
úáL Ÿ Lc÷éå
¥ © û§ © éréáMä
¤ «¨ û§ ©
1
:úBNrì£ © íéäìà ¦ Ÿ ¡ àøa ¨ ¨ øLà
¤ £ Bzëàìî§ © § ìkî ¨¦
On weeknights, begin here.
:ïðøî
¨ ¨ ¨ éøáñ
¦§ © :ïðøî
¨ ¨ ¨ éøáñ
¦§ ©
¤ «¤ eðéäìà
Cìî ¨ © Ceøa¨
(on` ¤ «¨ ¨
¥ ¨ ) :õøàä (on`
¥ ¨)
On Shabbat, add the words in shaded parentheses.
¨ ¦ eða«¨ øça
ìkî © «¨ øLà ¤ £ ,íìBòä¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ ,éé¨ § äzà
ïzzå ¨ Ÿ § ¦ § eðLc÷å
¤ ¦ © .åéúåöîa «¨ û§ ¦ § ,ïBLì¨ ìkî ¨ ¦ eðîîBøå
«¨ û§ § ,ír̈
¨ § ¦ § íéãrBî
,äçîNì ¦ £ (e äçeðîì ¨ û§ ¦ úBúaL)
¨ © äáäàa «¥ Ÿ ¡ éé¨ § eðì«¨
¨ £ © § eðéäìà
(íBé úàå ¤ § äfä
¤ © úaLä)
¨ © © íBé úà¤ ,ïBNNì ¨ § íépîæe
¦ © û§ íébç
¦©
1. Genesis 1:31; 2:1-3. 2. V. Ramban, Leviticus 23:2; Sforno, loc. cit. 23:2-3.
329 KIDDUSH FOR EVENINGS OF FESTIVALS
On Shemini Atzeret
and Simchat Torah: On Sukkot: On Shavuot: On Pesach:
âçä© © úøör ¤ «¤ £ éðéîL
¦ ¦ § ,äfä¤ © úBkqä ª © âç© äfä ¤ © úBòeáMä ¨ © âç© ,äfä¤ © úBvnä © © âç©
áBè íBé úàå ¤ § äfä
¤ © áBè íBé úàå ¤ § áBè íBé úàå ¤ § áBè íBé úàå ¤§
2
,äfä¤ © Lã÷ ¤ « àø÷î
Ÿ ¨§ ¦ 2
,äfä
¤ © Lã÷ ¤ « àø÷î
Ÿ ¨§ ¦ 2
,äfä¤ © Lã÷
¤ « àø÷î
Ÿ ¨§ ¦ 2
,äfä
¤ © Lã÷ ¤ « àø÷î
Ÿ ¨§ ¦
,eðúçîN
«¥ ¨ § ¦ ïîæ ©§ ,eðúçîN
«¥ ¨ § ¦ ïîæ© § ,eðúøBz
«¥ ¨ ïzî© © ïîæ
©§ ,eðúeøç
«¥ ¥ ïîæ ©§
¨ § «© ¨ eðá«¨ ék¦ .íéøöî

zøçá ¦ «¨ § ¦ úàéöéì
© ¦ ¦ øëæ ¤«¥ ,Lã÷ ¨ § ¦ (äáäàa)
¤Ÿ « àø÷î ¨£ © §
äáäàa)
¨ £ © § ELã÷ «¤ § ¨ éãrBîe
¥£ (úaLå)
¨ © § ,íénrä ¦ © ¨ ìkî ¨ ¦ zLc÷
¨ § «© ¦ eðúBàå
«¨ §
¥ © § ,éé¨ § äzà
Lc÷î ¨ © Ceøa¨ .eðzìçðä
«¨ § © § ¦ ïBNNáe ¨ û§ äçîNa ¨ § ¦ § (ïBöøáe ¨ û§
(on`
¥ ¨ ) :íépîfäå ¥ ¨ § ¦ (å§ úaMä)
¦ © û§ © § ìàøNé ¨© ©
When a festival occurs on Saturday night, add the following:
¥ ¨ éøBàî
.Làä ¥ § àøBa
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
(on`
¥ ¨) Glance at the festival lights, then continue:
Lã÷¤Ÿ « ïéa¥ ìécánä¦ § © © ,íìBòä¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨

íBé ïéa¥ ,íénrì ¦ © ¨ ìàøNé
¥ ¨ § ¦ ïéa¥ ,CPçì ¤ Ÿ « § øBà ïéa¥ ,ìBçì§
© ª û§ ¦ úaL
íBé úMã÷ì ¨ © úMã÷ © ª § ïéa¥ .äNrnä ¤ £ © © éîé ¥ § úLLì ¤ «¥ § éréáMä
¦ ¦ û§ ©
¤ £ © © éîé
äNrnä ¥ § úLMî ¤ «¥ ¦ éréáMä
¦ ¦ û§ © íBé úàå ¤ § ,zìcáä
¨ § «© § ¦ áBè
Ceøa¨ .EúMã÷a
«¤ ¨ ª û§ ¦ ìàøNé
¥ ¨ § ¦ Enr û§ © úà¤ zLc÷å ¨ § «© ¦ § zìcáä
¨ § «© § ¦ ,zLc÷¨ § «© ¦
(on`
¥ ¨ ) :Lã÷ì¤Ÿ « § Lã÷ ¤Ÿ « ïéa¥ ìécánä ¦ § © © ,éé¨ § äzà¨©
On the first night of Sukkot, dMQA ¥ ¥ is recited at this point, followed by EpigdW
¨ ª © aWil «¨ ¡ ¤ ¤ . On the
second night, the order is reversed.
The following blessing is not said on the final two nights of Pesach.
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
(on` ¤ © ïîæì
¥ ¨ ) :äfä © û§ ¦ eðrébäå
«¨ ¦ ¦ §
On Sukkot, in the sukkah, add (when saying the words dMQA ¥ ¥ , glance at the sukkah
¨ ª © aWil
covering):
¨ Ÿ § ¦ § eðLc÷
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¤ ,éé¨ § äzà
(on`
«¨ ¦ §
aeh mei ilill yeciw 330
On Shemini Atzeret
On Pesach: On Shavuot: On Sukkot: and Simchat Torah:
The Festival of The Festival of The Festival of Shemini Atzeret
Matzot and this Shavuot and this Sukkot and this the festival and
festival of holy festival of holy as- festival of holy this festival of
assembly, 2 the sembly, 2 the sea- assembly, 2 the holy assembly, 2
season of our son of the giving season of our the season of our
freedom, of our Torah, rejoicing, rejoicing,
(in love,) a holy assembly, commemorating the Exodus from
Egypt. For You have chosen us and sanctified us from among
all the nations, and Your holy (Shabbat and) Festivals (in love
and goodwill,) in joy and gladness, You have given us as a
heritage. Blessed are You Lord, who sanctifies (the Shabbat
and) Israel and the [festive] seasons. (Amen)
When a festival occurs on Saturday night, add the following:
created the lights of fire. (Amen)
Glance at the festival lights, then continue:
makes a distinction between sacred and profane, between light
and darkness, between Israel and the nations, between the
Seventh Day and the six work days; between the holiness of the
Shabbat and the holiness of the Festival You have made a
distinction, and have sanctified the Seventh Day above the six
work days. You have set apart and made holy Your people Israel
with Your holiness. Blessed are You Lord, who makes a distinc-
tion between holy and holy. (Amen)
On the first night of Sukkot, to dwell in the sukkah is recited at this point, followed by who
has granted us life. On the second night, the order is reversed.
The following blessing is not said on the final two nights of Pesach.
this occasion. (Amen)
On Sukkot, in the sukkah, add (when saying the words to dwell in the sukkah, glance at the
sukkah covering):
330 KIDDUSH FOR EVENINGS OF FESTIVALS
KIDDUSH FOR THE EVENINGS OF PESACH, SHAVUOT

AND SUKKOT
When a festival occurs on Shabbat say Peace unto you through Prepare…in the meal (pages
176–178) quietly, before reciting Kiddush.
åðé÷úà Prepare the meal of the supernal King. This is the meal
of the Holy One, blessed be He, and His Shechinah.
pages 603-604.
Seventh Day His work which He had done, and He rested
on the Seventh Day from all His work which He had
done. And God blessed the Seventh Day and made it
holy, for on it He rested from all His work which God
created to function. 1
who has chosen us from among all nations, raised us above
all tongues, and made us holy through His commandments.
And You, Lord our God, have given us in love (Sabbaths for
rest and) festivals for rejoicing, holidays and seasons for
gladness, (this Shabbat day and) this day of
331
a
milbx yly zltz
AMIDAH FOR PESACH, SHAVUOT AND SUKKOT

FOR MAARIV, SHACHARIT AND MINCHAH
the festival Amidah, see page 608.
1
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
¨ §.
¨ ¨ § © éäìà
«¥ Ÿ ¡ ,éé¨ § äzà
øBabä ¦ © ìBãbä ¨ © ìàä ¥ ¨ ,á÷réŸ £ © éäìàå
¥ Ÿ ¥ ,÷çöé ¥Ÿ ¡
¨ § ¦ éäìà
Ÿ © äðB÷
© «© § ,íäéðá
ïrîì ¤ ¥ § éðáì¥ û§ ¦ ìàBâ¥ àéáîe ¦ ¥ ,úBáà¨ éãñç ¥ û§ © øëBæå
¥ §
¨ £ © § BîL§
:äáäàa
¨ §.
:íäøáà¨ ¨ § © ïâî¥ ¨ ,éé¨ § äzà

¨ © Ceøa¨ .ïâîe ¥ ¨ réLBîe
© «¦ ¥ Cìî
øæBò ¤ «¤
áø© ,äzà ¨ © íéúî ¦ ¥ äiçî ¨Ÿ £ íìBòì
¤ © § ,éðãà ¨ § øBaâ¦ äzà ¨©
© «¦ §
.réLBäì
© ¨ aiXn
¨ © cixFn ¦ gExd
© ¨ aiXn
¦ ©
mWBd
¨ © cixFn
Winter: Summer:
:ìhä ¦
¥ ,íéaø
¦ £ © § íéúî ¦ ¥ äiçî
¥§ © §
¨ ¡ íi÷îe
¥¥ ¦
£ © § äzà
¨ ¡ ¤ § :äreLé
¦ ¥ © äiçî
1. Psalms 51:17.
331
a
AMIDAH FOR FESTIVALS
AMIDAH FOR PESACH, SHAVUOT AND SUKKOT

FOR MAARIV, SHACHARIT AND MINCHAH
fathers, God of Abraham, God of Isaac and God of Jacob,
the great, mighty and awesome God, exalted God, who
bestows bountiful kindness, who creates all things, who
remembers the piety of the Patriarchs, and who, in love,
brings a redeemer to their children’s children, for the sake
of His Name.
O King, [You are] a helper, a savior and a shield. Blessed
are You, Lord, Shield of Abraham.
äúà You are mighty forever, my Lord; You resurrect the
dead; You are powerful to save.
Summer: Winter:
restores life, and causes deliverance to spring forth! You
are trustworthy to revive the dead. Blessed are You, Lord,
who revives the dead.
milbx yly zltz 332
KEDUSHAH FOR SHACHARIT
Ÿ § ¦.
¥ û§ © ãBñ çéN © «¦ írðk © Ÿ « § Cöéørðå¨ ¦ £ © § CLéc÷ð¨ ¦§© — Cong. then chazzan
ãé© ìr© áeúkk ¨ © ,äMã÷ ¨ ª § Eì§ íéLlLîä ¦ §û © û§ ©

^øîàå © ¨ § äæ¤ ìà¤ äæ¤ àø÷å ¨ ¨ § ,Eàéáð
«¤ ¦ §
¤ «¨ ¨ ìë¨ àìî
¨ ¨ § øécà
,÷æçå ¦ © ìBãb¨ Lrø © «© ìB÷a§ ,æà¨ :BãBák§1
¦ ¨ û§ © únrì
,íéôøOä © ª § íéàOðúî ¦ û§ © § ¦ ,ìB÷ íéréîLî ¦ ¦ § ©
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2
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:déeììä Ÿ ¨ øãì Ÿ § ïBiö¦ Céäìà ¦ «© Ÿ ¡ ,íìBòì ¨ § éé¨ § CŸìîé §¦ — Cong. then chazzan
KEDUSHAH FOR MINCHAH

Ÿ § ¦.

«¤ ¦ §
¤ «¨ ¨ ìë¨ àìî
:BãBák§ 1
:BîB÷nî 2
3
¨ §û © ,øãå

332 AMIDAH FOR FESTIVALS
KEDUSHAH FOR SHACHARIT

and Yimloch.
tz’vö-os, m’lo chöl hö-öretz k’vodo. 1 Öz b’kol
ra-ash gödol adir v’chözök, mashmi-im kol,
misna-s’im l’umas ha-s’röfim, l’u-mösöm
Mi-m’komöch malkaynu sofi-a v’simloch
ölaynu, ki m’chakim anachnu loch. Mosai
timloch b’tziyon b’körov b’yömaynu l’olöm
vö-ed. Tishkon tisgadayl v’siska-daysh b’soch
y’rushöla-yim ir’chö, l’dor vödor u-l’naytzach
n’tzöchim. V’ay-naynu sir-enö mal’chu-sechö,
ka-dövör hö-ömur b’shiray u-zechö, al y’day
dövid m’shi-ach tzidkechö.
KEDUSHAH FOR MINCHAH

and Yimloch.
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On Shabbat, add the words in parentheses.
¨ û§ ¦ úBúaL)
(e äçeðîì ¨ © ,äáäàa «¥ Ÿ ¡ éé¨ § eðì«¨
¨ £ © § eðéäìà ¤ ¦©
ïzzå
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¨ § íépîæe
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¦ © ,äçîNì
¦£
¤ § äfä
(íBé úàå ¤ © úaMä)
¨© ©
On Shemini Atzeret
âçä© © úøör ¤«¤ £ éðéîL
¦ ¦ § ,äfä¤ © úBkqä ª © âç© äfä ¤ © úBòeáMä ¨ © âç© ,äfä¤ © úBvnä © © âç©
áBè íBé úàå ¤ § äfä
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2
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«¥ ¨ ïzî © © ïîæ
©§ ,eðúeøç
«¥ ¥ ïîæ ©§
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¨£ © §
1. Cf. Nehemiah 9:13. 2. V. Ramban, Leviticus 23:2; Sforno, loc. cit. 23:2-3.
Lord, the holy God.
äúà You have chosen us from among all the nations;
You have loved us and found favor with us. You have
raised us above all tongues and made us holy through
Your commandments. You, our King, have drawn us
near to Your service and proclaimed Your great and holy
Name upon us.
When a festival occurs on Saturday night, add:
åðòéãåúå You, Lord our God, have made known to us Your righteous
statutes and taught us to carry out the decrees of Your will. You,
Lord our God, have given us just statutes and teachings of truth,
decrees and precepts that are good. 1 You have given us as a heritage
joyous seasons, holy festivals and holidays for [bringing] voluntary
offerings. You have bequeathed to us the holiness of the Shabbat, the
glory of the holiday and the celebration of the festival. You, Lord our
God, have made a distinction between sacred and profane, between
Seventh Day and the six work days; between the holiness of the
Shabbat and the holiness of the Festival You have made a distinction,
and have sanctified the Seventh Day above the six work days. You
have set apart and sanctified Your people Israel with Your holiness.

(Sabbaths for rest and) festivals for rejoicing, holidays and
seasons for gladness, (this Shabbat day and) this day of
On Shemini Atzeret
Matzot and this Shavuot and this Sukkot and this the festival and
festival of holy festival of holy as- festival of holy this festival of
assembly, 2 the sembly, 2 the sea- assembly, 2 the holy assembly, 2
season of our son of the giving season of our the season of our
freedom, of our Torah, rejoicing, rejoicing,
(in love,) a holy assembly, commemorating the Exodus
from Egypt.
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During the repetition of the Amidah, the congregation responds Amen as indicated.
åðéäIà Our God and God of our fathers, may there
ascend, come and reach, be seen, accepted, and heard,
recalled and remembered before You, the remembrance
and recollection of us, the remembrance of our fathers,
the remembrance of Mashiach the son of David Your
servant, the remembrance of Jerusalem Your holy city,
and the remembrance of all Your people the House of
Israel, for deliverance, well-being, grace, kindness, mercy,
good life and peace, on this (Shabbat day and this) day of
On Shemini Atzeret
The Festival of The Festival of The Festival of Shemini Atzeret,
Matzot, Shavuot, Sukkot, the festival,
on this festival of holy assembly. Remember us on this

[day], Lord our God, for good; (Amen) be mindful of us
on this [day] for blessing; (Amen) help us on this [day]
for good life. (Amen) With the promise of deliverance
and compassion, spare us and be gracious to us; have
mercy upon us and deliver us; for our eyes are directed
to You, for You, God, are a gracious and merciful King.
åðàéùäå Bestow upon us, Lord our God, the blessings

of Your festivals for good life and for peace, for joy and
for gladness, as You desired and promised to bless us.
(Our God and God of our fathers, please find favor in our rest.)
Make us holy with Your commandments and grant us
our portion in Your Torah; satiate us with Your good-
ness, gladden our soul with Your salvation, and make
our heart pure to serve You in truth. Lord our God,
grant as our heritage, (in love and goodwill,) in joy and
gladness, Your holy (Shabbat and) Festivals, and may all
Israel who sanctify Your Name rejoice in You. Blessed
are You Lord, who sanctifies (the Shabbat and) Israel and
the [festive] seasons.
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Bow at micFn
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¦ , the «¥ Ÿ ¡ éé¨ § àeä
eðéäìà
while bowing:
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Presence to Zion.

while bowing:
strength of our life, the shield
íéãåî We thankfully ac-
and holy Name, for You have
and for Your continual won- our dispersed to the court-
ders and beneficences. You yards of Your Sanctuary, and
we shall return to You to keep
are the Beneficent One, for
Your Laws, to do Your will,
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the Merciful One, for Your fect heart—for we thankfully
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During the repetition of the Shacharit Amidah, the chazzan recites the Priestly Blessing.
¥ ¨ as indicated.
On Simchat Torah, the Kohanim recite the Priestly Blessing at this point, page 351.
äøBza
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1. Numbers 6:24-26. 2. Psalms 19:15. 3. Cf. ibid. 34:14.

benevolent God.
During the repetition of the Shacharit Amidah, the chazzan recites the Priestly Blessing.
On Simchat Torah, the Kohanim recite the Priestly Blessing at this point, page 351.
peace. 1 (Amen)
my Redeemer. 2

xekfi 337
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The individual’s Amidah ends here.

During Shacharit and Minchah the chazzan repeats the Amidah, starting on page 331. The
congregation must listen attentively to the chazzan and respond on` ¥ ¨ at the conclusion of
each blessing. If there are not at least nine men who respond on` ¥ ¨ after the blessings, it is
tantamount to a blessing in vain. It is proper to respond with FnW§ KExaE ¨ Èd KExA¨ each time
¨ § dY`
DURING MAARIV: on a weeknight—chazzan recites Complete Kaddish, followed by (the

Counting of the Omer, page 136, and) Epilr ¥ ¨ , page 174.
On Friday night—continue with ENkie ª § ©, page 172.
On the first two nights of Pesach—Hallel is recited at this point, page 307. When the first
night of Pesach occurs on Friday night, the paragraph ENkie ª § ©, page 172, is recited before
Hallel.
On the eves of Shemini Atzeret and Simchat Torah—chazzan recites Complete Kaddish,
followed by (Kiddush, page 329, and) Hakafot, page 383. When Shemini Atzeret occurs on
ª § © through EkxA
Friday night, continue with ENkie § ¨ (pages 172–174), followed by (Kiddush, page
329, and) Hakafot, page 383.
DURING SHACHARIT: Hallel is recited at this point, page 307.
a
DURING MINCHAH: chazzan recites Complete Kaddish, page 266.
YIZKOR — PRAYER FOR THE SOULS OF THE DEPARTED

On the last day of Pesach, on the second day of Shavuot, on Shemini Atzeret, and on Yom
Kippur, Yizkor is said after the reading of the Torah. (When these days occur on Shabbat,
¨ § mEwi§ and KxAW
it is said after owxER © ¥ ¤ in¦ , pages 230–231.)
It is customary for those whose parents are alive to leave the room for this prayer. One who
is in the first year of mourning should remain in the synagogue, but not say Yizkor.
1. Psalms 35:5. 2. Ibid. 60:7, 108:7. 3. It is customary to recite a verse in which the first and
last letters correspond to the first and last letters of one’s own Hebrew name. For a list of verses,
see page 582. 4. Psalms 19:15. 5. Avot 5:20.
337 YIZKOR
The individual’s Amidah ends here.

During Shacharit and Minchah the chazzan repeats the Amidah, starting on page 331. The
congregation must listen attentively to the chazzan and respond Amen at the conclusion of
each blessing. If there are not at least nine men who respond Amen after the blessings, it is
tantamount to a blessing in vain. It is proper to respond with “Boruch Hu u’Voruch Shemo”
DURING MAARIV: on a weeknight—chazzan recites Complete Kaddish, followed by (the

Counting of the Omer, page 136, and) It is incumbent, page 174.
On Friday night—continue with The heavens, page 172.
On the first two nights of Pesach—Hallel is recited at this point, page 307. When the first
night of Pesach occurs on Friday night, the paragraph The heavens, page 172, is recited
before Hallel.
On the eves of Shemini Atzeret and Simchat Torah—chazzan recites Complete Kaddish,
followed by (Kiddush, page 330, and) Hakafot, page 383. When Shemini Atzeret occurs on
Friday night, continue with The heavens through Bless the Lord… (pages 172–174),
followed by (Kiddush, page 330, and) Hakafot, page 383.
DURING SHACHARIT: Hallel is recited at this point, page 307.
DURING MINCHAH: chazzan recites Complete Kaddish, page 266.
a
YIZKOR — PRAYER FOR THE SOULS OF THE DEPARTED
On the last day of Pesach, on the second day of Shavuot, on Shemini Atzeret, and on Yom
Kippur, Yizkor is said after the reading of the Torah. (When these days occur on Shabbat,
it is said after May there come and May He who blessed, pages 230–231.)
It is customary for those whose parents are alive to leave the room for this prayer. One who
is in the first year of mourning should remain in the synagogue, but not say Yizkor.
xekfi 338
One who has no father says:
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¨ ¨ § © úîLð© û§ ¦ ír¦ ,íéiçä ¦ © © øBøöa û§ ¦
© û§ ¤ úBið÷ãöå
ïâaL ¦ ¨ § ¦ § íé÷écö
¦ ¦ © øàL¨ § írå ¦ § ,äàìå
¨ ¥ § ìçø ¥ ¨ ä÷áø¨§ ¦
¥ ¨ øîàðå
:ïîà © Ÿ § ,ïãr¤ «¥
One who has no mother says:
úa© ( her name ) éúøBî ¦ ¨ ¦ ¦ úîLð

énà © û§ ¦ íéäìà ¦ Ÿ ¡ økæé Ÿ §¦
¦ û§ ¤ øeára
éìaL £ © ,dîìBòì¨ ¨ § äëìäL ¨ §û ¨ ¤ ( her mother’s name )
äøeøö¨ § dLôð ¨ § © àäz ¥ § äæ¤ øëNa © û§ ¦ ,dãra ¨ £ © ä÷ãö ¨ ¨ § ïzà ¥ ¤ øãð ¤«¤
äøN Ÿ £ © § ÷çöé
¨ ¨ ,á÷réå ¨ § ¦ íäøáà
¨ ¨ § © úîLð © û§ ¦ ír¦ íéiçä ¦ © © øBøöa û§ ¦
© û§ ¤ úBið÷ãöå
ïâaL ¦ ¨ § ¦ § íé÷écö ¦ ¦ © øàL ¨ § írå ¦ § ,äàìå ¨ ¥ § ìçø ¥ ¨ ä÷áø ¨§ ¦
:ïîà¥ ¨ øîàðå © Ÿ § ,ïãr ¤ «¥
àeä ,íéîeörä ¦ £ ¨ åéîçøa ¨ £ © § ,íéîBøî ¦ § ïëBL ¥ íéîçøä¦ £ © ¨ áà ¨
¦ ¦ û§ © § íéøLéäå
,íéîéîzäå ¦ ¨ û§ © § íéãéñçä
¦ ¦ £ © ,íéîçøa ¦ £ © § ãB÷ôé §¦
,íMä ¥ © úMã÷ © ª § ìr© íLôð ¨ § © eøñnL û§ ¨ ¤ Lãwä ¤Ÿ « © úBlä÷ ¦ §
.eãøôð «¨ § ¦ àì Ÿ íúBîáe ¨ û§ ,íäéiça ¤ ¥ © § íéîérpäå ¦ ¦ û§ © § íéáäàpä ¦ ¨ ¡¤ ©
¤ «¥ § íðB÷
õôçå ¨ ïBöø§ úBNrì £ © ,eøáb «¥ ¨ úBéøàîe ¨ £ ¥ ,el÷«© íéøLpî ¦ ¨ û§ ¦
,íìBò¨ é÷écö ¥ ¦ © øàL ¨ § ír¦ ,äáBèì ¨ § eðéäìà «¥ Ÿ ¡ íøkæé ¥ § § ¦ .íøeö ¨
äPî ¤ Ÿ úøBúa © § áeúkk ¨ © .CeôMä ¨ © åéãár ¨ ¨ £ íc© úî÷ð © û§ ¦ íB÷ðéå §¦§
,íBwé¦ åéãár ¨ ¨ £ íã© ék¦ ,Bnr© íéBâ ¦ eðéðøä «¦ § © ^íéäìàä ¦ Ÿ ¡ ¨ Léà¦
Eéãár«¤ ¨ £ éãé ¥ § ìrå© § .Bnr© Búîãà
1
¨ û§ © øtëå ¤ ¦ § ,åéøöì ¨ ¨ § áéLé ¦ ¨ í÷ðå ¨¨ §
338 YIZKOR
One who has no father says:

øëæé May God remember the soul of my father, my
teacher (Mention his Hebrew name and that of his mother) who has gone
to his [supernal] world, because I will—without obligat-
ing myself with a vow—donate charity for his sake. In
this merit, may his soul be bound up in the bond of life
with the souls of Abraham, Isaac and Jacob, Sarah,
Rebecca, Rachel and Leah, and with the other righteous
men and women who are in Gan Eden; and let us say,
Amen.
One who has no mother says:
øëæé May God remember the soul of my mother, my
teacher (Mention her Hebrew name and that of her mother) who has gone
to her [supernal] world, because I will—without obli-
gating myself with a vow—donate charity for her sake.
In this merit, may her soul be bound up in the bond of
life with the souls of Abraham, Isaac and Jacob, Sarah,
Rebecca, Rachel and Leah, and with the other righteous
men and women who are in Gan Eden; and let us say,
Amen.
áà May the All-Merciful Father who dwells in the supernal
heights, in His profound compassion, remember with mercy
the pious, the upright and the perfect ones, the holy
communities who gave their lives for the sanctification of
the Divine Name. They were beloved and pleasant in their
lives, and [even] in their death were not parted [from Him];
they were swifter than eagles, stronger than lions to carry out
the will of their Maker and the desire of their Creator. May
our God remember them with favor together with the other
righteous of the world, and avenge the spilled blood of His
servants, as it is written in the Torah of Moses, the man of
God: O nations, sing the praises of His people, for He will
avenge the blood of His servants, bring retribution upon His
foes, and placate His land—His people. 1 And by Your
crend legle aeh meil sqen 339
¥ Ÿ ééå
ïëL ¨ © ,éúéwð
¦ «¥ ¦ àì Ÿ íîc¨ ¨ éúéwðå Ÿ ¥ áeúk¨ íéàéápä
¦ «¥ ¦ § ^øîàì ¦ ¦ û§ ©
äià¥ © íéBbä
¦ © eøîàé û§ Ÿ änì ¨ «¨ ^øîàð © ¡ ¤ Lãwä ¤Ÿ « © éáúëáe
¥ û§ ¦ û§ .ïBiöa ¦§ 1
2
.CeôMä ¨ © Eéãár
«¤ ¨ £ íc© úî÷ð © û§ ¦ eðéðérì
«¥ ¥ § íéBba¦ © òãeé ¤ ¥Ÿ ¡
© ¨¦ ,íäéäìà
ú÷rö © £ © çëL© ¨ àì Ÿ ,øëæ
¨ ¨ íúBà ¨ ¦ ¨ LøBã
íéîc ¥ ék¦ ^øîBàå ¥ §
ìr© LàøŸ õçî © ¨ ,úBiåâ¦ § àìî ¥ ¨ íéBba ¦ © ïéãé¦ ¨ ^øîBàå ¥ § .íéåðr ¦¨ £3
4
:LàøŸ íéøé¦ ¨ ïk¥ ìr© ,äzLé ¤ § ¦ Cøca¤ «¤ © ìçpî
© «© ¦ .äaø ¨ © õøà¤ «¤
Continue with ixy`
¥ § © , page 232.
a
MUSAF AMIDAH FOR PESACH, SHAVUOT
AND SUKKOT
¥ ¨ as indicated.
éc¦ àîìra
© © § ¦ § ìcbúé ©© § ¦
¥ û§ ¦ àøá ¨§
¨ § éiçáe
¥ ¨ — Cong) .dçéLî ¥¨ ¦
¥ ¨ eøîàå
© û§ ¦ àìâra
¨ ¨ £ © ,ìàøNé¥ ¨ § ¦ úéa¥
(.KxAzi
¥ ¨ § ¦ ,Ìnlr
¨ © § ¨ inlrlE
¥ § ¨ § mlrl
© ¨ § Kxan
© ¨ § Àx
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¥ § `di ¥ ¨ — Cong)
¥ § .on`
¥ ¨ § ¦ .àiîìr
© ¨ § àaø¨ © dîL ¥ § àäé ¥§
¤ © § ¦ § ,øcäúéå
¥ © § ¦ § ,íîBøúéå
¥ ¨ § ¦ § ,çazLéå
© © § ¦§
¨ «¥ § (on`
¨ © § ¦§
¨ ¨ û§ ¦ ìk¨ ïî¦
(on`
¨ §û ¨ §
On the first day of Pesach, the gabbai announces lHd ¦ . On Shemini Atzeret he
¨ © cixFn
announces mWBd
¤ ¤ © cixFnE
¦ gExd ¦ © . See Laws, page 612 and 615.
© « ¨ aiXn
1. Joel 4:21. 2. Psalms 79:10. 3. Ibid. 9:13. 4. Ibid. 110:6-7.

339 MUSAF FOR FESTIVALS AND CHOL HAMOED
servants the Prophets it is written as follows: I will cleanse

[the nations of their wrongdoings,] but for the [shedding of
Jewish] blood I will not cleanse them; the Lord dwells in
Zion. 1 And in the Holy Writings it is said: Why should the
nations say, “Where is their God?” Let there be known
among the nations, before our eyes, the retribution of the
spilled blood of Your servants.2 And it is said: For the
Avenger of bloodshed is mindful of them; He does not forget
the cry of the downtrodden. 3 Further it is said: He will
render judgment upon the nations, and they will be filled
with corpses; He will crush heads over a vast area. He will
drink from the stream on the way; therefore [Israel] will
hold its head high. 4
Continue with Happy, on page 232.
a
MUSAF AMIDAH FOR PESACH, SHAVUOT
AND SUKKOT
(Cong:
On the first day of Pesach, the gabbai announces morid hatol. On Shemini Atzeret he
announces mashiv haruch and morid hageshem. See Laws, page 612 and 615.
1
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
¨ §.
¨ ¨ § © éäìà
«¥ Ÿ ¡ ,éé¨ § äzà
¥ ¨ ,á÷ré ¥ Ÿ ¥ ,÷çöé ¥Ÿ ¡
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© «¦ §
.réLBäì
© ¨ aiXn
¨ © cixFn ¦ gExd
© ¨ aiXn
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mWBd
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Winter: Summer:
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¥§ © §
¨ ¡ íi÷îe
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£ © § äzà
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¦ ¥ © äiçî
1. Psalms 51:17.
Summer: Winter:
ance to spring forth! You are trustworthy to revive the
dead. Blessed are You, Lord, who revives the dead.
KEDUSHAH FOR FESTIVALS AND SHABBAT CHOL HAMOED

Ÿ § ¦.

¤ «¨ ¨ ìë¨ àìî
¨ û§ ¨ § ,íìBò

2
¤Ÿ « ¨ áør
«¥ ¦
«¥ ¦ § © § áBø÷a
¤ û§ ¤ ézìàb

5
1. Isaiah 6:3. 2. Ezekiel 3:12. 3. The chazzan says the words l`xUi
¥ ¨ § ¦ rnW
© § along with the
KEDUSHAH FOR FESTIVALS AND SHABBAT CHOL HAMOED

and Yimloch.
om’rim.
löchem lay-lohim.
KEDUSHAH FOR CHOL HAMOED

Ÿ § ¦.
¨ § «© éðBîä
,äìrî ¥ « £ íéëàìî ¦ ¨ § © eðéäìà «¥ Ÿ ¡ éé¨ § Eì§ eðzé û§ ¦ øúk ¤ «¤ — Cong. then chazzan
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ílk © «© ,ähî¨ «© éöeá÷¥ « § ìàøNé ¥ ¨ § ¦ Enrå û§ © §
¨ ¨ § ,Eàéáð
àø÷å «¤ ¦ § ãé© ìr© áeúkk ¨ © ,eLlLé «¥ © § Eì§ äMã÷ ¨ ª§
^øîàå© ¨ § äæ¤ ìà¤ äæ¤
¤ «¨ ¨ ìë¨ àìî
1
:BãBák§
^íéøîBàå ¦ û§ © § íúnrì ¨ ¨ª§ — Chazzan
2
3
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Ÿ § ïBiö¦ Céäìà ¦ «© Ÿ ¡ ,íìBòì ¨ § éé¨ § CŸìîé §¦ — Cong. then chazzan
¦ û§ ,LBã÷¨ EîLå û§ ¦ § LBã÷¨ äzà ¨©
,eða«¨ úéöøå
¨ «¦ ¨ § eðúBà
«¨ záäà ¨ § «© ¨ ,íénrä ¦ © ¨ ìkî ¨ ¦ eðzøçá
«¨ § © § äzà ¨©
«¤ Ÿ § ¦ § eðzLc÷å
,Eéúåöîa «¨ § © ¦ § ,úBðBLlä §û © ìkî ¨ ¦ eðzîîBøå
«¨ § © §
«¥ ¨ LBãwäå
eðéìr ¨ © § ìBãbä ¨ © EîLå «¤ ¨Ÿ £ © eðkìî
û§ ¦ § ,Eúãárì «¥ § © eðzáø÷å
«¨ § © ¥ §
¨ «¨ ¨
:úàø÷
¨ û§ ¦ úBúaL)
(e äçeðîì ¨ © ,äáäàa «¥ Ÿ ¡ éé¨ § eðì«¨
¨ £ © § eðéäìà ¤ ¦©
ïzzå
íBé úà¤ ,ïBNNì
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(íBé úàå ¤ © úaMä)
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is full of His glory.” êåøá “Blessed be the glory of the Lord from its place.” êIîé
Praise the Lord.
KEDUSHAH FOR CHOL HAMOED

and Yimloch.

yisrö-ayl k’vutzay matö yachad kulöm
k’dushö l’chö y’sha-layshu ka-kösuv al yad
n’vi-echö v’körö ze el ze v’ömar,
Lord, the holy God.
äúà You have chosen us from among all the nations;
You have loved us and found favor with us. You have
raised us above all tongues and made us holy through
Your commandments. You, our King, have drawn us
near to Your service and proclaimed Your great and holy
Name upon us.

(Sabbaths for rest and) festivals for rejoicing, holidays and
seasons for gladness, (this Shabbat day and) this day of
On Shemini Atzeret
âçä
© © úøör
¤«¤ £ éðéîL
¦ ¦ § ,äfä
¤ © úBkqä
ª © âç© äfä
¤ © úBòeáMä
¨ © âç© ,äfä
¤ © úBvnä
© © âç©
úàå¤ § äfä
¤© úàå
¤§ úàå
¤§ úàå
¤§
íBé —On Chol Hamoed áBè íBé —On festivals
On Shemini Atzeret
1
,äfä
¤ © Lã÷ ¤Ÿ « àø÷î
¨§ ¦ 1
,äfä
¤ © Lã÷ ¤Ÿ « àø÷î
¨§ ¦ ,äfä
1
¤ © Lã÷
¤Ÿ « àø÷î
¨§ ¦ 1
,äfä
¤ © Lã÷ ¤Ÿ « àø÷î
¨§ ¦
,eðúçîN
«¥ ¨ § ¦ ïîæ
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©§ ,eðúeøç
«¥ ¥ ïîæ ©§
¦ «¨ § ¦ úàéöéì
:íéøöî © ¦ ¦ øëæ ¤Ÿ « àø÷î
¤«¥ ,Lã÷ ¨ § ¦ (äáäàa)
¨£ © §
,eðúîãà«¥ ¨ û§ © ìrî © ¥ eð÷çøúðå
§ «© © § ¦ § ,eðöøàî
«¥ § © ¥ eðéìb «¦ ¨ eðéàèç«¥ ¨ £ éðtîe ¥ û§ ¦
Ÿ £ © § ¦ §û úBàøìå
úåçzLäìe ¨¥ § úBìrì £ © íéìBëé ¦ § eðà«¨ ïéàå ¥§
ìBãbä ¨ © úéaa ¦ «© © ,Eúøéça «¤ ¨ ¦ § úéáa ¥ § eðéúBáBç«¥ úBNrìå £ © § ,Eéðôì«¤ ¨ §
¨ §û © § ¦ ¤ ãiä
äçlzLpL ¨ © éðtî ¥ û§ ¦ ,åéìr ¨ ¨ EîL û§ ¦ àø÷pL ¨ § ¦ ¤ LBãwäå ¨© §
,eðéúBáà «¥ £ éäìàå ¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡ éé¨ § ,Eéðôlî
«¤ ¨ §û ¦ ïBöø¨ éäé ¦ § .ELc÷îa
«¤ ¨ § ¦ §
«¤ £ © § ELc÷î
Eéîçøa û§ ¨ § ¦ ìrå © § eðéìr
«¥ ¨ íçøúe ¥ © û§ áeLzL ¨ ¤ ,ïîçø ¨ £ © Cìî ¤ «¤
,eðkìî«¥ § © eðéáà «¦ ¨ .BãBák§ ìcâúe ¥ © û§ äøäî ¨ ¥ § eäðáúå «¥ § ¦ § ,íéaøä̈ ¦ ©
¥ ¨ ¦ § òôBäå
àNpäå © § ,äøäî ¨ ¥ § eðéìr «¥ ¨ Eúeëìîû§ §û © ãBák§ älb «¥ Ÿ ¡
¥ © ,eðéäìà
«¥
eðéúBöeôðe û§ ,íéBbä ¦ © ïéaî ¥ ¦ eðéøeæt
«¥ § áø÷å ¥ ¨ § .éç¨ ìk¨ éðérì ¥ ¥ § eðéìr̈ «¥
¦ «© ¨ ¦ § ,äpøa
íéìLeøéìå ¨ ¦ § Eøér û§ ¦ ïBiöì ¦ § eðàéáäå
«¥ ¦ £ © .õøà ¤ «¨ éúkøiî¥ § § © ¦ ñpk ¥©
úà¤ Eéðôì «¤ ¨ § äNrð ¤ £ © íLå ¨ § .íìBò ¨ © § ¦ § ELc÷î
úçîNa û§ ¨ § ¦ úéa¥
,íúëì ¨ ¨ §û äk
¦ § íéôñeîe ¦¨ ¨ § ¦ § íéãéîz
íøãñk ¦ ¦ § ,eðéúBáBç«¥ úBðaø÷ § §¨
On Shabbat: On weekdays:
íBéå§ äfä
¤ © úaMä
¨ © © íBé éôñeî
¥ û§ úàå
¤§ © úàå
íBé óñeî ¤§
On Shemini Atzeret
âçä
© © úøör
¤«¤ £ éðéîL
¦ ¦ § äfä
¤ © úBkqä
ª © âç© äfä
¤ © úBòeáMä
¨ © âç© äfä
¤ © úBvnä
© © âç©
äfä
¤©
íBéå§ —On Chol Hamoed áBè íBéå§ —On festivals
© § ¦ § ,äáäàa
úåöîk ¨ £ © § Eéðôì
«¤ ¨ § áéø÷ðå
¦ § © § äNrð
¤ £ © ,äfä ¤Ÿ « àø÷î
¤ © Lã÷ ¨§ ¦
1. V. Ramban, Leviticus 23:2; Sforno, loc. cit. 23:2-3.
On Shemini Atzeret
Matzot Shavuot Sukkot the festival
and this festival (on Chol Hamoed substitute: and this day) of holy
assembly, 1
On Shemini Atzeret
the season of the season of the the season of the season of our
our freedom, giving of our Torah, our rejoicing, rejoicing,
(in love,) a holy assembly, commemorating the Exodus

from Egypt.
éðôîå But because of our sins, we were exiled from our land
and driven far away from our soil; and we are unable to go
up, to appear and to bow before You, and to discharge our
obligations in Your chosen House, the great and holy House
upon which Your Name is proclaimed, because of the hand
that was sent forth against Your Sanctuary. May it be Your
will, Lord our God and God of our fathers, merciful King,
in Your abounding compassion, to again have mercy on us
and on Your Sanctuary, and rebuild it soon and increase its
glory. Our Father, our King, our God, speedily reveal the
glory of Your Kingship upon us; appear and be exalted over
us before the eyes of all the living. Gather our dispersed from
among the nations, and assemble our scattered from the
ends of the earth. Bring us with song to Zion Your city, and
with everlasting joy to Jerusalem Your Sanctuary. There we
will offer to You our obligatory sacrifices, the daily burnt-
offerings according to their order and the musaf offerings
according to their rule;
On weekdays: On Shabbat:
and the musaf offering and the musaf offerings of this
of this day of Shabbat day and this day of
On Shemini Atzeret
Matzot Shavuot Sukkot the festival
and this festival (on Chol Hamoed just say: this day) of holy assembly
we will prepare and offer to You with love in accordance
¤ Ÿ éãé
äPî ¥ § ìr© ,EúøBúa
«¤ ¨ § eðéìr
«¥ ¨ záúkL
¨ § «© ¨ ¤ Bîk§ ,E«ðBöø
¤ §
^øeîàk¨ ¨ EãBáë«¤ § étî
¦ ¦ ,Ecár
«¤ § ©
On Shabbat, add:
¤ Ÿ « íéðøNr
úìñ ¦ Ÿ § ¤ éðLe
¥ û§ ,íîéîz
¦ ¦ § äðL
¨ ¨ éða
¥ § íéNáë¦ ¨ § éðL
¥ § ,úaMä
¨© © û§
íBéáe
© Ÿ ìr© ,BzaLa
úìò © © § úaL© © úìò© Ÿ .Bkñðå
§ ¦ § ïîMá
¤ «¤ © äìeìa
¨ § äçðî ¨§ ¦
¨ § ¦ § ãéîzä
:dkñðå 1
¦¨©
ON THE FIRST TWO DAYS OF PESACH:
¨ ¦ £ © :ééì
äMîçáe ¨ © çñt© «¤ ,Lãçì ¤Ÿ « © íBé øNr ¨ ¨ äraøàa¨ ¨ § © § ,ïBLàøä ¦ ¨ Lãçáe ¤Ÿ « ©
:ìëàé¥ ¨ ¥ úBvî© íéîé ¦ ¨ úráL© § ¦ ,âç¨ äfä ¤ © Lãçì ¤Ÿ « © íBé øNr̈ ¨
2
:eNrú £ © àì Ÿ äãár ¨Ÿ £ úëàìî ¤ «¤ § ìk¨ ,Lã÷ ¤Ÿ « àø÷î ¨ § ¦ ïBLàøä ¦ ¨ íBia©
¨ § ¦ § ,ãçà
äráLå ¨ ¤ ìéàå
¦ «© § ,íéðL
¦ «© § ø÷á ¨ ¨ éða¥ § íéøt ¦ ¨ ,ééì ¨ Ÿ äMà
¨ © äìò ¤ ¦ ízáø÷äå ¤ § ©§ ¦ §
¨ ª û§ ¦ íäékñðå
^øaãîk ¨ ¨ § ¦ :íëì
¤ ¥ § ¦ § íúçðîe 3
¤ ¨ eéäé§ ¦ íîéîz ¦ ¦ § ,äðL¨ ¨ éða ¥ § íéNáë ¦ ¨§
¦«© § ,Nákì
ïééå ¤ «¤ © ïBøOrå
¨ ¦ § ,ìéàì ¦ Ÿ § ¤ éðLe
¦ «¨ ¨ íéðøNr ¥ û§ ,øtì ¦ Ÿ § ¤ äPìL
¨ © íéðøNr ¨Ÿ §
4
¨ ¨ §û ¦ § íéãéîú
:íúëìäk ¦ ¦ § éðLe ¥ û§ ,øtëì¥ © § øérNå ¦ ¨ § ,Bkñðk §¦§
Continue with (EgnUi
§ § ¦ on Shabbat, followed by) Epidl`
¥ Ÿ ¡ , page 347.
ON THE LAST SIX DAYS OF PESACH:

¨ ¤ ìéàå
,ãçà ¦ «© § ,íéðL
¦ «© § ø÷á ¨ ¨ éða ¥ § íéøt¦ ¨ ,ééì¨ © äìò ¨ Ÿ äMà ¤ § ©§ ¦ §
¤ ¦ ízáø÷äå
5
:íëì ¤ ¨ eéäé § ¦ íîéîz¦ ¦ § ,äðL ¨ ¨ éða
¥ § íéNáë ¦ ¨ § äráLå ¨§¦ §
¦ Ÿ § ¤ éðLe
íéðøNr ¥ û§ ,øtì ¦ Ÿ § ¤ äPìL
¨ © íéðøNr ¨ Ÿ § ^øaãîk ¨ ª û§ ¦ íäékñðå ¨ ¨§ ¦
¤ ¥ § ¦ § íúçðîe
¦ ¦ § éðLe
íéãéîú ¥ û§ ,øtëì ¥ © § øérNå ¦ ¨ § ,Bkñðk § ¦ § ïééå
¦«© § ,Nákì
¤ «¤ © ïBøOrå¨ ¦ § ,ìéàì̈
¦ «¨
¨ ¨ §û ¦ §
:íúëìäk
¥ Ÿ ¡ , page 347.
ON SHAVUOT:
¤ ¥ Ÿ ª ¨ § ééì
,íëéúòáLa ¨ © äLãç ¨ ¨ £ äçðî
¨ § ¦ íëáéø÷äa
¤ û§ ¦ § © § ,íéøekaä ¦ ¦ © íBéáe û§
2
:eNrú£ © àì Ÿ äãár ¨Ÿ £ úëàìî
¤ «¤ § ìk¨ ,íëì ¤ ¨ äéäé ¤ § ¦ Lã÷ ¤Ÿ « àø÷î¨§ ¦
¨ ¤ ìéà
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1. Numbers 28:9-10. 2. V. Rashi, Numbers 28:18 and Leviticus 23:7; Ramban, Leviticus loc.
cit. 3. Numbers 28:16-19. 4. Cf. ibid. 28:12-29:38; Shaar Hakollel, 40:15. 5. Numbers 28:19.
6. Ibid. 28:26-27.
with the command of Your will, as You have prescribed for

us in Your Torah, through Moses Your servant in Your
glorious Name, as it is stated:
On Shabbat, add:
íåéáå On the Shabbat day, two yearling male lambs without
blemish, two-tenths [of an ephah] of fine flour mixed with oil
as a meal-offering, and its wine-offering—this is the burnt-
offering for Shabbat, each Shabbat, aside from the daily
burnt-offering and its wine-offering. 1
ON THE FIRST TWO DAYS OF PESACH:

ùãçáå And in the first month, on the fourteenth day of the month, the
Pesach sacrifice shall be offered to the Lord. And on the fifteenth day of
this month shall be a festival; for seven days matzot shall be eaten. On
the first day there shall be a holy assembly; you shall do no work of
labor. 2 And you shall offer to the Lord a sacrifice to be consumed by
fire, a burnt-offering: two young bullocks, one ram, and seven yearling
lambs; they shall be to you without blemish. 3 And their meal-offering
and libations as prescribed—three-tenths [of an ephah of fine flour] for
each bullock, two-tenths for the ram, one-tenth for each lamb, and wine
in accordance with each one’s wine-offering; as well as a he-goat for
atonement, and two daily burnt-offerings according to their rule. 4
Continue with (Those who observe on Shabbat, followed by) Our God, page 347.
ON THE LAST SIX DAYS OF PESACH:

íúáø÷äå And you shall offer to the Lord a sacrifice to be consumed by
fire, a burnt-offering: two young bullocks, one ram, and seven yearling
lambs; they shall be to you without blemish. 5 And their meal-offering
and libations as prescribed—three-tenths [of an ephah of fine flour] for
each bullock, two-tenths for the ram, one-tenth for each lamb, and wine
in accordance with each one’s wine-offering; as well as a he-goat for
atonement, and two daily burnt-offerings according to their rule.
ON SHAVUOT:
íåéáå And on the Day of the First Fruits, when you bring to the Lord
a new meal-offering, on your Festival of Weeks, you shall have a holy
assembly; you shall do no work of labor. 2 And you shall bring a
burnt-offering for a pleasing odor to the Lord: two young bullocks, one
ram, seven yearling lambs. 6 And their meal-offering and libations as
prescribed—three-tenths [of an ephah of fine flour] for each bullock,
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ON THE FIRST TWO DAYS OF SUKKOT:

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:íúëìäk
¥ Ÿ ¡ , page 347.
ON THE FIRST DAY OF CHOL HAMOED SUKKOT:

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ON THE SECOND DAY OF CHOL HAMOED SUKKOT:

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1. V. Rashi, Numbers 28:18 and Leviticus 23:7; Ramban, Leviticus loc. cit. 2. Numbers
29:12-13. 3. Ibid. 29:17. 4. Ibid. 29:20. 5. Ibid. 29:23.
two-tenths for the ram, one-tenth for each lamb, and wine in accordance
with each one’s wine-offering; as well as two he-goats for atonement,
and two daily burnt-offerings according to their rule.
ON THE FIRST TWO DAYS OF SUKKOT:

äùîçáå And on the fifteenth day of the seventh month you shall have
a holy assembly; you shall do no work of labor, 1 and you shall celebrate
a festival to the Lord for seven days. And you shall bring a burnt-
offering; a sacrifice to be consumed by fire, of pleasing odor to the Lord:
thirteen young bullocks, two rams, fourteen yearling lambs; they shall
be without blemish. And their meal-offering and libations as pre-
scribed—three-tenths [of an ephah of fine flour] for each bullock,
two-tenths for each ram, one-tenth for each lamb, and wine in accordance
with each one’s wine-offering; as well as a he-goat for atonement, and
two daily burnt-offerings according to their rule.
ON THE FIRST DAY OF CHOL HAMOED SUKKOT:

íåéáå And on the second day: twelve young bullocks, two rams, fourteen
yearling lambs, without blemish. 2 And their meal-offering and libation
as prescribed—three-tenths [of an ephah of fine flour] for each bullock,
with each one’s wine-offering; as well as a he-goat for atonement, and
two daily burnt-offerings according to their rule. And on the third day:
eleven bullocks, two rams, fourteen yearling lambs, without blemish. 3
And their meal-offering and libations as prescribed—three-tenths [of
an ephah of fine flour] for each bullock, two-tenths for each ram,
one-tenth for each lamb, and wine in accordance with each one’s
wine-offering; as well as a he-goat for atonement, and two daily
burnt-offerings according to their rule.
ON THE SECOND DAY OF CHOL HAMOED SUKKOT:

íåéáå And on the third day: eleven bullocks, two rams, fourteen yearling
lambs, without blemish. 4 And their meal-offering and libation as
prescribed—three-tenths [of an ephah of fine flour] for each bullock,
with each one’s burnt-offering; as well as a he-goat for atonement, and
two daily burnt-offerings according to their rule. And on the fourth day:
ten bullocks, two rams, fourteen yearling lambs, without blemish. 5 And
their meal-offering and libation as prescribed—three-tenths [of an
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¥ Ÿ ¡ , page 347.
ON THE THIRD DAY OF CHOL HAMOED SUKKOT:

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ON FOURTH DAY OF CHOL HAMOED SUKKOT:

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¥ Ÿ ¡ , page 347.
ON HOSHANA RABBAH:
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1. Numbers 29:23. 2. Ibid. 29:26. 3. Ibid. 29:29. 4. Ibid. 29:32.

ephah of fine flour] for each bullock, two-tenths for each ram, one-tenth
for each lamb, and wine in accordance with each one’s burnt-offering;
as well as a he-goat for atonement, and two daily burnt-offerings
according to their rule.
Continue with Our God, page 347.
ON THE THIRD DAY OF CHOL HAMOED SUKKOT:
íåéáå And on the fourth day: ten bullocks, two rams, fourteen yearling
lambs, without blemish. 1 And their meal-offering and libation as pre-
scribed— three-tenths [of an ephah of fine flour] for each bullock,
two-tenths for each ram, one-tenth for each lamb, and wine in accord-
ance with each one’s burnt-offerings; as well as a he-goat for atonement,
and two daily burnt-offerings according to their rule. And on the fifth
day: nine bullocks, two rams, fourteen yearling lambs, without blemish. 2
And their meal-offering and libation as prescribed—three-tenths [of an
for each lamb, and wine in accordance with each one’s burnt-offerings;
ON FOURTH DAY OF CHOL HAMOED SUKKOT:
íåéáå And on the fifth day: nine bullocks, two rams, fourteen yearling
with each one’s burnt-offering; as well as a he-goat for atonement, and
two daily burnt-offerings according to their rule. And on the sixth day:
eight bullocks, two rams, fourteen yearling lambs, without blemish. 3
ON HOSHANA RABBAH:
íåéáå And on the sixth day: eight bullocks, two rams, fourteen yearling
two-tenths for each ram, one-tenth for each lamb, and wine in accord-
ance with each one’s burnt-offering; as well as a he-goat for atonement, and
two daily burnt-offerings according to their rule. And on the seventh day:
seven bullocks, two rams, fourteen yearling lambs, without blemish. 4
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ON SHEMINI ATZERET AND SIMCHAT TORAH:
.eNrú £ © àì Ÿ äãár
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On Shabbat, add:
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1. V. Rashi, Numbers 29:35 and Leviticus 23:36. 2. Numbers 29:35-36. 3. Deuteronomy
16:16-17.
Continue with Our God, below.
ON SHEMINI ATZERET AND SIMCHAT TORAH:
íåéá On the eighth day it shall be a day of restraint for you;1 you shall
do no work of labor. And you shall bring a burnt-offering, a sacrifice to
be consumed by fire, of pleasing odor to the Lord: one bullock, one ram,
seven yearling lambs, without blemish. 2 And their meal-offering and
libation as prescribed—three-tenths [of an ephah of fine flour] for the
bullock, two-tenths for the ram, one-tenth for each lamb, and wine in
accordance with each one’s burnt-offering; as well as a he-goat for
atonement, and two daily burnt-offerings according to their rule.
Continue with (Those who observe on Shabbat, followed by) Our God, below.
On Shabbat, add:
goodness. You were pleased with the Seventh Day and made it
holy; You called it the most desirable of days, in remembrance
of the work of Creation.
åðéäIà Our God and God of our fathers, merciful King,

have compassion upon us; good and beneficent One, make
Yourself accessible to us; turn to us in Your abundant mercy
for the sake of the Patriarchs who have carried out Your will.
Rebuild Your House as in former times, and establish Your
Sanctuary on its site; let us behold its rebuilding and make
us rejoice in its completion. Restore Kohanim to their
service, and Levi’im to their chanting and song; and return
Israel to their dwelling places. There we will go up and
appear and bow before You on the occasion of our three
pilgrim festivals, as it is written in Your Torah: Three times
a year all your males shall appear before the Lord your God
in the place that He will choose—on the Festival of Matzot,
on the Festival of Shavuot, and on the Festival of Sukkot.
They shall not appear before the Lord empty-handed, but
each according to his ability to give, according to the
blessing that the Lord your God has bestowed upon you. 3
íéáBè¦ íéiçì ¦ © § ,EéãrBî «¤ £ úkøa © § ¦ úà¤ eðéäìà «¥ Ÿ ¡ éé¨ § eðàéOäå«¥ ¦ © §

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àð¨ äöø ¥ § ,eðéúBáà«¥ £ éäìàå ¥ Ÿ ¥ eðéäìà) «¥ Ÿ ¡ .eðëøáì «¥ û§ ¨ § zøîàå
¨ § «© ¨ §
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«¥ ¨ û§ ¦
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eðaì ¥ © § ,EúreLéa
«¤ ¨ ¦ eðLôð «¥ § © çnNå © «¥ © § ,Eáehî «¤ ¦ eðraN «¥ û§ ©
¨ û§ äáäàa)
(,ïBöøáe ¨ £ © § eðéäìà «¥ Ÿ ¡ éé¨ § eðìéçðäå«¥ ¦ § © § ,úîàa ¤ ¡ ¤ Ecárì §§ ¨§
ìk¨ Eá§ eçîNéå § § ¦ § ,ELã÷ «¤ § ¨ éãrBî ¥ £ (e úaL) ¨ © ,ïBNNáe ¨ û§ äçîNa ¨§ ¦ §
Lc÷î¥ © § ,éé¨ § äzà ¨ © Ceøa¨ .EîL «¤ § éLc÷î ¥ û§ © § ìàøNé ¥ ¨§ ¦
¦ © û§ © § ìàøNé
:íépîfäå ¥ ¨ § ¦ (å§ úaMä)¨© ©
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äzà¨ © Ceøa¨ .íéîçøa ¦ £ © § ïBiöì ¦ § EáeLa û§ § eðéðér «¥ ¥ äðéæçúå ¨ «¤ ¡ ¤ §
:ïBiöì ¦ § BúðéëL ¨ ¦ § øéæçnä ¦ £ © © ,éé¨ §
Bow forward at micFn
¨ §.

«¥ Ÿ ¡ éé¨ § àeä
¦ , the
eðéäìà
while bowing:
¨ § eðéúBáà
«¥ § ¦ ïâî
,eðrLé ¥ ¨ ,eðéiç
«¥ © øeö ,ãrå̈ ¤
«¥ Ÿ ¡ éé
eðéäìà ¨ § àeä
¥
øöBé «¥ û§
úBàãBäå ¨ § úBëøa ¨ § ,úéLàøa
¦ ¥§ «¤ ¨ § íéøeñnä
ìr© ,LBãwäå ¨ © § ìBãbä ¨ © EîLì
û§ ¦ § úBãe÷tä û§ © eðéúBîLð
«¥ û§ ¦ ìrå ©§

åðàéùäå Bestow upon us, Lord our God, the blessings of
Your festivals for good life and for peace, for joy and for
gladness, as You desired and promised to bless us. (Our
God and God of our fathers, please find favor in our rest.)
Make us holy with Your commandments and grant us
our portion in Your Torah; satiate us with Your
goodness, gladden our soul with Your salvation, and
make our heart pure to serve You in truth. Lord our
God, grant as our heritage, (in love and goodwill,) in joy
and gladness, Your holy (Shabbat and) Festivals, and may
all Israel who sanctify Your Name rejoice in You.
Blessed are You Lord, who sanctifies (the Shabbat and)
Israel and the [festive] seasons.
Presence to Zion.

while bowing:
our Creator and the Creator
praise, evening, morning and of all existence. We offer bless-
noon, for our lives which are ings and thanks to Your great
committed into Your hand, and holy Name, for You have
ïk¥ ,eðzîi÷å
«¨ § © ¦ § eðúééçäL «¨ ¦ ¡ ¤ ¤íBé ìëaL ¨ û§ ¤ Eéqð «¤ ¦ ìrå © § ,Cì¨
óBñàúå ¡ ¤ § ,eðîi÷úe
«¥ û§ © û§ eðiçz EéúBàìôð
«¥ © §«¤ § § ¦ ìrå ©§ ,eðnr
«¨ ¦
,ELã÷
«¤ § ¨ úBøöçì û§ © § eðéúBiìb̈
«¥ ª áør¤ «¤ ,úr¥ ìëaL ¨ û§ ¤ EéúBáBèå «¤ §
,Eéwç«¤ ª øBîLì § ¦ Eéìà «¤ ¥ áeLðå ¨§
Ecárìe
§ § ¨ §û ,E«ðBöø¤ § úBNrìå
ék¦ ,áBhä© ,íéøäöå
£© §
¦ «¨ ¢ ¨ § ø÷áå̈ ¤Ÿ «
eðàL
«¨ ¤ ìr© ,íìL ¥ ¨ ááìa ,íçøîäå
¨¥ § ¥ © û§ © § ,Eéîçø «¤ £ © eìë¨ àì Ÿ
ìà¥ Ceøa¨ ,C ì¨ íéãBî ¦ék¦ ,Eéãñç «¤ ¨ £ enú«© àì Ÿ ék¦
ãéîz ¦ ¨ eðkìî
«¥ § © EîLû§ ¦ àOðúéå¥ © § ¦ § íîBøúéå
¨ § ¦ § Cøaúé ¥ ¨ § ¦ ílk ¨ ª ìrå ©§
:ãrå
¤ ¨ íìBòì ¨ §
ék¦ íìBòì
¨ § ìBãbä ¨ © EîL û§ ¦ eììäéå
§û © ¦ ,äìq ¨ «¤ EeãBé « íéiçä ¦ © © ìëå ¨§
.áBhä© ìàä ¥ ¨ ,äìñ¨ «¤ eðúøærå
«¥ ¨ § ¤ § eðúreLé
«¥ ¨ § ìàä ¥ ¨ ,áBè
¨ §.
¤ ¨ Eìe
§û EîL
¨ © Ceøa¨
On festivals, during the repetition of the Amidah, the Kohanim recite the Priestly Blessing at
this point (page 351).
On Chol Hamoed (including Shabbat Chol Hamoed) and on Simchat Torah, (and on festivals
if no Kohanim are present,) the chazzan recites the following during the repetition of the
Amidah. Congregation responds on` ¥ ¨ as indicated:
äøBza
,åéðáe
åéðt
¨ ¨ éé¨ § øàé
¥ ¨ (on`¥ ¨ ) :EøîLéå
«¤ § § ¦ § éé¨ § Eëøáé
û§ ¤ ¨ § ^øeîàk ¨ ¨ ,ELBã÷
¥ ¨ ) :íBìL
(on` 1
¨ ¦ (on` ¨ «¤ ª ¦ ,Eéìà «¤ ¥
,íéîçøå¦ £ © § ãñçå ¤ «¤ ¨ ïç¥ íéiç ¦ © ,äëøáe ¨ ,íBìL¨ íéN

¨ ¨ û§ äáBè ¦
eðlk
«¨ ª eðéáà «¦ ¨ eðëøa«¥ û§ ¨ .Enr«¤ © ìàøNé
¥ ¨ § ¦ ìk¨ ìrå © § eðéìr̈
«¥
eðéäìà
«¥ Ÿ ¡ éé¨ § eðl«¨ zúð ¨ «© ¨ Eéðt«¤ ¨ øBàá§ ék¦ ,Eéðt «¤ ¨ øBàa§ ãçàk ¨¤§
íéîçøå
¦ £ © § äëøáe ¨ ¨ û§ ä÷ãöe ¨ ¨ û§ ,ãñç ¤ «¤ úáäàå
© £ «© § íéiç ¦ © úøBz
©
ìàøNé
¥ ¨ § ¦ Enr û§ © úà¤ Cøáì ¥ ¨ § Eéðéra
¦©§
1. Numbers 6:24-26.
our dispersed to the court-
and for Your continual won- yards of Your Sanctuary, and
ders and beneficences. You we shall return to You to
are the Beneficent One, for keep Your Laws, to do Your
Your mercies never cease; and will, and to serve You with a
the Merciful One, for Your perfect heart—for we thank-
fully acknowledge You.
kindnesses never end; for we Blessed is God, who is worthy
always place our hope in You. of thanks.
benevolent God.
On festivals, during the repetition of the Amidah, the Kohanim recite the Priestly Blessing at
this point (page 351).
On Chol Hamoed (including Shabbat Chol Hamoed) and on Simchat Torah, (and on festivals
if no Kohanim are present,) the chazzan recites the following during the repetition of the
Amidah. Congregation responds Amen as indicated:
peace. 1 (Amen)
¥ ¨ û§ © ,éé¨ § äzà
Cøáîä ¨ © Ceøa¨ .EîBìLa
«¤ û§ ¦ ärL
¨ ¨ ìëáe
¨ û§ úr¥ ìëa¨§
¨ © ìàøNé
:íBìMa ¥ ¨ § ¦ Bnr© úà¤
1
¦ £ § éøeö
«¤ ¨ § éaì
¦ ¦ ïBéâäå
¨§ §¦
eéäé
© §û © û§ ¦ § ,äîøî
éìì÷îìå 2
éaì¦ ¦ çút © § .äéäz ¤ § ¦ ìkì Ÿ © øôrk ¨ ¨ ¤ éLôðå ¦ § © § ,íBcú¦ éLôð ¦ §©
,ärø ¨ ¨ éìr © ¨ íéáLBçä ¦ û§ © ìëå ¨ § ,éLôð ¦ § © óBcøz «¤ Ÿ § ¦ û§ ,EúøBúa
© « éðôì
çeø ¥ û§ ¦ õîk Ÿ § eéäé § ¦ .ízáLçî¨ § © £ © ì÷ì÷å ¥ § © § íúör ¨ ¨ £ øôä ¥ ¨ äøäî ¨¥ §
4
¦«¥ £ © Eðéîé
.éððrå û§ ¦ § äréLBä ¨ «¦ «¤ ¦ § ïeöìçé
,Eéãéãé §û ¨ ¥ ïrîì
© «© § .äçc
3
¤ Ÿ éé¨ § Càìîe
©§ ©
«¤ ¨ ïrîì
,EúøBz © «© § äNr ¥ £ ,E«ðéîé ¤ ¦ § ïrîì © «© § äNr ¥ £ ,EîL «¤ § ïrîì© «© § äNr ¥£
,Eéðôì«¤ ¨ § éaì ¦ ¦ ïBéâäå § ¤ § éô¦ éøîà ¥ û§ ¦ ïBöøì ¨ § eéäé § ¦ .EúMã÷
5
«¤ ¨ ª § ïrîì © «© § äNr ¥£
1
¦ £ § éøeö
¨ dUr
¨ dUri ¥ ¨ Exnè
§ ¦ § ,l`xUi © §.
¥ ¨ § ¦ lM¨ lre
© § eðéìr
äNò
¥ ¨ eøîàå
¥ ¨ § ¦ ìk̈
úéa¥ äðaiL
«¥ Ÿ ¡ éé¨ § ,Eéðôlî ¦§
«¤ ¨ § eð÷ìç
6
¥ § ,eðéîéá
¨ ¥ û§ ¦ Lc÷nä ¨§ ¦ ©

¨ § dY`
On the first day of Pesach, the repetition of the Amidah begins on page 353.
On Shemini Atzeret, the repetition of the Amidah begins on page 355.
Chazzan recites Complete Kaddish, page 241, followed by dEw

¥©.

my Redeemer. 1


On the first day of Pesach, the repetition of the Amidah begins on page 353.
On Shemini Atzeret, the repetition of the Amidah begins on page 355.
Chazzan recites Complete Kaddish, page 241, followed by Hope.

mipdk zkxa 351
a
THE PRIESTLY BLESSING
For laws regarding the Priestly Blessing, see page 608.
After the congregation has recited micFn
¦ with the chazzan, the Kohanim recite the
following:
¨ ¨ û§ © àäzL
äëøaä ¥ û§ ¤ ,eðéúBáà
«¥ Ÿ ¡ éé¨ § ,Eéðôlî ¦§
¨ ¥ § äëøa
äîìL ¨ ¨ § ìàøNé
¥ ¨ § ¦ Enrû§ © úà¤ Cøáì ¥ ¨ § eðúéevL
«¨ ¦ ¦ ¤ úàfä Ÿ©
1
¨ ãrå
:íìBò © § äzrî Ÿ ¨ § ìBLëî
¨ © ¥ ,ïårå § ¦ da¨ äéäé Ÿ ¤
¤ § ¦ àlL
The Kohanim prolong the recital to conclude it as the chazzan concludes the blessing aFHd©
§ ¦ , so that the congregation will answer on`
LnW ¥ ¨ to both.
The chazzan says quietly:
¤ «¤ ª û§ © äëøaá
úLlLîä ¨ ¨ û§ © eðëøa«¥ û§ ¨ ,eðéúBáà ¥Ÿ ¥
«¥ £ éäìàå «¥ Ÿ ¡
eðéäìà
«¤ § © äPî
,Ecár ¤ Ÿ éãé ¥ § ìr© äáeúkä ¨ û§ © äøBza
¨ ©
¨ ¨ ïøäà
,åéðáe Ÿ £ © étî
¦ ¦ äøeîàä̈
¨ £
The chazzan calls to the Kohanim aloud:
¦ £Ÿ
,íéðäk
The chazzan concludes quietly:
¨ ¨ ,ELBã÷
:øeîàk «¤ § ír©
The congregation covers their faces with their tallitot. One not wearing a tallit should stand
together with someone who does, and cover his face with that person’s tallit.
The Kohanim, who are facing the Ark, then turn to face the congregation before reciting the
following blessing:
«¨ û§ ¦ øLà
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
Bnr© úà¤ Cøáì ¥ ¨ § eðeöå Ÿ £ © ìL
«¨ ¦ § ,ïøäà ¤ BúMã÷a ¨ ª û§ ¦
(on`
¥ ¨ ¨ £ © § ìàøNé
) .äáäàa
— Cong ¥ ¨§ ¦
The chazzan should not begin Lkxai
§ ¤ ¨ § until the congregation has concluded saying on`
¥ ¨ . The
Kohanim should not begin each word until the chazzan has concluded it, and the
congregation should not respond on`¥ ¨ until the Kohanim have concluded each blessing.
The people standing behind the Kohanim are not included in the Priestly Blessing, but
those in front of them or on their side are included, for even an iron curtain cannot
separate between Israel and their Father in Heaven. However, they should face the
Kohanim (but not look at them) and not look around, as the blessing of the Kohanim must
be face-to-face. The people should pay attention to the blessing.
1. V. Sotah 39a.
351 THE PRIESTLY BLESSING
a
For laws regarding the Priestly Blessing, see page 608.
After the congregation has recited We thankfully with the chazzan, the Kohanim recite the
following:
fathers, that this blessing which You have commanded us to
bless Your people Israel shall be a perfect blessing, that it
shall have in it no impediment or iniquity, from now and
for all time.
The Kohanim prolong the recital to conclude it as the chazzan concludes the blessing
Beneficent is Your Name, so that the congregation will answer Amen to both.
The chazzan says quietly:
åðéäIà Our God and God of our fathers, bless us with
the threefold blessing written in the Torah by Moses
Your servant, and pronounced by Aaron and his sons.
The chazzan calls to the Kohanim aloud:
Kohanim,
The chazzan concludes quietly:
Your consecrated people, as it is said.
The congregation covers their faces with their tallitot. One not wearing a tallit should stand
together with someone who does, and cover his face with that person’s tallit.
The Kohanim, who are facing the Ark, then turn to face the congregation before reciting
the following blessing:
universe, who has sanctified us with the sanctity of
Aaron, and commanded us to bless His people
Israel with love. Cong. Amen.
The chazzan should not begin The Lord bless you until the congregation has concluded
saying Amen. The Kohanim should not begin each word until the chazzan has concluded
it, and the congregation should not respond Amen until the Kohanim have concluded each
blessing.
The people standing behind the Kohanim are not included in the Priestly Blessing, but
those in front of them or on their side are included, for even an iron curtain cannot
Kohanim (but not look at them) and not look around, as the blessing of the Kohanim must
be face-to-face. The people should pay attention to the blessing.
mipdk zkxa 352
The chazzan calls out each word of the following blessing and the Kohanim repeat after
¥ ¨ as indicated.
him. The congregation responds on`
«¤ ¥ ,åéðt
,Eéìà ¨ ¨ ,éé¨ § ,øàé¥ ¨ (on` «¤ § § ¦ § ,éé¨ §
¥ ¨ ) :EøîLéå û§ ¤ ¨ §
,Eëøáé
¥ ¨ § ,Eéìà
,íNéå «¤ ¥ ,åéðt ¨ ¨ ,éé¨ § ,àOé ¨ ¦ (on` ¨ «¤ ª ¦
¥ ¨ ) :jpçéå
¥ ¨ ) :íBìL
(on`
1
¨ ,Eì§
While the Kohanim sing the wordless melody prior to saying (but not while they say) mUie
¥ ¨ §,
the congregation says:
íBìç£ ,ClL ¨ ¤ éúBîBìçå

© £ © ,ClL¨ ¤ éðà ¦ £ ,íìBò ¨ ìL¤ BðBaø¦
éé¨ § Eéðôlî
«¤ ¨ §û ¦ ïBöø¨ éäé¦ § .àeä äî© rãBé © «¥ éðéàå ¦ ¥ § ézîìç̈
¦ § «©
ìk¨ ìrå © § éìr © ¨ éúBîBìç
© £ ìk¨ eéäi § ¦L¤ ,éúBáà © £ éäìàå ¥ Ÿ ¥ éäìà ©Ÿ ¡
ïéáe ¥ ,íéøçà ¦ ¥ £ ìr© ézîìçL
¦ § «© ¨ ¤ úBîBìç£ ïéa¥ ,äáBèì ¨ § ,ìàøNé ¥ ¨§ ¦
íéáBè ¦ íà¦ .éìr ¨ ¨ íéøçà¦ ¥ £ eîìçL
§û ¨ ¤ ïéáe ¥ ,éîör ¦ § © ìr© ézîìçL
¦ § «© ¨ ¤
óñBé ¥ ìL ¤ åéúBîBìçk
¨ £ © ,íäáe¤ ¨ éá¦ eîi÷úéå
û§ © § ¦ § ,íönàå
¥ û§ © § í÷fç
¥ û§ © ,íä¥
:÷écvä ¦©©
While the Kohanim sing the wordless melody prior to saying (but not while they say) Ll§ ,
§ ¨ ¥ äãeäé
,Béìçî ¨ § Cìî ¤ «¤ eäi÷æçk
«¨ ¦ § ¦ § ,íàôø
¥ ¨ § ,äàeôø
¨ § íéëéøö ¦ ¦ § íàå ¦§
äøî¨ ¨ éîëe
¥ û§ ,Bzrøvî
§ © ¨ ¦ ïîrðëe
¨ £ © û§ ,dzrøvî
¨ § © ¨ ¦ äàéápä
¨ ¦ û§ © íéøîëe
¨ § ¦ û§
¨ ¦ ¡ éãé
:òLéìà ¥ § ìr© Bçéøé¦ § éîëe
¥ û§ ,eðéaø
«¥ © äPî¤ Ÿ éãé ¥ § ìr©
While the Kohanim sing the wordless melody prior to saying (but not while they say) mFlW¨ ,
¨ ¨ û§ ¦ äììwî
,äëøáì ¨ ¨ û§ ¦ òLøä¨ ¨ ¨ írìa
¨ § ¦ úìì÷
© §û ¦ úà¤ zëôäL
¨ § «© ¨ ¤ íLëe
¥ û§
¨ § ìàøNé
,äáBèì ¥ ¨ § ¦ ìk¨ ìrå
© § éìr
© ¨ éúBîBìç
© £ ìk¨ CBôäz £ © ïk¥
As the Kohanim say the word mFlW¨ , the congregation says:
¦ «¥ § ¦ § éðpçúe
:éðöøúå ¦«¥ ¨ û§ éðøîLúå
¦ «¥ § § ¦ §
After the Kohanim say mFlW¨ respond: on`
¥ ¨ . The following is recited while the face is still
covered by the tallit:
,íBìL¨ EîLåû§ ¦ § íBìL¨ äzà ¨ © ,äøeáâa

¨ û§ ¦ ïëBL¥ ,íBøna ¨© ¦©
øécà
úéa¥ Enr
û§ © ìk¨ ìrå© § eðéìr
«¥ ¨ íéNzL¦ ¨ ¤ Eéðôlî
¦§
:íBìL¨ úøîLîì
¤ «¤ § ¦ § äëøáe
¨ ¨ û§ íéiç ¦ © ,ìàøNé
¥ ¨§ ¦
1. Numbers 6:24-26.
352 THE PRIESTLY BLESSING
The chazzan calls out each word of the following blessing and the Kohanim repeat after
him. The congregation responds Amen as indicated.
êëøáé The Lord bless you and guard you. (Amen)

The Lord make His countenance shine upon you
and be gracious to you. (Amen) The Lord turn His
1
countenance toward you and grant you peace.
(Amen)
While the Kohanim sing the wordless melody prior to saying (but not while they say)
Vyaseim, the congregation says:
åðåáø Master of the universe! I am Yours and my dreams
are Yours. I have dreamed a dream and I do not know what
it is. May it be Your will, Lord my God and God of my
fathers, that all my dreams concerning myself and
concerning anyone of Israel, shall be for good; whether
dreams that I dreamed about others, or whether I dreamed
about myself, or whether others dreamed about me. If they
are good [dreams], strengthen and reinforce them, and may
they be fulfilled in me and in them, like the dreams of
Joseph the righteous.
While the Kohanim sing the wordless melody prior to saying (but not while they say) Lecha,
íàå But if they require a remedy, heal them like Hezekiah
King of Judah from his illness, like Miriam the prophetess
from her leprosy, like Naaman from his leprosy, like the
waters of Marah by Moses and like the waters of Jericho by
Elisha.
While the Kohanim sing the wordless melody prior to saying (but not while they say)
Shalom, the congregation says:
íùëå As You have changed the curse of the wicked Balaam
from a curse to a blessing, so shall You change all my dreams
concerning myself and concerning all Israel to good;
As the Kohanim say the word Shalom, the congregation says:
éðøîùúå and guard me, be gracious to me, and favor me.
After the Kohanim say Shalom respond: Amen. The following is recited while the face is
still covered by the tallit:
øéãà Mighty One on high, abiding in power, You are peace
and Your Name is peace. May it be Your will to bestow upon
us and upon all Your people, the House of Israel, life and
blessing for the preservation of peace.
lh zltz 353
After the Kohanim conclude the blessing, they recite the following as the chazzan continues
mFlW¨ miU¦ , page 349.
«¨ ¦ äzà
eðnr ¨ © äNr¥ £ ,eðéìr
«¥ ¨ zøæbM
¨ §«©¨ ¤ äî© eðéNr «¦ ¨ ,íìBò ¨ ìL ¤ BðBaø¦
¦ «© ¨ © ïî¦ ELã÷
,íéîMä § § ¨ ïBònî û§ ¦ äôé÷Lä
¨ «¦ § © .eðzçèáäL
«¨ § © § ¦ ¤ Bîk§
,eðì«¨ äzúð ¨ «© ¨ øLà
¤ £ äîãàä
¨ ¨ £ ¨ úàå ¥ § ,ìàøNé
¥ ¨ § ¦ úà¤ Enr û§ © úà¤ Cøáe¥¨
1
¨ û§ áìç
:Láãe ¨ ¨ úáæ © ¨ õøà «¥ Ÿ £ © zraLð
¤ «¤ ,eðéúáàì ¨ § «© § ¦ øLàk
¤ £©
The Kohanim prolong the recital to conclude it as the chazzan concludes the blessing, so
a
¥ ¨ to both.
that the congregation will answer on`
REPETITION OF THE MUSAF AMIDAH FOR

THE FIRST DAY OF PESACH
PRAYER FOR DEW
The Ark is opened.
2
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
¨ §.
¨ ¨ § © éäìà
,íäøáà «¥ £ éäìàå¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
¦ © ìBãbä
øBabä ¨ © ìàä Ÿ £ © éäìàå
¥ ¨ ,á÷ré ¥ Ÿ ¥ ,÷çöé ¨ § ¦ éäìà¥Ÿ ¡
¥ § ,ìkä
øëBæå Ÿ © äðB÷¥ ,íéáBè ¦ íéãñç ¦ ¨ £ ìîBb ¥ ,ïBéìr § ¤ ìà¥ ,àøBpäå
¨ ©§
¨ £ © § BîL§ ïrîì
:äáäàa © «© § ,íäéðá
¤ ¥ § éðáì¥ û§ ¦ ìàBâ¥ àéáîe ¦ ¥ ,úBáà¨ éãñç ¥ û§ ©
¥ ¨ réLBîe
:ïâîe © «¦ ¥ Cìî
øæBò ¤ «¤
ìè© ,úBãçäì £ © § ìèa© § Bæa§ Bæ íra © § ,úBãéç¦ äréaà ¨ «¦ © Bzrãa§ ©§
úBà ,úBãçäì ¨ ¥ § Blöa ¦ § íéöc
¦ ¨ ,úBãçì £ © äéàLãe
¨ «¤ ¨ û§ àéb¥
:úBãìBúì¨ § ïâäì ¥ ¨ § ìè© úeãìé §û ©
¨ §.
¨ ¨ § © ïâî
¨ © Ceøä
© «¦ § áø© ,äzà
.réLBäì ¨ © íéúî¦ ¥ äiçî ¨Ÿ £ íìBòì
¤ © § ,éðãà ¨ § øBaâ¦ äzà ¨©
Bì àLc¤ «¤ úBàð§ ìëå¨ § ,íéôeñk
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÷e÷ç¨ ,íéôéñBî
¦ ¦ úBøeáb§ Bøëæ§ ¦ ìè© ,íéôñëð ¦ ¨ §¦
4
¦ ¦ § é÷e÷ð
:íéôérñ ¥ § Ba úBéçäì£ © § ìè© ,íéôñeî ¦ ¨ úLéâa
© ¦§
1. Deuteronomy 26:15. 2. Psalms 51:17. 3. V. Isaiah 66:1. 4. Cf. Shabbat 88b; Chagigah
12b.
353 PRAYER FOR DEW
After the Kohanim conclude the blessing, they recite the following as the chazzan continues
Bestow peace, page 349.
åðåáø Master of the universe, we have carried out that which You
have decreed on us; You deal with us as You have promised us:
Look down from Your abode, from heaven, and bless Your people
Israel and the land which You have given us, as You have sworn
to our fathers—a land flowing with milk and honey. 1
The Kohanim prolong the recital to conclude it as the chazzan concludes the blessing, so
a
that the congregation will answer Amen to both.

THE FIRST DAY OF PESACH
PRAYER FOR DEW
The Ark is opened.
êåøá Blessed are You, Lord our God and God of our fathers,
God of Abraham, God of Isaac and God of Jacob, the great,
mighty and awesome God, exalted God, who bestows bountiful
kindness, who creates all things, who remembers the piety of
the Patriarchs, and who, in love, brings a redeemer to their
children’s children, for the sake of His Name. O King, [You
are] a helper, a savior and a shield.
åúòãá With His consent, I will speak of hidden things amidst
this people, to bring them joy through this prayer for dew.
Dew—to gladden the earth and its herbage that rejoice and are
happy in His protective shade. Dew—the symbol of youth, to
protect [our] progeny.
äúà You are mighty forever, my Lord; You resurrect the dead;
You are powerful to save.
úåîåäú The depths of the earth which is His footstool, 3 yearn
for its drops, and all grassy meadows long for it. Dew—the
remembrance of which increases [the praise of] His might,
instituted to be said in the Musaf prayer. Dew—destined to
revive 4 [the dead who rest even] in the clefts of the rocks.
lh zltz 354
The following is recited responsively. The chazzan recites the first stanza followed by the
congregation; the subsequent stanzas are recited by the congregation followed by the
chazzan.
«¥ £ éäìàå
êðéúBáà «¥ Ÿ ¡
áBø ,Cöéãa ¨ ¦ § äëøá ¨ ¨ § eðúéL «¥ ¦ ,Cöøà ¨ § © úBvøì © § ïz¥ ìè©
1
:ìèa © § ,Cöôç ¨ § ¤ da¨ øér¦ íîB÷ ¥ ,Cöéøôäa ¨ ¦ § © § LBøéúå ¦ § ïâc¨¨
ïBàâì¨ § õøàä ¤ «¨ ¨ éøt ¦ § ,úøhrîe ¤ «¤ ª û§ äáBè ¨ äðL¨ ¨ äeö ¥© ìè©
¤ «¤ £ Eãéa
,úøèr û§ ¨ § dîéN ¨ ¦ ,úøúBð ¤ «¤ äkñk ¨ ª § øér¦ ,úøàôúìe ¤ «¤ § ¦ §û
:ìèa©§
¨ ¨ § eðraN
,äëøá «¥ û§ © íéîL ¦ «© ¨ ãânî ¤ «¤ ¦ ,äëeøa ¨ § õøà ¤ «¤ éìr¥ £ úôBð ¤ « ìè©
:ìèa © § ,äëeLî ¨ § Eéøçà «¤ £ © äpk ¨ © ,äëLç ¨ ¥ £ CBzî¦ øéàäì ¦¨§
¦ ¨ § ª EãBàîa
,íéøçáî «¤ û§ ¦ írè ¥ § ,íéøä ¦ ¨ óeö ñéñré ¦ £© ìè©
:ìèa© § ,íéøð¦ ¨ ìB÷å§ íérðð ¦ § © äøîæ ¨ § ¦ ,íéøbñnî¦ § § © ¦ õlç ¥ © Eéðeðç «¤ £
«¥ ¨ Lcçz
,eðéîé ¥ © § úrëä ¥ ¨ £ ,eðéîñà «¥ ¨ £ àlî ¥ © òáBNå © «¨ ìè©
:ìèa© § ,eðîéN «¥ ¦ äåø ¤ ¨ ïb© ,eðîL «¥ § ãîrä ¥ £ © Ekørk§ § ¤ § ãBc
¨ ª £ ,ïBæø¨ éäé
änéà ¦ § ìà© eðépîLîa «¥ © § © § ,ïBæî¨ Cøáz ¥ ¨ § Ba ìè©
:ìèa© § ,ïBöø¨ dì¨ ÷ôz ¥ ¨ àpà ¨ ¨ ,ïàvk Ÿ © zrqä
¨ § «© ¦ øLà ¤£
Chazzan:
¨ © ãéøBîe
:ìhä ¦ © « ¨ áéMî
çeøä «¥ Ÿ ¡ éé¨ § àeä äzàL̈
¦ © eðéäìà ¨©
The following lines are recited responsively by the congregation then the chazzan.
Congregation responds on`¥ ¨ as indicated after the chazzan repeats each line.
(on`
¥ ¨) :äìì÷ì Ÿ § äëø
¨ ¨ û§ ¦ àìå ¨ ¨áìû§ ¦
(on`
¥ ¨) :úånì Ÿ § íéiçì
¤ «¨ © àìå ¦©§
(on`
¥ ¨) :ïBæøì Ÿ § òáRì
¨ § àìå ©Ÿ « ¨
The Ark is closed.
Chazzan continues miIg ¥ § © § , page 340.
¦ © lMlkn
1. I.e., the Dew of Revival—see references in note 4, on previous page.

354 PRAYER FOR DEW
chazzan.
åðéäIà Our God and God of our fathers:

Iè Give dew to placate Your land; set us up as a blessing
in Your joy through Your bestowal of an abundance of grain
and wine; re-establish [Jerusalem] the city in which is Your
delight—with dew. 1
Iè Decree dew for a good year, crowned with the fruit of
the earth for glory and beauty; the City left like a [deserted]
booth, make her into a crown with Your hand—with dew.
Iè Grant sweet dew upon the blessed land; from the
precious things of heaven satiate us with blessing; shine from
amid darkness upon Israel who are drawn to You—with
dew.
Iè Let dew sweeten like honey [the crops of] the moun-
tains; let Your chosen ones savor Your goodness; deliver
Your beloved ones from bondage, then we will raise our
voices and sing sweet songs—with dew.
Iè With dew fill our granaries with abundance; renew our
days as of old; Beloved One, establish our name commensu-
rate with Yours; make us as a well-watered garden—with
dew.
Iè With dew You shall bless our sustenance; let there be
no scarcity in our fullness; to the nation that You led like
sheep, please cause satisfaction—with dew.
Chazzan:
äúàù For You are the Lord our God, who causes the wind
to blow and the dew to descend.
Congregation responds Amen as indicated after the chazzan repeats each line.
äëøáI For a blessing and not for a curse. (Amen)

íééçI For life and not for death. (Amen)
òáùI For plenty and not for scarcity. (Amen)
The Ark is closed.
Chazzan continues He sustains the living, page 340.
myb zltz 355
a
SHEMINI ATZERET
PRAYER FOR RAIN
The Ark is opened.
1
«¤ ¨ ¦ § ãébé¦ © éôe
:Eúläz ¦ çzôz
¨ § ¦ éúôN ¨Ÿ £
© ¨ § ,éðãà
¨ §.
¥ Ÿ ¡ ,íäøáà
éäìà ¨ ¨ § © éäìà ¥ Ÿ ¡ ,eðéúBáà
«¥ £ éäìàå¥ Ÿ ¥ eðéäìà«¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
ìà¥ ,àøBpäå
¨ © § øBabä ¦ © ìBãbä ¨ © ìàä Ÿ £ © éäìàå
¥ ¨ ,á÷ré ¥ Ÿ ¥ ,÷çöé ¨ §¦
,úBáà¨ éãñç ¥ û§ © øëBæå ¥ § ,ìkä Ÿ © äðB÷¥ ,íéáBè ¦ íéãñç¦ ¨ £ ìîBb ¥ ,ïBéìr §¤
¥ Cìî
øæBò ¤ «¤ :äáäàa ¨ £ © § BîL§ ïrîì © «© § ,íäéðá¤ ¥ § éðáì
¥ û§ ¦ ìàBâ ¥ àéáîe ¦¥
¥ ¨ réLBîe
:ïâîe © «¦
¦ ¨ § ïéðräìe
÷éøäì ¦ £ © §û áéáräì ¦ £ © § ,øèî
2
¨ ¨ øN© íL ¥ úzà © ª éøa ¦ § óà©
§ ¦ § eøöreé
ïBéLða «¨ £ ìáì © § ,øèrì
© £ © àéb¥ ía¨ íéaà ¦ ¦ íéî ¦ «© ,øèîäìe
© § © §û
:øèî¨ ¨ éìàBL
¥ £ ía¨ ïBðb§ íéðeîà ¦ ¡ ,øèL ©§
¨ §.
¨ ¨ § © ïâî
¨ © Ceøä
© «¦ § áø© ,äzà
.réLBäì ¨ © íéúî ¦ ¥ äiçî¤ © § ,éðãà¨Ÿ £ íìBòì ¨ § øBaâ¦ äzà ¨©
¦ «© ,íLì
íéî ¤ «¤ úBçöa¨ § éLð
¦ «¤ éðt
¥ § ââBîì
¥ § ,íLb ¤ «¤ âìtî
¤ «¤ ¦ âlôì © «¦ § ©
¥ © § çéøèé
,íLð ¤ «¤ éçeôðì
¥ « û§ ¦ íôrøa
¨ £ ¨ § réâøäì
© «¦ § © § ,íLøa ¤ «¤ § úépk
¨ «¦ ¦ Cøcàì
¨ û§ © §
¤ «¨ © úBøeáb§ íéøékæî
:íLbä ¦ ¦ § © úBéçäì
£© §
chazzan. The refrains FxEarA£ © and FwcvA
§ ¦ § are recited by the chazzan and congregation in
unison.
«¥ £ éäìàå
¥ §û © ìr© ìeúL¨ õrk
éâìt ¥ § Bzëøa
§ © ¥ ,íéîk
¦ «© § Eéøçà
«¤ £ © CLîð
© § ¦ áà¨ øBëæ§
ìk¨ ìr© Bòøæa
û§ ¨ § BzLøc
§ © § ,íénîe
¦ «© ¦ Làî¥ ¥ Bzìvä
§ © ¦ Bzððb
§ © § ,íéî
¦ «©
¦«
:íéî̈
¦ «¨ òðîz
:íéî © § ¦ ìà© Bøeára
£©
1. Psalms 51:17. 2. V. Rashi, Job 37:11.
355 PRAYER FOR RAIN
a
SHEMINI ATZERET
PRAYER FOR RAIN
The Ark is opened.
êåøá Blessed are You, Lord our God and God of our fathers, God
of Abraham, God of Isaac and God of Jacob, the great, mighty
and awesome God, exalted God, who bestows bountiful kindness,
who creates all things, who remembers the piety of the Patriarchs,
and who, in love, brings a redeemer to their children’s children,
for the sake of His Name. O King, [You are] a helper, a savior
and a shield.
óà Af-Bri is designated as the name of the angel of rain, 2 who
overcasts [the sky], covering it with clouds, emptying them and
causing rain to fall. Water with which to crown the earth with
herbage; let it not be held back for our neglected debts (sins). In
the merit of the faithful [Patriarchs], protect [Israel] who prays
for rain.
äúà You are mighty forever, my Lord; You resurrect the dead;
You are powerful to save.
çéøèé May He impose [upon the angel] to apportion rain from
the [heavenly] waters, to soften the face of the earth with its
crystal-clear drops. In the Torah You have called water “mighty”,
as You are called [mighty]; to soothe with its drops those in whose
nostrils was blown the breath of life, and to give life to those who
bring to mind the powers of rain.
chazzan. The refrains For his sake and For the sake are recited by the chazzan and
congregation in unison.
øåëæ Remember [Abraham our] forefather who followed You like
water; You blessed him like a tree planted beside streams of water;
You protected him, You rescued him from fire and from water;
You tested him when he planted by every water—
For his sake, do not hold back water!
myb zltz 356
BøBäì§ zçNå
¨ § «© § ,íéî
¦ «© èrî
© § àð¨ çwé © ª úøBN
© áa
û§ ¦ ãìBpä
¨ © øBëæ§
áì¥ CtLì
¨ § ¦ àeä íb© øäæ ¥ ¦ ,íénk
¦ «© © Bîc¨ CBtLì § ¦ BèçLì
£¨ §
¦ «¨ úBøàa
:íéî ¥ § àöîe
¨ ¨ øôç© ¨ ,íénk
¦ «© ©
¦ «¨ úøLç
:íéî © § © ïBç B÷ãöa
§¦ §
¦ ¦ ïáà
étî ¤ «¤ ìâå¨ § áì¥ ãçé
© ¦ ,íéî¦ «© ïcøé
¥ § © øárå
© ¨ § Bì÷î
û§ © ïrè
©¨ øBëæ§
¥ ¨ ,íénîe
ïëì ¦ «© ¦ Làî¥ ¥ ìeìa¨ øN© Bì ÷áàðk © ¡ ¤ § ,íéî
¦ «© øàá
¥§
¦ «¨ © Làa
:íénáe ¥ ¨ Bnr¦ úBéä ¡ Bzçèáä
§©§¦
¦ «¨ òðîz
£©
¨ § ¦ § äìã
ä÷Läå Ÿ ¨ eîð¨ ,íénä
¨ ¨ äìc ¤ Ÿ « úáúa
¦ «© © ïî¦ àîb © «¥ § éeLî¨ øBëæ§
Cä¨ òìqä © «¤ © ìr© ,íéîì
¦ «© § eàîö
û§ ¨ úr¥ Eéìeâñ
«¤ § ,íéî ¦ «© ïàö Ÿ
:íéî ¦ «¨ eàöiå
û§ «¥ ©
¦ «¨ úøLç
:íéî © § © ïBç B÷ãöa
§¦ §
õéçøîe ¤ Ÿ ,íéna
¦ § © ärö ¦ «© © úBìéáè¦ § Lîç
¥ ¨ ìáBè
¥ úBúL¨ ãé÷t ¦¨ øBëæ§
© ¥ ÷çeø
írî © ,íéî¦ «© úøäè © ¢ ¨ äfîe
¤ © àøB÷
¥ ,íéî
¦ «© Lec÷a ¦ § åétk
¨©
¦ «¨ © æçẗ
:íénk ©
¦ «¨ òðîz
£©
¨ § «© § ¦ ¤ ,íéî
z÷zîäL ¦ «¨ úøæâa
©û§ ¦ § zøáräL
¨ § «© ¡ ¤ ¤ íéèáL ¦ ¨ § øNr ¨ ¨ íéðL¥§ øBëæ§
¦ «© © Eéìr
,íénk «¤ ¨ íîc ¨ ¨ CtLð© § ¦ íúBãìBz
¨ §û ,íéî ¦ «© úeøéøî ¦ § Bîl̈«
¦ «¨ eôôà
:íéî û§ «¨ eðLôð
«¥ § © ék¦ ïôz
¤ «¥
¦ «¨ úøLç
:íéî © § © ïBç í÷ãöa
¨ §¦ §
Chazzan:
¤ «¨ © ãéøBîe
çeøä «¥ Ÿ ¡ éé¨ § àeä äzàL̈
¦ © eðéäìà ¨©
Congregation responds on` ¥ ¨ as indicated after the chazzan repeats each line.
(on`
¥ ¨) :äìì÷ì Ÿ § äëøáì
¨ ¨ û§ ¦ àìå ¨ ¨ û§ ¦
(on`
¥ ¨) :úånì Ÿ § íéiçì
¤ «¨ © àìå ¦©§
(on`
¥ ¨) :ïBæøì Ÿ § òáRì
¨ § àìå ©Ÿ « ¨
The Ark is closed.
Chazzan continues miIg ¥ § © § , page 340.
¦ © lMlkn
356 PRAYER FOR RAIN
øåëæ Remember [Isaac] who was born after the good tidings at
which it was said, “Let there be fetched a bit of water”; You told
his father to sacrifice him, to spill his blood like water; he was
careful in pouring out his heart [in prayer] like water; he dug and
found wells of water—
For the sake of his righteousness, favor us with an abundance of water!
øåëæ Remember [Jacob] who carried his staff and crossed the
Jordan’s water; he united his heart [with God] and rolled the
stone off the mouth of the well of water; as when he wrestled with
an angel composed of fire and water; therefore You promised to
be with him in fire and in water—
øåëæ Remember [Moses] who was drawn out in a wicker box
from the water; they said, “He drew water [for us] and gave the
sheep water to drink”; when Your cherished people thirsted for
water, he struck the rock and there streamed forth water—
For the sake of his righteousness, favor us with an abundance of water!
øåëæ Remember [Aaron, the High Priest] in charge of the Bet
Hamikdash, who [on Yom Kippur] immersed himself five times
in water; he cleansed and washed his hands with sacred water; he
called out [the order of sprinkling of the blood] and sprinkled,
[and the people were] purified as with water; he removed himself
from a people swift as water—
øåëæ Remember the twelve tribes whom You brought across the
split waters; for whom You have sweetened the bitterness of the
water; the blood of their progeny was spilled for Your sake like
water; turn to us, for our soul is engulfed [with tribulations] as
with water—
For the sake of their righteousness, favor us with an abundance of water!
Chazzan:
äúàù For You are the Lord our God, who causes the wind
to blow and the rain to fall.
Congregation responds Amen as indicated after the chazzan repeats each line.
äëøáI For a blessing and not for a curse. (Amen)

íééçI For life and not for death. (Amen)
òáùI For plenty and not for scarcity. (Amen)
The Ark is closed.
Chazzan continues He sustains the living, page 340.
aeh meil yeciw 357
a
KIDDUSH RABBAH 1 FOR PESACH, SHAVUOT
AND SUKKOT
When a festival occurs on Shabbat, recite the Kiddush for Shabbat day from xFnfn
§ ¦ through
«¥ § © § © . . . xFkf¨ (pages 248-249) quietly, before reciting Kiddush:
EdWCwie
¨ § © § àúåãç
àkìîã ¨ ¨ § ¤ àúîìL
¨ ¨ ¥ § àkìîã
¨¨ § «¦ § ©
eðé÷úà
àeä Céøa¦ § àLãe÷c
¨ § § àúãeòñ
¨ ¨ § àéä¦ àc¨ ,àLéc÷
¨ ¦©
¥ § ¦ û§
:dzðéëLe 2
pages 603-604.
¨ Ÿ eàø÷z
íúà § § ¦ øLà ¤Ÿ « éàø÷î
¤ £ ,Lã÷ ¥ ¨ § ¦ ,éé¨ § éãrBî
¥£ ¤ «¥
älà
¨£ §
:íãrBîa 3
:ïðøî
¨ ¨ ¨ éøáñ
¦§ © :ïðøî
¨ ¨ ¨ éøáñ
¦§ ©
¤ «¤ eðéäìà
Cìî ¨ © Ceøa¨
(on` ¤ «¨ ¨
¥ ¨ ) :õøàä (on`
¥ ¨)
On Sukkot, in the sukkah, add (when saying the words dMQA ¥ ¥ , glance at the sukkah
¨ ª © aWil
covering):
¨ Ÿ § ¦ § eðLc÷
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¤ ,éé¨ § äzà
(on`
«¨ ¦ §
1. For the reason it is called Kiddush Rabbah—see Pesachim 106a, Rashi and Ran. See also
Siddur Arizal. 2. V. Zohar II, 88a-b. 3. Leviticus 23:4.
357 KIDDUSH FOR FESTIVALS
a
KIDDUSH RABBAH 1 FOR PESACH, SHAVUOT
AND SUKKOT
When a festival occurs on Shabbat, recite the Kiddush for Shabbat day from A Psalm until
and made it holy (pages 248-249) quietly, before reciting Kiddush.
åðé÷úà Prepare the meal of the King, the complete delight
of the holy King. This is the meal of the Holy One, blessed
be He, and His Shechinah. 2
pages 603-604.
äIà These are the festivals of the Lord, holy assemblies,

which you shall proclaim at their appointed times. 3
On Sukkot, in the sukkah, add (when saying the words to dwell in the sukkah, glance at the
sukkah covering):
mixcp zxzd dpyd y`x axr 358
a
EREV ROSH HASHANAH
ANNULMENT OF VOWS
The following is said on Erev Rosh Hashanah, before midday, preferably in the presence
of a quorum of ten men. See Laws on page 609.
The petitioner should stand facing those who annul, who are seated.
¨ § Bà øãð
äreáL ¤«¥ ìk¨ ^íéçîî ¦ § ª íéðic ¦ ¨ © ,éúBaø© © àð¨ eòîL û§ ¦
© ¨ ézøñàL
éìr ¦ § «© ¨ ¤ ,äàpä ¨ ¨ © øeqà¦ eìéôàå ¦ £ © ,øeqà¦ Bà
© ¨ § àöBî
éúôN ¨ ìëå ¨ § ,øeqà¦ ìL ¤ ïBLì¨ ìëa ¨ § íéøçà ¦ ¥ £ ìr© Bà
úBNrì £ © eìéôà ¦ £ éaìá ¦ ¦ § ézøîâå¦ § «© ¨ § ézøãpL ¦ § «© ¨ ¤ Bà ,étî ¦ ¦ àöiL ¨¨¤
äPìL¨ Ÿ § ézâäpL ¦ § «© ¨ ¤ ,äáBè ¨ ¨ ¨ § © Bæéà¥ Bà äåöî
äâäðä ¨ § ¦ Bæéà¥
¦ «¦ ¨ ¤ øác
éúéNrL ¨ ¨ ïä¥ ,øãð ¤«¤ éìa ¦ § àäiL ¥ û§ ¤ éúéðúä¦ «¥ § ¦ àìå Ÿ § ,íéîrô ¦¨§
Bà ,éì¦ íéreãéä ¦ û§ © íúBà ¨ ïä¥ ,íéøçà ¦ ¥ £ ìr© Bà ,éîör ¦ § © ìr©
,àøwrî¨ ¨ ¦ ¥ ïBäá§ àðèøçúà ¨ § «© ¨ § ¦ ïBälëa §û ª § ,épnî ¦ «¤ ¦ eçkLð § § ¦ øákL ¨ û§ ¤
ñç© àäBú ¥ éðà ¦ £ ïéàå ¥ § .íäéìr¤ ¥ £ äøzä ¨ ¨ © éðà ¦ £ Lwáîe¥ © û§ ìàBLå ¥ §
¦ £ ÷ø© ,éúéNrL
éðà ¦ «¦ ¨ ¤ íéáBè ¦ íéNrî¦ £ © íei÷¦ ìr© íBìLå ¨§
äæ¤ øáã ¨ ¨ äNrà ¤ ¡ ¤ éððä ¦ û§ ¦ ^Leøôa ¥ § ézøîà¦ § «© ¨ àlL Ÿ ¤ ìr© èøçúî ¥¨ § ¦
¥
ìàBL ¦ £ ïëì
éðà ¥ ¨ .áìá ¥ § äìa÷å ¨ ¨ © § äreáLe ¨ û§ øãð ¤«¤ éìa ¦§
¨ § ¦ © ìk¨ ìr© èøçúî
,økæpä ¥ ¨ § ¦ éðà ¦ £ ïBälëa §û ª § ,äøzä ¨ ¨ © íëúìrnî
¤ û§ © £ © ¦
Bà äîLðá ¨ ¨ û§ ¦ Bà óeâa§ íérâBpä ¦ û§ © íéNrî ¦ £ © eéä¨ íà¦ ïéa¥
Céøö ¦ ¨ ,äøzä ¨ ¨ © Lwáîe ¥ © û§ èøçúnä ¥ ¨ § ¦ © ,ïécä ¦ © ãvî © ¦ äpäå¥ ¦ § .ïBîîá ¨§
éàå¦ § íä¥ íéaø ¦ © ék¦ ,éúBaø © © àð¨ eòc§ Cà© ,øãpä ¤«¤ © èBøôì §¦
íéøãp ¦ ¨ § ïúBà
¨ ìr© äøzä ¨ ¨ © Lwáî ¥ © § éðà ¦ £ ïéàå ¥ § .íèøBôì
¨ û§ § øLôà © §¤
elàk ¦ § íëéðér ¤ ¥ ¥ á§ àð¨ eéäé § ¦ ïk¥ ìr© ,íúBà ¨ øézäì¦ © § ïéàL ¥¤
¨ û§ éúééä̈
:íèøBô ¦ «¦
358 EREV ROSH HASHANAH ANNULMENT OF VOWS
a
EREV ROSH HASHANAH
ANNULMENT OF VOWS
The following is said on Erev Rosh Hashanah, before midday, preferably in the presence
of a quorum of ten men. See Laws on page 609.
The petitioner should stand facing those who annul, who are seated.
åòîù Listen my masters, expert judges! Any vow, oath
or prohibition, even a prohibition to derive benefit,
which I have imposed upon myself or upon others, by
any expression of prohibition, or any utterance that has
issued from my mouth, or that I vowed and resolved in
my heart even to perform a certain mitzvah, or any good
practice which I did three times but did not expressly
state that it shall be without the force of a vow—whether
it is a commitment which I made concerning myself or
with regard to others, both those which are known to
me or which have already been forgotten by me—all
these, I regret them [in retrospect] from the moment I
made them, and I request and ask nullification for them.
I do not, God forbid, rue the performance of good deeds
which I have done, but I regret that I did not explicitly
state “I will do this thing without assuming the obliga-
tion of a vow, oath or commitment in thought.”
Therefore, I ask of your honors annulment; I regret all
of them, all the aforementioned— whether they were
matters concerning the physical, the spiritual or the
financial. Now, according to the law, one who regrets
[his vows, etc.] and seeks annulment, must state the
particulars of the vow; know, however, my masters, that
they are many and it is impossible to specify them—and
I do not request nullification for those vows which
cannot be annulled—therefore, consider them as if I had
specified them.
leafext dpyd y`x axr 359
Those who annul respond with the following paragraph, three times:
.Cì¨ íéeøL ¦ § ìkäŸ © ,Cì¨ íéìeçî

¦ § ìkä Ÿ © ,Cì¨ íéøzî ¦ ¨ ª eéäé Ÿ ©
§ ¦ ìkä
Ÿ § ,øeqà¦ àìå
àìå Ÿ § ,äreáL
¨ § àìå Ÿ § ,øãð ¤«¥ àì Ÿ ïàk© ïéà¥
.äøtëå¨ ¨ © § äçéìñe
¨ ¦ û§ äìéçî
¨ ¦ § ïàk© Lé¤ ìáà ¨ £ ,áìá ¥ § äìa÷å
¨ ¨ © § äîkñä
¨¨§©
eéäé§ ¦ Ck© ,ähî ¨ «© ìL¤ ïéc¦ úéáa ¥ § eðçðà § «© £ íéøéznL
¦ ¦ © ¤ íLëe ¥ û§
¨ § «© ìL
:äìrî ¤ ïéc¦ úéáa ¥ § íéøzî
¦¨ ª
Then the petitioner makes the following public statement before them:
ïàkî © ¦ ìháî ¥ © § éðàå ¦ £ © ,íëéðôì ¤ ¥ û§ ¦ ärãBî ¨¨ øñBî¥ ¦ £ éøä

éðà ¥£
¦ ¦ § ,úBòeáMä
,ïéøeqàå û§ © ìëå ¨ § ,íéøãpä ¦ ¨ û§ © ìk¨ ^àaäìe ¨ © §û
¥ û§ ¦ ¦ õeç ,éîöra
éøãpî ¦ § © § éìr © ¨ ìa÷àL ¥ © £ ¤ ,áìa ¥ § úBìa÷å ¨ © § ,úBîkñäå ¨§©§
,úàfä Ÿ © ärãBî ¨ ¨ éàðz © § çkLàL© § ¤ ¤ íàáe ¦ û§ .äçðî
1
¨ § ¦ úrLa © «© § úéðrú ¦£ ©
¤ § © ,íäéìr
äðúîe ¤ ¥ £ èøçúî ¥ ¨ § ¦ éðà ¦ £ äzrî ¨ © ¥ ,ãBò íBiäî © ¥ øBcàå ¤§
¦ ¨ © àìå
,ïéîi÷ ¨ § ,ïéøéøL¦ ¦ § àì¨ ,ïéìháîe ¦ ¨ ª û§ ïéìèa ¦ ¥ § ïlë¨ ª eéäiL § ¦ ¤ íäéìr¤ ¥£
äzrî¨ © ¥ ,ïBäá§ àðèøçúà ¨ § «© £ § ¦ ïBälëa § ª § ,ììëe ¨ û§ ììk¨ § ïéìç ¦ ¨ ïBäé§ àìå ¨§
:íìBò¨ ãrå ©§
Those who annul respond as follows:
eéäé§ ¦ ílk ¨ ª ,Cì¨ íéìeçî ¦ § eéäé § ¦ ílk ¨ ª ,Cì¨ íéøzî ¦ ¨ ª eéäé § ¦ ílk ¨ª
,øeøà¨ àìå Ÿ § àzîL ¨ § © àìå Ÿ § éecð¦ àì Ÿ ïàk© ïéà¥ .Cì¨ íéeøL ¦ §
äzà ¨ © øznL ¨ ª ¤ íLëe ¥ û§ .äøtëå ¨ ¨ © § äçéìñe¨ ¦ û§ äìéçî ¨ ¦ § ïàk© Lé¥ ìáà ¨£
,äìrî¨ § «© ìL ¤ ïéc¦ úéaî ¥ ¦ øzî ¨ ª àäz ¥ § Ck© ,ähî ¨ «© ìL ¤ ïéc¦ úéaî ¥¦
¨ ¨ û§ ¦ eëôäé
,äëøáì û§ ¨ ¥ úBììwä ¨ û§ © ìëå ¨ § ,ììk ¨ § íLBø ¨ íeL äNré ¤ £ © àìå Ÿ §
ék¦ ,äëøáì ¨ ¨ û§ ¦ äììwä ¨ ¨ û§ © úà¤ El§ Eéäìà «¤ Ÿ ¡ éé¨ § Côäiå
Ÿ £ © © ^áéúëãk ¦ û§ ¦ §
2
:Eéäìà «¤ Ÿ ¡ éé¨ § Eáäà û§ ¥ £
PRUZBUL
At the end of the sixth year 3
of the Shemittah cycle, one should make a Pruzbul by making
the following declaration before a bet din of at least three people:
ïîæ
© § ìk¨ íúBà
¨ äaâàL
¤ § ¤ ¤ ,éì¦ LiL
¤ ¤ úBáBç ìk¨ íëì
¤ ¨ øñBî
¥ ¦ ¥£
éðéøä
:äöøàL
¤ §¤ ¤
1. V. Shulchan Aruch, Orach Chayim 562:6. 2. Deuteronomy 23:6. 3. See Laws, Page 609.
359 EREV ROSH HASHANAH PRUZBUL
Those who annul respond with the following paragraph, three times:
Iëä They shall all be annulled for you, all absolved for
you, all permitted to you. There is neither vow, nor oath,
nor prohibition, nor assent nor commitment in thought;
but there is forgiveness, pardon and atonement. Just as we
grant annulment in the court here below so shall they be
annulled in the Heavenly Court.
Then the petitioner makes the following public statement before them:
éøä I hereby declare publicly before you that I nullify
from now on all the vows, all the oaths, prohibitions,
assents and commitments in thought which I will take
upon myself, except the vows to fast which are made at
the Minchah prayer [of the preceding day].1 And if I
should forget the stipulations of this declaration and make
any further vows henceforth, from now I regret them and
declare that they are all null and void, they have no force
or effect, and they shall not be binding at all. I regret them
all, from now and for all time.
Those who annul respond as follows:
íIë They all shall be annulled for you, they all shall be
absolved for you, they all shall be permitted to you. There
is neither proscription, nor ban nor malediction; but there
is forgiveness, pardon and atonement. Just as you are
released by the court here below, so shall you be released
by the Heavenly Court, and it shall make no impression
at all. And all the curses shall turn to blessings, as it is
written: And the Lord your God turned the curse into a
blessing for you, for the Lord your God loves you.2
PRUZBUL
year 3
At the end of the sixth of the Shemittah cycle, one should make a Pruzbul by making
the following declaration before a bet din of at least three people:
éðéøä I hereby transfer to you all loans that are owed to

me so that I may collect them whenever I wish.
360
a
dpyd y`x lill yeciw
KIDDUSH FOR THE EVENING OF ROSH HASHANAH

When Rosh Hashanah occurs on Shabbat say mkilr ¨ through DcdA
¤ ¥ £ mFlW ¦ § © (pages
¨ £ © . . . Epiwz`
176–178) quietly, then begin iXXd
¦ ¦ © mFi below.
On the second night of Rosh Hashanah, it is customary to place a new fruit [not yet eaten
this season] before the one who makes Kiddush; he is to glance at it while reciting the
¨ ¡ ¤ ¤ , bearing in mind that it applies to the new fruit as well. If a new fruit is not
blessing EpigdW
available, he should nevertheless say EpigdW ¨¡ ¤ ¤ .
pages 603-604.
¨ § õøàäå
¦ ¦ä © íBé
¤ £ Bzëàìî
§ © § ìkî ¨ ¦ éréáMä Ÿ § ¦ © ,äNr̈
úáL Ÿ Lc÷éå
¥ © û§ © éréáMä
¤ «¨ û§ ©
1
:úBNrì£ © íéäìà ¦ Ÿ ¡ àøa ¨ ¨ øLà
¤ £ Bzëàìî§ © § ìkî ¨¦
:ïðøî
¨ ¨ ¨ éøáñ
¦§ © :ïðøî
¨ ¨ ¨ éøáñ
¦§ ©
¤ «¤ eðéäìà
Cìî ¨ © Ceøa¨
(on` ¤ «¨ ¨
¥ ¨ ) :õøàä (on`
¥ ¨)
ìkî¨ ¦ eða«¨ øça © «¨ øLà¤ £ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨

«¥ Ÿ ¡ ,éé¨ § äzà
ïzzå ¨ Ÿ § ¦ § eðLc÷å
¤ ¦ © .åéúåöîa «¨ û§ ¦ § ,ïBLì¨ ìkî¨ ¦ eðîîBøå
«¨ û§ § ,ír̈
¨ ¦ © (íBé úàå
ïBøkfä ¤ § äfä
¤ © úaMä)
¨ © © íBé úà¤ äáäàa «¥ Ÿ ¡ éé¨ § eðì«¨
¨ £ © § eðéäìà
360 KIDDUSH FOR THE EVENING OF ROSH HASHANAH
¨ § (ïBøëæ)
äreøz § ¦ íBé ,äfä 2
¤ © Lã÷ ¤Ÿ « àø÷î
¨ § ¦ áBè íBé úà¤ ,äfä ¤©
¨ § «© ¨ eðá«¨ ék¦ .íéøöî
zøçá ¦ «¨ § ¦ úàéöéì
© ¦ ¦ øëæ ¤«¥ ,Lã÷¤Ÿ « àø÷î ¨ § ¦ (äáäàa)
¨£ © §
.ãrì© ¨ íi÷å
¨ © § úîà ¤ ¡ eðkìî
«¥ § © Eøáãe
û§ ¨ û§ ,íénrä¦ © ¨ ìkî¨ ¦ zLc÷
¨ § «© ¦ eðúBàå
«¨ §
¥ ¨ § ¦ (å§ úaMä)
ìàøNé ¨ © © Lc÷î ¥ © § ,õøàä¤ «¨ ¨ ìk¨ ìr© Cìî ¤ «¤ ,éé¨ § äzà
¨ © Ceøa¨
(on` ¨ ¦ © íBéå§
¥ ¨ ) :ïBøkfä
When Rosh Hashanah occurs on Saturday night, add the following:
¥ ¨ éøBàî
.Làä ¥ § àøBa
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
(on`
¥ ¨) Glance at the festival lights, then continue:
Lã÷¤Ÿ « ïéa¥ ìécánä¦ § © © ,íìBòä¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ ,éé¨ § äzà ¨ © Ceøa¨

íBé ïéa¥ ,íénrì ¦ © ¨ ìàøNé
¥ ¨ § ¦ ïéa¥ ,CPçì ¤ Ÿ « § øBà ïéa¥ ,ìBçì§
© ª û§ ¦ úaL
íBé úMã÷ì ¨ © úMã÷ © ª § ïéa¥ .äNrnä ¤ £ © © éîé ¥ § úLLì ¤ «¥ § éréáMä
¦ ¦ û§ ©
¤ £ © © éîé
äNrnä ¥ § úLMî ¤ «¥ ¦ éréáMä
¨ § «© § ¦ áBè
Ceøa¨ .EúMã÷a
¥ ¨ § ¦ Enr û§ © úà¤ zLc÷å ¨ § «© ¦ § zìcáä
¨ § «© § ¦ ,zLc÷¨ § «© ¦
(on`
¥ ¨ ) :Lã÷ì¤Ÿ « § Lã÷ ¤Ÿ « ïéa¥ ìécánä ¦ § © © ,éé¨ § äzà¨©
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
(on` ¤ © ïîæì
«¨ ¦ ¦ §
Pour some wine from the cup to be distributed to those listening, and drink at least 2
ounces of the remaining wine while seated.
On the first night of Rosh Hashanah, all present wash their hands for the meal (see Laws
on page 603), reciting the appropriate blessing, being careful not to speak until after eating
of the challah. The head of the household recites the blessing for bread while holding both
loaves, and distributes a piece to each person, who in turn recites the blessing over the
bread.
On the first night of Rosh Hashanah, it is customary to eat at the beginning of the meal a
sweet apple dipped in honey. One should recite the following blessing first:
¥ ¨ éøt
:õrä ¦ § àøBa
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
Then, before tasting the fruit, say:
¨ û§ äáBè
:ä÷eúîe ¨ äðL
¨ ¨ eðéìr
«¥ ¨ ùcçzL
¥ © û§ ¤ Eéðôlî ¦§
On the second night of Rosh Hashanah, the new fruit is eaten immediately after Kiddush,
before washing the hands for bread. The blessing of urd ¥ ¨ ixR ¥ (above) is said before
¦ § `xFA
partaking of the fruit (but not oFvx¨ idi
¦ § ). All present then wash their hands for the meal, see
above.
dpyd y`x lill yeciw 361
assembly, 2 a day for (the remembrance of) sounding the shofar,

(in love,) a holy assembly, commemorating the Exodus from
Egypt. For You have chosen us and sanctified us from among
all the nations, and Your word, our King, is true and
enduring forever. Blessed are You Lord, King over all the
earth, who sanctifies (the Shabbat and) Israel and the Day of
Remembrance. (Amen)
When Rosh Hashanah occurs on Saturday night, add the following:
created the lights of fire. (Amen)
Glance at the festival lights, then continue:
who makes a distinction between sacred and profane, between
Seventh Day and the six work days; between the holiness of
the Shabbat and the holiness of the Festival You have made a
distinction, and have sanctified the Seventh Day above the six
work days. You have set apart and made holy Your people
Israel with Your holiness. Blessed are You Lord, who makes a
distinction between holy and holy. (Amen)
this occasion. (Amen)
On the first night of Rosh Hashanah, all present wash their hands for the meal (see Laws on
page 603), reciting the appropriate blessing, being careful not to speak until after eating of
the challah. The head of the household recites the blessing for bread while holding both
loaves, and distributes a piece to each person, who in turn recites the blessing over the
bread.
On the first night of Rosh Hashanah, it is customary to eat at the beginning of the meal a
sweet apple dipped in honey. One should recite the following blessing first:
who creates the fruit of the tree.
Then, before tasting the fruit, say:
éäé May it be Your will to renew for us a good and sweet year.
On the second night of Rosh Hashanah, the new fruit is eaten immediately after Kiddush,
before washing the hands for bread. The blessing of who creates the fruit (above) is said
before partaking of the fruit (but not May it be). All present then wash their hands for the
meal, see above.
361
a

When Rosh Hashanah occurs on Shabbat say Peace unto you through Prepare…in the meal
(pages 176-178) quietly, then begin The sixth day below.
On the second night of Rosh Hashanah, it is customary to place a new fruit [not yet eaten
this season] before the one who makes Kiddush; he is to glance at it while reciting the
blessing who has granted us life, bearing in mind that it applies to the new fruit as well. If
a new fruit is not available, he should nevertheless say who has granted us life.
pages 603-604.
Seventh Day His work which He had done, and He rested
on the Seventh Day from all His work which He had
done. And God blessed the Seventh Day and made it
holy, for on it He rested from all His work which God
created to function. 1
who has chosen us from among all nations, raised us above
all tongues, and made us holy through His commandments.
And You, Lord our God, have given us in love (this Shabbat
day and) this Day of Remembrance, the festival of holy
xetk mei axr dpyd y`xl àx yeciw 362
a
KIDDUSH RABBAH 1 FOR ROSH HASHANAH
When Rosh Hashanah occurs on Shabbat, recite the Kiddush for Shabbat day from xFnfn § ¦
through EdWCwie
«¥ § © § © . . . xFkf¨ (pages 248-249) quietly, and then continue:
pages 603-604.
,àeä ìàøNéì Ÿ ék¦ :eðbç

¥ ¨ § ¦ § ÷ç «¥ © íBéì§ äñka
¤ «¤ © ,øôBL
¨ Lãçá û§ ¦
¤Ÿ « © eò÷z
Ÿ £ © éäìàì
:á÷ré ¥ Ÿ ¥ ètLî
2
¨§ ¦
:ïðøî
¨ ¨ ¨ éøáñ
¦§ © :ïðøî
¨ ¨ ¨ éøáñ
¦§ ©
¤ «¤ eðéäìà
Cìî ¨ © Ceøa¨
(on` ¤ «¨ ¨
¥ ¨ ) :õøàä (on`
¥ ¨)
a
EREV YOM KIPPUR

KAPPAROT
It is the custom on Erev Yom Kippur to ritually slaughter a white rooster during the morning
“watch” after Selichot, 3 for then a thread of divine grace prevails in the world. We slaughter
it to subdue the supernal severities, and take out its blood to “sweeten” the severities. It is
called Kapparah (expiation), as was the scapegoat. 4 Each member of the household should
have a Kapparah—a rooster for each male and a hen for each female. A pregnant woman
should have three fowls: a hen for herself, and a rooster and a hen for the unknown gender
of the child. See Laws, page 609.
1. For the reason it is called Kiddush Rabbah—see Pesachim 106a, Rashi and Ran. See also
Siddur Arizal. 2. Psalms 81:4-5. 3. It is not the Chabad custom to recite Selichot on Erev Yom
Kippur. 4. V. Leviticus 16:5-22.
362 KIDDUSH RABBAH FOR ROSH HASHANAH EREV YOM KIPPUR
a
KIDDUSH RABBAH 1 FOR ROSH HASHANAH
When Rosh Hashanah occurs on Shabbat, recite the Kiddush for Shabbat day from A Psalm
until and made it holy (pages 248-249) quietly, and then continue:
pages 603-604.
åò÷ú Blow the shofar on the New Moon, on the designated day
of our Holy Day. For it is a decree for Israel, a day of judgment
for the God of Jacob. 2
a
EREV YOM KIPPUR

KAPPAROT
It is the custom on Erev Yom Kippur to ritually slaughter a white rooster during the morning
“watch” after Selichot, 3 for then a thread of divine grace prevails in the world. We slaughter
it to subdue the supernal severities, and take out its blood to “sweeten” the severities. It is
called Kapparah (expiation), as was the scapegoat. 4 Each member of the household should
have a Kapparah—a rooster for each male and a hen for each female. A pregnant woman
should have three fowls: a hen for herself, and a rooster and a hen for the unknown gender
of the child. See Laws, page 609.
iecie / zextk xetk mei axr 363
The following two paragraphs (mc` ¥ § through mFlWlE
¨ ¨ ipA ¨ § ) are recited three times. While
saying each of the words marked ° in the second paragraph, turn the chicken around your
head (for a total of nine rotations).
¥ ¦ .ìæøáe
íàéöBé ¤ § © éðr ¦ ¢ éøéñà¥ ¦ £ ,úåîìöå
¤ «¨ § © § CPç ¤ Ÿ « éáPé ¥ û§ Ÿ ,íãà ¥§
¨ ¨ éða
¤ «¤ ¦ íéìåà
Cøcî ¦ ¦ ¡ .÷zðé ¥ © § íäéúBøñBîe
¤ ¥ û§ ¤ «¨ § © § CPçî
,úåîìöå ¤Ÿ« ¥
ãr© eòébiå«¦ © © ,íLôð ¨ § © árúz ¥ © § ìëà ¤ Ÿ « ìk¨ .eprúé ¤ ¥ Ÿ £ ¥ ,írLt
© § ¦ íäéúBðårîe ¨§ ¦
¥ ¦ íäéúB÷ö
.íréLBé ¤ ¥ ª nî û§ ¦ ,íäì ¤ ¨ øva © © éé¨ § ìà¤ e÷ræiå £ § ¦ © .úåî ¤ «¨ éørL
¥£ ©
,Bcñç § © ééì¨ © eãBé .íúBúéçMî ¨ ¦ û§ ¦ èlîéå ¥ © ¦ ,íàtøéå ¥ ¨ § ¦ § Bøác ¨ § çìLé ©§¦
¦ ¦ ãçà
épî ¨ ¤ õéìî ¦ ¥ Càìî ¨ § © åéìr¨ ¨ Lé¥ íà¦ .íãà 1
¨ ¨ éðáì¥ û§ ¦ åéúBàìôðå
¨ § §¦§
,úçL© «© úãøî ¤ «¤ ¥ eärãt «¥ ¨ § ^øîàiå¤ Ÿ« © eppçéå
«¤ ª û§ © .BøLé§ ¨ íãàì ¨ ¨ § ãébäì ¦ © § ,óìà̈
¤«
2
¤ Ÿ « éúàöî
:øôë ¦ «¨ ¨
Females continue: Males continue:
¦ ¨ § úàæŸ ° ,éúôéìç
,éúøeîz ¦ ¨ ¦ £ úàæŸ ° ,éúøeîz
¦ ¨ § äæ¤° ,éúôéìç ¦ ¨ ¦ £ äæ¤°
¤ « § § © © úàæŸ ,éúøtk
úìBâðøzä ¦ ¨ ¨ © úàæŸ ° Cìé
¥ ¥ ìBâðøzä
§ § © © äæ¤ ,éúøtk¦ ¨ ¨ © äæ¤°
¦ © § Cìà
íéiçì ¥ ¥ éðàå
¦ £ © ,äúéîì
¨ ¦ § Cìz¥ ¥ íéiçì
¦ © § Cìà ¥ ¥ éðàå¦ £ © ,äúéîì ¨ ¦§
¨ §û íéëeøà
:íBìLìe ¦ £ íéáBè ¦ ¨ §û íéëeøà
:íBìLìe ¦ £ íéáBè ¦
For additional laws pertaining to Yom Kippur, see page 609.
VIDUY
On Erev Yom Kippur, the following is added during the silent Amidah of Minchah, before
xvp ©Ÿ ¡ :
Ÿ § idl`
© § ,eðúlôz
¤Ÿ « éL÷e
¥ © eðà«¨ ïéàL¥ ¤ ,eðúpçzî
«¥ ¨ ¦ û§ ¦ ílrúz
©©§ ¦
Ÿ § eðçðà
àìå § «© £ íé÷écö ¦ ¦ © ,eðéúBáà
«¥ £ éäGàå
¥ ¥ eðéäGà «¥ ¡ éé¨ § Eéðôì
«¤ ¨ § øîBì©
¨ £ ,eðàèç̈ «¨
While mentioning each transgression, gently strike the left side of your chest (over the heart)
with a closed fist.
§ «© § ¦ § .eðéårä
.eðrLøäå «¦ ¡ ¤ :éôc ¦ Ÿ « eðøac§ «© ¦ .eðìæb § «© ¨ .eðãâa § «© ¨ .eðîLà § «© ¨
§ «© ¦ .òø¨ eðöré
.eðáfk § «© ¨ :ø÷L ¤ «¤ eðìôè§ «© ¨ .eðñîç § «© ¨ .eðãæ§ «©
«¦ ¦ .eðøøö
eðéM÷ § «© ¨ .eðrLt § «© ¨ .eðéår
«¦ ¨ .eðøøñ § «© ¨ .eðöàð § «© ¦ .eðãøî § «© ¨ .eðöì
§ «©
§ «¨ § ¦ .eðérz
:eðrzrz «¦ ¨ .eðárz § «© ¦ .eðúçL § «© ¦ .eðrLø § «© ¨ :óør ¤Ÿ «
1. Psalms 107:10, 14, 17-21. 2. Job 33:23-24.
363 EREV YOM KIPPUR KAPPAROT / VIDUY
The following two paragraphs (Children through peace) are recited three times. While
saying each of the words marked * in the second paragraph, turn the chicken around your
head (for a total of nine rotations).
éðá Children of man who sit in darkness and the shadow of death,
bound in misery and chains of iron—He will bring them out of darkness
and the shadow of death, and will sunder their bonds. Foolish sinners,
afflicted because of their sinful ways and their wrongdoings; their soul
loathes all food and they reach the gates of death—they cry out to the
Lord in their distress; He saves them from their afflictions. He sends
forth His word and heals them; He delivers them from their graves. Let
them thank the Lord for His kindness, and [proclaim] His wonders to
the children of man. 1 If there be for a man [even] one interceding angel
out of a thousand [accusers], to speak of his uprightness in his behalf,
then He will be gracious to him and say: Redeem him from going down
to the grave; I have found expiation [for him]. 2
Males continue: Females continue:

äæ *This is my exchange, *this úàæ *This is my exchange,
is my substitute, *this is my *this is my substitute, *this is
expiation. This rooster shall go my expiation. This hen shall go
to its death and I shall proceed to its death and I shall proceed
to a good, long life and peace. to a good, long life and peace.
For additional laws pertaining to Yom Kippur, see page 609.
VIDUY
On Erev Yom Kippur, the following is added during the silent Amidah of Minchah, before
My God, guard:
While mentioning a transgression, gently strike the left side of your chest (over the heart)
with a closed fist.
iecie xetk mei axr 364
:eðì«¨ äåL¨ «¨ àìå Ÿ § ,íéáBhä ¦ © EéètLnîe «¤ ¨ § ¦ ¦ Eéúåönî «¤ Ÿ § ¦ ¦ eðøñ § «©

¨ «¦ ¨ úîà
úéNr ¤ ¡ ék¦ ,eðéìr «¥ ¨ àaä ¨ © ìk¨ ìr© ÷écö ¦ © äzàå ¨©§
1
:eðrLøä § «© £ ©
¥ Eéðôì
ïëBL «¤ ¨ § øtñp ¥ © § äîe © ,íBøî¨ áLBé ¥ Eéðôì «¤ ¨ § øîàp © Ÿ äî ©
© «¥ äzà
:rãBé ¨ © úBìâpäå § ¦ © § úBøzñpä¨ § ¦ © ìk¨ àGä£ ,íé÷çL ¦¨§
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Gently strike the left side of your chest (over the heart) with a closed fist at each mention
¨ ¨ ¤.
of the word Ep`hgW
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1. Nehemiah 9:33.
364 EREV YOM KIPPUR VIDUY
åðøñ We have strayed from Your good precepts and ordi-

nances, and it has not profited us. Indeed, You are just in all
that has come upon us, for You have acted truthfully, and it
is we who have acted wickedly. 1
äî What shall we say to You who dwells on high; what
shall we relate to You who abides in the heavens? You surely
know all the hidden and the revealed things.
äúà You know the mysteries of the universe and the
hidden secrets of every living being. You search all [our]
innermost thoughts, and probe [our] mind and heart;
nothing is hidden from You, nothing is concealed from Your
sight. And so, may it be Your will, Lord our God and God
of our fathers, to have mercy on us and forgive us all our
sins, grant us atonement for all our iniquities, and forgive
and pardon us for all our transgressions.
of the word committed.
àèç Iò For the sin which we have committed before You under
duress or willingly.
And for the sin which we have committed before You by hard-
heartedness.
For the sin which we have committed before You inadvertently.
And for the sin which we have committed before You with an
utterance of the lips.
For the sin which we have committed before You with immorality.
And for the sin which we have committed before You openly or
secretly.
For the sin which we have committed before You with knowledge
and with deceit.
And for the sin which we have committed before You through
speech.
For the sin which we have committed before You by deceiving a
fellowman.
And for the sin which we have committed before You by improper
thoughts.
:úeðæ§ úãéråa © ¦ û§ ¦ ,Eéðôì

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Gently strike the left side of your chest (over the heart) with a closed fist at the words
xRM
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For the sin which we have committed before You by a gathering

of lewdness.
And for the sin which we have committed before You by verbal
[insincere] confession.
For the sin which we have committed before You by disrespect for
parents and teachers.
And for the sin which we have committed before You intentionally
or unintentionally.
For the sin which we have committed before You by using
coercion.
And for the sin which we have committed before You by desecrat-
ing the Divine Name.
For the sin which we have committed before You by impurity of
speech.
And for the sin which we have committed before You by foolish
talk.
For the sin which we have committed before You with the evil
inclination.
And for the sin which we have committed before You knowingly
or unknowingly.
Gently strike the left side of your chest (over the heart) with a closed fist at the words pardon
us, forgive, atone.
íIë Iòå For all these, God of pardon, pardon us,
forgive us, atone for us.
For the sin which we have committed before You by false denial
and lying.
And for the sin which we have committed before You by a
bribe-taking or a bribe-giving hand.
For the sin which we have committed before You by scoffing.
And for the sin which we have committed before You by evil talk
[about another].
For the sin which we have committed before You in business
dealings.
And for the sin which we have committed before You by eating
and drinking.
For the sin which we have committed before You by [taking or
giving] interest and by usury.
And for the sin which we have committed before You by a haughty
demeanor.
«¥ û§ ¦ çéNa
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For the sin which we have committed before You by the prattle of
our lips.
And for the sin which we have committed before You by a glance
of the eye.
For the sin which we have committed before You with proud
looks.
And for the sin which we have committed before You with
impudence.

For the sin which we have committed before You by casting off
the yoke [of Heaven].
And for the sin which we have committed before You in passing
judgment.
For the sin which we have committed before You by scheming
against a fellowman.
begrudging eye.
For the sin which we have committed before You by frivolity.

And for the sin which we have committed before You by obdu-
racy.
For the sin which we have committed before You by running to
do evil.
And for the sin which we have committed before You by tale-
bearing.
For the sin which we have committed before You by swearing
in vain.
And for the sin which we have committed before You by causeless
hatred.
For the sin which we have committed before You by embezzle-
ment.
confused heart.

of the words miaIg ¨ ¤.
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¥ § äìBò
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1
¥£
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Ÿ § ¦ © § ,eðéäìà
eðì«¨ úìâpäå «¥ Ÿ ¡ ééì¨ © úøzñpä Ÿ ¨ § ¦ © ^øîàpL © ¡ ¤ ¤ øáck ¨ ¨ © ,íéreãéå¦ ¦
ék¦ .úàfä
2
Ÿ © äøBzä ¨ © éøác ¥ û§ ¦ ìk¨ úà¤ úBNrì £ © ,íìBò ¨ ãr© eðéðáìe «¥ ¨ §û
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3
ª § éèáLì ¥ û§ ¦ § ïìçîe¨ § ¨ ,ìàøNéì ¥ ¨ § ¦ § ïçìñ¨ § ¨ äzà ¨©
© «¥ § ìçBî
:çìBñå ¥ Cìî ¤ «¤ eðì«¨ ïéà¥ Eéãrìaîe
«¤ ¨ § © ¦
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¥ £ ,éúúéîa
éøä ¦ ¨ ¦ § øîçå ¤ Ÿ « ¨ ì÷© ,éiça© © § éðà ¦ £ øôr
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¦ § «¨ àì Ÿ
© Ÿ ¡ éé¨ § ,Eéðôlî
éäìà «¤ ¨ §û ¦ ïBöø¨ éäé ¦ § .änìëe
¨ ¦ û§ äLeá¨ àìî ¥ ¨ éìëk¦ û§ ¦ Eéðôì
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:íérø ¦ ¨ íéìçå¦ ¨ ¢ ¨ íéøeqé¦ ¦ éãé ¥ § ìr© àì Ÿ ìáà ¨ £ ,íéaøä ¦ © ¨ Eéîçøa
«¤ £ © §
Continue with xvp © Ÿ ¡ , page 111.
Ÿ § idl`
1. E.g., to return what one has stolen. 2. Deuteronomy 29:28. 3. V. Isaiah 44:2; Deuteronomy
33:5, 26; Ramban, Deuteronomy 7:12.
of the words we are obligated, and we incur.
And for the sins for which we are obligated to bring a burnt-
offering.
And for the sins for which we are obligated to bring a sin-offering.
And for the sins for which we are obligated to bring a varying
offering [according to one’s means].
And for the sins for which we are obligated to bring a guilt-
offering for a certain or doubtful trespass.
And for the sins for which we incur the penalty of lashing for
rebelliousness.
And for the sins for which we incur the penalty of forty lashes.
And for the sins for which we incur the penalty of death by the
hand of Heaven.
And for the sins for which we incur the penalty of excision and
childlessness.
And for the sins for which we incur the penalty of the four forms
of capital punishment executed by the Court: stoning, burning,
decapitation and strangulation.
Iò For [transgressing] positive and prohibitory mitzvot, whether
[the prohibitions] can be rectified by a specifically prescribed act 1
or not, those of which we are aware and those of which we are
not aware; those of which we are aware, we have already declared
them before You and confessed them to You, and those of which
we are not aware—before You they are revealed and known, as it
is stated: The hidden things belong to the Lord our God, but the
revealed things are for us and for our children forever, that we
may carry out all the words of this Torah. 2 For You are the
Pardoner of Israel and the Forgiver of the tribes of Yeshurun 3 in
every generation, and aside from You we have no King who
forgives and pardons.
éäIà My God, before I was created I was not worthy [to be
created], and now that I have been created it is as if I had not
been created. I am dust in my life, how much more so in my
death. Indeed, before You I am like a vessel filled with shame and
disgrace. May it be Your will, Lord my God and God of my
fathers, that I shall sin no more, and the sins which I have
committed before You, erase them in Your abounding mercies,
but not through suffering or severe illness.
Continue with My God, guard, page 111.
zepryed zekq 368
a
SUKKOT
HOSHANOT
Each day of Sukkot, including Hoshana Rabbah, Hoshanot are recited immediately
following Hallel, before Kaddish. One section of Hoshanot is recited each day, while
holding the lulav and etrog, walking around the bimah. On Hoshana Rabbah, all seven
sections are recited and the bimah is circled seven times. On Shabbat, Hoshanot are not
recited—on Sunday, however, the section for Shabbat is recited first, but the bimah is not
circled while it is being said.
A Torah scroll is brought to the bimah, where it is held during Hoshanot. (If all present have
a lulav and etrog, it is placed on the bimah.) On Hoshana Rabbah all the Torah scrolls are
taken from the Ark, and brought to the bimah. The Ark remains open for the duration of the
Hoshanot.
The lulav and etrog are held at the heart with both hands for the duration of Hoshanot. It
is not the Chabad custom to circle the bimah on Hoshana Rabbah with the five willow
twigs.
On all days begin here:
:àðrLBä «¥ Ÿ ¡
¨ £ © eðéäìà û§ © © §
Eðrîì ¨£ ©
àðrLBä — Chazzan then cong.
¨ £ © eðàøBa
:àðrLBä «¥ û§ û§ © © §
Eðrîì ¨£ ©
¨ £ © eðìàBb
:àðrLBä «¥ £ û§ © © §
Eðrîì ¨£ ©
¨ £ © eðLøBc
:àðrLBä «¥ û§ Eðû§ rîì
©©§ ¨£ ©
ON THE FIRST DAY OF SUKKOT:
¨ £ © ,Cúéøa
àðrLBä ¨ ¦ § ïrîì
© «© § àðrLBä
¨ £ © ,Czîà ¨ ¦ £ ïrîì ¨£ ©
,Cúc¨ ¨ ïrîì
¨£ © ¨ § © § ¦ § Cìãb
,Czøàôúå ¨ § ¨ ïrîì
© «© §
¨£ ©
àðrLBä ¨ ¦ ïrîì
,Cãeòå © «© § àðrLBä
¨£ © ¨ ïrîì
,CãBä © «© § àðrLBä
¨£ ©
¨ ïrîì
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¨£ © ¨ § ¦ ïrîì
,Cøëæ © «© §
¨£ ©
àðrLBä ¨ § ïrîì
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¨£ © ¨ ¦ ïrîì
,Cãeçé © «© § àðrLBä
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ïrîì ¨£ © ¨ §û © ïrîì
,Cúeëìî © «© § àðrLBä¨£ © ¨ ¦ ïrîì
,Cãenì © «© §
¨ §¦
,Cçöð
Start circling the bimah. Each phrase is said by the chazzan and repeated by the
congregation.
¨ ª ïrîì
Cfr © «© § àðrLBä
¨£ © ¨£ ©
,àðrLBä ¨
CãBñ © «© § àðrLBä
ïrîì ¨£ ©
368 SUKKOT HOSHANOT
a
SUKKOT
HOSHANOT
Each day of Sukkot, including Hoshana Rabbah, Hoshanot are recited immediately
following Hallel, before Kaddish. One section of Hoshanot is recited each day, while
holding the lulav and etrog, walking around the bimah. On Hoshana Rabbah, all seven
sections are recited and the bimah is circled seven times. On Shabbat, Hoshanot are not
recited—on Sunday, however, the section for Shabbat is recited first, but the bimah is not
circled while it is being said.
A Torah scroll is brought to the bimah, where it is held during Hoshanot. (If all present have
a lulav and etrog, it is placed on the bimah.) On Hoshana Rabbah all the Torah scrolls are
taken from the Ark, and brought to the bimah. The Ark remains open for the duration of the
Hoshanot.
The lulav and etrog are held at the heart with both hands for the duration of Hoshanot. It
is not the Chabad custom to circle the bimah on Hoshana Rabbah with the five willow
twigs.
On all days begin here:
Chazzan then cong: àðòùåä Help us, we beseech You. For Your
sake, our God, help us, we beseech You.
Chazzan then cong: Help us, we beseech You. For Your sake, our
Creator, help us, we beseech You.
Chazzan then cong: Help us, we beseech You. For Your sake, our
Redeemer, help us, we beseech You.
Chazzan then cong: Help us, we beseech You. For Your sake, You
who seeks us, help us, we beseech You.
ON THE FIRST DAY OF SUKKOT:
ïòîI Help us, we beseech You, for the sake of Your truth; Help us, we
beseech You, for the sake of Your covenant; Help us, we beseech You,
for the sake of Your greatness and glory; Help us, we beseech You, for
the sake of Your Torah; Help us, we beseech You, for the sake of Your
majesty; Help us, we beseech You, for the sake of Your Temple; Help us,
we beseech You, for the sake of Your remembrance; Help us, we beseech
You, for the sake of Your kindness; Help us, we beseech You, for the sake
of Your goodness; Help us, we beseech You, for the sake of Your
Oneness; Help us, we beseech You, for the sake of Your honor; Help us,
we beseech You, for the sake of Your teaching; Help us, we beseech You,
for the sake of Your kingship; Help us, we beseech You, for the sake of
Your eternity;
congregation.
Help us, we beseech You, for the sake of Your esoteric lore, help us, we
beseech You; Help us, we beseech You, for the sake of Your might, help
us, we beseech You; Help us, we beseech You, for the sake of Your
zepryed zekq 369
ïrîì ¨£ © ¨£ ©
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1:2. 12. Ps. 48:3; Midrash Tehillim ad loc. 13. Lamentations 2:15. 14. Isaiah 1:21.
15. Exodus 15:17, Rashi ad loc; I Kings 8:13. 16. V. Isaiah 33:20. 17. Psalms 76:3.
18. Ibid. 122:4. 19. Isaiah 28:16. 20. Cf. Psalms 87:2; Berachot 8a. 21. Numbers 4:4. 22. V.
Song of Songs 3:10; Targum and Rashi, ad loc. 23. Exodus 25:8; Deuteronomy 12:11.
24. Berachot 30a.
369 SUKKOT HOSHANOT
magnificence, help us, we beseech You; Help us, we beseech You, for the
sake of Your righteousness, help us, we beseech You; Help us, we beseech
You, for the sake of Your holiness, help us, we beseech You; Help us, we
beseech You, for the sake of Your abounding mercies, help us, we
beseech You; Help us, we beseech You, for the sake of Your Divine
Presence, help us, we beseech You; Help us, we beseech You, for the sake
of Your praise, help us, we beseech You.
During the first six days of Sukkot, continue with We beseech You, Lord, help us. As You
delivered, top of page 374.

éë For I have said, the world shall be built with kindness.1
Continue with Help us…help and rebuild…:
ON THE SECOND DAY OF SUKKOT:

ïáà Help us, we beseech You, [help and rebuild the Bet Hamikdash
that was known as 2] the foundation-stone [of the world]; 3 Help us, we
beseech You, chosen abode; 4 Help us, we beseech You, Ornan’s
threshing-floor; 5 Help us, we beseech You, veiled Sanctuary; 6 Help us,
we beseech You, Mount Moriah; 7 Help us, we beseech You, mount of
revelation; 8 Help us, we beseech You, dwelling place of Your majesty; 9
Help us, we beseech You, [the House that was built in the city] where
David lived; 10 Help us, we beseech You, goodly purifier; 11 Help us, we
beseech You, beautiful in landscape—the joy of all the earth; 12 Help us,
we beseech You, perfect in beauty; 13 Help us, we beseech You, lodging-
place of righteousness; 14 Help us, we beseech You, the place established
as Your seat; 15 Help us, we beseech You, peaceful habitation; 16
congregation.
Help us, we beseech You, tabernacle of Jerusalem, 17 help us, we beseech
You; Help us, we beseech You, pilgrimage of the tribes, 18 help us, we
beseech You; Help us, we beseech You, precious corner, 19 help us, we
beseech You; Help us, we beseech You, Zion, the distinguished, 20 help
us, we beseech You; Help us, we beseech You, holy of holies, 21 help us,
we beseech You; Help us, we beseech You, permeated with love, 22 help
us, we beseech You; Help us, we beseech You, indwelling of Your glory, 23
help us, we beseech You; Help us, we beseech You, mound towards
which all turn [in prayer], 24 help us, we beseech You.
delivered, on top of page 374.
1. Psalms 89:3. 2. In this hoshana we pray for the rebuilding of the Bet Hamikdash and
Jerusalem. The following are various appellations for the Bet Hamikdash used in Scripture, etc.
3. Yoma 53b; Pirkei D’R. Eliezer, ch. 35. 4. II Chronicles, ch. 6. 5. I Chronicles 21:18ff.; II
Chronicles 3:1. 6. V. I Kings, ch. 6. 7. II Chronicles 3:1. 8. Genesis 22:14. 9. I Kings 8:13.
10. V. Isaiah 29:1; Targum and commentaries, ad loc. 11. Sifri on Deuteronomy 3:25. Cf. also
Rashi ad loc: “Where the Jews were cleansed and purified of their trespasses.” Leviticus Rabbah
zepryed zekq 370

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4. Ibid. 6:10. 5. Isaiah 49:21. 6. Song of Songs 7:8. 7. Psalms 44:23. 8. Ibid. 44:12. 9. V.
II Samuel 7:23; Deuteronomy 6:4. 10. V. Isaiah 50:6. 11. Ibid. 54:11. 12. I.e., Moses. See
Sotah 12a. 13. Ezekiel 36:38. 14. Deuteronomy 33:4. 15. V. Rashi, Numbers 26:5.
16. Isaiah 46:3. 17. Micah 7:20.
370 SUKKOT HOSHANOT

êì Yours is the arm which has the might; strengthen Your hand;
raise high Your right hand. 1
Continue with Help us…help and deliver…:
ON THE THIRD DAY OF SUKKOT:

íåà Help us, we beseech You, [help and deliver]2 a nation—firm [in its
faith] as a rampart; 3 Help us, we beseech You, bright as the sun; 4 Help
us, we beseech You, exiled and banished; 5 Help us, we beseech You,
likened to a palm-tree; 6 Help us, we beseech You, martyred for Your
sake; 7 Help us, we beseech You, considered as sheep for the slaughter; 7
Help us, we beseech You, dispersed among those who vex her; 8 Help us,
we beseech You, [yet] clings and cleaves to You; Help us, we beseech You,
who bears Your yoke; Help us, we beseech You, the one people to affirm
Your Oneness; 9 Help us, we beseech You, oppressed in exile; Help us, we
beseech You, they learn Your Torah; Help us, we beseech You, smitten
on the cheek; 10 Help us, we beseech You, handed over to be beaten; 10
congregation.
Help us, we beseech You, they endure Your burden, help us, we beseech
You; Help us, we beseech You, afflicted and tossed about in the storm
[of exile], 11 help us, we beseech You; Help us, we beseech You, redeemed
from Egypt by Toviya, 12 help us, we beseech You; Help us, we beseech
You, the holy flock, 13 help us, we beseech You; Help us, we beseech You,
the congregation of Jacob, 14 help us, we beseech You; Help us, we
beseech You, designated by Your Name, 15 help us, we beseech You; Help
us, we beseech You, they cry, “Help, we beseech You!” help us, we
beseech You; Help us, we beseech You, they are sustained by You, 16 help
us, we beseech You.
ïúú You shall give truth to Jacob and kindness to Abraham. 17
Continue with Help us…Lord of deliverance…:
ON THE FOURTH DAY OF SUKKOT:

ïåãà Help us, we beseech You, Lord of deliverance; Help us, we beseech
You, besides You there is none who can deliver; Help us, we beseech
You, You are mighty and You deliver; Help us, we beseech You, I have
been brought low, and the Lord will save me; Help us, we beseech You,
God who saves; Help us, we beseech You, and redeems and delivers;
Help us, we beseech You, deliver those who cry out to You; Help us, we
beseech You, deliver those who yearn for You; Help us, we beseech You,
1. Psalms 89:14. 2. In this hoshana we pray for the deliverance of our people. The following
phrases are descriptions of the people of Israel. 3. Song of Songs 8:10; Targum and Rashi ad loc.
zepryed zekq 371
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3. Psalms 144:4. 4. Ibid. 49:13. 5. V. Leviticus 25:1-24; Deuteronomy 22:9-10; et al.
371 SUKKOT HOSHANOT
sustain Your flock; Help us, we beseech You, bestow upon them
plenteous harvest; Help us, we beseech You, help and let the earth sprout
forth all kinds of vegetation; Help us, we beseech You, do not condemn
the earth to infertility [because of our wrongdoings]; Help us, we
beseech You, help and sweeten the fruit; Help us, we beseech You, let
the clouds move;
congregation.
Help us, we beseech You, let the rain fall, help us, we beseech You; Help
us, we beseech You, let the clouds not withhold their rain, help us, we
beseech You; Help us, we beseech You, open Your hand and satiate the
world, help us, we beseech You; Help us, we beseech You, slake those
who thirst for You, help us, we beseech You; Help us, we beseech You,
save those who call upon You, help us, we beseech You; Help us, we
beseech You, deliver Your beloved ones, help us, we beseech You; Help
us, we beseech You, save those who seek You, help us, we beseech You;
Help us, we beseech You, deliver Your sincere servants, help us, we
beseech You.

úåîéòð At Your right hand is eternal bliss. 1
Continue with Help us…man and beast…:
ON THE FIFTH DAY OF SUKKOT:

íãà Help us, we beseech You, man and beast; 2 Help us, we beseech
You, [comprised of] flesh, spirit and soul; Help us, we beseech You,
sinew, bone and erect form; Help us, we beseech You, [Divine] image,
likeness and structure; Help us, we beseech You, whose splendor is
considered as naught; 3 Help us, we beseech You, who is akin to the
beasts that perish; 4 Help us, we beseech You, [who have] resplendence,
figure and stature; Help us, we beseech You, [by the] renewal of the face
of the earth; Help us, we beseech You, by the sprouting of trees even in
arid soil; Help us, we beseech You, [help] the wine press and standing
grain; Help us, we beseech You, [help] the vineyards and sycamores;
Help us, we beseech You, [help] the earth that is bound [by precepts]; 5
Help us, we beseech You, with abundant rain to complete its growth;
Help us, we beseech You, to make fertile the land;
congregation.
Help us, we beseech You, to strengthen it with vegetation, help us, we
beseech You; Help us, we beseech You, to invigorate it with sweet fruits
1. Psalms 16:11. 2. In this hoshana, we pray for the welfare of human, animal, and plant life.
zepryed zekq 372
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1. Job 26:7. 2. Psalms 8:2. 3. Ibid. 145:17.

372 SUKKOT HOSHANOT
help us, we beseech You; Help us, we beseech You, to restore it with
flowers, help us, we beseech You; Help us, we beseech You, to cause rain
to fall upon the plants, help us, we beseech You; Help us, we beseech
You, to irrigate it with cool flowing water, help us, we beseech You; Help
us, we beseech You, to perfect it with rain droplets, help us, we beseech
You; Help us, we beseech You, to uplift the thirsty earth, help us, we
beseech You; Help us, we beseech You, the earth that is suspended in
space, 1 help us, we beseech You.
åðéðåãà éé Lord, our Master, how mighty is Your Name over all
the earth; You have placed Your majesty upon the heavens. 2
Continue with Help us…Save the earth…:
ON THE SIXTH DAY OF SUKKOT:

äîãà Help us, we beseech You, [Save] the earth from curse; Help us,
we beseech You, the cattle from miscarriage; Help us, we beseech You,
the granary from the palmer-worm; Help us, we beseech You, the corn
from the scorching heat; Help us, we beseech You, our wealth from
calamity; Help us, we beseech You, our repasts from confusion; Help us,
we beseech You, the olives from sloughing; Help us, we beseech You, the
wheat from the grasshopper; Help us, we beseech You, the food from
insects; Help us, we beseech You, the wine cellar from the canker-worm;
Help us, we beseech You, the vineyard from worms; Help us, we beseech
You, the autumn crop from the locust; Help us, we beseech You, the
choice fruit from the cricket; Help us, we beseech You, our souls from
panic;
congregation.
Help us, we beseech You, our plenty from the bald locust, help us, we
beseech You; Help us, we beseech You, the flocks from emaciation, help
us, we beseech You; Help us, we beseech You, the fruits from the blasting
wind, help us, we beseech You; Help us, we beseech You, the sheep from
destruction, help us, we beseech You; Help us, we beseech You, the
harvest from malediction, help us, we beseech You; Help us, we beseech
You, the fields’ abundance from leanness, help us, we beseech You; Help
us, we beseech You, the wheat stalks from shrivel, help us, we beseech
You; Help us, we beseech You, the grain from the caterpillar, help us,
we beseech You.
÷éãö The Lord is righteous in all His ways, and benevolent in
all His deeds. 3
zepryed zekq 373
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12. Ibid. 25:8; II Chronicles 6:18. 13. Chagigah 12a; Genesis Rabbah 4:7. 14. V. Numbers
11:1-3. 15. Ibid. 17:11-13. 16. V. ibid. 25:11. 17. V. Joshua 10:8-12. 18. V. I Samuel 7:9.
19. V. II Samuel 24:1-25. 20. V. II Chronicles 7:1. 21. V. II Kings 2:11. 22. Daniel 8:21.
23. Ibid. 7:10. 24. Lamentations 4:11; Bava Kamma 60b; Taanit 29a. 25. V. Zechariah 12:6.
373 SUKKOT HOSHANOT
ON HOSHANA RABBAH CONTINUE HERE:

ïòîI Help us, we beseech You, in the merit of [Abraham,] the mighty
one, 1 thrown into flames of fire; 2 Help us, we beseech You, in the merit
of the lad [Isaac] who was bound as an offering upon wood and fire; 3
Help us, we beseech You, in the merit of [Jacob,] the valiant one, who
wrestled with an angel of fire; 4 Help us, we beseech You, in the merit of
the twelve tribes whom You led with a light and cloud of fire; 5 Help us,
we beseech You, in the merit of [Moses] who was taken up to heaven
and exalted as the angels of fire; 6 Help us, we beseech You, in the merit
of [Moses] who prevailed over the fiery angels; 7 Help us, we beseech
You, in the merit of [the Ten Commandments,] a gift 8 given from out
of fire; 9 Help us, we beseech You, in the merit of [the Tabernacle] which
was covered by curtains and a cloud of fire; 10 Help us, we beseech You,
in the merit of the adorned Mount [Sinai] whereon You descended in
fire; 11 Help us, we beseech You, in the merit of Your beloved Bet
Hamikdash which You loved more than the heavens 12 of fire; 13 Help us,
we beseech You, in the merit of [Moses] who prayed fervently until the
fire was quenched; 14 Help us, we beseech You, in the merit of [Aaron]
who took the fire-pan and turned back Your fiery wrath; 15 Help us, we
beseech You, in the merit of [Pinchas] who displayed great zeal in fiery
rage; 16 Help us, we beseech You, in the merit of [Joshua] who raised his
hand and there fell stones of fire; 17
congregation.
Help us, we beseech You, in the merit of [Samuel] who placed a suckling
lamb on the altar for an offering to be consumed by fire, 18 help us, we
beseech You; Help us, we beseech You, in the merit of [David] who
stood on the threshing-floor and propitiated God by his offerings
burned by fire, 19 help us, we beseech You; Help us, we beseech You, in
the merit of [Solomon] who prayed in the Sanctuary and fire de-
scended, 20 help us, we beseech You; Help us, we beseech You, in the
merit of [Elijah] Your emissary who ascended and was taken up into
heaven by a chariot and horses of fire, 21 help us, we beseech You; Help
us, we beseech You, in the merit of the holy men, [Chananiah, Mishael
and Azariah,] who were cast into fire, 22 help us, we beseech You; Help
us, we beseech You, in the merit of [Daniel] who beheld myraids upon
myriads of angels and streams of fire, 23 help us, we beseech You; Help
us, we beseech You, in the merit of the desolation of Your City which
was burned by fire, 24 help us, we beseech You; Help us, we beseech You,
in the merit of the generations of princes of Judah whom You will make
as a blazing fire, 25 help us, we beseech You.
1. V. Bava Batra 15a. 2. V. Genesis Rabbah 38:13. 3. Genesis ch. 22. 4. Ibid. 32:25-33.
5. Exodus 13:21-22. 6. Ibid. 19:3. 7. V. Shabbat 88b, 89a. 8. Proverbs 4:2. 9. Exodus 19:18,
20:18; Deuteronomy 33:2; Onkelos and Rashi ad loc. 10. Exodus 40:38. 11. Ibid. 19:18.
zepryed zekq 374
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1. I Chronicles 29:11. 2. Zechariah 14:9. 3. Deuteronomy 6:4. 4. Pesachim 56a; Deutero-

nomy Rabbah 2:31, 35, 36. 5. V. Rashi, Sukkah 45a. 6. As it is written, “In all their affliction
He is afflicted” (Isaiah 63:9); “I am with Him in distress” (Psalms 91:15). 7. V. II Samuel 7:23
and Radak ad loc.; Mechilta, Exodus 12:40; above note 6. 8. Exodus 7:4. 9. V. Mechilta,
Exodus 12:17, 40. 10. For all the wicked perished in the three days of darkness. See Rashi, Exodus
10:22. 11. V. Habakkuk 3:15, and Radak and Metzudat David ad loc; Sanhedrin 94b. 12. Exo-
dus 14:30. 13. V. Midrash Rabbah, Numbers 2:2. 14. Exodus 6:6. 15. V. I Samuel 4:11-7:2.
16. V. Mechilta, Exodus 12:40; Megillah 29a; Minchat Shai, Isaiah 43:14. 17. Psalms 28:9.
374 SUKKOT HOSHANOT
éé êI Lord, Yours is the greatness, the power, the glory, the victory, and
the majesty; for all that is in heaven and on earth [is Yours]. Lord, Yours
is the kingship and You are exalted, supreme over all rulers. 1 The Lord
will be King over the entire earth; on that day the Lord will be One and
His Name One. 2 And in Your Torah it is written: Hear, O Israel, the
Lord is our God, the Lord is One. 3 Blessed be the name of the glory of
His kingdom forever and ever. 4
éðà We beseech You, Lord, help us now.5
úòùåäë As You delivered the Israelites from Egypt together with

Yourself, 6 when You went forth to redeem Your people—so deliver us.
As You delivered a nation and its God, 7 the people sought out for
salvation by God—so deliver us.
As You delivered the multitudinous hosts of Israel, 8 and with them
the angelic hosts 9—so deliver us.
As You redeemed the pure ones 10 from the house of bondage,
Gracious One, You delivered into their hands those who enslaved
them—so deliver us.
As You delivered the Israelites who were sinking into the depths, by
splitting the sea, they took Your glory across with them11— so deliver
us.
As You delivered Your people who sang vayosha, “And He deliv-
ered,” 12 the consonant form of which can be read, 13 vayivosha, “He”—
who brought them out of Egypt—“was delivered”— so deliver us.
As You delivered them saying, vehotzayti et’chem, “I will bring you
out,” 14 whose consonant form is interpreted as vehutzayti itchem, “I will
be brought out with you”—so deliver us.
As You delivered those who circled the Temple Altar, so deliver us
who bear the willow twigs around the bimah.
As You have miraculously saved the Ark that due to our wrongdoings
was taken by the Philistines, You punished them in blazing wrath and
the Ark was saved 15—so deliver us.
As You redeemed the Congregation of Israel that You exiled to
Babylonia, Merciful One, for their sakes You accompanied them into
exile 16—so deliver us.
As You redeemed the captive tribes of Jacob, return, and bring back
the captive tents of Jacob, and deliver us.
éðà We beseech You, Lord, help us now.
During the first six days of Sukkot continue Deliver, below.
On Hoshana Rabbah continue Make us renowned, on next page.
äòéùåä Deliver Your people and bless Your heritage; tend them
and exalt them forever. 17 May these words of mine, which I have
pleaded before the Lord, be near to the Lord our God day and
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Chazzan recites Complete Kaddish followed by the Song of the Day, page 71.
HOSHANOT FOR HOSHANA RABBAH
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1. I Kings 8:59-60. See Tanya, Part II, ch. 6. 2. I.e., the Temple—Isaiah 56:7. 3. Psalms 23:2.
4. I.e., Torah—Avot 4:13. 5. Song of Songs 8:5—alluding to Israel’s strong faith in God. Cf.
Jeremiah 2:2. 6. Psalms 80:16. 7. Literally, Dumah. V. Isaiah 21:11 and commentaries ad loc.
See also R. Yaakov Emden’s commentary on the Siddur. 8. Genesis ch. 17. 9. I.e., Abraham—V.
Nedarim 32a. 10. V. Sotah 10b. 11. I.e., not merely as an accidental, coincidental or natural
phenomenon.
375 SUKKOT HOSHANOT FOR HOSHANA RABBAH
night, that He may provide the needs of His servant and the needs
of His people Israel according to the requirements of each day; so
that all the nations of the earth shall know that the Lord is God,
there is nothing else. 1
The Torah is returned to the Ark, and the Ark is closed.
Chazzan recites Complete Kaddish followed by the Song of the Day, page 71.
HOSHANOT FOR HOSHANA RABBAH

åððúú Make us renowned and praised; place us on our portion and
inheritance; exalt us higher and higher; gather us to the House of
Prayer; 2 make us flourish as a tree planted by flowing water; redeem
us from every plague and disease; encompass us with perfect love;
make us rejoice in the House of Prayer; 2 lead us beside still waters 3
forever; fill us with wisdom and intelligence; garb us with majesty
and greatness; crown us with the distinguished crown; 4 lead us on
smooth roads; establish us on the path of righteousness; graciously
bestow upon us mercy and compassion; recall in our merit what You
have said of us, “Who is this that goes up [from the wilderness;]” 5
help us to reach the final redemption; adorn us with angel-like
radiance; attach us firmly to You; exalt us with Your great hand;
bring us to Your House with song and exultation; strengthen us with
relief and deliverance; glorify us with the lofty Temple; hearten us
with the rebuilding of Your City as it was formerly; arouse [our
hearts] to Zion when it will be established; grant us the privilege to
behold the City rebuilt on its site; let us rest in joy and gladness;
strengthen us forever, God of Jacob.
Chazzan then cong: àðòùåä Help us, we beseech You; we implore
You, deliver us now.
àðà We beseech You, hearken to the entreaties of those who yearn for
Your salvation, who bring You joy with the willows of the streams—O
help us.
We beseech You, redeem Israel the people You have planted; 6 I sweep
away the wicked nation 7—O help us.
We beseech You, behold Your covenant which is engraved in our
flesh, 8 when You inundate the evildoers who darken the earth—O help
us.
We beseech You, remember in our merit the father who recognized
Your existence; 9 bestow kindness upon his children, for he made You
known 10—O help us.
We beseech You, when You perform wonders for Israel, the pure-
hearted, let it be known that it is Your miracle 11—O help us.
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1. Genesis 22:16-18; 26:3-4; 28:13-14. 2. Psalms 80:16. 3. I.e., the gates of the Temple, which
were not destroyed with the Temple, but sank into the earth—Lamentations 2:9; Sotah 9a.
Numbers Rabbah 15:13. 4. Berachot 30a. 5. Psalms 44:23; Zechariah 11:4. 6. Psalms loc.
cit. 7. Ezekiel 34:31. 8. Song of Songs 5:2. 9. On Sukkot, in addition to the wine libation,
there was also offered a water libation. 10. V. Obadiah 1:21 and Radak. 11. V. Isaiah 45:17;
Psalms 54:3. 12. V. Hosea 3:2 and commentaries ad loc.
We beseech You, Omnipotent One, grant salvation as You have sworn

to our forebears 1—O help us.
We beseech You, fulfill the desires of the people who supplicate to
you, as did Isaac when he was bound upon Mount Moriah—O help us.
We beseech You, strengthen Israel, the trees of Your plantation, 2 by
dispersing their oppressors—O help us.
We beseech You, open for us Your treasures of rain, to make fertile
arid land—O help us.
We beseech You, when You bring a calamity upon the earth, feed
those who call upon You with the choicest of Your pasture land—O help
us.
We beseech You, lift up Your gates 3 from desolation; by revealing Your
presence, restore the Bet Hamikdash whereto all turn in prayer 4—O help
us.
Chazzan then cong: àðà We beseech You, O God, help us and
deliver us now.
Ià O God! We have gone astray like wandering sheep; do not erase
our name from Your Book. Help, we beseech You, and deliver us.
O God! Tend the flock that is considered for slaughter; 5 she [Israel]
is vexed by the nations, and martyred for You. 6 Help, we beseech You,
and deliver us.
O God! We are Your flock and the flock of Your pasture, 7 Your
handiwork and Your beloved. 8 Help, we beseech You, and deliver us.
O God! Answer the prayers of Your suffering flock in a propitious
time. Help, we beseech You, and deliver us.
O God! They lift their eyes to You; may those who rise against them
be as naught. Help, we beseech You, and deliver us.
O God! Let those who offered the water-libation 9 in the Bet
Hamikdash draw water from the fountains of salvation. Help, we
beseech You, and deliver us.
O God! Let deliverers go up to Zion; 10 Israel cleaves to You and will
be delivered by means of Your Name. 11 Help, we beseech You, and
deliver us.
O God! Robe Yourself in the garb of retribution; in fury dispose of all
evildoers. Help, we beseech You, and deliver us.
O God! Remember and be mindful of the nation You acquired with
great affection. 12 Help, we beseech You, and deliver us.
O God! Those who seek You in prayer carrying the boughs of the
willow, heed their supplication from heaven. Help, we beseech You, and
deliver us.
O God! Bless the year with glory; accept favorably my words of prayer
on this day of Hoshana Rabbah. Help, we beseech You, and deliver us.
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1. Genesis 6:9ff. 2. Song of Songs 8:10; Targum and Rashi ad loc. 3. Genesis 17:1. 4. Avot
5:3. 5. Genesis 18:4. 6. 6. Song of Songs 6:10; Rashi and Metzudat David ad loc. 7. Genesis
22:2. 8. Ibid. 21:5. 9. Ibid. 22:7. 10. Ibid. 26:32. 11. Isaiah 49:21. 12. V. Genesis ch. 27.
13. Ibid. 27:41. 14. V. ibid. 32:10-14. 15. V. ibid. 30:37-43. 16. Song of Songs 7:8 and
commentaries ad loc. 17. V. Exodus ch. 28; Isaiah 61:10 and Rashi ad loc. 18. V.
Deuteronomy 33:8. 19. V. ibid. 3:25 and Rashi ad loc. 20. V. Genesis 49:8; I Chronicles 5:2.
21. V. I Kings 4:20. 22. V. Numbers 24:7, which refers particularly to Judah, the progenitor of
kingship—V. Rashi and Targum ad loc. 23. Taanit 9a. 24. Exodus 3:10; Exodus Rabbah 2:4.
25. Exodus 2:10. 26. Song of Songs 6:10. 27. V. Malachi 2:7. 28. V. Exodus 28:30 and Rashi
ad loc. 29. Exodus 30:19-21. 30. Song of Songs 5:8.
Chazzan then cong: àðà We beseech You, O God, help us and

deliver us now; You are our Father.
ïòîI In the merit of [Noach,] blameless in his generation, saved
because of his abounding righteousness, rescued from the surging water
of the flood 1—help and deliver a nation that is strong [in its faith] as a
rampart, 2 we beseech You; You are our Father.
In the merit of [Abraham], perfect in all his actions, 3 tested with ten
trials; 4 when he saw the angels he exclaimed, “Let some water be
fetched!” 5 —help and deliver a nation bright as the sun, 6 we beseech
You; You are our Father.
In the merit of [Isaac,] the tender and only son, 7 born to his father
at the age of one hundred, 8 who cried out, “Where is the lamb for the
offering”; 9 whose servants informed him, “We have found water!” 10 —
help and deliver a nation exiled and banished, 11 we beseech You; You
are our Father.
In the merit of [Jacob] who hurried to receive the blessings, 12 hated
by Esau, 13 he placed his hope in You; 14 with rods he caused his flocks to
increase by the troughs of water 15—help and deliver a nation that is
likened to a palm-tree, 16 we beseech You; You are our Father.
In the merit of [Levi] who was worthy to be [the progenitor of] Your
Kohanim who were adorned with ornaments as a bridegroom, 17 tested
at Massah, at the waters of Merivah 18—help and deliver [Jerusalem,] the
fair mountain, 19 we beseech You; You are our Father.
In the merit of the one who was exalted to be the master over his
brothers, Judah who ruled over his brothers, 20 whose seed is innumera-
ble, 21 of whom it was prophesied, “Water shall flow out of his wells” 22
help and deliver, not for our sakes but for Yours, we beseech You; You
are our Father.
In the merit of [Moses,] the most humble of all men and most
trustworthy, in whose merit the manna fell, 23 who was appointed [from
birth] as the redeemer 24 and taken out from the water 25—help me
deliver a people that shines forth as the dawn, 26 we beseech You; You
are Our Father.
In the merit of [Aaron] whom You have made as the heavenly
angels, 27 who was adorned with the urim and tumim, 28 charged to enter
the Sanctuary with hands and feet sanctified and washed in water 29—
help and deliver the people that are love-sick for You, 30 we beseech You;
You are our Father.
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1. V. Exodus 15:20. 2. Taanit 9a. 3. Numbers 24:5. 4. Exodus 33:11. 5. V. Numbers

27:18-23. 6. Joshua ch. 3. 7. Song of Songs 6:10. 8. Judges ch. 6. 9. Song of Songs 4:8.
10. V. Judges 7:1-8. 11. Ibid. ch. 13. 12. Ibid. 15:18-19. 13. I. Samuel 2:26; V. Targum and
Radak ad loc. 14. Ibid. 7:3-6. 15. Song of Songs 6:4. 16. II Samuel 6:14-16. 17. Berachot
3b. 18. V. II Samuel 23:15-18. 19. II Kings 2:11. 20. I Kings 19:1-14. 21. Ibid. 18:36-38.
22. V. Song of Songs 7:5 and commentaries ad loc. 23. II Kings 2:9. 24. Ibid. 3:9-20.
25. Exodus 15:11.
In the merit of [Miriam,] the prophetess, who went forth in a dance

before the encamped tribes, 1 who was an inspiration to the thirsty
Israelites in the desert, and in whose merit a running spring provided
water 2—help and deliver a nation of whom it is said, “How goodly are
your tents,” 3 we beseech You; You are our Father.
In the merit of [Joshua,] the servant who did not depart from his
master’s tent, 4 upon whom the Spirit of Holiness shone; 5 when he
crossed the Jordan the waters split 6—help and deliver a beautiful and
radiant people, 7 we beseech You; You are our Father.
In the merit of [Gideon] who sought a sign of goodness, who cried,
“Where are Your wonders?” who squeezed dew out of the fleece, a full
bowl of water, 8—help and deliver a people that is called the “bride of
Lebanon,” 9 we beseech You; You are our Father.
In the merit of those who were dedicated to wage Your war, into
whose hands You gave victory, who were selected from among many
when they lapped water from their hands 10—help and deliver a people
who was not disloyal to You, we beseech You; You are our Father.
In the merit of [Samson,] his parents’ only son, who thrashed his
adversaries who was dedicated as a Nazir from the womb, 11 for whom
You brought forth water from a jawbone 12—for the sake of Your holy
Name, help and deliver us, we beseech You; You are our Father.
In the merit of [Samuel] who grew increasingly in stature and
renown, 13 who restrained the congregation from perverseness; when they
repented of their sins he enjoined them to draw water 14—help and
deliver a people who is beautiful as Jerusalem, 15 we beseech You; You
are our Father.
In the merit of [David] who exulted and danced and sang, 16 who
studied Torah with the accompaniment of musical instruments, 17 who
poured out the water though he longed to drink 18—help and deliver the
people who put their hope in You, we beseech You; You are our Father.
In the merit of [Elijah,] the pure one, who ascended to heaven in a
whirlwind, 19 who displayed zeal and allayed Your wrath, 20 in response to
his prayer fire descended and licked dust and water 21—help and deliver
the people whose eyes glisten like pools of water, 22 we beseech You; You
are our Father.
In the merit of [Elisha] who served his master faithfully, in whom was
vested a double measure of his master’s spirit, 23 when the minstrel sang
before him, the ditches were filled with water 24—help and deliver the
people who exclaimed, “Who is like You,” 25 we beseech You; You are
our Father.
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1. V. II Kings 18:1-7, 20:3; II Chronicles chs. 29-32. 2. II Chronicles 30:6. 3. II Kings 19:16,
22. 4. II Chronicles 32:1ff. 5. Psalms 50:2. 6. V. Daniel chs. 2, 5. 7. Ibid. 1:8-12. 8. Ezra
7:10. 9. Ibid. 7:6. 10. Ezra 7:10. V. Sukkah 20a; Sanhed. 21b. 11. Job 11:9; Eruvin 21a.
12. Lamentations 1:1. 13. “Sukkot is the time of judgment for rain”—Rosh Hashanah 16a.
14. Exodus 15:1-21. 15. Deuteronomy 9:29. 16. Numbers 10:33. Cf. Deuteronomy 12:9.
17. Isaiah 26:2; Shabbat 97a. 18. Genesis Rabbah 38:13. 19. Tanchuma, Vayera 22.
20. Genesis 18:4. 21. Exodus 14:15-31; Psalms 136:13. 22. Genesis 22:9. 23. Mt. Moriah
is directly opposite the Gate of Heaven—V. Genesis 28:17. 24. Ibid. 26:18. 25. Ibid. 30:37-38.
26. Ibid. 29:10.
In the merit of [Chizkiah] whose only desire was to do Your Will, 1

who admonished Your flock to repent; 2 who, when Sancheriv the
blasphemer 3 approached to besiege Jerusalem, hurriedly plugged the
water-fountains 4—help and deliver Zion, the perfection of beauty, 5 we
beseech You; You are our Father.
In the merit of [Daniel, Chananiah, Mishael and Azariah] who sought
You in exile, to whom Your secret was divulged; 6 who in order not to
defile themselves [with forbidden food] requested legumes and water 7—
help and deliver those who call upon You in distress, we beseech You;
You are our Father.
In the merit of [Ezra] who studied Torah, 8 words of wisdom and
understanding, who was an expert scribe, 9 expounding our faith; who
enlightened us in the sayings of the Torah 10 which is compared to the
breadth of the sea 11—help and deliver Jerusalem that was called the
populous city, 12 we beseech You; You are our Father.
In the merit of those who come before You today to pour out their
hearts, and offer their prayers wholeheartedly, requesting from You
plentiful rain 13—help and deliver the people who sang to You at the Sea
of Reeds, 14 we beseech You; You are our Father.
In the merit of those who say, “May Your Name be exalted,” who are
Your heritage and nation, 15 who yearn for Your salvation as an arid land
thirsts for water—help and deliver the people for whom You have
sought a resting place, 16 we beseech You; You are our Father.
Chazzan then cong: àðòùåä O God, help us, we beseech You; deliver
us now, we implore You.
Chazzan then cong: Save us, pardon us now and grant us success now,
we entreat You; help us, God of our strength.
äðòú Answer the prayers of [Israel,] the faithful ones,17 who pour out
their hearts before You like water; in the merit of [Abraham] who braved
fire 18 and water, 19 who instructed his household and said, “Let some
water be fetched” 20—deliver us, God of our strength.
Answer the prayers of the tribes of Israel who passed through the
divided sea; 21 in the merit of [Isaac] who was bound as an offering on
Mount Moriah 22 facing the Gate of Heaven, 23 who dug anew his father’s
wells of water 24—deliver us, God of our strength.
Answer the pure ones, who supplicate for water; in the merit of
[Jacob] who set peeled rods into the troughs of water, 25 who lifted and
rolled the stone off the well 26—deliver us, God of our strength.
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1. Menachot 53b. 2. Deuteronomy 33:4. 3. Isaiah 55:1; Proverbs 5:16; Taanit 7a.
4. Numbers 21:18. 5. Ibid. 12:7. 6. Ibid. 20:7-11. 7. Ibid. 21:17. 8. Ibid. 20:8-10, 13.
9. Exodus 19:6; Deuteronomy 7:6. 10. II Samuel 23:15-17. V. Yalkut Shimoni and Ralbag ad
loc; Ruth Rabbah 5:1. 11. I.e., lulav, etrog, hadassim, and aravot. 12. V. Bava Batra 25b.
13. I.e., Israel—see supra, p. 16, note 7. 14. See supra, p. 379, note 13. Hoshana Rabbah is the
final sealing of the judgment which was begun on Rosh Hashanah and Yom Kippur. 15. V.
Micah 5:4; Radak ad loc.; Sukkah 52b. 16. V. Genesis 8:21-22; ibid. 9:8-17.
Answer Your beloved, 1 the inheritors of the Torah 2 that is likened to

water; 3 in the merit of those who dug for water with their staves 4 to
provide water for themselves and their descendants—deliver us, God of
our strength.
Answer our prayer for water as You did in the desert; in the merit of
[Moses,] the most trusted one in Your house, 5 who supplied the people
with water, he struck the rock and water flowed 6—deliver us, God of
our strength.
Answer us as You answered those who sang, “Come up, O fountain
of water”; 7 in the merit of [Moses and Aaron] who were charged at the
waters of Merivah to give water to the thirsting Israelites 8—deliver us,
God of our strength.
Answer the holy people, 9 who offered the water-libation [in the Bet
Hamikdash]; in the merit of [David,] the foremost poet, who, though
he thirsted for water, exclaimed, “God forbid that I should drink it,” and
instead presented it to You as a water-libation 10—deliver us, God of our
strength.
Answer us, who pray with the four species 11 planted near water; for
the sake of the Bet Hamikdash in the merit of which water was
granted; 12 let the earth open up and give forth vegetation and let the
heavens send forth rain—deliver us, God of our strength.
Chazzan then cong: íçø Have mercy, we beseech You, on the
congregation and assembly of Yeshurun; 13
forgive and pardon their iniquities, and de-
liver us, God of our salvation.
æà As the eyes of the servants are directed toward their master, so we
have come before you to be judged; 14 Deliver us, God of our salvation.
Glorious Lord of lords, contentious people provoke us, they crush us,
and have become rulers over us—besides You. Deliver us, God of our
salvation.
We have approached You today in supplication, merciful and gracious
God; we have recounted Your wonders clearly. Deliver us, God of our
salvation.
May there be no drought in the land that flows with milk and honey;
through the abundance of rain let the earth be garbed with herbage.
Deliver us, God of our salvation.
Just, righteous and faithful God, plant us in the fruitful land of Israel
by means of the seven shepherds and eight princes. 15 Deliver us, God of
our salvation.
You have made a covenant with the earth that as long as it exists You
will not bring destruction upon it. 16 Deliver us, God of our salvation.
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1. See supra, p. 379, note 13. 2. I.e., lulav, etrog, hadasim and aravot. 3. Psalms 5:5. 4. V.
Deuteronomy 28:12. 5. I.e., Elijah the Prophet, who will herald the coming of Mashiach, and
proclaim the following good tidings. 6. V. Zechariah 14:4. 7. V. ibid. 9:14; Isaiah 27:13. 8. V.
Zechariah 14:4. 9. Song of Songs 5:2. 10. Ibid. 2:9. 11. Isaiah 60:2. 12. Zechariah 14:4.
13. Ibid. 14:5. 14. Isaiah 46:3. 15. Ibid. 66:8. 16. Song of Songs 6:10. 17. Zechariah 14:7.
We stand in prayer for water 1 as willows by streams of water,

remember in our behalf the water-libation. Deliver us, God of our
salvation.
Carrying the four plants the way they grow, 2 Your people pray to You;
heed the voice of their supplication. Deliver us, God of our salvation.
Worker of salvations, turn and pay heed to their prayer, find them
righteous, God of deliverance. Deliver us, God of our salvation.
Turn to the voice of their fervent supplication, open the earth and let
it bring forth prosperity; You are powerful to help and do not desire
wickedness. 3 Deliver us, God of our salvation.
éøòù Open the gates of heaven; open Your treasure that is
good for us,4 help us and do not judge us harshly, but save
us, God of our salvation.
Chazzan then cong: Iå÷ The voice of the herald brings good
5
tidings and proclaims:

õîåà Your mighty salvation comes! My Beloved is coming! —the voice
heralds.
He comes with myriads of regiments of angels to stand on the Mount
of Olives! 6 —the voice heralds.
He approaches to sound the shofar, 7 beneath Him the mountain shall
split 8 —the voice heralds.
He knocks, 9 peers [through the lattice], 10 and shines forth, 11 and half
the mountain moves from the east 12 —the voice heralds.
He has fulfilled all His promises, and He has come with all His holy
ones 13 —the voice heralds.
A heavenly voice is heard by all the inhabitants of the earth—the voice
heralds.
Israel, His people, tended by Him from the womb, 14 has been newly
born as a babe from its mother’s loins—the voice heralds.
She has travailed and given birth 15 to a people that shines forth as the
dawn; 16 who has heard of anything like this? 16 —the voice heralds.
The Pure One has wrought all this; who has seen such wonders? 16—
the voice heralds.
The means and time of redemption have been appointed; can a land
be born in one day? 16 —the voice heralds.
Without the help of the One who is omnipotent in celestial and
terrestrial domains, could an entire nation have been born at once? 16—
the voice heralds.
When the resplendent God redeems His people, then the evening shall
be light 17 —the voice heralds.
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All Torah scrolls are returned to the Ark, and the lulav and etrog are set aside.
Chazzan recites Complete Kaddish, page 69, then continue below.
The bundle of five willow branches are struck on the ground five times, to sweeten and
temper the five severities. After striking the branches, they are laid down, and the following
is recited:
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úà¤ ïBöøáe ¨ û§ íéîçøa
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1. Obadiah 1:21. 2. Isaiah 66:8. 3. Ibid. 54:2. 4. V. Song of Songs Rabbah 7:4; Yalkut
Shimoni, Zechariah 575 and Isaiah, 472; Rashi and Radak on Zechariah 9:1. 5. I.e., Israel—V.
Song of Songs 2:1. 6. I.e., the Patriarchs who are interred in Hebron. 7. Cf. Sanhedrin 98a.
8. V. Zechariah 3:8, 6:12-13; Targum ad loc.; Talmud Yerushalmi, Berachot 4:4. 9. See R. Isaiah
Horowitz (Shaloh), “Commentary on the Siddur”; R. Yaakov Emden, “Commentary on the Siddur.”
Cf. Jeremiah 33:15; Zohar, part I, 82b and part II, 332b. 10. V. Isaiah 26:19. 11. Lamentations
1:1. 12. V. II Samuel 22:51. 13. Psalms 28:9. 14. I Kings 8:59-60. See Tanya, Part II, ch. 6.
15. Abraham, Isaac, Jacob, Moses, Aaron, David, and Solomon.
Deliverers will go up to Mount Zion, 1 for Zion has travailed and given
birth 2 —the voice heralds.
A voice resounds throughout your boundaries: Enlarge the place of
your encampment 3 —it heralds.
Extend your habitations as far as Damascus; 4 receive your sons and
daughters—the voice heralds.
Rose of Sharon 5 exult, for those who lie in Hebron 6 have arisen—the
voice heralds.
Turn to Me and be saved even this very day, if you heed My
voice 7—the voice heralds.
There has appeared a man, his name is Tzemach, 8 it is David
himself! 9—the voice heralds.
Arise those who are buried in the earth; awake and jubilate, those who
dwell in the dust! 10—the voice heralds.
When [Mashiach] will be established as king in Jerusalem, the
populous city, 11 the Lord will be a tower of salvation to him 12 —the
voice heralds.
The name of the wicked will be annihilated, but loving-kindness will
be shown to David His anointed 12 —the voice heralds.
Grant salvation to the eternal people; to David and his descendants
forever 12 —the voice heralds.
The chazzan says aloud three times, followed by the congregation:
Iå÷ The voice of the herald proclaims good tidings.
äòéùåä Deliver Your people and bless Your heritage; tend them
and exalt them forever. 13 May these words of mine, which I have
pleaded before the Lord, be near to the Lord our God day and
night, so that He may provide the needs of His servant and the
needs of His people Israel according to the requirements of each
day; so that all the nations of the earth shall know that the Lord
is God, there is nothing else. 14
All Torah scrolls are returned to the Ark, and the lulav and etrog are set aside.
Chazzan recites Complete Kaddish, page 69, then continue below.
The bundle of five willow branches are struck on the ground five times, to sweeten and
temper the five severities. After striking the branches, they are laid down, and the following
is recited:
éäé May it be Your will, Lord our God and God of our fathers, who
chooses good prophets and good customs, to accept in mercy and
favor our prayers and our processions around the bimah. Remember
in our behalf the merit of Your seven perfectly pious ones, 15 and
zetwd dxez zgny 383
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a
Continue with the Song of the Day, page 71.
SHEMINI ATZERET AND SIMCHAT TORAH

HAKAFOT
Hakafot are performed with great joy on the eves of Shemini Atzeret and Simchat Torah,
and on Simchat Torah day. The evening Hakafot, which consists of seven Hakafot (circuits)
around the bimah, are made before Epilr¥ ¨ of the Maariv prayer. The day Hakafot, which
consists of only three and a half Hakafot, are made before the reading of the Torah. For
additional laws, see page 611.
Before Hakafot, the following verses are chanted responsively:
¦ Ÿ ¡ ¨ àeä éé¨ § ék¦ ,úrãì

ïéà¥ ,íéäìàä © «© ¨ úàøä¨ «¥ § ¨ äzà ¨©
:Bcálî© §û ¦ ãBò 7
§ © íìBòì
8
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¨ § ¦ äNòì
«¤ £ © § ïéàå
:EéNrîk 9
¨Ÿ £ íéäìàá
¥ § ,éðãà ¦ Ÿ ¡ ¨ EBîk « ¨ ïéà¥
¨ £ © § éé¨ § çîNé
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© § ¦ ,íìBòì¨ § éé¨ § ãBáë§ éäé ¦§
¨ ãrå
:íìBò © § äzrî
11
¨ © ¥ ,Cøáî ¨Ÿ § éé¨ § íL ¥ éäé
¦§
pronounced “Yud-Hay-Vöv”. The Shechinah is symbolized by and referred to by the last letter d
of the Tetragrammaton. 5. Cf. Isaiah 26:19 and commentaries ad loc. 6. Deuteronomy 28:12.
7. Ibid. 4:35. 8. Psalms 136:4. 9. Ibid. 86:8. 10. Ibid. 104:31. 11. Ibid. 113:2.
383 SIMCHAT TORAH HAKAFOT
remove the iron barrier that sunders us from You. Hearken to our
supplication and seal our judgment for good, O You, who suspends
the earth in space; 1 seal our judgment in the Book of good life. 2
Grant this day that in Your glorious Shechinah there shall be five
“sweetened” Severities through the striking of the willow twigs on
the ground, according to the custom of Your holy prophets. 3 Awaken
Your love and show us Your abounding affection in tempering all
the severities and strict judgments. May You irradiate Your glorious
Shechinah by Your holy Name (å"àå à"ä ã"åé) 4 which is as dew—“the
dew of light”; 5 and from there bestow generous bounty upon Your
servant who prays to You pleading that You grant me long life,
forgive my sins, wrongdoings and transgressions. Extend Your hands
to receive my wholehearted penitence. Open Your bounteous treas-
ure to satiate a thirsting soul, as it is written: The Lord will open for
you His bounteous treasure, the heavens, to send rain for your land
in its season and to bless all the work of your hand. 6 Amen.
a
Continue with the Song of the Day, page 71.

HAKAFOT
Hakafot are performed with great joy on the eves of Shemini Atzeret and Simchat Torah,
and on Simchat Torah day. The evening Hakafot, which consists of seven Hakafot (circuits)
around the bimah, are made before Aleinu of the Maariv prayer. The day Hakafot, which
consists of only three and a half Hakafot, are made before the reading of the Torah. For
additional laws, see page 611.
Before Hakafot, the following verses are chanted responsively:
äúà You have been shown to know that the Lord is God;
there is none else aside from Him. 7
äùòI [Give thanks] to Him who alone performs great
wonders, for His kindness is eternal.8
ïéà There is none like You among the supernal beings, O
my Lord, nor any deeds like Yours. 9
éäé May the glory of the Lord be forever; may the Lord
find delight in His works.10
éäé May the Name of the Lord be blessed from now to
all eternity.11
1. Job 26:7. 2. Hoshana Rabbah is the final sealing of the judgment which began on Rosh
HaShanah and Yom Kippur. 3. Sukkah 44a. 4. The first three letters of the Tetragrammaton,
zetwd dxez zgny 384
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2
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3
¨ § CŸìîé § ¦ éé¨ § ,Cìî ¨ ¨ éé¨ § ,Cìî ¤ «¤ éé¨ §
:íBìMá 4
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10
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:BúreLéa ¨ § § ¦ § äìéâð ¨ «¦ ¨ ,Bì eðée÷ «¦ ¦ éé¨ § äæ¤ ,eðréLBéå «¥ ¦ §
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¦ «¨ ¨ ¦ éé¨ § øáãe
12
:íéìLeøéî © û§ ,äøBú ¨ àöz ¥ ¥ ïBivî ¦ ¦ ék¦
The following is added quietly:
13
¦ «¨ ¨ § úBîBç äðáz
:íéìLeøé ¤ § ¦ ,ïBiö¦ úà¤ EðBöøá
û§ û§ ¦ äáéèéä ¦ £ © ¨ áà¨
¨ «¦ ¥ ,íéîçøä
14
¦ ¨ ïBãà£ àOðå
:íéîìBò ¨ ¦ § íø¨ ìà¥ Cìî¤ «¤ ,eðçèa
§ «¨ ¨ ãáì
© § Eá§ ék¦
The z`xd ¨ © verses are repeated, responsively, two more times.
¨ ¥ § ¨ dY`
LrxfaE
«¤ § © § dnc`d
¨ ¨ £ ¨ zgRWn
Ÿ § § ¦ lM¨ La§ Ekxape
§ § ¦ § dAbpe
¨ § «¤ ¨ dptve
¨ Ÿ « ¨ § dncwe
¨ § «¥ ¨ dOi
¨ «¨ YvxtE
¨ § © ¨ ux`d
¤ «¨ ¨ xtrM
© £ © Lrxf
£ § © dide§
¨¨
(Genesis 28:14) three times. In a year of Hakhel (assembly, see Deut. 31:10-14)—the year
following a Shemittah year—(see page 609, note 3) the verse: miYvAwe ¦ § © ¦ § oFtv¨ ux`n
¤ «¤ ¥ mzF`
¨ ìan
¦ ¥ ippd
¦§ ¦
¨ «¥ EaEWi¨ lFcB¨ ldw
dPd ¨ ¨ eCgi
¨ § © zclie
¤ «¤ Ÿ § dxd
¨ ¨ gQtE
© «¥ ¦ xEr
¥ ¦ mA¨ ux` ¥ § § © ¦ (Jeremiah 31:9) is also said, one time.
¤ «¨ izMxIn
éäé May the Lord our God be with us as He was with

our fathers; may He not forsake us nor abandon us.1
åøîàå Say: Help us, God of our salvation, gather us and
deliver us from among the nations, that we may give
thanks to Your holy Name and glory in Your praise.2
éé The Lord is King, the Lord was King, the Lord will be
King forever and ever. 3
éé The Lord will give strength to His people; the Lord
will bless His people with peace.4
åéäéå May our words find favor before the Master of all
things.
éäéå Whenever the Ark set out, Moses would say, “Arise,
O Lord, and Your enemies will be dispersed, and Your
foes will flee before You.”5
äîå÷ Ascend, O Lord, to Your resting place,6 You and the
Ark of Your might. 7
êéðäë May Your Kohanim be garbed with righteousness,
and Your dedicated Levi’im sing for joy.8
øåáòá For the sake of David Your servant, do not turn
away [the pleas of] Your anointed. 9
øîàå It will be said on that day: Behold, this is our God
in whom we put our hope that He will deliver us; this is
the Lord for whom we hoped, let us rejoice and delight in
His deliverance. 10
êúåëIî Your kingship is a kingship over all worlds, and
Your dominion is throughout all generations.11
éë For from Zion shall go forth the Torah; and the word
of the Lord from Jerusalem. 12
The following is added quietly:
áà Most compassionate Father, may it be Your will to do good
to Zion; rebuild the walls of Jerusalem. 13 For we put our trust in
You alone, O King, sublime and exalted God, Lord of the worlds. 14
The Ata Hareisa verses are repeated, responsively, two more times.
1. I Kings 8:57. 2. I Chronicles 16:35. 3. See page 29, note 2. 4. Psalms 29:11. 5. Numbers
10:35. 6. I.e., the Sanctuary. 7. Psalms 132:8. 8. Ibid. 132:9 9. Ibid. 132:10. 10. Isaiah
25:9. 11. Psalms 145:13. 12. Isaiah 2:3. 13. Psalms 51:20. 14. After reciting the preceding
verses three times, it is the Chabad custom to recite the verse:
zetwd dxez zgny 385
FIRST HAKAFAH:
All the Torah scrolls are taken from the Ark and are handed to members of the congregation.
The leader (followed by the congregation) chants the following phrases while encircling the
bimah one time, followed by singing and dancing. At the conclusion of the Hakafah, the
Torah scrolls are returned to the Ark. This order is repeated for each of the subsequent six
Hakafot.
On Simchat Torah day, all seven Hakafah sections are chanted in succession while
encircling the bimah three and a half times, followed by singing and dancing.
,àp¨ äréLBä
¨ «¦ éé¨ § àpà̈
¨ —Leader then cong.
,àð¨ äçéìöä
1
¨ ¦ § © éé¨ § àpà ¨¨ —Leader then cong.
«¥ û§ ¨ íBéá§ eððr
:eðàø÷ «¥ £ éé¨ § àpà̈ ¨ —Leader then cong.
,àp¨ äréLBä
¨ «¦ úBçeøä¨ éäìà ¥Ÿ ¡ —Leader then cong.
,àð¨ äçéìöä¨ ¦ § © úBááì ¨ § ïçBa ¥ —Leader then cong.
:eðàø÷ «¥ £ ÷æç¨ ¨ ìàBb ¥ —Leader then cong.
The following is then said:
,íéìà ¦ ¥ éða
¥ § ééì¨ © eáä¨ ,ãåãì¦ ¨ § øBîæî § ¦ :Lôð
2
¤ «¨ úáéLî © «¦ § äîéîz ¨ ¦ § éé¨ § úøBz ©
¨ © eåçzLä
ééì £ © § ¦ ,BîL§ ãBák§ ééì ¨ © eáä¨ :æòå Ÿ ¨ ãBák¨ ééì ¨ © eáä̈
íéî¦ «© ìr© éé¨ § ,íérøä¦ § ¦ ãBákä ¨ © ìà¥ ,íénä¦ «¨ © ìr© éé¨ § ìB÷ :Lã÷ ¤Ÿ « úøãäa© û§ © §
øàé¥ ¨ ,eðëøáéå
«¥ û§ ¨ ¦ eðpçé ¦ Ÿ ¡ :øéL¦ øBîæî
«¥ ¨ § íéäìà § ¦ úBðéâða ¦ û§ ¦ çvðîì
© «¥ © û§ © :íéaø
3
¦ ©
¦ § «© ¨ ék¦ :äøeøö
ézøîà ¨ § øézz ¦ © ,Eðéîé
û§ ¦ § úlãb
© ª § çëa © Ÿ « § àpà
¨ ¨ :äìñ 4
¨ «¤ eðzà «¨ ¦ åéðt ¨¨
5
¤ ¨ ¦ ãñç
:äðaé ¤ «¤ íìBò¨
At the conclusion of the Hakafah, the gabbai calls out: '` dtTd
¨ ¨ © o`M© cr© .
The first Hakafah ends here.
SECOND HAKAFAH:
,àp¨ äréLBä
¨ «¦ úB÷ãö¨ § øáBc
¥ —Leader then cong.
¨ ¦ § © BLeáìa §û ¦ øeãä̈ —Leader then cong.
:eðàø÷ «¥ £ ãéñçå
¦ ¨ § ÷éúå̈
¦ —Leader then cong.
1. Psalms 118:25. 2. Ibid. 19:8. 3. Ibid. 29:1-3. 4. Ibid. 67:1-2. 5. Ibid. 89:3.
FIRST HAKAFAH:
All the Torah scrolls are taken from the Ark and are handed to members of the congregation.
The leader (followed by the congregation) chants the following phrases while encircling the
bimah one time, followed by singing and dancing. At the conclusion of the Hakafah, the
Torah scrolls are returned to the Ark. This order is repeated for each of the subsequent six
Hakafot.
On Simchat Torah day, all seven Hakafah sections are chanted in succession while
encircling the bimah three and a half times, followed by singing and dancing.
Leader then cong: àðà We implore You, Lord, deliver us;

Leader then cong: we implore You, Lord, grant us success;1
Leader then cong: we implore You, Lord, answer us on the day
we call.
Leader then cong: God of all spirits, deliver us;
Leader then cong: examiner of hearts, grant us success;
Leader then cong: mighty Redeemer, answer us on the day we
call.
úøåú The Torah of the Lord is perfect, restoring the soul.2 A Psalm by
David. Render to the Lord, children of the mighty, render to the Lord
honor and strength. Render to the Lord the honor due His Name; bow
down to the Lord in resplendent holiness. The voice of the Lord is over
the waters, the God of glory thunders; the Lord is over mighty waters. 3
For the Choirmaster; a song with instrumental music; a Psalm. May God
be gracious to us and bless us; may He make His countenance shine
upon us forever. 4 We implore You, by the great power of Your right
hand, release the captive. For I have said, the world shall be built with
kindness. 5
At the conclusion of the Hakafah, the gabbai calls out: The first Hakafah ends here.
SECOND HAKAFAH:
Leader then cong: øáåã Speaker of righteousness, deliver us;

Leader then cong: resplendent in His attire, grant us success;
Leader then cong: mighty and kind One, answer us on the day
we call.
zetwd dxez zgny 386
¤ «¨ ¨ úrãì
õøàa © Ÿ « © éé¨ § ìB÷ 1:éút
© «© ¨ :çka
2
¦ «¤ úîékçî
© «¦ § © ,äðîàð
¨ ¨ ¡ ¤ éé¨ § úeãr¥
«¥ £ © eðábN
eðøäè «¥ û§ © ,Enr
û§ © úpø © ¦ ìa÷¥ © :EúreLé
3
«¤ ¨ § íéBb
¦ ìëa ¨ § ,Ekøc
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4
:E«ðéîé
¤ ¦ § íeøz¨ Eãé û§ ¨ æBòz¨ ,äøeáb
¨ § ír¦ rBøæ
© « § Eì§ :àøBð ¨
At the conclusion of the Hakafah, the gabbai calls out: 'a dtTd
¨ ¨ © o`M© cr© .
The second Hakafah ends here.
THIRD HAKAFAH:
,àp¨ äréLBä
¨ «¦ ¨ ¨ § Cæ©
øLéå —Leader then cong.
¨ ¦ § © íélc¦ © ìîBç¥ —Leader then cong.
:eðàø÷ «¥ £ áéèîe
¦ ¥ áBè —Leader then cong.
¦ © EeãBé
íénr « :øãäa ¨ ¨ ¤ éé¨ § ìB÷ :áì¥ éçnNî
6
¥ û§ © § ,íéøLé
5
¥ ¦
¦ ¨ § éé¨ § éãewt
© ¨ § Eãeçé
úáák û§ ¦ éLøBc
¥ û§ ,øBaâ¦ àð¨ :ílk ¨ ª íénr¦ © EeãBé
7
« ,íéäìà¦Ÿ ¡
¨ ¨ § © § ãñç
:íäøáàì8
Ÿ £ © § úîà
¤ «¤ ,á÷réì ¤ ¡ ïzz
¥ ¦ :íøîL
¥ û§ ¨
At the conclusion of the Hakafah, the gabbai calls out: 'b dtTd
¨ ¨ © o`M© cr© .
The third Hakafah ends here.
FOURTH HAKAFAH:
,àp¨ äréLBä
¨ «¦ ¨ £ © rãBé
úBáLçî © «¥ —Leader then cong.
¨ ¦ § © øBàðå¨ § øéak¦© —Leader then cong.
:eðàø÷ «¥ £ úB÷ãö
¨ § LáBì¥ —Leader then cong.
éé¨ § øaLéå
¥ © û§ © ,íéæøà ¦ ¨ £ øáBL¥ éé¨ § ìB÷ :íéðér
¦ «¨ ¥ úøéàî
9
© ¦ § ,äøa ¨ ¨ éé¨ § úåöî ©§ ¦
Bîk§ ïBéøNå § ¦ § ïBðáì ¨ § ,ìâr¤ «¥ Bîk§ íãé÷øiå
¥ ¦ § © © :ïBðálä ¨ §û © éæøà¥ û§ © úà¤
,øBLéî¦ íénr ¦ © èt Ÿ Lú
§ ¦ ék¦ ,íénàì ¦ ª § eðpøéåû§ © ¦ eçîNé § § ¦ :íéîàø
10
¦ ¥ § ïá¤
ãéîz ¦ ¨ Eú÷ãö û§ ¨ û§ ¦ éîçø¥ £ © ,íøäè ¥ £ © íëøa¥ û§ ¨ :äìñ
11
¨ «¤ íçðz ¥ § © õøàa ¤ «¨ ¨ íénàìe¦ ª §û
12
:çöð© «¤ Eðéîéa
û§ ¦ ¦ úBîérð ¦ § :íìîb¥ û§ ¨
At the conclusion of the Hakafah, the gabbai calls out: 'c dtTd
¨ ¨ © o`M© cr© .
The fourth Hakafah ends here.
7. Ibid. 67:4. 8. Micah 7:20. 9. Psalms 19:9. 10. Ibid. 29:5-6. 11. Ibid. 67:5. 12. Ibid. 16:11.

úåãò The testimony of the Lord is trustworthy, making wise the
simpleton. 1 The voice of the Lord resounds with might. 2 Then Your way
will be known on earth, Your salvation among all nations. 3 Accept the
prayer of Your people; strengthen us, purify us, Awesome One. Yours is
the arm which has the might; strengthen Your hand; raise high Your
right hand. 4
At the conclusion of the Hakafah, the gabbai calls out: The second Hakafah ends here.
THIRD HAKAFAH:
Leader then cong: êæ Pure and upright One, deliver us;

Leader then cong: compassionate to the poor, grant us success;
Leader then cong: benevolent and bestower of goodness,
answer us on the day we call.
éãå÷ô The precepts of the Lord are just, rejoicing the heart. 5 The voice
of the Lord resounds with majesty. 6 The nations will extol You, O God;
all the nations will extol You. 7 Mighty One, we beseech You, guard as
the apple of the eye those who seek Your unity. You shall give truth to
Jacob and kindness to Abraham. 8
At the conclusion of the Hakafah, the gabbai calls out: The third Hakafah ends here.
FOURTH HAKAFAH:
Leader then cong: òãåé Knower of thoughts, deliver us;

Leader then cong: omnipotent and glorious One, grant us
success;
Leader then cong: garbed in righteousness, answer us on the
day we call.
úåöî The mitzvah of the Lord is clear, enlightening the eyes. 9 The voice
of the Lord breaks the cedars; the Lord shatters the cedars of Lebanon.
He makes them leap like a calf; Lebanon and Sirion like a young wild
ox. 10 The nations will rejoice and sing for joy, for You will judge the
peoples justly and guide the nations on earth forever. 11 Bless them,
cleanse them; bestow upon them forever Your merciful righteousness. At
Your right hand is eternal bliss. 12
At the conclusion of the Hakafah, the gabbai calls out: The fourth Hakafah ends here.
1. Psalms 19:8. 2. Ibid. 29:4. 3. Ibid. 67:3. 4. Ibid. 89:14. 5. Ibid. 19:9. 6. Ibid. 29:4.
zetwd dxez zgny 387
FIFTH HAKAFAH:
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£ © áöBç
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At the conclusion of the Hakafah, the gabbai calls out: 'd dtTd
¨ ¨ © o`M© cr© .
The fifth Hakafah ends here.
SIXTH HAKAFAH:
,àp¨ äréLBä
¨ «¦ íélc¦ © øæBò
¨ ¦ § © ìévîe
¦ © äãBt¤ —Leader then cong.
:eðàø÷ «¥ £ íéîìBòä
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© § ¦ éé¨ § ìéçé
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5
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At the conclusion of the Hakafah, the gabbai calls out: 'e dtTd
¨ ¨ © o`M© cr© .
The sixth Hakafah ends here.
SEVENTH HAKAFAH:
,àp¨ äréLBä
¨ «¦ ¨ § LBã÷¨
àøBðå —Leader then cong.
¨ ¦ § © ïepçå © § íeçø© —Leader then cong.
:eðàø÷ «¥ £ úéøaä
¦ û§ © øîBL
,àp¨ äréLBä
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:eðàø÷ «¥ £ åéNrîa
¨ £ © § íéîz̈ ¦ —Leader then cong.
7. Ibid. 67:7. 8. Ibid. 145:17.

FIFTH HAKAFAH:
Leader then cong: êIî King of the worlds, deliver us;

Leader then cong: glorious and majestic One, grant us success;
Leader then cong: supporter of those who fall, answer us on
the day we call.

úàøé The fear of the Lord is pure, abiding forever. 1 The voice of the
Lord strikes flames of fire. 2 The peoples will extol You, O God; all the
people will extol You. 3 Powerful, Holy One, in Your abounding good-
ness, guide Your congregation. Lord, our Master, how mighty is Your
Name over all the earth; You have placed Your majesty upon the
heavens. 4
At the conclusion of the Hakafah, the gabbai calls out: The fifth Hakafah ends here.
SIXTH HAKAFAH:
Leader then cong: øæåò Helper of the needy, deliver us;

Leader then cong: Redeemer and Deliverer, grant us success;
Leader then cong: Rock of the worlds, answer us on the day we
call.
éèôùî The judgments of the Lord are true, they are all righteous
together. 5 The voice of the Lord makes the desert tremble; the Lord
causes the desert of Kadesh to tremble. 6 The earth has yielded its
produce; God, our God, will bless us. 7 Only and exalted One, turn to
Your people who are mindful of Your holiness. The Lord is righteous in
all His ways, and benevolent in all His deeds. 8
At the conclusion of the Hakafah, the gabbai calls out: The sixth Hakafah ends here.
SEVENTH HAKAFAH:
Leader then cong: ùåã÷ Holy and awesome One, deliver us;
Leader then cong: merciful and gracious One, grant us success;
Leader then cong: keeper of the covenant, answer us on the
day we call.
Leader then cong: Supporter of the sincere ones, deliver us;
Leader then cong: eternally invincible One, grant us success;
Leader then cong: perfect in His ways, answer us on the day
we call.
zetwd dxez zgny 388
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The seventh Hakafah ends here.
The Torah scrolls are returned to the Ark.
During Maariv, the service continues with Epilr ¥ ¨ , page 174.
During Shacharit, the service continues with rqpA ¦ § ©, page 222.
© Ÿ § ¦ idie
During Shacharit, after the reading of the Haftarah, the following is said:
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1. Psalms 19:11. 2. Ibid. 29:9-11. 3. Ibid. 67:8. 4. I Chronicles 29:11. 5. Zechariah 14:9.
6. Deuteronomy 6:4. 7. Pesachim 56a; Deuteronomy Rabbah 2:31, 35, 36. 8. Cf. Shabbat
88b.

íéãîçðä [His commandments] are more desirable than gold, than
much fine gold; sweeter than honey or than the drippings of the
honeycomb. 1 The voice of the Lord causes the does to calve, and strips
the forests bare; and in His Sanctuary all proclaim His glory. The Lord
sat [as King] at the Flood; the Lord will sit as King forever. The Lord
will give strength to His people; the Lord will bless His people with
peace. 2 God will bless us, and all, from the furthest corners of the earth,
shall fear Him. 3 Accept our supplication and hear our cry, You who
knows secret thoughts. Lord, Yours is the greatness, the power, the glory,
the victory, and the majesty; for all that is in heaven and on earth [is
Yours]. Lord, Yours is the kingship and You are exalted, supreme over
all rulers. 4 The Lord will be King over the entire earth; on that day the
Lord will be One and His Name One. 5 And in Your Torah it is written:
Hear, O Israel, the Lord is our God, the Lord is One. 6 Blessed be the
name of the glory of His kingdom forever and ever. 7
At the conclusion of the Hakafah, the gabbai calls out: The seventh Hakafah ends here.
The Torah scrolls are returned to the Ark.
During Maariv, the service continues with It is incumbent, page 174.

During Shacharit, the service continues with Whenever the Ark, page 222.
During Shacharit, after the reading of the Haftarah, the following is said:
åùéù Rejoice and exult on Simchat Torah, and pay homage to the
Torah; for its goods are superior to all other goods, more precious than
fine gold and gems. Let us delight and rejoice with this Torah, for it is
our life, our strength and our light.
I extol my God and exult in Him; I put my hope in Him. I praise
Him in the assembly of His people who are near to Him; my God, my
Stronghold in whom I take refuge. Let us delight and rejoice with this
Torah, for it is our life, our strength and our light.
With all my heart I sing of Your might, and recount Your praises. In
joy bring us back to Your House, on account of Your kindness and Your
truth. Let us delight and rejoice with this Torah, for it is our life, our
strength and our light.
åöá÷úä The angels have gathered together, facing one another, and
saying to each other: Who is he, and from where is he who holds on to
the Throne, upon whom is spread out His cloud? 8
Who went up to heaven? Who went up to heaven? Who went up to
heaven and brought down the Torah in which we trust? The angels have
gathered together, facing one another, and saying to each other: Who is
he, and from where is he who holds on to the Throne, upon whom is
spread out His cloud?
dkepg 389
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a
Continue with ixW`
¥ § © , page 232.
CHANUKAH
THE ORDER OF KINDLING THE CHANUKAH LIGHTS
It is the Chabad custom to place the menorah, on a chair or the like, within the doorway,
next to the doorpost opposite the mezuzah. On the first night of Chanukah, one light is
kindled at the extreme right of the menorah. Each night thereafter, one light is added to the
immediate left of the preceding night’s light; the one that is newly added is kindled first,
and the kindling proceeds towards the right. See additional laws, page 612.
The following blessings are recited while standing, and then the lights are kindled.
«¨ û§ ¦ øLà
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The following blessing is recited on the first night of Chanukah:
«¨ û§ ¦ § eðé«¨çäL
eðîi÷å ¡ ¤ ¤ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
¤ © ïîæì
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1. Cf. Leviticus Rabbah 31:5.
389 CHANUKAH
Moses went up to heaven, Moses went up to heaven, Moses went up

to heaven and brought down the Torah in which we trust. 1 The angels
have gathered together, facing one another, and saying to each other:
Who is he, and from where is he who holds on to the Throne, upon
whom is spread out His cloud?
Iéâà I will rejoice and exult in the joy of Torah; the Mashiach will come
with the joy of Torah. The Torah is a tree of life—life to all—for with
You is the source of life. Abraham rejoiced in the joy of Torah; Isaac
rejoiced in the joy of Torah; Jacob rejoiced in the joy of Torah; Moses
rejoiced in the joy of Torah; Aaron rejoiced in the joy of Torah; Elijah
rejoiced in the joy of Torah; Samuel rejoiced in the joy of Torah; David
rejoiced in the joy of Torah; Solomon rejoiced in the joy of Torah.
íëéøùà Fortunate are you, Israel; fortunate are you, Israel; fortunate
are you, Israel that God has chosen you, and given you the Torah as a
heritage, a gift in the desert.
a
Continue with Happy, page 232.
CHANUKAH
THE ORDER OF KINDLING THE CHANUKAH LIGHTS
It is the Chabad custom to place the menorah, on a chair or the like, within the doorway,
next to the doorpost opposite the mezuzah. On the first night of Chanukah, one light is
kindled at the extreme right of the menorah. Each night thereafter, one light is added to the
immediate left of the preceding night’s light; the one that is newly added is kindled first,
and the kindling proceeds towards the right. See additional laws, page 612.
The following blessings are recited while standing, and then the lights are kindled.
ments, and commanded us to kindle the Chanukah
light.
universe, who performed miracles for our forefathers in
those days, at this time.
The following blessing is recited on the first night of Chanukah:
universe, who has granted us life, sustained us, and
dlbnd zìxw mixet 390
After kindling the lights, the following is said:
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«¥ £ © úéNrL
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a PURIM
THE READING OF THE MEGILLAH
Everyone is obligated to read, or hear the reading of, the Megillah at night and again the
next day. The Megillah should be unrolled and folded into three parts. The reader recites
¥ ¨ as indicated. See additional
the blessings, and all those listening to the reading respond on`
laws, page 613.
«¨ û§ ¦ øLà
eðLc÷ ¤ £ ,íìBòä ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà
(on` ¨ ¦ § àø÷î
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íéqð¦ ¦ äNrL ¨ ¨ ¤ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ ,éé¨ § äzà ¨© Ceøa¨
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eðîi÷å «¨ ¡ ¤ ¤ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà«¥ Ÿ ¡ ,éé¨ § äzà ¨© Ceøa¨ 1
(on` ¤ © ïîæì
«¨ ¦ ¦ §
The reader recites the following blessing only if a minyan is present, after the reading of
the Megillah and before the Megillah is rolled closed. Those listening to the reading
¥ ¨ as indicated.
respond on`
,eðáéø«¥ ¦ úà¤ áøä ¨ ¨ ,íìBòä ¨ ¨ Cìî «¥ Ÿ ¡ ,éé¨ § äzà

eðì«¨ òøôpäå ¨ § ¦ © § ,eðúî÷ð
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1. When reciting this blessing during the day, bear in mind that it applies also to the other mitzvot
of Purim (sending gifts of food, giving charity, and eating a festive meal).
390 PURIM READING OF THE MEGILLAH
After kindling the lights, the following is said:

úåøðä We kindle these lights [to commemorate] the
saving acts, miracles and wonders which You have
performed for our forefathers, in those days at this time,
through Your holy Kohanim. Throughout the eight days
of Chanukah, these lights are sacred, and we are not
permitted to make use of them, but only to look at
them, in order to offer thanks and praise to Your great
Name for Your miracles, for Your wonders and for Your
salvations.
a PURIM
THE READING OF THE MEGILLAH
Everyone is obligated to read, or hear the reading of, the Megillah at night and again the
next day. The Megillah should be unrolled and folded into three parts. The reader recites
the blessings, and all those listening to the reading respond Amen as indicated. See
additional laws, page 613.
manded us concerning the reading of the Megillah. (Amen)
who performed miracles for our forefathers in those days, at
this time. (Amen)
1
who has granted us life, sustained us, and enabled us to

reach this occasion. (Amen)
The reader recites the following blessing only if a minyan is present, after the reading of the
Megillah and before the Megillah is rolled closed. Those listening to the reading respond
Amen as indicated.
who wages our battles, defends our rights, avenges the wrong
done to us, punishes our oppressors in our behalf, and
brings retribution upon all our mortal enemies. Blessed are
You Lord, who exacts payment in behalf of His people Israel
from all their oppressors; God who delivers. (Amen)
ìyp oqip yceg 391
All continue:
¤ «¥ § ãçé
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During Maariv, continue with WFcw¨ dYè ¨ © §, page 132, and Complete Kaddish, omitting the
paragraph lAwzY
¥ © § ¦ . On Saturday night, continue with mrp ¦ ¦ and WFcw¨ dYè
© Ÿ idie ¨ © §, and Complete
Kaddish, omitting the paragraph lAwzY
¥ © § ¦.
a
During Shacharit, continue with ixy`
¥ § © , page 66.
THE MONTH OF NISSAN

Every day from the first of Nissan through the twelfth of Nissan, the section describing the
offering brought by the Nassi (prince) on that day is recited, followed by oFvx¨ idi ¦ § . On the
thirteenth day, the section dxpOd
¨Ÿ § © z`¤ dUr © ª £ z`fŸ is said (the oFvx¨ idi
¨ ¨ oM¥ . . . zMpg ¦ § is not said).
FIRST OF NISSAN
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391 THE MONTH OF NISSAN NASSI
All continue:
úðùåù The rose of Jacob thrilled with joy and exulted when they
beheld Mordechai garbed in royal blue. You have always been
their salvation, their hope in every generation, to make known
that all who place their hope in You shall not be put to shame,
nor shall all those who trust in You be disgraced forever. Cursed
be Haman who sought to destroy me; blessed be Mordechai the
Jew. Cursed be Zeresh the wife of [Haman] who terrified me;
blessed be Esther who [interceded] on my behalf. Cursed be all
the wicked; blessed be all the righteous; and may Charvonah also
be remembered favorably.
During Maariv, continue with And You, holy One, page 132, and Complete Kaddish,
omitting the paragraph Tiskabel. On Saturday night, continue with May the pleasantness,
And You, holy One, and Complete Kaddish, omitting the paragraph Tiskabel.
a
During Shacharit, continue with Happy, page 66.
THE MONTH OF NISSAN

Every day from the first of Nissan through the twelfth of Nissan, the section describing the
offering brought by the Nassi (prince) on that day is recited, followed by May it be Your
will. On the thirteenth day, the section This is the dedication-offering for the altar…so he
made the Menorah is said (May it be Your will is not said).
FIRST OF NISSAN
éäéå And it was on the day that Moses finished setting up the Tabernacle, and
had anointed it and sanctified it and all its vessels, and the altar and all its vessels,
and had anointed them and sanctified them—that the princes of Israel, the heads
of their father’s houses, who were the princes of the tribes, those who had
superintended the counting, offered: And they brought their offering before the
Lord—six covered wagons and twelve oxen, a wagon for every two of the princes
and an ox for each one; and they presented them before the Tabernacle. And the
Lord spoke to Moses, saying: Accept it from them that they may be used in the
service of the Tent of Meeting, and give them to the Levi’im, to each man
according to his service. Moses took the wagons and the oxen and gave them to
the Levi’im. Two wagons and four oxen he gave to the sons of Gershon,
according to their service, and four wagons and eight oxen he gave to the sons
of Merari, according to their service—under the supervision of Itamar the son of
Aaron the Kohen. But to the sons of Kehat he did not give any, since theirs was
the service of [carrying the most] sacred objects; they shall carry them upon their
shoulders. The princes brought the dedication-offering for the altar on the day
that it was anointed, and the princes offered their offering before the altar. And
the Lord said to Moses: They shall present their offering, each prince on [his]
day, for the dedication of the altar. And he who presented his offering on the
first day was Nachshon the son of Aminadav of the tribe of Judah. And his
offering was: one silver dish whose weight was a hundred and thirty shekels, one
ìyp oqip yceg 392
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SECOND OF NISSAN
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THIRD OF NISSAN
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silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour
mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with
incense. One young bullock, one ram, one lamb in its first year, for a
burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering:
two oxen, five rams, five he-goats, five yearling lambs. This was the offering of
Nachshon the son of Aminadav.
éäé May it be Your will, Lord my God and God of my fathers, that in Your great
kindness You will shine upon the holy souls that renew themselves as “birds” and
sing and praise and pray on behalf of the holy people Israel. Master of the world,
gather and take in those sacred “birds” to the holy place of which it is said: No
eye has seen it, except You, O God. May it be Your will, Lord my God and God
of my fathers, that if I, Your servant, am of the tribe of Judah, the Torah section
of whose prince I have recited today, then may there shine upon me all the holy
“sparks” and all the holy lights which are contained in the holiness of this tribe,
to understand and comprehend in Your Torah and in the fear of You, to do Your
will all the days of my life—I and my children and my children’s children, from
now and forever. Amen.
SECOND OF NISSAN
éðùä íåéá On the second day, Netanel the son of Tzuar, the prince of Yissachar,
offered. He presented his offering: one silver dish whose weight was a hundred
and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both
filled with fine flour mixed with oil for a meal-offering; one golden cup of ten
[shekels], filled with incense. One young bullock, one ram, one lamb in its first
year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of
peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was
the offering of Netanel the son of Tzuar.
of my fathers, that if I, Your servant, am of the tribe of Yissachar, the Torah
section of whose prince I have recited today, then may there shine upon me all
the holy “sparks” and all the holy lights which are contained in the holiness of
this tribe, to understand and comprehend in Your Torah and in the fear of You,
to do Your will all the days of my life—I and my children and my children’s
children, from now and forever. Amen.
THIRD OF NISSAN
éùéìùä íåéá On the third day, the prince of the children of Zevulun, Eliav the
son of Chelon [offered]. His offering was: one silver dish whose weight was a
hundred and thirty Shekels, one silver bowl of seventy shekels by Sanctuary
weight—both filled with fine flour mixed with oil for a meal-offering; one golden
cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb
ìyp oqip yceg 393
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FOURTH OF NISSAN
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in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice
of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was
the offering of Eliav the son of Chelon.
of my fathers, that if I, Your servant, am of the tribe of Zevulun, the Torah
FOURTH OF NISSAN
éòéáøä íåéá On the fourth day, the prince of the children of Reuven, Elitzur the
son of Shedeur [offered]. His offering was: one silver dish whose weight was a
hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary
the offering of Elitzur the son of Shedeur.
of my fathers, that if I, Your servant, am of the tribe of Reuven, the Torah section
FIFTH OF NISSAN
éùéîçä íåéá On the fifth day, the prince of the children of Shimon, Shelumiel
the son of Tzurishadai [offered]. His offering was: one silver dish whose weight
was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary
the offering of Shelumiel the son of Tzurishadai.
ìyp oqip yceg 394
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of my fathers, that if I, Your servant, am of the tribe of Shimon, the Torah section
SIXTH OF NISSAN
éùéùä íåéá On the sixth day, the prince of the children of Gad, Elyasaf the son
of Deuel [offered]. His offering was: one silver dish whose weight was a hundred
the offering of Elyasaf the son of Deuel.
of my fathers, that if I, Your servant, am of the tribe of Gad, the Torah section
SEVENTH OF NISSAN
éòéáùä íåéá On the seventh day, the prince of the children of Ephraim,
Elishama the son of Amihud [offered]. His offering was: one silver dish whose
weight was a hundred and thirty shekels, one silver bowl of seventy shekels by
Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering;
one golden cup of ten [shekels], filled with incense. One young bullock, one ram,
one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and
for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling
lambs. This was the offering of Elishama the son of Amihud.
ìyp oqip yceg 395
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NINTH OF NISSAN
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of my fathers, that if I, Your servant, am of the tribe of Ephraim, the Torah
EIGHTH OF NISSAN
éðéîùä íåéá On the eighth day, the prince of the children of Menasheh, Gamliel
the son of Pedatzur [offered]. His offering was: one silver dish whose weight was
a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary
the offering of Gamliel the son of Pedatzur.
of my fathers, that if I, Your servant, am of the tribe of Menasheh, the Torah
NINTH OF NISSAN
éòéùúä íåéá On the ninth day, the prince of the children of Binyamin, Avidan
the son of Gidoni [offered]. His offering was: one silver dish whose weight was
the offering of Avidan the son of Gidoni.
ìyp oqip yceg 396
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of my fathers, that if I, Your servant, am of the tribe of Binyamin, the Torah

TENTH OF NISSAN
éøéùòä íåéá On the tenth day, the prince of the children of Dan, Achiezer the
son of Amishaday [offered]. His offering was: one silver dish whose weight was
the offering of Achiezer the son of Amishaday.
of my fathers, that if I, Your servant, am of the tribe of Dan, the Torah section
ELEVENTH OF NISSAN
øùò éúùò íåéá On the eleventh day, the prince of the children of Asher, Pagiel
the son of Achran [offered]. His offering was: one silver dish whose weight was
the offering of Pagiel the son of Achran.
of my fathers, that if I, Your servant, am of the tribe of Asher, the Torah section
ìyp oqip yceg 397
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TWELFTH OF NISSAN
øùò íéðù íåéá On the twelfth day, the prince of the children of Naftali, Achira
the son of Enan [offered]. His offering was: one silver dish whose weight was a
the offering of Achira the son of Enan.
of my fathers, that if I, Your servant, am of the tribe of Naftali, the Torah section
THIRTEENTH OF NISSAN
úàæ This was the dedication-offering for the altar on the day when it was
anointed, from the princes of Israel: twelve silver dishes, twelve silver bowls,
twelve golden cups. A hundred and thirty shekels of silver was each dish and
seventy each bowl—all the silver of the vessels was two thousand four hundred
Sanctuary shekels. Twelve golden cups, filled with incense, each cup weighing ten
Sanctuary shekels; all the gold of the cups was one hundred and twenty. All the
oxen for the burnt-offering were twelve bullocks, twelve rams, twelve yearling
lambs, and their meal-offering; and twelve goats for a sin-offering. And all the
oxen for the sacrifice of peace-offerings were twenty-four bullocks, sixty rams,
sixty he-goats, sixty yearling lambs. This was the dedication-offering for the altar
after it was anointed. When Moses went into the Tent of Meeting to speak with
Him, he heard the Voice speaking to him from above the cover that was upon
the Ark of Testimony, from between the two kruvim; and He spoke to him. The
Lord spoke to Moses, saying: Speak to Aaron and say to him: When you light
the lamps, the seven lamps shall shed light toward the [central shaft of the]
menorah. And Aaron did so; he lit its lamps toward the [central shaft of the]
menorah, as the Lord had commanded Moses. And this is how the menorah was
made: it was hammered gold, from its base to its flowers it was hammered [of
one piece]; according to the pattern that the Lord had shown Moses, so he made
the menorah.
lecbd zay 398
a
SHABBAT HAGADOL
On Shabbat Hagadol (the Shabbat before Pesach), the following portions of the Haggadah
are recited after Minchah.
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398 SHABBAT HAGADOL
a
SHABBAT HAGADOL
On Shabbat Hagadol (the Shabbat before Pesach), the following portions of the Haggadah
are recited after Minchah.
íéãáò We were slaves to Pharaoh in Egypt, and the Lord,
our God, took us out from there with a strong hand and
with an outstretched arm. If the Holy One, blessed be He,
had not taken our fathers out of Egypt, then we, our
children and our children’s children would have remained
enslaved to Pharaoh in Egypt. Even if all of us were wise,
all of us understanding, all of us knowing the Torah, we
would still be obligated to discuss the exodus from Egypt;
and everyone who discusses the exodus from Egypt at
length is praiseworthy.
äùòî It happened that Rabbi Eliezer, Rabbi Yehoshua,
Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarfon
were reclining [at a Seder] in B’nei Berak. They were
discussing the exodus from Egypt all that night, until their
students came and told them: “Our Masters! The time has
come for reciting the morning Shema!”
øîà Rabbi Elazar ben Azaryah said: “I am like a man of
seventy years old, yet I did not succeed in proving that the
exodus from Egypt must be mentioned at night—until
Ben Zoma explained it: “It is said, ‘That you may remem-
ber the day you left Egypt all the days of your life’;1 now
‘the days of your life’ refers to the days, [and the addi-
tional word] ‘all’ indicates the inclusion of the nights!”
The Sages, however, said: “‘The days of your life’ refers to
the present-day world; and ‘all’ indicates the inclusion of
the days of Mashiach.”
êåøá Blessed is the Omnipresent One, blessed be He!
Blessed is He who gave the Torah to His people Israel,
blessed be He! The Torah speaks of four children: One is
lecbd zay 399
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1. Deuteronomy 6:20. 2. Exodus 12:26. 3. Ibid. 13:8. 4. Ibid. 13:14.
399 SHABBAT HAGADOL
wise, one is wicked, one is simple and one does not know
how to ask.
íëç The wise one, what does he say? “What are the
testimonies, the statutes and the laws which the Lord, our
God, has commanded you?” 1 You, in turn, shall instruct
him in the laws of Pesach, [up to] “one is not to eat any
dessert after the Pesach-lamb.”
òùø The wicked one, what does he say? “What is this
service to you?!” 2 He says “to you,” but not to him! By
thus excluding himself from the community he has denied
that which is fundamental. You, therefore, blunt his teeth
and say to him: “It is because of this that the Lord did for
me when I left Egypt”; 3 “‘for me’—but not for him! If he
had been there, he would not have been redeemed!”
íú The simpleton, what does he say? “What is this?”
Thus you shall say to him: “the Lord took us out of Egypt,
from the house of slaves, with a strong hand.” 4
åðéàùå As for the one who does not know how to ask, you
must initiate him, as it is said: “You shall tell your child
on that day, ‘It is because of this that the Lord did for me
when I left Egypt.’”3
Iåëé One may think that [the discussion of the Exodus]
must be from the first of the month. The Torah therefore
says, “On that day.” “On that day,” however, could mean
while it is yet daytime; the Torah therefore says, “It is
because of this.” The expression “because of this” can only
be said when matzah and maror are placed before you.
äIçúî In the beginning our fathers served idols; but now
the Omnipresent One has brought us close to His service,
as it is said: “Joshua said to all the people: Thus said the
Lord, the God of Israel, ‘Your fathers used to live on the
lecbd zay 400
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1. Joshua 24:2-4. 2. Genesis 15:13-14. 3. Deuteronomy 26:5.
400 SHABBAT HAGADOL
other side of the river—Terach, the father of Abraham and

the father of Nachor, and they served other gods.’
ç÷àå “And I took your father Abraham from beyond the
river, and I led him throughout the whole land of Canaan.
I increased his seed and gave him Isaac, and to Isaac I gave
Jacob and Esau. To Esau I gave Mount Seir to possess it,
and Jacob and his sons went down to Egypt.’”1
êåøá Blessed is He who keeps His promise to Israel,
blessed be He! For the Holy One, blessed be He, calculated
the end [of the bondage], in order to do as He had said
to our father Abraham at the “Covenant between the
Portions,” as it is said: “And He said to Abraham, ‘You
shall know that your seed will be strangers in a land that
is not theirs, and they will enslave them and make them
suffer, for four hundred years. But I shall also judge the
nation whom they shall serve, and after that they will
come out with great wealth.’”2
àéäå This is what has stood by our fathers and us! For
not just one alone has risen against us to destroy us, but
in every generation they rise against us to destroy us; and
the Holy One, blessed be He, saves us from their hand!
àö Go forth and learn what Laban the Aramean wanted
to do to our father Jacob. Pharaoh had issued a decree
against the male children only, but Laban wanted to
uproot everyone—as it is said: “The Aramean wished to
destroy my father; and he went down to Egypt and
sojourned there, few in number; and he became there a
nation—great and mighty and numerous.” 3
ãøéå “And he went down to Egypt,” forced by Divine
decree; “and he sojourned there”—this teaches that our
father Jacob did not go down to Egypt to settle, but only
lecbd zay 401
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1. Genesis 47:4. 2. Deuteronomy 10:22. 3. Exodus 1:7. 4. Ezekiel 16:6-7. 5. Deuteronomy

26:6 6. Exodus 1:10. 7. Ibid. 1:11. 8. Ibid 1:13-14.
401 SHABBAT HAGADOL
to live there temporarily. Thus it is said, “They said to

Pharaoh, ‘We have come to sojourn in the land, for there
is no pasture for your servants’ flocks because the hunger
is severe in the land of Canaan; and now, please, let your
servants dwell in the land of Goshen.’”1
éúîá “Few in number,” as it is said: “Your fathers went
down to Egypt with seventy persons, and now, the Lord,
your God, has made you as numerous as the stars of
heaven.” 2 “And he became there a nation,” this teaches
that Israel was distinctive there. “Great, mighty,” as it is
said: “And the children of Israel were fruitful and in-
creased abundantly, and multiplied and became very, very
mighty, and the land became filled with them.” 3 “And
numerous,” as it is said: “I passed over you and saw you
wallowing in your bloods, and I said to you ‘By your
blood you shall live,’ and I said to you ‘By your blood you
shall live!’ I caused you to thrive like the plants of the
field, and you increased and grew and became very
beautiful—your bosom fashioned and your hair grown
long, but you were naked and bare.”4
åòøéå “The Egyptians treated us badly and they made us
suffer, and they put hard work upon us.” 5 “The Egyptians
treated us badly,” as it is said: “Come, let us act cunningly
with [the people] lest they multiply and, if there should be
a war against us, they will join our enemies, fight against
us and leave the land.” 6 “And they made us suffer,” as it is
said: “They set taskmasters over [the people of Israel] to
make them suffer with their burdens, and they built
storage cities for Pharaoh, Pitom and Raamses.” 7 “And
they put hard work upon us,” as it is said: “The Egyptians
made the children of Israel work with rigor. And they
made their lives bitter with hard work, with mortar and
with bricks and all manner of service in the field, all their
work which they made them work with rigor.”8
lecbd zay 402
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1. Deuteronomy 26:7. 2. Exodus 2:23. 3. Ibid. 2:24. 4. Ibid. 2:25. 5. Ibid. 1:22. 6. Ibid.
3:9. 7. Deuteronomy 26:8. 8. Exodus 12:12.
402 SHABBAT HAGADOL
÷òöðå “And we cried out to the Lord, the God of our

fathers, and the Lord heard our voice and saw our
suffering, our labor and our oppression.”1 “And we cried
out to the Lord, the God of our fathers,” as it is said:
“During that long period, the king of Egypt died; and the
children of Israel groaned because of the servitude, and
they cried out. And their cry for help from their servitude
rose up to God.”2
òîùéå “And the Lord heard our voice,” as it is said: “And
God heard their groaning, and God remembered His
covenant with Abraham, Isaac and Jacob.”3
àøéå “And He saw our suffering,” this refers to the
separation of husband and wife, as it is said: “God saw the
children of Israel and God took note.”4
úàå “Our labor,” this refers to the “children,” as it is
said: “Every boy that is born, you shall throw into the
river and every girl you shall keep alive.” 5 “And our
oppression,” this refers to the pressure, as it is said: “I
have seen the oppression with which the Egyptians op-
press them.”6
åðàéöåéå “The Lord took us out of Egypt with a strong
hand and an outstretched arm, and with a great manifes-
tation, and with signs and wonders.” 7 “The Lord took us
out of Egypt,” not through an angel, not through a seraph
and not through a messenger. The Holy One, blessed be
He, did it in His glory by Himself! Thus it is said: “On
that night I will pass through the land of Egypt, and I will
smite every firstborn in the land of Egypt, from man to
beast, and I will carry out judgments against all the gods
of Egypt, I—the Lord.” 8 “I will pass through the land of
Egypt,” I and not an angel; “And I will smite every
firstborn in the land of Egypt,” I and not a seraph; “And
lecbd zay 403
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1. Exodus 9:3. 2. I Chronicles 21:16. 3. Deuteronomy 4:34. 4. Exodus 4:17. 5. Joel 3:3.
403 SHABBAT HAGADOL
I will carry out judgments against all the gods of Egypt,”

I and not a messenger; “I—the Lord, it is I, and none
other!
ãéá “With a strong hand,” this refers to the dever
(pestilence) as it is said: “Behold, the hand of the Lord will
be upon your livestock in the field, upon the horses, the
donkeys, the camels, the herds and the flocks, a very
severe pestilence.”1 “And with an outstretched arm,” this
refers to the sword, as it is said: “His sword was drawn, in
his hand, stretched out over Jerusalem.” 2 “And with a
great manifestation,” this refers to the revelation of the
Shechinah (Divine Presence), as it is said: “Has any god
ever tried to take for himself a nation from the midst of
another nation, with trials, signs and wonders, with war
and with a strong hand and an outstretched arm, and with
great manifestations, like all that the Lord, your God, did
for you in Egypt before your eyes!”3 “And with signs,” this
refers to the staff, as it is said: “Take into your hand this
staff with which you shall perform the signs.”4 “And
wonders,” this refers to the blood, as it is said: “And I shall
show wonders in heaven and on earth—
5
íã Blood, and fire and pillars of smoke.”
øáã Another explanation: “Strong hand” indicates two
[plagues]; “Outstretched arm,” another two; “Great man-
ifestation,” another two; “Signs,” another two; and “Won-
ders,” another two.
åIà These are the Ten Plagues which the Holy One,
blessed be He, brought upon the Egyptians, namely as
follows:
íã Blood. Frogs. Lice. Wild Beasts. Pestilence.
Boils. Hail. Locust. Darkness. Slaying of the
Firstborn.
lecbd zay 404
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1. Exodus 8:15. 2. Ibid. 14:31. 3. Psalms 78:49.
404 SHABBAT HAGADOL
éáø Rabbi Yehudah referred to them by acronyms:

ê"öã DeTzaCh (blood, frogs, lice); ADaSh (beasts,
pestilence, boils); BeAChaB (hail, locust, darkness,
firstborn).
éáø Rabbi Yosay the Gallilean said: “How do you know that
the Egyptians were stricken by ten plagues in Egypt, and
then were struck by fifty plagues at the sea? In Egypt it says
of them, “The magicians said to Pharaoh “This is the finger
of God.” 1 At the sea it says, “Israel saw the great hand that
the Lord laid against Egypt; and the people feared the Lord,
and they believed in the Lord and in His servant Moses.” 2
Now, how often were they smitten by “the finger”? ten
plagues! Thus you must now say that in Egypt they were
struck by ten plagues, at the sea they were stricken by fifty
plagues!”
éáø Rabbi Eliezer said: “How do we know that each
individual plague which the Holy One, blessed be He,
brought upon the Egyptians in Egypt consisted of four
plagues? For it is said: “He sent against them His fierce
anger, fury, and indignation, and trouble, a discharge of
messengers of evil”: 3 “Fury,” is one; “indignation,” makes
two; “trouble,” makes three; “discharge of messengers of
evil,” makes four. Thus you must now say that in Egypt they
were struck by forty plagues, and at the sea they were
stricken by two hundred plagues.”
éáø Rabbi Akiva said: “How do we know that each individ-
ual plague which the Holy One, blessed be He, brought
upon the Egyptians in Egypt consisted of five plagues? For it
is said: “He sent against them His fierce anger, fury, and
indignation, and trouble, a discharge of messengers of evil”: 3
“His fierce anger,” is one; “fury,” makes two; “indignation,”
makes three; “trouble,” makes four; “discharge of messen-
gers of evil,” makes five. Thus you must now say that in
Egypt they were struck by fifty plagues, and at the sea they
were stricken by two hundred and fifty plagues.”
lecbd zay 405
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405 SHABBAT HAGADOL
äîë How many levels of favors has the Omnipresent One

bestowed upon us:
åIà If He had brought us out from Egypt, and had not carried out
judgments against them—Dayenu, it would have sufficed us!
If He had carried out judgments against them, and not against their
idols—Dayenu, it would have sufficed us!
If He had destroyed their idols, and had not smitten their firstborn—
Dayenu, it would have sufficed us!
If He had smitten their firstborn, and had not given us their wealth—
Dayenu, it would have sufficed us!
If He had given us their wealth, and had not split the sea for us—Dayenu,
it would have sufficed us!
If He had split the sea for us, and had not taken us through it on dry
land—Dayenu, it would have sufficed us!
If He had taken us through the sea on dry land, and had not drowned our
oppressors in it—Dayenu, it would have sufficed us!
If He had drowned our oppressors in it, and had not supplied our needs
in the desert for forty years—Dayenu, it would have sufficed us!
If He had supplied our needs in the desert for forty years, and had not
fed us the manna—Dayenu, it would have sufficed us!
If He had fed us the manna, and had not given us the Shabbat—Dayenu,
it would have sufficed us!
If He had given us the Shabbat, and had not brought us before Mount
Sinai—Dayenu, it would have sufficed us!
If He had brought us before Mount Sinai, and had not given us the
Torah—Dayenu, it would have sufficed us!
If He had given us the Torah, and had not brought us into the land of
Israel—Dayenu, it would have sufficed us!
If He had brought us into the land of Israel, and had not built for us the
Beit Habechirah (Chosen House; the Beit Hamikdash)—Dayenu, it would
have sufficed us!
Iò Thus how much more so should we be grateful to the
Omnipresent One for the doubled and redoubled goodness
that He has bestowed upon us; for He has brought us out
of Egypt, and carried out judgments against them, and
against their idols, and smote their firstborn, and gave us
their wealth, and split the sea for us, and took us through
it on dry land, and drowned our oppressors in it, and
supplied our needs in the desert for forty years, and fed us
the manna, and gave us the Shabbat, and brought us before
Mount Sinai, and gave us the Torah, and brought us into
the land of Israel and built for us the Beit Habechirah to
atone for all our sins.
ung zwica gqt axr 406
a
EREV PESACH
ORDER OF THE SEARCH AND REMOVAL OF CHAMETZ
When Erev Pesach coincides with Shabbat, the search and removal of chametz are moved
up to Thursday evening and Friday morning respectively.
It is customary to place well-wrapped pieces of hard bread in various places some time
before the search, so that the one who searches will find them. According to the Kabbalah,
one should place ten pieces. Before starting the search, the following blessing is recited:
«¨ û§ ¦ øLà
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One is to search by candlelight in all hidden places, even cracks in the floor. One is not to
speak between the blessing and the beginning of the search, even concerning the search
itself. Throughout the search, one should not speak about anything that is not relevant to
the search. Members of the household should stand nearby to hear the blessing, with each
one then searching his own place without speaking in between. They should begin the
search in the room nearest the place where the blessing was heard, and not go to another
room immediately after the blessing. After the search, one must be careful that the chametz
retained (to be eaten or to be burnt in the morning) should be put in a safe place, so that it
is not carried about and thereby crumbled and spread by children or rodents.
After the search one must also nullify the chametz he may have overlooked, and say:
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The chametz, including the ten pieces, should be burned in a special fire on the morning
of the fourteenth of Nissan, before the end of the fifth “proportional” hour of the day. (A
“proportional” hour is one-twelfth of the period between sunrise and sunset.) Following this,
one should recite the following declaration, nullifying any remaining chametz:
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The following is said during the burning of the chametz:
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©
406 EREV PESACH SEARCH AND REMOVAL OF CHAMETZ
a
EREV PESACH
ORDER OF THE SEARCH AND REMOVAL OF CHAMETZ
When Erev Pesach coincides with Shabbat, the search and removal of chametz are moved
up to Thursday evening and Friday morning respectively.
It is customary to place well-wrapped pieces of hard bread in various places some time
before the search, so that the one who searches will find them. According to the Kabbalah,
one should place ten pieces. Before starting the search, the following blessing is recited:
êåøá Blessed are You, Lord our God, King of the uni-
verse, who has sanctified us with His commandments and
commanded us concerning the removal of chametz.
One is to search by candlelight in all hidden places, even cracks in the floor. One is not to
speak between the blessing and the beginning of the search, even concerning the search
itself. Throughout the search, one should not speak about anything that is not relevant to
the search. Members of the household should stand nearby to hear the blessing, with each
one then searching his own place without speaking in between. They should begin the
search in the room nearest the place where the blessing was heard, and not go to another
room immediately after the blessing. After the search, one must be careful that the chametz
retained (to be eaten or to be burnt in the morning) should be put in a safe place, so that it
is not carried about and thereby crumbled and spread by children or rodents.
After the search one must also nullify the chametz he may have overlooked, and say:
Ië All leaven or anything leavened which is in my
possession, which I have neither seen nor removed, and
about which I am unaware, shall be considered naught
and ownerless as the dust of the earth.
The chametz, including the ten pieces, should be burned in a special fire on the morning
of the fourteenth of Nissan, before the end of the fifth “proportional” hour of the day. (A
“proportional” hour is one-twelfth of the period between sunrise and sunset.) Following this,
one should recite the following declaration, nullifying any remaining chametz:
Ië All leaven or anything leavened which is in my
possession, whether I have seen it or not, whether I have
observed it or not, whether I have removed it or not, shall
be considered naught and ownerless as the dust of the
earth.
The following is said during the burning of the chametz:
that just as I remove the chametz from my house and from my
possession, so shall You remove all the extraneous forces, purge
the spirit of impurity from the earth, eradicate our evil inclination
from within us and grant us a heart of flesh to serve You in truth;
gqt oaxw xcq gqt axr 407
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ORDER OF THE PESACH OFFERING
“We offer the words of our lips in place of the sacrifice of bullocks.” 1 The Minchah prayer
is instead of the daily afternoon offering, and in the time of the Beit Hamikdash, the Pesach
offering was sacrificed after the daily afternoon offering. Thus it is appropriate to study the
order of the Pesach offering after Minchah, and to say the following:
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1. Hosea 14:3.
407 EREV PESACH ORDER OF THE PESACH OFFERING
and all the sitra achrah and all the kelipot and all the wickedness
destroy in smoke and abolish the rule of evil from the earth; and
all those who distress the Shechinah remove with a spirit of
destruction and of judgment just as You annihilated Egypt and its
idols in those days, at this time. Amen. Selah.
ORDER OF THE PESACH OFFERING

“We offer the words of our lips in place of the sacrifice of bullocks.” 1 The Minchah prayer
is instead of the daily afternoon offering, and in the time of the Beit Hamikdash, the Pesach
offering was sacrificed after the daily afternoon offering. Thus it is appropriate to study the
order of the Pesach offering after Minchah, and to say the following:
ïáø÷ The Passover offering is brought from yearling male

lambs or goats, and slaughtered anywhere in the Temple court
only after midday of the fourteenth of Nissan, after the
slaughtering of the daily afternoon offering and after the
afternoon cleaning of the cups of the menorah. One should
not slaughter the Passover offering while chametz is in his
possession. If he slaughtered it before the daily afternoon
offering, it is acceptable, provided that someone stir the blood
of the Passover offering so that it will not congeal until the
blood of the daily afternoon offering is sprinkled, and then
the blood of the Passover offering is sprinkled once toward
the base of the altar. How is it done? The shochet slaughters
it, and the first Kohen at the head of the line receives it and
hands it over to his colleague, and his colleague to his
colleague, and the Kohen nearest the altar sprinkles it once
toward the base of the altar. He returns the empty vessel to
his colleague, and his colleague to his colleague, receiving first
the full vessel and then returning the empty one. There were
rows of silver vessels and rows of golden vessels, and the
vessels did not have flat bottoms lest they set them down and
the blood become congealed. Afterwards they hung the
Passover offering, flayed it completely, tore it open, cleansed
its bowels until the wastes were removed, and the parts
offered on the altar were taken out, namely, the fat that is on
the entrails, the lobe of the liver, the two kidneys with the fat
on them and the tail up to the backbone, and placed in a
ritual vessel, salted, and burned by the Kohen upon the altar,
gqt oaxw xcq gqt axr 408
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This is a very brief description of the order of the Pesach offering. The God-fearing person
should recite it in its proper time, so that its recital should be regarded in place of its
offering. One should be concerned about the destruction of the Beit Hamikdash, and plead
before God, the Creator of the universe, that He rebuild it speedily in our days; Amen.
408 EREV PESACH ORDER OF THE PESACH OFFERING
each one individually. The slaughtering, the sprinkling of its

blood, the cleansing of its bowels and the burning of its fat
override the Shabbat, but other things pertaining to it do not
override the Shabbat. Likewise, if [the fourteenth of Nissan]
falls on Shabbat, the Passover offerings are not carried home,
but one group remains with their Passover offerings on the
Temple mount, the second group sits in the chel [an area just
outside the Temple court], and the third stands in its place.
When it becomes dark, they go to their places and roast the
Passover offerings. The Passover offering was slaughtered in
three groups, each group consisting of no less than thirty
men. The first group entered, the Temple court was filled,
they closed [its doors], and while they were slaughtering it
and offering its parts on the altar, they [the Levi’im] recited
the Hallel; if they finished [Hallel] before all sacrificed, they
repeated it, and if they repeated it [and were not finished yet],
they recited it a third time. Each time Hallel was recited, [the
Kohanim] sounded three blasts of the trumpet: tekiah, teruah,
tekiah. When the offering was ended, they opened the doors
of the Temple court, the first group went out and the second
entered, and they closed the doors of the Temple court. When
they finished, they opened the doors, the second group went
out and the third entered. The procedure of each group was
the same. After they all had left, they washed the Temple
court, even on Shabbat, of the filth of the blood. How was
the washing done? A water duct passed through the Temple
court and had an exit from the court. When they wished to
wash the floor, they shut the exit and the stream overflowed
its sides until the water rose and flooded the [floor] all around
and all the blood and dirt of the court were gathered to it.
Then they opened the exit, everything flowed out and the
floor was completely clean; this is the honor of the Temple.
If the Passover offering was found to be unfit, one did not
fulfill his obligation until he brings another one.
This is a very brief description of the order of the Pesach offering. The God-fearing person
should recite it in its proper time, so that its recital should be regarded in place of its
offering. One should be concerned about the destruction of the Beit Hamikdash, and plead
before God, the Creator of the universe, that He rebuild it speedily in our days; Amen.
zegilq 409
a
SELICHOT
Selichot are recited standing.
It is customary to recite Selichot during Shacharit. When reciting Selichot before Shacharit,
© § ; otherwise, see index below.
or if Tachnun was not said during Shacharit, begin Epl¨ glq
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The following, until EpYlgpE
¨ § © § , is recited only when praying with a minyan.
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Gently strike the left side of your chest (over the heart) with a closed fist at the words Ep`hg̈
¨
and EprWt
§ ¨ ¨.
§ «¨ ¨ ék¦ eðkìî
:eðrLô «¥ § © eðì«¨ ìçî
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On Monday, continue on page 410.
On Thursday, continue on page 416.
On the second Monday, continue on page 421.
On the Tenth of Tevet, continue on page 427.
On the Fast of Esther, continue on page 434.
On the Seventeenth of Tammuz, continue on page 441.
1. V. Exodus 32:12. 2. Ibid. 34:5. 3. Ibid. 34:6-7. 4. Ibid. 34:9. 5. Psalms 86:5.
409 SELICHOT
a
SELICHOT
Selichot are recited standing.
It is customary to recite Selichot during Shacharit. When reciting Selichot before Shacharit,
or if Tachnun was not said during Shacharit, begin Pardon us; otherwise, see index below.
çIñ Pardon us, our Father, for in our great folly we have
erred; forgive us, our King, for our wrongdoings are many.
êøà Ià Almighty One, You are slow to anger, You are called the
All-Merciful One, and You have taught the way of repentance.
Remember this day and every day the greatness of Your compas-
sion and lovingkindness toward the descendants of Your beloved.
Turn to us in mercy, for You are the All-Merciful One. With
supplication and prayer we approach You, as You have made
known to [Moses] the humble one in days gone by. Turn from
Your fierce anger, as it is written in Your Torah. 1 May we find
shelter and lodge in the shadow of Your wings, as on the day
when “the Lord descended in a cloud. 2 Overlook [our] transgres-
sion and erase [our] trespass as on the day when “He stood with
him [Moses] there.” 2 Heed our plea and hearken to our suppli-
cation, as on the day when “he [Moses] invoked the Name of the
Lord;” 2 and there it is said:
The following, until possession, is recited only when praying with a minyan.
éé éé Lord, Lord, benevolent God, compassionate and
gracious, slow to anger and abounding in kindness and truth;
He preserves kindness for two thousand generations, forgiv-
ing iniquity, transgression and sin, and He cleanses. 3 Pardon
our wrongdoings and our sins, and take us as Your own
possession. 4
Gently strike the left side of your chest (over the heart) with a closed fist at the words sinned
and transgressed.
çIñ Pardon us, our Father, for we have sinned; forgive us, our
King, for we have willfully transgressed. For You, Lord, are good
and forgiving, and exceedingly kind to all who call upon You. 5
On Monday, continue on page 410.
On Thursday, continue on page 416.
On the second Monday, continue on page 421.
On the Tenth of Tevet, continue on page 427.
On the Fast of Esther, continue on page 434.
On the Seventeenth of Tammuz, continue on page 441.
ipy meil zegilq zegilq 410
SELICHOT FOR MONDAY

When reciting Selichot before Shacharit, begin on page 409.
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1. The fasts of Monday, Thursday and Monday, known as BeHaB, are observed at the beginning
of Cheshvan and Iyar to atone for inadvertent sins and levity during the festive seasons of Sukkot
and Pesach. See Shulchan Aruch HaRav, Orach Chayim, 492. 2. Psalms 12:2. 3. Ibid. 124:2-3.
4. Ibid. 3:9. 5. Ibid. 46:8. 6. Ibid. 84:13. 7. Ibid. 20:10. 8. Numbers 14:19. 9. Ibid. 14:20.
10. Daniel 9:18-19.
410 SELICHOT SELICHOT FOR MONDAY
SELICHOT FOR MONDAY 1

äòéùåä Lord, help us, for the pious are no more; for the
faithful have vanished from among men. 2 Were it not for the
Lord who was with us when men rose up against us, then they
would have swallowed us alive in their burning rage. 3
íçøë As a father has compassion on his children, so, Lord,

have compassion on us. Deliverance is the Lord’s; may Your
blessing be upon Your people forever.4 The Lord of hosts is
with us; the God of Jacob is our everlasting stronghold. 5 Lord
of hosts, happy is the man who trusts in You. 6 Lord help us;
may the King answer us on the day we call. 7 Pardon, I beseech
You, the wrongdoing of this people in keeping with the
greatness of Your kindness, and as You have forgiven this
people from Egypt until now. 8 And there it is stated: And the
Lord said: I have pardoned in accordance with your words. 9
Give ear, my God, and hear; open Your eyes and behold our
desolate places and the city upon which Your Name is pro-
claimed, for it is not on account of our own righteousness that
we offer our supplications before You, but because of Your
abounding mercies. My Lord, hear; my Lord, pardon; my Lord,
hearken and take action, do not delay, for Your own sake, my
God, for Your Name is proclaimed over Your city and Your
people. 10

Iàøùé Israel, Your people, offer supplication, for they are afflicted
and need to be redeemed; their oppressors prolong their yoke on
them; despite all that has come upon them, they bless Your Name.
[Their] malady and pain cannot be set down in writing; disgraced
from their youth, it has not been removed from them; it is in Your
hand, Holy One, to unshackle the chains; [act] according to Your
lofty way, not according to the ways of mortals. He who is garbed in
righteousness, wrapped in it as in a cloak, who prepares the remedy
from the affliction itself, lift up Your congregation from their severe
downfall with Your great power and outstretched arm. The mis-
guided intend to destroy Your heritage, to exchange Your glory and
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1. Assyro-Babylonian deities, obviously inserted because of censorship. Other texts read:
mWxXn ¤ «¥ , (a scion of their own stock). 2. Exodus 34:5. 3. Ibid. 34:6-7. 4. Ibid. 34:9.
¨ § ¨ ¦ xvp
to be confused with folly, to accept Bel and Nevo 1 as god, to abandon

and reject Your holy religion. You who in Your love and mercy
uplifts and bears [Your people], stultify their scheme and nullify
their plans; remove the spirit of contention from among them; cast
off and hurl away the cruel angel. For the sake of the glory of Your
Name, Your esteemed holy Name, perform awesome wonders, so
that [Your Name] shall not be profaned among the nations; lead the
counsellors of evil astray, and wreak upon them what they have
wrought upon me. You who lifts up the poor from the dust, the
destitute from the dung-heap, do not hand over Your people to
destruction or disgrace; even if they are remiss and lax in the
observance of Your precepts, let Your love cover up all their
transgressions. Your love for them, Lord of lords, is exceedingly
great; regardless [of their deeds] they are called Your children; let
Your mercy come quickly toward us, God of the celestial and
terrestrial worlds, before surging waters engulf us. Hasten Your
prophesied deliverance to those who, whatever befalls them, yearn to
be near You; Holy One, show them a sign of favor; strong and
mighty is their Redeemer, the Lord of hosts.
êIî Ià Almighty King, who sits on the throne of mercy, who acts
with benevolence, forgiving the wrongdoings of His people, remov-
ing every first sin, many times granting forgiveness to inadvertent
sinners and pardon to willful transgressors; He deals charitably with
each living being, not requiting them according to their wickedness.
Almighty One, You have taught us to recite the Thirteen [Attributes
of Mercy]; remember this day in our behalf, the Covenant of the
Thirteen [Attributes], as You have made known to [Moses] the
humble one in days gone by, as it is written: And the Lord descended
in the cloud and stood with him there, and he invoked the Name of
the Lord. 2
slow to anger and abounding in kindness and truth; He pre-
serves kindness for two thousand generations, forgiving iniq-
uity, transgression and sin, and He cleanses. 3 Pardon our
wrongdoings and our sins, and take us as Your own possession. 4
¨
and EprWt
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1. Psalms 86:5. 2. Lamentations 3:41. 3. Psalms 79:11. 4. Daniel 9:9.

and transgressed.
çIñ Pardon us, our Father, for we have sinned; forgive us, our King,
for we have willfully transgressed. For You, Lord, are good and forgiving,
and exceedingly kind to all who call upon You. 1
àùð Let us lift up our hearts [when we lift up] our hands to God in
heaven. 2 Let the cry of the bound come before You; in keeping with the
greatness of Your strength, untie those who are ready to give up their
lives for You. 3 To the Lord our God belong mercies and pardon, for we
have rebelled against Him. 4
íçøë As a father has compassion on his children, so, Lord, have
compassion on us. Deliverance is the Lord’s; may Your blessing be
upon Your people forever. The Lord of hosts is with us; the God of
Jacob is our everlasting stronghold. Lord of hosts, happy is the man
who trusts in You. Lord help us; may the King answer us on the day
we call. Pardon, I beseech You, the wrongdoing of this people in
keeping with the greatness of Your kindness, and as You have
forgiven this people from Egypt until now. And there it is stated:
And the Lord said: I have pardoned in accordance with your words.
Give ear, my God, and hear; open Your eyes and behold our desolate
places and the city upon which Your Name is proclaimed, for it is
not on account of our own righteousness that we offer our suppli-
cations before You, but because of Your abounding mercies. My
Lord, hear; my Lord, pardon; my Lord, hearken and take action, do
not delay, for Your own sake, my God, for Your Name is proclaimed
over Your city and Your people.
íéäIà O God, in Israel You are known as the Great One; You, Lord,
are our Father. Whenever we call upon You, bring us near; exalted
and elevated are You in our midst. You have bestowed goodness upon
us despite our guilt, not for our righteousness or the uprightness of
our heart. Our Beloved, though we have been forsaken, redeem us for
we are Your servants. Because of our wrongdoings we have come to
the brink of destruction, our soul is impatient waiting for You. Where
are the former kindnesses which You have shown to us? They are
eternally trustworthy. We bear Your wrath, thereby becoming enfee-
bled; O Lord, do not chastise us in Your anger. Numerous tremors
have wasted our flesh; do not castigate us in Your anger, The burden
of our distress is incalculable; where is he who can weigh it? Where
is he who can count it? We realize our wickedness, that we have
transgressed; indeed, You have acted truthfully, but we have done
evil. Let [Your] anger and wrath cease from us, for Jacob is lowly and
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wretched. Let oppression be removed and the yoke be shattered from

upon us, for the power of endurance has failed. Do not exact
payment in the full measure [of our misdeeds], for we have remained
few out of many. Renounce [Your thought] of doing evil to Your
people, for to turn toward kindness is Your custom. Pardon us,
although our wrongdoings testify against us; help us, for we rely on
You. Bend our neck to be subservient to You, that we may serve and
honor You in love and awe. Those who are mindful of You sanctified
themselves to designate fast days; their understanding is insufficient
to articulate their needs. May the whispered outpourings of their
heart reach You; may You heal each one’s affliction and pain. The
voice of Jacob moans from Your depths, listen in Heaven, the place
of Your abode. Destroy in Your anger the tyrant who oppresses;
manifest a year of recompense for the cause of Zion. You observed
[our affliction in Egypt] and You descended [to deliver us and] to
acquire us in our youth, so do not cast us off in our old age. We
strayed to the left, yet let Your right hand draw us near; do not
abandon us when our strength fails. Behold, look upon and watch
over Your beloved ones; gird Yourself with Your graciousness, garb
Yourself with Your righteousness, cover Yourself with Your compas-
sion, wrap Yourself in Your kindness, and may the attribute of Your
goodness and humility come before You.
êIî Ià Almighty King, who sits on the throne of mercy, who acts with
benevolence, forgiving the wrongdoings of His people, removing every
first sin, many times granting forgiveness to inadvertent sinners and
pardon to willful transgressors; He deals charitably with each living
being, not requiting them according to their wickedness. Almighty One,
You have taught us to recite the Thirteen [Attributes of Mercy];
remember this day in our behalf, the Covenant of the Thirteen [Attri-
butes], as You have made known to [Moses] the humble one in days
gone by, as it is written: And the Lord descended in the cloud and stood
with him there, and he invoked the Name of the Lord.
slow to anger and abounding in kindness and truth; He
preserves kindness for two thousand generations, forgiving
iniquity, transgression and sin, and He cleanses. Pardon our
wrongdoings and our sins, and take us as Your own possession.
¨
and EprWt
§ ¨ ¨.
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The following paragraphs are recited responsively. The chazzan says the first paragraph,
followed by the congregation, and the congregation leads all subsequent paragraphs.
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and transgressed.
and exceedingly kind to all who call upon You.
éëàIî Angels of mercy, servants of the Most High! Offer
supplication before the Almighty with eloquent speech; per-
haps He will have pity on the poor and needy people, perhaps
He will have compassion.
éIåà Perhaps He will have compassion on the remnant of Joseph,
humiliated and disgraced, torn and crushed, taken captive without
cause, sold without money, they cry out in prayer and seek permis-
sion [to plead before Him];
perhaps He will have pity on the poor and needy people, perhaps He
will have compassion.
éIåà Perhaps He will have compassion on those who are tortured

with fetters, accustomed to blows, suffering oppression, made an
object of scorn among the inhabitants of the world, a by-word
among the nations, with wrath and disgrace;
éIåà Perhaps He will have compassion and see the wretchedness of

His people, listen and hear those who stand [in prayer] before Him,
who are gathered in silent supplication when chastisement comes
upon them, with eyes uplifted yearning to find favor;
éIåà Perhaps He will have compassion on those who cry out, “O

pardon”, who increase His praise at all times and occasions, who join
together in [time of] distress to pour forth their plea, before their
God they pour out their anguished heart;
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1. V. Habakkuk 3:4 and commentaries ad loc.
éIåà Perhaps He will have compassion on the [people] who has

been doubly punished, devoured by lions as well as by the jaws of
ferocious lions, beaten and requited for numerous wrongdoings,
despite all this she has not forgotten the mighty Torah which was
hidden on high; 1
éIåà Perhaps He will have compassion on those who hide their face
in shame [on account of their sins], who hear themselves reviled and
do not answer or respond, who hope for His eternal [help] and rely
on His deliverance, for His mercies have not ceased entirely;
éIåà Perhaps He will have compassion and deliver the afflicted from
his affliction, free His bound from the land of his captivity, cure his
wounds and heal his malady, hear his cry and hasten the time of
redemption;
éëàIî Angels of mercy, servants of the Most High! Offer
supplication before the Almighty with eloquent speech; perhaps He
will have pity on the poor and needy people, perhaps He will have
compassion.
the Lord.
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Continue with Lingx Ÿ § , page 447.
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SELICHOT FOR THURSDAY 1

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1. See p. 410, note 1. 2. Cf. Psalms 86:6. 3. Cf. ibid. 5:3. 4. Cf. ibid. 30:11. 5. Ibid. 3:9.
6. Ibid. 46:8. 7. Ibid. 84:13. 8. Ibid. 20:10. 9. Numbers 14:19. 10. Ibid. 14:20. 11. Daniel
9:18-19.
416 SELICHOT SELICHOT FOR THURSDAY

and transgressed.
Continue with Lord, remember Your mercies, page 447.
SELICHOT FOR THURSDAY 1

äðéæàä Lord, hear our prayer, and hearken to the voice of our
supplications. 2 Hearken to the voice of our cries, our King and
our Lord, for to You we offer prayer. 3 Lord, hear and be
gracious to us; Lord, be a helper to us. 4

people. 11
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1. Another version: dxiMd
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úéðòú The community has designated a fast day to plead for its
needs; to return to You, to search, to scrutinize its ways; You who are
easily placated by means of the Thirteen Attributes [of Mercy],
Whom it is hard to provoke, give forbearance to Your wrath. You are
adorned on all sides with ornaments, do not divest Yourself of them;
the diadem of compassion and pardon are Your glorious ornamenta-
tion; adorn Yourself with the crown of our sincere praise and prayer,
extend to Your creatures life and sustenance. [Jerusalem] the capital 1
is destroyed, and the pure Table is emptied; [the Altar] which
provides sustenance and atonement is removed from Divine service;
consider the outpouring of our souls as the wine-offering [upon the
Altar]; be unto us a protector and sustainer, a redeemer, healer and
forgiver. This is fitting for You since she [Israel] is girded with Your
Torah; through the generosity of Your spirit, let her be fed and
sustained; for [only] to You does she direct her requests, address her
plaints and raise her voice [in supplication], the mention of her cares
she utters and presents to You. And to You she raises [her eyes] and
in You she finds refuge; remove from her her affliction, for who is
like You, mighty God! When in Your customary manner You appor-
tion sustenance to Your legions, bestow kindness upon [Israel], the
disgraced wanderer. The skilled and knowledgeable to placate You
with pleasant words are no more; gone are those who were able to
confuse the Accuser, who endeared [Israel] to their Father in heaven,
who were scrupulous and meticulous [in the observance of the
precepts], the God-fearing who discussed His Torah morning and
evening. [Therefore] we have established a fast day for both youths
and elders; we chant prayer and supplication, and diligently come
within [Your] gates; restrain from wrongdoing [Israel] who is down-
trodden and increase our well-being; lift up the poor from the dust
and the destitute from the dung-heap. Bestow graciously upon us
sublime, noble and distinguished traits, our Surety who dwells in the
supernal heights; in a bath of purification purge us of our minor and
grievous sins; let our prayer find favor, to glorify You with exultation.

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1. Exodus 34:5. 2. Ibid. 34:6-7. 3. Ibid. 34:9. 4. Psalms 86:5. 5. Ibid. 12:2. 6. Ecclesiastes
7:20. 7. Jeremiah 31:6. 8. Isaiah 45:17.

the Lord. 1
and transgressed.
äòéùåä Lord, help, for the pious are no more; for the faithful have
vanished from among men. 5 For there is not a righteous man on
earth who does [only] good, and never sins. 6 Lord, deliver Your
people, the remnant of Israel. 7 Israel shall be delivered by the Lord,
with everlasting deliverance. 8

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¤ ¤ § (like a pitchfork). V. Yevamot 64a.

éùðà Men of faith, who come with the strength of their good deeds,
have vanished. They were mighty to stand in the breach, turning
aside [harsh] decrees. They were for us a [protective] wall, a refuge
on the day of fury. They suppressed [Your] wrath with their prayer,
restrained [Your] anger with their cries. Before they called to You,
You answered them; they knew how to plead and to appease You. In
their merit You showed compassion like a father; You did not turn
them away empty-handed. Due to our many wrongdoings we lost
them; they were taken from us because of our sins. They departed
to their rest, and us they left to sighs. Gone are those who mended
the fences; those who turned back Your wrath have perished. Those
who stood in the breach are no more, those who were worthy to
appease You with prayer 1. We have wandered in the four corners of
the earth, and nowhere have we found relief. We return to You
shamefacedly, to seek You, O Lord, in the time of our distress.
the Lord.
and transgressed.
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1. I.e., Esau—V. Genesis 25:25; 27:11. 2. I.e., Ishmael—V. ibid. 28:9.
Iàøùé Israel has always been delivered by the Lord; may
they also this day be delivered by Your command, You who
dwells in the heavens; for You are most forgiving and the
Master of mercies.
êéøòù They knock at Your gates, like the poor and destitute; hear
the whispered outpourings of their heart, God, who abides in the
supernal heights;
for You are most forgiving and the Master of mercies.
íéãåçô They are instilled with fear by all their oppressors, by

those who disgrace and abuse them; we implore You, do not
forsake them, Lord God of their fathers;
êéúåáåè May Your beneficences precede them on the day of

chastisement, and from the midst of their affliction find for them
redemption and relief;
åòùåé Let them be delivered in the sight of all, and let not the
wicked rule over them; destroy Seir 1 and his father-in-law, 2 and
let deliverers go up to Zion;
äáéù÷ä Master, listen to the voice of their cries, and let their
prayer ascend to the heavens, to the place of Your abode;
Iàøùé Israel has always been delivered by the Lord; may they
also this day be delivered by Your command, You who dwells in
the heavens; for You are most forgiving and the Master of mercies.
êIî Ià Almighty King, who sits on the throne of mercy, who

acts with benevolence, forgiving the wrongdoings of His people,
removing every first sin, many times granting forgiveness to
inadvertent sinners and pardon to willful transgressors; He deals
charitably with each living being, not requiting them according to
`piipz ipyl zegilq zegilq 421
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SELICHOT FOR THE SECOND MONDAY 1

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1. See p. 410, note 1. 2. Isaiah 64:8. 3. Ibid. 64:11. 4. Psalms 90:13. 5. Ibid. 3:9. 6. Ibid.
46:8. 7. Ibid. 84:13. 8. Ibid. 20:10. 9. Numbers 14:19. 10. Ibid. 14:20.
421 SELICHOT SELICHOT FOR THE SECOND MONDAY
their wickedness. Almighty One, You have taught us to recite the

Thirteen [Attributes of Mercy]; remember this day in our behalf,
the Covenant of the Thirteen [Attributes], as You have made
known to [Moses] the humble one in days gone by, as it is
written: And the Lord descended in the cloud and stood with him
there, and he invoked the Name of the Lord.
and transgressed.
SELICHOT FOR THE SECOND MONDAY 1

Ià Lord, do not be exceedingly wrathful, and do not forever
remember iniquity; O behold, we are all Your people. 2 After all
these (sufferings), Lord, will You restrain Yourself [from show-
ing us mercy]? Will You keep silent and so greatly afflict us? 3
Relent, O Lord; how long [will Your anger last]? Have compas-
sion upon Your servants.4
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1. Daniel 9:18-19. 2. V. Exodus 34:5 ff. 3. Ibid. 34:5.

people. 1
åðåôôà The waters have engulfed us till the very soul, we have
reached to the depth of the abyss; the waves of the sea surged over
us, the pounding waves of the deep enveloped us. Our beauty has
become disfigured, and we can summon no more strength; we have
been terrified because of our sins, we have been overcome with
trembling because of the multitude of our wanton transgressions. We
sought counsel what to do, but there is no advisor among us; we
meditated and pondered, sought knowledge from the distant past.
We have a tradition from our ancestors that supplication, penitence
and charity revoke evil decrees. To prevent this nation from suffering
anymore, we have unanimously proclaimed the Fast of Monday,
Thursday and Monday, perhaps the Holy One will look down upon
us, and His compassion will forestall His wrath. Omnipotent God,
we have done ours; Mighty One, do Your part; do not sit in
judgment upon us; save us from pestilence, sword and famine. May
our soul be precious in Your eyes; O God, pardon us, forgive us,
atone for us, as on the day when You descended in the cloud. 2
the Lord. 3
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1. Exodus 34:6-7. 2. Ibid. 34:9. 3. Psalms 86:5. 4. Cf. ibid. 86:6. 5. Cf. ibid. 27:7. 6. Cf.
ibid. 17:1. 7. Cf. ibid. 30:11.
and transgressed.
King, for we have willfully transgressed. For You, Lord, are good and
forgiving, and exceedingly kind to all who call upon You. 3
äðéæàä Lord, hear our prayer, and hearken to the voice of our
supplications. 4 Lord, hear our voice as we call; be gracious to us and
answer us. 5 Hear, Lord, [our] sincere [plea]; hearken to our cry, give
ear to our prayer. 6 Lord, hear and be gracious to us; Lord, be a helper
to us. 7

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and still Your wrath; let those who come to beseech You with an
embittered soul find succor in Your great Name. Behold the cry of those
who sigh in their distress; O do not disdain their body stooped [in
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1. Cf. Psalms 102:29. 2. I.e., the Patriarchs. 3. V. ibid. 129:3 and commentaries ad loc.
humble prayer]; avenge the disgrace caused by oppressor and mocker;

trample [the foe as in a] winepress that their life-blood spurt forth.
Indeed, You have always been, You are now, and You shall always be in
Your glorious majesty; You have declared that the descendants of Your
faithful ones 1 shall endure forever, 2 but here they are, being destroyed
by the force of Your wrath. They have roused Your ire by their iniquities,
hence they were torn away from [the Holy Land], their delight; they
were strewn to the ends of the earth and found no rest; their spirit is
broken and they are cast down to the dust; plowmen plowed upon them
and extended their furrows. 3 They have sunk in the mire and there is
none to rescue them; those who prey upon them are secure from end
to end; day after day their adversaries provoke them; they stretch forth
their hands to be delivered from oppression. Their lives are consumed
in grief and sighing; their calamity is great and their joy is darkened;
they hope for deliverance, but there is wailing; enemies tortured them
and dug a pit for them. They plot insidiously to turn them away from
You; they burden them with a heavy yoke to sap their strength; they cry
to You when their spirit is faint, to find relief from the weight of their
burden. They pour forth their supplication as they stand crowded
together, they beg pardon with lowered heads; their oppressors provoke
them and hand them to slaughter; let them be confused with a [spirit
of] confusion so that they will be annihilated. Redeem those who cleave
to You from utter destruction; rescue them from the oppressor and
elevate them; command deliverance for those who seek You in prayer;
Strength of the worlds, deliver us conspicuously. Zealous and avenging
God, be zealous for Your Name; smash the yoke from the neck of Your
people; see our toil and relent from Your anger; defend our cause against
the people who wage war against You. Repay sevenfold to the bosom of
my tormentors; inebriate Your arrows with the blood of my persecutors;
incline Your ear to the voice of my pleas, let me find favor when I call,
“Lord, Lord.”
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1. Exodus 34:6-7. 2. Ibid. 34:9.
and transgressed.
iniquity, transgression and sin, and He cleanses. 1 Pardon our
iniquity and our sin, and take us as Your own possession. 2
äøëæà God, I remember and I moan when I see every city built
on its site, while the city of God is cast down to the depth of the
abyss; yet despite all this we [worship] God and our eyes are
toward God.
Lord, Lord, benevolent God, compassionate and gracious, slow to
anger and abounding in kindness and truth; He preserves kindness for
two thousand generations, forgiving iniquity, transgression and sin, and
He cleanses. Pardon our iniquity and our sin, and take us as Your own
possession.
úãî Attribute of Mercy, turn to us, and present our supplication

before your Maker, and plead for compassion on behalf of your
people; for every heart is in pain and every head is ailing.
possession.
úBrîã¨ § éørLáe
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éúëîú I firmly rely on the thirteen words [Divine Attributes],

and on the gates of tears which are never closed; therefore I have
poured out my prayer before the Searcher of hearts; in these I
trust, and in the merit of the three Patriarchs.
possession.
éäé May it be Your will, You who hears the voice of weeping, to
store our tears in Your flask, and save us from all cruel decrees,
for to You alone are our eyes turned.
possession.
and transgressed.
zaha dxyrl zegilq zegilq 427
SELICHOT FOR THE TENTH OF TEVET

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7. Ibid. 84:13. 8. Ibid. 20:10. 9. Numbers 14:19. 10. Ibid. 14:20. 11. Daniel 9:18-19.
12. Today, only the tenth is observed. 13. V. Psalms 129:3 and commentaries ad loc.
427 SELICHOT SELICHOT FOR THE TENTH OF TEVET
SELICHOT FOR THE TENTH OF TEVET

éë For with the Lord there is kindness, and with Him there is
abounding deliverance. 1 God redeem Israel from all his afflic-
tions. 2 And He will redeem Israel from all his iniquities. 3 The
Lord redeems the soul of His servants, and all who take shelter
in Him shall not be condemned. 4
people. 11
äøëæà I recall the calamity which has befallen me; He struck me
with three blows this month [Tevet]. He cut me down, He made me
into naught, He caused me anguish, and now He has made me
weary. He extinguished my light on the eighth day of this month,
right and left; indeed, these three days [eighth, ninth and tenth] 12 I
have established as fasts. [On the eighth] the Greek King forced me
to render the Torah into Greek; plowmen plowed across my back;
they made long furrows. 13 On the ninth I was subjected to [God’s]
wrath with shame and disgrace; He divested me of my mantle of
glory and diadem; [on this day] was taken away the giver of goodly
words—Ezra the Scribe. On the tenth, the prophet [Ezekiel] the son
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1. Ezekiel 24:2. This is the day when Nebuchadnezzar’s siege of Jerusalem began, which
eventually resulted in the destruction of the Bet Hamikdash and the Babylonian exile. 2. Ibid.
33:21. 3. The rendering of the Torah into Greek, the death of Ezra, the siege of Jerusalem, and
the fall of the City. 4. Lamentations 1:18. 5. Ibid. 3:56. 6. “and no further”—Job 38:11. In
like manner, let Him say to our sufferings, “Thus far and no further.” Cf. Rashi, Genesis 43:14.
7. Exodus 34:5. 8. Ibid. 34:6-7. 9. Ibid. 34:9. 10. Psalms 86:5.
of Buzi was instructed to record in the Book of Vision 1 this very day
as a remembrance for the weak and disgraced people. In [Tevet,] the
tenth of the monthly sequence, was [God’s fury] roused; with wailing
and lamentation I open my mouth; my heart is aflame with the series
of calamities [which commenced] when the fugitive came to me and
said, “The city [Jerusalem] was defeated!” 2 For these I spread ashes
on my face; for these four 3 I exclaimed, “Would that I shoot an
arrow into my heart! For these misfortunes I would rather dig for
myself a grave!” The Lord is righteous, for I have rebelled against His
command. 4 I invoke Your Name, regretting my misdeeds; see my
affliction and hear the voice of my supplication; listen to my plea, O
hasten my deliverance; do not close Your ear to my sighing, to my
cry. 5 In the month of Tevet I was severely smitten, and for me were
changed the course of His ways; I turned away [from Him], I
transgressed, [yet] may He reveal His goodness to me, He who says
to the sea, “Thus far shall you come!” 6
the Lord. 7
and transgressed.
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1. Psalms 79:1. 2. Cf. ibid. 86:14. 3. Cf. Numbers 23:10; Genesis 13:16, 15:5. 4. I.e., misery.
5. I.e., Moses. V. Megillah 13a.
íéäIà God, nations have come into Your domain; they have defiled
Your holy Temple; they have turned Jerusalem into ruins. 1 God,
malicious men have risen against us; a band of ruthless men have sought
our soul; they are not mindful of You. 2
ïáà The headstone [Jerusalem] has been turned into ruins, into a
plowing ground, and the inheritors of the Heritage [Torah] have
become an object of scorn among the nations. My heart aches within
me, pained and anguished, for we are left as without a father and
have become as orphans. [Israel,] tender and delicate, who was
surrounded by a hedge of roses, is now in distress [and] is handed
over into the hand of her adversaries. [Jerusalem] the faithful city
has become as a widow, and the children [of Israel of whom it is
said,] “Who can count them?” 3 have been sold without money. The
delicate and tender who prospered [and achieved] royalty, her
suffering has now lasted for too many years. The House of Jacob has
become an object of scorn, contempt and derision; the jubilant city,
a site for the planting of vineyards. Overfilled with venom 4 by the
hand of wicked people is [the nation] who was favored as a
burnt-offering and as an incense-offering. She was loath to forsake
the Torah of Avi-Zanoach, 5 [and therefore] she finds no rest either
day or night. Awesome, exalted God, may it be Your will, to bring
about a year of retribution for the abuse of Zion. Renew our days as
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1. I.e., transgression. V. Isaiah 1:18.
of old, Eternal God whose abode is in the heavens; whiten the

redness 1 as wool and the stains as snow. Strengthen us in the fear of
You and in the fulfillment of Your Torah, and remember us with
Your deliverance, King who is full of mercy.
gracious, slow to anger and abounding in kindness and
truth; He preserves kindness for two thousand generations,
forgiving iniquity, transgression and sin, and He cleanses.
Pardon our wrongdoings and our sins, and take us as Your
own possession.
and transgressed.
and forgiving, and exceedingly kind to all who call upon You.
éúåáà My ancestors, when they put their trust in the Name of the God
of my Strength, they became great, successful and bore fruit; but from
the time they strayed from Him and acted perversely, they progressively
declined until the tenth month [Tevet].
éøéùòá On the tenth of the month the king of Babylon approached and
besieged the Holy City, the captain [Nevuzaradan] came near; I [Israel]
was given over to be trampled, I was tortured with fetters, hence
whenever this month arrives my harp is turned into mourning.
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1. Ezekiel ch. 24.
My ancestors, when they put their trust in the Name of the God of my
Strength, they became great, successful and bore fruit; but from the time
they strayed from Him and acted perversely, they progressively declined
until the tenth month.
úéùàø [Israel] the very first fruit, was the first to be destroyed, [for]
she mentioned the name of other gods and this sin caused it; she did
not recognize the presence of God so she was washed away by the
stream; in pain as a woman who bears her first child, she now raises her
voice to Heaven.
íéäIà God brought on a day of distress and siege; He instructed the
enemy around me to destroy my infants; on that day He made my heart
weak and I was unable to summon strength, and He told the prophet
to utter a parable [concerning chastisement] to the rebellious house. 1
éáùåéî He removed the mantle from the [Sages] who sat at the gates;
His fury blazed like fire, He lifted off the crown, and cast off the glory
from the Forest of Lebanon [Bet Hamikdash], and the raging wind and
tempest made the hair of my flesh bristle.
úéôéôé You [Israel] were likened to an exceptional beauty, and now you
are in dark gloom, for you have stumbled in sin and turned your heart
away [from God]; they [the enemy] cut you down and you were
weakened both in the first and second [exile], and you were not
bandaged even with a little balm.
÷éãö The righteous and perfect Rock became weary of bearing their
wrongdoing; He flew from the Cherub to the threshold [of the Holy of
Holies], to the corner of the roof [of the Temple], because of the stain
of their sin and the sound [of their iniquity] that has come before Him;
their evil was abounding like a fruit-bearing tree.
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1. See p. 420, note 1. 2. V. Genesis 40:16 ff.
÷æç He who counts man’s actions has strengthened all those who rise
up against me, for my days were filled with evil deeds; because of the
shameful acts of my youth, I forgot the bounties of Him who provides
me with my bread and my water, my wool and my flax.
éî÷ My foes opened their mouths wide and destroyed my inheritance;
they vanquished me, and my blood they drank and gulped; strangers
beleaguered me and oppressed my brethren—the descendants of Seir the
Chorite [Esau 1] who exclaimed, “Raze it, raze it!”
åøîà They said: ”Let us go destroy them and obliterate their memory.”
O zealous God who brings retribution, recompense them, let them suffer
their calamity; requite them according to their deeds, and let them be
ashamed of their expectation, as the one who dreamt of the three baskets
of white bread. 2
éòöô My wounds have not been softened, and my sores are murderous;
my eyes are dimmed watching for my resplendent Beloved; has His
wrath not yet been stilled forever? Why has He acted thus, and why this
fury?
íåçø Merciful One, You are my God, do not abandon me forever; the
days of my mourning have been prolonged and my heart yet sighs; God,
return to my tent, do not leave Your place [Bet Hamikdash]; bring to
an end the days of my mourning; indeed, come to give me my reward.
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éé Lord, the portion of my heritage, hasten to my aid, loosen [the cords
of] my sackcloth and gird me with joy; light my darkness, and with Your
light illuminate the night [of redemption] for which I long, for You are
my light.
ïåâéî Lord, redeem my soul from sorrow and sighing; grant relief to
Your people, my King and my Holy One; change to well-being the fast
of the fifth [month—the ninth of Av], to joy and gladness the fast of
the fourth [month—the seventeenth of Tammuz] and the fast of the
tenth [month—the tenth of Tevet].
uity, transgression and sin, and He cleanses. Pardon our wrong-
doings and our sins, and take us as Your own possession.
xzq` ziprzl zegilq zegilq 434
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SELICHOT FOR THE FAST OF ESTHER
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1. Cf. Psalms 40:2. 2. Isaiah 26:8. 3. Psalms 3:9. 4. Ibid. 46:8. 5. Ibid. 84:13. 6. Ibid.
20:10. 7. Numbers 14:19. 8. Ibid. 14:20. 9. Daniel 9:18-19. 10. I.e., as willingly as the
man who has a mound is anxious to sell it to the man who has a ditch. V. Megillah 14a.
434 SELICHOT SELICHOT FOR THE FAST OF ESTHER
and transgressed.
SELICHOT FOR THE FAST OF ESTHER

äå÷ We have put our hope in the Lord, He inclined toward
us and heard our cry. 1 Indeed, Lord, we hope that You will
show us Your way of judgment; the desire of our soul is to Your
Name and to the remembrance of You. 2
people. 9
íãà When a man [Haman] rose up against us, we were seized by fear
and trembling; when he allied himself with the hypocrite King
[Achashverosh] we almost stumbled and fell. They resolved to sell us
like a mound and a ditch, 10 and we were without support; they said, “Let
us go and cut them off from being a nation, and the name of Israel will
no longer be mentioned.” I lifted my eyes to heaven, calling upon You
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1. V. Megillah 12a. 2. Leviticus 26:44. 3. Deuteronomy 31:18—alluding to Esther; V. Chullin
139b. 4. Exodus 30:23—alluding to Mordechai; V. Chullin, ad loc. 5. A play on words on
Joshua 5:12. V. Siddur R. Yaakov Emden. 6. Genesis 3:11—alluding to Haman; V. Chullin ad
loc. 7. Isaiah 55:13; Megillah 10b. 8. Deuteronomy 32:26. 9. V. Jonah, chs. 1-4.
to curse my enemies, to destroy their name and remnant, to obliterate

their name that it wither away; afflict my oppressors with their own wiles
which they deceitfully schemed, saying, “The Lord does not see, the God
of Jacob does not perceive.” He afflicted the scattered people and grieved
them, but it was not in His heart to annihilate them; they sinned, but
only on the face of it, 1 [therefore] He chastised them by the removal of
the King’s [Achashverosh’s] ring [only] to frighten them; the gracious
God fulfilled His promise to elevate them in the eyes of the nations: In
the land of their enemies, I will not reject them or spurn them so as to
destroy them. 2 He alluded [in the Torah] to the events [of Purim] which
will befall the trampled and downtrodden people, writing haster astir 3
(I will hide My countenance,) and mor deror 4 (pure myrrh) of the
orchard, to destroy Haman on the morrow, 5 and ha-min ha-etz 6 (of the
tree) [that he will be hung] on the pole, and instead of the thorn
[Haman] shall come up the cypress [Mordechai] and instead of the briar
[Queen Vashti] shall come up the myrtle [Esther]. 7 He [Achashverosh]
listened to lies and issued a hateful and distressful edict; he arrayed
himself in priestly robes when he erred in the calculation of the fixed
date [of their redemption], and arranged that the various vessels of the
Bet Hamikdash be used [at the banquet]; and Satan also came to stand
among them. When the people who were in Shushan partook of the
feast of the one who afflicted them, [Satan] opened his mouth to accuse
them and to hand them over into the hand [of Haman] who offered a
price for them; God concurred that a document be written to destroy
the hope [of their salvation, fulfilling the Scriptural verse:] I said I will
make an end of them, I will obliterate their memory from among men. 8
The holy angels of peace wept bitterly, crying out, “O Merciful One,
look to Your covenant, do not nullify it; rejecting it; the Heritage
[Torah] heard it, donned garments of widowhood and sorrow, placed
her hands on her head and went forth crying. [Elijah] the Tishbite
girded his loins with a girdle of sackcloth, hurried to inform the three
Patriarchs who slumber in the cave of Machpelah; then he hastened to
[Moses] the shepherd [exclaiming], “How do you sleep unconcerned?
Rise, call upon your God, perhaps He will reconsider!” He [Elijah]
advised [Mordechai] the linguist that the decree was sealed only with a
seal of clay; from Nineveh 9 they learned how to suppress His anger even
after the decree has been pronounced; [Mordechai] the son of Kish
knocked at the doors of the house of study, covered himself with
sackcloth, and sat in ashes. He gathered children before him for three
days, without drinking and eating, so as by means of the voice of Jacob
[in prayer and study] to weaken the hand of [Haman] the brazen one;
his hands were lifted in prayer to God, “Deliver me from disgrace [by
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1. Exodus 34:5. 2. Ibid. 34:6-7. 3. Ibid. 34:9. 4. Psalms 86:5.
Haman], lest he come and strike me down, mothers and children alike.”
From this side and from that side stood the children of my mighty
Patriarchs and Sages; they all cried out, and their supplication ascended
to the Lord; when the sound of their prayer came before God, He
inquired of [the angels] who stand before Him, “What is this sound of
sheep in my ears?” [Moses] the shepherd replied, “This is [the sound of]
the small, holy children; O God, save from the wicked enemy those who
are handed over to die.” The compassion of the Merciful One was
aroused and He desired to weep over this happening, and when the King
of Israel read the letter [of the edict], He tore it up. Then [Mordechai]
the Jew hanged them [Haman and his sons], the sons below and their
father above, each occupying three cubits [on the fifty foot gallows] with
a fourth between each; he saw a double revenge, rejoiced and uttered
praise: I was restored to my position and he was hanged. And Esther
recorded the mighty miracle, to be read in thanksgiving like Hallel; in
Heaven above was confirmed what the beloved ones undertook below;
may He perform for us miracles, before the eyes of all, as His wondrous
acts of the past to which we bear witness; at this time let relief and
deliverance come to the Jews.
the Lord. 1
and transgressed.
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1. Psalms 36:10. 2. Cf. ibid. 4:2. 3. Numbers 14:17. 4. See p. 435, note 1. 5. I.e., young
and old.
éë For with You is the source of life; in Your light we see light. 1 Answer
us when we call, God of our salvation; in distress You granted us
abounding relief, be gracious to us and hear our prayer. 2 And now, may
the power of the Lord be great, as You have declared, saying. 3
äúà You, O God, performer of wonders, have made known among
the nations the might of Your awesome deeds, when, with a [strong]
arm, You redeemed Your people from suffering; You crushed their
oppressors with fatal diseases. The adversary [Haman], when he
arose to stir up strife, and intended to cut down the rose blossoms
[Israel], schemed to weigh into the treasury of [Achashverosh his]
master [silver] in exchange for the hundred talents of silver used for
the sockets [in the Sanctuary]. Hence You instructed Your flock to
donate their shekels first, knowing the future You sought from the
zealous ones to provide a means to extinguish the burning flame [of
wrath], that those given over to death be remembered for life. For
outwardly 4 seeming to worship the graven image [of Nevu-
chadnetzar], the unripe grapes as well as the vine 5 were handed over
to be cut down; surrounded by snares on all sides, they lifted their
eyes to You and took shelter in Your protection. Then the lot was
reversed—they [Israel] shall rule over their enemies; the gallows were
prepared to receive [Haman] the Agagite; to cast away and destroy
him who was the covering [and protection for the enemies], and
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1. V. Megillah 14a; Siddur R. Yaakov Emden.

shroud in darkness the adversaries of our people. Words of peace

and truth were written [and sent] to every place; mighty was His
deliverance as a rock and fortress; the plunderer was plundered and
ensnared in his own net; the denouncer was swept away, cut down,
ambushed. They designated feasts and established them for all
generations; though according to Scripture it was to be mentioned
three times and not four, 1 it was agreed Above that it be recorded
below again, for an allusion was found inscribed in the Torah on
which to base it. Your hand was raised to pardon the transgressors;
You established [Mordechai] the Jew and Hadassah [Esther] as their
deliverers—their righteousness endures forever for our delight, the
eminence of their glory will be remembered by the delivered. Be
zealous for the honor of Your Name, O Awesome, Holy One; behold
Your vineyard which is trampled, downtrodden; gather our dis-
persed, and a new song will be sung to You; sustain them and enliven
them through the rebuilding of the Bet Hamikdash. As You have
performed awesome deeds in those days, so do wonders for us with
an everlasting salvation, that we may find before You atonement and
consolation, Almighty King who sits on the throne of mercy.
uity, transgression and sin, and He cleanses. Pardon our wrong-
doings and our sins, and take us as Your own possession.
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and transgressed.
éúîá With a small number of people we plead before You; do
not turn Your ear away from the cry of the broken-hearted; listen
to their supplication from Your heavenly abode, as when in the
days of Mor [Mordechai] and Hadas [Esther] You delivered Your
children.
úåIäú You who are enthroned upon the praises of Israel, who
hearkens to their cry and listens to their prayer, who plans and
prepares the cure before the affliction, bestow goodness upon
[Israel] Your possession and make their dwelling places to be
inhabited.
With a small number of people we plead before You; do not turn Your
ear away from the cry of the broken-hearted; listen to their supplication
from Your heavenly abode, as when in the days of Mor and Hadas You
delivered Your children.
øö [Haman] the oppressor and foe sharpened his eye, opened
his mouth to devour [Mordechai] the humble one; plotting to
annihilate because of him the multitudes of his people, inscribing
in his edict to destroy the treasured people.
í÷åð You who exacts retribution from the oppressors [of Israel],
and preserves [Your wrath] for their enemies, dispensed judgment
according to their deeds, as they schemed maliciously against the
beloved ones; the antagonist and his offspring were hanged, stuck
on the gallows, strung together like a string of fish.
íåé On the very day that their oppressors had hoped to
exterminate the [Divinely] guarded people, the decree was re-
versed and [the oppressors] fell dead; incurring His wrath, they
were struck with terror, trampled, thrown to the ground.
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ïëáå Therefore Your Name is exalted and elevated, Your glory
covers the supernal heavens; when You raise up the wretched ones
who were handed over for plunder, the praise of You covers the
earth to its ends.
äðéá Consider now our meditation and behold our affliction,
bring us back to the place of Your rest [the Holy Land], for Your
hand is not inadequate; Lord, we call upon You out of distress, O
take us out into abounding relief and release us from affliction.
ãàî Forgive us abundantly, hear our prayer and remove our
impropriety; let our oppressors make peace with us; cast our
iniquities into the depths, and do not withhold Your mercies from
us.
fenza xyr drayl zegilq zegilq 441
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SELICHOT FOR THE SEVENTEENTH OF TAMMUZ

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1. Isaiah 62:7. 2. Psalms 36:10. 3. Ibid. 3:9. 4. Ibid. 46:8. 5. Ibid. 84:13. 6. Ibid. 20:10.
7. Numbers 14:19. 8. Ibid. 14:20. 9. Daniel 9:18-19.
441 SELICHOT SELICHOT FOR THE SEVENTEENTH OF TAMMUZ

kindness for two thousand generations, forgiving iniquity, trans-
gression and sin, and He cleanses. Pardon our wrongdoings and
our sins, and take us as Your own possession.
and transgressed.
SELICHOT FOR THE SEVENTEENTH OF TAMMUZ

Ià Permit Him no silence until He establishes and makes
Jerusalem praise on earth. 1 For with You is the source of life;
in Your light we see light. 2 Our God, we are ashamed of our
actions, and we are disgraced because of our wrongdoing.

people. 9
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1. Five calamities befell the Jewish people on this day: the Tablets were broken, the daily
burnt-offering was abolished, a breach was made in the walls of Jerusalem, the Greeks burned
the Torah, and an idol was placed in the Temple. V. Taanit 26a, 28b.

åðàúà Creator of spirits, we have come before You; due to the
multitude of our wrongdoings, our sighs have increased, [evil]
decrees have intensified, our lamentations have multiplied—for on
the Seventeenth of Tammuz 1 the Tablets were broken. We were
banished from the chosen House, and the light was darkened for us;
our verdict was sealed and the decree proclaimed—for on the
Seventeenth of Tammuz the Torah was burnt. Our enemies de-
stroyed the Sanctuary, the Divine Presence fled from the corner of
the Sanctuary, we were delivered into the hands of the wicked to be
consumed—for on the Seventeenth of Tammuz an idol was placed
in the Sanctuary. They dispersed us from city to city, old and young
were taken captives from us; our [holy] City was destroyed and set
on fire—for on the Seventeenth of Tammuz the City was breached.
The destroying adversary acted callously in our Temple; bride and
bridegroom were divested of their ornaments; because we angered
You we were handed over to be destroyed—for on the Seventeenth
of Tammuz the regular daily burnt-offering was abolished. All
splendor and glory ceased from us, the foe unsheathed his sword
against us to exterminate us, infants and sucklings to be prepared for
slaughter—for on the Seventeenth of Tammuz burnt-offerings and
sacrifices were suspended. We defied Him who dwells in the heavens,
therefore we were dispersed in all corners [of the world]; our joyous
dancing was turned into mourning and lamentation—for on the
Seventeenth of Tammuz the offerings were discontinued. We turned
away from You through [our] contentious tongues, therefore our
tongues were made to learn to utter lamentations; our wrongdoings
have increased incalculably—for on the Seventeenth of Tammuz our
sins have caused all this. We have been scattered without finding
relief, hence have sighs increased among us; O Rock, behold that our
soul is depressed, and turn the Seventeenth of Tammuz for us into
joy and gladness. We were obdurate, sinful deeds have increased
among us, therefore we were given over to be trampled and
muddied; Lord, behold and deliver us from misfortune, and turn the
Seventeenth of Tammuz for us into gladness and joy. Turn to us, You
who dwells on high, and gather our dispersed from the ends of the
earth; say to Zion: Rise! Turn the Seventeenth of Tammuz into a day
of deliverance and consolation for us.
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1. Exodus 34:5. 2. Ibid. 34:6-7. 3. Ibid. 34:9. 4. Psalms 86:5. 5. Psalms 83:2-3. 6. Ibid.
94:1.
the Lord. 1
and transgressed.
King, for we have willfully transgressed. For You, Lord, are good and
forgiving, and exceedingly kind to all who call upon You. 4
íéäIà God, do not be silent; do not be quiet; do not be still, O God.
For Your enemies rage, Your foes have raised their heads. 5 God of
retribution, O Lord, God of retribution, appear! 6

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1. Literally, robbing. V. Malachi 3:8 and commentaries ad loc. 2. V. Rosh Hashanah 31a. 3. In
the first and second Bet Hamikdash. 4. V. Ezekiel 8:14. 5. V. p. 442 note 1. 6. Deuteronomy
31:17.

øøîà I weep bitterly because of the hand which was stretched forth to
lay [Jerusalem] waste, when I provoked Him to anger in His House, by
my treachery and misdeeds; 1 he swiftly fled in ten journeys 2 and
ascended the seventh heaven; He cut me down, He afflicted me, He
consumed me in the fourth month [Tammuz]. He brought the ap-
pointed time with its full measure [of misfortune] to crush my young
men who were in the flower of their youth, and twice 3 He inflicted upon
them withering and destruction; when He saw serene women bewailing
[the idol] Tammuz 4 in His abode, then He found me guilty and treated
me as an enemy in the month of Tammuz. Five snares were set for me,
the [following] calamities 5 were proclaimed to be dispatched against me;
they prevailed over me on the Seventeenth of Tammuz that I be
defamed: I stumbled [worshipping the Golden Calf] like a wretched
bride [who debauches] under the peaceful and prosperous marriage
canopy, I did not wait six hours for [Moses] my shepherd, and as a
result the Tablets were broken. I was adorned by Him with ornaments
of precious gold, which vanished on the day of His wrath, when I acted
basely to my ruin; I detested to maintain His Temple service and
communal free-will offerings on His Altar, therefore was discontinued
the burnt-offering brought from the chamber of lambs. Shattered and
dispersed are the afflicted [people of Israel], tossed about in the storm
[of exile]; she is likened to a boat without a captain, a vessel that is
shipwrecked; she was requited for her sins in double measure, with
mourning and lamentation; her enemies attacked her on that day, and
the City was breached at the time of the destruction of the second
Temple. She was banished [from her land] like an outcast gazelle, and
there was none that sought to protect her; they sharpened their tongues
and made her like a lamb to be divested of its wool and fat; she bewails
the precious vessel [Torah] with which she was crowned, the delight of
her eyes which was removed from her, when Apostomos burnt the
Torah. The fool [Nevuchadnetzar] reviled the exploited and oppressed
people to vex them; in the subjugated people [became fulfilled the
Biblical curse:] And they shall be devoured, and I will hide My
face 6—not to look at them [with favor]; [Titus] who with his might
completed [the destruction of the Temple], was eaten away by a winged
insect; in that time of affliction an idol was brought to and placed in the
Sanctuary. The sons who, in former times, were the most distinguished,
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1. V. Chagigah 5a; Rashi and Tosafot ad loc. 2. Literally, full of sap and moisture.
are tortured and maltreated; their sufferings followed one after the other
for many years; they were afflicted as with the sting of all sorts of bees
and scorpions [for which if stung by both together there is no remedy 1];
they [the nations] say all their hope is lost in the dark night of exile. O
God of retribution, when You will display Your might against those who
provoke You, [those] who are successful and prosperous 2, then You shall
raise those who long for You, and they shall stand forever like well-loved
plants; truth and peace are hewn in the Fasts, forever to become [times
for] joy and gladness and festive seasons.
gracious, slow to anger and abounding in kindness and
truth; He preserves kindness for two thousand generations,
forgiving iniquity, transgression and sin, and He cleanses.
Pardon our wrongdoings and our sins, and take us as Your
own possession.
and transgressed.
äòù Turn to [Israel] the captive who was delivered into the
hand of Babylon and Seir, who yearns for You for such a long
time, pleading like a young child, on the day when the enemy
triumphed and the City was breached.
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1. V. Rashi, Jeremiah 25:26. 2. V. Genesis 25:27. 3. V. Daniel 8:21. 4. V. Song of Songs
2:1-2. 5. The land of Israel—V. Jeremiah 50:19; Psalms 68:16. 6. Synonym for Edom—V.
Genesis 36:21.
úàæI For that I am bowed down, wringing my hands [in

lamentation], on the day when only one-fifth of my dispersed
survived; on account of the golden calf the Tablets were taken
from me; also the regular daily-offering was suspended; he [the
enemy] cast me into chains; an idol was placed in the perfectly
beautiful Temple, and His counsel was withheld from me, and
the meal-offering ceased; and the enemy burnt the Torah in
fire,
on the day when the enemy triumphed and the City was breached.
ãàî I became greatly afflicted and frightened on the day when
the Almighty thrust me away; the light was darkened, and
Sheshach [Babylonia 1] tossed me about like a ball and sur-
rounded me; the viper from the north [Nevuchadnetzar]
inundated me like surging waters; the hunter [Edom 2] and the
young and hairy goat [Greece 3] attacked me;
ãåä O [God,] glory of my heart and my fortress, will Your
wrath blaze forever? Gladden me and uplift me, and remove
[Israel] the rose 4 from among the thorns; rebuild Your
Dwelling-Place, and reward us by bringing us back to Carmel
and Bashan; 5 open Your eyes and take revenge from Ezer and
Dishan; 6 judge [in behalf of Israel who in exile is] speechless,
and thus will be repaid him who destroyed and ravaged
[Israel];
äòù Turn to [Israel] the captive who was delivered into the
hand of Babylon and Seir, who yearns for You for such a long
time, pleading like a young child, on the day when the enemy
triumphed and the City was breached.
zegilq 447

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¦ ¦ § úà¤ óàå © § ,áB÷ré £©
¨ § «© ¨ øLàk
^zøîà ¤ £ © íéðBLàø ¦ ¦ úéøa ¦ § eðì«¨ øBëæ§ :økæà 8
Ÿ § ¤ õøàäå ¤ «¨ ¨ § ,økæà Ÿ §¤
1. Psalms 25:6. 2. Cf. ibid. 106:4. 3. Ibid. 74:2. 4. Ibid. 102:14. 5. Ibid. 137:7. 6. Exodus
32:13. 7. Deuteronomy 9:27. 8. Leviticus 26:42.
447 SELICHOT

kindness for two thousand generations, forgiving iniquity, trans-
gression and sin, and He cleanses. Pardon our wrongdoings and
our sins, and take us as Your own possession.
and transgressed.
êéîçø øåëæ Lord, remember Your mercies and Your kindnesses,
for they have existed for all time. 1 Remember us, Lord, when You
find favor with Your people; be mindful of us with Your deliver-
ance. 2 Remember Your congregation which You have acquired of
old, the tribe of Your heritage which You have redeemed, Mount
Zion wherein You have dwelt. 3 Lord, remember the love for
Jerusalem; do not forget the love for Zion forever. Arise and have
mercy on Zion, for it is time to be gracious to her; the appointed
time has come. 4 Remember, Lord, against the Edomites the day
of the destruction of Jerusalem, when they said: Raze it, raze it to
its very foundation! 5 Remember Abraham, Isaac and Israel Your
servants, to whom You swore by Your Self and said to them: I will
make your descendants as numerous as the stars of heaven and
all this land which I promised, I will give to Your descendants and
they will inherit [it] forever. 6 Remember Your servants, Abraham,
Isaac and Jacob; pay no heed to the obstinacy of this people, to
its wickedness, or to its sinfulness. 7
øåëæ Remember in our behalf the covenant with the Patriarchs,
as You have said: I will remember My covenant with Jacob; also
My covenant with Isaac, and also My covenant with Abraham will
I remember; and I will remember the land. 8 Remember in our
behalf the covenant with our ancestors, as You have said: I will
remember in their behalf the covenant with their ancestors, whom
zegilq 448
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1
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9
:íäì ¤ ¨ òaLð © § ¦ øLà ¤ £ Eéúáà «¤ Ÿ £ úéøa ¦ § úà¤ çkLé © § ¦ àìå Ÿ § ,EúéçLé «¤ ¦ § ©
éé¨ § ìîe ¨ ^áeúkL ¨ ¤ äîk ¨ § EîL «¤ § úà¤ äáäàì ¨ £ © § eðááì «¥ ¨ § úà¤ ìBî
ìëa ¨ § Eéäìà «¤ Ÿ ¡ éé¨ § úà¤ äáäàì ¨ £ © § ,Erøæ «¤ § © ááì © § úàå ¤ § Eááì û§ ¨ § úà¤ Eéäìà «¤ Ÿ ¡
äîk ¨ § eðúLwáa «¥ ¨ ¨ © § eðì«¨ àönä ¥ ¨ ¦ :Eéiç 11
«¤ © ïrîì © «© § ELôð § § © ìëáe ¨ û§ Eááì û§ ¨ §
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«¤ § © ìëáe ¨ û§ Eááì û§ ¨ § ìëa ¨§
1. Ibid. 26:45. 2. Ibid. 26:44. 3. Deuteronomy 30:3. 4. Ibid. 30:4. 5. Isaiah 44:22. 6. Ibid.
43:25. 7. Ibid. 1:18. 8. Ezekiel 36:25. 9. Deuteronomy 4:31. 10. Lit., circumcise.
11. Deuteronomy 30:6. 12. Ibid. 4:29.
448 SELICHOT
I took out of Egypt before the eyes of the nations, to be their God;
I am the Lord. 1 Act toward us as You have promised: Yet, even
then, when they are in the land of their enemies, I will not abhor
them nor spurn them so as to destroy them and annul My
covenant with them; for I am the Lord their God. 2 Bring back our
exiles and have mercy upon us, as it is written: The Lord your
God will return your exiles and have mercy upon you, and will
again gather you from all the nations where the Lord your God
has scattered you. 3 Gather our dispersed, as it is written: Even if
your dispersed will be at the furthermost parts of the world, from
there the Lord your God will gather you, and from there He will
fetch you. 4 Wipe away our transgressions like a thick cloud and
like a mist, as it is written: I have wiped away your transgressions
like a thick cloud, your sins like a mist; return to Me, for I have
redeemed you. 5 Wipe away our transgressions for Your sake, as
You have said: I, I [alone], am He who wipes away your
transgressions, for My sake; your sins I will not recall. 6 Make our
sins white as snow and wool, as it is written: Come now, let us
reason together—says the Lord—even if your sins will be as
scarlet, they will become white as snow; even if they will be red
as crimson, they will become [white] as wool. 7 Sprinkle purifying
waters upon us and purify us, as it is written: And I will sprinkle
purifying waters upon you, and you shall be pure; from all your
defilements and from all your idolatries I will purify you. 8 Have
compassion on us and do not destroy us, as it is written: For the
Lord your God is a compassionate God; He will not forsake you,
nor will He destroy you, nor will He forget the covenant with your
fathers which He swore to them. 9 Open 10 our hearts to love your
Name, as it is written: And the Lord your God will open 10 your
heart and the hearts of your offspring, to love the Lord your God
with all your heart and with all your soul, that you may live. 11 Be
accessible to us when we seek You, as it is written: And from there
[from exile] you will seek the Lord your God, and you will find
Him, for you will seek Him with all your heart and with all your
soul. 12 Bring us to Your holy mountain and make us rejoice
zegilq 449
¦ § © ¦ § éLã÷
íézçnNå ¦ § ¨ øä© ìà¤ íéúBàéáäå
¦ ¦ £ © ^áeúkL ¨ ¤ äîk ¨ § Eúlôz
«¤ ¨ ¦ §
¦ ¥ ék¦ ,éçaæî
éúéá ¦ § § ¦ ìr© ïBöøì
¨ § íäéçáæå ¤ ¥Ÿ
¤ ¥ û§ ¦ § íäéúìBò ¦ ¨ ¦ § úéáa
,éúlôz ¥§
¦ © ¨ ìëì
:íénrä 1
¨ § àøwé
¥ ¨ ¦ älôz
¨ ¦ § úéa¥
The Ark is opened.
,eðéìr«¥ ¨ íçøå¥ © § ñeç ,eðéäìà «¥ Ÿ ¡ éé¨ § eðìB÷

«¥ òîL © § — Chazzan then cong.
«¥ ¨ ¦ § úà¤ ïBöøáe
:eðúlôz ¨ û§ íéîçøa ¦ £ © § ìa÷å ¥ ©§
«¥ ¨ Lcç
eðéîé ¥ © ,äáeLðå
¨ « ¨ § Eéìà «¤ ¥ éé¨ § eðáéLä
«¥ ¦ £ — Chazzan then cong.
2
:íã÷k ¤ «¤ §
çwz© ¦ ìà© ELã÷ § § ¨ çeøå
© « § ,Eéðôlî «¤ ¨ §û ¦ eðëéìLz
«¥ ¦ § © ìà© — Chazzan then cong.
:epnî 3
«¤ ¦
ìà© eðçk «¥ Ÿ úBìëk û§ ¦ ,äð÷æ¨ § ¦ úrì ¥ § eðëéìLz
«¥ ¦ § © ìà© — Chazzan then cong.
4
«¥ û§ © ©
:eðáærz
úBà eðnr «¨ ¦ äNr ¥ £ :epnî
5
«¤ ¦ ÷çøz
© § ¦ ìà© ,eðéäìà «¥ û§ © © ìà©
«¥ Ÿ ¡ éé¨ § eðáærz
«¨ § © £ éé¨ § äzà
eðzøær ¨ © ék¦ ,ePáéå Ÿ « ¥ § eðéàðR
«¥ û§Ÿ eàøéå § ¦ § äáBèì¨ §
éøîà ¨ § eéäé
§ ¦ :eðâéâä
7
«¥ ¦ £ äðéa
¨ «¦ éé¨ § äðéæàä
¨ «¦ £ © eðéøîà «¥ ¨ £ :eðzîçðå
6
«¨ § © ¦ §
§ «¨ éé¨ § Eì§ ék¦ :eðìàBâå
,eðìçBä «¥ £ § eðøeö
8
«¥ éé¨ § ,Eéðôì «¤ ¨ § eðaì «¥ ¦ ïBéâäå§ ¤ § eðéô«¦
9
«¥ Ÿ ¡ éðãà
:eðéäìà ¨Ÿ £ äðrú ¤ £ © äzà ¨©
The Ark is closed.
§ «© § ¦ .
When saying Selichot during Shacharit, continue EprWxd
When reciting Selichot before Shacharit, or if Tachnun was not said during Shacharit, add:
© © § ¦ ìàå
ílrúz © § ,eðúlôz
«¥ ¨ ¦ § Eéðôì
«¤ ¨ § àBáz¨ ,eðéúBáà
«¥ £ éäìàå¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡
© ,óør
øîBì ¤Ÿ « éL÷e
¥ û§ íéðô ¦ ¨ éfr¥ © eðà«¨ ïéàL
¥ ¤ ,eðúpç
«¥ ¨ ¦ zîû§ ¦
,eðàèç Ÿ § eðçðà
«¨ ¨ àìå § «© £ íé÷écö
¦ ¦ © ,eðéúBáà
«¥ £ éäìàå¥ Ÿ ¥ eðéäìà «¥ Ÿ ¡ éé¨ § Eéðôì
«¤ ¨ §
:eðàèç «¥ £ © eðçðà § «© £ ìáà ¨£
1. Isaiah 56:7. 2. Lamentations 5:21. 3. Cf. Psalms 51:13. 4. Cf. ibid. 71:9. 5. Cf. ibid.
38:22. 6. Cf. ibid. 86:17. 7. Cf. ibid. 5:2. 8. Cf. ibid. 19:15. 9. Cf. ibid. 38:16.
449 SELICHOT
in Your house of prayer, as it is written: I will bring them to My

holy mountain and make them rejoice in My house of prayer;
their burnt-offerings and their sacrifices shall be favorably ac-
cepted upon My altar, for My house shall be called a house of
prayer for all the nations. 1
The Ark is opened.
Chazzan then cong: òîù Hear our voice, Lord our God, have pity
and compassion upon us, and accept our
prayer with mercy and favor.
Chazzan then cong: Bring us back to You, Lord, and we will
return; renew our days as of old. 2
Chazzan then cong: Do not cast us out of Your presence, and do
not take Your Spirit of Holiness away from
us. 3
Chazzan then cong: Do not cast us aside in old age; do not forsake
us when our strength fails. 4
Ià Do not abandon us, Lord our God; do not keep far
from us. 5 Show us a sign of favor, that our foes may see and
be shamed, because You, Lord, have given us aid and
consoled us. 6 Hearken to our words, Lord; consider our
thoughts. 7 May the words of our mouth and the meditation
of our heart be acceptable before You, Lord, our Strength
and our Redeemer.8 For it is for You, Lord, that we have
been waiting; answer us, Lord our God. 9
The Ark is closed.
When saying Selichot during Shacharit, continue We have acted.
When reciting Selichot before Shacharit, or if Tachnun was not said during Shacharit, add:
åðéäIà Our God and God of our fathers, may our prayers
come before You, and do not turn away from our supplica-
tion, for we are not so impudent and obdurate as to declare
before You, Lord our God and God of our fathers, that we
are righteous and have not sinned. Indeed, we and our fathers
have sinned.
zegilq 450
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1. Nehemiah 9:33. 2. Isaiah 55:7. 3. V. II Samuel 23:1; 8:15. 4. Psalms 19:13. 5. Ezekiel
36:25.
450 SELICHOT

robbed, we have slandered. We have acted perversely and wickedly,
we have willfully sinned, we have done violence, we have imputed
falsely. We have given evil counsel, we have lied, we have scoffed, we
have rebelled, we have provoked, we have been disobedient, we have
committed iniquity, we have wantonly transgressed, we have op-
pressed, we have been obstinate. We have committed evil, we have
acted perniciously, we have acted abominably, we have gone astray,
we have led others astray.
åðøñ We have strayed from Your good precepts and ordinances, and
it has not profited us. But You are just in all that has come upon us,
for You have acted truthfully, and it is we who have acted wickedly. 1
åðòùøä We have acted wickedly and transgressed, therefore we
have not been delivered. Inspire our hearts to abandon the evil
way, and hasten our deliverance, as it is written by Your prophet:
Let the wicked abandon his way and the man of iniquity his
thoughts; let him return to the Lord and He will have compassion
upon him, and to our God, for He will abundantly pardon. 2
çéùî Your righteous anointed [King David3] declared before

You: Who can discern inadvertent wrongs? Purge me of hidden
sins. 4 Purge us, Lord our God, of all our transgressions, cleanse us
of all our defilements, and sprinkle purifying waters upon us and
purify us, as it is written by Your prophet: And I will sprinkle
purifying waters upon you, and you shall be pure; from all your
defilements and from all your idolatries I will purify you. 5 Your
people and Your heritage who hunger for Your goodness, thirst
for Your kindness, yearn for Your deliverance, let them recognize
and know that mercy and pardon belong to the Lord our God.
íåçø Ià Merciful God is Your Name; gracious God is Your

Name; Your Name is called upon us; Lord, act for the sake of Your
Name. Act for the sake of Your truth; act for the sake of Your
covenant; act for the sake of Your greatness and glory. Act for the
sake of Your Torah; act for the sake of Your majesty; act for the
sake of Your Temple; act for the sake of Your remembrance; act
for the sake of Your kindness; act for the sake of Your goodness;
act for the sake of Your Oneness; act for the sake of Your honor;
act for the sake of Your teaching; act for the sake of Your kingship;
zegilq 451
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451 SELICHOT
act for the sake of Your eternity; act for the sake of Your esoteric
lore; act for the sake of Your might; act for the sake of Your
magnificence; act for the sake of Your righteousness; act for the
sake of Your holiness; act for the sake of Your abounding mercies;
act for the sake of Your Divine Presence; act for the sake of Your
praise; act for the sake of Your beloved who rest in the dust; act
for the sake of Abraham, Isaac and Jacob; act for the sake of
Moses and Aaron; act for the sake of David and Solomon; act for
the sake of Jerusalem, Your holy city; act for the sake of Zion, the
abode of Your glory; act for the sake of Your Sanctuary which is
in ruins; act for the sake of Your altar which is destroyed; act for
the sake of those who were slain for Your holy Name; act for the
sake of those who where slaughtered for Your Oneness; act for the
sake of those who went through fire and water for the sanctifica-
tion of Your Name; act for the sake of the sucklings who have not
sinned; act for the sake of babes who have not transgressed; act
for the sake of school-children; act for Your own sake, if not for
ours; act for Your own sake and deliver us.
åððò Answer us, Lord, answer us; answer us, our God, answer us;
answer us, our Father, answer us; answer us, our Creator, answer us;
answer us, our Deliverer, answer us; answer us, You who seeks us,
answer us; answer us, faithful God, answer us.
Answer us, mighty and kind One, answer us; answer us, pure and
upright One, answer us; answer us, living and eternal One, answer us.
Answer us, You who are good and does good, answer us; answer
us, You who knows our nature, answer us; answer us, You who
suppresses anger, answer us; answer us, You who are garbed in
righteousness, answer us; answer us, supreme King of kings, answer
us.
Answer us, awesome and exalted One, answer us; answer us, You
who pardons and forgives, answer us; answer us, You who responds
in time of distress, answer us; answer us, You who redeems and
saves, answer us; answer us, You who are righteous and upright,
answer us.
Answer us, You who are close to those who call upon You, answer
us; answer us, You who are hard to anger, answer us; answer us, You
who are easy to placate, answer us; answer us, You who are merciful
and gracious, answer us.
Answer us, You who hearkens to the destitute, answer us; answer
us, You who supports the sincere ones, answer us; answer us, God
of our fathers, answer us; answer us, God of Abraham, answer us;
zegilq 452
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¥ § © Epia`
1. V. Genesis 31:42, 53.

452 SELICHOT
answer us, You who are the Fear of Isaac, 1 answer us; answer us,
Mighty One of Jacob, answer us; answer us, You who aided the
Tribes, answer us; answer us, strength of our Matriarchs, answer us;
answer us, You who responds in a propitious time, answer us;
answer us, Father of orphans, answer us; answer us, judge of
widows, answer us.
éî May He who answered our father Abraham on Mount Moriah,
answer us. May He who answered Isaac his son when he was bound
on the altar, answer us. May He who answered Jacob in Bethel,
answer us. May He who answered Joseph in prison, answer us. May
He who answered our fathers at the Sea of Reeds, answer us. May
He who answered Moses at Chorev, answer us. May He who
answered Aaron with the censer, answer us. May He who answered
Pinchas when he rose from the midst of the congregation, answer
us. May He who answered Joshua in Gilgal, answer us. May He who
answered Samuel in Mitzpah, answer us. May He who answered
David and Solomon his son in Jerusalem, answer us. May He who
answered Elijah on Mount Carmel, answer us. May He who an-
swered Elisha in Jericho, answer us. May He who answered Jonah in
the bowels of the fish, answer us. May He who answered Hezekiah,
King of Judah, in his illness, answer us. May He who answered
Chananyah, Mishael and Azariah in the fiery furnace, answer us.
May He who answered Daniel in the lion’s den, answer us. May He
who answered Mordechai and Esther in Shushan the capital, answer
us. May He who answered Ezra in exile [in Babylonia], answer us,
May He who answered all the righteous, pious, sincere and upright,
answer us.
àðîçø May the Merciful One, who answers the poor,

answer us. May the Merciful One who answers the broken-
hearted, answer us. May the Merciful One who answers the
humble of spirit, answer us. Merciful One, answer; Merciful
One, have pity; Merciful One, redeem. Merciful One, de-
liver; Merciful One, have compassion on us, now, speedily
and very soon.
Continue with Our father, our King, page 454.
(l"x) micli ièlgzl zegilq 453
SELICHOT FOR CHILDREN’S ILLNESS (GOD FORBID)
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1. Numbers 12:11. 2. Cf. Psalms 80:9. 3. V. Isaiah 51:1. 4. V. Psalms 18:31.
453 SELICHOT FOR CHILDREN’S ILLNESS (GOD FORBID)
SELICHOT FOR CHILDREN’S ILLNESS (GOD FORBID)

Ià Do not reckon to us as a sin what we have committed in our folly
and what we have sinned. 1 We have sinned, our Rock; pardon us, our
Creator.
Ià O God, pray heal the ailments of the fruit of the vine
[Israel 2], who is shamed and disgraced and whose fruit is stricken;
deliver her from ruin and affliction; answer us as You answered
our father Abraham on Mount Moriah.
We have sinned, our Rock; pardon us, our Creator.
éIâã The hosts of the people who were redeemed with an
uncovered arm, save them from plagues and let them not be cut
down; answer our call, and long for [Israel] Your handiwork;
answer us as You answered our ancestors at the Sea of Reeds.
úåëæ Bring to light in our behalf this day the merit of [Abraham]
the rock whence our people was hewn; 3 withhold from us wrath
and guide us in the straight path; cleanse us of our impurity and
open our eyes to the light of Your Torah; answer us as You
answered Joshua in Gilgal.
äé O God, see the ashes of [Isaac] who was bound on the altar,
and bring forth for us a remedy; remove misfortune and calamity,
trouble and mishap; teach us and make us wise in Your [Torah
of] pure words; 4 answer us as You answered Samuel in Mitzpah.
íîúî Let not shrivel the roots of him [Jacob] who was perfect
from his mother’s womb; purge us of stain and blemish, and let
us not be exterminated; support us so that we may be delivered
and let us be rewarded with the paths of Your benevolence;
answer us as You answered Elijah on Mount Carmel.
åðããåò Strengthen us [in the merit] of the righteousness of him
[Moses] who was drawn out of the water, and grant us atonement
for our willful and inadvertent sins; free us from deadly panic, and
may we not move backwards; ordain deliverance for us so that we
do not vanish in our iniquities; answer us as You answered Jonah
in the bowels of the fish.
epkln epia` 454
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Continue with zixA
¦ § Epl¨ xFkf§ , page 447.
AVINU MALKEINU
The Ark is opened.
«¤ ¨ § eðàèç
:Eéðôì «¨ ¨ eðkìî
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On a public fast day Between Rosh Hashanah
(except on the Fast of Gedaliah): and Yom Kippur:
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eðéìr ¥ ¨ eðkìî
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eðéáà̈
1. V. Song of Songs 7:2; Midrash Rabbah, Targum, and Rashi ad loc. 2. Literally, do not uncover
the edge of the skirt—V. Jeremiah 13:26.
454 AVINU MALKEINU

úùã÷ Remember the holiness of Your pious one [Aaron] for the
people with the fair steps; 1 awaken Your compassion—for we have
been doubly punished; bring us back firmly to the fear of You so
that we will not be shamed and disgraced; 2 answer us as You
answered David and Solomon his son in Jerusalem.
äðòú (Answer those who call upon You, and pay heed from Your
heavenly abode; hear the plea of those who cry to You, You who
hears the needy; have mercy on Your children as a father has
mercy on his children; answer us as You answered Mordechai and
Esther, and they hung the father [Haman] and his sons on the
gallows of fifty cubits.
We have sinned, our Rock; pardon us, our Creator.)
a
Continue with Remember in our behalf the covenant, page 447.
AVINU MALKEINU
The Ark is opened.
åðéáà Our Father, our King, we have sinned before You.

Our Father, our King, we have no King but You.
Our Father, our King, act [benevolently] with us for the sake
of Your Name.
Between Rosh Hashanah On a public fast day
and Yom Kippur: (except on the fast of Gedaliah):
Our Father, our King, renew Our Father, our King, bless us
for us a good year. with a good year.
Our Father, our King, remove from us all harsh decrees.

Our Father, our King, annul the intentions of our enemies.
Our Father, our King, foil the plans of our foes.
Our Father, our King, wipe out every oppressor and adver-
sary from against us.
epkln epia` 455
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On a public fast day Between Rosh Hashanah
(except on the Fast of Gedaliah): and Yom Kippur:
¦ © § eðøëæ
íéiçì «¥ û§ ¨ eðkìî«¥ § © «¦ ¨ øôña
eðéáà ¤ «¥ § eðáúk
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älàâì «¥ û§ ¨ eðkìî«¥ § © «¦ ¨
øôña «¥ û§ ¨ eðkìî
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eðéáà
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äñðøôì «¥ û§ ¨ eðkìî
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eðéáà
¨¨§ ©§
:äìkìëå ¨ ¨ § © § äñðøt
:äìkìëå ¨ ¨ §©
:úBiëæìª û§ ¦ eðøëæ
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eðéáà
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¨ ¦ û§ ¦ eðøëæ
äçéìñì «¥ û§ ¨ eðkìî «¦ ¨
«¥ § © eðéáà ¤ «¥ § eðáúk
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eðéáà
¨ ¦ û§
:äìéçîe ¨ ¦ û§ äçéìñ
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¤ «¤ íøä¥ ¨ eðkìî
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455 AVINU MALKEINU
Our Father, our King, close the mouths of our adversaries

and accusers.
Our Father, our King, remove pestilence, sword, famine,
captivity, and destruction from the members of Your covenant.
Our Father, our King, withhold the plague from Your
inheritance.
Our Father, our King, pardon and forgive all our iniquities.
Our Father, our King, blot out and remove our transgres-
sions from before Your eyes.
Our Father, our King, erase in Your abounding mercies all
the records of our debts [sins].
Our Father, our King, bring us back to You in wholehearted
repentance.
Our Father, our King, send a complete healing to the sick of
Your people.
Our Father, our King, rend the evil [aspect] of the verdict
decreed against us.
Our Father, our King, remember us with a favorable remem-
brance before You.
Between Rosh Hashanah On a public fast day
and Yom Kippur: (except on the fast of Gedaliah):
Our Father, our King, inscribe Our Father, our King, remem-
us in the book of good life. ber us for a good life.
Our Father, our King, inscribe Our Father, our King, re-
us in the book of redemption member us for redemption
and deliverance. and deliverance.
us in the book of livelihood member us for livelihood and
and sustenance. sustenance.
Our Father, our King, inscribe Our Father, our King, remem-
us in the book of merits. ber us for merits.
us in the book of pardon and member us for pardon and
forgiveness. forgiveness.
Our Father, our King, cause deliverance to flourish for us
soon.
Our Father, our King, exalt the glory of Israel Your people.
epkln epia` 456
:EçéLî«¤ ¦ § ïø÷ ¤ «¤ íøä ¥ ¨ eðkìî

«¥ § © «¦
eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà̈
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eðéáà
:EîL «¤ §
:CeôMä ¨ © Eéãár «¤ ¨ £ íc© úî÷ð © û§ ¦ íB÷ð§ eðkìî «¥ § © «¦
eðéáà̈
:eððrîì«¥ £ © § àG íà¦ Eðrîì û§ © © § äNr ¥ £ eðkìî «¥ § © «¦ ¨
eðéáà
«¥ ¦ § Eðrîì
:eðréLBäå û§ © © § äNr ¥ £ eðkìî «¥ § © «¦ ¨
eðéáà
:íéaøä ¦ © ¨ Eéîçø «¤ £ © ïrîì © «© § äNr ¥ £ eðkìî «¥ § © «¦
eðéáà̈
¨ © § øBabä
àøBpäå ¦ © ìBãbä ¨ © EîL û§ ¦ ïrîì © «© § äNr ¥ £ eðkìî «¥ § © «¦
eðéáà̈
«¥ ¨ àø÷pL
:eðéìr ¨§¦¤
«¨ ¦ äNr
eðnr ¥ £ íéNrî ¦ £ © eða«¨ ïéà¥ ék¦ eððrå «¥ £ © eðpç«¥ ¨ eðkìî
«¥ § © «¦
eðéáà̈
«¥ ¦ § ãñçå
:eðréLBäå ¤ «¤ ¨ ä÷ãö¨ ¨§
The Ark is closed.
Continue with rcp
© ¥ `l § © £ ©: for Shacharit, page 60; for Minchah, page 114.
Ÿ Epgpè
456 AVINU MALKEINU
Our Father, our King, exalt the glory of Your anointed one.
Our Father, our King, fill our hands with Your blessings.
Our Father, our King, fill our storehouses with plenty.
Our Father, our King, hear our voice, have pity and compas-
sion upon us.
Our Father, our King, accept our prayer with mercy and
with favor.
Our Father, our King, open the gates of heaven to our
prayer.
Our Father, our King, let it be remembered that we are but
dust.
Our Father, our King, we beseech You, do not turn us away
from You empty-handed.
Our Father, our King, may this hour be an hour of mercy
and a time of favor before You.
Our Father, our King, have compassion upon us, and upon
our infants and children.
Our Father, our King, do it for the sake of those who were
slain for Your holy Name.
Our Father, our King, do it for the sake of those who were
slaughtered for Your Oneness.
Our Father, our King, do it for the sake of those who went
through fire and water for the sanctification of Your Name.
Our Father, our King, avenge the spilled blood of Your
servants.
Our Father, our King, do it for Your sake, if not for ours.
Our Father, our King, do it for Your sake, and deliver us.
Our Father, our King, do it for the sake of Your abounding
mercies.
Our Father, our King, do it for the sake of Your great,
mighty and awesome Name which is proclaimed over us.
Our Father, our King, be gracious to us and answer us, for
we have no meritorious deeds; deal charitably and kindly with
us and deliver us.
The Ark is closed.

Continue with We know not: for Shacharit, page 60; for Minchah, page 114.
457
a
oièyipe oiqexi` zkxa
ORDER OF THE BETROTHAL AND

MARRIAGE BLESSINGS
The officiating Rabbi holds a cup of wine and recites the following blessings:
¤ «¨ © éøt
:ïôbä ¦ § àøBa¥ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ éé¨ § äzà
ìr© eðeöå ¨ Ÿ § ¦ § eðLc÷
«¨ ¦ § åéúåöîa «¨ û§ ¦ øLà¤ £ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ éé¨ § äzà
eðì«¨ úBàeNpä §û © úà¤ eðì«¨ øézäå ¦ ¦ § ,úBñeøàä £ ¨ úà¤ eðì«¨ øñàå
© ¨ § ,úBéørä̈
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ätç ¨ ª éãé¥ § ìr© ìàøNé¥ ¨ § ¦ Bnr© Lc÷î ¥ © § ,éé¨ § äzà¨ © Ceøa¨ .ïéLec÷å
¦ ¦ § ätç ¨ ª éãé
¥ § ìr©
¦ ¦§
:ïéLec÷å
The groom drinks of the wine, then the bride. The groom then betroths the bride with a ring
and says:
:ìàøNéå ¤ Ÿ úãk
¥ ¨ § ¦ § äPî © § Bæ úraèa
© «© © § éì¦ úLc÷î
¤ «¤ ª § zà
§ © éøä
¥£
The ketubah (marriage contract) is read, and the groom hands it to the bride. The cup is
refilled, and the following blessings are recited: 1
¤ «¨ © éøt
:ïôbä ¦ § àøBa ¥ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
:BãBáëì û§ ¦ àøa ¨ ¨ ìkäL Ÿ © ¤ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
:íãàä¨ ¨ ¨ øöBé ¥ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
§ © § íãàä
,Bîìöa ¨ ¨ ¨ úà¤ øöé © ¨ øLà ¤ £ ,íìBòä ¨ ¨ Cìî ¤ «¤ eðéäìà «¥ Ÿ ¡ éé¨ § äzà ¨ © Ceøa¨
Ceøa¨ :ãr© éãr ¥ £ ïéða © § ¦ epnî «¤ ¦ Bì ïé÷úäå ¦ § ¦ § ,Búéðáz ¦ § © úeîc§ íìöa ¤ «¤ §
:íãàä¨ ¨ ¨ øöBé ¥ ,éé¨ § äzà ¨©
äzà¨ © Ceøa¨ :äçîNa ¨ § ¦ § dëBúì ¨ § äéða ¨ «¤ ¨ õea÷a ¦ § ,äø÷rä ¨ ¨ £ ¨ ìâúå ¥ ¨ § NéNz̈ ¦ NBN
¨ «¤ ¨ § ïBiö¦ çnNî
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:älëå¨ © § ïúç¨ ¨ çnNî© «¥ © § ,éé¨ § äzà ¨©
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,úeòøå¥ § íBìL¨ äåçàå ¨ £ © § äáäà ¨ £ © ,äåãçå ¨ § ¤ § äöéc¨ ¦ äpø ¨ ¦ äìéb ¨ ¦ ,älëå ¨©§
ïBNN¨ ìB÷ ,íéìLeøé ¦ «¨ ¨ § úBöeçáe û§ äãeäé ¨ § éøra ¥ ¨ § òîMé © ¨ ¦ eðéäìà «¥ Ÿ ¡ éé¨ § äøäî
¨¥ §
¨ ¨ ª ¥ íéðúç
,íútçî ¦ ¨ £ úBìäöî £ § ¦ ìB÷ ,älk ¨ © ìB÷å§ ïúç ¨ ¨ ìB÷ ,äçîN ¨ § ¦ ìB÷å§
¨ © © ír¦ ïúç
:älkä ¨ ¨ çnNî
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The groom, then the bride drink from the wine again.
1. At the conclusion of the Blessing After a Meal, the blessing over the wine is recited after the
following six blessings. See page 98.
457
a
BETROTHAL AND MARRIAGE BLESSINGS
ORDER OF THE BETROTHAL AND

MARRIAGE BLESSINGS
The officiating Rabbi holds a cup of wine and recites the following blessings:
êåøá Blessed are You, Lord our God, King of the universe, who creates
the fruit of the vine.
sanctified us with His commandments and commanded us concerning
illicit marriages, forbidden to us the betrothed and permitted to us those
who are married to us by the rite of chupah and kiddushin (consecra-
tion). Blessed are You Lord, who sanctifies His people Israel through
chupah and kiddushin.
The groom drinks of the wine, then the bride. The groom then betroths the bride with a ring
and says:
éøä With this ring, you are consecrated to me according to the law of
Moses and Israel.
The ketubah (marriage contract) is read, and the groom hands it to the bride. The cup is
refilled, and the following blessings are recited: 1
created all things for His glory.
êåøá Blessed are You, Lord our God, King of the universe, Creator of
man.
êåøá Blessed are You, Lord our God, King of the universe, who created
man in His image, in the image [of His] likeness [He fashioned] his
form, and prepared for him from his own self an everlasting edifice.
Blessed are You Lord, Creator of man.
ùåù May the barren one [Jerusalem] rejoice and be happy at the
ingathering of her children to her midst in joy. Blessed are You Lord,
who gladdens Zion with her children.
çîù Grant abundant joy to these loving friends, as You bestowed
gladness upon Your created being in the Garden of Eden of old. Blessed
are You Lord, who gladdens the groom and bride.
êåøá Blessed are You, Lord our God, King of the universe, who created
joy and happiness, groom and bride, gladness, jubilation, cheer and
delight, love, friendship, harmony and fellowship. Lord our God, let
there speedily be heard in the cities of Judah and in the streets of
Jerusalem the sound of joy and the sound of happiness, the sound of a
groom and the sound of a bride, the sound of exultation of grooms from
under their chupah, and youths from their joyous banquets. Blessed are
You Lord, who gladdens the groom with the bride.
The groom, then the bride drink from the wine again.
dlind xcq 458
a
ORDER OF A CIRCUMCISION
When the child is brought into the synagogue, those present say:
¨ © Ceøä
:àaä
The mohel then says the following:
Ÿ § Eúéa
Pã÷ «¤ ¥ áeèa§ äraNð ¨ § § ¦ ,Eéøöç Ÿ § ¦ áø÷úe
«¤ ¥ £ ïkLé ¥ ¨ û§ øçáz © § ¦ éøLà¥§ ©
¨ ¨ § ¤ ïa¤ ñçðét
øærìà Ÿ ¥ äPî
¨ û§ ¦ :øîàl ¤ Ÿ ìà¤ éé¨ § øaãéå
¥ ©û§ © :Eìëéä
«¤ ¨ ¥1
úà¤ Bàð÷aû§ © § ìàøNé

¥ ¨ § ¦ éða
¥ § ìrî© ¥ éúîç¦ ¨ £ úà¤ áéLä ¥ Ÿ © ïøäà
¦ ¥ ïäkä Ÿ £ © ïa¤
Ÿ ¡ ïëì
,øîà ¥ ¨ :éúàð÷a
¦ ¨ § ¦ § ìàøNé
¥ ¨ § ¦ éða
¥ § úà¤ éúélë
¦ «¦ ¦ àìå Ÿ § ,íëBúa
¨ § éúàð÷ ¦ ¨§ ¦
:íBìL¨ éúéøa
2
¦ ¦ § úà¤ Bì ïúð ¥ Ÿ éððä
¦ û§ ¦
When the child is placed on the Seat of Elijah, the mohel says:
3
:éé¨ § éúée÷
¦ «¦ ¦ EúreLéì û§ ¨ ¦ :áBhì© øeëæ¨ eäiìà «¨ ¦ ¥ ìL ¤ àqkä ¥ ¦ © äæ¤
Càìî© § © eäiìà «¨ ¦ ¥ :éúéNr
4
¦ «¦ ¨ Eéúåöîe«¤ Ÿ § ¦ ,éé¨ § EúreLéìû§ ¨ ¦ ézøaN¦ § «© ¦
¦ Ÿ ¨ NN¨ :éðëîñå
éëðà ¦ «¥ û§ ¨ § éðéîé
¦ ¦ § ìr© ãBîr£ ,Eéðôì «¤ ¨ § ClL¨ ¤ äpä¥ ¦ ,úéøaä¦ û§ ©
«¤ ¨ éáäàì
,EúøBú ¥ £ Ÿ § áø¨ íBìL¨ :áø¨ ììL 5
¨ ¨ àöBîk ¥ § ,Eúøîà
«¤ ¨ § ¦ ìr©
äraNð¨ § § ¦ ,Eéøöç «¤ ¥ £ ïkLéŸ § ¦ áø÷úe
¥ ¨ û§ øçáz © § ¦ éøLà¥ § © :ìBLëî
6
§ ¦ Bîì«¨ ïéàå ¥§
1
«¤ ¨ ¥ Pã÷
:Eìëéä Ÿ § ,Eúéa«¤ ¥ áeèa§
The mohel recites the following blessing. All present respond on`
¥ ¨ as indicated.
¨ Ÿ § ¦ § eðLc÷
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
(on` ¨ ¦ © ìr© eðeöå
¥ ¨ ) :äìénä «¨ ¦ §
The father of the child recites the following blessing between the milah and the periah:
¨ Ÿ § ¦ § eðLc÷
¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
«¦ ¨ íäøáà
:eðéáà ¨ ¨ § © ìL
¤ Búéøáa
¦ û§ ¦ Bñéðëäì
¦ § © § eðeöå
«¨ ¦ §
Those present respond:
¨ ª §û äøBúì
ätçìe ¨ § ñðké
¥ ¨ ¦ ïk¥ ,úéøaì
¦ û§ © ñðëpL
© § ¦ ¤ íLk
¥ § .ïîà¥¨
¦
:íéáBè ¦ £ © §û
íéNrîìe
1. Psalms 65:5. 2. Numbers 25:10-12. 3. Genesis 49:18. 4. Psalms 119:166. 5. Ibid.
119:162. 6. Ibid. 119:165.
458 ORDER OF A CIRCUMCISION
a
ORDER OF A CIRCUMCISION
When the child is brought into the synagogue, those present say:
êåøá Blessed be he who has entered.
The mohel then says the following:
éøùà Happy is the man You choose and bring near to dwell
in Your courtyards; we will be satiated with the goodness of
Your House, Your holy Temple. 1 The Lord spoke to Moses,
saying: Pinchas, the son of Elazar, the son of Aaron the Kohen,
has turned My wrath away from the Children of Israel when
he displayed anger among them in My behalf, so that I did not
wipe out the Children of Israel in My anger. Therefore say: I
grant him My covenant of peace. 2
When the child is placed on the Seat of Elijah, the mohel says:
äæ This is the Seat of Elijah, may he be remembered for good.
For Your deliverance I hope, O Lord.3 I have hoped for Your
deliverance, Lord, and I have performed Your command-
ments. 4 Elijah, angel of the Convenant, here is yours before
you; stand at my right and support me. I rejoice in Your word,
like one who finds great spoil. 5 Those who love Your Torah
have abounding peace, and there is no stumbling for them. 6
Happy is the man You choose and bring near to dwell in Your
courtyards; we will be satiated with the goodness of Your
House, Your holy Temple. 1
The mohel recites the following blessing. All present respond Amen as indicated.
who has sanctified us with His commandments and com-
manded us concerning circumcision. (Amen)
The father of the child recites the following blessing between the milah and the periah:
who has sanctified us with His commandments and com-
manded us to enter him into the Covenant of Abraham our
father.
Those present respond:
ïîà Amen. Just as he has entered into the Covenant, so may
he enter into Torah, into marriage, and into good deeds.
dlind xcq 459
After the chituch has been properly done, the mohel should quickly do the periah and the
metzitzah. A cup of wine is handed to one of those present, who is honored with reciting
the following:
(on`
¥ ¨) ¤ «¨ © éøt
¥ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
÷Bçå§ ,ïèaî¤ «¤ ¦ ãéãé¦ § Lc÷
1
¥ ¦ øLà
¤ £ ,íìBòä
¨ ¨ Cìî ¤ «¤ eðéäìà ¨ © Ceøa¨
«¥ Ÿ ¡ éé¨ § äzà
ïk¥ ìr© ,Lã÷ ¤Ÿ « úéøa
¦ § úBàa§ íúç © ¨ åéàöàöå
¨ ¨ ¡ ¤ § ,íN¨ BøàLa ¥ û§ ¦
,úçMî© «© ¦ eðøàL«¥ ¥ § úeãéãé¦ § ìéväì
¦ © § äeö
¨ ¦ eðøeö
«¥ eð÷ìç «¥ § ¤ éç© ìà¥ ,úàæŸ øëNa © û§ ¦
(on`
¥ ¨ ) :úéøaä¦ û§ © úøBk
¥ ,éé¨ § äzà
¨ © Ceøa¨ :eðøNáa
«¥ ¨ û§ ¦ íN¨ øLà ¤ £ Búéøa ¦ § ïrîì
© «© §
The words in bold are recited aloud by those present followed by the reader.
¥ ¨ ¦ § ,Bnàìe
àøwéå ¦ §û åéáàì ¦ ¨ § äfä ¤ © ãìiä¤ «¤ © úà¤ íi÷ ¥ © ,eðéúBáà
© § ¦ ,(Say the father’s name) ïa¤ (Say the child’s name) ìàøNéa
çîNé ¥ ¨ § ¦ § BîL§
«¤ ¦ § Eéáà
,Enàå «¦ ¨ çîNé © § ¦ ^áeúkk ¨ © ,dðèá¨ § ¦ éøôa ¦ û§ ¦ Bnà¦ ìâúå ¥ ¨ § åéöìç¨ ¨ £ àöBéa ¥ § áàä̈ ©
¦ «¨ ¨ § úññBaúî
,Céîãa ¤ «¤ § ¦ Càøàå ¥ § ¤ ¨ Céìr ¦ «© ¨ øBáràå ¡ ¤ ¨ ^øîàðå © ¡ ¤ § :Ez«¤ ãìBé
2
§ © ìâúå ¥¨§
¨ § øëæ
íìBòì © ¨ ^øîàðå© ¡ ¤ § :ééç
3
¦ £ Céîãa
¦ «© ¨ § Cì¨ øîàå © Ÿ « ¨ ,ééç
¦ £ Céîãa¦ «© ¨ § Cì¨ øîàå ©Ÿ « ¨
¨ § ¦ § BúreáLe
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íäøáà ¨ «¨ © ^øîàðå
© ¡ ¤ § :íìBò
4
¨ úéøa ¦ § ìàøNéì
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¨ «¤ ¦ £ © ©
éé¨ ì© eãBä :íéäìà
5
¦ Ÿ ¡ BúàŸ äeö¨ ¦ øLàk
¤ £ © ,íéîé ©Ÿ § ïa¤ Bða§ ÷çöé
¦ ¨ úðîL ¨ § ¦ úà¤
6
:Bcñç§ © íìBòì¨ § ék¦ ,áBè ék¦ éé ¨ ì© eãBä :Bcñç § © íìBòì
¨ § ék¦ ,áBè ék¦
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© § ¦ ¤ íLk
¥ § ,äéäé
¤ § ¦ ìBãb¨ ïèwä
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A child is given to drink the wine over which the blessing has been made, or the one who
recited the blessing drinks it himself.
After the circumcision, the mohel and the father of the infant recite the following prayer:
«¤ ¨ § ìa÷îe
Eéðôì ¨ ª û§ áeLç¨ äæ¤ àäiL
¥ û§ ¤ Eéðôlî
«¤ ¨ §û ¦ ïBöø¨ éäé ¦ § ,íìBò
¨ ìL ¤ BðBaø¦
«¤ £ © § äzàå
Eéîçøa ¨ © § ,EãBáë
«¤ § àqë ¥ ¦ éðôì
¥ û§ ¦ eäézáø÷ä
«¦ § © § ¦ elàk
¦§
¨ û§ äLBã÷
äøBäèe ¨ § äîLð ¨ ¨ § íéLBãwä
¦ û§ © Eéëàìî «¤ ¨ § © éãé ¥ § ìr© çìL
© § íéaøä̈
¦ ©
Mohel: Father:
(father’s name) ïa¤ (child’s name) ì§ ¦§¦
(child’s name) éðáì
¨ ìL
íìeà ¤ Bçúôk
§ ¦ § çeút
© « ¨ Baì¦ äéäiLå
¤ § ¦ ¤ § ,ìBãbä
¨ © EîLì
û§ ¦ § äzr
¨ © ìBnpä¦©
¦ £ Bì ïúå
úeëéøà ¥ § ,úBNrìå
£ © § øBîLì
§ ¦ ãnììe
¥ © §û ãBîìì
§ ¦ ,äLBãwä
¨ û§ © EúøBúa
û§ ¨ §
1. According to various commentaries, this refers to either Abraham, Isaac, or Jacob. 2. Proverbs
23:25. 3. Ezekiel 16:6. 4. Psalms 105:8-10. 5. Genesis 21:4. 6. Psalms 107:1
459 ORDER OF A CIRCUMCISION
After the chituch has been properly done, the mohel should quickly do the periah and the
metzitzah. A cup of wine is handed to one of those present, who is honored with reciting
the following:
sanctified the beloved one 1 from the womb, set His statute in his flesh,
and sealed his descendants with the sign of the holy Covenant. There-
fore, as a reward of this [circumcision], the living God, our Portion, our
Rock, has ordained that the beloved of our flesh be saved from the abyss,
for the sake of the Covenant which He has set in our flesh. Blessed are
You Lord, who makes the Covenant.
The words in bold are recited aloud by those present followed by the reader.
åðéäIà Our God and God of our fathers, preserve this child for his
father and mother, and his name in Israel shall be called (Say the child’s
name) the son of (Say his father’s name). May the father rejoice in his
offspring, and his mother be glad with the fruit of her womb, as it is
written: May your father and mother rejoice, and she who bore you be
glad. 2 And it is said: I passed by you and saw you weltering in your
blood, and I said to you: You shall live through your blood; and I
said to you: You shall live through your blood. 3 And it is said: He
has remembered His Covenant forever, the word which He has
commanded to a thousand generations; the Covenant which He
made with Abraham, and His oath to Isaac; He established it for
Jacob as a statute, for Israel as an everlasting Covenant. 4 And it is
said: Abraham circumcised his son Isaac when he was eight days
old, as God had commanded him. 5 Give thanks to the Lord for He
is good, for His kindness is everlasting. Give thanks to the Lord for
He is good, for His kindness is everlasting. 6 May this little infant (Say
the child’s name) become great. Just as he has entered the Covenant, so
may he enter into Torah, into marriage, and into good deeds.
A child is given to drink the wine over which the blessing has been made, or the one who
recited the blessing drinks it himself.
After the circumcision, the mohel and the father of the infant recite the following prayer:
åðåáø Sovereign of the universe, may it be Your will that this [circum-
cision] be regarded and accepted by You as if I had offered him before
the Throne of Your Glory. And You, in Your abounding mercy, send
through Your holy angels a holy and pure soul to
Father: Mohel:
my son (child’s name) (child’s name) the son of
(father’s name)
who has now been circumcised for the sake of Your great Name. May
his heart be open as the portal of the ulam in the Temple in Your holy
oad oeict xcq 460
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¨ § øPò ¤ íéiç ¦ © ,àèç § ¥ úàøé
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¤ íéiç
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¥ § ïîà
¥ ¨ ,äáBèì
¨ § Baì¦ úBìàLî
£ § ¦ àlîzLå
¥ © û§ ¤ §
Mohel continues:
àeä ,äîìLe
Ÿ Ÿ § ãåc ¦ ¨ ,ïøäàå
Ÿ £ © § äPî ¤ Ÿ ,á÷réå
Ÿ £ © § ÷çöé
¨ § ¦ íäøáà
«¥ £ CøaL © ¥ ¤ éî¦
ïa¤ (Say the child’s name) ìBnpä ¦ © Cøä © ¨ ãìiä ¤ «¤ © úà¤ Cøáé ¥¨ §
(Say his father’s name) ïa¤ (Say the donor’s name) L ¤ øeára £ © (Say the mother’s name)
Bì çìLé
© § ¦ àeä Ceøa¨ LBãwä ¨ © äæ¤ øëNa © û§ ¦ ,íéìBç¦ øewáì ¦ § ä÷ãöì
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äøBúì
¨ § eäeìcâéå
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¨ ¨ ¥ ç"îø © § ìëa¨ § äîìL ¨ ¥ § äàeôø ¨ § äø¨äî ¥§
:ïîà
¥ ¨ øîàðå
© Ÿ § ,íéáBè ¦ íéNrîìe ¦ £ © §û ätçìe ¨ ª §û
a
One should prepare a meal in honor of the circumcision; this meal is a Seudat Mitzvah. During
the Blessing After the Meal, additions are said (page 97).
ORDER OF THE REDEMPTION OF A FIRSTBORN SON

It is a mitzvah for each Israelite to redeem his son who is firstborn to his Israelite mother after
the thirtieth day from his birth—i.e., on the thirty-first day—with five sela’im. If he redeemed him
before this date, the redemption is invalid and it must be done again at the proper time; if after,
he has transgressed a positive mitzvah. Five sela’im is equivalent to 102 grams of pure silver. This
amount may be given to the Kohen in silver, or in the equivalent thereof of anything except land,
servants, or a note of debt owed to the father. If he redeemed with any of these, the redemption
is invalid.
The father brings the firstborn child before the Kohen, together with five sela’im of silver or its
equivalent, and informs him, with the following declaration, that the child is a firstborn, the first
issue of the womb of his Israelite mother.
û§ © äæ¤ ïa¥ él¦ äãìé

:øBëaä ¨ §û«¨ úéìàøNiä
¦ ¥ § § ¦ © ézLà
¦ § ¦
The Kohen asks him:
¨ § © © ¥ ¦ íérìñ
àzáiçîã ¦ ¨ § äMîça
¨ ¦ £ © Bà EøBëá
û§ § Eðáaû§ ¦ § ,éôè¥ § úéra ©§
¦ ¨ éàîa
:äæ¤ EøBëa
û§ § Eða
û§ ¦ ïBéãôa§ ¦ § éì¦ ïzì
¥¦
The father replies:
¨ § © © ¥ ¦ ïBéãôa
àðáiçîc § ¦ § íérìñ
¦ ¨ § äMîç
¨ ¦ £ Cìéäå
¨ ¥ § ,äæ¤ éøBëa
¦ § éðáa ¨ ¦§
¦ û§ ¦ àðéra
:déa¥
As the father gives the Kohen the redemption money, the father says:
eðeöå ¨ Ÿ § ¦ § eðLc÷
«¨ ¦ § ,åéúåöîa «¨ û§ ¦ øLà ¤ £ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
¥ © ïBéãt
:ïaä § ¦ ìr©
© û§ ¦ eðrébäå
ïîæì «¨ ¦ ¦ § eðîi÷å
«¨ ¡ ¤ ¤ ,íìBòä
¨ ¨ Cìî «¥ Ÿ ¡ éé¨ § äzà
¤©
:äfä
Some observe the custom of preparing a meal in honor of the redemption of the firstborn son. If
there is wine, the redemption ceremony is performed during the meal, after the blessing over
bread, and the Kohen recites the blessing over wine immediately after the redemption. If there is
no wine, the redemption is performed before the meal, and the Kohen recites a blessing over
another beverage. This meal is considered a Seudat Mitzvah.
460 REDEMPTION OF A FIRST-BORN SON
Torah, to learn and to teach, to observe and to practice; grant him long
life, a life imbued with the fear of sin, a life of wealth and honor; and
fulfill the desires of his heart for good. Amen, and so may it be Your will.
Mohel continues:
éî May He who blessed our fathers, Abraham, Isaac and Jacob, Moses
and Aaron, David and Solomon, bless this tender infant (Say the child’s
name) the son of (Say the mother’s name), because (Say the donors’s name) the
son of (Say his father’s name) pledged charity for his sake for bikkur cholim.
In this merit, may the Holy One, blessed be He, hasten to send a
complete recovery to all his two hundred forty-eight bodily parts and
three hundred sixty-five veins, and raise him to Torah, to marriage, and
to good deeds; and let us say, Amen.
One should prepare a meal in honor of the circumcision; this meal is a Seudat Mitzvah. During
a
the Blessing After the Meal, additions are said (page 97).

It is a mitzvah for each Israelite to redeem his son who is firstborn to his Israelite mother after the
thirtieth day from his birth—i.e., on the thirty-first day—with five sela’im. If he redeemed him
before this date, the redemption is invalid and it must be done again at the proper time; if after,
he has transgressed a positive mitzvah. Five sela’im is equivalent to 102 grams of pure silver. This
amount may be given to the Kohen in silver, or in the equivalent thereof of anything except land,
servants, or a note of debt owed to the father. If he redeemed with any of these, the redemption
is invalid.
The father brings the firstborn child before the Kohen, together with five sela’im of silver or its
equivalent, and informs him, with the following declaration, that the child is a firstborn, the first
issue of the womb of his Israelite mother.
éúùà My Israelite wife has borne me this firstborn son.

The Kohen asks him:
éàîá Which would you rather have—your firstborn son or the five
sela’im which you are obligated to give me for the redemption of this
your firstborn son.
The father replies:
àðéòá I want this my firstborn son, and here you have five sela’im
which is required of me for the Redemption.
As the father gives the Kohen the redemption money, the father says:
sanctified us with His commandments, and commanded us concern-
ing the Redemption of a son.
granted us life, sustained us and enabled us to reach this occasion.
Some observe the custom of preparing a meal in honor of the redemption of the firstborn son. If
there is wine, the redemption ceremony is performed during the meal, after the blessing over
bread, and the Kohen recites the blessing over wine immediately after the redemption. If there is
no wine, the redemption is performed before the meal, and the Kohen recites a blessing over
another beverage. This meal is considered a Seudat Mitzvah.
hiivxìle la`l zeipyn cenil 461
LEARNING FOR A MOURNER AND ON A YAHRZEIT

a
Throughout the twelve months following the passing of one’s father or mother and on the
anniversary of their passing, known as yahrzeit, it is appropriate to learn Mishnayot of the
order Taharot, especially the twenty-fourth chapter of the tractate Kelim, which contains
seventeen Mishnayot, each one concluding with the phrase “altogether clean,” and the
entire chapter concluding “whether on the inside or on the outside it is clean.” • One who
has the time should learn also those chapters whose initial letters make up the name of the
deceased. For an index of the chapters according to the aleph-bet, see page 467.
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1. Ritual uncleanness transmitted to an object suitable for use as, and used as a seat, couch, etc.,
when it is used for such a purpose by one of those mentioned in Leviticus 12:2, 15:2, 15:25, by
sitting, lying, treading upon, etc. 2. But is not subject to midras uncleanness, since it is not used
for lying, sitting, etc. 3. It is not considered a kli tashmish (an article of service)—in this case,
because of its small size—and hence is not subject to uncleanness. The above three principles are
the underlying reasons for the laws throughout this chapter. 4. I.e., it holds more than forty se’ah
of liquid volume, or sixty se’ah of dry volume.
461 LEARNING FOR A MOURNER AND ON A YAHRZEIT
a
LEARNING FOR A MOURNER AND ON A YAHRZEIT
Throughout the twelve months following the passing of one’s father or mother and on the
anniversary of their passing, known as yahrzeit, it is appropriate to learn Mishnayot of the
order Taharot, especially the twenty-fourth chapter of the tractate Kelim, which contains
seventeen Mishnayot, each one concluding with the phrase “altogether clean,” and the
entire chapter concluding “whether on the inside or on the outside it is clean.” • One who
has the time should learn also those chapters whose initial letters make up the name of the
deceased. For an index of the chapters according to the aleph-bet, see page 467.
KELIM CHAPTER 24
1. There are three kinds of shields [which differ with respect to the laws of
ritual cleanness and uncleanness]: The bent shield [which surrounds the warrior
on three sides, and which during a war is used by him to lie upon] is subject to
midras uncleanness; 1 a shield used by swordsmen in their sword-play is subject
to uncleanness by a corpse; 2 and the small shield used by the Arabs [in festivities
and in sports, is not subject to any uncleanness, but] remains altogether clean. 3
2. There are three kinds of wagons [which differ with respect to the laws of
ritual cleanness and uncleanness]: One that is shaped like a chair with three sides
is subject to midras uncleanness; one shaped like a bed is subject to uncleanness
by a corpse; and one [made for carrying] stones remains altogether clean.
3. There are three kinds of kneading-troughs [which differ with respect to the
laws of ritual cleanness and uncleanness]: A kneading-trough with a capacity of
two log to nine kab which was cracked [hence unusable as a kneading-trough]
is subject to midras uncleanness; if it was whole it is subject to uncleanness by
a corpse; and one that holds a large quantity [forty se’ah liquid or sixty se’ah dry
measure] remains altogether clean.
4. There are three kinds of boxes [which differ with respect to the laws of
ritual cleanness and uncleanness]: A box whose opening is at its side is subject
to midras uncleanness; one that has its opening at the top is subject to
uncleanness by a corpse; and one that holds a large quantity 4 remains altogether
clean.
5. There are three kinds of leather chests [which differ with respect to the
laws of ritual cleanness and uncleanness]: That of barbers is subject to midras
uncleanness; that at which people eat is subject to uncleanness by a corpse; and
that for [pressing] olives remains altogether clean.
6. There are three kinds of stands [which differ with respect to the laws of
ritual cleanness and uncleanness]: That which lies before a bed or before scribes
is subject to midras uncleanness; that of a service table is subject to uncleanness
by a corpse; and that of a cupboard remains altogether clean.
7. There are three kinds of writing tablets [which differ with respect to the
laws of ritual cleanness and uncleanness]: One that is spread over with sand is
subject to midras uncleanness; one that has a receptacle for wax is subject to
uncleanness by a corpse; and one that is smooth remains altogether clean.
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,äiøaä
1. According to some texts [V. Bartenura] the Mishnah reads only: and covers for the musical
instruments of the Levites.
8. There are three kinds of beds [which differ with respect to the laws of ritual
cleanness and uncleanness]: That which is used for lying upon is subject to
midras uncleanness; that which is used by glassmakers [to put their wares on] is
subject to uncleanness by a corpse; and that which is used by net weavers
remains altogether clean.
9. There are three kinds of baskets [which differ with respect to the laws of
ritual cleanness and uncleanness]: That which is used for manure [to be carried
to the field] is subject to midras uncleanness; that which is used for straw is
subject to uncleanness by a corpse; and that of rope mesh used on camels remains
altogether clean.
10. There are three kinds of mats [which differ with respect to the laws of
ritual cleanness and uncleanness]: That which is used for sitting is subject to
midras uncleanness; that which is used by dyers [to spread garments on them]
is subject to uncleanness by a corpse; and that which is used in winepresses [to
cover the grapes] remains altogether clean.
11. There are three kinds of skin flasks and three kinds of shepherds’ skin
bags [which differ with respect to the laws of ritual cleanness and uncleanness]:
Those holding the standard quantity [seven kab for the flask and five for the
bag] are subject to midras uncleanness; those holding less than the standard
quantity are subject to uncleanness by a corpse; and those made of fish-skin
remain altogether clean.
12. There are three kinds of hides [which differ with respect to the laws of
ritual cleanness and uncleanness]: That which is used as a rug [to sit on] is
subject to midras uncleanness; that which is used as a wrapper for utensils is
subject to uncleanness by a corpse; and that which is prepared for making straps
and sandals remains altogether clean.
13. There are three kinds of sheets [which differ with respect to the laws of
ritual cleanness and uncleanness]: That which is made for lying upon is subject
to midras uncleanness; that which is used as a door-curtain is subject to
uncleanness by a corpse; and that which has designs [used as a pattern] remains
altogether clean.
14. There are three kinds of cloths [which differ with respect to the laws of
cleanness and uncleanness]: Towels for the hands are subject to midras unclean-
ness; coverings for books are subject to uncleanness by a corpse; and shrouds 1
and covers for the musical instruments of the Levi’im remain altogether clean.
15. There are three kinds of leather gloves [which differ with respect to the
laws of ritual cleanness and uncleanness]: Those used by hunters of animals and
birds are subject to midras uncleanness; those used by catchers of locusts are
subject to uncleanness by a corpse; and those used by driers of summer fruit
remain altogether clean.
16. There are three kinds of hairnets [which differ with respect to the laws of
ritual cleanness and uncleanness]: That of a girl is subject to midras uncleanness;
that of an old woman is subject to uncleanness by a corpse; and that of a woman
when she goes outside remains altogether clean.
17. There are three kinds of receptacles [which differ with respect to the laws
of ritual cleanness and uncleanness]: If a worn-out receptacle was placed over a
sound one as a patch [to make it stronger, the cleanness or uncleanness of the
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1. Such as wine, oil, milk, etc.—V. Machshirin 6:4.
combined receptacle] is determined by the sound one; if a small receptacle was

placed over a large one [and both are either sound or worn out, the cleanness or
uncleanness of the combined receptacle] is determined by the large one; if both
were equal [in size and both are either sound or worn out, the cleanness or
uncleanness] is determined by the inner one. Rabbi Shimon said: If an [unclean]
pan of a balance was patched on to the bottom of a [clean] boiler on the inside,
it becomes unclean, but if on the outside, it is clean; if it was patched on to its
side, whether on the inside or on the outside, it is clean.
MIKVAOT CHAPTER 7
1. There are things [which when added to or fall into a mikveh of less
than the prescribed measure of forty se’ah] serve to raise the mikveh [to its
prescribed measure] and do not render it unfit [for ritual immersion]; some
make it unfit and do not serve to raise it; and some neither raise it nor make
it unfit. The following raise it [to the prescribed measure] and do not make
it unfit: snow, hail, frost, ice, salt, and soft mud. Rabbi Akiva said: Rabbi
Yishmael took issue with me, saying that snow does not serve to raise the
mikveh [to its prescribed measure]. But the men of Medeva testified in his
name that he told them: Go and bring snow and make with it [even] a
completely new mikveh. Rabbi Yochanan ben Nuri said: Hailstones are like
[drawn] water [which disqualifies the mikveh.] How do the [aformentioned]
serve to raise [the mikveh to its required measure] and not render it unfit?
If into a mikveh of forty se’ah less one fell a se’ah of any of these and
increased it [to forty]—it is thereby raised [to its prescribed measure] and
not rendered unfit.
2. These render a mikveh unfit and do not serve to raise it [to the
prescribed measure]: Drawn water, whether [ritually] clean or unclean,
water that has been used for pickling or cooking, and wine made from
grape-skin, pip or lees before it ferments. How do they render it unfit and
do not serve to raise it? If into a mikveh of forty se’ah less one kortov fell a
kortov of any of them, it does not serve to raise [the mikveh to forty se’ah];
but it is rendered unfit by three logs of any of them. Other liquids, 1 however,
and fruit juices, fish brine, liquid of pickled fish, and wine made from
grape-skin, pip or lees that has fermented, at times serve to raise it [to the
prescribed measure] and at times do not serve to raise it. How? If into a
mikveh of forty se’ah less one fell a se’ah of any of them, it has not raised
[the mikveh to its prescribed measure]; but if it contained forty se’ah, and a
se’ah of any of them was put in and then one se’ah removed, the mikveh
remains kosher.
3. If one rinsed in a mikveh baskets of olives or baskets of grapes and they
changed its color, it remains kosher. Rabbi Yosai said: Dye-water renders it
unfit by a quantity of three logs, but not merely by the change of color. If
wine or olive sap fell into it and changed its color, it makes it unfit. What
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should one do [to render it kosher again if it contains less than forty se’ah]?
He should wait until it rains and its color returns to the color of water. If,
however, it already contained forty se’ah, he may fill [buckets of water], carry
them on his shoulder and pour it into the mikveh until its color returns to
the color of water.
4. If wine or olive sap fell into a mikveh and discolored a part of the
water, if it does not contain forty se’ah which has the color of water, one
may not immerse himself in it.
5. If a kortov of wine fell into three logs of [drawn] water and its color
became like the color of wine, and it then fell into a mikveh [of less than
forty se’ah], it does not render the mikveh unfit. If a kortov of milk fell into
three logs less a kortov of [drawn] water, and its color remained like the
color of water, and then it fell into a mikveh [of less than forty se’ah], it does
not render the mikveh unfit. Rabbi Yochanan ben Nuri said: Everything
depends upon the color.
6. If two people went down and immersed themselves, one after the
other, in a mikveh which contains exactly forty se’ah, the first becomes
[ritually] clean but the second remains [ritually] unclean. Rabbi Yehudah
said: If the feet of the first were still touching the water [while the second
immersed himself], even the second becomes clean. If one immersed a thick
mantle in a mikveh [of exactly forty se’ah], and took it out leaving part of
it still touching the water, [if another person immersed himself,] he becomes
ritually clean. If a leather pillow or cushion [was immersed in a mikveh of
exactly forty se’ah], when it is taken out of the water by its open end the
water within it becomes drawn water [and if three logs of it flow back into
the mikveh they will render it—having now less than forty se’ah—unfit].
How is one to remove them [without making the mikveh unfit]? He should
immerse them and take them out by their closed ends.
7. If one immersed a bed [that is too tall to be immersed all at one time
in a mikveh of forty se’ah], even if its legs sank into the thick mud, it
nevertheless becomes ritually clean because the water touched them before
[they sank into the mud]. A mikveh whose water is too shallow [for proper
immersion], one may press down even bundles of sticks, even bundles of
reeds, so that the level of the water is raised and then he may go down and
immerse himself. A needle which is placed on the step [leading down to a
mikveh] in a cave, and the water is moved back and forth—as soon as a wave
has passed over it, it becomes ritually clean.
great and glorious.
opaxc yicw 465
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He, (Cong: Amen.) beyond all the blessings, hymns, praises and consolations
that are uttered in the world; and say, Amen. (Cong: Amen.) Upon Israel, and
upon our Sages, and upon their disciples, and upon all the disciples of their
disciples, and upon all those who occupy themselves with the Torah, here or in
any other place, upon them and upon you, may there be abundant peace, grace,
kindness, compassion, long life, ample sustenance and deliverance, from their
Father in heaven; and say, Amen. (Cong: Amen.) May there be abundant peace
from heaven, and a good life for us and for all Israel; and say, Amen. (Cong:
Amen.) He who makes peace (the peace) in His heavens, may He make peace
for us and for all Israel; and say, Amen. (Cong: Amen.)
465 KADDISH D’RABBANAN
Ömayn)
v’im’ru ömayn.

world which He has created according to His will. May He establish His
kingship, bring forth His redemption and hasten the coming of His Mashiach
(Cong: Amen.) in your lifetime and in your days and in the lifetime of the entire
House of Israel, speedily and soon, and say, Amen. (Cong: Amen. May His great
Name be blessed forever and to all eternity. Blessed.) May His great Name be
blessed forever and to all eternity. Blessed and praised, glorified, exalted and
extolled, honored, adored and lauded be the Name of the Holy One, blessed be
mingx `ln lÎ` 466
a
KEIL MALEI RACHAMIM
For a man:
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øäæk ¦ û§ íéLBãwä ¦ û§ © úBìrîa £ © § ,äðéëMä¨ ¦ û§ © éôðk ¥ û§ ©
ïa¤ (Mention the name of the deceased) úîLð © û§ ¦ úà¤ ,íéøéäæî ¦ ¦ § © ré÷øä
© «¦ ¨ ¨
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For a woman:
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466 KEIL MALEI RACHAMIM
a
KEIL MALEI RACHAMIM
For a man:
Ià O God, full of compassion, who dwells on high, grant

true rest upon the wings of the Shechinah (Divine Presence),
in the exalted spheres of the holy and pure, who shine as the
resplendence of the firmament, to the soul of (Mention the name
of the deceased) the son of (Mention his father’s name) who has gone to
his [supernal] world, for charity has been donated in re-
membrance of his soul; may his place of rest be in Gan Eden.
Therefore, may the All-Merciful One shelter him with the
cover of His wings forever, and bind his soul in the bond of
life. The Lord is his heritage; may he rest in his resting-place
in peace; and let us say; Amen.
For a woman:
Ià O God, full of compassion, who dwells on high, grant

true rest upon the wings of the Shechinah (Divine Presence),
in the exalted spheres of the holy and pure, who shine as the
resplendence of the firmament, to the soul of (Mention the name
of the deceased) the daughter of (Mention her father’s name) who has gone
to her [supernal] world, for charity has been donated in
remembrance of her soul; may her place of rest be in Gan
Eden. Therefore, may the All-Merciful One shelter her with
the cover of His wings forever, and bind her soul in the bond
of life. The Lord is her heritage; may she rest in her
resting-place in peace; and let us say; Amen.
a"` t"r miwxtd zegztn 467
a
MISHNAYOT ACCORDING TO ALEPH BEIT
àáá :ã .â äëåñ :â éðù øùòî ì :åè .è úáù :à äàô :ç .ä úåëøá à
:ã ãéîú :à äøæ äãåáò :á àøúá àáá :à àî÷ àáá :æ .â úåîáé
.çé úáù :ç .â äàô :â .à úåëøá î :ä .â ïéìåç :ä íéçáæ :á àòéöî
:áé úåîáé :ã .à ïéáåøéò :ãë :è .ç úåàå÷î
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:ä úåàå÷î :è .æ úåøåëá :à úåáà :è :à úåáåúë :âé úåîáé :å .ä
:à íéãé :ã ïéìåç :ä .ã úåáà :ç ïéøãäðñ
:å .ã äãð :ã íéãé :ã íéçáæ
:ã úåáåúë :àé úåîáé :àë úáù ð
:á íéãé :áé úåìäà :å ïéøãäðñ :æ ïéìåç :ã"åé àøúá àáá :ä äàô â
:å íéòâð
:â .á úéðòú :à äëåñ :ä úåîåøú ñ úåúéøë :àé íéçáæ :â .à ïéøãäðñ ã
:åë íéìë :ã úåúéøë :æ äãð :ä
:á ïéáåøéò :á .à úéòéáù :â íéàìë ò .é .ç úáù :ã äàô :è .á úåëøá ä
:è äèåñ :ã ïéùåã÷ :é íéçñô :æè .åè .é .ç .å .ã úåîáé :áé .àé
:âé íéòâð :æ .ã úåøåëá :â úåáà .á .à ïéìåç :é .è .ç .å .â àî÷ àáá
äøô :ã úåãî :ãé íéçáæ :á äìç ô :â íéãé :ã .á úåàå÷î :é .è
:ã :àé .á íéøãð :â ïè÷ ãòåî :á éàîã å
:àé .è äøô ö :ã äøåîú :â úåëî :è ïéøãäðñ
:â äìéòî
:å íéçáæ :ç íéøãð :ã íéàìë ÷ :á ïéö÷åò :á ïéøéùëî :è úåøäè æ
:á íéð÷ :ã .à äìéòî
:áë úáù :à äìç :à úåîåøú ç
:â äðùä ùàø :ë .èé .âé úáù ø àáá :ãé .à úåîáé :æ ïéáåøéò
:ã äøæ äãåáò :è íéøãð :ä úåîáé :æ äøô :á äìéòî :æ íéçáæ :â àøúá
.à äøô :àé ïéìåç :é úåçðî :á úåáà :áé íéìë :áé íéçáæ :ã àîåé è
:â úåàå÷î :á
úåîáé :ç àîåé :à úáù :à íéøåëá é
.ãé úáù :é .å úéòéáù :æ úåëøá ù :á úåòåáù :ç àøúá àáá :è
.å øéæð :âé úåáåúë :å .à àîåé :âë :æ úåàå÷î :æ .á äøåîú :ç úåøåëá
:à àòéöî àáá :ä .ã àî÷ àáá :ç :ä äãð
:ç .â äøô :áé ïéìåç :àé .è úåçðî :æé .æè .æ .â úáù :æ äàô :å úåëøá ë
:ãë íéìë :á àî÷ àáá :â ïéèéâ :á úåîáé
:ä íéìë :ä íéçñô :ã úåëøá ú :é .ç .â .á .à íéçáæ :é .á ïéøãäðñ
:é äãð :ä úåìäà :é .å úåàå÷î :á äãð
467 INDEX OF THE TORAH READINGS
a
INDEX OF THE TORAH READINGS
Torah reading for Rosh Chodesh, page 468.

Torah reading for a public fast day, 1 page 468.
Torah reading for Sukkot, page 471.
Torah reading for Chol Hamoed Sukkot, page 475.
Torah reading for Shabbat Chol Hamoed Sukkot, page 478.
Torah reading for Shemini Atzeret, page 481.
Torah reading for Simchat Torah, page 484.
Torah reading for Chanukah, page 490.
Torah reading for Purim, page 495.
Torah reading for Pesach, page 496.
Torah reading for Chol Hamoed Pesach, page 502.
Torah reading for Shabbat Chol Hamoed Pesach, page 506.
Torah reading for the seventh day of Pesach, page 509.
Torah reading for the last day of Pesach, page 513.
Akdamut, page 517.
Torah reading for Shavuot, page 520.
Torah readings for the weekly portions read on Shabbat

during Minchah and on Mondays and Thursdays, page 528.
1. The Torah reading for the morning service of Tisha b’Av is indicated on page 622.
xeaiv ziprz / yceg y`x dxezd zìxw 468
TORAH READINGS
a
ROSH CHODESH
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Half Kaddish is recited, page 63, followed by raising the Torah, page 65.
PUBLIC FAST DAYS

During the following reading, the reader pauses for the congregation to say aloud the
passages in bold before he reads them.
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468 READING OF THE TORAH ROSH CHODESH / PUBLIC FAST DAYS
a
TORAH READINGS
ROSH CHODESH
Numbers: 28:1-15
øáãéå And the Lord spoke to Moses, saying: Command the children of Israel and
say to them: My offering, My food-offering consumed by fire, a pleasing odor to Me,
you shall be careful to offer Me at its appointed time. And you shall say to them:
This is the fire-offering which you shall offer to the Lord: two yearling male lambs
without blemish, every day, as a daily burnt-offering.
Levi: And you shall say to them: This is the fire-offering which you shall offer to
the Lord: two yearling male lambs without blemish, every day, as a daily burnt-
offering. You shall offer one lamb in the morning, and the other lamb toward
evening; and a tenth of an ephah of fine flour mixed with a fourth of a hin of oil of
crushed olives as a meal-offering.
Yisrael: This is a daily burnt-offering, as it was made at Mount Sinai, for a pleasing
odor, a fire-offering to the Lord. And its wine-offering shall be a fourth of a hin for
the one lamb; in the Sanctuary you shall pour out a wine-offering of strong wine to
the Lord. And you shall offer the other lamb toward evening, with the same
meal-offering and the same wine-offering as in the morning, to be a fire-offering of
pleasing odor to the Lord. On the Shabbat day, two yearling male lambs without
blemish, two-tenths [of an ephah] of fine flour mixed with oil as a meal-offering, and
its wine-offering—this is the burnt-offering for Shabbat, on each Shabbat, aside from
the daily burnt-offering and its wine-offering.
Fourth Aliyah: And on your Rosh Chodesh days you shall bring a burnt-offering to
the Lord: two young bullocks, one ram, seven yearling male lambs, unblemished. And
three-tenths [of an ephah] of fine flour mixed with oil as a meal-offering for each
bullock; and two-tenths [of an ephah] of fine flour mixed with oil as a meal-offering
for the one ram. And a tenth [of an ephah] of fine flour mixed with oil as a meal
offering for each lamb; a burnt-offering for a pleasing odor, a fire-offering to the
Lord. And their wine-offering shall be: half a hin of wine for a bullock, a third of a
hin for the ram, and a fourth of a hin for a lamb. This is the burnt-offering for every
Rosh Chodesh of the months of the year. And one goat for a sin-offering to the Lord;
it shall be offered besides the daily burnt-offering and its wine-offering.
PUBLIC FAST DAYS

Exodus 32:11-14; 34:1-10
Içéå Moses implored the Lord his God, saying: Lord, why should Your wrath blaze
against Your people whom You brought out from the land of Egypt with great
strength and with a mighty hand? Why should the Egyptians say: With evil intent did
He bring them out, to kill them in the mountains and to annihilate them from upon
the face of the earth? (Cong. then reader:) Shuv may-charon a-pechö v’hinöchaym
al hö-rö-ö l’amechö. (Turn from Your blazing wrath and renounce the thought of
xeaiv ziprzl dxhtd dxezd zìxw 469
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During Shacharit: Half Kaddish is recited, page 63, followed by raising the Torah, page 65.
During Minchah: Raising the Torah, on page 65, followed by the Haftarah.
HAFTARAH FOR PUBLIC FAST DAYS

During Minchah, the third oleh recites the following blessing and Haftarah.
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469 READING OF THE TORAH HAFTARAH FOR PUBLIC FAST DAYS
bringing evil upon Your people.) Remember Abraham, Isaac and Israel Your servants,
to whom You swore by Your Self and said to them: I will make your descendants as
numerous as the stars of heaven, and all this land which I promised, I will give to
your descendants, and they will inherit [it] forever. And the Lord renounced the
thought of the evil He said He would do to His people.
Levi: The Lord said to Moses: Hew for yourself two tablets of stone like the first
ones, and I will write upon the tablets the words which were on the first tablets that
you broke. Be ready for the morning, and in the morning ascend Mount Sinai and
stand before Me there, on the top of the mountain. No man shall go up with you,
nor shall any man be seen on the whole mountain, nor shall the flocks or the herds
graze before that mountain.
Yisrael: And he hewed two tablets of stone like the first ones, and Moses rose early
in the morning and ascended Mount Sinai as the Lord had commanded him; and he
took in his hand the two tablets of stone. The Lord descended in a cloud and stood
with him there, and he invoked the Name of the Lord. And the Lord passed before
him and proclaimed: (Cong. then reader:) Adonöy adonöy ayl rachum v’chanun
erech apayim v’rav chesed ve-emes. Notzayr chesed lö-alöfim nosay övon
vö-fesha v’chatö-ö v’nakay. (Lord, Lord, benevolent God, compassionate and
gracious, slow to anger and abounding in kindness and truth. He preserves kindness
for two thousand generations, forgiving iniquity, transgression and sin, acquitting
[the penitent]) and not acquitting [the impenitent], remembering the iniquity of the
fathers for the children and children’s children, for the third and for the fourth
generation. Moses hastened to bow to the ground, prostrated himself, and said: If I
have found favor in Your eyes, my Lord, may my Lord go in our midst, for this is a
stiff-necked people; (Cong. then reader:) V’sölachtö la-avonaynu u-l’chatösaynu
un’chal-tönu. (pardon our wrongdoings and our sins, and take us as Your own
possession.) And He said: I hereby make a covenant; before all your people I will
perform wonders such as have not been performed on all the earth or for any nation;
and all the people in whose midst you are shall see how awesome is the deed of the
Lord which I will perform for you.
During Shacharit: Half Kaddish is recited, page 63, followed by raising the Torah, page 65.
During Minchah: Raising the Torah, on page 65, followed by the Haftarah.
HAFTARAH FOR PUBLIC FAST DAYS

During Minchah, the third oleh recites the following blessing and Haftarah.
chosen good prophets and found favor with their words which were
spoken in truth. Blessed are You Lord, who has chosen the Torah,
Moses His servant, Israel His people, and the prophets of truth and
righteousness.
Isaiah 55:6-56:8
åùøã Seek the Lord while He may be found, call upon Him while He is near. Let
the wicked abandon his way, and the man of iniquity his thoughts; let him return to
the Lord, and He will have compassion upon him, and to our God, for He will
abundantly pardon. For My thoughts are not your thoughts, nor are your ways My
ways, says the Lord. For as the heavens are higher than the earth, so are My ways
xeaiv ziprzl dxhtd dxezd zìxw 470
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The Torah is returned to the Ark. Chazzan recites Half Kaddish, page 102.
470 READING OF THE TORAH HAFTARAH FOR PUBLIC FAST DAYS
higher than your ways, and My thoughts than your thoughts. For as the rain or the
snow comes down from heaven and does not return there until it waters the earth,
making it bring forth and bud, giving seed to the sower and bread to the eater, so
shall be My word that goes forth out of My mouth—it shall not return to Me void,
but it shall accomplish that which I desire, and succeed in that for which I had sent
it. For you will go out with joy, and be led forth in peace; the mountains and the
hills will burst into song before you, and all the trees of the field will clap hands.
Instead of the thorn shall come up the cypress; instead of the briar shall come up the
myrtle; and it shall be to the Lord for renown, for an everlasting sign which shall not
be cut off. Thus says the Lord: Keep justice, and do righteousness, for soon My
deliverance will come and My righteousness [to you] will be revealed. Happy is the
man who does this, and the human who holds fast to it; who keeps the Shabbat, by
not desecrating it, and keeps his hand from doing any evil. Let the son of the foreigner
[the righteous proselyte] who adheres to the Lord not say: The Lord will surely
separate me from His people; and let the eunuch not say: Indeed, I am a dry tree.
For thus says the Lord concerning the eunuchs who observe My Sabbaths, who choose
the things that please Me, and hold fast to My covenant—I will give to them in My
house and within My walls a monument and a memorial better than sons and
daughters; I will give them an everlasting memorial which shall not be cut off. And
the sons of the foreigners who adhere to the Lord, to serve Him, and to love the Name
of the Lord, to be His servants—every one who keeps the Shabbat by not desecrating
it, and holds fast to My covenant, I will bring them to My holy mountain and make
them rejoice in My house of prayer; their burnt offerings and their sacrifices shall be
favorably accepted upon My altar, for My House shall be called a house of prayer for
all the nations. Says the Lord God who gathers the dispersed of Israel: I will yet gather
others to him besides those already gathered.
Upon concluding the Haftarah, the maftir recites the following blessings.
êåøá Blessed are You, Lord our God, King of the universe, Creator of
all the worlds, righteous in all generations, faithful God, who says and
does, who speaks and fulfills, for all His words are true and just. You are
trustworthy, Lord our God, and Your words are trustworthy; not one of
Your words returns unfulfilled, for You, Almighty King, are trustworthy
and compassionate. Blessed are You Lord, the God who is trustworthy
in all His words.
íçø Have mercy on Zion, for it is the abode of our life; bring
deliverance and joy to the humiliated spirit speedily in our days. Blessed
are You Lord, who causes Zion to rejoice in her children.
åðçîù Gladden us, Lord our God, with [the coming of] Your servant
Elijah the Prophet, and with the kingdom of the house of David Your
anointed. May he soon come and delight our heart; no stranger shall sit
on his throne, nor shall others any longer inherit his glory, for You have
sworn to him by Your holy Name that his light will never be extin-
guished. Blessed are You Lord, Shield of David.
The Torah is returned to the Ark. Chazzan recites Half Kaddish, page 102.
zekq ly mipey`x mini ipyl dxezd zìxw 471
TORAH READING FOR THE FIRST TWO DAYS OF SUKKOT

Two Torah scrolls are removed from the Ark. On weekdays five men are called for aliyot,
and on Shabbat seven men are called.
The following section is read in the first Torah.
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471 READING OF THE TORAH THE FIRST TWO DAYS OF SUKKOT
TORAH READING FOR THE FIRST TWO DAYS OF SUKKOT

Leviticus 22:26—23:44
øáãéå The Lord spoke to Moses, saying: When an ox or a sheep or a goat is born,
it shall stay under its mother seven days, and from the eighth day on, it shall be
acceptable as an offering consumed by fire to the Lord. A cow or a ewe, you shall not
slaughter it and its young on the same day. When you offer a sacrifice of thanksgiving
to the Lord, offer it so that it be accepted in your favor. It shall be eaten on the same
day; you shall not leave any of it until morning; I am the Lord. You shall observe My
commandments and fulfill them; I am the Lord. You shall not profane My holy
Name, but let Me be sanctified among the children of Israel, I am the Lord who
sanctifies you, who brought you out from the land of Egypt to be your God; I am
the Lord. (On Shabbat, second Aliyah) The Lord spoke to Moses, saying: Speak to the
children of Israel and say to them: The festivals of the Lord, which you shall proclaim
to be holy assemblies, these are My festivals. For six days work shall be done, but on
the seventh day is the Shabbat of complete rest, a holy assembly; you shall do no
work, it is a Shabbat to the Lord in all your dwelling-places.
Levi (On Shabbat, third Aliyah): These are the festivals of the Lord, holy assemblies,
which you shall proclaim at their appointed times. In the first month, on the
fourteenth day of the month, toward evening, [make a] Pesach-offering to the Lord.
And on the fifteenth day of this month is the Festival of Matzot to the Lord; for seven
days you shall eat matzot. On the first day there shall be for you a holy assembly; you
shall do no work of labor. And for seven days you shall offer to the Lord a sacrifice
to be consumed by fire; on the seventh day there shall be a holy assembly, you shall
do no work of labor. (On Shabbat, fourth Aliyah) The Lord spoke to Moses, saying:
Speak to the children of Israel and say to them: When you come into the land which
I am giving to you and you reap its harvest, you shall bring an Omer of the first-fruits
of your harvest to the Kohen. And he shall wave the Omer before the Lord to be
accepted in your favor; on the day after the day of rest the Kohen shall wave it. On
the day that you wave the Omer, you shall offer a yearling lamb without blemish as
a burnt-offering to the Lord. And its meal-offering shall be two-tenths (of an ephah)
of fine flour mixed with oil, an offering to be consumed by fire to the Lord for
pleasing odor; and its wine-offering shall be a fourth of a hin of wine. You shall not
eat bread or parched grain or fresh ears [of the new crop] until that very day, until
you have brought the offering for your God; it is an everlasting statute throughout
your generations in all your dwelling-places.
Yisrael (On Shabbat, fifth Aliyah): You shall count for yourselves from the day
following the day of rest, from the day on which you bring the Omer as a
wave-offering; [the counting] shall be for seven full weeks. Until the day following
the seventh week you shall count fifty days, then you shall offer a new meal-offering
to the Lord. You shall bring from your dwelling-places two loaves of bread as a
wave-offering; they shall be of two-tenths [of an ephah] of fine flour, baked with
leaven, as first-fruits to the Lord. And you shall offer with the bread seven yearling
zekq ly mipey`x mini ipyl dxezd zìxw 472
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472 READING OF THE TORAH THE FIRST TWO DAYS OF SUKKOT
lambs without blemish, one young bullock, and two rams; they shall be a burnt-
offering to the Lord, with their meal-offering and libations, an offering to be
consumed by fire, of pleasing odor to the Lord. And you shall offer one goat for a
sin-offering and two yearling lambs for a sacrifice of peace-offering. The Kohen shall
wave them together with the bread of the first-fruits as a wave-offering before the
Lord, together with the two lambs; they shall be holy to the Lord, for the Kohen. And
you shall proclaim on that very day—a holy assembly shall be for you; you shall do
no work of labor; it is an everlasting statute in all your dwelling-places, throughout
your generations. When you reap the harvest of your land, you shall not completely
cut the edges of your field in your reaping, nor gather the gleanings of your harvest;
you shall leave them for the poor and the stranger; I am the Lord your God.
Fourth Aliyah (On Shabbat, sixth Aliyah): The Lord spoke to Moses, saying: Speak to
the children of Israel, saying: In the seventh month, on the first day of the month,
it shall be a [day of] rest for you, a remembrance of the sounding of the shofar, a
holy assembly. You shall do no work of labor; and you shall bring an offering to be
consumed by fire to the Lord. The Lord spoke to Moses, saying: Indeed, on the tenth
day of this seventh month is the Day of Atonements; you shall have a holy assembly,
and you shall afflict yourselves, and bring to the Lord an offering to be consumed
by fire. You shall do no work on that very day, for it is a Day of Atonements to atone
for you before the Lord your God. For any person who will not afflict himself on
that very day shall be cut off from his people. And any person who will do any work
on that very day, I will cause that person to perish from among his people. You shall
do no work; it is an everlasting statute throughout your generations in all your
dwelling-places. It is a Shabbat of complete rest for you, and you shall afflict
yourselves; on the ninth of the month at evening, from evening to evening, you shall
rest on your [day of] rest.
Fifth Aliyah (On Shabbat, seventh Aliyah): The Lord spoke to Moses, saying: Speak
to the children of Israel, saying: On the fifteenth day of this seventh month is the
Festival of Sukkot for seven days to the Lord. On the first day there shall be a holy
assembly; you shall do no work of labor. Seven days you shall bring to the Lord
an offering to be consumed by fire; on the eighth day you shall have a holy assembly
and bring to the Lord an offering to be consumed by fire; it is a [day of] restraint,
you shall do no work of labor. These are the festivals of the Lord which you shall
proclaim to be holy assemblies, to bring to the Lord an offering to be consumed
by fire, a burnt-offering with a meal-offering, a sacrifice, and libations, on each day
what is assigned to it; [these are brought] aside from the Shabbat offerings to the
Lord, and aside from your gift-offering, and aside from all your vow-offerings, and
aside from all your freewill-offerings that you give to the Lord. Indeed, on the
fifteenth day of the seventh month, when you have gathered in the produce of the
land, you shall celebrate the festival of the Lord for seven days; the first day is a
day of rest and the eighth day is a day of rest. On the first day you shall take for
yourselves the fruit of the beautiful [etrog] tree, a branch of palm trees, boughs of
thick-leaved trees [myrtle], and willows of the brook and you shall rejoice before
the Lord your God for seven days. You shall celebrate it as a festival to the Lord
for seven days in the year; it is an everlasting statute throughout your generations;
in the seventh month you shall celebrate it. You shall dwell in sukkot for seven
zekq ly oey`x meil dxhtd dxezd zìxw 473
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The second Torah scroll is placed on the bimah near the first, and Half Kaddish is said (page
225). The first Torah is then raised, page 228. Then the maftir is called to the Torah, and
the following section is read from the second Torah.
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Raising of the Torah, page 228.
HAFTARAH FOR THE FIRST DAY OF SUKKOT

The maftir recites the blessing before the Haftarah, page 228.
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473 READING OF THE TORAH HAFTARAH FOR THE FIRST DAY OF SUKKOT
days; every born Israelite [and proselyte] shall dwell in sukkot, so that your future
generations may know that I had the children of Israel dwell in sukkot when I took
them out of the land of Egypt; I am the Lord your God. Moses declared the festivals
of the Lord to the children of Israel.
Numbers 29:12-16
äùîçáå On the fifteenth day of the seventh month you shall have a holy assembly;
you shall do no work of labor, and you shall celebrate a festival to the Lord for seven
days. You shall bring a burnt-offering; a sacrifice to be consumed by fire, of pleasing
odor to the Lord: thirteen young bullocks, two rams, fourteen yearling lambs; they
shall be without blemish. And their meal-offering, fine flour mixed with oil,
three-tenths [of an ephah] for each bullock of the thirteen bullocks, two-tenths for
each ram of the two rams, and one-tenth for each lamb of the fourteen lambs, and
one goat for a sin-offering; aside from the daily burnt-offering, its meal-offering and
its wine-offering.
HAFTARAH FOR THE FIRST DAY OF SUKKOT

Zechariah Chapter 14
äðä Behold, a day comes which will be for God, when that of which you have been
despoiled will be divided in your midst. For I will gather all the nations against
Jerusalem to battle; the city shall be captured, the houses looted, and the women
ravished; half the city shall go into exile, and the remainder of the people shall not
be cut off from the city. Then the Lord shall go forth and fight against those nations
as when He fought in the day of battle. And on that day His feet will stand on the
Mount of Olives which is before Jerusalem to the east, and the Mount of Olives will
split along the middle from east to west so that there shall be a very great valley; half
of the mountain will move to the north and half of it to the south. And you shall
flee to the valley of the mountains, for the valley of the mountains will reach to Atzel;
you will flee as you fled from the earthquake in the days of Uzziah, king of Judah;
and the Lord my God will come, and all the holy angels, to be with you. And it will
be on that day that there will be neither bright light nor dense darkness. And there
shall be a day, known to the Lord, not day and not night, but at evening time there
will be light. On that day, living waters will flow out of Jerusalem, half to the eastern
sea and half to the western sea, in summer and in winter it will be so. And the Lord
will be King over the entire earth; on that day the Lord will be One, and His Name
One. All the land will be turned into a plain, from Geba to Rimmon in the south of
Jerusalem, but it [Jerusalem] will be elevated high and inhabited on its site, from the
gate of Benjamin to the place of the first gate, to the corner gate, and from the tower
of Chananel to the king’s wine-cellars. And they shall dwell therein, and there shall
be no more destruction; Jerusalem shall dwell in safety. And this will be the plague
with which the Lord will afflict all the nations who went to war against Jerusalem:
[each one’s] flesh will waste away while he stands on his feet, his eyes will waste away
in their sockets, and his tongue will waste away in his mouth. And it will be on that
zekq ly ipy meil dxhtd dxezd zìxw 474
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The maftir recites the blessings after the Haftarah, page 228.
HAFTARAH FOR THE SECOND DAY OF SUKKOT

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474 READING OF THE TORAH HAFTARAH FOR THE SECOND DAY OF SUKKOT
day that a great tumult from the Lord will fall on them, each one will seize the hand
of his neighbor, his hand will rise up against the hand of his neighbor [to kill him].
Judah also will fight [the enemy] at Jerusalem; and the wealth of all the surrounding
nations will be gathered, gold and silver and apparel in very great abundance. And
likewise will be the plague of the horse, the mule, the camel, the donkey, and every
animal which will be in those camps, a plague like this. And it will be that all who
survive from all the nations who came against Jerusalem will go up, year after year,
to bow down to the King, the Lord of hosts, and to celebrate the Festival of Sukkot.
If, however, any of the families of the earth will not go up to Jerusalem to bow down
to the King, the Lord of hosts, no rain will fall upon them. And if the family of Egypt
will not go up and will not come, there shall be no [overflow of the Nile] for them;
this will be the plague which the Lord will afflict the nations who will not go up to
celebrate the Festival of Sukkot. This will be the punishment of Egypt and the
punishment of all the nations who will not go up to celebrate the Festival of Sukkot.
On that day it will be [as if] on the bells of the horses were inscribed “Holy to the
Lord,” and the pots in the House of the Lord will be [of gold] like the sprinkling-
bowls before the altar. Indeed, every pot in Jerusalem and in Judah will be holy to
the Lord of hosts, and all who will offer sacrifices will come and take of them, and
cook [the sacrifices] in them; on that day there will no longer be a merchant in the
House of the Lord of hosts.
HAFTARAH FOR THE SECOND DAY OF SUKKOT

I Kings 8:2-21
åIä÷éå All the men of Israel assembled before King Solomon at the feast in the
month of Etanim, which is the seventh month. And all the elders of Israel came, and
the Kohanim carried the Ark. They brought up the Ark of the Lord, the Tent of
Meeting, and all the sacred vessels that were in the Tent; the Kohanim and Levi’im
brought them up. King Solomon and the entire congregation of Israel who were
assembled with him, were with him before the Ark, sacrificed so many sheep and
oxen that could not be counted or numbered because of their multitude. The
Kohanim brought the Ark of the Covenant of the Lord to its place, to the Sanctuary
of the House, to the Holy of Holies, beneath the wings of the kruvim. For the kruvim
spread out their wings over the place of the Ark, and the kruvim formed a covering
over the Ark and its poles. And the poles were so long that the ends of the poles were
visible from the holy place in front of the Sanctuary, though they were not seen
outside; and there they are to this day. There was nothing in the Ark except the two
Tablets of stone which Moses had placed there at Chorev when the Lord made a
covenant with the children of Israel when they came out from the land of Egypt. And
it was, as the Kohanim came out from the holy place, that the cloud filled the House
of the Lord. And because of the cloud the Kohanim were unable to remain to perform
the service; for the glory of the Lord had filled the House of the Lord. Then Solomon
said: The Lord has said that He would dwell in a thick cloud. But I have indeed built
for You a House to dwell in, a place for Your abode forever. Then the king turned
his face and blessed all the congregation of Israel; and the entire congregation of Israel
zekq crend leg dxezd zìxw 475
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TORAH READINGS FOR CHOL HAMOED SUKKOT

On each day of Chol Hamoed (except Shabbat), one Torah scroll is removed from the Ark
and four men are called for aliyot.
FIRST DAY OF CHOL HAMOED
If the first day of Chol Hamoed occurs on Shabbat, the Torah reading for Shabbat Chol
Hamoed is read (page 478).
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Half Kaddish is said, page 63. Raising of the Torah, page 65.
475 READING OF THE TORAH CHOL HAMOED SUKKOT
stood. And he said: Blessed is the Lord God of Israel, who has fulfilled through His
[generous] hand that which He spoke with His mouth to David my father, saying:
Since the day that I brought My people, Israel, out of Egypt I had not chosen any
city out of all the tribes of Israel wherein to build a House where My Name should
be, until I chose David to be over My people Israel. And it was in the heart of my
father David to build a House for the Name of the Lord God of Israel. But the Lord
said to my father David: Whereas it was in your heart to build a House for My Name,
you did well that it was in your heart. However, not you will build the House, but
your son who will come forth from your loins, he will build a House for My Name.
And the Lord has fulfilled His word that He spoke, for I have risen in place of my
father David, and sit on the throne of Israel, as the Lord promised, and I have built
the House for the Name of the Lord God of Israel. And I have set there a place for
the Ark in which is the Covenant of the Lord which He made with our fathers when
He brought them out of the land of Egypt.
TORAH READINGS FOR CHOL HAMOED SUKKOT

On each day of Chol Hamoed (except Shabbat), one Torah scroll is removed from the Ark
and four men are called for aliyot.
If the first day of Chol Hamoed occurs on Shabbat, the Torah reading for Chol Hamoed
Shabbat is read (page 478).
Numbers 29:17-34
éðùä íåéáå And on the second day [you shall offer]: Twelve young bullocks, two
rams, fourteen yearling lambs, without blemish. And their meal-offering and libations
for the bullocks, for the rams, and for the lambs according to their number as
prescribed; and one goat for a sin-offering; aside from the regular daily burnt-offering
and its meal-offering and their libations.
Levi: And on the third day [you shall offer]: Eleven bullocks, two rams, fourteen
yearling lambs, without blemish. And their meal-offering and libations for the
bullocks, for the rams, and for the lambs according to their number as prescribed;
and one goat for a sin-offering; aside from the regular daily burnt-offering and its
meal-offering and its libation.
Yisrael: And on the fourth day [you shall offer]: Ten bullocks, two rams, fourteen
Fourth Aliyah: And on the second day [you shall offer]: Twelve young bullocks, two
rams, fourteen yearling lambs, without blemish. And their meal-offering and libations
for the bullocks, for the rams, and for the lambs according to their number as
prescribed; and one goat for a sin-offering; aside from the regular daily burnt-offering
and its meal-offering and their libations. And on the third day [you shall offer]:
Eleven bullocks, two rams, fourteen yearling lambs, without blemish. And their
meal-offering and libations for the bullocks, for the rams, and for the lambs
according to their number as prescribed; and one goat for a sin-offering; aside from
the regular daily burnt-offering and its meal-offering and its libation.
SECOND DAY OF CHOL HAMOED
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THIRD DAY OF CHOL HAMOED

If the third day of Chol Hamoed occurs on Shabbat, the Torah reading for Shabbat Chol
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éùéIùä íåéáå And on the third day [you shall offer]: Eleven bullocks, two rams,
fourteen yearling lambs, without blemish. And their meal-offering and libations for
the bullocks, for the rams, and for the lambs according to their number as prescribed;
Levi: And on the fourth day [you shall offer]: Ten bullocks, two rams, fourteen
Yisrael: And on the fifth day [you shall offer]: Nine bullocks, two rams, fourteen
Fourth Aliyah: And on the third day [you shall offer]: Eleven bullocks, two rams,
meal-offering and its libation. And on the fourth day [you shall offer]: Ten bullocks,
two rams, fourteen yearling lambs, without blemish. And their meal-offering and
libations for the bullocks, for the rams, and for the lambs according to their number
as prescribed; and one goat for a sin-offering; aside from the regular daily burnt-
offering and its meal-offering and its libation.

If the third day of Chol Hamoed occurs on Shabbat, the Torah reading for Chol Hamoed
éòéáøä íåéáå And on the fourth day [you shall offer]: Ten bullocks, two rams,
Levi: And on the fifth day [you shall offer]: Nine bullocks, two rams, fourteen
Yisrael: And on the sixth day [you shall offer]: Eight bullocks, two rams, fourteen
and one goat for a sin-offering; aside from the regular daily burnt-offering, its
meal-offering and its libations.
Fourth Aliyah: And on the fourth day [you shall offer]: Ten bullocks, two rams,
meal-offering and its libation. And on the fifth day [you shall offer]: Nine bullocks,
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FOURTH DAY OF CHOL HAMOED

If the fourth day of Chol Hamoed occurs on Shabbat, the Torah reading for Shabbat Chol
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HOSHANA RABBAH
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offering and its meal-offering and its libation.

If the fourth day of Chol Hamoed occurs on Shabbat, the Torah reading for Chol Hamoed
éùéîçä íåéáå And on the fifth day [you shall offer]: Nine bullocks, two rams,
Levi: And on the sixth day [you shall offer]: Eight bullocks, two rams, fourteen
Yisrael: And on the seventh day [you shall offer]: Seven bullocks, two rams, fourteen
Fourth Aliyah: And on the fifth day [you shall offer]: Nine bullocks, two rams,
meal-offering and its libation. And on the sixth day [you shall offer]: Eight bullocks,
offering, its meal-offering and its libations.
HOSHANA RABBAH
éùéîçä íåéáå And on the fifth day [you shall offer]: Nine bullocks, two rams,
Levi: And on the sixth day [you shall offer]: Eight bullocks, two rams, fourteen
Yisrael: And on the seventh day [you shall offer]: Seven bullocks, two rams, fourteen
zekq crend leg zay dxezd zìxw 478
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TORAH READING FOR SHABBAT CHOL HAMOED SUKKOT

Two Torah scrolls are removed from the Ark, and seven men are called for aliyot.
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478 READING OF THE TORAH SHABBAT CHOL HAMOED SUKKOT
Fourth Aliyah: And on the sixth day [you shall offer]: Eight bullocks, two rams,
meal-offering and its libations. And on the seventh day [you shall offer]: Seven
bullocks, two rams, fourteen yearling lambs, without blemish. And their meal-
offering and libations for the bullocks, for the rams, and for the lambs according to
their number as prescribed; and one goat for a sin-offering; aside from the regular
daily burnt-offering, its meal-offering and its libation.
TORAH READING FOR SHABBAT CHOL HAMOED SUKKOT

The following section is read in the first Torah:
Exodus 33:12-34:26
øîàéå Moses said to the Lord: See, You say to me: Bring up this people, but You
have not made known to me whom You will send with me; and You have said: I have
distinguished you [from among other men] with a name of distinction, and also you
have found favor in My eyes. Now, if I have indeed found favor in Your eyes, O let
me know Your ways, so that I may know You, so that I may find favor in Your eyes;
and consider that this nation is Your people. And He said: My Presence will go with
you, and I will give you rest. And he said to Him: If Your Presence is not going [with
us], do not take us up from here. For how shall it be known that I have found favor
in Your eyes, I and Your people, unless You go with us? And may we be uniquely
distinguished, I and Your people, from all other nations that are on the face of the
earth.
Levi: And the Lord said to Moses: This thing which you have requested I will also
do, for you have found favor in My eyes, and I have distinguished you with a name
of distinction. And [Moses] said: Let me behold Your glory! And He said: I will make
all My [attributes of] goodness pass before you, and I will proclaim before you the
Name Lord; and I will be gracious when I [choose to be] gracious, and merciful when
I [choose to be] merciful.
Yisrael: And He said: You cannot behold My Countenance, for man cannot see Me
and live. And the Lord said: Behold, there is a place [prepared] by Me [for you];
station yourself on the rock. And it will be, as My glory passes by, I will put you in
the cleft of the rock and cover you with My hand until I have passed by. Then I will
remove My hand and you will see My back; but My Countenance shall not be seen.
Fourth Aliyah: The Lord said to Moses: Hew for yourself two tablets of stone like
the first ones, and I will write upon the tablets the words which were on the first
tablets that you broke. Be ready for the morning, and in the morning ascend Mount
Sinai and stand before Me there, on the top of the mountain. No man shall go up
with you, nor shall any man be seen on the whole mountain, nor shall the flocks or
the herds graze before that mountain.
zekq crend leg zay dxezd zìxw 479
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the section for that day of Chol Hamoed (i.e., the fourth aliyah were it a weekday) is read
from the second Torah, p. 475-477.
479 READING OF THE TORAH SHABBAT CHOL HAMOED SUKKOT
Fifth Aliyah: And he hewed two tablets of stone like the first ones, and Moses rose
early in the morning and ascended Mount Sinai as the Lord had commanded him;
and he took in his hand the two tablets of stone. The Lord descended in a cloud and
stood with him there, and he invoked the Name of the Lord. And the Lord passed
before him and proclaimed: Lord, Lord, benevolent God, compassionate and gra-
cious, slow to anger and abounding in kindness and truth. He preserves kindness for
two thousand generations, forgiving iniquity, transgression and sin, acquitting [the
penitent] and not acquitting [the impenitent], remembering the iniquity of the
stiff-necked people; pardon our wrongdoings and our sins, and take us as Your own
possession. And He said: I hereby make a covenant; before all your people I will
Sixth Aliyah: Pay heed to that which I command you today; behold, I am driving
out before you the Amorites, the Canaanites, the Hittites, the Perizites, the Hivites,
and the Jebusites. Be on guard lest you make a covenant with the inhabitants of the
land to which you are going, lest they be a snare in your midst. Indeed, you shall
destroy their altars, smash their hallowed stones, and cut down the trees that are
sacred to them. For you shall bow down to no other god, for the Lord, Zealous is
His Name, He is a zealous God. Do not make a covenant with the inhabitants of the
land, lest they stray after their gods, offer sacrifices to their gods, and invite you, and
you will eat of their sacrifices; and you will take of their daughters for your sons, and
their daughters will stray after their gods, and cause your sons to stray after their
gods. You shall not make molten idols for yourself.
Seventh Aliyah: You shall observe the Festival of Matzot; seven days you shall eat
matzot as I commanded you, at the appointed time in the month of Aviv—for in the
month of Aviv you went out of Egypt. Every [offspring] that first opens the womb is
Mine, and of your cattle all the firstling males of oxen or sheep. The firstling of an
ass you shall redeem with a lamb, but if you do not redeem it, you shall break its
neck; you shall redeem every first-born of your sons. And none shall appear before
Me empty-handed. Six days you shall work, and on the Seventh Day you shall rest;
[even] at plowing time and at harvest time you shall rest. You shall celebrate the
Festival of Shavuot, of the first fruits of the wheat harvest; and the Festival of
Ingathering at the turn of the year. Three times a year all your males shall appear
before the Master, the Lord God of Israel. For I will drive out nations from before
you, and I will enlarge your borders; no man shall covet your land when you go up
to appear before the Lord your God three times a year. You shall not offer the blood
of My sacrifice while possessing leaven; nor shall the sacrifice of the Festival of Pesach
be kept overnight until morning. The choicest first-fruits of your land you shall bring
to the House of the Lord your God; you shall not boil a kid in its mother’s milk.
the section for that day of Chol Hamoed (i.e., the fourth aliyah were it a weekday) is read
from the second Torah, p. 475-477.
zekq crend leg zayl dxhtd dxezd zìxw 480
HAFTARAH FOR SHABBAT CHOL HAMOED SUKKOT

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480 READING OF THE TORAH HAFTARAH FOR SHABBAT CHOL HAMOED SUKKOT
HAFTARAH FOR SHABBAT CHOL HAMOED SUKKOT

Ezekiel 38:18-39:15
äéäå It will be on that day, on the day when Gog will come against the land of Israel,
declares the Lord God, My fierce wrath will be aroused. In My fury, in My blazing
anger, I declared: Indeed, on that day there will be a powerful tremor in the land of
Israel. And the fish of the sea and the fowl of the sky, the beasts of the field and every
creeping thing that creeps upon the earth, and all men that are upon the face of the
earth will tremble before Me; the mountains will be torn apart, the cliffs will fall, and
every wall will tumble to the ground. And I will summon a sword against him
throughout all My mountains, declares the Lord God; each man’s sword will be
against his brother. I will exercise judgment upon him with pestilence and bloodshed;
and I will cause to rain on him and on his hordes and on the many nations that are
with him a torrential rain, great hailstones, fire and brimstone. I will be exalted and
sanctified and I will be recognized in the eyes of many nations, and they will know
that I am the Lord. And you, son of man, prophesy against Gog and say: Thus says
the Lord God: I will send My wrath against you, Gog, chief prince of Meshech and
Tuval. I will entice you and confuse you, and cause you to come up from the far
north, and bring you upon the mountains of Israel. And I will strike the bow from
your left hand and make your arrows fall from your right hand. You will fall upon
the mountains of Israel, you and all your hordes and nations that are with you; to
the ravenous birds and the beasts of the field I will give you as food. You will fall on
the open field; for I have spoken, declares the Lord God. And I will send a fire against
Magog and against those who dwell securely on the islands, and they will know that
I am the Lord. I will make known My holy Name within My people Israel, and I will
no longer allow My holy Name to be profaned; and the nations will recognize that I,
the Lord, the Holy One, [abide] in Israel. Behold, it comes and it will be fulfilled,
declares the Lord God; it is the day of which I have spoken. Then the inhabitants of
the cities of Israel will go out and make fire of [Gog’s] weapons and burn them as
fuel, the shields and bucklers, the bows and arrows, the handspikes and spears; they
will make fires of them for seven years. They will not carry wood from the field or
cut down [trees] from the forest, for they shall make fires with the weapons; they
shall despoil those who despoiled them and plunder those who plundered them,
declares the Lord God. It will be on that day, I will give to Gog a place for burial
there in Israel, in the Valley of Passersby, east of the sea; [the corpses] will block the
[path of the] travellers, and there they shall bury Gog and all his multitude; they will
call it the Valley of Gog’s Multitude. For seven months the house of Israel will be
burying them, in order to cleanse the land. All the people of the land will bury them,
and this will bring them renown; on that day I will be glorified, says the Lord God.
They shall set apart permanent personnel to traverse the land to bury with the
travellers those corpses that were left on the surface of the land, to cleanse it; they
shall search at the end of the seven months. And as travellers pass through the land,
if anyone sees a human bone, he shall set up a marker near it, until the buriers bury
it in the Valley of Gog’s Multitude. And Hamonah [multitude] shall also be the name
of the city [near the valley]; and they shall cleanse the land.
zxvr ipiny dxezd zìxw 481
TORAH READING FOR SHEMINI ATZERET

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481 READING OF THE TORAH SHEMINI ATZERET
TORAH READING FOR SHEMINI ATZERET

Deuteronomy 14:22-16:17
øùò You shall tithe all the produce of your seed which the field yields year by
year. And you shall eat before the Lord your God, in the place where He will choose
to make His Name dwell, the tithe of your grain, wine and oil, and the firstlings
of your cattle and flock, so that you may learn to fear the Lord your God at all
times. But if the distance is too great for you, if you are unable to carry it, because
the place where the Lord your God will choose to set His Name is too far from
you, because the Lord your God will bless you [with an abundant harvest], you
may change [the tithe] into money; bind up the money in your hand and go to
the place that the Lord your God will choose. You shall spend the money on
whatever your heart desires—cattle, sheep, wine, strong drink, or anything your
heart desires; and you shall eat [it] there before the Lord your God, and you shall
rejoice, you and your household. And do not forsake the Levi who is within your
cities, for he has no share or inheritance with you. At the end of [every] three years
you shall bring out in that year all the tithe of your produce, and place it within
your gates. Then the Levi, since he has no share or inheritance with you, as well
as the proselyte, the orphan, and the widow who are within your cities, shall come
and eat and be satisfied, so that the Lord your God may bless you in all the work
of your hand that you do. (On Shabbat, Levi) At the end of [every] seven years you
shall grant the remission [of debts]. This shall be the manner of remission: Every
creditor shall release his claim on what he has lent his fellow; he shall not exact
[payment] from his fellow or brother, for a release has been proclaimed before the
Lord. You shall exact payment from the foreigner; but you must remit [any debt]
that is due you from your brother. However, there will be no needy among you,
for the Lord will bless you in the land which the Lord your God gives you as an
inheritance to possess it. But only if you will diligently listen to the voice of the
Lord your God to observe, to do all this commandment which I command you this
day. For the Lord your God has blessed you as He has promised you; you will make
loans to many nations but you will not require loans; you will dominate many
nations, but they will not dominate you. If there will be a needy person among
you, one of your brethren in any of your cities in your land which the Lord your
God gives you, you shall not harden your heart nor shut your hand against your
needy brother. But rather open your hand to him, or lend him enough for whatever
he needs. Beware lest there be a base thought in your heart, saying: The seventh
year, the year of release, is approaching—and you will be heartless toward your
needy brother and give him nothing; and he will cry to the Lord against you, and
it shall be reckoned for you as a sin. Give him again and again, and do not regret
in your heart when you give him, for because of this thing the Lord your God will
bless you in all your works and in all your undertakings. For the poor will not
cease from the land, therefore I command you, saying: Open your hand to your
brother, to your poor, and to your needy in your land. If your brother, a Hebrew
man, or a Hebrew woman, is sold to you, he shall serve you six years, and in the
seventh year you shall set him free from you. When you set him free from you, do
zxvr ipiny dxezd zìxw 482
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482 READING OF THE TORAH SHEMINI ATZERET
not send him away empty-handed. You shall bestow upon him from your flock,
from your threshing floor, and from your wine-press; of that with which the Lord
your God has blessed you, you shall give him. And you shall remember that you
were a slave in the land of Egypt, and the Lord your God redeemed you; therefore
I enjoin this upon you today. And it will be, if he will say to you: I will not go
[free] from you—for he loves you and your household, and it is for him good with
you; you shall take an awl and pierce it through his ear into the door, and he shall
be your servant forever; and you shall do likewise to your maidservant. Let it not
be difficult for you when you set him free from you, for he served you for six years
double the service of a hired hand; and the Lord your God will bless you in all
that you do. (On Shabbat, Yisrael) You shall consecrate to the Lord your God every
firstling male that is born in your herd and in your flock; you shall do no work
with the firstling of your oxen, nor shear the firstling of your flock. You [the Kohen]
shall eat it year by year before the Lord your God in the place that the Lord will
choose, you and your household. But if it has a defect, lameness or blindness, any
bad defect, you shall not offer it as a sacrifice to the Lord your God. You shall eat
it in your cities, the unclean and the clean alike, just like the gazelle and the deer.
However, you shall not eat its blood; you shall pour it out on the ground like water.
Levi (On Shabbat, fourth Aliyah): Observe the month of Aviv and make the
Pesach-offering to the Lord your God, for it was in the month of Aviv that the Lord
your God took you out of Egypt at night. You shall sacrifice the Pesach-offering to
the Lord your God from the flock, and [the festival-offering] from the cattle, in the
place where the Lord will choose to make His Name dwell. You shall not eat anything
leavened with it; for seven days thereafter you shall eat matzot, the bread of affliction,
for in haste you went out from the land of Egypt; so that you may remember the day
you came out of Egypt all the days of your life.
Yisrael (On Shabbat, fifth Aliyah): For seven days no leaven shall be seen in all your
territory, and none of the flesh which you sacrifice the first day [the fourteenth of
Nissan] at evening shall remain overnight until morning. You must not sacrifice the
Pesach-offering in any of your cities which the Lord your God gives you; only at that
place where the Lord your God will choose to make His Name dwell, there shall you
sacrifice the Pesach-offering, in the evening, at sundown, the time when you went out
of Egypt. You shall roast it and eat it in the place which the Lord your God will
choose; then in the morning [of the first day of Chol HaMoed] you may return and
go to your tents. Six days you shall eat matzot, and on the seventh is a day of restraint
[in honor] of the Lord your God, you shall do no work.
Fourth Aliyah (On Shabbat, sixth): You shall count for yourself seven weeks; from the
time the sickle is first put to the standing grain you shall begin to count seven weeks.
Then you shall celebrate the Festival of Shavuot before the Lord your God, offering
your freewill gift in accordance with that which the Lord your God blesses you. You
shall rejoice before the Lord your God, you, your son, your daughter, your
manservant, your maidservant, and the Levi who is within your cities, the proselyte,
the orphan, and the widow who are in your midst, in the place where the Lord will
choose to make His Name dwell. You shall remember that you were a slave in Egypt,
and so you shall observe and fulfill these statutes.
Fifth Aliyah (On Shabbat, seventh): You shall observe the Festival of Sukkot for seven
days, when you have gathered in from your threshing floor and from your wine-press.
You shall rejoice in your Festival, you, your son, your daughter, your manservant,
zxvr ipinyl dxhtd dxezd zìxw 483
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HAFTARAH FOR SHEMINI ATZERET

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483 READING OF THE TORAH HAFTARAH FOR SHEMINI ATZERET
your maidservant, and the Levi, the proselyte, the orphan and the widow who are in
your cities. You shall celebrate for seven days before the Lord our God in the place
where the Lord will choose; for the Lord your God will bless you in all your crops
and in all your undertakings, and you shall be altogether joyful. Three times a year
all your males shall appear before the Lord your God in the place where He will
choose—on the Festival of Matzot, on the Festival of Shavuot, and on the Festival of
Sukkot. They shall not appear before the Lord empty-handed, but each according to
his ability to give, according to the blessing that the Lord your God has bestowed
upon you.
Numbers 29:35-30:1
íåéá On the eighth day it shall be a day of restraint for you; you shall do no work
of labor. And you shall bring a burnt-offering, a sacrifice to be consumed by fire, of
pleasing odor to the Lord: one bullock, one ram, seven yearling lambs, without
blemish. And their meal-offering and libations for the bullock, for the ram, and for
the lambs according to their number as prescribed; and one goat for a sin-offering,
aside from the regular daily burnt-offering and its meal-offering and its libation.
These [offerings] you shall make to the Lord on your festivals, aside from your
vow-offerings and your freewill-offerings [consisting of] your burnt-offerings, your
meal-offerings, your wine-offerings, and your peace-offerings. And Moses told the
children of Israel [thus], just as the Lord commanded Moses.
HAFTARAH FOR SHEMINI ATZERET

I Kings 8:54-66
éäéå And it was, when Solomon concluded praying to the Lord all this prayer and
supplication, he rose from before the altar of the Lord, from kneeling on his knees
with his hands stretched out toward heaven. And he stood, and blessed the entire
congregation of Israel with a loud voice, saying: Blessed is the Lord who has given
rest to His people Israel in keeping with all that He promised; not one word of all
His good promise which He promised through Moses His servant has remained
unfulfilled. May the Lord our God be with us as He was with our fathers; may He
not forsake us nor abandon us; that He may turn our hearts to Him, to go in all His
ways, and to observe His commandments, His statutes and His laws which He
commanded our fathers. And may these words of mine, which I have pleaded before
the Lord, be near to the Lord our God day and night, that He may provide the needs
of His servant and the needs of His people Israel according to the requirements of
each day; so that all the peoples of the earth shall know that the Lord is God, there
is nothing else. Let your heart therefore be perfect with the Lord your God, to follow
His statutes and to observe His commandments, as on this day. The king and all
Israel with him offered sacrifice before the Lord. And Solomon offered for the
sacrifice of peace-offerings, which he offered to the Lord, twenty-two thousand oxen
and one hundred and twenty thousand sheep; and the king and all the children of
Israel dedicated the House of the Lord. On that day, the king consecrated the middle
part of the court which was before the House of the Lord, for there he offered the
burnt-offerings and the meal-offerings and the fat of the peace-offerings, for the
dxez zgny dxezd zìxw 484
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The maftir recites the blessings after the Haftarah, page 228, followed by Yizkor, page 337.
TORAH READING FOR SIMCHAT TORAH

Three Torah scrolls are removed from the Ark. The following section, as well as the section
for the Chatan Torah, is read from the first Torah. See laws on page 612, regarding the
aliyot.
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484 READING OF THE TORAH SIMCHAT TORAH
bronze altar which was before the Lord was too small to receive the burnt-offerings,
the meal-offerings, and the fat of the peace-offerings. At that time Solomon and all
Israel with him, a great assembly from the entrance of Chamat to the wadi of Egypt,
celebrated the festival before the Lord our God, seven days [for the Dedication] and
seven days [of the Festival of Sukkot]—fourteen days. On the eighth day he sent the
people away; they blessed the king and went to their tents joyful and with glad hearts
for all the goodness that the Lord had done for David His servant and for Israel His
people.
TORAH READING FOR SIMCHAT TORAH

Three Torah scrolls are removed from the Ark. The following section, including the section
for the Chatan Torah, is read from the first Torah. See laws on page 612, regarding the
aliyot.
Deuteronomy 33
úàæå This is the blessing which Moses, the man of God, blessed the children of Israel
before his death. He said: The Lord came from Sinai, and shone upon them from
Seir; He appeared from Mount Paran, and came with some of the myriads of holy
angels, giving them from amid fire the Torah [that was written] with His right hand.
Indeed, He loves the [tribes, calling each one a] nation; all His holy ones are in Your
hand; they placed themselves at Your feet, accepting Your words. The Torah which
Moses commanded us is a heritage of the Congregation of Jacob. And He became
King in Yeshurun, when the heads of the people assembled, the tribes of Israel were
united. May Reuven live and not die; may his men be counted [together with the
other tribes]. And this is [the blessing] for Judah, and he said: Hear, Lord, the voice
of Judah, and bring him [back] to his people; may His hand do battle for him and
You shall be a help against his foes.
Levi: And of Levi be said: With Your Tummim and Urim You [adorned] Your pious
one, whom You tested at Massah, tried him at the waters of Merivah; who said of his
father and mother, “I did not see him,” nor did he acknowledge his brothers, nor did
he know his children; for they observed Your word and kept Your covenant. They
shall teach Your laws to Jacob and Your Torah to Israel; they shall place incense before
You and whole burnt-offerings on Your altar. Bless, Lord, his wealth, and accept
favorably the work of his hands; crush the loins of those who rise against him, and
of his enemies, from rising again. Of Benjamin he said: Beloved of the Lord, he rests
in security near Him; He shelters him at all times, He dwells between his shoulders.
Yisrael: And of Joseph he said: His land shall be blessed by the Lord, with the
precious things of heaven, with dew, and with the waters that lie in the deep; with
the precious crops [brought forth] by the sun, and with the precious fruits put forth
by the moon; with the early ripening of its fruits on the mountains which hasten to
ripen them, and with the precious fruits of the hills which produce unceasingly; and
with the precious things of the earth and its fullness; and with the goodwill of Him
who dwelt in the Bush—may [this blessing] come upon the head of Joseph, upon the
head of him who was separated from his brothers. Mighty as an ox in his kingship,
glory is his; his horns are like the horns of a wild-ox with them he will gore all the
peoples to the ends of the earth; they are the myriads [gored] by Ephraim, they are
the thousands [gored] by Menasheh.
Fourth Aliyah: And of Zevulun he said: Rejoice, Zevulun, in your going out [to
trade], and Yissachar, in your tents [of Torah]. They shall invite the peoples to the
Mountain; there they shall offer sacrifices of righteousness; for they draw the riches
dxez ozgl zeyxn dxezd zìxw 485
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CALLING UP THE CHATAN TORAH
The Chatan Torah is called to the Torah with the following introduction, after which the
Torah reading continues. (When calling up more than one Chatan Torah, use the plural.)
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1. The Hebrew words of the following twenty-two phrases are in alphabetical order. 2. Isaiah
66:10.
485 READING OF THE TORAH CALLING UP THE CHATAN TORAH
of the seas and the hidden treasures of the sand. And of Gad he said: Blessed is He
who enlarges Gad; he lies like a lion who tears off the arm together with the head.
He saw fit to choose for himself the first part [of the conquered land], for there the
portion [burial place] of the lawgiver [Moses] was hidden; he marched at the head
of the people, fulfilling the righteous [will] of the Lord and His ordinances with Israel.
Fifth Aliyah: And of Dan he said: Dan is a lion cub that leaps forth from Bashan.
And of Naphtali he said: Naphtali, [your land] satisfies the desire [of its inhabitants]
and is filled with the blessings of the Lord, take possession of the sea and the south.
And of Asher he said: Asher shall be blessed in his children; he will be favored by his
brothers, and dip his foot in oil. Iron and copper shall be your bars, and as the days
[of your youth] so shall your old age be. Yeshurun, there is none like God, who rides
through the heavens to your aid, through the skies in His grandeur.
CALLING UP THE CHATAN TORAH

The Chatan Torah is called to the Torah with the following introduction, after which the
Torah reading continues. (When calling up more than one Chatan Torah, use the plural.)
úåùøî With the permission of the great, mighty and awesome God; with the
permission of the Torah which is more precious than fine gold and pearls; with the
permission of the holy and pure Sanhedrin; with the permission of the heads of the
Yeshivot and the sages of Torah; with the permission of the elders and the young who
sit in [the Yeshivot] in rows, I open my mouth with song and melody, to praise and
laud Him who abides in light, that He has granted us life and sustained us in pure
awe of Him, and brought us to rejoice in the rejoicing of the Torah which gladdens
the heart and enlightens the eyes; which bestows life, wealth, honor and glory; Which
leads its followers in the good and right path; which lengthens life and increases
strength to those who love it and observe its commands and injunctions, to those
who occupy themselves with it and preserve it with love and fear. Therefore, may it
be the will of the Almighty to grant life, kindness and crowning glory to Rabbi (name)
son of (father's name) who has been chosen to complete the cycle of the Reading of the
Torah; to strengthen him, 1 to bless him and to exalt him in the study of the Torah;
to seek for him life, to honor him, to provide him with companionship; to make him
meritorious, to enliven him, to adorn him with the ornament of light; to make him
upright, to perfect him, to instruct him in the teachings and the logic of the Torah;
to deliver him from distress, to uplift him, to grant him clear support; to refine him,
to sustain him, to make him righteous among the people that He created; to bring
him near to Him, to show him compassion, and to guard him from all trouble and
anguish; to invigorate him, to uphold him, to support him in broken spirit. Arise,
arise, arise, Rabbi (name) son of (father's name) the Chatan Torah, and give honor to
the great and awesome God. In this merit may you be privileged from the awesome
God to see children and grandchildren who occupy themselves with Torah and fulfill
the mitzvot amidst noble and refined people. May you be privileged to rejoice in the
joy of the Holy Temple; and may your face shine in righteousness with a clear and
resplendent light, as Isaiah, who was filled with the spirit of counsel and strength,
prophesied, “Rejoice with Jerusalem and be glad with her”—speedily; “rejoice with
her in gladness, all you who mourned for her” 2 —in her sorrow and affliction. Arise,
arise, arise, Rabbi (name) son of (father's name) the Chatan Torah, with the permission
of all this holy congregation, and complete the cycle of the Reading of the Torah.
Arise, Rabbi (name) son of (father's name) the Chatan Torah.
ziy`xa ozgl zeyxn dxezd zìxw 486
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followed by the reader.
The second Torah is placed on the bimah.
The first Torah is raised, page 228.
CALLING UP THE CHATAN BERESHIT

The Chatan Bereshit is called to the Torah with the following introduction, after which the
Torah reading continues in the second Torah. (When calling up more than one Chatan
Bereshit, use the plural.)
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1. I.e., Israel. V. p. 16, note 7.
486 READING OF THE TORAH CALLING UP THE CHATAN BERESHIT
äðòî [The heavens are] the abode of the eternal God, and underneath are [His]
everlasting arms [power]; He drove away the enemy from before you, and said:
Destroy! Israel dwells in safety, alone, in keeping with [the blessings of] Jacob, in a
land of grain and wine, where also his heavens drip dew. Fortunate are you, Israel!
Who is like you, a people delivered by the Lord, your helping shield and the sword
of your glory; your enemies will deny their identity before you, and you shall tread
upon their high places. Then Moses went up from the plains of Moav to Mount Nevo,
to the highest peak, which faces Jericho, and the Lord showed him the entire land,
from Gil’ad to Dan; all Naphtali; the land of Ephraim and Menasheh; the whole land
of Judah, as far as the sea to the west; the Negev; the plain, the valley of Jericho, the
city of palm-trees, as far as Tzoar. And the Lord said to him: This is the land which
I swore to Abraham, to Isaac, and to Jacob, saying: I will give it to your
descendants—I have let you see it with your own eyes, but you shall not go there.
And Moses the servant of the Lord died there, in the land of Moav, at the command
of the Lord. And He buried him in the valley, in the land of Moav, opposite Bet-Peor;
and no man knows his burial place to this day. Moses was a hundred and twenty
years old when he died; his eyes were undimmed and his freshness did not depart.
The children of Israel wept for Moses in the plains of Moav for thirty days; and then
the days of mourning for Moses were ended. And Joshua the son of Nun was filled
with the spirit of wisdom, for Moses had laid his hands upon him; and the children
of Israel listened to him and did as the Lord had commanded Moses. There has never
again arisen in Israel a prophet like Moses, to whom the Lord revealed Himself face
to face; [to perform] all the signs and wonders that the Lord sent him to do in the
land of Egypt, to Pharaoh and to all his servants, and
The reader pauses before to his whole land; and all the mighty hand and all the
reading the last verse, and the great awesome deeds that Moses performed before the
congregation rises.
eyes of all Israel.
Upon finishing the reading of the Torah, the congregation says aloud Chazak, chazak,
v’nis-chazayk (Be strong, be strong, and let us strengthen one another [in the Torah].)
followed by the reader.
The second Torah is placed on the bimah.
The first Torah is raised, page 228.
CALLING UP THE CHATAN BERESHIT

The Chatan Bereshit is called to the Torah with the following introduction, after which the
Torah reading continues in the second Torah. (When calling up more than one Chatan
Bereshit, use the plural.)
úåùøî With the permission of Him who transcends all blessing and song,
awesomely exalted above all praise and hymn, wise, and mighty in power and
strength, Ruler of the world, Master of all creation; and with the permission of the
Torah, the glorious daughter of the King kept within, first of all His possessions,
treasured for two thousand years [before Creation], pure and perfect, reviving the
soul and restoring it, given to Yeshurun 1 as a heritage to fulfill and observe it; [and
with the permission] of those who learn it, the Gaonim of Jacob, to begin it and to
conclude it, and of his esteemed excellency, the Nassi, who wields great authority, and
of those who sit in judgment, turning back strife at the gate [of justice], and of the
heads of the yeshivot, and of the Exilarchs of the scattered people Israel; and with the
permission of this righteous assembly, this joyous congregation, old and young of
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every level, who are gathered here today for the rejoicing of the Torah, and remain
to conclude and to begin anew, in joy and reverence, the reading of the Torah, which
they love as on the day when it was given in glory, esteeming it as something new
and not as something old and past, thirsting to draw from and to delight in the
resplendence of its glory, which rejoices the heart and removes sadness; its consola-
tions cheer the soul of those who glory in it and study Scripture, Aggadah, Mishnah
and Gemara; they hasten and bring their children to the house of prayer; they
perform and admonish others also to perform good deeds—therefore, their reward
from the Almighty is great, and eternal bliss shall be upon their head; they yearn to
behold the rebuilding of the Holy Temple. Hence, I have assented to the unanimous
view to select this chosen one; I have singled him out from among the people of this
congregation. I have found him to be of an intelligent heart to elucidate [the Torah];
pursuing righteousness and kindness in an upright path, whose heart has been
aroused and his spirit stirred to be the first, to begin the reading of the Torah, Now,
arise Rabbi (name) son of (father's name) rise and gird yourself; come, take your place
and stand at my right, and read the narrative of Creation, in honor of the Maker who
created it. The beginning of the reading of the Torah always immediately follows its
completion, in order that he [the Satan] shall not falsely slander this nation [that they
do not wish to begin the Torah again]. Since you have been chosen to be the beginner
of so perfect a mitzvah, how great will be your good and how abounding your reward.
Your kind eye shall be blessed that your generosity shall not be held back; from the
blessings of your Creator you shall be blessed, that your [charitable] hand shall not
be curtailed, for all who honor the Torah royally shall themselves be honored and be
fortunate in their ability. Speedily arise, arise, arise Rabbi (name) son of (father's name),
Chatan Bereshit Bara; with the permission of this holy congregation to bless the great
and awesome God. All will speedily respond with Amen after you. Arise, Rabbi (name)
son of (father's name), Chatan Bereshit Bara.
Genesis 1-2:3
úéùàøá In the beginning God created the heavens and the earth. And the earth was
unformed and void, darkness was over the surface of the deep, and the Spirit of God
hovered over the surface of the waters. God said: Let there be light! And there was
light. And God saw the light that it was good, and God made a separation between
the light and the darkness. God called the light Day, and the darkness He called Night;
(Cong. then reader) Va-y'hi erev va-y'hi voker yom echöd (there was evening and
there was morning, one day). God said: Let there be a firmament in the midst of the
waters, and let it separate waters from waters. And God made the firmament, and
separated the waters which were below the firmament from the waters which were
above the firmament; and it was so. God called the firmament Heaven; (Cong. then
reader) Va-y'hi erev va-y'hi voker yom shayni (there was evening and there was
morning, a second day). And God said: Let the waters below the heaven be gathered
into one place and let the dry land appear; and it was so. God called the dry land
Earth, and the gathering of waters He called Seas; and God saw that it was good. God
said: Let the earth sprout vegetation, seed-bearing herbage, the fruit-tree that bears
fruit after its kind, with its seed in it, upon the earth; and it was so. And the earth
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The third Torah scroll is placed on the bimah near the second, and Half Kaddish is said
(page 225). The second Torah is then raised, page 228. Then the maftir is called to the
Torah, and the following is read from the third Torah.
brought forth vegetation, seed-bearing herbage after its kind, and the fruit-bearing
tree, with its seed in it after its kind; and God saw that it was good. (Cong. then reader)
Va-y'hi erev va-y'hi voker yom sh'lishi. (There was evening and there was
morning, a third day.) God said: Let there be luminaries in the firmament of the
heaven to separate the day from the night; and they shall [also] serve as signs to
[determine the] festivals, the days and the years. And they shall be for luminaries in
the firmament of the heaven to give light upon the earth; and it was so. And God
made the two great luminaries, the greater luminary to rule the day and the smaller
luminary to rule the night, and the stars. God placed them in the firmament of the
heaven to give light upon the earth, to rule during the day and during the night, and
to separate the light from the darkness; and God saw that it was good. (Cong. then
reader) Va-y'hi erev va-y'hi voker yom r'vi-i. (There was evening and there was
morning, a fourth day.) God said: Let the waters bring forth swarms of living
creatures, and birds that fly above the earth across the expanse of the sky. God created
the great creatures of the sea, and every living creature that creeps, which the water
brought forth in swarms, after their kinds, and every winged bird after its kind; and
God saw that it was good. God blessed them, saying: Be fruitful and multiply and fill
the waters in the seas, and the birds shall multiply on the earth. (Cong. then reader)
Va-y'hi erev va-y'hi voker yom chamishi. (There was evening and there was
morning, a fifth day.) God said: Let the earth bring forth living creatures, each after
its kind, cattle, creeping things and beasts of the earth, each after its kind; and it was
so. And God made the beasts of the earth, each after its kind, and the cattle, each
after its kind; and every creeping thing on the earth, each after its kind; and God saw
that it was good. God said: Let us make man in our image, after our likeness; and
they shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and
every creeping thing that creeps on the earth. And God created man in His image, in
the image of God He created him; male and female He created them. God blessed
them and God said to them: Be fruitful and multiply, fill the earth and subdue it;
and rule the fish of the sea, the birds of the sky, and every living thing that creeps on
the earth. And God said: Behold, I have given you all seed-bearing herbage which is
upon the whole earth, and every tree which has seed-bearing fruit; it shall be food
for you. And for every beast of the earth, and for every bird of the sky, and for every
thing that creeps on the earth, in which there is a living soul—all the green herbage
is for food; and it was so. And God saw everything that He made and behold, it was
very good; (Cong. until la-asos then reader) Va-y'hi erev va-y'hi voker yom ha-shishi.
Va-y'chulu ha-shöma-yim v'hö-öretz v'chöl tz'vö-öm. Va-y'chal elohim
ba-yom ha-sh'vi-i, m'lachto asher ösö, va-yishbos ba-yom ha-sh'vi-i miköl
m'lachto asher ösö. Va-y'vörech elohim es yom ha-sh'vi-i, va-y'kadaysh oso,
ki vo shövas miköl m'lachto, asher börö elohim la-asos (there was evening and
there was morning, the sixth day. And the heavens and the earth and all their hosts
were completed. And God finished by the Seventh Day His work which He had done,
and He rested on the Seventh Day from all His work which He had done. And God
blessed the Seventh Day and made it holy, for on it He rested from all His work which
God created to function).
The third Torah scroll is placed on the bimah near the second, and Half Kaddish is said
(page 225). The second Torah is then raised, page 228. Then the maftir is called to the
Torah, and the following is read from the third Torah.
dxez zgnyl dxhtd dxezd zìxw 489
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HAFTARAH FOR SIMCHAT TORAH

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489 READING OF THE TORAH HAFTARAH FOR SIMCHAT TORAH
Numbers 29:35-30:1
íåéá On the eighth day it shall be a day of restraint for you; you shall do no work
of labor. And you shall bring a burnt-offering, a sacrifice to be consumed by fire, of
pleasing odor to the Lord: one bullock, one ram, seven yearling lambs, without
blemish. And their meal-offering and libations for the bullock, for the ram, and for
the lambs according to their number as prescribed; and one goat for a sin-offering,
aside from the regular daily burnt-offering and its meal-offering and its libation.
These [offerings] you shall make to the Lord on your festivals, aside from your
vow-offerings and your freewill-offerings [consisting of] your burnt-offerings, your
meal-offerings, your wine-offerings, and your peace-offerings. And Moses told the
children of Israel [thus], just as the Lord commanded Moses.
HAFTARAH FOR SIMCHAT TORAH

Joshua Chapter 1
éäéå And it was after the death of Moses the servant of the Lord, that the Lord spoke
to Joshua the son of Nun, Moses’ attendant, saying: Moses My servant is dead; now
therefore arise, cross this Jordan, you and this entire people, to the land which I am
giving to them, to the children of Israel. Every place on which the sole of your foot
shall tread, to you I have given it as I spoke to Moses. From the desert and this
Levanon as far as the great river, the river Euphrates, all the land of the Hittites, and
as far as the great sea toward the setting of the sun, shall be your boundary. No man
shall be able to stand up against you all the days of your life; as I was with Moses,
so I will be with you; I will not let you become weak nor will I forsake you. Be strong
and firm, for you shall cause this people to inherit the land which I swore to their
fathers to give to them. Only be very strong and firm to be scrupulous to act in
keeping with all the teaching which Moses My servant commanded you; do not
deviate from it right or left, so that you may succeed wherever you go. This book of
the Torah shall not depart from your mouth, but you shall meditate in it day and
night that you may scrupulously act in keeping with all that is written therein; for
then you shall make your ways prosper, and then you will succeed. Indeed, I have
commanded you, be strong and firm; do not fear and do not be daunted, for the
Lord your God is with you wherever you will go. And Joshua commanded the officers
of the people, saying: Go through within the camp and instruct the people, saying:
Prepare for yourselves provisions, for in another three days you will cross this Jordan,
to enter to take possession of the land which the Lord your God gives you to possess
it. And to the tribes of Reuven and Gad and half of Menasheh, Joshua spoke, saying:
Remember that which Moses the servant of the Lord commanded you, saying: The
Lord your God gives you rest and has given you this land. Your wives, your children,
and your livestock shall remain in the land that Moses gave you on this side of the
Jordan, but you shall cross over, armed, before your brethren, all [your] mighty
warriors, and you shall help them, until the Lord will give to your brethren rest as to
you, and they, too, will take possession of the land which the Lord your God gives to
them; then you shall return to the land of your possession—to take possession of
it—which Moses the servant of the Lord has given to you on the eastern side of the
Jordan. They answered Joshua, saying: All that you have commanded us we will do,
dkepg dxezd zìxw 490
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The maftir recites the blessings after the Haftarah, page 228. Then EgnUe
§ ¦ § EUiU¦ is chanted,
page 388.
TORAH READING FOR CHANUKAH

FIRST DAY OF CHANUKAH
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SECOND DAY OF CHANUKAH

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490 READING OF THE TORAH CHANUKAH
and wherever you send us we will go. Just as in all things we listened to Moses, so
we will listen to you; only may the Lord your God be with you as He was with Moses.
Anyone who will rebel against your command, and will not listen to your words in
anything that you instruct him, he shall be put to death; only be strong and firm.
The maftir recites the blessings after the Haftarah, page 228. The Rejoice and exult is
chanted, page 388.
TORAH READING FOR CHANUKAH

FIRST DAY OF CHANUKAH
Numbers 7-8:4
éäéå And it was on the day that Moses finished setting up the Tabernacle, and
had anointed it and sanctified it and all its vessels, and the altar and all its vessels,
and had anointed them and sanctified them—that the princes of Israel, the heads
of their father’s houses, who were the princes of the tribes, those who had
superintended the counting, offered: And they brought their offering before the
Lord—six covered wagons and twelve oxen, a wagon for every two of the princes
and an ox for each one; and they presented them before the Tabernacle. And the
Lord spoke to Moses, saying: Accept it from them that they may be used in the
service of the Tent of Meeting, and give them to the Levi’im, to each man
according to his service. Moses took the wagons and the oxen and gave them to
the Levi’im. Two wagons and four oxen he gave to the sons of Gershon, according
to their service, and four wagons and eight oxen he gave to the sons of Merari,
according to their service—under the supervision of Itamar the son of Aaron the
Kohen. But to the sons of Kehat he did not give any, since theirs was the service
of [carrying the most] sacred objects; they shall carry them upon their shoulders.
The princes brought the dedication-offering for the altar on the day that it was
anointed, and the princes offered their offering before the altar. And the Lord
said to Moses: They shall present their offering, each prince on [his] day, for the
dedication of the altar.
Levi: And he who presented his offering on the first day was Nachshon the son
of Aminadav of the tribe of Judah. And his offering was: one silver dish whose
one golden cup of ten [shekels], filled with incense.
Yisrael: One young bullock, one ram, one lamb in its first year, for a
burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering:
two oxen, five rams, five he-goats, five yearling lambs. This was the offering of
Nachshon the son of Aminadav.
SECOND DAY OF CHANUKAH

éðùä íåéá On the second day, Netanel the son of Tzuar, the prince of Yissachar,
offered. He presented his offering: one silver dish whose weight was a hundred
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THIRD DAY OF CHANUKAH

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FOURTH DAY OF CHANUKAH

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[shekels], filled with incense.
Levi: One young bullock, one ram, one lamb in its first year, for a burnt-
offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two
oxen, five rams, five he-goats, five yearling lambs. This was the offering of
Netanel the son of Tzuar.
Yisrael: On the third day, the prince of the children of Zevulun, Eliav the son
of Chelon [offered]. His offering was: one silver dish whose weight was a
the offering of Eliav the son of Chelon.
THIRD DAY OF CHANUKAH

éùéIùä íåéá On the third day, the prince of the children of Zevulun, Eliav the
son of Chelon [offered]. His offering was: one silver dish whose weight was a
cup of ten [shekels], filled with incense.
oxen, five rams, five he-goats, five yearling lambs. This was the offering of Eliav
the son of Chelon.
Yisrael: On the fourth day, the prince of the children of Reuven, Elitzur the
the offering of Elitzur the son of Shedeur.
FOURTH DAY OF CHANUKAH

éòéáøä íåéá On the fourth day, the prince of the children of Reuven, Elitzur the
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FIFTH DAY OF CHANUKAH

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SIXTH DAY OF CHANUKAH — ROSH CHODESH

Two Torah scrolls are removed from the Ark. The following section is read in the first Torah:
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oxen, five rams, five he-goats, five yearling lambs. This was the offering of Elitzur
the son of Shedeur.
Yisrael: On the fifth day, the prince of the children of Shimon, Shelumiel the
son of Tzurishadai [offered]. His offering was: one silver dish whose weight was
the offering of Shelumiel the son of Tzurishadai.
FIFTH DAY OF CHANUKAH

éùéîçä íåéá On the fifth day, the prince of the children of Shimon, Shelumiel
the son of Tzurishadai [offered]. His offering was: one silver dish whose weight
was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary
Shelumiel the son of Tzurishadai.
Yisrael: On the sixth day, the prince of the children of Gad, Elyasaf the son of
Deuel [offered]. His offering was: one silver dish whose weight was a hundred
SIXTH DAY OF CHANUKAH — ROSH CHODESH

Two Torah scrolls are removed from the Ark. The following section is read in the first Torah:
Numbers: 28:1-15
øáãéå And the Lord spoke to Moses, saying: Command the children of Israel
and say to them: My offering, My food-offering consumed by fire, a pleasing
odor to Me, you shall be careful to offer Me at its appointed time. And you shall
say to them: This is the fire-offering which you shall offer to the Lord: two
yearling male lambs without blemish, every day, as a daily burnt-offering. And
you shall say to them: This is the fire-offering which you shall offer to the Lord:
two yearling male lambs without blemish, every day, as a daily burnt-offering.
You shall offer one lamb in the morning, and the other lamb toward evening;
and a tenth of an ephah of fine flour mixed with a fourth of a hin of oil of
crushed olives as a meal-offering.
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The second Torah is placed on the bimah. The first Torah is raised, page 65. Then, the fourth
oleh is called to the Torah, and the following section is read from the second Torah.
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SEVENTH DAY OF CHANUKAH

If it is Rosh Chodesh, the reading is the same as on the previous day, but for the fourth
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Levi: This is a daily burnt-offering, as it was made at Mount Sinai, for a

pleasing odor, a fire-offering to the Lord. And its wine-offering shall be a fourth
of a hin for the one lamb; in the Sanctuary you shall pour out a wine-offering of
strong wine to the Lord. And you shall offer the other lamb toward evening, with
the same meal-offering and the same wine-offering as in the morning, to be a
fire-offering of pleasing odor to the Lord. On the Shabbat day, two yearling male
lambs without blemish, two-tenths [of an ephah] of fine flour mixed with oil as
a meal-offering, and its wine-offering—this is the burnt-offering for Shabbat, on
each Shabbat, aside from the daily burnt-offering and its wine-offering.
Yisrael: And on your Rosh Chodesh days you shall bring a burnt-offering to
the Lord: two young bullocks, one ram, seven yearling male lambs, unblemished.
And three-tenths [of an ephah] of fine flour mixed with oil as a meal-offering
for each bullock; and two-tenths [of an ephah] of fine flour mixed with oil as a
meal-offering for the one ram. And a tenth [of an ephah] of fine flour mixed
with oil as a meal offering for each lamb; a burnt-offering for a pleasing odor, a
fire-offering to the Lord. And their wine-offering shall be: half a hin of wine for
a bullock, a third of a hin for the ram, and a fourth of a hin for a lamb. This is
the burnt-offering for every Rosh Chodesh of the months of the year. And one
goat for a sin-offering to the Lord; it shall be offered besides the daily
burnt-offering and its wine-offering.
éùùä íåéá On the sixth day, the prince of the children of Gad, Elyasaf the son
of Deuel [offered]. His offering was: one silver dish whose weight was a hundred
SEVENTH DAY OF CHANUKAH

If it is Rosh Chodesh, the reading is the same as on the previous day, but for the fourth
Aliyah On the seventh day is read, until Amihud.
éòéáùä íåéá On the seventh day, the prince of the children of Ephraim,
Elishama the son of Amihud [offered]. His offering was: one silver dish whose
one golden cup of ten [shekels], filled with incense.
Elishama the son of Amihud.
Yisrael: On the eighth day, the prince of the children of Menasheh, Gamliel the
son of Pedatzur [offered]. His offering was: one silver dish whose weight was a
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EIGHTH DAY OF CHANUKAH

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the offering of Gamliel the son of Pedatzur.
EIGHTH DAY OF CHANUKAH

éðéîùä íåéá On the eighth day, the prince of the children of Menasheh, Gamliel
the son of Pedatzur [offered]. His offering was: one silver dish whose weight was
Gamliel the son of Pedatzur.
Yisrael: On the ninth day, the prince of the children of Binyamin, Avidan the
son of Gidoni [offered]. His offering was: one silver dish whose weight was a
the offering of Avidan the son of Gidoni.
On the tenth day, the prince of the children of Dan, Achiezer the son of
Amishaday [offered]. His offering was: one silver dish whose weight was a
the offering of Achiezer the son of Amishaday.
On the eleventh day, the prince of the children of Asher, Pagiel the son of
Achran [offered]. His offering was: one silver dish whose weight was a hundred
the offering of Pagiel the son of Achran.
On the twelfth day, the prince of the children of Naftali, Achira the son of
Enan [offered]. His offering was: one silver dish whose weight was a hundred
mixet dxezd zìxw 495
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TORAH READING FOR PURIM

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495 READING OF THE TORAH PURIM
the offering of Achira the son of Enan.
This was the dedication-offering for the altar on the day when it was
anointed, from the princes of Israel: twelve silver dishes, twelve silver bowls,
twelve golden cups. A hundred and thirty shekels of silver was each dish and
seventy each bowl—all the silver of the vessels was two thousand four hundred
Sanctuary shekels. Twelve golden cups, filled with incense, each cup weighing
ten Sanctuary shekels; all the gold of the cups was one hundred and twenty. All
the oxen for the burnt-offering were twelve bullocks, twelve rams, twelve
yearling lambs, and their meal-offering; and twelve goats for a sin-offering. And
all the oxen for the sacrifice of peace-offerings were twenty-four bullocks, sixty
rams, sixty he-goats, sixty yearling lambs. This was the dedication-offering for
the altar after it was anointed. When Moses went into the Tent of Meeting to
speak with Him, he heard the Voice speaking to him from above the cover that
was upon the Ark of Testimony, from between the two kruvim; and He spoke
to him. The Lord spoke to Moses, saying: Speak to Aaron and say to him:
When you light the lamps, the seven lamps shall shed light toward the [central
shaft of the] menorah. And Aaron did so; he lit its lamps toward the [central
shaft of the] menorah, as the Lord had commanded Moses. And this is how
the menorah was made: it was hammered gold, from its base to its flowers it
was hammered [of one piece]; according to the pattern that the Lord had
shown Moses, so he made the menorah.
TORAH READING FOR PURIM

Exodus 17:8-16
àáéå Amalek came and fought with Israel at Refidim. And Moses said to Joshua:
Choose for us men and go fight with Amalek; tomorrow I will stand on the top
of the hill with the rod of God in my hand. Joshua did as Moses told him and
fought with Amalek, and Moses, Aaron, and Chur went up to the top of the hill.
Levi: And it was, when Moses held up his hand, Israel prevailed, and when he
let down his hand, Amalek prevailed. And Moses’ hands became heavy, so they
took a stone and placed it under him and he sat on it, while Aaron and Chur
supported his hands, one on one side and one on the other side; and his hands
were steady until the sun set. And Joshua enfeebled Amalek and his people with
the edge of the sword.
Yisrael: And the Lord said to Moses: Write this for a memorial in the book
and impress it upon the ears of Joshua that I will utterly blot out the memory
of Amalek from under the heavens. And Moses built an altar and called its
gqt ly oey`x meil dxezd zìxw 496
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Half Kaddish is recited, page 63, followed by raising the Torah, page 65, and the Megillah
reading, page 390.
TORAH READING FOR THE FIRST DAY OF PESACH

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496 READING OF THE TORAH THE FIRST DAY OF PESACH
name, “The Lord is my banner.” And He said: The hand of God [was raised
to swear by His] throne that the Lord will be at war with Amalek from
generation to generation.
Half Kaddish is recited, page 63, followed by raising the Torah, page 65, and the Megillah
reading, page 390.
TORAH READING FOR THE FIRST DAY OF PESACH

Exodus 12:21-51
àø÷éå Moses called all the elders of Israel and said to them: Draw [from your flock]
or buy for yourselves a lamb according to your families, and slaughter [it as a]
Pesach-offering. And take a bunch of hyssop, dip it in the blood that is in the basin,
and touch the lintel and the two doorposts with some of the blood that is in the basin;
none of you shall go out of the door of his house until morning. For the Lord will
pass through to strike Egypt, and when He will see the blood on the lintel and on the
two doorposts, the Lord will pass over the door, and will not allow the Destroyer to
enter your houses to strike you. You shall observe this as a statute for you and for
your children forever.
Levi: And it shall be, when you come to the land which the Lord will give you as
He promised, you shall observe this ritual. And when your children will say to you:
What is this service of yours? You shall say: It is the Pesach sacrifice to the Lord who
passed over the houses of the children of Israel in Egypt when He struck Egypt and
saved our houses. And the people bowed their head and prostrated themselves. And
the children of Israel went and did so; as the Lord commanded Moses and Aaron, so
they did.
Yisrael: It was in the middle of the night, and the Lord slew every first-born in
the land of Egypt, from the first-born of Pharaoh seated on his throne to the
first-born of the captive who was in the dungeon, and all the first-born of the cattle.
Pharaoh arose in the night, he and all his servants and the Egyptians; and there
was a great cry in Egypt, for there was no house where there was not someone
dead. And he called for Moses and Aaron in the night and said: Get up, and go
out from among my people, both you and the children of Israel; go, serve the Lord
as you said. Take also your flocks and your herds, as you said, and go; and bless
me also. (On Shabbat, the fourth Aliyah:) And the Egyptians pressed the people, to
send them out of the land in haste, for they said: We shall all be dead. The people
took their dough before it was leavened, their kneading troughs bound up in their
clothes on their shoulders. The children of Israel did according to the instruction
of Moses, and borrowed from the Egyptians objects of silver and objects of gold,
and clothing. The Lord disposed the Egyptians favorably toward the people and they
lent them, and they emptied out Egypt.
Fourth Aliyah (On Shabbat, the fifth): The children of Israel journeyed from Ramses
to Sukkot, about six hundred thousand men on foot, aside from children. Also a great
mixed multitude went up with them, and sheep and cattle, very much livestock. And
they baked unleavened cakes of the dough which they had taken out of Egypt, for it
did not become leavened because they were driven out of Egypt and could not delay;
nor had they prepared any provisions for themselves. The time which the children of
Israel sojourned in Egypt was four hundred and thirty years. And it was at the end
gqt ly oey`x meil dxhtd dxezd zìxw 497
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HAFTARAH FOR THE FIRST DAY OF PESACH

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497 READING OF THE TORAH HAFTARAH FOR THE FIRST DAY OF PESACH
of the four hundred and thirty years, it was on the very same day, all the hosts of the
Lord went out from the land of Egypt. It was a night of watching to the Lord for
bringing them out from the land of Egypt; this same night is a [night of] watching
to the Lord, for all the children of Israel throughout their generations.
Fifth Aliyah (On Shabbat, the sixth): The Lord said to Moses and Aaron: This is the
law of the Pesach-offering: no alien shall eat of it. But anyone’s slave who has been
bought for money, when you have circumcised him then he may eat of it. [An alien,]
sojourning or hired, shall not eat of it. It shall be eaten in one house; you shall not
take any of the flesh out of the house; nor shall you break a bone of it. The whole
community of Israel shall offer it. (On Shabbat, the seventh Aliyah:) When a proselyte
will live with you, and will make a Pesach-offering to the Lord, [first] circumcise all
his males; then he may approach to offer it; he is to be as one that is born in the
land. No uncircumcised person may eat of it. There shall be one and the same law
for the native-born and for the proselyte who dwells among you. And all the children
of Israel did so; as the Lord commanded Moses and Aaron, so they did. And it was
on that very day the Lord brought out the children of Israel from the land of Egypt
by their hosts.
Numbers 28:16-25.
ùãçáå And in the first month, on the fourteenth day of the month, the Pesach
sacrifice shall be offered to the Lord. And on the fifteenth day of this month shall be
a festival; for seven days matzot shall be eaten. On the first day there shall be a holy
assembly; you shall do no work of labor. And you shall offer to the Lord a sacrifice
to be consumed by fire, a burnt-offering: two young bullocks, one ram, and seven
yearling lambs; they shall be to you without blemish. And their meal-offering, fine
flour mixed with oil—three-tenths [of an ephah] you shall offer for each bullock and
two-tenths for the ram. One-tenth you shall offer for each of the seven lambs; and
one goat for a sin-offering to atone for you. You shall offer these aside from the
regular burnt-offering brought every morning. Like these you shall offer daily for
seven days, a food-offering consumed by fire, a pleasing odor to the Lord; it shall be
offered aside from the regular burnt-offering and its wine-offering. And on the
seventh day you shall have a holy assembly; you shall do no work of labor.
HAFTARAH FOR THE FIRST DAY OF PESACH

Joshua 3:5-7; 5:2-6:1; 6:27
øîàéå Joshua said to the people: Prepare yourselves, for tomorrow the Lord will do
wonders in your midst. And Joshua spoke to the Kohanim, saying: Take up the Ark
of the Covenant, and pass before the people. They took up the Ark of the Covenant
and went before the people. And the Lord said to Joshua: This day I will begin to
make you great in the eyes of all Israel, so that they will know that as I was with
Moses, so will I be with you. At that time the Lord said to Joshua: Make for yourself
sharp lancets and circumcise the children of Israel again, for the second time. Joshua
made for himself sharp lancets and circumcised the children of Israel at Givat
gqt ly ipy meil dxezd zìxw 498
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TORAH READING FOR THE SECOND DAY OF PESACH

Two Torah scrolls are removed from the Ark. The following section is read in the first Torah.
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498 READING OF THE TORAH THE SECOND DAY OF PESACH
ha-Aralot. This is the reason that Joshua had to circumcise (them): All the people
who had come out of Egypt, the males, all the men of military age, had died on the
way in the wilderness after they came out of Egypt. For all the people who had come
out were circumcised, but all the people who were born in the wilderness on the way
after they came out of Egypt, they did not circumcise. For the children of Israel had
journeyed in the wilderness for forty years until all the people, the men of military
age, who came out of Egypt, perished, because they did not listen to the voice of the
Lord, [and therefore] the Lord swore to them that He would not let them see that
land which the Lord had sworn to their fathers to give us, a land flowing with milk
and honey. And their children, whom He raised up in their stead, them Joshua
circumcised, for they were uncircumcised since they had not circumcised them on
the way. And it was after all the people were circumcised, they stayed in their places
in the camp until they were healed. And the Lord said to Joshua: This day I have
rolled off the disgrace of Egypt from upon you. And he called the name of that place
Gilgal (“Rolling”) to this day. The children of Israel encamped in Gilgal, and made
the Pesach-offering on the fourteenth day of the month toward evening in the plains
of Jericho. From the morrow after [the first day of] Pesach, on that very day, they
ate of the produce of the land, matzot and parched grain. And the manna ceased on
the morrow as they ate of the produce of the land, and there was no more manna
for the children of Israel; they ate from the yield of the land of Canaan that year. It
was when Joshua was in the vicinity of Jericho that he raised his eyes and saw a man
standing opposite him with his drawn sword in his hand. Joshua went over to him
and said to him: Are you for us or for our enemies? He replied: No, [I am not a
mortal,] but I am the chief of the host of the Lord; I have now come. Joshua fell on
his face to the ground and prostrated himself, and said to him: What has my master
to say to his servant? The chief of the host of the Lord said to Joshua: Remove your
shoes from your feet, for the place on which you are standing is holy. And Joshua
did so. And Jericho was completely closed and shut before the children of Israel; none
went out and none came in. The Lord was with Joshua, and his renown was
throughout the land.
TORAH READING FOR THE SECOND DAY OF PESACH

Two Torah scrolls are removed from the Ark. The following section is read in the first Torah.
Leviticus 22:26—23:44
øáãéå The Lord spoke to Moses, saying: When an ox or a sheep or a goat is born,
it shall stay under its mother seven days, and from the eighth day on, it shall be
acceptable as an offering consumed by fire to the Lord. A cow or a ewe, you shall not
slaughter it and its young on the same day. When you offer a sacrifice of thanksgiving
to the Lord, offer it so that it be accepted in your favor. It shall be eaten on the same
day; you shall not leave any of it until morning; I am the Lord. You shall observe My
commandments and fulfill them; I am the Lord. You shall not profane My holy
Name, but let Me be sanctified among the children of Israel, I am the Lord who
sanctifies you, who brought you out from the land of Egypt to be your God; I am
the Lord. The Lord spoke to Moses, saying: Speak to the children of Israel and say to
them: The festivals of the Lord, which you shall proclaim to be holy assemblies, these
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are My festivals. For six days work shall be done, but on the seventh day is the
Shabbat of complete rest, a holy assembly; you shall do no work, it is a Shabbat to
the Lord in all your dwelling-places.
Levi: These are the festivals of the Lord, holy assemblies, which you shall proclaim
at their appointed times. In the first month, on the fourteenth day of the month,
toward evening, [make a] Pesach-offering to the Lord. And on the fifteenth day of
this month is the Festival of Matzot to the Lord; for seven days you shall eat matzot.
On the first day there shall be for you a holy assembly; you shall do no work of labor.
And for seven days you shall offer to the Lord a sacrifice to be consumed by fire; on
the seventh day there shall be a holy assembly, you shall do no work of labor. The
Lord spoke to Moses, saying: Speak to the children of Israel and say to them: When
you come into the land which I am giving to you and you reap its harvest, you shall
bring an Omer of the first-fruits of your harvest to the Kohen. And he shall wave the
Omer before the Lord to be accepted in your favor; on the day after the day of rest
the Kohen shall wave it. On the day that you wave the Omer, you shall offer a yearling
lamb without blemish as a burnt-offering to the Lord. And its meal-offering shall be
two-tenths (of an ephah) of fine flour mixed with oil, an offering to be consumed by
fire to the Lord for pleasing odor; and its wine-offering shall be a fourth of a hin of
wine. You shall not eat bread or parched grain or fresh ears [of the new crop] until
that very day, until you have brought the offering for your God; it is an everlasting
statute throughout your generations in all your dwelling-places.
Yisrael: You shall count for yourselves from the day following the day of rest, from
the day on which you bring the Omer as a wave-offering; [the counting] shall be for
seven full weeks. Until the day following the seventh week you shall count fifty days,
then you shall offer a new meal-offering to the Lord. You shall bring from your
dwelling-places two loaves of bread as a wave-offering; they shall be of two-tenths [of
an ephah] of fine flour, baked with leaven, as first-fruits to the Lord. And you shall
offer with the bread seven yearling lambs without blemish, one young bullock, and
two rams; they shall be a burnt-offering to the Lord, with their meal-offering and
libations, an offering to be consumed by fire, of pleasing odor to the Lord. And you
shall offer one goat for a sin-offering and two yearling lambs for a sacrifice of
peace-offering. The Kohen shall wave them together with the bread of the first-fruits
as a wave-offering before the Lord, together with the two lambs; they shall be holy to
the Lord, for the Kohen. And you shall proclaim on that very day—a holy assembly
shall be for you; you shall do no work of labor; it is an everlasting statute in all your
dwelling-places, throughout your generations. When you reap the harvest of your
land, you shall not completely cut the edges of your field in your reaping, nor gather
the gleanings of your harvest; you shall leave them for the poor and the stranger; I
am the Lord your God.
Fourth Aliyah: The Lord spoke to Moses, saying: Speak to the children of Israel,
saying: In the seventh month, on the first day of the month, it shall be a [day of] rest
for you, a remembrance of the sounding of the shofar, a holy assembly. You shall do
no work of labor; and you shall bring an offering to be consumed by fire to the Lord.
The Lord spoke to Moses, saying: Indeed, on the tenth day of this seventh month is
the Day of Atonements; you shall have a holy assembly, and you shall afflict
yourselves, and bring to the Lord an offering to be consumed by fire. You shall do
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no work on that very day, for it is a Day of Atonements to atone for you before the
Lord your God. For any person who will not afflict himself on that very day shall be
cut off from his people. And any person who will do any work on that very day, I
will cause that person to perish from among his people. You shall do no work; it is
an everlasting statute throughout your generations in all your dwelling-places. It is a
Shabbat of complete rest for you, and you shall afflict yourselves; on the ninth of the
month at evening, from evening to evening, you shall rest on your [day of] rest.
Fifth Aliyah: The Lord spoke to Moses, saying: Speak to the children of Israel, saying:
On the fifteenth day of this seventh month is the Festival of Sukkot for seven days to
the Lord. On the first day there shall be a holy assembly; you shall do no work of
labor. Seven days you shall bring to the Lord an offering to be consumed by fire; on
the eighth day you shall have a holy assembly and bring to the Lord an offering to
be consumed by fire; it is a [day of] restraint, you shall do no work of labor. These
are the festivals of the Lord which you shall proclaim to be holy assemblies, to bring
to the Lord an offering to be consumed by fire, a burnt-offering with a meal-offering,
a sacrifice, and libations, on each day what is assigned to it; [these are brought] aside
from the Shabbat offerings to the Lord, and aside from your gift-offering, and aside
from all your vow-offerings, and aside from all your freewill-offerings that you give
to the Lord. Indeed, on the fifteenth day of the seventh month, when you have
gathered in the produce of the land, you shall celebrate the festival of the Lord for
seven days; the first day is a day of rest and the eighth day is a day of rest. On the
first day you shall take for yourselves the fruit of the beautiful [etrog] tree, a branch
of palm trees, boughs of thick-leaved trees [myrtle], and willows of the brook and
you shall rejoice before the Lord your God for seven days. You shall celebrate it as a
festival to the Lord for seven days in the year; it is an everlasting statute throughout
your generations; in the seventh month you shall celebrate it. You shall dwell in sukkot
for seven days; every born Israelite [and proselyte] shall dwell in sukkot, so that your
future generations may know that I had the children of Israel dwell in sukkot when I
took them out of the land of Egypt; I am the Lord your God. Moses declared the
festivals of the Lord to the children of Israel.
Numbers 28:16-25.
ùãçáå And in the first month, on the fourteenth day of the month, the Pesach
sacrifice shall be offered to the Lord. And on the fifteenth day of this month shall be
a festival; for seven days matzot shall be eaten. On the first day there shall be a holy
assembly; you shall do no work of labor. And you shall offer to the Lord a sacrifice
to be consumed by fire, a burnt-offering: two young bullocks, one ram, and seven
yearling lambs; they shall be to you without blemish. And their meal-offering, fine
flour mixed with oil—three-tenths [of an ephah] you shall offer for each bullock and
two-tenths for the ram. One-tenth you shall offer for each of the seven lambs; and
one goat for a sin-offering to atone for you. You shall offer these aside from the
regular burnt-offering brought every morning. Like these you shall offer daily for
seven days, a food-offering consumed by fire, a pleasing odor to the Lord; it shall be
gqt ly ipy meil dxhtd dxezd zìxw 501
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HAFTARAH FOR THE SECOND DAY OF PESACH

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501 READING OF THE TORAH HAFTARAH FOR THE SECOND DAY OF PESACH
offered aside from the regular burnt-offering and its wine-offering. And on the
seventh day you shall have a holy assembly; you shall do no work of labor.
HAFTARAH FOR THE SECOND DAY OF PESACH

II Kings 23:1-9, 21-25.
çIùéå The king sent, and they gathered to him all the elders of Judah and Jerusalem.
And the king went up to the House of the Lord, and all the men of Judah and all the
inhabitants of Jerusalem with him, and the Kohanim and the prophets and all the
people, both young and old; and he read in their ears all the words of the Book of
the Covenant which was found in the House of the Lord. And the king stood on the
[royal] rostrum and made a covenant before the Lord to go after the Lord and to
observe His commandments, His testimonies and His statutes, with all his heart and
all his soul, to uphold the words of this Covenant that are written in this Book. All
the people accepted upon themselves the Covenant. And the king commanded
Chilkiyahu the High Priest, and the Kohanim who were secondary to him, and the
keepers of the door, to take out from the Temple of the Lord all the vessels that had
been made for Baal, for Asherah and for all the host of heaven; and he burned them
outside Jerusalem in the plains of Kidron and carried their ashes to Bet-El. He did
away with the idolatrous priests whom the kings of Judah had directed to burn
incense upon the altars in the towns of Judah and the environs of Jerusalem, as well
as those who burned incense to Baal, to the sun, to the moon, to the constellations,
and to all the host of heaven. And he took the Asherah out from the House of the
Lord, outside Jerusalem, to the brook of Kidron, and burned it at the brook of
Kidron, and crushed it into powder, and cast its powder over the graves of the people
[who worshipped it]. He tore down the houses of the sodomites that were in the
House of the Lord, where the women wove hangings for the Asherah. And he brought
back all the Kohanim from the towns of Judah, and he defiled the altars where the
priests had burned incense, from Geva to Beer-sheva; he demolished the altars at the
gates that were at the entrance of the gate of Joshua, the governor of the city, which
were on the left [as one entered] the city gate. However, the Kohanim [who had
served] at the pagan altars were not permitted to serve the altar of the Lord in
Jerusalem, but they did eat matzot among their brethren. And the king commanded
all the people, saying: Make the Pesach-offering to the Lord, as it is written in this
Book of the Covenant. Indeed, such a Pesach had not been held since the days of the
judges who judged Israel and all the days of the kings of Israel and the kings of Judah.
Only in the eighteenth year of King Yoshiyahu was this Pesach celebrated to the Lord
in Jerusalem. Yoshiyahu also eradicated the mediums, the wizards, the household
idols, the fetishes, and all the abominations which were seen in the land of Judah and
in Jerusalem, in order to uphold the words of the Torah that were written in the Book
which Chilkiyahu the Kohen found in the House of the Lord. Like him there was no
king before him, who turned to the Lord with all his heart and with all his soul and
with all his might in keeping with all the Torah of Moses, and after him there arose
none like him.
gqt crend leg dxezd zìxw 502
TORAH READING FOR CHOL HAMOED PESACH

Two Torah scrolls are removed from the Ark. If the first day of Chol Hamoed occurs on
Shabbat, the Torah reading for Shabbat Chol Hamoed is read, page 506. If a weekday, the
following is read. Three men are called for aliyot in the first scroll, and the fourth aliyah is
read from the second scroll.
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502 READING OF THE TORAH CHOL HAMOED PESACH
TORAH READING FOR CHOL HAMOED PESACH
Two Torah scrolls are removed from the Ark. If the first day of Chol Hamoed occurs on
Shabbat, the Torah reading for Shabbat Chol Hamoed is read, page 506. If a weekday, the
following is read. Three men are called for aliyot in the first scroll, and the fourth aliyah is
read from the second scroll.
Exodus 13:1-16
øáãéå The Lord spoke to Moses, saying: Consecrate to Me every first born, every one
that first opens the womb, among the children of Israel, of man and of beast; it
belongs to Me. And Moses said to the people: Remember this day on which you went
out of Egypt, out of the house of bondage; for with a mighty hand the Lord brought
you out of it; and no leavened bread shall be eaten. On this day you are going out,
in the month of Aviv.
Levi: And when the Lord will bring you to the land of the Canaanites, the Hittites,
the Amorites, the Hivites, and the Jebusites, which He swore to your fathers to give
to you, a land flowing with milk and honey, then you shall perform this service in
this month: Seven days you shall eat matzot, and on the seventh day there shall be a
festival to the Lord. Throughout the seven days, matzot shall be eaten; nothing
leavened nor any leaven, shall be seen in all your territory. And you shall tell your
son on that day, saying, “It is on account of what the Lord did for me when I came
out of Egypt.” And it shall be to you as a sign on your hand and as a reminder
between your eyes, so that the Torah of the Lord may always be in your mouth; for
with a mighty hand the Lord brought you out of Egypt. You shall observe this statute
at the appointed time, from year to year.
Yisrael: And when the Lord will bring you into the land of the Canaanites, as He
swore to you and to your fathers, and He will give it to you, you shall set apart for
the Lord every [offspring] that first opens the womb; every male firstling that your
cattle shall issue shall be the Lord’s. You shall redeem with a lamb every firstling ass,
but if you do not redeem it, you shall break its neck; and you shall redeem every
first-born of man among your sons. And when, in time to come, your son will ask
you, saying, “What is this?” you shall say to him, “With a mighty hand the Lord
brought us out of Egypt, out of the house of bondage. And when Pharaoh obdurately
refused to let us go, the Lord slew every first-born in the land of Egypt, the first-born
of both man and beast. Therefore, I sacrifice to the Lord every male that first opens
the womb, and redeem all my first-born sons.” And it shall be as a sign on your hand
and as frontlets between your eyes, for with a mighty hand the Lord brought us out
of Egypt.
Numbers 28:19-25
íúáø÷äå And you shall offer to the Lord a sacrifice to be consumed by fire, a
burnt-offering: two young bullocks, one ram, and seven yearling lambs; they shall be
to you without blemish. And their meal-offering, fine flour mixed with oil—three-
tenths [of an ephah] you shall offer for each bullock and two-tenths for the ram.
One-tenth you shall offer for each of the seven lambs; and one goat for a sin-offering
to atone for you. You shall offer these aside from the regular burnt-offering brought
every morning. Like these you shall offer daily for seven days, a food-offering
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Two Torah scrolls are removed from the Ark. If the second day of Chol Hamoed occurs on
Sunday, the Torah reading for the first day of Chol Hamoed is read, page 502. If Tuesday,
Wednesday or Friday, the following is read. Three men are called for aliyot in the first scroll,
and the fourth aliyah is read from the second scroll.
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The second Torah is placed on the bimah. The first Torah is raised, page 65.
consumed by fire, a pleasing odor to the Lord; it shall be offered aside from the
regular burnt-offering and its wine-offering. And on the seventh day you shall have
a holy assembly; you shall do no work of labor.

Two Torah scrolls are removed from the Ark. If the second day of Chol Hamoed occurs on
Sunday, the Torah reading for the first day of Chol Hamoed is read, page 502. If Tuesday,
Wednesday or Friday, the following is read. Three men are called for aliyot in the first scroll,
and the fourth aliyah is read from the second scroll.
Exodus 22:24-23:19
íà If you lend money to My people, to the poor who is in your midst, do not act
toward him as a creditor, do not charge him interest. If you take your neighbor’s
garment as a pledge, you shall return it to him before the sun sets for it is his only
covering; it is his garment for his skin—in what shall he sleep? And it will be, if he
will cry out to Me, I will hear, for I am gracious.
Levi: You shall not revile the judges, nor curse a ruler of your people. You shall not
delay the offering of your harvest and your presses. You shall give Me the first-born
of your sons. You shall do the same with your ox and your sheep; seven days it shall
remain with its mother, on the eighth day you shall give it to Me. You shall be holy
men to Me; you shall not eat flesh torn by an animal in the field; you shall throw it
to the dogs. Do not accept a false report; do not join hands with the wicked to be an
unrighteous witness. You shall not follow a majority to do evil, nor shall you issue a
verdict in a dispute, conforming to the majority view, so as to pervert justice. You
shall not show preference to a poor man in his dispute. If you come across your
enemy’s ox or ass wandering, you shall return it to him. If you see the ass of your
enemy lying under its burden and you would refrain from helping him, you shall
surely help along with him.
Yisrael: You shall not pervert the justice of your poor in his dispute. Keep far away
from a false matter; do not bring death on the innocent and the righteous, for I will
not acquit the wicked. Do not take a bribe, for bribery blinds the clear-sighted and
perverts the words of the righteous. You shall not oppress a stranger, for you know
the soul of a stranger, since you were aliens in the land of Egypt. Six years you shall
sow your land and gather in its crop. And in the seventh year you shall let it rest and
lie fallow, that the poor of your people may eat [of it], and what they leave the beasts
of the field shall eat; you shall do the same with your vineyard and your olive grove.
Six days you shall do your work and on the Seventh Day you shall rest, that your ox
and your ass may rest, and that the son of your maidservant and the stranger may
be refreshed. Pay heed to all that I have told you; make no mention of the names of
other gods, nor cause it to be heard through your mouth. Three times a year you
shall celebrate a festival to Me. You shall observe the Feast of Matzot; seven days you
shall eat matzot as I have commanded you, at the appointed time in the month of
Aviv—for in it you went out of Egypt; and none shall appear before Me empty-
handed; and the Feast of the Harvest, the first fruits of your labor which you have
sown in the field; and the Feast of Ingathering, at the end of the year, when you have
gathered in your labor from the field. Three times a year all your males shall appear
before the Master, the Lord. You shall not offer the blood of My sacrifice while
possessing leaven; nor shall the fat of My festival-offering remain all night until
morning. The choicest first-fruit of your land you shall bring to the House of the
Lord your God; you shall not boil a kid in its mother’s milk.
The second Torah is placed on the bimah. The first Torah is raised, page 65.
The fourth oleh is called to the Torah. The following section is read from the second Torah.
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Two Torah scrolls are removed from the Ark. If the third day of Chol Hamoed occurs on
Shabbat, the Torah reading for Shabbat Chol Hamoed is read, page 506. If Monday, the
reading for the second day of Chol Hamoed is read, page 503. If Wednesday or Thursday,
the following is read. Three men are called for aliyot in the first scroll, and the fourth aliyah
is read from the second scroll.
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The fourth oleh is called to the Torah. The following section is read from the second Torah.
Numbers 28:19-25

Two Torah scrolls are removed from the Ark. If the third day of Chol Hamoed occurs on
Shabbat, the Torah reading for Shabbat Chol Hamoed is read, page 506. If Monday, the
reading for the second day of Chol Hamoed is read, page 503. If Wednesday or Thursday,
the following is read. Three men are called for aliyot in the first scroll, and the fourth aliyah
is read from the second scroll.
Exodus 34:1-26
øîàéå The Lord said to Moses: Hew for yourself two tablets of stone like the first
ones, and I will write upon the tablets the words which were on the first tablets that
you broke. Be ready for the morning, and in the morning ascend Mount Sinai and
stand before Me there, on the top of the mountain. No man shall go up with you,
nor shall any man be seen on the whole mountain, nor shall the flocks or the herds
graze before that mountain.
Levi: And he hewed two tablets of stone like the first ones, and Moses rose early in
the morning and ascended Mount Sinai as the Lord had commanded him; and he
took in his hand the two tablets of stone. The Lord descended in a cloud and stood
with him there, and he invoked the Name of the Lord. And the Lord passed before
him and proclaimed: Lord, Lord, benevolent God, compassionate and gracious, slow
to anger and abounding in kindness and truth. He preserves kindness for two
thousand generations, forgiving iniquity, transgression and sin, acquitting [the
Lord which I will perform for you. Pay heed to that which I command you today;
behold, I am driving out before you the Amorites, the Canaanites, the Hittites, the
Perizites, the Hivites, and the Jebusites. Be on guard lest you make a covenant with
the inhabitants of the land to which you are going, lest they be a snare in your midst.
Indeed, you shall destroy their altars, smash their hallowed stones, and cut down the
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Two Torah scrolls are removed from the Ark. Three men are called for aliyot in the first
scroll, and the fourth aliyah is read from the second scroll.
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trees that are sacred to them. For you shall bow down to no other god, for the Lord,
Zealous is His Name, He is a zealous God. Do not make a covenant with the
inhabitants of the land, lest they stray after their gods, offer sacrifices to their gods,
and invite you, and you will eat of their sacrifices; and you will take of their daughters
for your sons, and their daughters will stray after their gods and cause your sons to
stray after their gods. You shall not make molten idols for yourself.
Yisrael: You shall observe the Festival of Matzot; seven days you shall eat matzot as
I commanded you, at the appointed time in the month of Aviv—for in the month
of Aviv you went out of Egypt. Every [offspring] that first opens the womb is Mine,
and of your cattle all the firstling males of oxen or sheep. The firstling of an ass you
shall redeem with a lamb, but if you do not redeem it, you shall break its neck; you
shall redeem every first-born of your sons. And none shall appear before Me
empty-handed. Six days you shall work, and on the Seventh Day you shall rest; [even]
at plowing time and at harvest time you shall rest. You shall celebrate the Festival of
Shavuot, of the first fruits of the wheat harvest; and the Festival of Ingathering at the
turn of the year. Three times a year all your males shall appear before the Master, the
Lord God of Israel. For I will drive out nations from before you, and I will enlarge
your borders; no man shall covet your land when you go up to appear before the
Lord your God three times a year. You shall not offer the blood of My sacrifice while
possessing leaven; nor shall the sacrifice of the Festival of Pesach be kept overnight
until morning. The choicest first-fruits of your land you shall bring to the House of
the Lord your God; you shall not boil a kid in its mother’s milk.
Numbers 28:19-25

Two Torah scrolls are removed from the Ark. Three men are called for aliyot in the first
scroll, and the fourth aliyah is read from the second scroll.
Numbers 9:1-14
øáãéå And the Lord spoke to Moses in the wilderness of Sinai in the first month of
the second year after they came out of the land of Egypt, saying: The children of Israel
shall make the Passover-offering at its appointed time. You shall make it on the
fourteenth day of this month, toward evening, at its appointed time; in accordance
with all its rules and regulations you shall make it. And Moses told the children of
Israel to make the Passover-offering. And they made the Passover-offering on the
fourteenth day of the first month, toward evening, in the wilderness of Sinai, in
accordance with all that the Lord commanded Moses, so the children of Israel did.
gqt crend leg zay dxezd zìxw 506
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TORAH READING FOR SHABBAT CHOL HAMOED PESACH

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506 READING OF THE TORAH SHABBAT CHOL HAMOED PESACH
Levi: But there were some men who were unclean from the dead body of a man
and were unable to make the Passover-offering on that day, and they came before
Moses and before Aaron that same day. Those men said to him: We are unclean from
the dead body of a man; why should we be deprived of bringing the offering of the
Lord at its appointed time among the children of Israel? Moses said to them: Stand
by, and I will hear what the Lord will command concerning you.
Yisrael: And the Lord spoke to Moses, saying: Speak to the children of Israel, saying:
If any man of you or of your future generations shall be unclean from a dead body
or be on a distant journey, he shall still make the Passover-offering to the Lord. They
shall make it on the fourteenth day of the second month, toward evening; they shall
eat it with matzot and bitter herbs. They shall not leave any of it over until morning,
nor break a bone of it; they shall make it in accordance with all the rules of the
Passover-offering. However, a man who is clean and was not on a journey and
refrained from making the Passover-offering—that soul shall be cut off from his
people, for he did not bring the Lord’s offering at its appointed time; that man shall
bear his sin. And if a proselyte lives with you, he shall make the Passover-offering to
the Lord; according to the rules and regulations of the Passover-offering, so shall he
make it. There shall be one law for you, both for the proselyte and for the native
born.
Numbers 28:19-25
TORAH READING FOR SHABBAT CHOL HAMOED PESACH

Exodus 33:12-34:26
øîàéå Moses said to the Lord: See, You say to me: Bring up this people, but You
have not made known to me whom You will send with me; and You have said: I
have distinguished you [from among other men] with a name of distinction, and
also you have found favor in My eyes. Now, if I have indeed found favor in Your
eyes, O let me know Your ways, so that I may know You, so that I may find favor
in Your eyes; and consider that this nation is Your people. And He said: My
Presence will go with you, and I will give you rest. And he said to Him: If Your
Presence is not going [with us], do not take us up from here. For how shall it be
known that I have found favor in Your eyes, I and Your people, unless You go with
us? And may we be uniquely distinguished, I and Your people, from all other
nations that are on the face of the earth.
gqt crend leg zay dxezd zìxw 507
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507 READING OF THE TORAH SHABBAT CHOL HAMOED PESACH
Levi: And the Lord said to Moses: This thing which you have requested I will also
do, for you have found favor in My eyes, and I have distinguished you with a name
of distinction. And [Moses] said: Let me behold Your glory! And He said: I will make
all My [attributes of] goodness pass before you, and I will proclaim before you the
Name Lord; and I will be gracious when I [choose to be] gracious, and merciful when
I [choose to be] merciful.
Yisrael: And He said: You cannot behold My Countenance, for man cannot see Me
and live. And the Lord said: Behold, there is a place [prepared] by Me [for you];
station yourself on the rock. And it will be, as My glory passes by, I will put you in
the cleft of the rock and cover you with My hand until I have passed by. Then I will
remove My hand and you will see My back; but My Countenance shall not be seen.
Fourth Aliyah: The Lord said to Moses: Hew for yourself two tablets of stone like
the first ones, and I will write upon the tablets the words which were on the first
tablets that you broke. Be ready for the morning, and in the morning ascend Mount
Sinai and stand before Me there, on the top of the mountain. No man shall go up
with you, nor shall any man be seen on the whole mountain, nor shall the flocks or
the herds graze before that mountain.
Fifth Aliyah: And he hewed two tablets of stone like the first ones, and Moses rose
early in the morning and ascended Mount Sinai as the Lord had commanded him;
and he took in his hand the two tablets of stone. The Lord descended in a cloud and
stood with him there, and he invoked the Name of the Lord. And the Lord passed
before him and proclaimed: Lord, Lord, benevolent God, compassionate and gra-
cious, slow to anger and abounding in kindness and truth. He preserves kindness for
two thousand generations, forgiving iniquity, transgression and sin, acquitting [the
Sixth Aliyah: Pay heed to that which I command you today; behold, I am driving
out before you the Amorites, the Canaanites, the Hittites, the Perizites, the Hivites,
and the Jebusites. Be on guard lest you make a covenant with the inhabitants of the
land to which you are going, lest they be a snare in your midst. Indeed, you shall
destroy their altars, smash their hallowed stones, and cut down the trees that are
sacred to them. For you shall bow down to no other god, for the Lord, Zealous is
His Name, He is a zealous God. Do not make a covenant with the inhabitants of the
land, lest they stray after their gods, offer sacrifices to their gods, and invite you, and
you will eat of their sacrifices; and you will take of their daughters for your sons, and
their daughters will stray after their gods, and cause your sons to stray after their
gods. You shall not make molten idols for yourself.
gqt crend leg zayl dxhtd dxezd zìxw 508
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the following section is read from the second Torah:
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HAFTARAH FOR SHABBAT CHOL HAMOED PESACH

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508 READING OF THE TORAH HAFTARAH FOR SHABBAT CHOL HAMOED PESACH
Seventh Aliyah: You shall observe the Festival of Matzot; seven days you shall eat
matzot as I commanded you, at the appointed time in the month of Aviv—for in the
month of Aviv you went out of Egypt. Every [offspring] that first opens the womb is
Mine, and of your cattle all the firstling males of oxen or sheep. The firstling of an
ass you shall redeem with a lamb, but if you do not redeem it, you shall break its
neck; you shall redeem every first-born of your sons. And none shall appear before
Me empty-handed. Six days you shall work, and on the Seventh Day you shall rest;
[even] at plowing time and at harvest time you shall rest. You shall celebrate the
Festival of Shavuot, of the first fruits of the wheat harvest; and the Festival of
Ingathering at the turn of the year. Three times a year all your males shall appear
before the Master, the Lord God of Israel. For I will drive out nations from before
you, and I will enlarge your borders; no man shall covet your land when you go up
to appear before the Lord your God three times a year. You shall not offer the blood
of My sacrifice while possessing leaven; nor shall the sacrifice of the Festival of Pesach
be kept overnight until morning. The choicest first-fruits of your land you shall bring
to the House of the Lord your God; you shall not boil a kid in its mother’s milk.
Numbers 28:19-25
HAFTARAH FOR SHABBAT CHOL HAMOED PESACH

Ezekiel 37:1-14
äúéä The hand of the Lord was upon me, and brought me out through the spirit
of the Lord, and set me down in the midst of the valley, and it was full of bones. He
made me pass them, around and around, and behold, they were very many on the
surface of the valley, and they were very dry. And He said to me: Son of man, can
these bones become alive? I answered: Lord God, it is You who knows. He said to
me: Prophesy concerning these bones, and say to them: O dry bones, listen to the
word of the Lord. Thus said the Lord God to these bones: Behold, I will cause the
spirit [of life] to enter into you, and you will live. I will put sinews upon you, I will
spread flesh over you, I will cover you with skin, I will endow you with the spirit [of
life] and you will live; and you will know that I am the Lord. I prophesied as I was
commanded; and as I was prophesying there was a [clattering] sound, a
commotion—the bones came together, bone to its [connecting] bone. And as I
looked, there were sinews upon them, and flesh came up and skin covered them
gqt ly iriay dxezd zìxw 509
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TORAH READING FOR THE SEVENTH DAY OF PESACH

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509 READING OF THE TORAH THE SEVENTH DAY OF PESACH
above; but there was no spirit [of life] in them. Then He said to me: Prophesy
concerning the spirit [of life,] prophesy, son of man, and say to the spirit [of life]:
Thus said the Lord God: Come from the four sides [of the earth] O spirit [of life]
and breathe into these dead bodies, that they may live. I prophesied as He
commanded me; the spirit [of life] came into them, they came alive and stood up on
their feet, an exceedingly great multitude. Then He said to me: Son of man, these
bones [symbolize] the entire House of Israel; behold, they are saying: Our bones are
dried up, our hope is lost; we are cut off [from the fount of life]. Therefore, prophesy,
and say to them: Thus said the Lord God: Indeed, My people, I will open your graves,
I will raise you from your graves and bring you to your land of Israel. And you will
know that I am the Lord when I open your graves and raise you from your graves.
And I will put My spirit into you and you shall live, and I will place you in your own
land, and you will know that I, the Lord, have spoken and carried out, says the Lord.
TORAH READING FOR THE SEVENTH DAY OF PESACH

Exodus 13:17-15:26
éäéå It was when Pharaoh had sent away the people that God did not lead them by
way of the land of the Philistines because it was near, for God said that the people
might change their minds when they see war and return to Egypt. But God led the
people round-about, by way of the wilderness toward the Sea of Reeds; and the
children of Israel went up armed from the land of Egypt. And Moses took with him
the bones of Joseph, for he had made the children of Israel to swear, saying: God will
surely remember you, and you shall then carry up my bones from here with you. (On
Shabbat, second Aliyah) They journeyed from Sukkot and encamped at Etam, at the
edge of the wilderness. And the Lord went before them by day in a pillar of cloud,
to guide them on the way, and by night in a pillar of fire, to illuminate for them, so
that they might travel by day and by night. He did not remove the pillar of cloud by
day and the pillar of fire by night from before the people.
Levi (On Shabbat, third Aliyah): The Lord spoke to Moses, saying: Speak to the
children of Israel that they shall turn back [toward Egypt] and encamp before
Pi-hachirot, between Migdol and the sea, in front of Baal-tzephon, facing it, you shall
encamp by the sea. And Pharaoh will say of the children of Israel: They are astray in
the land, the wilderness has enclosed them. And I will harden the heart of Pharaoh
and he will pursue them, and I will be honored through Pharaoh and all his army,
and the Egyptians will know that I am the Lord; and they did so. (On Shabbat, fourth
Aliyah) It was told to the king of Egypt that the people had fled, and Pharaoh and his
servants had a change of heart concerning the people [Israel], and they said: What
have we done, that we have sent away Israel from serving us? So he harnessed his
chariot and took his people with him. He took six hundred select chariots, as well as
all the chariots of Egypt, with commanders over all of them. The Lord hardened the
heart of Pharaoh, king of Egypt, and he pursued the children of Israel; but the
children of Israel went out with an upraised [mighty] hand.
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Yisrael (On Shabbat, fifth Aliyah): The Egyptians pursued them, all the chariot
horses of Pharaoh, his horsemen, and his army overtook them encamped by the
sea, beside Pi-hachirot, in front of Baal-tzephon. Pharaoh drew near; the children
of Israel raised their eyes and beheld the Egyptians advancing upon them; they
became greatly frightened and the children of Israel cried out to the Lord. They
said to Moses: Is it because there are no graves in Egypt that you have taken us
to die in the wilderness? What have you done to us, to take us out of Egypt?
Indeed, this is the very thing we told you in Egypt, saying: Leave us alone and
we will go on serving the Egyptians, for it is better for us to serve the Egyptians
than to die in the wilderness. Moses said to the people: Do not fear, stand by and
see the deliverance of the Lord which He will bring for you today; indeed, the
Egyptians whom you see today you will never see them again. The Lord will do
battle for you, and you shall keep silent.
Fourth Aliyah (On Shabbat, sixth): The Lord said to Moses: Why do you cry to
me? Tell the children of Israel that they shall go forward. And you lift up your
rod and stretch out your hand over the sea and split it, and the children of Israel
shall come into the midst of the sea on dry ground. And I will harden the heart
of the Egyptians and they will go after them, and I will be honored through
Pharaoh and all his army, his chariots and his horsemen. And the Egyptians will
know that I am the Lord when I will be honored through Pharaoh, his chariots
and horsemen. The angel of God who had been going before the camp of Israel
moved and went behind them, and the pillar of cloud moved from before them
and stood behind them. It came between the camp of Egypt and the camp of
Israel, and there was the cloud and the darkness [to the Egyptians], and it [the
pillar of fire] illuminated the night [for Israel]; one [camp] did not approach the
other all through the night. Moses stretched out his hand over the sea, and the
Lord turned back the sea with a strong east wind all night, and made the sea into
dry land, and the waters were split. The children of Israel went into the sea on
dry land, and the waters were for them a wall on their right and on their left.
The Egyptians pursued, and followed them into the sea, all of Pharaoh’s horses,
chariots and horsemen. And it was at the last part of the night that the Lord
looked to [destroy] the camp of the Egyptians by means of the pillar of fire and
cloud, and He caused confusion in the camp of the Egyptians. And He removed
the wheels of their chariots and made them drive with difficulty; then the
Egyptians said: Let us flee from the Israelites, for the Lord is fighting for them
against Egypt.
Fifth Aliyah (On Shabbat, seventh): The Lord said to Moses: Stretch out your hand
over the sea, and the waters will return upon the Egyptians, upon their chariots
and their horsemen. Moses stretched out his hand over the sea, and when the
morning arrived, the sea returned to its [original] strength, while the Egyptians
were fleeing toward it, and the Lord turned over the Egyptians in the midst of the
sea. The waters returned and covered the chariots and the horsemen, the entire
army of Pharaoh that had followed them into the sea—not one of them remained.
But the children of Israel walked on dry land in the midst of the sea, and the
waters were for them a wall on their right and on their left. And the Lord delivered
Israel on that day from the hands of the Egyptians, and Israel saw the Egyptians
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dead on the seashore. Israel beheld the mighty hand which the Lord wielded against
the Egyptians, and the people feared the Lord, and believed in the Lord and in Moses
The reader pauses, and the His servant. Then Moses and the children of Israel sang
congregation rises. this song to the Lord, and they declared, saying: I will sing
to the Lord for He is most exalted; the horse with its rider
He cast into the sea. The might and retribution of God was my salvation; this is my
God and I will glorify Him, the God of my father and I will exalt Him. The Lord is
master of war, the Lord is His Name. He hurled Pharaoh’s chariots and his army into
the sea; the elite of his officers were drowned in the Sea of Reeds. The deep waters
covered them; they dropped into the depths like a stone. Your right hand, O Lord, is
adorned with power; Your right hand, O Lord, shatters the enemy. In Your great
majesty, You destroy those who rise up against You; You send forth Your fury, it
consumes them like straw. At the blast of Your nostrils the waters piled up, the flowing
streams stood erect like a wall; the deep waters were congealed in the heart of the sea.
The foe had said: I will pursue them, I will overtake them, I will divide the spoil, my
lust shall be sated upon them; I will unsheath my sword, my hand shall annihilate
them. You blew with Your wind, the sea enveloped them; they sank like lead in the
mighty waters. Who is like You among the supernal beings, O Lord! Who is like You,
resplendent in holiness, awesome in praise, performing wonders! You stretched out
Your right hand, the earth swallowed them. In Your lovingkindness You led the people
whom You redeemed; in Your strength You guided them to Your holy abode. The
nations heard it and trembled; pangs of fear gripped the inhabitants of Philistia. Then
the chieftains of Edom were terrified; the mighty men of Moab were panic-stricken;
all the inhabitants of Canaan melted away. May terror and dread fall upon them; by
the great [strength] of Your arm let them be still as a stone—until Your people pass
over, O Lord, until the people You acquired pass over. You will bring them and plant
them on the mountain of Your inheritance; the place which You, Lord, have made for
Your abode, the sanctuary which Your hands, Lord, have established. The Lord will
reign forever and ever. When the horses of Pharaoh, with his chariots and horsemen,
went into the sea, the Lord turned the waters of the sea back on them; and the children
of Israel walked on dry land in the midst of the sea. And Miriam the prophetess, the
sister of Aaron, took the timbrel in her hand, and all the women went out after her
with timbrels and dances. And Miriam sang with them: Sing to the Lord for He is
most exalted; the horse with its rider He cast into the sea. And Moses caused Israel to
move on from the Sea of Reeds, and they went out into the wilderness of Shur; they
traveled three days in the wilderness and found no water. They came to Marah, but
they could not drink the waters of Marah because they were bitter; for this reason it
[the place] was named Marah (Bitter). The people complained against Moses, saying:
What shall we drink? And he cried out to the Lord, and the Lord showed him a tree;
he threw it into the waters, and the waters became sweet. There He set before them
statutes and ordinances, and there He tested them. And He said: If you will diligently
hearken to the voice of the Lord your God, and do that which is right in His eyes, and
heed His commandments and observe all His statutes, then all the diseases which I
have put upon the Egyptians I will not put upon you, for I, the Lord, am your healer.
gqt ly iriayl dxhtd dxezd zìxw 512
225). The first Torah is then raised, page 228. Then, the maftir is called to the Torah, and
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HAFTARAH FOR THE SEVENTH DAY OF PESACH

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512 READING OF THE TORAH HAFTARAH FOR THE SEVENTH DAY OF PESACH
Numbers 28:19-25
HAFTARAH FOR THE SEVENTH DAY OF PESACH

II Samuel Chapter 22
øáãéå David chanted the words of this song to the Lord on the day when the Lord
delivered him from the hand of all his enemies and from the hand of Saul. He said:
The Lord is my rock, my fortress, and my rescuer; the Lord is my strength in whom
I take shelter, my shield, the horn of my salvation, my stronghold, and my haven; my
helper, You deliver me from violence. With praises I call upon the Lord, and I am
delivered from my enemies. For the waves of death surrounded me, torrents of evil
people terrified me; pangs of the grave encompassed me, snares of death confronted
me. In my distress I called upon the Lord, I called to my God, and from His
Sanctuary He heard my voice, and my supplication reached His ears. The earth
trembled and quaked; the foundations of heaven shook, they trembled when His
wrath flared [against the wicked]. Smoke rose in His nostrils, fire blazed from His
mouth, and burning coals flamed forth from Him. He inclined the heavens and
descended, a thick cloud was beneath His feet. He rode on a cherub and flew; He
appeared on the wings of the wind. He made shelters of the darkness around Him,
of the dense clouds of the skies with their gathering of waters. Out of the brightness
before Him fiery coals blazed forth. The Lord thundered from heaven, the Most High
gave forth His voice. He sent forth arrows and dispersed them, lightning, and
confounded them. The ocean bed became visible, the foundations of the world were
exposed, at the rebuke of the Lord, at the blast of the breath of His nostrils. He sent
[His help] from heaven and took me [out of distress]; He brought me out from
surging waters. He rescued me from my fierce enemy, from my foes, when they had
become too strong for me. They confronted me on the day of my calamity, but the
Lord was my support. He brought me into spaciousness; He delivered me because He
desires me. The Lord rewarded me in accordance with my righteousness; He
recompensed me according to the cleanness of my hands. For I have observed the
ways of the Lord, and have not transgressed against my God; for all His laws are
before me, I have not turned aside from His statutes. I was perfect [in the fear of
Him], and have guarded myself from sin. Therefore the Lord has rewarded me in
accordance with my righteousness, according to my cleanness in His eyes. With the
kind-hearted you act kindly; with the upright man, You act uprightly; with the pure,
gqt ly oexg` dxezd zìxw 513
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TORAH READING FOR THE LAST DAY OF PESACH

Two Torah scrolls are removed from the Ark. On weekdays the reading begins from
xFkAd§ © lM¨ , page 514, and five men are called for aliyot. On Shabbat, the reading begins from
¥ © , and seven men are called.
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513 READING OF THE TORAH THE LAST DAY OF PESACH
You act purely, but with the crooked, You act according to their perverse ways. The
lowly people You will deliver, but Your eyes are upon the arrogant to humble them.
Indeed, You, Lord, are my lamp; the Lord illuminates my darkness. For with You I
run against a troop; with my God I scale a wall. The way of God is perfect; the word
of the Lord is pure [unfailing]; He is a shield to all who take refuge in Him. For who
is Almighty God except the Lord, and who is a Rock except our God! He is the God
who strengthens me with might, and makes my path free [and] perfect. He makes
my feet like deers’, and stands me firmly on my high places. He trains my hands for
battle, my arms to bend a bow of bronze. You have given me the shield of Your
deliverance, and Your word made me great. You have widened my steps, and my feet
have not slipped. I pursued my enemies and annihilated them; I did not turn back
until I destroyed them. I destroyed them, I crushed them so that they will rise no
more; they are fallen beneath my feet. You have girded me with strength for battle;
You have subdued my adversaries beneath me. You have made my enemies turn their
backs to me, my foes, and I cut them down. They turned for help, but there was none
to help, [they turned] to the Lord, but He did not answer them. I ground them down
as the dust of the earth, I trampled them like the mud in the streets, I flattened them
out. You have rescued me from the quarrelsome ones of my people, preserved me to
be the head of nations; a nation I did not know became subservient to me. Strangers
deny [their disloyalty]; as soon as they hear of me, they obey me. Strangers wither
away, they tremble in their strongholds. The Lord lives; blessed is my Rock; exalted
is my God, the Rock of my deliverance. You are the God who executes retribution
for me, and subjugates peoples under me; who extricates me from my enemies, who
exalts me above my adversaries, who delivers me from violent men. Therefore, I will
laud You, Lord, among the nations, and sing praises to Your Name. He is a tower of
deliverance to His king, and bestows kindness upon His anointed, to David and his
descendants forever.
TORAH READING FOR THE LAST DAY OF PESACH

Two Torah scrolls are removed from the Ark. On weekdays the reading begins from You
shall consecrate, page 514, and five men are called for aliyot. On Shabbat, reading begins
from You shall tithe, and seven men are called.
year. And you shall eat before the Lord your God, in the place where He will
choose to make His Name dwell, the tithe of your grain, wine and oil, and the
firstlings of your cattle and flock, so that you may learn to fear the Lord your
God at all times. But if the distance is too great for you, if you are unable to
carry it, because the place where the Lord your God will choose to set His Name
is too far from you, because the Lord your God will bless you [with an abundant
harvest], you may change [the tithe] into money; bind up the money in your
hand and go to the place that the Lord your God will choose. You shall spend
the money on whatever your heart desires—cattle, sheep, wine, strong drink, or
anything your heart desires; and you shall eat [it] there before the Lord your God,
and you shall rejoice, you and your household. And do not forsake the Levi who
is within your cities, for he has no share or inheritance with you. At the end of
[every] three years you shall bring out in that year all the tithe of your produce,
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and place it within your gates. Then the Levi, since he has no share or inheritance
with you, as well as the proselyte, the orphan, and the widow who are within
your cities, shall come and eat and be satisfied, so that the Lord your God may
bless you in all the work of your hand that you do. (On Shabbat, Levi) At the end
of [every] seven years you shall grant the remission [of debts]. This shall be the
manner of remission: Every creditor shall release his claim on what he has lent
his fellow; he shall not exact [payment] from his fellow or brother, for a release
has been proclaimed before the Lord. You shall exact payment from the foreigner;
but you must remit [any debt] that is due you from your brother. However, there
will be no needy among you, for the Lord will bless you in the land which the
Lord your God gives you as an inheritance to possess it. But only if you will
diligently listen to the voice of the Lord your God to observe, to do all this
commandment which I command you this day. For the Lord your God has
blessed you as He has promised you; you will make loans to many nations but
you will not require loans; you will dominate many nations, but they will not
dominate you. If there will be a needy person among you, one of your brethren
in any of your cities in your land which the Lord your God gives you, you shall
not harden your heart nor shut your hand against your needy brother. But rather
open your hand to him, or lend him enough for whatever he needs. Beware lest
there be a base thought in your heart, saying: The seventh year, the year of release,
is approaching—and you will be heartless toward your needy brother and give
him nothing; and he will cry to the Lord against you, and it shall be reckoned
for you as a sin. Give him again and again, and do not regret in your heart when
you give him, for because of this thing the Lord your God will bless you in all
your works and in all your undertakings. For the poor will not cease from the
land, therefore I command you, saying: Open your hand to your brother, to your
poor, and to your needy in your land. If your brother, a Hebrew man, or a
Hebrew woman, is sold to you, he shall serve you six years, and in the seventh
year you shall set him free from you. When you set him free from you, do not
send him away empty-handed. You shall bestow upon him from your flock, from
your threshing floor, and from your wine-press; of that with which the Lord your
God has blessed you, you shall give him. And you shall remember that you were
a slave in the land of Egypt, and the Lord your God redeemed you; therefore I
enjoin this upon you today. And it will be, if he will say to you: I will not go
[free] from you—for he loves you and your household, and it is for him good
with you; you shall take an awl and pierce it through his ear into the door, and
he shall be your servant forever; and you shall do likewise to your maidservant.
Let it not be difficult for you when you set him free from you, for he served you
for six years double the service of a hired hand; and the Lord your God will bless
you in all that you do.
øåëáä Ië (On Shabbat, Yisrael) You shall consecrate to the Lord your God every
firstling male that is born in your herd and in your flock; you shall do no work with
the firstling of your oxen, nor shear the firstling of your flock. You [the Kohen] shall
eat it year by year before the Lord your God in the place that the Lord will choose,
you and your household. But if it has a defect, lameness or blindness, any bad defect,
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you shall not offer it as a sacrifice to the Lord your God. You shall eat it in your
cities, the unclean and the clean alike, just like the gazelle and the deer. However, you
shall not eat its blood; you shall pour it out on the ground like water.
Fourth Aliyah (On Shabbat, sixth): You shall count for yourself seven weeks; from the
time the sickle is first put to the standing grain you shall begin to count seven weeks.
Then you shall celebrate the Festival of Shavuot before the Lord your God, offering
your freewill gift in accordance with that which the Lord your God blesses you. You
shall rejoice before the Lord your God, you, your son, your daughter, your
manservant, your maidservant, and the Levi who is within your cities, the proselyte,
the orphan, and the widow who are in your midst, in the place where the Lord will
choose to make His Name dwell. You shall remember that you were a slave in Egypt,
and so you shall observe and fulfill these statutes.
Fifth Aliyah (On Shabbat, seventh): You shall observe the Festival of Sukkot for seven
days, when you have gathered in from your threshing floor and from your wine-press.
You shall rejoice in your Festival, you, your son, your daughter, your manservant,
your maidservant, and the Levi, the proselyte, the orphan and the widow who are in
your cities. You shall celebrate for seven days before the Lord our God in the place
where the Lord will choose; for the Lord your God will bless you in all your crops
and in all your undertakings, and you shall be altogether joyful. Three times a year
all your males shall appear before the Lord your God in the place where He will
upon you.
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516 READING OF THE TORAH HAFTARAH FOR THE LAST DAY OF PESACH
Numbers 28:19-25
HAFTARAH FOR THE LAST DAY OF PESACH

Isaiah 10:32-12:6
ãåò [He exerted himself] to be standing at Nov while still day; he lifted his hand
[in scorn] at the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the
Master, the Lord of hosts, will cut down the branches with might; the tall ones will
be chopped down, and the lofty will be brought low. He will strike down the thickets
of the forest with iron, and the Lebanon shall fall through a mighty one. A shoot shall
come forth from the stem of Yishai, and a branch shall grow forth out of his roots.
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understand-
ing, the spirit of counsel and strength, and spirit of knowledge and fear of the Lord.
He will be permeated with the spirit of the fear of the Lord; he will not judge by the
sight of his eyes, nor decide by the hearing of his ears. He will judge the poor with
justice, and reprove with gentleness the meek of the land; he will strike the [evil
people of the] land with the rod of his mouth, and with the breath of his lips he will
slay the wicked. Justice will be the girdle for his waist, faithfulness, the girdle for his
loins. The wolf will dwell with the lamb, the leopard will lie down with the young
goat, together with the calf, the young lion and the fatted ox; and a little child will
lead them. The cow and the bear will graze, their young will lie down together; the
lion will eat straw like an ox. The nursing child will play on the hole of the asp, the
weaned child will stretch his hand over the den of the viper. They shall do no evil
nor shall they destroy in all My holy mountain, for the earth will be full of the
knowledge of the Lord, as the waters cover the sea. It will be on that day, that the
root of Yishai [Mashiach], who stands as a banner for the nations, to him the nations
will seek; and his rest shall be in glory. And it will be on that day, that the Lord shall
again, a second time, stretch forth His arm to take possession of the remnant of His
people which will remain from Ashur and from Egypt, from Patros and from Kush,
from Elam and from Shinar, from Chamat and from the islands of the sea. And He
will raise a banner for the nations, and assemble the exiled of Israel, and gather the
dispersed of Judah from the four corners of the earth. The envy of Ephraim [against
Judah] will depart, and the adversaries of Judah will be cut off; Ephraim will not envy
Judah, and Judah will not be hostile to Ephraim. United they will swoop down upon
the Philistines on the west, together they will despoil the people of the east; Edom
and Moav will be under their hand, and the people of Ammon will obey them. The
zencw` dxezd zìxw 517
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AKDAMUT — A HYMN FOR SHAVUOT

In some congregations, the following hymn is chanted on the first day of Shavuot before
reading the Torah. (However, it is the Chabad custom not to chant Akdamut.) The intent of
the poet is to recount the glory of the Master of the universe, as manifested in the creation
of the world and by the heavenly hosts. He then describes the unwavering faith of the
people of Israel in the face of those who instigate them to idolatry—as expressed in their
retorts to them—and their fervent trust in the great bliss which is in store for them, some of
whose nature the poet depicts. (Commentaries must be consulted for a proper under-
standing of this poem.)
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517 READING OF THE TORAH AKDAMUT
Lord will dry up the gulf of the Egyptian sea, lift His hand over the River [Euphrates]
in His mighty wind and smite it into seven streams, and cause men to cross over in
shoes. And there will be a road [in the Euphrates] for the remnant of His people who
will remain from Ashur, as there was for Israel on the day when he came up from
the land of Egypt. On that day you will say: I offer thanks to You, Lord, that You
were angry at me; now Your wrath is turned away and You comfort me. Indeed, God
is my deliverance; I am confident and shall not fear, for God the Lord is my strength
and song, and He has been a help to me. You shall draw water with joy from the
wellsprings of deliverance. You will say on that day: Praise the Lord, proclaim His
Name, make His deeds known among the nations, remember Him [with praise], for
His Name is exalted; sing to the Lord, for He has done great things, it is known
throughout the world. Raise your voice jubilantly and sing, you who dwells in Zion,
for great is the Holy One of Israel in your midst.
AKDAMUT — A HYMN FOR SHAVUOT

In some congregations, the following hymn is chanted on the first day of Shavuot before
reading the Torah. (However, it is the Chabad custom not to chant Akdamut.) The intent of
the poet is to recount the glory of the Master of the universe, as manifested in the creation
of the world and by the heavenly hosts. He then describes the unwavering faith of the
people of Israel in the face of those who instigate them to idolatry—as expressed in their
retorts to them—and their fervent trust in the great bliss which is in store for them, some of
whose nature the poet depicts. (Commentaries must be consulted for a proper under-
standing of this poem.)
úåîã÷à Before I begin to speak, desiring to utter [words of praise],

I first request permission and authorization.
Tremblingly I begin with two or three stanzas,
With the permission of Him who creates and sustains the world
forever.
His might is eternal and it could not be described adequately
Even if the heavens were parchment, all the trees were quills,
The oceans and all the waters were ink,
All the inhabitants of the earth were scribes and writers.
The glorious Master of the heavens and Sovereign of the earth
Alone established the world, and wrapped it in mystery.
Without exertion, without fatigue, He perfected it,
With the most easily articulated letter, which has no substance.
In those six days He prepared all His work,
Then in His glorious splendor ascended upon a throne of fire.
Myriads of angelic hosts serve Him;
New ones arise each morning; great is His faithfulness.
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Even more numerous are the fiery seraphim having six wings;
They are silent and hushed until permission is given them.
Then they call to one another in unison without delay:
Thrice holy, His glory fills the whole earth!
Like a mighty sound, like the roar of surging waters,
The kruvim facing the ophanim ascend in a thundering noise
To catch a fleeting glimpse. Swift as an arrow shot from a bow,
To every place they are sent, they hasten with zeal.
In every tongue they utter: Blessed be His glory
From the place of His abode—which is everywhere!
All the heavenly hosts thunder praise in awe:
The renown of His kingship is declared from generation to
generation.
They offer their sanctification, and when the hour has passed
They vanish forever, even to the seventh millennium.
[Israel,] His precious share and possession, ever beloved,
Proclaims His unity morning and night.
He has singled them out as His portion to do His will,
His wondrous praise they declare at the proper time.
He very greatly desires that they toil in the Torah,
Thus will their prayers be accepted and their supplications
be effective.
Bound to the crown of the Eternal through the Covenant,
Permanently set near His glorious frontlet
Wherein is inscribed with wisdom and knowledge
The greatness of Israel who proclaims His Oneness.
The praise of the Master of the world, in pure homage —
It is fitting for me to proclaim before kings.
[The nations] come and gather like the waves of the sea,
They wonder and question concerning the signs [of the Jew]:
Who is your Beloved, O fair one,
For whom you are cast in the lion’s den?
Worthy and precious will you be if you but come be assimilated
into our fold,
We will do your wishes, wherever you may be.
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With wisdom [Israel] retorts, making known just a portion [of

His greatness].
If you would but know Him, you would reflect deeply to
recognize Him.
What is your greatness worth in comparison with the glory,
With the greatness that He will bestow on me when the hour of
deliverance comes,
When light will shine on me and you will be covered with shame,
When His glory will be revealed in its might and power?
He will requite His enemies, [even] the inhabitants of the isles,
Bestow righteousness upon the beloved people abounding in virtue.
Perfect joy and pure delight will reign when He comes
To the city of Jerusalem, when He gathers in the exiles.
His splendor will rest upon it day and night;
He will build His canopy in it as a crowning glory;
His resplendent clouds will adorn the canopy.
Commensurate with one’s deeds will his tent be made.
On thrones of pure gold with seven steps
Will the righteous be arrayed before the great Creator.
Their countenance will be akin to one satiated with joy.
To the sky in its brightness, to the stars in their glow;
A splendor that no lips can describe,
That no prophet heard or envisioned.
No eye has penetrated Paradise,
Where they will dance with the Shechinah,
In awe they will point to Him, saying: It is He
For whom we hoped with great faith in exile.
He will eternally lead us in happiness like a joyous maiden,
Granting us the portion which He set apart for us in days of yore.
There will be sport with the Leviatan and the wild-ox of the
high mountains,
One interlocked with the other in combat;
The mighty beast goring with its horns,
The monstrous fish charging fiercely with its fins.
Its Creator will approach it with His mighty sword,
And prepare a repast for the righteous,
zereay ly oey`x meil dxezd zìxw 520
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TORAH READING FOR THE FIRST DAY OF SHAVUOT
Two Torah scrolls are removed from the Ark, and five men are called for aliyot. The
following section is read in the first Torah.
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520 READING OF THE TORAH THE FIRST DAY OF SHAVUOT
Who sit around tables of gems and precious stones,

And before whom there flow streams of balsam,
Delighting and satiating themselves with full cups
Of old wine preserved in vats from the time of Creation.
As you have been privileged to hear this hymn of praise,
So shall you always be in that holy company,
And you will merit to sit in the uppermost row [of the righteous]
For you have listened to my words expressing God’s glory.
Exalted is God from beginning to end,
Who desired and loved us and gave us the Torah.
TORAH READING FOR THE FIRST DAY OF SHAVUOT

Two Torah scrolls are removed from the Ark, and five men are called for aliyot. The
following section is read in the first Torah.
Exodus 19:1-20:26
ùãçá In the third month after the Exodus of the children of Israel from the land
of Egypt, on that day, they came to the wilderness of Sinai. They travelled from
Refidim, came to the wilderness of Sinai and encamped in the wilderness; and Israel
encamped there before the mountain. Moses went up to God, and the Lord called to
him from the mountain, saying: Thus shall you say to the house of Jacob and tell the
sons of Israel: You have seen what I did to the Egyptians and how I carried you on
eagles’ wings and brought you to Me. And now if you will listen carefully to My voice
and observe My covenant, you will be My beloved treasure from among all the
nations, for all the earth is Mine. You shall be to Me a kingdom of priests and a holy
nation. These are the words which you shall speak to the children of Israel.
Levi: Moses came and called the elders of the people and set before them all these
words that the Lord had commanded him. All the people answered as one, saying:
All that the Lord has spoken we will do! And Moses conveyed the words of the people
to the Lord. And the Lord said to Moses: Behold, I will come to you in a dense cloud,
so that the people may hear when I speak with you and they will also believe in you
forever. And Moses relayed the words of the people to the Lord. The Lord said to
Moses: Go to the people and prepare them today and tomorrow, and let them wash
their clothes. Let them be ready for the third day, for on the third day the Lord will
descend upon Mount Sinai before the eyes of all the people. Set a boundary for the
people around [the mountain], saying: Guard yourselves from going up the mountain
or from touching its edge; whoever touches the mountain shall be put to death. No
hand shall touch him, but he shall be stoned or shot down, whether it be beast or
man, it shall not live. When the ram’s horn sounds a long blast, they may go up the
mountain.
Yisrael: Moses came down from the mountain to the people and prepared them,
and they washed their clothes. And he said to the people: Be ready for the third day;
do not come near a woman. And it was on the third day, when it was morning, there
zereay ly oey`x meil dxezd zìxw 521
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521 READING OF THE TORAH THE FIRST DAY OF SHAVUOT
were thunders and lightnings, and a heavy cloud upon the mountain, and an
exceedingly loud blast of the shofar; and all the people who were in the camp
trembled. Moses brought the people out of the camp towards God, and they stood
at the base of the mountain. The whole of Mount Sinai was smoking, because the
Lord had descended upon it in fire; its smoke rose like the smoke of a furnace, and
the whole mountain trembled greatly. The sound of the shofar became increasingly
louder; Moses spoke, and the Lord answered him aloud.
Fourth Aliyah: The Lord descended upon Mount Sinai, on the top of the
mountain, and the Lord called Moses to the top of the mountain, and Moses went
up. The Lord said to Moses: Go down, warn the people not to break through
toward the Lord to gaze, lest many of them perish. The kohanim also, who come
near the Lord, shall consecrate themselves, lest the Lord send destruction among
them. Moses said to the Lord: The people cannot go up to Mount Sinai, for You
warned us, saying: Set a boundary around the mountain and sanctify it. The Lord
said to him: Go down [and warn them again], then come up, you and Aaron with
you; but let not the kohanim or the people break through to come up to the Lord,
lest He send destruction among them. And Moses went down to the people and
The reader pauses, and the spoke to them. And God spoke all these words,
congregation rises and faces saying: I am the Lord your God who brought you
the Torah. out of the land of Egypt, out of the house of
bondage. You shall have no other gods before Me. You shall not make for yourself
a graven image, or any likeness of what is in the heavens above, or on the earth
below, or in the waters beneath the earth. You shall not bow down to them or serve
them; for I, the Lord your God, am a zealous God, who remembers the iniquity of
the fathers for the children, for the third and for the fourth generation of those
who hate Me, and doing kindness for two thousand generations for those who love
Me and observe My commandments. You shall not utter the Name of the Lord
your God in vain; indeed, the Lord will not absolve him who swears by His Name
falsely. Remember the Shabbat day to sanctify it. Six days you shall labor and do
all your work, but the seventh day is Shabbat for the Lord your God; you shall not
do any work—you, your son or your daughter, your manservant or your
maidservant, or your cattle, or the stranger within your gates. For [in] six days the
Lord made the heavens, the earth, the sea, and all that is in them, and rested on
the seventh day; therefore the Lord blessed the Shabbat day and made it holy.
Honor your father and your mother, in order that your days may be long upon
the land which the Lord your God gives to you. You shall not murder. You shall
not commit adultery. You shall not steal. You shall not bear false witness against
your fellowman. You shall not covet the house of your fellowman; you shall not
covet the wife of your fellowman, or his manservant, his maidservant, his ox, his
donkey, or anything that belongs to your fellowman.
Fifth Aliyah: All the people saw the sounds and the flames, the voice of the shofar
and the mountain smoking; the people saw and trembled, and went to stand far away.
And they said to Moses: You speak to us, and we will listen, but let not God speak
to us lest we die. And Moses said to the people: Fear not, for God has come in order
to make you great, and in order that the fear of Him may be upon you so that you
do not sin. The people remained standing far away, and Moses approached the thick
zereay ly oey`x meil dxhtd dxezd zìxw 522
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HAFTARAH FOR THE FIRST DAY OF SHAVUOT

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522 READING OF THE TORAH HAFTARAH FOR THE FIRST DAY OF SHAVUOT
cloud where God was. And the Lord said to Moses: Thus shall you say to the children
of Israel: You yourselves have seen that I spoke to you from heaven. You shall not
make before Me gods of silver or gods of gold—do not make it for yourselves. Make
for Me an altar of earth and sacrifice on it your burnt-offerings and your peace-
offerings, your sheep and your oxen; in every place where I permit My [Ineffable]
Name to be pronounced I will come to you and bless you. If you make for Me an
altar of stones, do not build it of hewn stones, for if you lift your iron tool on it you
profane it. You shall not go up by steps to My altar, so that your nakedness shall not
be exposed upon it.
Numbers 28:26-31
íåéáå On the Day of the First Fruits, when you bring to the Lord a new
meal-offering, on your Festival of Weeks, you shall have a holy assembly; you shall
do no work of labor. And you shall bring a burnt-offering for a pleasing odor to the
Lord: two young bullocks, one ram, seven yearling lambs. And their meal-offering,
fine flour mixed with oil, three-tenths [of an ephah] for each bullock, two-tenths for
the ram; one-tenth for each of the seven lambs; one goat for a sin-offering to atone
for you. You shall offer these aside from the regular burnt-offering and its meal-
offering; they shall be to you without blemish, with their wine-offerings.
HAFTARAH FOR THE FIRST DAY OF SHAVUOT

Ezekiel 1:1-28; 3:12
éäéå And it was in the thirtieth year, in the fourth month, on the fifth day of the
month, while I was among the exiles at the river Kevar, the heavens opened and I
saw Divine visions. On that fifth day of the month, which was the fifth year of King
Yoyachin’s exile, the word of the Lord came to Ezekiel son of Buzi, the Kohen, in the
land of Kasdim at the river Kevar; and the hand of the Lord was upon him there. I
saw and there was a storm-wind coming from the north, a great cloud and a blazing
fire, and a radiance encompassing it, and from its midst like the pure luminescence
from the midst of fire. And from its midst [I saw] the image of four chayot (angelic
creatures), and this was their appearance: They had the figure of a man. Each had
four faces, and each had four wings. Their legs were straight legs and their feet were
like round feet; they sparkled like burnished copper. They had human hands under
their wings on their four sides; the faces and the wings of the four of them [were
identical]. Their wings were joined one to another; they did not turn when they
moved, each moving in the direction of its face. And the image of the faces was: The
face of a man, and the face of a lion on its right—the four of them, and the face of
an ox on the left—the four of them, and the face of an eagle—the four of them. Thus
were their faces; and their wings were stretched upward; two wings of each were
joined one to another, and two covered their bodies. Each moved in the direction of
its face; wherever it was the will [of God] to go, they went; they did not turn when
zereay ly ipy meil dxezd zìxw 523
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TORAH READING FOR THE SECOND DAY OF SHAVUOT

Two Torah scrolls are removed from the Ark. On weekdays the reading begins from
xFkAd§ © lM¨ , page 525, and five men are called for aliyot. On Shabbat, the reading begins from
¥ © , and seven men are called.
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523 READING OF THE TORAH THE SECOND DAY OF SHAVUOT
they moved. And the complexion of the chayot—their appearance was like fiery coals,
burning like the appearance of torches; this was common to all the chayot; and there
was brilliance to the fire, and from the fire went forth lightning. The chayot ran and
returned as the appearance of a flash of lightning. As I observed the chayot, I saw one
ophan (angelic being) on the floor [of the firmament] at the side of [each of] the
chayot with its four faces. The appearance of the ophanim and their work was like
chrysolite, and the four of them had the same image; their appearance and their work
was as if it were a wheel within a wheel. When they moved, they could move in any
of the four directions, without turning as they moved. And their rims were high and
awesome; the rims were full of eyes all around—the four of them. When the chayot
moved, the ophanim moved beside them, and when the chayot raised themselves from
the ground, the ophanim raised themselves. Wherever it was the will [of God] to go,
they went, for the spirit of God was in them [guiding them] to go there; and the
ophanim raised themselves simultaneously, for the spirit of the chayot is in the
ophanim. When those moved, these moved; when those stood, these stood; and when
those raised themselves above the ground, the ophanim raised themselves simultane-
ously, for the spirit of the chayot is in the ophanim. And over the heads of the chayot
there was something resembling a firmament, like awesome ice, stretched out above
their heads. Their wings, which are beneath the firmament, were level one with the
other; this one had two wings which covered it and that one had two wings which
covered it, that is, their bodies. When they moved, I heard the sound of their wings
like the sound of mighty waters, like the voice of the Almighty, a sound of tumult
like the sound of an army; when they stood, their wings were stilled. And there was
a Voice above the firmament which is over their heads; they stood and their wings
were stilled. Above the firmament which is over their heads was the likeness of a
throne, in appearance like sapphire, and upon the likeness of the throne was a likeness
with the appearance of a man [as it were] upon it above. And I saw [him] like a pure
luminescence, with the appearance of fire enclosing it [the luminescence] around
it—from the appearance of his loins and upward; and from the appearance of his
loins and downward I saw as the appearance of fire, and there was a radiance
surrounding him. As the appearance of the bow that is in the cloud on a day of rain
so was the appearance of the encompassing radiance. This was the appearance of the
likeness of the glory of the Lord. And when I saw this, I fell upon my face and I heard
a voice speaking. And a wind lifted me, and I heard behind me a great, roaring sound:
Blessed be the glory of the Lord from its place.
TORAH READING FOR THE SECOND DAY OF SHAVUOT

Two Torah scrolls are removed from the Ark. On weekdays the reading begins from You
shall consecrate, page 525, and five men are called for aliyot. On Shabbat, reading begins
from You shall tithe, and seven men are called.
year. And you shall eat before the Lord your God, in the place where He will
choose to make His Name dwell, the tithe of your grain, wine and oil, and the
firstlings of your cattle and flock, so that you may learn to fear the Lord your
God at all times. But if the distance is too great for you, if you are unable to
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carry it, because the place where the Lord your God will choose to set His Name
is too far from you, because the Lord your God will bless you [with an abundant
harvest], you may change [the tithe] into money; bind up the money in your
hand and go to the place that the Lord your God will choose. You shall spend
the money on whatever your heart desires—cattle, sheep, wine, strong drink, or
anything your heart desires; and you shall eat [it] there before the Lord your God,
and you shall rejoice, you and your household. And do not forsake the Levi who
is within your cities, for he has no share or inheritance with you. At the end of
[every] three years you shall bring out in that year all the tithe of your produce,
and place it within your gates. Then the Levi, since he has no share or inheritance
with you, as well as the proselyte, the orphan, and the widow who are within
your cities, shall come and eat and be satisfied, so that the Lord your God may
bless you in all the work of your hand that you do. (On Shabbat, Levi) At the
end of [every] seven years you shall grant the remission [of debts]. This shall be
the manner of remission: Every creditor shall release his claim on what he has
lent his fellow; he shall not exact [payment] from his fellow or brother, for a
release has been proclaimed before the Lord. You shall exact payment from the
foreigner; but you must remit [any debt] that is due you from your brother.
However, there will be no needy among you, for the Lord will bless you in the
land which the Lord your God gives you as an inheritance to possess it. But only
if you will diligently listen to the voice of the Lord your God to observe, to do
all this commandment which I command you this day. For the Lord your God
has blessed you as He has promised you; you will make loans to many nations
but you will not require loans; you will dominate many nations, but they will not
dominate you. If there will be a needy person among you, one of your brethren
in any of your cities in your land which the Lord your God gives you, you shall
not harden your heart nor shut your hand against your needy brother. But rather
open your hand to him, or lend him enough for whatever he needs. Beware lest
there be a base thought in your heart, saying: The seventh year, the year of release,
is approaching—and you will be heartless toward your needy brother and give
him nothing; and he will cry to the Lord against you, and it shall be reckoned
for you as a sin. Give him again and again, and do not regret in your heart when
you give him, for because of this thing the Lord your God will bless you in all
your works and in all your undertakings. For the poor will not cease from the
land, therefore I command you, saying: Open your hand to your brother, to your
poor, and to your needy in your land. If your brother, a Hebrew man, or a
Hebrew woman, is sold to you, he shall serve you six years, and in the seventh
year you shall set him free from you. When you set him free from you, do not
send him away empty-handed. You shall bestow upon him from your flock, from
your threshing floor, and from your wine-press; of that with which the Lord your
God has blessed you, you shall give him. And you shall remember that you were
a slave in the land of Egypt, and the Lord your God redeemed you; therefore I
enjoin this upon you today. And it will be, if he will say to you: I will not go
[free] from you—for he loves you and your household, and it is for him good
with you; you shall take an awl and pierce it through his ear into the door, and
he shall be your servant forever; and you shall do likewise to your maidservant.
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Let it not be difficult for you when you set him free from you, for he served you
for six years double the service of a hired hand; and the Lord your God will bless
you in all that you do.
øåëáä Ië (On Shabbat, Yisrael) You shall consecrate to the Lord your God every
firstling male that is born in your herd and in your flock; you shall do no work with
the firstling of your oxen, nor shear the firstling of your flock. You [the Kohen] shall
eat it year by year before the Lord your God in the place that the Lord will choose,
you and your household. But if it has a defect, lameness or blindness, any bad defect,
you shall not offer it as a sacrifice to the Lord your God. You shall eat it in your
cities, the unclean and the clean alike, just like the gazelle and the deer. However, you
shall not eat its blood; you shall pour it out on the ground like water.
Fourth Aliyah (On Shabbat, sixth Aliyah): You shall count for yourself seven weeks;
from the time the sickle is first put to the standing grain you shall begin to count
seven weeks. Then you shall celebrate the Festival of Shavuot before the Lord your
God, offering your freewill gift in accordance with that which the Lord your God
blesses you. You shall rejoice before the Lord your God, you, your son, your daughter,
your manservant, your maidservant, and the Levi who is within your cities, the
proselyte, the orphan, and the widow who are in your midst, in the place where the
Lord will choose to make His Name dwell. You shall remember that you were a slave
in Egypt, and so you shall observe and fulfill these statutes.
Fifth Aliyah (On Shabbat, seventh Aliyah): You shall observe the Festival of Sukkot
for seven days, when you have gathered in from your threshing floor and from your
wine-press. You shall rejoice in your Festival, you, your son, your daughter, your
manservant, your maidservant, and the Levi, the proselyte, the orphan and the widow
who are in your cities. You shall celebrate for seven days before the Lord our God in
the place where the Lord will choose; for the Lord your God will bless you in all your
crops and in all your undertakings, and you shall be altogether joyful. Three times a
year all your males shall appear before the Lord your God in the place where He will
zereay ly ipy meil dxhtd dxezd zìxw 526
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HAFTARAH FOR THE SECOND DAY OF SHAVUOT

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526 READING OF THE TORAH HAFTARAH FOR THE SECOND DAY OF SHAVUOT
upon you.
Numbers 28:26-31
íåéáå On the Day of the First Fruits, when you bring to the Lord a new
meal-offering, on your Festival of Weeks, you shall have a holy assembly; you shall
do no work of labor. And you shall bring a burnt-offering for a pleasing odor to the
Lord: two young bullocks, one ram, seven yearling lambs. And their meal-offering,
fine flour mixed with oil, three-tenths [of an ephah] for each bullock, two-tenths for
the ram; one-tenth for each of the seven lambs; one goat for a sin-offering to atone
for you. You shall offer these aside from the regular burnt-offering and its meal-
offering; they shall be to you without blemish, with their wine-offerings.
HAFTARAH FOR THE SECOND DAY OF SHAVUOT

Habakuk 2:20-3:19
Iëéäá ééå The Lord is in His holy Sanctuary; let all the earth be silent before Him.
A prayer by Chabakuk because of inadvertent errors. Lord, I have heard Your tidings
and I am afraid; Lord, [the people Israel] that You made, during the years [of exile]
keep them alive, during the years make it known that [even] in wrath You remember
to be compassionate. God came from Teman [to give the Torah], the eternal Holy One
from Mount Paran; His splendor covered the heavens, the praise of Him filled the
earth. The radiance [of His glory] was as the light, rays issued from His hand to them;
there [He revealed to them] the Torah which was hidden on high. Before Him went
the pestilence; fiery destruction went forth at His feet. He stood and measured the
earth; He looked and scattered the nations, and the ancient mountains were shattered,
the eternal hills were bowed—[for] the ways of the world are His. Because of [Israel’s]
iniquity I saw the tents of Cushan prevail; [when they repented] the tent curtains of
the land of Midian trembled. Was the Lord angry with the rivers, was Your wrath
against the rivers, was Your anger against the sea, that You rode upon Your horses,
upon Your chariots of deliverance? Your bow [might] was revealed, in accordance with
Your oaths to the tribes which is an everlasting promise; You have split the earth into
streams. The mountains saw You and trembled, the stream of water passed by, the
deep sounded its voice, lifted its hands on high. The sun and moon stood still in their
habitation; by the light of Your arrows they [Israel] moved, by the brightness of Your
glittering spear. You have tread upon [the inhabitants of] the earth in fury, You have
trampled the nations in anger. You went forth for the deliverance of Your people, for
the deliverance of Your anointed; You crushed the head of the house of the wicked,
uncovering it from the foundation to the neck forever. You have pierced with his own
staves the head of his numerous warriors who stormed forth to scatter me, whose
rejoicing was as if to devour the poor secretly. You have trodden through the sea with
Your horses, through the heap of mighty waters. I heard and my heart trembled, my
lips quivered at the sound; decay entered my bones, and I trembled in my place, that
I should wait for the day of trouble, when he comes up against the people whom he
mibdpn iwelg mda yiy zexhtd 527
¨ ´¨ Ÿ úBîãLe
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− ¥ § úéæ-äNrî ¥ ¦ íéðôba ¦½ ¨ § © ìeáé
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éðëøãé −© «¨ ìrå ¬© § úBìiàk½ ¨ © «¨ Æéìâø
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CHABAD HAFTARAH CUSTOMS
.xicìe dxez licbi Ð 'eb xn` dk .ziy`xa

.'d jngxn xn` Ð 'eb dxwr ipx .gp
.`vze dpa z` `yze Ð 'eb zg` dyè .`xie
.xny dyàe 'eb awri gxaie .icy inlz lr Ð 'eb mièlz inre .`vie
.xnyp ìapae 'eb dlrd ìapae
.'eb 'icaer oefg .glyie
.'eb yxyi miàd .zeny
.'eb dìap dy` dxeace .glya
.dzavn ycw rxf Ð 'eb zen zpya .exzi
.'eb a`g` glyie .`yz ik
.'eb dnly jlnd glyie .ldwie
.'eb dk`lnd lk mlyze .icewt
l` 'd xn` dk .mditn dzxkpe dpen`d dca` Ð 'eb 'd xn` dk .ev
.(mizpiay miweqtd oiblcne) 'eb lldzi
.ezial yi` mrd lk jlie Ð 'eb cec cer sqeie .ipiny
.'eb miiyek ipak `ld .zen ixg`
.('eb miiyek ipak `ld .miyecwÎixg`)
.'eb mià mz` ize` yexcld 'eb 'd xac idie .miyecw
.yace alg zaf ux` Ð 'eb 'inxi xnìe .xda
.elldzi eae Ð 'eb aeyz m` ,dcedi jiwl` Ð 'eb 'd xac erny .irqn
(yceg y`x axre) yceg y`x zay èd m` .'eb dxreq 'ipr .d`x
ly oexgè oey`x weqt oitiqene) yceg y`x zay zxhtd mixne`
527 CHABAD HAFTARAH CUSTOMS
invades. Though the fig tree does not blossom, nor is fruit on the vine; the crop of the
olive-trees shrivels, and the fields yield no food; the flock is cut off from the fold, and
there is no herd in the stalls, yet I will exult in the Lord, I will rejoice in the God of
my deliverance. God my Master is my strength; He makes my feet swift as the deer,
and makes me tread upon my high places. For the Choirmaster, with my stringed
instruments.
'ipr `vz ik zyxt zay zxhtda oitiqen fè (yceg xgn zxhtd
dxreq 'ipr oixihtn yceg y`x axr zay èd m` .'eb dxreq
.yceg xgn zxhtd ly oexgè oey`x weqt oitiqene
.d`x zyxt lirl oiir .`vz ik
.daeyz zay zxhtd iptn zigcpe .'eb cec xacie .epif`d
.'eb jenk lÎ` in .ma elyki miryete Ð l`xyi daey .daeyz zay
.'eb jenk lÎ` in .dax dndae Ð 'eb dpei l` 'd xac idie .k"dei zgpn
l`xyile ecar cecl Ð 'eb lltzdl dnly zelkk idie .zxvr ipiny
.enr
mixne` yceg y`x zay zxhtd xg` .yceg xgne yceg y`x zay
.yceg xgn zxhtd ly oexgè oey`x weqt
xg` oitiqen yceg y`x axre yceg y`x èd m` .dkepg zay)
y`x zay zxhtd ly oexgè oey`x weqt dkepg zay zxhtd
.(yceg xgn zxhtd ly oexgè oey`x weqte yceg
y`x axr e` yceg y`x èd mè) .'eb rciedi zexkie .milwy zyxt
zxhtd ly oexgè oey`x weqt milwy zxhtd xg` mixne` yceg
.(yceg xgn e` yceg y`x zay
.'eb izcwt zeàv 'd xn` dk .xekf zyxt
.iziyre izxac 'd ip` Ð 'eb 'd xac idie .dxt zyxt
.cinz zler Ð 'eb ycegl cgà oey`xa 'eb xn` dk .ycegd zyxt
zxhtd xg` mixne` yceg y`x axr e` yceg y`x èd m`
xgn e` yceg y`x zay zxhtd ly oexgè oey`x weqt ycegd
.yceg
.gqt axra lgy lecbd zaya wx daxre oixihtn .lecbd zay
ly oexgè oey`x weqt oitiqene .erny .a`Îmgpn yceg y`x zay
.yceg y`x zay zxhtd
gp / ziy`xa dxezd zìxw 528
TORAH READINGS FOR THE WEEKLY PORTIONS

READ ON SHABBAT DURING MINCHAH
AND ON MONDAYS AND THURSDAYS DURING SHACHARIT
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On weekdays, Half Kaddish is recited, page 63.
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529 TORAH READINGS `xie / jl jl
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During Minchah on Shabbat, raising the Torah, page 258.
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íéáëåë 'â æà íéàøð êæ øéåàäå åúøäèá òé÷øäùë æàù åðééäã èòîë óøåçä
òé÷øá íìåë íéáëåëä óåâ ìãåâá íéàé÷áä ïéðéðâèöàäî úåàøä éëæì íéðåðéá
íéàøðä 'â åìàù íéòãåéå íøåà ìãåâáå (é"ø íùá á"á î"øäî 'åùúá ù"îëå)
(äðùîä 'éôá í"áîøä ù"îëå) íøåàá íâå òé÷øá íôåâ ìãåâá íéðåðéá íä íäì
íôåâá íäî íéìåãâá ë"àùî úéúéîàä äòé÷ù éðôì íìåòì íéàøð íðéà íäå
íäî íéðè÷äå êæ øéåàäùë úéúéîàä äòé÷ù éðôì íéîòôì íéàøðù íøåàá åà
äòé÷ù øçà äòù ùéìùî øúåé äî ïîæ øçàì ãò íéàøð ïðéà íøåàá åà íôåâá
øçà äòù ùéìùì íãå÷î ãàî íéðè÷ íéáëåë íéîòôì íéàøðù äîå úéúéîàä
àìà òé÷øá íéìåãâ úîàá íä (åðéúåðéãîá äæ êøò éôëå) é"àá äòé÷ùä
äàáåäå íù á"á î"øäîá é"ø 'åùúá ù"îë) íéðè÷ íéàøð åðéðéò úéàøîìù
úàö ïîæ åìà úåðéãîáå (é"áá ÷ø ù"ò àìù ê"ùë àìãå á"ñø 'éñ ã"åéá é"á
äòé÷ù øçà áåøé÷á äòù éöç åîëá àåä íéåùä íéîéá íéðåðéá íéáëåë 'â
øéåàäù çö ìéìá úéàøðä äòé÷ù øçà áåøé÷á íééùù é÷ìç ã"ì ïäù úéúéîàä
éøùúî èòî úçåô äîçä éùãç ìù ïåùçøîáù) èòîë óøåçä ìëá ïëå êæ
ìò èòî óãåò úáèáå úéàøðä äòé÷ù øçà äòù éöçëá íéáëåë 'â æà íéàøðù
éøùú íò äåùá úåéäì øæåç ïñéðáå ïåùçøîáë èòî úçåôå øæåç øãàáå éøùú
úàéöéá åîë àøîåçì éñåé 'øë äëìä àøîâá å÷ñôå (íåúç ïéòîá íéìéà 'ñá 'ò)
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íéðåðéáä íéáëåëä úàö ãò äìéì éàãå åðéàù ïäá àöåéëå úéáøò ìù ù"÷å úáù
øéîçäì êéøö êëì íäá íéàé÷á åðà ïéàù éôìå íøåàáå òé÷øá íôåâ ìãåâá
ó éñåäì ù"åîáå äòé÷ùä øçà äîéìù äòù ãò úéáøò ìù ù"÷ ïéðòì õé÷á
ãàî äìùëîä äúáøå íéøö÷ íéîéäù óøåçáå ùã÷ä ìò ìåçî èòî ë"çà
úåëàìîá úòãä éì÷å ä"ò íéùðàá íâå äòé÷ùä øçà úáù øð ÷éìãäì íéùðá
íéëø íéøáãá íçéëåäìå äøåú ìù øåîâ øåñéà àåäù íòéãåäì êéøö úåøçà
íòéãåé àìå íçéëåé àì åì åòîùé àìù òãåé íà ìáà åì åòîùé éìåà íéù÷å
ë"äåé 'ñåú éáâ 'îâá àúéàãë íéãéæî åéäé ìàå íéââåù åéäéù áèåî éë ììëå ììë
áåø÷á æà éë êë øçà äòù éöçì êåîñ ãò äòé÷ùä øçà óëéú à÷ååã åðééäå
ä÷æç ãéá íãéá úåçîì äøåú ìù äáåç óøåçá äòé÷ùä øçà äòù éöçì
áèåî íéøîåà ïéà äøåú ìù øåñéà éàãåáù åòîùé àì íà íééåãéðå íéùðåòá
ïåôöì äðéãîä úééèðî íéùãçä éôì äðúùî øåòéùä õé÷áå 'åëå íéââåù åéäéù
ìëá úåçîìå øéîçäì êéøö ïëìå äæá ÷ôñ àø÷ð åðéà äæá äòéãé ïåøñçå íìåòä
ùéå ô"ëò úéúéîàä äòé÷ù øçà äòù éöçëá õé÷á íâ :åìà úåðéãîá ó÷åú
úåçîì êéøö ïëìå äæ ïéðòì äøåú ìù øåñéà éàãåë åðéã äøåú ìù ÷ôñù íéøîåà
úìçú àåäù úéúéîàä äòé÷ù øçà óëéú óøåçá ïéá õé÷á ïéá ó÷åú ìëá
ìåçî 'ñåú ïéðòì àìà íéââåù åéäéù áèåî 'îâá åøîà àìå äãåäé 'øã ù"äéá
äøåú ìùá øéîçäì ø÷éò ïëå å÷éôñì 'éôà íåé ìù åîåöò ïéðòì àìå ùã÷ä ìò
ïéá ìåçá ïéá ïéìé÷îä ãéá úåçîì ïéà ñ"ãî àéäù äçðîä úìéôú ïéðòì ìáà
åøéúäù åðéöîù åîëå øö÷ íåéäù óøåçä úåîéá ÷çãä úòùá èøôáå úáùá
ìáà) úøáåò äåöî êøåöìå ÷çãä úòùá ù"äéáá ñ"ãî úåáù øåñéà íéîëç
úòã àéäå à"é íùá úáù 'ìä ò"ùá é"áøä ù"î é"ôò ì÷äì ììë êåîñì ïéà
øçà úéðåðéá äòùì áåø÷ àåäù òéáøå ïéìéî 'â êåìéä éãë ãòù åúòéñå ú"ø
'â êåìéä éãë àåäå äãåäé 'øã ù"äéá ìéçúî ë"çàå øåîâ íåé àåä äòé÷ùä
äîçä úòé÷ùîù ì"æøàîë éàãå äìéìå íéáëåëä úàö ïîæ àåä æàù ìéî éòáø
äìéî 'ìä ã"é ò"ùá é"áä åá øæç øáë éë ïéìéî 'ã êåìéä éãë àåä ä"ö ãò
ç"øôä ô"ëå íù ê"ùä ô"ëå ù"äéá àåä ãéî äòé÷ùä øçàã úåèéùôá ÷ñôå
ãâð åäðéð éàãéçé åúòéñå ú"ø éë íäîò í÷åîðå íîòèå á"òøú 'éñ ç"åàì
ø÷ùìà î"ø 'åùúá íðåùì àáåä) åðá éàä áøå àøéøù áø íéðåùàøä íéðåàâä
ãâðå íúòéñå ï"áàøäå í"áîøäå ó"éøäå (ì"ùá) ìàððç åðéáø íäéøçàå (å"ö 'éñ
ë"ëå ú"ø ìò å÷ìçå éàøúá åäðéàå íúòéñå øåèéòä ìòáå 'ñåúä ìòá é"ø
éøäù äáâùð äàéìôå ùåçä ãâð àéä åæ úòã éë íâ äîå :é"øøä íùá ù"àøä
'îâá 'éôá íù øàåáî 'îâá ì"æø éøáãáù ä"ö ãò äòé÷ùäî ïéìéî 'ã øåòéù
úééìò úòáå äîçä õð ãò ä"ò ïîù ïéìéî 'ã øåòéùë ùîî 'à øåòéù àåäù
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àåä äëëå ãáìá íéáëåë 'â àìå íéáëåë àìî àåä òé÷øäù ìéìòá äàøð ä"ò
ïéðòì äìéìä úìçú ïîæ ìáà äòé÷ùä øçà ïéìéî 'ã êåìéä óåñá éàãå ùîî
äáøä íã÷åî àåäù éàãå ãáì íéáëåë 'â úééàøå úàöá àåäù äøåú ìù úåöî
úåàéìô ùé ãåòå ä"ò úééìò úòá 'éàøðù åîë íéáëåëä ìë úééàøå úàö ïîæì
úòãì ãåîìúä úåéâåñî úåîåöòå úåáø úåéàø íâå åæ úòã ìò ùåçäî úåîåöò
.(äìá÷ íäéøáãù òãåðë ÷åæéç íéëéøö íäéøáã ïéàù íâä íéðåàâä
1
àúáùì àúáø àúëìä
ã"ôìå úåéåöîå úåçéëùä úåââùå úåìåùëî íéøäì úåøòäå úåøäæà úö÷ ïäå
úàèç áåéçå ãéæîá äìé÷ñå úøë øåñéà ïäá ùé íéðåùàøä éìåãâî äáøä
:øôëé 'ä ââåùá
äøò÷ì åà ñåëì úìåñô øàù åà áåáæ ìôð íàá âåäðä øúéä ìò êåîñì àìù
áåéç ùùç äæá ùé éë 'åë åîò ä÷ùî úö÷ áåàùìå óë é"ò åàéöåäì
úìåñôä àöéù ãò ñåëäî êåôùì ÷ø äð÷ú ïéàå .å"ç äìé÷ñ øåñéàå úàèç
åáéø÷äì åéìò çôðì øúåî ìáà :àöéù ãò åéô çåøá åéìò çôðé àìå :åëåúî
úìéôðù ïåéëù :åëåúî úìåñôä ìåôéù ãò åðîî êåôùéå åäèé æàå ñåëä ïôåãì
åãéá åäèîå åëåúáù ä÷ùîä íò ñåëä åãéá æçåàù é"ò àåä õåçì úìåñôä
äøò÷ì ìôð íà ïëå ãéî úåúùì éãë øúåîå úìåñô êåúî ìëåà øøåá àø÷ð æ"ä
æ"äù áèåø íò óë é"ò åð÷øæé àì áèåøä ô"ò óöä ïîåù 'éôàå áèåø äá ùéù
:áééçå ìëåàî úìåñô øøåáë
ïéìùåáî ïéá ïééç ïéá (áàá ïéøå÷ù) ïéìåô úáùá ìåëàì àìù ãàî øäæéì
ùé äìéëàì éåàø èéáøùä ïéàù øçàî éë íäìù ïéèéáøùá íãåòá
é"ôòàå å"ç äìé÷ñå úàèç áééçå ùãä úãìåú àåäù ä"ãì ÷øôî íåùî íäá
.ïéîùîåùá ïëå .á íéøáåçî ïðéàå ìåùéáä éãé ìò èéáøùäî ïéìåôä å÷úéð øáëù
óà ïèéáøùá ïãåòá (ñòáøà ïéøå÷ù) úåéðè÷ ïéîá íâ åîöòì øéîçé ùôð ìòáå
:øåøá øúéä äæ ïéà éë .äìéëàì íééåàø ïéèéáøùäù
éë ù"òî íúôéì÷î íàéöåä ë"àà úáùá íéæåìå íéæåâà ìåëàìî òåðîì áåè
åúôéì÷ øéñäì øúåî åúö÷î åà åìåë åúôéì÷á çðåî éøôäù ãåòá óà äðä
úçðåî íà äôéì÷ä äøñåäù øçàì î"î ìëåàî úìåñô øøåá íåùî åá ïéàå åãéá
úàèç áééç íùî äøéñî íà 'éîìù ïéá åà éøô úåëéúç ïéá äôéì÷ úëéúç äæéà
òâé àìå úåôéì÷äî éøôä øåøáé àìà ìëåà êåúî úìåñô øøåá íåùî äìé÷ñå
øåñéà ùé ïäéðéá éøô íåù éìá ïãáì úåçðåî úåôéì÷ä íà åìéôàå .ììë úåôéì÷á
:äæ ìëá øäæäì äù÷å .òãåðë äö÷åî íåùî ïìåèìèá ìåãâ
1. Translation on page 599.

567 LETTER BY THE ALTER REBBE
úö÷ åðîî äçîðå øæåç íà î"î .ùáé øáãá ìåùéá øçà ìåùéá ïéàù é"ôòà
ïëìå .á"ñéä íà éåçîä úéçåìçìá ìåùéá øçà ìåùéá íåùî åá ùé
íîçúé íà íéìùåáî åà íéåìö úåôåò åà øùá íçäì àìù ãàîá øäæéì êéøö
àìù ïëå å"ç úøëå äìé÷ñ øåñéà íåùî åá ñ"éäù ãò íäî äçîðä ìäåîä
.ìåùéá íåùî åá ùé äçîð øò÷åöäù øçàî éë øò÷åö ìò á"ñéäù ø"ëá êåôùì
ïéà äçîðå øæåçù øçàîù äìçú ìùáúðù óà åðìù çìîá ì÷äì ïéà ïëìå
ïúéì 'éôà à"éù ò"ùáù úåòãä ÷åìéç éôì .íäéîéáù çìîáî øúåé åá ì÷äì
:á"òú øéîçîäå .á"ñéäù ù"ëá
2
áúëî
ì"÷åöæ î"âá ò"ð ï÷æä ø"åîãàî
àì éë 5õøàá úàæ úòãåî äðä 4.íéäìà íëéìà òîùéå 3ééòøå ééçà éðåòîù
7
äðçîá äðøä ìå÷ íéøéáòî íùä íò øùà 6äòåîùä äáåè
ò÷áúå 12íéììäî õøàä ìëå 11ììåäî 10éúøîà ÷åçùì 9÷çöì åîå÷éå 8íéøáòä
15
äùåò åæ äî äçîù ìå÷å ïåùù ìå÷ 14òîåù éëðà úåðò ìå÷ 13íìå÷ì õøàä
17
â"òã ÷"ô óåñ ì"æç åøîàù åîë 16.ãàî 'äì íéàèçå íéòø úåòøî úçîù
18
.íéöì áùåîå íéàèç êøã àåäù ÷åçù éðéî ìë ìò
øáãé úòãá àì éë 19.úòãá àìà éðò ïéà ïàöä ééðò ãòá øôëé áåèä íùäå
20
íé÷ìà åðì äùò ÷åçö éë åðì 21úàæ äúéä íùä úàî éë øîàì
22
äðåáöòî äìåçå äìôùå äììîåà ùôðå íéàëãð áì úåéçäìå íéìôù çåø úåéçäì
íëìåë ìéìà éàôåø úîàáå 23 .íäá éçå íãàä íúåà äùòé øùà ù"î íéé÷ì
øùà éøçà ùôðä úçîù é"òù ïëúé êéà éë íëì 24íéçåãîå àåù úàåôøå
íùäá çåîùì äæ é"ò äëæú ì"ø úåðöéìä ïåò ìù äøåîç äàîåèá äàîèåä
øôåë äæá äãåî åðéàù éîå 25àîèî øåäè ïúé éî éë íéîúå úîàá åá ä÷áãìå
àì áéúëãë äðéëùä éðô ìá÷î åðéà åúåî éøçà éë óàù åøîàù 26ì"æç éøáãá
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.êéðéò ãâðì íéììåä åáöéúé
íøîàá ì"æç úîàä éàôåø åøîâå åðîðù äî àåä äæ éìåçî úîàä úàåôøå
äåöî ìù äçîù (28ùàø ãáåë) êåúî àìà ììôúäì ïéãîåò ïéà
äãéúòä 29íúìåàâîå ìàøùé úìåàâî ì"æçãáå íéàéáðáù ïéîåçðú éøáã íäù
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t"r .11 .mixne` :`gqepd (a ,`) mixry d`na .10 .e ,al `yz t"r .9 .e ,c `"y t"r .8 .el ,ak `"n
zldw t"r .15 .gi ,al `yz t"r .14 .n ,` `"n t"r .13 .milledn :my [mixry d`na] .12 .a ,a zldw
[y"na] .dl ,cl aei` .20 .` ,`n mixcp t"r .19 .` ,` mildz .18 .a ,gi .17 .bi ,bi jl t"r .16 .a ,a
t"r .25 .ci ,a dki` t"r .24 .d ,gi ixg` .23 .e ,`k `xie t"r .22 .bk ,giw mildz .21 .exaci :my
.glya xearz ezeig miiga y"ke jipir :my [y"na] .e ,d mildz .27 .` ,bw oixcdpq .26 .c ,ci aei`
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äìäúá úîàá íéøîàðä ä"á íå÷îä ìù åéçáùî çáù éøáã åà 1.á"á àáì
áéäìäì úéúéîà äçîù íéøøåòîä 2ïä íä éë äøîæã é÷åñô øàùå ãåãì
.íù é"ùøéôù åîë 3åéùåòá ìàøùé çîùéå úåììîåàä úåùôðä
åæ 4äîéòð äøéîà éë äðëä íåù êéøö ïéà ïëì íãå÷ù òîùð øáã àöåîîå
äðëäå .äúìåæ úøçà ïéàå äðîéä äìòîì ïéà øùà äáø äðëä àéä
ïðéãáò àì àúð÷úì àúð÷úå äúéîàì úîàä éòãåé äåð÷úù úéúéîàä àéä åæ
.å"ç úåòøâî ïúåðå òøåâ ó éñåîä ìëå .ó éñåú ìáá øåáòì àìù
ééòøå ééáäåà ìëì éùøãú øúòá éùôð äìàä úîàäå íéøáãä éøçà äðäå
øùà äøö÷ äìôúå äù÷á åæ 5äìôúäå äðøä ìà òåîùì éùôðë øùà
áåùì àìù 6äùéøôä ìò øëù ìá÷ì äîéòð äøéîàá éù÷áú íäî íòåð éùôð
äàáä äåöî úåùòì íùä äá õôç øùà êøãä åæ àì éë .ãåò äæä êøãá
äåöî ìëù áì éîëç ìëì òåãéë ììë 7íúåéøçàá áééç éðéà íâå å"ç äøéáòá
æ"òå ïéãáò ïåðéà åäééîøâì ïéãáòã åáéè ìë ïåðéà àìà 8íðéà äøéáòá äàáä
.ì"ãå êùôð ìëáå øîàð
éðàå åðîî ùåøãéå íùä àøé ÷ãöá íéøîàðä äìà éøáãì åáì 9íù àì øùàå
'åâ 11åööåìúú ìàã åàì éë äðîéä 10ú÷ìåñî éãéå éúìöä éùôð úà
íéøôåñ éøáãî úåãøî úëî åìéôà åéìò ïé÷åì åéä àìå àåä äùòî åá ïéàã åàì
åîëå 'åâ äöøçðå äìë éë àø÷ã àôéñ åéìò ùøåôîë íéîùì øåñî åðéã à"ë
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.ì"æø åøîàù
ìòåôá íéöì äùòî úåùòì åéîåìùá åéãé çìùå ãéæé øùà ù"àî ùéàä êà
14 13
ãò éðô äàøé ìáá éìåáâ ìòî å÷éçøäì éìòå 15åîòî ùåøãà éëðà ùîî
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.åîöòî åðéã ìá÷é øùà
àì äôøç ì"ðä ìë ìò øáòù åøéáçî äàåø ìëù ééòøå ééçàî ùåøãà úàæ ãåò
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.åì àôøå áùå äàøé éë ãò 'åâå 18ãéâé àì íàå .éðòéãåéå 17åáåø÷ ìò àùé
î"âáð ï÷æä ø"åîãàî áúëî

é"ð ÷çöé ä"åî âìôåîä éðúåçî éáåäàì
øåçéà åéðéòá òøé ìà .äù÷áá éúàá .ìéëùîì øåîàä èôùîë ù"ãçà
òñåð ùéçøúà àì éë íéîåøîá 20éãäù éë .åúìàù ìò éúáåùú
.íúäì
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:my .10 .miyi :my .9 .dpi` :my .8 .dzeixgà :my [mixry d`na] .7 .a ,ak migqt t"r .6 .gk
.`k ,dp mildz t"r .14 .y"p`n :my [mixry d`na] .13 .a ,gi f"r .12 .ak ,gk diryi .11 .zewleqn
ody zecxn zkn edewliy eixagn ehn ywaie ,envrn :my [mixry d`na] .16 .hi ,gi mixac t"r .15
.b ,eh mildz t"r .17 .cer [a"wq e"vzq `"n d`x] mdipir ze`x itk zexenge zelw ze`kd xyr dyly
569 LETTER BY THE ALTER REBBE
äìàá àì .úåìâä úåãåàå úåîåöä úåãåà äðè÷ä éúòã äìâà íòôä äúò êà
.íéùåã÷ä éúåáøî éúìá÷ ïë àìå .íùä õôç
åãøôúé àìéîî æàå õ÷ ïéà ãò äìåãâ äçîùá ììôúäì äöåòéä äöò úàæ êà
êàìîå çåø éðôì õåîë ãéî åìôéå åãøé åìòé íà íâ éë .ïåà úåáùçî ìë
âåðòú âðòúäì 21åéùåòá ìàøùé çîùé áéúëãë àåä äçîùä ïéðòå .äçåã íùä
åéðéòá äàåø åìàë .äìôúä øåãéñá íéøëæåîä íéçáùî àøåáä úåìãâá ìåãâ
ìëäù õ÷ ïéàì åúåëìî ãåáëå åúìåãâ úøàôú ø÷éá äìâúîä å"á êìî úåìãâ
äìôúä úòùá ùîî 22ìåëéáëå åúåàøì åúàø÷ì õåøì íéâðòúîå íéçîùå íéùù
àø÷éá àìëúñàì ïåöø úò àåäå 'åâ äîìù êìîá 23äðéàøå äðéàö íéæéøëîå
åäæå .äàøéá ùáìé äãøç êà .åìãâå åãåáë åéæî íéâåðòúá âðòúäìå àëìîã
.ì"ãå íéìôù çåø úåéçäì
äæì äöåòéä äöòäå .úåáöò õîù ìëå äçðàå ïåâé ìë øéáòäì äìçú êéøö êà
úåëáìå ð"ç ìë ìò åáì øåáùìå äìôúä íãå÷ äçðàå ïåâé åáìá ñéðëäì
.à"ð øåîæî øîàìå äéëá ìå÷á 'äî äøåîâ äìéçî ù÷áìå ùéìù úåòîãá íäéìò
÷ôñ íåù éìá éë 'äá åðåçèáá çîùå ùù äéäéå åáìî ïåâéä øéñé éëáä é"ò éæàå
.åæ òâøá åéúåðåò ìë åì ìçîé íìåòá
ç"øá åãåîéì äéäé äìôúä íãå÷ êà .ùøãîáå øäåæá äéäé åãåîéì áåø øãñå
äçðàå ïåâé ñéðëäì éãëá ÷"äòù óåñå äàøéä øòù óåñå ú"äòù
ïåâéä øéñéå êéìùéù éãëá úåëáì ìëåéù éãëá ð"çå åéúåðåò ìò áìä øåáùìå
àøåáä úåìãâá åððåáúäá äçîùä úéìëúá çîùå ùù åáì 'éäéù éãëá åáìî
.øùôàù åîë äéëáá íøîàì øåæçéù åðì çìñå åðáéùä úëøá ãò äìôúá
äéøáì êôäúé äî ïîæ åîöò ìéâøéå äùòé äë íà éë 'äá çåèá åáì äéäé ïåëðå
úìåçë ãàî äìåç ì"òî ùôð éë åéçà ùôð éçå .åøæòá äéäé 'äå äùãç
24
øáã ø÷ùå .ù"ùì åìàë äîøîáå äîøòá øöéä úåìåáçú åäæå äøåçù äøîä
ïåò øéëæî øöéä àøåáä úãåáòáå .çîù áìä úåéîùâ úååàúáù ùåçá äàøð éë
áåèáå äçîùá 'ä úà úãáò àì øùà úçú áéúëãë åúùøá ùôúäì ð"ç ìëå
25
.ááì
26
.ð"åìî ù"øåãå øéúòîä ùôðå åùôðë ù"äãàî ù"åàå áåè éëá àöàå
27
ì"öæ êåøá î"ààìá ïîìæ øåàéðù
d`xe .hi ,fp diryi] 'ek wegxl mely mely el :my [mixry d`na] .i ,e diryi t"r .19 .` ,d `xwie .18
.icdq :(` ,b) mixry d`na .20 .d"dlf jexa n"``la onlf xeìpy .[.a ,cl zekxa .` ,hv oixcdpq
:my [mixry d`na] .24 .` ,clw a"g xdf d`x .23 .k"enke :my [mixry d`na] .22 .a ,hnw mildz .21
.i"p jexa 'dena :(c"kq) zexzqp ifpba .27 .g"peln :my [mixry d`na] .26 .fn ,gk mixac .25 .xaci
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åøåãñá ï÷æä ø"åîãà é÷ñô

('ä úìäú øåãéñá åñôãðù íé÷ìçä)
ø÷áä úîëùä éðéã
('åëå äãBî)
¤ äæ çñåð ,åúðùî øåòéðù ãéî øîåì åîöò ìéâøäì áåè
.úåæéøæá íå÷éå åéìò áöðä 'ä úà øåëæé äæ éãé ìòå
úéøçù äìéèð úåëìä
úìéèð íãå÷ øîåì øåñéà ïéà ,ïé÷çîð íðéàù úåîù 'æî íù åá ïéà äæ çñåðáù éôì
äøåú øáã àéöåäì åà úåëøáá íùä úà øéëæäì ìáà .úåé÷ð åéãé ïéàù ãåòá íéãé
.øúåî äøåú éøáãá øäøäìå .åéãé ä÷ðéù ãò ,øåñà åéôî
øçùä úåëøá
èùô àìå äìéìä ìë øåòéðù ïåâë ,ïäá áééçúð àì åìéôà êøáî åììä úåëøáä ìë
àìà êøáî åðéà ,ïäá áééçúð àìå äìéìä ìë øåòéð íàù àìà ,íéøçà ùáì àìå åéãâá
áééçúðù ãéî êøáì ìåëé ïäá áééçúðå äìéìá ïùé íà ìáà ,øçùä ãåîò äìòéù øçàì
úåöçî ìåâðøú ìå÷ òîùå äìéìä ìë øåòéð íàå .êìéàå äìéì úåöçî 'éäéù ãáìáå ,ïäá
àìà ,êøáé àì úåöç íãå÷ù äòéîù ìò ìáà ,'äðéá éåëùì ïúåðä' êøáì ìåëé ,êìéàå
.øçùä ãåîò äìòéù øçà ãò ïéúîé
(éëøö ìë éì äùòù) :åæ äëøá íéøîåà ïéà íéøåôëä íåéáå áàá äòùúá
.êøáéù ãò åéôî äøåú éøáã àéöåäìå øáãì øåñàå ,ãàî äá øäæéì êéøö äøåúä úëøá
êøáî äìéìä ìë øåòéð íàå ,êìéàå äìéìä úåöçî åîå÷á êøáî äìéìá ïùéù éîå
.øçùä úëøá ìë åîë íåéä øåàéùë
úéöéö úåëìä
èøôáå ,íéøùë íä íà ïéèåçá ÷åãáéå ïééòé ,äëøáä íãå÷ ,íäá óèòúîùë íåé ìëá
úéáì àåáì àäúùð íàå .äëøáä íãå÷ äæî äæ ïéèåçä ãéøôäì íâ .ìéãâäå óðëä ìò
ï÷ãáì êéøö ïéà ,øåáéöä íò ììôúäìî ìèáúé ïéèåçä ãéøôé åà ÷åãáéù ãåòáå úñðëä
.ïãéøôäì àìå
øîàðù ,íúåùòì åéúåöî ìë øåëæðù éãë åá óèòúäì ä"á÷ä åðåöù ïéåëé åôèòúäá
úåéäì êéøö äëøáä íâå ãîåòî úåéäì äëéøö äôéèòä .'åâå "íúøëæå åúåà íúéàøå"
('åëå óèòúäì. . .êåøá) :êøáé óèòúäì ìéçúéù íãå÷å .äìçúëì ãîåòî
ìù úåôðë 'áä íò úéìèä êåøëéù åðééäã íéìàòîùéä úôéèòë óèòúéå åùàø äñëéå
ãö ìù íéøçàä úåôðë 'áå ,ìàîù ãö êøã åéøåçàì åðøéæçéå åøàåö áéáñ ïéîé ãö
íéúùå åéðôì íéúù ,ìàîù ãöî úéöéö 'ãä ìë åàöîðå ,íéðôä êøã åéäé ìàîù
ãò åùàø úåñëì êéøö ïéàå) äæçä ãò åéøçàìîå åéðôìî óèåòî àäéù êéøöå .åéøçàì
âäðîë åðìéùôé êë øçàå ,äëøáä øçà úåîà òáøà êåìéä éãë úåçôì êë ãåîòéå ,(åéô
åùàø åá äñëéù ,äìôúä ïîæ ìë ìåãâ úéìèá óåèò úåéäì äåöî íå÷î ìëîå .íå÷îä
571 RULINGS BY THE ALTER REBBE
øúåé áåèå .ìàîù ìò ïéîé ãö çðåî àäéù ,úåòåøæä áéáñ åéøçàìîå åéðôìî åôåâå
äôéèò åá óèåòî åìåë àöîðå åéøåçàì ìàîù óúë ìò ïéîé ìù 'àä óðë êéìùäì
.úö÷ íéìàòîùéä úôéèòë äøåîâ
('åëå ø÷é äî) :äæ øîàé úéìèä úôéèò úòùáå
ïéìôú úåëìä
åîù ãåçé íäá ùéù åìà úåéùøô 'ã áåúëì ä"á÷ä åðååéöù ïéìéôú úçðäá ïéåëé
øùàå åãåçé ìò íéøåî íäù åðîò äùòù úåàìôðå íéñð øåëæðù éãë ,íéøöî úàéöéå
ãâðë òåøæä ìò ïçéðäì åðåöå ,åðåöøë íéðåúçúáå íéðåéìòá úåùòì äìùîîäå çëä åì
úåáùçîå úååàú íâå çåîá àéäù äîùðä ãáòùðù éãë ,çåîä ãâð ùàøä ìòå áìä
.åéúåàðä èéòîéå àøåáä úà øåëæé ïéìéôú úçðä éãé ìòù ,êøáúé åúãåáòì åðáì
.áùåéî ïë íâ ïéëøáîå ,øäåæá øàáúðù íòèî áùåéî ãé ìù ïéìéôú çéðäì ïéâäåð ùé
ï"âéåáðéìò ïéøå÷ù ÷ôøîä ïéáù ÷øôáù äáåâá åìàîù ãéá ãé ìù ïéìéôú úçðä íå÷î
åúéúçúá àìå ÷øôä éöçî äìòîì äðçéðé àìå .úøåáé÷ àø÷ð íå÷îä äæå ,óúëäì
àäúù äëéøö "íëááì ìò äìà éøáã úà íúîùå" øîàðù ,úøåáé÷ä ïî äèîì ùîî
úà äèéù êéøö ïëìå .áìä ãâðë ùîî ïååëî àåäù ,úøåáé÷ åäæå ,áìä ãâðë äîéù
úðååëî ãé ìù äìéôúä àäú äèîì åòåøæ úà óåëéùëù ïéðòá ,èòî óåâä ãöì ïìéôúä
.åøùáì ïéìéôúä ïéá õöåç øáã àäé àìù øäæéå .ùîî åáì ãâð
çéðäì. . .êåøá) :êøáî ,ä÷ãäîù íãå÷ ,úøåáé÷ä ìò ãé ìù ïéìéôú úçðä øçàå
(ïéìéôú
úåöî íéé÷ì éãë øù÷ä êåúá äòåöøä ÷ãäé êë øçàå .ùàø ìù úà íâ øåèôì ïéåëéå
øçàå .ãé ìù äìôúä ïî ã"åé ìù øù÷ä çæé àìù øäæéå "êãé ìò úåàì íúøù÷å"
ìù úà çéðé êë øçàå .ãéä ìà øáåçîä òåøæä ÷øô ìò úåëéøë äòáù ïéùåò êë
ìù øù÷ä äéäéù êéøöå .ùîî ùàøä áçåø òöîàá äéäéù øäæéå .ùàøä äáåâá ùàø
,õåç ãöì ú"éìã ïéòë äàøð åòöîàá óøåòä äáåâá ùàøä éøåçàî ùàø ìù ïéìéôúä
.åúáéúëá ú"éìã ïéòë åéøçàìî äàåøä ïéòì àéäù
(ïéìéôú úåöî
© § ¦ ìò. . .êåøá) :ùàø ìù ìò êøáé äìôúì äìôú ïéá çù íàå
íéðéðòá ÷éñôä íà ìáà ,ïéìéôúä êøåöì ïðéàù íéðéðòî øáéãùë íéøåîà íéøáã äîá
ïéà äìéçúëìå .ùàø ìù ìò êøáìå øåæçì êéøö ïéà ,ïéìéôú úçðäì åì íéëøöð íäù
éåä ,äùåã÷ éøáãá ÷éñôä åìéôàå .øçà ïéðòá øùôà éà ïë íà àìà ììë ÷éñôäì
ïéìéôúì ãé ìù ïéìéôú ïéá äùåã÷ åà åëøá åà ùéã÷ òîù íà ïë éô ìò óà .÷ñôä
ìù ìò úøçà äëøá íøåâù éô ìò óàå .øåáéöä íò úåðòìå ÷éñôäì øúåî ,ùàø ìù
ìù ìò íìåòì íéëøáîù íéøîåà ùéù éôì ,äëéøö äðéàù äëøá íåøâì øåñàå ,ùàø
.íéúðéá çù àì íà óà "ïéìéôú úåöî ìò" ùàø
äëéøë äìçúá .éòöîàä òáöà ìò úåëéøë 'â êåøëé ùàø ìù ïéìéôú çéðäù øçà
ìò øúåîä êøåëå) ïåúçúä ÷øôä ìò úåëéøë éúù êë øçàå éòöîàä ÷øôä ìò úçà
.øåù÷é úåëéøëä óåñáå .(ãéä óë
úéøçù
."êåîë êòøì úáäàå" ìù äùò-úåöî éìò ìá÷î éðéøä :äìôúä íãå÷ øîåì ïåëð
åìéôà äøîåàì ìåëéå ,äëøòîä øåãéñå ïùãä úîåøú úùøô íåé ìëá øîåì ãàî ïåëð
.ãéîúä úùøô íãå÷ äðøîàé õé÷áå ,óøåçá íåéä øåà íãå÷
àìå çñô ìù î"äåçáå çñô áøòá àìå áåè íåéáå úáùá äãåúì øåîæî íéøîåà ïéà
.øåôë íåé áøòá
øéù) :äæ øîàé ùéã÷ éöç íãå÷ ë"äåé øçà ãò ä"øã 'à íåéî äáåùú éîé úøùòá
(íé÷îòîî úåìòîä
.éåãéå øîàé äçðîáå úéøçùá äøùò äðåîù øçà
àìå íéîé 'á ìåãâå ïè÷ íéøåôå äëåðçá àìå ç"øá àì íéôà êøà ìà íéøîåà ïéà
.á"èå ô"òá
.÷"ç øîåà äøåúä úàéø÷ øçà
çöðîì' íéøîåà ïéà íéôà úìéôðå ïåðçú åá íéøîåà ïéàù íåé ìëáù [ãøôñ âäðî] ñ"î
â"ìå øééàá ã"é àåäù éðù çñôå ïñéð ùãåç ìë åìéôà åðééäã ,'ãåãì äìôú' àìå 'êðòé
âç øçà íéîé äùîç åðééäã ,ììëá ãòå åá á"é ãò ïåéñ ùãåç-ùàøîå øîåòá
áøòîå ,äðùä ùàø áøòå áàá å"èå ,äòáù ìë ïéîåìùú åì ùé âçä éë ,úåòåáùä
ïúç åà äìéî úñðëä-úéáá ùéù íåé ìëáå ,èáùá å"èå ,éøùú óåñ ãò íéøåôéë íåé
øãàá å"èå ã"é àåäù ïè÷ íéøåôå ,áàá 'è øîåì êéøö ïéàå ,äúùîä éîé úòáù ìë
äëåðç áøòå ùãåç ùàø áøò äçðîá íâ .ùãåç ùàøå äëåðçå ìåãâ íéøåôå ,ïåùàø
íéøîåà ïéà ,èáùá å"è áøòå áàá å"è áøòå øîåòá â"ì áøòå ïè÷å ìåãâ íéøåô áøòå
çñôå íéøåôéë íåé áøòå äðùä ùàø áøò éðôìù äçðîá ìáà .íéôà úìéôðå ïåðçú
.íéìôåð ,éðù
.éùôð éëøá íéøîåà íåé ìù øéù øçà ùãç ùàøá
åðéìò íãå÷ äçðîáå íåé ìù øéù øçà äáø àðòùåä øçà ãò ìåìà ùãç ùàø ïî
('åâå éøåà 'ä ãåãì) :äæ íéøîåà
,íäá òîù-úàéø÷ úåø÷ìå äëøá àìá äìôúä øçà íú-åðéáøã ïéìéôú çéðäì âäðî
.'êàéáé éë 'éäå' 'ùã÷' úùøô ïë íâ øîåì íéâäåð ùéå
êøãä úìôú
íà ãîåòî øîåì áåèå ,åúéáî òñåðùë ïåùàø íåéá øéòì õåç êøãá äøîåàì êéøö
ø÷åá ìëá äúåà øîàé ,åúéáì åáåù ãò êøãá áëòúîù íéîéä øàùáå .ì÷á øùôà
.íùä úøëæä éìá äìôú òîåù äúà êåøá íåúçéå ,ïåìîá åìéôà
ïåæîä úëøá
øîàé ïåðçú åá íéøîåà ïéàù íåé àåä íàå ,ìáá úåøäð ìò :øîàé íéðåøçà íéî íãå÷
('åâå 'ä áåùá úåìòîä øéù) :äæ
÷åñô øîàé íéðåøçà íéî øçàå ,('åâå ÷ìç äæ) :äæ ÷åñô øîàé íéðåøçà íéî íãå÷
('åâå éìà øáãéå) :äæ
ìöà òéâéùë éæà çëù íàå ,'íéñðä ìòå' [ìëä ìòå íãå÷] ïàë íéøîåà íéøåôå äëåðçá
ïîæá íää íéîéá åðéúåáàì äùòù åîë íéñð åðì äùòé àåä ïîçøä øîàé ïîçøä
.'åëå éîéá ,äæä
äîçä úòé÷ù íãå÷ àåä íà úéùéìù äãåòñá åìéôà úáùá äöø øîà àìå çëù
äòè íàå .'åëå úåúáù ïúðù 'åë äúà êåøá øîåà áéèîäå áåèä úëøá íãå÷ øëæðå
ùàøá ,'åë íéáåè íéîé ïúð øùà 'åë äúà êåøá øîåà áåè íåéá àáéå äìòé øîà àìå
äúà êåøá øîåà ãòåî ìù åìåçá ,'åë íéáåè íéîé ïúðù 'åë äúà êåøá øîåà äðùä
ïúðù 'åë äúà êåøá øîåà ùãç ùàøá ïëå ,íúåç åðéàå 'åë íéãòåî ïúð øùà 'åë
úáùá (ùãç ùàø åà äðùä ùàø åà) áåè íåé ìç íàå .íúåç åðéàå 'åë íéùãç éùàø
ãçé ïììåë (ùãç ùàø åà äðùä ùàø åà) áåè íåé ìù àìå úáù ìù àì øéëæä àìå
.'åë úåúáù ïúðù 'åë äúà êåøá øîåàå
ìéçúäù øçà øëæð íà ìáà ,áéèîäå áåèä úëøá ìéçúäù íãå÷ øëæðùë äæ ìëå
äîá .ùàøì øåæçì êéøö ,ãáìá êåøá úáéú àìà øîà àì åìéôà ,áéèîäå áåèä úëøá
ùãåç ùàøå ãòåî ìù åìåçá ìáà ,íéìâø ùìù ìù áåè íåéå úáùá íéøåîà íéøáã
úáù ìù úéùéìù äãåòñá ïëå ,øæåç åðéà áéèîäå áåèä ìéçúäù ãò øëæð àì íà
.øæåç äðùä ùàø ìéìá ìáà ,íåéá äðùä ùàøá ïëå ,áåè íåéå
ùìù ïéòî äðåøçà äëøá çñåð

úéæ ïåîøå äðàú ïôâ íäù íéðéîä 'æî úåøéô ìòå ïééä ìòå ïâã éðéî 'ä ìù ìéùáú ìò
úçà äëøáá ìëä ìåìëé ,ïéé äúùå úåðåæî éðéîå íéðéîä 'æî úåøéô ìëà íàå ,äøîúå
õòä éøô ìòå õòä ìòå ïôâä éøô ìòå ïôâä ìòå äìëìëä ìòå äéçîä ìò :êë øîàéå
ìòå äéçîä ìòå õøàä ìò êì äãåðå íúåçå ,'åë äãîç õøà ìòå äãùä úáåðú ìòå
.úåøéôäå ïôâä éøô ìòå äéçîä ìòå õøàä ìò 'ä äúà êåøá úåøéôä ìòå ïôâä éøô
úéáøò úìôú
åøîùå úáùáå ïîàå ïîà íìåòì 'ä êåøá ìåçá ùéã÷ éöç íãå÷ øîåì íìåòä âäðî
íäì ùéå ,(íåéä úùåã÷ ïéòî íéøçà íé÷åñô ,íéøåôéëä íåéå äðùä-ùàøå áåè-íåéáå)
ùùç éðôî ïîàå ïîà íìåòì 'ä êåøá ìåçá øîåì àìù ïéâäåðä ìáà ,åëåîñéù äî ìò
ïéàå ,íé÷åñôá ÷éñôäì ïéà (íéøåôéëä íåéå äðùä-ùàøå áåè-íåéå) úáùá íâ ,÷ñôä
.ùãåç ùàø ìéìá àåáéå äìòé æéøëäì ÷éñôäì
úáù áøò úçðî øãñ

áøòá ãòåîä ìåç åà è"åé ìçùë ãáì ,äçðî íãå÷ úáù áøò ìëá åãåä íéøîåà
.åãåä íéøîåà ïéà úáù
úáù úìá÷ øãñ

.ãåãì øåîæî ïéìéçúî ÷ø äððøð åëì íéøîåà ïéà úáùá ìçù ãòåîä ìåçå áåè-íåé
(úáùã àæø ,àðåâë) :äæ íéøîåà 'åëøá' íãå÷ úáùá
åøîùå úáùáå ,ïîàå ïîà íìåòì 'ä êåøá ìåçá ùéã÷ éöç íãå÷ øîåì íìåòä âäðî
íäì ùéå ,(íåéä úùåã÷ ïéòî íéøçà íé÷åñô ,íéøåôéëä íåéå äðùä-ùàøå áåè-íåéáå)
ùùç éðôî ïîàå ïîà íìåòì 'ä êåøá ìåçá øîåì àìù ïéâäåðä ìáà ,åëåîñéù äî ìò
ïéàå .íé÷åñôá ÷éñôäì ïéà (íéøåôéëä íåéå äðùä-ùàøå áåè-íåéå) úáùá íâ ,÷ñôä
.ùãåç ùàø ìéìá àåáéå äìòé æéøëäì ÷éñôäì
.çñô ìù 'à ìéìá íéøîåà ïéàå ,'æ ïéòî äëøá øåáéö-çéìùä øîåàå
(ìéç úùà ,øîùé 'ä ,åéëàìî éë ,íëéìò íåìù) :äæ øîàé åúéáì àáéùë
úáùì úéøçù
ìò ,'ä êì) :ïéðåò ìä÷äå (åìãâ) :õ"ùä øîåàå (åðéäì-à ãçà ,òîù) :ìä÷å õ"ù
(íéîçøä áà ,ìëä
.êøáù éî àìå [éðùä] äæ ï÷øåô íå÷é øîåì êéøö åðéà ììôúîä ãéçé
ïéà ïåðçú íéøîåà ïéàùëå ,ùãåçä ïéëøáîùë ãáì úáù ìëá íéøîåà íéîçøä áà
.åúåà íéøîåà ïåéñ ùãåç ùàø ïéëøáîùë .åúåà íéøîåà
.óñåî úìôú øçà íéðôä íçìå ïéëéæá 'ô øîåì ïåëð úàæì ,ïéëéæáì ïéîãå÷ ïéôñåî
úáùì äçðî
('åâ éúìôú éðàå) :íéøîåà êë øçàå ùéã÷ éöç íéøîåà äøåúá ïéøå÷ùë
úåáà úëñî
íéøîåàå ,äçðîá úøöòì çñô ïéáù úáù ìëá ãçà ÷øô ,úåáà é÷øô øîåì ïéâäåð
úåúáù ìë êë ïéâäåð ùéå .àéù÷ò ïá àéððç éáø úðùî åéøçàå ìàøùé ìë úðùî åéðôì
.õé÷ä
äìãáä øãñ
úòùáå ,åðéîéá íéîùáäå åìàîùá ñåëä æåçàì êéøö íéîùá éðéî àøåá úëøá úòùá
øåæçéå ,íéðøôöá èéáé êë øçàå ,åðéîéá ñåëä æåçàì êéøö ùàä éøåàî àøåá úëøá
.äìãáä úëøáá åðéîéá ñåëä æçàéå
äàøé àìå ìãåâàä ìò íéåôë åéäé äîäå åéðøôö 'ãá èéáé ùàä éøåàî àøåá úëøáá
.ìãåâàä
.êì ïúéå íéøîåà äìãáä øçà
úåøöç éáåøéò
äá ïéáøòîå äîéìù úçà äöî ïéùåòå çñô áøòá úéáå úéá ìëî çî÷ õá÷ì åâäð
ìä÷ä ìë ìéáùá äëæéù øçà ãéá äöîä ïúåð ùîùäù ïéâäåðå ,äðùä úåúáù ìëì
àìå ,íäéìò óñåúéù éî ìëìå ,éåáîä åà øöçä éðá ìëì úåëæì êéøö äëæî àåäùëå
åøúåéù úñðëä úéá øöçá íéúá 'á ùé ïë íà àìà çñô áøòá úåøöç éáåøéò åùòé
.äæì äæî áåøéòä àéáäìå ìèìèì äæ áåøéò éãé ìò
ïéîåçú éáåøéò
úåãåòñ éúù åá ìåëàì éãë ïúôì åà úáù áøòî åà è"åé áøòî úåãåòñ éúù ïåæî çéðé
áåøéòäå äöøéù çåø ìëì äîà íéôìà íùî êìäì ìåëéå åúéá íù åìéàë äúéáù äðå÷å
.'åë ïéãá .áåøéò úåöî ìò 'åë êåøá :êøáéå åúéáî íéôìà êåúá 'éäé
àìà ïéîåçú éáåøéò ïéáøòî ïéàå .éðåìô íå÷î éðáì åà éðåìôìå øîàé íéáøì áøòî íàå
.íìéáùá åáåøéò çéðäù äëéùç íãå÷ íòéãåäì êéøö ïë ìò úòãì
ùãç ùàø
('åëå ï÷æ íäøáàå) :äæ ÷åñô ììä øçà ùãåç-ùàøá øîåì ïéâäåð ùé
øùà ,íìåò êìîå íééç íéäì-à êéðôìî ïåöø éäé ïë ,éðéçéå éðøîùé ä"éãáæ :øîàéå
.ïîà ,éç ìë ùôð åãéá
.íéîòô 'â øîàé äæ ìë
è"éáå ùãåç ùàøá .ùéã÷ éöç äëåðçáå íìù ùéã÷ ãòåîä ìåçáå è"éáå ùãåç ùàøá
øéù øçà éùôð éëøá íéøîåà ùãåç ùàøáå íåé ìù øéù ïàë íéøîåà ãòåîä ìåçáå
,éøáâ 'ã ãòåîä ìåçáå ùãåç ùàøá ïéàøå÷å äøåú øôñ íéàéöåîå .íåúé ùéã÷ .íåé ìù
ìëéäì äøåú øôñ íéñéðëîå ïåéöì àáå éøùà íéøîåà êë øçàå ,äøåú øôñ ìò ùéã÷
ùàøá ïéìéôúä ïéøéñîå ,óñåîä úìôú ïéììôúîå ùéã÷ éöç õ"ùä øîåà êë øçàå
ïéñéðëîå íìù ùéã÷ ïåéöì àáå éøùà ùéã÷å éøáâ 'â äëåðçáå .ùéã÷ä íãå÷ ùãåç
.á÷òé úéá íéøîåà êë øçàå ìëéäì äøåú øôñ
ììä øãñ
íéîé 'á ,çñô ìù úåðåùàø úåìéì 'áå íéîé 'á :ììää úà íäá íéøîåâù íéîé åìà
àéä ïîéñäå ,äëåðçã íéîé 'ç ,úøöò éðéîù íò úåëåñä âç ìù íéîé 'è ,úåòåáù ìù
,óåñáå äìçúá êøáé åãáì õ"ùäù âåäðì ùé ììää úà ïéøîåâ ïéàù íéîéá .ç"èáá
.åúëøáá åàöéå ïîà åðòé ìä÷äå
äðáì ùåãé÷ øãñ
íéãâáá äðáìä ùã÷ì ùéå .ãìåîì íéîé 'æ øçà ãò äðáìä ùã÷ì ïéà äìá÷ä éô ìò
äðáìá èéáéå åéìâø øùàé ,'åâå 'ä úà åììä 'éåììä :øîàé äëøáä íãå÷å .íéàðå íéáåùç
:øîàéå íéâåìã äùìù âìãé .ììë äá äàøé àì êøáì ìéçúéùëå äëøáä íãå÷ 'à íòô
ãò êùåò êåøá øîåàå íéâåìéã äùìù âìãé .íéîòô 'â äùòé äëë .'åë êùåò êåøá
.[ìåôú íäéìò] ïàë
.íéîòô 'â .íåìù íëéìò :áéùî åøéáçå .íëéìò íåìù :åøéáçì øîåàå
.ïè÷ úéìè éìåù øòðéå :[íåúé ùéã÷å åðéìò éøçà]
õîç øåòéáå ú÷éãá øãñ

äìá÷ä ô"òå .÷ãåáä íàöîéù éãë ä÷éãáä íãå÷ äî ïîæ õîç éúéúô çéðäì âäðîä
(õîç øåòá ìò. . .êåøá) :êøáé ÷åãáì ìéçúéù íãå÷å .ïéúéúô äøùò çéðäì ùé
äëøáä ïéá øáãé àìå .ò÷ø÷áù íé÷ãñá íâ úåàåáçîä ìëá øðä øåàì ùôçì êéøöå
éðáî ãéîòéå .åú÷éãá ïîæ ìë ä÷éãáä éðéðòî àìù çéùé àìù ïåëðå .ä÷éãáä úìçúì
÷åãáì åøäæéå íéúðéá åçéùé àìå åîå÷îá ùéà å÷ãáéù äëøáä òåîùì åìöà åúéá
øãçì äëøáä øçà óëéú ÷åãáì åëìé àìå äëøáä åòîùù íå÷îì êåîñä øãçá äìçú
åøîùì äìéëàì åà äôøùì øçîì åòéðöäì øééùîù õîçá øäæé ä÷éãáä øçàå .øçà
íâå .íéøáëò åà úå÷åðéú éãé ìò åðîî øøâúéå øøôúé àìù äðàå äðà åäåëéìåé àìù
('åëå àøéîç ìë) :øîàéå ä÷éãáä øçà ìèáì êéøö
:øîàé íåéä ìåèéááå åðìèáéå åðôøùéå åîöò éðôá äøåãî åì äùòé 'ä äòùá ã"é íåéá
('åëå àøéîç ìë)
(äìñ ïîà. . .ïåöø éäé) :äæ øîàé õîçä úôéøù úòùáå ïéúéúô äøùò óåøùì ùéå
çñô ïáø÷ øãñ
úéáù ïîæáå íéáøòä ïéá ìù ãéîú íå÷îá àéä äçðî úìôúå åðéúôù íéøô äîìùðå
øãñá ÷åñòì éåàø ïë íéáøòä ïéá ìù ãéîú øçà èçùð çñôä äéä íéé÷ äéä ùã÷îä
(øçà àéáîù. . .çñô ïáø÷) :äæ øîàéå äçðîä úìôú øçà çñô ïáø÷
åðîæá åúåà úåø÷ì 'ä øáã ìò ãøçå àøéä íãàä êéøöå .ìåãâ øåöé÷á ïéðòä åäæ
íìåò àøåá 'ä éðôì ïðçúéå úéáä ïáøåç ìò âàãéå åúáø÷ä íå÷îá åúàéø÷ äìòúù
.ïîà åðéîéá äøäîá åúåà äðáéù
øîåòä úøéôñ øãñ
ùé êà ,úéáøò úìôú øçà óëéú øîåòä úøéôñ øåôñì ïéìéçúî çñô ìù éðù ìéìá
íéã÷îäå .õøàì-õåçá øãñä ìë øîâù øçà øåôñì ùé 'ä ãåñá àáäù øîåàù éî
øôåñ äìéìá øôñ àìå çëù íàå .äëøáì íã÷åî ,äìôúä øçà ãéî øåôñìå êøáì
åìà úåðéãîá êìéàå øééà é"çî øçùä ãåîò úìçúä ïîæå òãåðë äëøá àìá íåéá
äæ ïîæå ,äëøá àìá àìà úåöç øçàì øåôñì ïéà êëì ,äìéìä úåöçá àåä úåéðåôöä
æåîú æ"é ìéì úåöç òéâäùî ïëìå ,ììëá ãòå æåîúá æ"é ãò êë êùîð øçùä úåìò ìù
.ìåëàì øåñà
øåîæî ìù úçà äáéúå çëá àðà ìù úçà äáéúìå äìéìä åúåà ìù äøéôñì ïéåëé
.åçîùé ÷åñôî 'à úåàå åððçé íéäìà
ïéìéùáú áåøéò øãñ
íâå úáùî úôä è"åé áøòá ç÷é úáùáå 'å íåéá åà 'å íåéáå 'ä íåéá è"åé ìçùë
:øîåàå ìä÷ä ìëì åãé ìò úåëæì ,øçà ãéá ïúéå âã åà øùá ïåâë åîò áåùç ìéùáú
('åëå äëæî éðà)
. . .êåøá) :êøáî äëæîäå äëåæä ãéî ìèåðå øæåçå çôè 'éáâîå åãéá ìèåð äëåæù éîå
('åë àäé ïéãá .áåøéò
íéìâø ùìù úìôú
úøöò éðéîù óñåîáå ìèä ãéøåî øîåì ïéìéçúî çñô ìù ïåùàøä è"åé ìù óñåîá
åòîùéù ãò ìéçúäì íéàùø øåáéöä ïéàå ,íùâä ãéøåîå çåøä áéùî øîåì ïéìéçúî
çåøä áéùî æéøëéùë éã àì êëéôì ,äìôúä íãå÷ æéøëî ùîùäù ïéâäåðå .õ"ùä éôî
.íùâä ãéøåî ïë íâ øîàé àìà ãáì
íéìâø ùìùì óñåî
ùã÷ àø÷î íåé úàå :ãòåîä ìåçá .äæä ùã÷ àø÷î áåè íåé úàå [íéøîåà è"åéá]
.äæä
.øôëì íéøéòù éðùå :úåòåáùá
íéðäë úëøá
íåé úçîùá íééåøù æàù áåè íåéá àìà íéôë íéàùåð ïéàù åìà úåðéãî ìëá åâäð
ïäë ìë øå÷òé äìçúëì .íéøåôëä íåé ïëå úáùá ìç åìéôà óñåîá íéôë íéàùåðå áåè
øåáéö-çéìùä íééñù íãå÷ åéìâø ø÷åò åðéà íà .äöø øåáéö-çéìùä ìéçúîùë åîå÷îî
åæ äìôú åøîàé øåáéö-çéìùä íò íéãåî åðòù øçà .äìåò åðéà áåù äãåáò úëøá
ìò ïîà øåáéöä åðòéù éãë äëøáä õ"ùä øåîâéù äá åëéøàéå .('åëå êéðôìî ïåöø éäé)
.íäéúù
ìå÷á àøå÷ íéðäëì òéâîùëå íéðäë úáéúì òéâîù ãò 'åëå åðëøá à"åà àø÷îä
¥ § © øîàé
,"øeîàk¨ ¨ ELBã÷
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© øîåàå íééñî êë øçàå .íéðäëì äàéø÷ àåäå ,"íéðäk" ¦ £ Ÿ íø
àø÷îe
¥ § © ,ïîà :äáäàá 'åë 'ä äúà êåøá :ïéëøáîå íòä éôìë íäéðô íéøéæçî íéðäëäå
.äìîå äìî ìë íäì
ìéçúäì ïéàùø íéðäëä ïéàå ,øåáöä ìë éôî ïîà äìëéù ãò êëøáé ìéçúäì ïéàùø ïéà
éôî äëøáä äìëúù ãò ïîà íéðåò øåáöä ïéàå ,àø÷îä éôî äìëúù ãò äáéúá
.íéðäëä
ìù äöéçî åìéôà íäéãöîå íäéðôìî ìáà ,äëøá ììëá íðéà íéðäëä éøåçàù íò
íéðäëä éðô ãâð íäéðô åøéæçéù ÷ø ,íéîùáù íäéáàì ìàøùé ïéá ú÷ñôî äðéà ìæøá
òåîùì êéøöå ,íéðô ãâðë íéðô àìà äðéà íéôë úàéùðù ,äðàå äðà íäéðô åøéæçé àìå
.íéðâðîù äòùá 'íìåò ìù åðåáø'ä ÷ø ,íé÷åñôä øîåì ïéàå .íúëøáì ïéåëìå
.('åë íìåò ìù åðåáø) :äæ øîàé íåìù êì íùéå úáéú íéðâðî íéðäëäù äòùá
ìåìà ùãåç
åðéìò íãå÷ äçðîáå íåé ìù øéù øçà äáø àðòùåä øçà ãò ìåìà ùãç ùàø ïî
(éøåà ãåãì) :äæ íéøîåà
íéøãð úøúä øãñ

.äîìù äãò 'éäéù áåèå ,úåöç íãå÷ äðùä ùàø áøòá
úåøôë øãñ
úøåîùàá åúåà íéèçåùå øáâ àø÷ðä ïáì ìåâðøú èåçùì âäðî íéøåôéëä íåé áøòá
òéðëäì åúåà ïéèçåù åðàå íìåòá øáåâ ãñç ìù èåç æà éë úåçéìñ øçà ø÷åáä
åéäéå çìúùîä øéòù åîë äøôë àø÷ðå å÷éúîäì éãë åîã åðîî ïéàéöåîå úåøåáâä
'â èçåù úøáåòîìå äá÷ðì äá÷ð øëæì øëæ ,úéááù íãà éðá ïåáùç éôë úåøôëä
.ãìåä ÷ôñ ìéáùá äá÷ðå øëæå äìéáùá úçà
.äçðîå äìéáè íãå÷ å÷ìé úå÷ìî
áìåìä éðéã
ãçé íéãåâàå íéøåù÷ åéäé äáøòå ñãäå áìåì åðééäã áìåì éðéî 'â .íéðéîä íò áìåì
åéðô ãâð áìåìä úøãù äéäé äìéèð úòùáå íäéðéá õöåç äçéùî åà èåç 'éäé àìå
ïéîéì úö÷ äèåð äøãùä òöîàá ãçàå ìàîùá ãçàå åðéîéá ãçà íéñãä äùìù åéäéå
äìôúä øçà áìåìä ìò êøáì ùé ïéãä ïîå .ìàîùì úçàå ïéîéì úçà úåáøò éãá éðùå
úàöì øùôà éàå øçáåîä ïî äåöî àåä äëåñá åúìéèð úåöîù éôì àìà ,ììää íãå÷
.êøáé äëåñá åãåòá ììôúéù íãå÷ ø÷åáá êëéôì íéàåøä éðôî úñðëä úéáî
íåéñ íå÷îáå åìàîùá âåøúàä ç÷é êë øçàå êøáéå åðéîéá åãáì äìéçú áìåìä ç÷éå
,íéòåðòð é"ç úååö÷ äùùì òðòðéå áìåìä íò âåøúàä øáçé äáøòå ñãäå áìåìä
'â äàáåäå äëìåä åðééäã úåàáåä ùåìùå úåëìåä ùåìù äùòé òðòðéù ãö ìëáù
øäæé òðòðéùëå .ùîî åìù äæçì âåøúàäå åéðéîå áìåìä óåñ òâé äàáåä ìëáå íéîòô
.íéúðéá ììç äéäéù ÷ø ìúåëá áìåìä ùàø òâé àìù
éùéîçä ,äìòîì éòéáøä ,çøæîì éùéìùä ,ïåôöì éðùä ,íåøãì ïåùàøä íéòåðòðä øãñ
äàáåääå äèî ãöì äéäú äëìåääù àìà äèîì áìåìä ùàø å"ç êôäéù àìå) äèîì
àìà äìòî ãöì áìåìä ùàø äéäé íéòåðòðä ìëá ïëå äìòîìî êôä äìòî ãöì
.áøòîì éùùä (òðòðîù ãö åúåàì äéäú äëìåääù
àðàá ãçàå äìéçúáù 'äì åãåäá 'à íòô åðééäã íéòåðòð é"ç íéîòô 'ã äùòé ììäáå
ìò êøéá íàå .óåñáì 'åãåä'á ãçàå àð äòéùåä ä àðà åìôåëá ãçàå ,àð äòéùåä 'ä
'åãåä'á åðééäã ,íéîòô 'â àìà ììäá òðòðé àì ,úñðëä úéáá äìôúä øçà áìåìä
.(àðîéäî àéòøá áúëù åîë) úçà íòô àðàáå ,óåñå äìçú
úåðòùåä øãñ
àðòùåäá ïëå ,úåðòùåä íéøîåà íìù ùéã÷ íãå÷ ììä øçà óëéú úåëåñä éîé ìë
àðòùåäáå ,úçà àðòùåä íéøîåàå áìåìá úçà íòô äáéúä ó é÷î íåé ìëá .äáø
äæ øãñ úåðùìå ÷ìçì ïéàå .ïøãñ åäæå úåðòùåä 'æ íéøîåàå íéîòô 'æ íéôé÷î äáø
.ììë úåðòùåä íéøîåà ïéà úáùáå .òåáùä úåîéî è"åé ìçù íåé äæéàá
íòô ìëá äáéúä úà ïéôé÷îå úåëåñä éîé ìë ìù úåðòùåä 'å íéøîåà äáø àðòùåäì
.ïë íâ ïéôé÷îå ïúéà ïòîì íéøîåà êë øçàå
:øîàéå úåøåáâ 'ä ÷úîì éãë ò÷ø÷á úåèáç 'ä èáåçå äáøòä åãéá ìèåð êë øçàå
('åë ïåöø éäé)
äøåú úçîùá úåô÷ä øãñ

ìéìá ó é÷äìå äøåú úçîùá åîë ïë íâ úøöò éðéîù íåé úåùòì àåä ïé÷éúå âäðî
íäéðôì ã÷øìå äìåãâ äçîùá äáéúä áéáñ íéøôñä íò úåô÷ä òáù úøöò éðéîù
úéáì êìåä íà åìù úñðëä úéáá ïë äùò éë íâå ,äáø äçîùá íäîò ááñìå ïðøìå
ïéâäåð ùéå .äøåú úçîù ìéìá ïëå .íäîò ïë íâ çîùéå ïðøé åøîâ àìù øçà úñðëä
.äøåú úçîù íåéá ïë íâ
.àðà íéøîåàå íéîòô 'æ ìãâîä ïéááñîå ìëéäáù úåøåú éøôñä ìë ïéàéöåî êë øçà
ìéâà ,íéëàìî åöá÷úä ,åçîùå åùéù :äæ íéøîåà ,äøåúä úàéø÷ øçà úéøçùá
.ìàøùé íëéøùà ,çîùàå
äëåðç éðéã
.åðééçäù ïë íâ êøáé äðåùàø äìéìáå íéñð äùòùå äëåðç øð ÷éìãäì äìéì ìëá êøáé
äøåðîä úåìúì åà úåøðä ÷áãì ïåëðä âäðîä .úåëøáä ìë øåîâéù ãò ÷éìãäì ïéàå
êìéàå éðù ìéìîå ïéîéä øðî ïåùàø ìéìá ÷éìãäì ìéçúéå çúôä ììçá äæåæîä éáåòá
.ïéîéì ìàîùî êìéå óñåðä ìò êøáé
(åììä úåøðä) :äæ øîàé úåøðä ÷éìãéù øçà
äìéâîä úàéø÷ øãñ

úøâàë äìéâîä úà èåùôì êéøöå .íåéá äúåðùìå äìéìá äìéâîä úà àåø÷ì íãà áééç
ïéâäåðå .íåéá àìå äìéìá àìà åðééçäù ïéëøáî ïéà êà ,åììä úåëøá ùìù 'éìò ïéëøáîå
.äìéâîä úàéø÷ íãå÷ ç"é úìôú øçà íìù ùéã÷ äìéìá øîåì
.ãéçéá àì ìáà [åðáéø úà áøä] åæ äëøá 'éøçàì ïéëøáî øåáéöá äìâîä ïéøå÷ùë
íéøîåà úáù éàöåîá ìç íàå) ùåã÷ äúàå íéøîåà äìéìá äìéâîä úàéø÷ øçàå
.ìá÷úú àìá ùéã÷ (ùåã÷ äúàå íòåð éäéå
äøåúä úàéø÷ íãå÷å .íìù ùéã÷ ïåéöì àáå éøùà äìéâîä úàéø÷ øçà íéøîåà íåéá
.ùéã÷ éöç àìà íéøîåà ïéà ç"é úìôú øçà äìéâîäå
äìéîä øãñ
.àáä êåøá íéøîåà úñðëä úéáì ãìéä úà ïéàéáîùë
.'åë àñëä äæ ìäåîä øîàé åäéìà ìù àñëä ìò ãìéä úà ïéçéðîùë
(äìéîä ìò. . .êåøá) :êøáî ìäåîä
(åðéáà íäøáà ìù åúéøáá åñéðëäì. . .êåøá) :äòéøôì äìéî ïéá êøáî ïáä éáà
('åëå ñðëðù íùë) :íéðåò íù íéãîåòäå
.êøáîå ñåëä úà ìèåðå ,äöéöîäå äòéøôä úåùòì øäîé éåàøë êåúéçä äùòðù øçàå
äìôú ììôúé äìéîä øçàå ,åîöòá äúùé åà äëøáä ñåëî úåúùì ÷åðéúì íéðúåðå
.('åëå íìåò ìù åðåáø) ïáä éáàå ìäåîä åæ
ïáä ïåéãô éðéã

íéùìù íåéî úéìàøùéä åîàì øåëá àåäù åðá úà ìàøùé ùéà ìë úåãôì äùò úåöî
êìéàå ïàëî ,éåãô åðéà íãå÷ åàãô íàå ,íéòìñ äùîçá à"ì íåéá åðééäã ,äìòîìå
(ø"áìéæ ï"ééô ïéøå÷ù) é÷ð óñë èåì äðåîù ì÷ùî íä íéòìñ ùîçå .äùòá øáåò
ìëî óñë äåùá åà óñëá ïäëì ïúåð íéòìñ äùîç åìàå ,åðúðéãîã øñé÷ä ì÷ùîá
.éåãô åðéà íäá äãô íàå úåøèùå íéãáò úåò÷ø÷î õåç äöøéù øáã
^ïáä ïåéãô øãñ êì àäå
ïäëì òéãåîå íéòìñ äùîç óñë äåù åà óñë éúééîå ïäë éî÷ øåëáì äéì éúééî áàä
ìàåù ïäëä .'åëå úéìàøùéä éúùà :åì øîåàå úéìàøùéä åîàì íçø øèô øåëá àåäù
('åëå úéòá éàîá) :øîåàå åúåà
('åëå éðáá àðéòá) :øîåà áàä
('åë åðééçäù ,ïáä ïåéãô ìò. . .êåøá) :áàä êøáî ïåéãôä ïäëì áàä ïúåðùëå
àéöåîä øçà äãåòñä êåúá ïåéãôä äùåò ïéé íù ùé íàå ,äãåòñ úåùòì åâäðù ùé
êåúá àìù ïåéãôä äùåò ïéé íù ïéà íàå ,ïåéãôä øçà ãéî ïééä ìò ïäëä êøáîå
.äåöî úãåòñ àéä åæ äãåòñå ,íé÷ùî øàù ìò ïäëä êøáî æàå äãåòñä
ïéàåùðå ïéñåøéà úëøá

äìëäå ïúçä äúùé ('åë úåéøòä ìò åðåéöå . . .êåøá) :øîàé ë"çàå ñåëä ìò êøáé
ïéøå÷å ,'åë úùãå÷î úà éøä :øîåàå úòáèá äìëä úà ïúçä ùã÷î êë øçàå
ïúçä ïéúåùå ,(úåëøá äùù) 'åë êåøá øîàé êë øçàå ñåëä ìò úéðù êøáéå äáåúëä
.ñåëä ìò êøáî êë øçàå äìçú úåëøáä øîåà ïåæîä úëøááå .úéðù äìëäå
APPENDIX
miyp` zenyl miweqt 582
VERSES FOR PEOPLE’S NAMES

a
It is customary to recite a verse symbolizing one’s name before the second oFvxl § ¦ at the
¨ § Eidi
conclusion of the Amidah. The verse should begin and end with the first and last letters of
the name. Following is a selection of first and last letters of names, with appropriate verses:
¦ § © § éðáäøz
éLôðá ¥ ¦ § © éððrzå ¦ ¥ £ © © éúàø÷ ¦ ¨ ¨ íBéa§ :æ . . . á äçéìöä ¨ ¦ § © éé¨ § àpà ¨ ¨ àp¨ äréLBä ¨ ¦ éé¨ § àpà̈ ¨ :à . . . à
15 .æòŸ 1 .àp¨
16 .Eéwç ¤ ª éðãnì¦ ¥ § © éé¨ § äzà ¨ © Ceøa¨ :ê . . . á ïk¥ ìr© øãå Ÿ ¨ øc Ÿ ìëa ¨ § EîL § ¦ äøékæà ¨ ¦§© :ã . . . à
øB÷nî § ¦ éðãà¨Ÿ £ íéäìà ¦ Ÿ ¡ eëøa § ¨ úBìä÷îa ¥§©§ :ì . . . á 2 .ãrå ¤ ¨ íìBòì ¨ § EeãBäé§ íénr ¦©
17 .ìàøNé¥ ¨§ ¦ ärø ¨ ¨ íBéa§ ìc¨ ìà¤ ìékNî ¦ § © éøLà ¥§ © :ä . . . à
ãrå© § íìBòäî
¨ ¨ ¥ ìàøNé ¥ ¨ § ¦ éäìà ¥ Ÿ ¡ éé¨ § Ceøä :ï . . . á ¨ § eäèlîé
3 .éé ¥§ ©§
18 .ïîàå¥ ¨ § ïîà ¥ ¨ íìBòä ¨ ¨ éé¨ § ìr© BøáN § ¦ Bøæra § ¤ § á÷ré Ÿ £ © ìàL ¥ ¤ éøLà ¥§ © :å . . . à
øeñ éé¨ § úàøéáe© § ¦ § ïår Ÿ ¨ øtëé © ª § úîàå ¤ ¡ § ãñça ¤¤§ :ò . . . á
4 .åéäìà ¨Ÿ ¡
19 .òøî ¨¥ ¦ ¦ £ äðéa
5 .éâéâä ¨ ¦ éé¨ § äðéæàä
¨ ¦ £ © éøîà ©¨ £ :é . . . à
ìa © ¦ ¨
éúáBè äzà ¨ ¨ ¨ Ÿ £ ééì
éðãà ¨ © §
zøîà̈ §© :ê . . . à
¨ ¥ äávð
ìâL ¨ § ¦ EéúBøwéa¤ § ¦ íéëìî ¦ ¨ § úBða§ :ø . . . á
20 .øéôBà ¦ íúëa ¤ ¤ § Eðéîéì § ¦ ¦
6 .Eéìr ¤¨
¥ § ¦ eôèð
éðtî § ¨ íéîL ¦ © ¨ óà© äLrø ¨ ¨ ¨ õøà ¤¤ :ì . . . à
Ÿ § ¦ çeø
Cîúé © ìôLe © § epìétLz ¤ ¦ § © íãà ¨ ¨ úåàb ©£ © :ã . . . â
éäìà¥ Ÿ ¡ íéäìà ¦ Ÿ ¡ éðtî ¥ § ¦ éðéñ © ¦ äæ¤ íéäìà ¦Ÿ ¡
21 .ãBák ¨
7 .ìàøNé ¥ ¨§ ¦
àeäå§ åéìr ¨ ¨ çèáe © § Ekøc ¤ § © éé¨ § ìr© ìBb :ä . . . â
¨ § © ¨ øLà
zøça ¤ £ íéäìàä ¦ Ÿ ¡ ¨ éé¨ § àeä äzà ¨© :í . . . à
22 .äNré ¤ £©
íécNk ¦ § © øeàî¥ BúàöBäå ¥ § íøáàa ¨§ © §
¨ Ÿ ¡ Ezîà
éäìà § ¦ £ ìáð ¤ ¤ éìëá ¦ § ¦ EãBà § éðà ¦ £ íb© :ì . . . â ¨ ¨ § © BîL§ zîNå
8 .íäøáà ¨§©§
¥ ¨ § ¦ LBã÷§ øBpëá
23 .ìàøùé ¦ § Eì§ äønæà ¨ § ©£
¨ © § ¤ éé¨ § ìàå
9 .ïpçúà ¤ § àø÷à ¨ § ¤ éé¨ § Eéìà ¤¥ :ï . . . à
¨ § íéLeøc
ìëì ¦ § éé¨ § éNrî ¥ £ © íéìãb ¦Ÿ § :í . . . â øLà ¤ £ øãå Ÿ ¨ øãì Ÿ § èBnà¤ ìa© Baìa ¦ § øîà̈ © :ò . . . à
¤ ¥§ ¤
24 .íäéöôç
10 .òøá ¨ § àì Ÿ
øéLr¦ ¨ ãçé © © Léà¦ éða ¥ § íb© íãà ¨ ¨ éða ¥ § íb© :ï . . . â BúreáLe ¨ § íäøáà ¨ ¨ § © úà¤ úøk © ¨ øLà ¤£ :÷ . . . à
25 .ïBéáàå §¤§ 11 .÷çNéì ¨ § ¦§
BúBéäa § ¦ eäàø÷ ª ¨ § Bàönäa § ¨ ¦ § éé¨ § eLøc §¦ :á . . . ã eðçðàå § © £ © íéñeqá ¦ © älàå ¤ ¥ § áëøá ¤ ¤ ¨ älà ¤¥ :ø . . . à
26 .áBø÷ ¨ 12 .øékæð ¦ § © eðéäìà¥ Ÿ ¡ éé¨ § íùa ¥ §
27 .ãéîz ¦ ¨ åéðt ¨ ¨ eLwa § © Bfrå ª § éé¨ § eLøc §¦ :ã . . . ã ípâîe ¨ ¦ ¨ íøær ¨ § ¤ ééá¨ © eçèa § ¦ ïøäà Ÿ £ © úéa¥ :à . . . á
áBè øáãå ¨ ¨ § äpçLé ¨ ¤ § © Léà¦ áìá ¤ § äâàc ¨¨ § :ä . . . ã 13 .àeä
¨¤ § © §
28 .äpçnNé
eøöðé Ÿ § ¦ åéúøBúå¨ Ÿ § åéwç ¨ ª eøîLé § § ¦ øeára £© :ä . . . á
29 .ìàøNé¥ ¨ § ¦ éèáL ¥ § ¦ ãçàk © © § Bnr© ïéãé¦ ¨ ïc¨ :ì . . . ã 14 .äéeììä ¨ §©
7. Ibid. 68:9. 8. Nehemiah 9:7. 9. Psalms 30:9. 10. Ibid. 10:6. 11. Ibid. 105:9. 12. Ibid.
18. Ibid. 41:14. 19. Proverbs 16:6. 20. Psalms 45:10. 21. Proverbs 29:23. 22. Psalms 37:5.
23. Ibid. 71:22. 24. Ibid. 111:2. 25. Ibid. 49:3. 26. Isaiah 55:6. 27. Psalms 105:4.
28. Proverbs 12:25. 29. Genesis 49:16.
583 VERSES FOR PEOPLE’S NAMES
ìr© Cì¨ úBãBäì§ íe÷à¨ äìéì ¨ § © úBöç£ ¨ ¤ Ÿ ¦ § ìëå

:ê . . . ç äéúáéúð ¨ § írð © Ÿ éëøã ¥ § © äéëøc ¨ ¤¨§ :í . . . ã
46 .E÷ãö ¤ § ¦ éètLî ¥§ § ¦ 30 .íBìL ¨
ãr© elãç ¥ ¨ ìàøNéa ¥ ¨ § ¦ § ïBæøô ¨ § eìãç̈ § :ì . . . ç ék¦ íäìà ¤ ¥ £ zøîàå ¨ § © ¨ § ìàøNé ¥ ¨ § ¦ éða ¥ § ìà¤ øac ¥© :ï . . . ã
íà¥ ézîwL ¦ § ©© äøBác ¨ § ¦ § ©©
ézîwL õøà ¤ ¤ ìà¤ ïcøiä ¥ § © © úà¤ íéøáò ¦ § Ÿ ízà ¤©
47 .ìàøNéa ¥ ¨§ ¦§ ©¨ §
31 .ïrðk
48 .íölçéå¥ § © § © åéàøéì
¨ ¥ ¦ áéáñ ¦ ¨ éé¨ § Càìî © § © äðç ¤Ÿ :í . . . ç 32 .øLàå ¥ ¨ § ãb¨ éìzôðå ¦ ¨ § © § ïc¨ :ø . . . ã
ìéç¥ ÷écvì ¦ © © ïeôöå ¨ § íéðá ¦ ¨ éða ¥ § ìéçðé ¦ § © áBè :à . . . è ¨
åéëøc ¨ § ìë ¨ ék ¦ Bìrt ¢ ¨ íéîz ¦ ¨ øevä© :à . . . ä
49 .àèBç ¥ ÷écö ¦ © ìår ¤ ¨ ïéàå ¥ § äðeîà ¨ ¡ ìà¥ ètLî ¨§ ¦
eNøt § ¨ íéìáçå ¦ ¨ £ © éì¦ çt© íéàâ ¦ ¥ eðîè̈ § :ä . . . è
33 .àeä øLéå ¨ ¨§
éì¦ eúL¨ íéL÷î ¦ § Ÿ ìbrî ¨ § © ãéì © § úLø ¤ ¤ éwN¦ © zçzt ¨ § © ¦ éì¦ ìBçîì ¨ § éãtñî ¦ § § ¦ zëôä̈ ¨ §© :ä . . . ä
50 .äìñ ¨¤
34 .äçîN ¨ § ¦ éðøfàzå ¦ ¥§ © § ©
51 .àlîé ¥ © § Eúör § ¨ £ ìëå ¨ § Eááìë ¤ ¨ § ¦ Eì§ ïzé ¤¦ :à . . . é ék¦ ¨ Ÿ
éäìàå ¥ ¦
ékìî § © ¦
éråL § © ìB÷ì § ¨ ¦ §©
äáéL÷ä :ì . . . ä
¥ Ÿ ¡ íL
éäìà ¥ EábNé § ¤ © § äøö ¨ ¨ íBéa§ éé¨ § Eðré § ©© :á . . . é ¨
35 .ìltúà © § ¤ ¤¥
Eéìà
Ÿ £©
52 .á÷ré
36 .ìàøNé ¥ ¨ § ¦ úBìäz ¦ § áLBé ¥ LBã÷¨ äzàå ¨©§ :ì . . . å
37 .óBbà ¤ åéàðNîe¨ § © § åéøö ¨ ¨ åéðtî ¨ ¨ ¦ éúBzëå ¦ ©§ :ó . . . å
¨ §Ÿ éé¨ § eììäé
åéLøc § © § eòaNéå ¨ § ¦ § íéåðr ¦ ¨ £ eìëàé § Ÿ :ã . . . é
íérLø ¦ ¨ § íLå ¥ § äëøáì ¨ ¨ § ¦ ÷écö ¦ © øëæ ¤¥ :á . . . æ
53 .ãrì © ¨ íëááì ¤ § © § éçé ¦§
38 .á÷øé¨ §¦
ïBLlî ¨ ¦ ø÷L ¤ ¤ úôOî © § ¦ éLôð ¦ § © äìévä ¨ ¦ © éé¨ § :ä . . . é
íéøNrå ¦ § ¤ § Lîç ¥ ¨ ïaî ¤ ¦ íiåìì ¦ ¦ § © øLà ¤ £ úàæŸ :ã . . . æ
54 .äiîø¨¦ §
úãára©Ÿ £ © àáö ¨ ¨ àáöì Ÿ § ¦ àBáé¨ äìrîå ¨ § © ¨ äðL̈ ¨
¥ § § ¦ ãrì
éètLî © ¨ úãîBò ¤ ¤ äøBäè ¨ § éé¨ § úàøé © §¦ :å . . . é 39 .ãrBî ¥ ìäà ¤Ÿ
55 .åcçé¨ § © e÷ãö § ¨ úîà ¤ ¡ éé¨ §
ék¦ áLà ¥ ¥ ät Ÿ ãr© éãr ¥ £ éúçeðî ¦ ¨ § úàæŸ :ä . . . æ
56 .ètLîá¨ § ¦ § Eéiðrå ¤ ¦ £ © ÷ãöá ¤ ¤ § Enr § © ïéãé¦ ¨ :è . . . é ¨ ¦ ¦¦
40 .äéúeà
¨ §Ÿ § äàøà
57 .éàðNá ¤ § ¤ éðàå ¦ £ © éøæòa ¨ §Ÿ § éì¦ éé¨ § :é . . . é Eìrt
¤ ¢ ¨ ìëá ¨ § éúéâä ¦ ¦ ¨ íãwî ¤ ¤ ¦ íéîé ¦ ¨ ézøëæ¦ §©¨ :ç . . . æ
58 .ìéç ¦ ¨ äNò ¨ Ÿ éé¨ § ïéîé ¦ § äîîBø ¨ ¥ éé¨ § ïéîé ¦§ :ì . . . é 41 .ççBNà © ¥ £ Eéãé ¤ ¨ äNrîa ¥ £© §
ìr© eðpøé § © § ãBáëa ¨ § íéãéñç ¦ ¦ £ eæìré § §© Ÿ ¥ éé¨ § äeö
:í . . . é øîàì ¨ ¦ øLà ¤ £ äøBzä ¨ © úwç © ª úàæŸ :ì . . . æ
59 .íúBákLî ¨ §§ ¦ äøô ¨ ¨ Eéìà ¤ ¥ eç÷éå § ¦ § ìàøNé
¥ ¨ § ¦ éða ¥ § ìà¤ øac ¥©
íéî¦ © éàöîe ¥ ¨Ÿ ¨ § ¦ § úBøäð
øaãîì ¨ § íNé̈ ¥ :ï . . . é íeî da¨ ïéà¥ øLà ¤ £ äîéîz ¨ ¦ § änãà ¨ ª£
60 .ïBànöì ¨¦§ 42 .ìò Ÿ äéìr ¨ ¤ ¨ äìr ¨ ¨ àì Ÿ øLà ¤£
¦ § ¤ úBLôðå
íéðBéáà § © § ïBéáàå § ¤ § ìc© ìr© ñçé̈ Ÿ :ò . . . é óBçì§ àeäå§ ïkLé Ÿ § ¦ íéné ¦ © óBçì§ ïìeáæ ª § :ï . . . æ
© ¦
61 .réLBé 43 .ïãéö Ÿ ¦ ìr© Búëøéå ¨ § © § úiðà Ÿ¦¢
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30. Proverbs 3:17. 31. Numbers 33:51. 32. Exodus 1:4. 33. Deuteronomy 32:4. 34. Psalms
30:12. 35. Ibid. 5:3. 36. Ibid. 22:4. 37. Ibid. 89:24. 38. Proverbs 10:7. 39. Numbers 8:24.
40. Psalms 132:14. 41. Ibid. 143:5. 42. Numbers 19:2. 43. Genesis 49:13. 44. Isaiah 2:22.
45. Psalms 37:15. 46. Ibid. 119:62. 47. Judges 5:7. 48. Psalms 34:8. 49. Proverbs 13:22.
50. Psalms 140:6. 51. Ibid. 20:5. 52. Ibid. 20:2. 53. Ibid. 22:27. 54. Ibid. 120:2. 55. Ibid.
61. Ibid. 72:13. 62. Ibid. 138:8. 63. Ibid. 67:8.
miyp` zenyl miweqt 584
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1. Psalms 107:14. 2. Ibid. 107:2. 3. Ibid. 94:14. 4. Ibid. 47:8. 5. Ibid. 25:1. 6. Genesis
27:9. 7. Psalms 3:9. 8. Ibid. 119:92. 9. Exodus 25:27. 10. Psalms 45:1. 11. Ibid. 147:4.
12. Ibid. 30:1. 13. Proverbs 20:18. 14. Song of Songs 5:9. 15. Genesis 10:11. 16. Psalms
119:97. 17. Numbers 24:5. 18. Proverbs 15:30. 19. Ibid. 10:11. 20. Psalms 25:12.
21. Ibid. 33:20. 22. Ibid. 24:4. 23. Joshua 17:10. 24. Psalms 108:2. 25. Ibid. 88:5.
26. Ibid. 37:25. 27. Ibid. 46:5. 28. Ibid. 48:13. 29. Ibid. 119:113. 30. Ibid. 111:8.
31. Isaiah 33:10. 32. Psalms 132:5. 33. Ibid. 118:14. 34. Job 10:7. 35. Psalms 18:26.
585 VERSES FOR PEOPLE’S NAMES
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36. Job 5:9. 37. Leviticus 2:6. 38. Psalms 118:19. 39. Psalms 7:3. 40. Proverbs 16:11.
41. Psalms 80:10. 42. Isaiah 1:27. 43. Jeremiah 50:5. 44. Psalms 119:143. 45. Isaiah 12:6.
46. Joshua 4:16. 47. Song of Songs 7:5. 48. Psalms 118:15. 49. Lamentations 3:57. 50. Ibid.
140:2. 51. Ibid. 119:151. 52. Ibid. 34:20. 53. Deuteronomy 32:39. 54. Psalms 69:33.
55. Ecclesiastes 7:27. 56. Psalms 77:17. 57. Ibid. 86:4. 58. Song of Songs 1:1. 59. Psalms
65. Proverbs 12:19. 66. Psalms 134:1. 67. Ibid. 23:5. 68. Ibid. 31:5. 69. Ibid. 68:35.
70. Ibid. 90:1.
mibdpne zekld hwl 586
a
SELECTED LAWS AND CUSTOMS
UPON ARISING
1. Immediately upon awaking, in order to be able to prevail over one’s evil inclination
and rise quickly, a person should consider in whose presence he lies. One should be
mindful that the Supreme King of kings, the Holy One, blessed be He, hovers over
him, as it is written (Isaiah 6:3), “His glory fills the whole earth.”
2. An important principle of the Torah, as well as one of the great virtues of the
tzaddikim who walk before God, is that “I have set the Lord before me at all times”
(Psalms 16:8). For man’s demeanor and conduct when he is alone in his house are
unlike those he would exhibit in the presence of a great king; likewise, one’s manner
and conversation within the circle of his own family are not the same as when he is
in the presence of a king. How much more exemplary will his conduct be when he
considers that the Supreme King of kings, the Holy One, blessed be He, stands over
him and observes his actions; as it is written (Jeremiah 23:24), “Can a man hide in
secret places that I shall not see him? says the Lord. Do I not fill the heavens and the
earth?” Reflecting upon this, he will be imbued with a feeling of reverence and
humility, and always have a sense of shame before God.
3. One should become accustomed to recite ip` ¦ £ dcFn
¤ (I thank you…, page 5)
immediately upon awakening, even before washing the hands. For one will thereby
be made aware of God who stands over him, and will rise quickly.
MORNING BLESSINGS
1. In the morning, before reciting any blessings, one must rinse the mouth. This
applies throughout the year, except on fast days.
2. If one was awake all night and heard the crow of the rooster after midnight, one
may recite the blessing dpia
¨ ¦ iekVl ¥ © . If one heard it before midnight, one should
¦ § ¤ © ozFPd
not recite the blessing but should wait until dawn.
TZITZIT
1. A man who recites the Shema without wearing tzitzit bears false witness against
himself. Since one must be zealous to perform a precept at the earliest possible
opportunity, therefore, immediately after washing the hands, when it is permissible to
recite a blessing, one should put on tzitzit.
2. A man is prohibited to cover himself with a garment which requires fringes but
lacks them. If he puts on such a garment, he transgresses the positive commandment
of tzitzit, in Deuteronomy 22:12.
3. It is proper to look at the fringes as one enwraps himself and recites the blessing,
as it is written (Numbers 15:39), ”And you shall look upon it and remember all the
commandments of the Lord and do them.” Seeing brings to remembrance, and
remembrance to performance.
CONCENTRATION
1. During prayer, one should stand before God in awe and humility. This is achieved
by contemplating the exaltedness of God and the subjugation of man, removing
human desires and pleasures from the heart, and visualizing the Divine Presence
before us. To accomplish this, chasidim study Chasidus before the morning prayers.
587 SELECTED LAWS AND CUSTOMS
2. Regarding kavanah, intent, in prayer, for those intellectually incapable of meditat-

ing on the mystical kavanot (either because they lack knowledge, or because they
cannot remember the specific kavanot during prayer) it is sufficient that they keep one
general kavanah in mind: that their prayers be heard by God with all the kavanot
described in the Kabbalah literature.
3. There should be no casual conversation from the time the chazzan begins the
prayer service until the conclusion of the final Kaddish. This applies to the morning,
afternoon, and evening services.
CHILDREN
1. One should train his small children to respond on`
¥ ¨ . From the time a child answers
¥ ¨ , he has a share in the World to Come. Children should be taught to behave in
on`
the synagogue with respect and reverence. It is better not to bring them to the
synagogue at all than to have them run and play there.
KADDISH
1. One who recites Kaddish should do so while standing with feet together.
2. When reciting the Kaddish, the reader lowers his head at the following words:
Àx¨ © DnW
¥ § ,DgiWn ¥ ¨ ¦ , and on`
¥ ¦ § axwie ¥ ¨ Exnè § ¦ § . After the latter words, the reader lifts his head
and lowers it again, reciting KxAzi ¥ ¨ § ¦ . . . Àx¨ © DnW ¥ § `di ¥ § . He then lifts his head and lowers
it again slightly, continuing lNdzie ¨ © § ¦ § . . . x`Rzie © © § ¦ § , where he lifts and lowers it again,
¥ ¨ § ¦ § gAYWie
reciting Èd KixA ¦ § `WcEwC
¨ § § DnW ¥ § . The head is lowered and lifted each time on` ¥ ¨ Exnè
§ ¦ §
is said.
Before reciting mFlW¨ dUr ¤ Ÿ , the reader takes three steps backward, then bends his
head to the right while saying einFxnA ¨ § ¦ mFlW ¨ dUr ¤ Ÿ . The head erect, he bows forward
and says the word Èd. He bends his head to the left while saying Epilr ¥ ¨ mFlW ¤ £ ©,
¨ dUri
and at on` ¥ ¨ Exnè
§ ¦ § l`xUi
¥ ¨ § ¦ lM¨ lre © § he bows forward again. (These instructions apply to
the recitation of Kaddish only.)
SHACHARIT
1. It is good to give charity every weekday before prayer, both morning and afternoon.
2. When a mourner or person commemorating a yahrzeit leads the services he recites
Kaddish, and should kindle five candles representing the five levels of the soul (nefesh,
ruach, neshamah, chayah, yechidah.)
3. When no mourner is present, the chazzan recites the Kaddish before EcFd.
4. In EcFd, one should pause between the words mlil` ¦ ¦ ¡ and 'de©. In addition, one
should pause slightly between the words iM¦ and lM¨ ; between miOrd ¦ © ¨ and mlil` ¦ ¦ ¡;
between minW ¦ © ¨ and dUr ¨ ¨.
5. Generally, the chazzan should raise his voice and recite the conclusion of a
passage out loud. However, in EcFd, the chazzan recites three verses aloud in the
middle of the passage as follows: dUr ¨ ¨ minW ¥ Ÿ ¡ lM¨ iM¦ ; then at Epidl`
¦ © ¨ . . . idl` § ;
¥ Ÿ ¡ 'd . . . EnnFx
and at Ep`xw ¥ § ¨ mFia§ . . . driWFd
¨ ¦ 'd.
6. When the congregation recites Kln ¤ ¤ 'd one should rise, even when at a different
point in prayer.
7. In xn`W© ¨ ¤ KExA¨ , one should pause between the words Kln ¤ ¤ and gAWn
¨ ª § , for the word
¤ ¤ is part of the previous phrase.
Kln
8. In ixW`
¥ § © , the verse Lci © ¥ must be recited with intent. If one did not recite it
¤ ¨ z`¤ gzFR
with intent and remembered before beginning the subsequent Psalm, one must repeat
from that verse. If one remembered after having already begun the subsequent Psalm,
one repeats only the verse gzFR © ¥ . While saying Lci © ¥ touch the arm tefillin, and
¤ ¨ z`¤ gzFR
while saying oFvx¨ ig© lkl © ¦ § © touch the head tefillin.
¨ § riAUnE
9. If, while reciting Pesukei Dezimrah, the chazzan reaches Kedushah, Kaddish,
Barchu, or Modim, one should respond accordingly. For the Kaddish, however, one
only responds to the stanzas until lAwzY ¥ © § ¦ . One should not recite the passages of KixA ¦§
¥ § and dxFYd
DnW ¨ © z`fe Ÿ § while in the midst of Pesukei Dezimrah.
10. In cieC ¤ ¨ § ©, the chazzan raises his voice for the verse Liptl
¦ ¨ Kxaie ¤ ¨ § on`p ¨ ©.
¨ ¡ ¤ . . . Èd dY`
11. In xiWi¦ ¨ f`¨ , when saying: xC`p ¨ § ¤ dknM
¨ Ÿ ¨ in¦ ,'d mlÀ ¨ Ÿ ¨ in¦ , one should take care
¦ ¥ ¨ dknk
to read the word dknk ¨ Ÿ ¨ the first time with a k and the second time with a M.
THE SHEMA
1. The chazzan finishes the blessing dadÀ ¨ £ © § l`xUi¥ ¨ § ¦ FOrA ¥ © in a hushed tone.
© § xgFAd
2. One should be careful to recite all three sections of the Shema with kavanah, in
awe and reverence.
3. One should pause while reciting the verse rnW © § , to convey the following meaning:
Hear O Israel (pause) the Lord who is our God (pause) is the one God.
4. One who draws out [i.e., in meditation, not in articulation, see below] the c of
¨ ¤ , will merit the blessing of longevity.
cg`
5. One should pronounce the c (the numerical value of which is four) long enough
to acknowledge His kingdom in all four directions.
6. One should not slur over the g, but should draw it out slightly for the length of
time that it takes to affirm God’s sovereignty in the seven heavens and on earth—
equal to eight, the numerical value of g.
7. One should pronounce the c clearly so that it should not sound like a x, or a hard
letter (with a dagesh), or be protracted so long that it sounds as if the c has a sheva
(echad-e).
8. One should enunciate the letter i of l`xUi ¥ ¨ § ¦ (rnW)© § distinctly, so that it will not sound
like l`xU`¥ ¨ § ¦ . Likewise, the i of Eide ¨ § , that it should not sound like E`de ¨ §.
9. One should pause slightly between rnW © § and mW ¥ KExA¨ .
10. If mW¥ KExA¨ was omitted, the rnW © § must be repeated.
11. One should pause briefly between mW¥ KExA¨ and Yadè ¨ § © ¨ §.
12. One should pause between mFId© and Laal ¤ ¨ § lr© and between mFId© and dad`l ¨ £ © § —so
as not to imply that only “today” should it be upon your heart but not tomorrow.
13. One should pause between two successive words in which the first ends and the
second begins with the same letter, so as not to “swallow” one of the letters, e.g., lr©
¤ ¨ § . The same is true where the first word ends with a n and the second begins with
Laal
an `, e.g., Fz` ¤ ¦ § —so as not to make it sound like FzFn. (The vertical line “|”
Ÿ mzi`xE
between words in the Hebrew text indicates a pause.)
14. The Shema must be recited audibly. If it was not, one has still fulfilled the precept
provided the words were articulated with his lips. If one cannot utter the words, one
should think them in his mind.
15. One must pay attention to the meaning of the words while reciting the verses rnW © §
¥ ¨ § ¦ and mW
l`xUi ¥ KExA¨ ; if one did not pay attention, they must be repeated. When
praying with a congregation, they should be repeated in an undertone, so as not to
appear like one who ascribes to a duality of deities.
16. If one became aware of his lack of intent only after concluding the entire section,
it must be repeated from the beginning.
17. From Yadè ¨ § © ¨ § onward one fulfills his obligation—post facto—by the mere recital
of the words.
18. The obligation for the rnW © § to include 248 words is fulfilled when the chazzan
repeats the words zn` ¤ ¥ Ÿ ¡ 'd. One who is still reciting the rnW
¤ ¡ mkiwl` © § when the chazzan
concludes need not repeat them, for he was included in the chazzan’s recital.
19. In the blessing after the rnW

© § , the chazzan should raise his voice at znIw. § © .
¤ ¤ © . .FzEklnE
THE AMIDAH
1. It is forbidden to make an interruption of any kind between l`xUi © ¨ and the
¥ ¨ § ¦ l`B
Amidah. The only exception to this is the verse gYtY © ¨ § 'd, which the Sages
¨ § ¦ iztU
instituted as part of the Amidah and hence is not considered an interruption.
2. The chazzan finishes the blessing l`xUi © ¨ in an ordinary tone.
¥ ¨ § ¦ l`B
3. While reciting the silent Amidah, interruptions of any form are forbidden, even for
Kaddish, Barchu, Kedushah, or Modim. One should, however, remain silent and pay
attention to the recital of the chazzan. In Kaddish, once the chazzan reaches the
words gAYWie ¥ ¨ § ¦ , one may proceed with praying.
© © § ¦ § KxAzi
4. Whenever Tachnun is not recited during a prayer service, e.g., the evening service,
Rosh Chodesh, and the afternoon service before Shabbat, festivals, and Rosh
Chodesh, one does not strike the left side of the chest while reciting the words Ep`hg̈ ¨
and EprWt
§ ¨ ¨ in the blessing Epl¨ glq © §.
5. If one erroneously added a section which is said only on certain occasions, e.g.,
saying `Faie ¤ £ © when it is not Rosh Chodesh or Chol Hamoed, or saying the
¨ § dlri
Shabbat or festival benediction on a weekday—one should immediately cease
recitation, when aware of the mistake, even in the middle of the blessing.
6. If, however, one realizes the error only after concluding the blessing or the entire
Amidah, the Amidah should be repeated as a “Tefillat Nedavah” (voluntary prayer),
without having to add a new request.
VELAMALSHINIM
¦ ¦ § © © § , one should pause slightly between the words xBnzE
1. In the blessing mipiWlOle ¥ © § and
© ¦ § © §.
ripkze
ELOKAI NETZOR
1. One must not make any interruptions between the final blessing of the Amidah
and the verse oFvxl ¨ § Eidi§ ¦ , even to respond to Kaddish or Kedushah.
2. Between oFvxl¨ § Eidi§ ¦ and xvp © Ÿ ¡ , one is permitted to respond to holy things—but
Ÿ § iwl`
to nothing else—before stepping back three steps. Even moving from one’s place is
prohibited prior to stepping back.
ADDITIONS TO THE AMIDAH

ZOCHREINU / MI CHAMOCHA / UCHESOV AND UVESEFER
1. During the Ten Days of Penitence, Epxkf ¥ § ¨ , LFnk¨ in¦ , aFzkE
§ , and xtqaE
¤ ¥ § are added in
the Amidah (as indicated).
2. If any one of these was omitted, but one became aware of the omission before
completing that particular blessing, it can be recited at that point.
3. However, if one already said 'd dY` ¨ © KExA¨ at the end of the blessing, it should not
be said there. The blessing is not repeated, since God’s name had already been
uttered, and thus a repetition would constitute a blessing in vain.
MORID HATAL / MASHIV HARUACH UMORID HAGESHEM
1. Beginning with the Musaf Amidah of Shemini Atzeret, mWBd ¤ ¤ © cixFnE
¦ gExd
© ¨ aiXn ¦ © is
said in the second blessing. It is said until the Musaf Amidah of the first day of Pesach.
[This period is henceforth referred to as “winter.”]
2. If, during the summer [i.e., from the Musaf Amidah of the first day of Pesach
through the Shacharit Amidah of Shemini Atzeret], one mistakenly said mWBd ¦ ,
¤ ¤ © cixFn
the blessing must be repeated from the beginning. If one became aware of the error
only after concluding the blessing, the Amidah must be repeated from the beginning.
3. If, during the winter, one omitted the words mWBd ¦ even if the words aiXn
¤ ¤ © cixFn ¦ ©
© ¨ were said, the Amidah must be repeated from the beginning.
gExd
4. However, if lHd ¦ was said one need not begin again.
¨ © cixFn
5. This rule applies only if one concluded the entire blessing and began the next one.
If, however, one realized before concluding the blessing, then gExd © ¨ aiXn ¦ © should be
said at that point.
6. If one realized the error after concluding the blessing, but before beginning dY` ¨ ©
WFcw¨ , it should be inserted there (without repeating mizOd ¤ © § . . . KExA¨ ). He then
¦ ¥ © dIgn
proceeds with WFcw¨ dY` ¨ ©.
7. If, during the summer, one is doubtful whether mWBd ¦ was mistakenly said—if
¤ ¤ © cixFn
this occurred during the first thirty days of the summer, presumably one did err, since
one is accustomed to reciting this text throughout the winter, and consequently the
Amidah must be repeated.
8. After thirty days one need not repeat it, for since one is accustomed to say it
correctly, it can be assumed that this time, too, the correct phrase was recited.
HAMELECH HAKADOSH AND HAMELECH HAMISHPAT
1. Throughout the year, WFcTd ¥ ¨ is said in concluding the third blessing, and Kln
¨ © l`d ¤ ¤
hRWnE
¨ § ¦ dwcv
¨ ¨ § adF`
¥ concluding the eleventh blessing, except during the Ten Days of
Penitence: when WFcTd ¤ ¤ © and hRWOd
¨ © KlOd ¤ ¤ © are substituted.
¨ § ¦ © KlOd
2. If one erred and said WFcTd ¥ ¨ , or if one is in doubt whether WFcTd
¨ © l`d ¤ ¤ © was
¨ © KlOd
said—if the error was realized only after the time it takes to utter the words “Shalom
Aleichem Rabbi,” or after beginning the next blessing, the Amidah must be repeated.
3. If the error is realized sooner, WFcTd ¤ ¤ © is said at that point.
¨ © KlOd
4. The same applies to hRWOd ¤ ¤ © , if the error was quickly realized. However, if
¨ § ¦ © KlOd
one realized only after that interval or after beginning the next blessing, the Amidah
need not be repeated. However, after concluding the Amidah, it is appropriate to
repeat it as a “Tefillat Nedavah” (voluntary prayer).
BERACHAH / TAL UMATAR LIVRACHA
1. During the winter, beginning with Maariv of the evening before the 5th of
December (in the year preceding a solar leap year, on the evening before the 6th),
dkxal
¨ ¨ § ¦ xhnE
¨ ¨ lh© oze ¥ § is said in the blessing Epilr ¥ ¨ KxA ¥ ¨ . It is said through Minchah of Erev
Pesach.
2. If one said dkxal ¨ ¨ § ¦ xhnE ¥ § after the first day of Pesach—whether he became
¨ ¨ lh© oze
aware of his error before or after completing the blessing—he must repeat from the
beginning of the blessing. If the error was realized after concluding subsequent
blessings, he must return to the beginning of Epilr ¥ ¨ KxA ¥ ¨ and repeat all subsequent
blessings.
3. If, during the winter, one did not say dkxal ¨ ¨ § ¦ xhnE¨ ¨ lh© oze ¥ §, even if he only omitted
the word xhnE ¨ ¨ , and remembered his omission before beginning xtFWA ¨ § rwY © § , it should
be said there.
4. If the error was realized after beginning xtFWA ¨ § rwY © § but before concluding the
blessing dNtY © ¥ , it should be said in the blessing dNtY
¨ ¦ § rnFW ©¥ .
¨ ¦ § rnFW
5. If the error was realized after concluding dNtY ¨ ¦ § rnFW
©¥ but before beginning dvx ¥ § , he
may say it there and then continue dvx ¥ § , and it is considered as if he had said it within
the blessing of dNtY ©¥ .
¨ ¦ § rnFW
6. If the error was realized after beginning dvx ¥ § but before oFvxl § ¦ at the end of iwl`
¨ § Eidi ©Ÿ ¡
Ÿ § , he should repeat from the blessing Epilr
xvp ¥ ¨ KxA ¥ ¨ ; if, however, he had already said
oFvxl § ¦ , he must repeat from the beginning of the Amidah.
¨ § Eidi
YAALEH VEYAVO
1. If one forgot to recite `Faie ¤ £ © on Rosh Chodesh and Chol Hamoed, see “Rosh
¨ § dlri
Chodesh” (page 605).
REPETITION OF THE AMIDAH

1. If the chazzan began to repeat the Amidah and reached Kedushah when one was
saying xvp © Ÿ ¡ , he should pause and—unlike during the rest of the Amidah (see
Ÿ § iwl`
above)—say the verses beginning WFcw¨ , KExA¨ , Klni
Ÿ § ¦ , and repond on`
¥ ¨ to the blessing
WFcTd ¥ ¨.
¨ © l`d
2. While the chazzan repeats the Amidah, the entire congregation is to be silent,
¥ ¨ . If there
listen attentively to the blessings which the chazzan recites, and respond on`
are not at least nine men present who are paying attention to the chazzan, it is akin
to a blessing in vain, because the chazzan’s repetition of the Amidah was instituted
to be said only with a minyan of ten.
3. People who study during the chazzan’s repetition of the Amidah or say supplica-
tions—even if they are careful to listen to the ends of the blessings and respond
¥ ¨ —their actions, nonetheless, are inappropriate, and they should be reprimanded.
on`
Every individual should consider as though without him present there are less than
ten, and should therefore listen attentively to every blessing from beginning to end.
4. One should not converse while the chazzan repeats the Amidah, and whoever
does so—even if there are nine others present—commits a sin, and his transgression
is very great. For whoever converses in the synagogue at the time when the
congregation is occupied with recounting the praises of the Almighty, gives the
impression that he has no part in the God of Israel.
5. While the congregation recites Modim D'Rabbanan, the chazzan recites micFn
¦ in
a regular tone, and does not lower his voice.
6. After micFn
¦ , the chazzan recites the priestly blessing, during which he bows his
head as follows:
Bow right: Lkxai
§ ¤ ¨ § . Head erect, face right: 'd. Bow forward: LxnWie
¤ § § ¦ § . (Cong.:
¥ ¨)
on`
Bow left: xì ¥ ¨ . Head erect, face left: 'd. Bow left: Lil` ¨ ¨ . Bow forward:
¤ ¥ eipR
¨ ¤ ª ¦ . (Cong.: on`
JPgie ¥ ¨)
Bow forward: `Vi ¨ ¦ . Head erect, face forward: 'd. Bow forward: Lil` ¨ ¨.
¤ ¥ eipR
Bow right: mUie
¥ ¨ § . Bow left: Ll§ . Bow forward: mFlW ¨ . (Cong.: on`
¥ ¨)
LAWS CONCERNING THE CHAZZAN’S OMISSIONS

1. If, on a public fast day, the chazzan forgot to add Eppr
¥ £ and did not become aware
of his omission until after concluding the blessing of Ep`tx
¥ ¨ § , he should not repeat the
blessing in order to say Eppr
¥ £.
2. If, however, he did not yet say 'd dY`
¨ © KExA¨ of Ep`tx
¥ ¨ § , he should say Eppr
¥ £ and then
repeat Ep`tx
¥ ¨ §.
3. If he remembered his omission after saying 'd dY`
¨ © KExA¨ of Ep`tx
¥ ¨ § but before that of
dNtY © ¥ , he should add Eppr
¨ ¦ § rnFW ¥ £ in dNtY ©¥ .
¨ ¦ § rnFW
4. If he forgot to recite it in dNtY © ¥ , he should say it after the blessing of mFlW
¨ ¦ § rnFW ¨ miU¦ .
This is not considered a change in the sequence of the blessings, for he recites it after
completing all the blessings of the Amidah.
5. A chazzan who forgot to add `Faie ¤ £ © in the silent Amidah on Rosh Chodesh or
¨ § dlri
Chol Hamoed need not repeat it, but should rely on his repetition to correct his error.
Therefore, at the conclusion of the repetition he should say xvp © Ÿ ¡ and step back
Ÿ § iwl`
three steps.
6. If the chazzan forgot to recite `Faie ¤ £ © in his repetition of the Amidah—if he had
¨ § dlri
already completed the repetition, he need not repeat it. If he remembered before
completing the repetition, he must repeat from dvx ¥ §.
TACHNUN
1. On weekdays, a collection of prayers called Tachnun, “supplication,” is recited
after the Amidah. The Hebrew word comes from the root chen, meaning “grace,” for
Tachnun is a special prayer for God’s gracious forgiveness of our sins, even though
we do not merit it.
2. In the morning prayer, Psalm 25, ,'d Lil` ¦ ¨ § is recited with the face down on
¤ ¥ cecl
the right arm, because the left arm has the tefillin on it. A left-handed person, who
wears the tefillin on his right arm, lowers his face on his left arm.
3. On special days and occasions, Tachnun is not recited. When Tachnun is omitted,
other prayers located at various parts of the service are also omitted. These are
appropriately marked. Below is a complete list of when Tachnun is omitted:
Erev Shabbat afternoon, Shabbat, and Motzaei Shabbat (until midnight).
Erev Rosh Chodesh afternoon and Rosh Chodesh.
The entire month of Nissan.
Pesach Sheni (14th of Iyar).
The afternoon of the 17th of Iyar, and Lag B’Omer (18th of Iyar).
From Erev Rosh Chodesh Sivan afternoon through the 12th of Sivan.
The afternoon of the 8th of Av and Tishah b’Av.
The afternoon of the 14th of Av and the 15th of Av.
Erev Rosh Hashanah and Rosh Hashanah.
Erev Yom Kippur through the end of the month of Tishrei.
Erev Chanukah afternoon and Chanukah.
The afternoon of the 14th of Shevat and the 15th of Shevat.
The afternoon of the 13th of Adar, Purim, and Shushan Purim (in a leap year, also
Erev Purim Katan afternoon, Purim Katan, and Shushan Purim Katan).
When there is a circumcision in the synagogue, or in the presence of the father, the
sandek or the mohel.
When a bridegroom is present (on the day of the wedding and during the week of
Sheva B’rachot).
In the house of a mourner.
CHABAD CUSTOM:
The afternoon of the 11th of Tammuz and the 12th and 13th of Tammuz.
The afternoon of the 9th of Kislev and the 10th of Kislev.
The afternoon of 18th of Kislev and the 19th and 20th of Kislev.

1. Someone is given the honor of opening the Ark and taking out the Torah. On
certain occasions, when it is necessary to read two or three different portions, two or
three scrolls are taken from the Ark. In such a case, one or two others are honored by
following the chazzan and carrying the Torah Scrolls to the bimah.
2. “Said Rabbi Shimon [bar Yochai]: ‘When the Congregation takes out the Scroll of
the Torah to read in it, the Heavenly Gates of Mercy are opened, and God’s love is
aroused. Then DnW ¦ § should be said’” (Zohar). Thus, the time of opening the Ark
¥ § KixA
and taking out the Torah to read is a very special time, a time of Heavenly mercy and
love, when our prayers are especially acceptable.
3. We are careful to listen to the Torah reading while following in a Chumash or
Siddur.
4. On Mondays and Thursdays, three persons are called to the Torah and part of the
opening of that week’s Torah portion is read. Three persons are also called on
Chanukah, Purim, and public fast days. The portions read are appropriate to the
occasion and begin on page 467.
5. On Rosh Chodesh and Chol HaMoed (in view of the additional Amidah, Musaf),
four persons are called up for the reading of the designated Torah portions.
6. On Tishah b’Av, the third person called reads a special Haftarah.
PERSONS TO BE CALLED UP FOR THE TORAH READING
1. A Kohen is called to the Torah for the first aliyah, and a Levi for the second.
2. If no Kohen is present, a Levi or Yisrael may be called for the first aliyah. However,
the following text is substituted:
cFnri
£ © odM
¥ Ÿ o`M© oi`¥ ,dxFYl
¨ © cFak¨ EpzE §
(name) oA¤ (father’s name)
…ozPW
© ¨ ¤ KExA¨ ,odM
¥ Ÿ mFwnA§ ¦ iel
¦ ¥ / l`xUi
¥ ¨§ ¦
3. If a Yisrael is called for the first or second aliyah, a Levi may not be called up after
him.
4. If there is no Levi for the second aliyah, the Kohen who was called for the first
aliyah is called again, and recites both blessings again. He is reintroduced by the
announcement: "ie¦l¥ mFwnA § ¦ ".
5. If there are Kohanim and Levi’im but no Yisraelim present, Kohanim and Levi’im
are called alternatively.
6. If there are not enough Yisraelim present for the aliyot but there are Kohanim (and
one Levi), the first three aliyot are: Kohen, Levi, Yisrael. The following aliyot are given
to the Yisraelim until there are no more Yisraelim present. For the rest of the aliyot,
Kohanim are called. For example, when only three Yisraelim are present on Shabbat,
the order would be: 1) Kohen, 2) Levi, 3) Yisrael, 4) Yisrael, 5) Yisrael, 6) Kohen, 7)
Kohen.
7. If there are not enough Yisraelim, and there are Kohanim—but not enough to
complete the amount of aliyot—and at least two Levi’im, the order of “Kohen, Levi,
Yisrael” is repeated. For example, on Shabbat the result would be: 1) Kohen,
2) Levi, 3) Yisrael, 4) Kohen, 5) Levi, 6) Yisrael, 7) Kohen.
8. If all those present are Kohanim, a different Kohen is called for each aliyah. The
same applies if all are Levi’im. However, if one Yisrael is present besides them, he is
called first. The same applies if one Levi is present in a shul of Kohanim or one Kohen
is present in a shul of Levi’im (and there are no Yisraelim).
9. No additions should be made to the prescribed number of aliyot at each reading.
10. On Shabbat and festivals, a Kohen or a Levi may be called for the xihtn ¦ § ©.
BLESSING OF THANKS FOR DELIVERANCE FROM DANGER

1. The following four are obligated to offer a special blessing of thanksgiving: one
who has traveled across a sea, whether by ship or airplane; one who has traveled
through a wilderness and reached an inhabited area; one who was held captive or
imprisoned and whose life was in danger; and one who was seriously injured or
bedridden due to illness for more than three days and has recovered completely.
2. The custom is to recite this blessing in all cases of being saved from harm in a
life-threatening situation.
3. The blessing is said in the presence of a minyan; it is best to recite it immediately
after an aliyah. If he received the final aliyah, he recites it following the Half Kaddish.
4. If one is obligated to say the blessing but did not receive an aliyah, he recites it
after the conclusion of the Torah reading, following the Half Kaddish.
5. One should not delay saying the blessing for more than three days.
BLESSINGS FOR A WOMAN WHO GAVE BIRTH
1. It is the Chabad custom that one whose wife gives birth to a girl names the baby
at the subsequent Torah reading, i.e., the earliest possible opportunity, and does not
wait until Shabbat.
© ¥ ¤ in¦ reads, miaFh
2. The text of the KxAW ¦ miUrnlE
¦ £ © § dRglE
¨ ª § dxFzl ¨ § © § (“to raise her
¨ § dElCbi
to Torah, to marriage, and to good deeds”).
BAR MITZVAH
1. It is the Chabad custom that a Bar Mitzvah receives his first aliyah either at the
afternoon service on Shabbat, or on Monday, Thursday, or Rosh Chodesh.
HAGBAHAH AND GELILAH
1. As the Torah scroll is raised following the reading, one should endeavor to come
close to the bimah so that he can read the Torah’s writing.
2. We do not point at the Torah scroll when reciting these verses.
3. The sash with which the Torah is wrapped should be tied at the top of the bottom
third of the Torah scroll.
CONCLUSION OF THE SERVICE

1. Mourners’ Kaddish is recited at the following points:
After the Song of the Day, after Epilr ¥ ¨ , and after the daily portion of Psalms recited
according to the monthly cycle. In addition, a mourner recites the Kaddish
D’Rabbanan before Epilr
¥ ¨ . (If there are no mourners in the congregation, the chazzan
or another person should recite Kaddish at these points.)
2. After the Kaddish following Psalms, it is customary for the mourners to recite a
chapter—or the concluding Mishnah of a chapter—of Mishnayot, followed by
Kaddish D’Rabbanan.
LAWS OF VARIOUS BLESSINGS

WASHING THE HANDS FOR BREAD
1. The hands must be clean of any dirt or foreign matter before washing in the ritual
manner necessary to partake of bread.
2. An abundant amount of water should be used, enough to cover the entire area of
the hand up until the wrist six times—three times on each hand.
3. Pick up the cup containing the water in the right hand. Pass it to the left hand, and
pour three times on the right hand. Then pass the cup to the right hand and pour three
times on the left hand. It is customary to hold the cup with a towel when pouring on
the left hand.
4. A little water from the final pouring should remain in the left hand. It should be
rubbed over both hands together, while reciting the blessing mici © ¦ § lr© . Then dry
¦ ¨ ¨ zlihp
the hands.
¦ © and partaking in the bread.
5. One should not talk until reciting the blessing ìvFOd
BLESSING BEFORE EATING AND DRINKING
1. The Sages established the blessings prior to eating and drinking, which are
collective for specific categories of food or drink.
2. One who begins the meal with bread recites the blessing ux`d ¤ ¨ ¨ on¦ mgl ¦ ©,
¤ ¤ ìvFOd
and need not recite any other blessings over subsequent courses of the meal.
However, there are three exceptions to this rule: a) If one wishes to drink wine during
the meal, one must recite the blessing over wine (otBd¤ ¨ © ixR ¥ —but see paragraph
¦ § `xFA
8 below). b) A separate blessing must be made over a dessert. c) If one eats something
which was not part of the meal, an appropriate blessing must be said.
3. The blessing for all fruits that grow on trees is urd ¥ ¨ ixR
¦ § `xFA¥ .
4. On fruits and vegetables that grow in or from the ground one recites ixR ¦ § `xFA
¥
¨ ¨ £ ¨ , besides mushrooms, which are in the following category.
dnc`d
5. On meat, fish, eggs, milk, and juice the blessing is FxacA ¨ § ¦ didp Ÿ © ¤.
¨ § ¦ lMdW
6. The blessing FxacA¨ § ¦ didp Ÿ © ¤ is made before drinking water, only when drinking
¨ § ¦ lMdW
to quench one’s thirst.
7. The blessing zFpFfn§ ipin¥ ¦ `xFA¥ is recited over anything that is made from grain but
is not in the category of bread, e.g., cake, pastry, cookies, etc. See below.
8. On Shabbat and festivals, when a blessing over wine is recited for Kiddush before
washing for bread, one is exempt from reciting another blessing over wine which he
drinks during the meal, since it is included in the first blessing over the Kiddush wine.
9. Today, with the production of so many different types of foodstuffs, the laws of
blessings over foods are sometimes quite complex, and many a time the question
arises as to which blessing should be made over a given manufactured food. This can
depend on the origin of a dominating ingredient, for example, whether it is a
tree-grown fruit or a vegetable, or its being considered “bread” or “cake.” Whenever
one is in doubt concerning a blessing, one should consult a Rabbi.
1. It is a Biblical commandment to recite the Blessing After a Meal, as it states, “When
you have eaten and are satiated, you shall bless the Lord your God.” (Deuteronomy
8:10).
2. Several introductory Psalms precede the Blessing After a Meal. On weekdays, it is
customary to recite Psalms 137 and 67. The former is a reminder of the Destruction
of the Beit Hamikdash. “The loss of the Beit Hamikdash should be particularly felt at
our dining table, because our table in many respects represents the Altar of the Beit
Hamikdash. This is the time to remember the saying, ‘Woe unto the children who
have been banished from their father’s table’” (Shelah). Psalm 67 on the other hand,
speaks of the Messianic Era and centers on the ultimate triumph of our people, when
even the nations of the earth will recognize the justice and righteousness of the
Supreme Judge.
3. In view of the fact that we do not dwell on the Destruction or similar sad events
in our Shabbat and Yom Tov prayers, these two Psalms are omitted on those days, as
also on days when Tachnun is not said, such as Rosh Chodesh, Chol Hamoed, etc.
Instead, we say two inspiring Psalms, 126 and 87, in which we remember Zion in a
happier setting—the Redemption and Return to Zion, and Zion’s ultimate glory.
4. The Blessing After a Meal is preceded by the rinsing of the fingertips. This ritual is
called Mayim Acharonim (“the final waters”, i.e., after the meal).
5. The water must be poured on the fingers into a utensil, not directly onto the floor
where it would be trodden upon.
6. After washing, the utensil containing the unclean water should be covered or
removed from the table.
7. Mayim Acharonim signifies the removal of impurity and the attainment of holiness,
to sanctify ourselves when blessing God for the food (after the meal). For hands that
have become dirtied by the food make us unfit for saying the Blessing After a Meal
(Berachot 53b). Moreover, as there are certain salts injurious to man, it is obligatory
to wash our hands after a meal to cleanse them from such salts and prevent any
possible harm (Eruvin 17b; Chullin 105a-b. See Shulchan Aruch Harav, O. Ch.,
181:1). In the spiritual sense, then, Mayim Acharonim signifies the removal of
anything that is not holy, and is an act of self-sanctification: “‘Sanctify yourselves’
(Leviticus 11:44)—this refers to Mayim Rishonim (the first waters; washing the hands
before the meal), ‘and you shall be holy’ (ibid.)—this refers to Mayim Acharonim”
(Berachot 53b).
8. Everyone, even a guest or someone who does not have parents, says ixFn
¦ ia`
¦ ¨ z¤̀
dGd
¤ © ziAd
¦ © © zlrA
© § © izxFn
¦ ¨ iO`
¦ ¦ zè
¤ § dGd
¤ © ziAd © ©.
¦ © © lrA
SHEHECHEYANU
1. One who eats a new fruit, i.e., a fruit which is unavailable all year round and
grows only once in a specific season, recites EpigdW ¨¡ ¤ ¤ .
2. The blessing is recited before reciting the standard blessing over the fruit, i.e., `xFA ¥
urd ¦ § or dnc`d
¥ ¨ ixR ¨ ¨ £ ¨ ixR
¦ § `xFA¥ .
3. One recites the EpigdW ¨ ¡ ¤ ¤ over each type of new fruit, even if they are of the same
“family.”
4. If one has a number of new fruits and wishes to eat them together or one after
another, one recites the EpigdW ¨ ¡ ¤ ¤ once, prior to partaking of the first of them. In this
case, the EpigdW
¨ ¡ ¤ ¤ should be recited specifically over a fruit of the “seven species” with
which the Land of Israel is blessed. (They are—besides wheat and barley—olive, date,
grape, fig, and pomegranate.) If none of these are present, a tree-grown fruit takes
precedence over a fruit which grows in or from the ground.
AFFIXING A MEZUZAH
1. Before being affixed, the mezuzah is placed in a cover or case made of glass,
wood, or any other material. Paper may also be used, but care should be taken that
the paper in which the mezuzah is wrapped should be longer than the mezuzah itself,
so that the nails should not pierce the mezuzah scroll when it is affixed to the
doorpost. Care should also be taken not to put the scroll of the mezuzah in the case
upside down.
2. The mezuzah is affixed on the outer tefach (the width of 4 fingers, i.e., 3.1496
inches) of the width of the doorpost, at the right hand as you enter, at the bottom of
the upper third of its height, at a distance of at least one tefach from the lintel. (If the
door is extraordinarily high it should be affixed at the level of one’s shoulder.) The
mezuzah is affixed in an inclined position, the upper part pointing inwards.
3. The mezuzah is usually affixed using nails or tacks, but mortar, adhesive tape, etc.,
may also be used.
4. Before affixing the mezuzah, recite the blessing dfEfn © §¦.
¨ § rFAwl
5. It is customary to put the right hand on the mezuzah and kiss it upon both entering
and leaving the house, and also during the prayer before retiring to bed.
ON LIGHTNING, THUNDER, ETC.
1. One who sees any of the following: shooting stars, an earthquake, lightning, a
hurricane, or a tornado, recites the blessing ziW`xa ¦ ¥ § dUrn ¥Ÿ .
¥ £ © dUr
2. On hearing thunder, one says mlFr¨ `ln ¥ ¨ FzxEabE Ÿ ¤.
¨ § FgMW
3. If the clouds disperse after one recited the blessings, and then gather and once
again there is thunder and lightning, one is required to recite the blessings a second
time.
4. If more than three seconds pass between the lightning or thunder and the recitation
of the blessing, one recites ziW`xa
¦ ¥ § dUrn
¥ £ © dUr¥ Ÿ KExA¨ or mlFr¨ `ln ¥ ¨ FzxEabE Ÿ ¤ KExA¨ ,
¨ § FgMW
omitting the Divine Name.
ON SEEING A RAINBOW
1. When one sees a rainbow in the heaven one recites the blessing xkFf
¥
Fxn`nA ¦ § ©.
¨ £ © § . . . zixAd
2. One should not gaze at this rainbow for an extended time.
ON HEARING GOOD TIDINGS
1. One who hears good tidings concerning either the public or an individual, e.g.,
¦ ¥ © § aFHd© .
concerning one’s father, teacher, or close friend, recites the blessing aihOde
2. The meaning of this blessing is: One thanks God—aFHd© —Who is good to the
listener because He gladdened his heart; aihOde
¦ ¥ © § —and He is good to the one to whom
the good occurrence happened.
¨¡ ¤ ¤ .
3. One who hears good tidings concerning only himself, recites the blessing EpigdW
ON HEARING BAD TIDINGS

1. One who hears bad tidings, such as the demise of a friend or an important person,
recites the blessing zn`d © © . Obviously, if one was witness to such an event, one
¤ ¡ ¨ oIC
recites this blessing.
2. The two blessings over good and bad news are recited only if the news was heard
from a reliable source (i.e. a reliable witness).
IMMERSION OF UTENSILS
1. Before dishes and utensils can be used in the kosher kitchen, they must acquire a
measure of holiness, which is conferred through the ritual immersion in a mikveh, a
pool of naturally gathered water.
2. Vessels may also be immersed in certain natural bodies of water, such as the
ocean.
3. Immersion is required only for utensils manufactured or once owned by a non-Jew.
4. Preparation for immersion consists of the removal of any substance that would
intervene between the water of the mikveh and the surface of the utensil, such as dust,
rust, stickers, glue from labels, and price markings.
5. A vessel made of metal or glass with which one eats, drinks, cooks, fries, or heats
up water for drinking, requires immersion with a blessing. Examples include: Correlle
dishes, silverware, pots and pans, kettles, and those parts of a mixer
and blender that come in direct contact with food.
6. Consult a Rabbi for information on which types of utensils are immersed without
reciting a blessing.
7. When immersing several items at the same time, only one blessing is said,
¦ ¤ (sing. vessel), with milM
replacing its final word, ilM ¦ ¥ (pl. vessels).
SEPARATING CHALLAH
1. When the Jewish People first came to the Land of Israel, one of the many gifts they
were commanded to give to the Kohanim, who served in the Beit Hamikdash, was a
portion of their dough—“the first and the best”—known as “Challah.”
2. In remembrance of this gift, and in anticipation of the future Redemption and the
third Beit Hamikdash, we observe the mitzvah of separating the Challah portion.
3. Challah is separated after the flour and liquid are mixed together, while the dough
is still whole, before it has been divided and shaped into loaves. Before the piece of
dough is separated, recite the blessing dNg ¦§ ©§.
¨ © Wixtdl
4. Then remove a small piece, approximately one ounce, from the dough. Immedi-
ately after separating Challah (whether or not a blessing is required), say “dNg ¥£”
¨ © df¤ ixd
(This is challah).
5. Today, since we cannot give the Challah to a Kohen, and since we may not use it
ourselves, the prevailing custom is to burn this piece separately (e.g., in a piece of
aluminum foil).
6. It should be burned in the oven, preferably in the broiler. However, if one burns
the Challah inside the oven, it should not be burned at the same time anything is
being baked.
7. If one forgot to separate Challah before baking, or if the batter is loose and one
cannot separate Challah before baking, it may be separated after baking.
MINCHAH
1. The chazzan does not wear a tallit when leading the afternoon and evening
services. This applies during the week as well as on Shabbat and festivals.
2. It is customary to recite the sections of Korbanot and Ketoret before ixW` ¥ § © , because
the prayers are the present substitutes for the daily sacrifices in the Beit Hamikdash.
Minchah corresponds to the daily sacrifice of the afternoon.
3. When Tachnun is recited at Minchah, Psalm 25, 'd Lil` ¦ ¨ § , is said seated with
¤ ¥ cecl
the face on the left arm.
4. A mourner recites Kaddish at the conclusion of the service, followed by a
chapter—or the concluding Mishnah of a chapter—of Mishnayot and Kaddish
D’Rabbanan.
5. On public fast days, the Torah is read also at Minchah, and the third person called
up reads the Haftarah. See above, “Torah Reading.”
MAARIV
1. When concluding the blessing before the Shema, the chazzan recites the words
l`xUi
¥ ¨ § ¦ FOr© adF` ¥ inaudibly.
2. In the blessing following the Shema, the chazzan raises his voice when reciting
mNk
¨ ª Exnè
§ ¨ § . . . eipA ¦ £ © © , and Exnè
¨ ¨ xiarOd § § © , and at the conclusion of the blessing.
§ ¨ § . . . LzEkln
3. The chazzan raises his voice when reciting crl © ¨ l`xUi
¥ ¨ § ¦ . . . Epz`v § .
¥ ¥ xFnWE
ATAH CHONANTANU
1. If, at the conclusion of Shabbat or of a festival, one forgot to say EpYppFg ¨ § © dY` ¨ © in
the blessing opFg ¥ dY`¨ © , one does not repeat the Amidah, because one must recite
Havdalah over the cup [of wine or certain other beverages] afterwards, and will
thereby fulfill his obligation. However, one should be careful not to do any work until
Havdalah over the cup is recited. One may say: lFgl§ Wcw ¤Ÿ oiA¥ liCaOd¦ § © © KExA¨ after the
Amidah, and is then permitted to do work.
2. Even if one became aware of it immediately after uttering the Divine Name at the
end of opFg¥ dY` ¨ © —or after completing this blessing, although he did not yet begin the
next blessing—he should not return to the beginning of opFg ¥ dY` ¨ © . But if he realized
his omission before uttering the Divine Name, he should say EpYppFg ¨ §© dY`¨ © and
continue LY`n ¥ ¨ § , until the end of the blessing.
§ ¦ ¥ EpPge
3. If one forgot to recite EpYppFg ¨ §© dY`¨ © and did something which is forbidden on
Shabbat or ate before saying Havdalah over the cup—or before saying liCaOd ¦ § © © KExÄ
lFgl§ Wcw¤Ÿ oiA¥ —he is required to repeat the Amidah and recite EpYppFg ¨ § © dY` ¨ © , and then
also to recite Havdalah over the cup.
4. If one forgot to say EpYppFg ¨ § © dY` ¨ © , and has no wine, etc., and does not expect to
have any the next day either—although he expects to have it thereafter—he must
repeat the Amidah and say EpYppFg ¨ § © dY` ¨ © [in accordance with the following rules]:
a) If he realized his error before concluding the blessing dNtY © ¥ , he should include
¨ ¦ § rnFW
EpYppFg
¨ § © dY`¨ © in dNtY ©¥ .
¨ ¦ § rnFW
b) If he became aware of his omission after he had concluded dNtY © ¥ , he should
¨ ¦ § rnFW
return to opFg
¥ dY` ¨ ©.
c) If one realized his omission after concluding the Amidah, i.e., after having already
said the second oFvxl § ¦ at the end of xvp
¨ § Eidi © Ÿ ¡ , he is required to repeat the Amidah
Ÿ § iwl`
from the beginning.

1. If there is a doubt as to whether the Shema of Maariv had been recited at the
proper time (after nightfall), it is particularly important to recite all three sections of
the Shema before going to bed. For sometimes, especially in the long summer days,
some people recite Maariv before dark, in which case they have to recite the Shema
once again after nightfall.
2. In any case, it is the Chabad custom to recite all three sections of the Shema in
the prayer before retiring to bed.
3. “He who reads the Shema before retiring to bed is as though he were protected
by a double-edged sword” (Berachot 5a). In days bygone when Jews were enslaved
and persecuted, as it is also true in modern times in certain countries, the nights were
full of terror and danger, this statement was especially true. Today too, some people
are troubled by a different kind of terror—bad dreams and nightmares. Thus, we say
the prayer before retiring to bed, in which we declare that God is One, and that He
is the Master of the world. We declare our love for God, and we can be certain of
God’s love for us, and feel secure under His protection.
4. On days when Tachnun is said, it is recited during this prayer too. On Motzaei
Shabbat and Motzaei Rosh Hashanah, Tachnun is not recited if the prayer before
retiring is said before midnight.
SHABBAT
MAJOR LAWS FOR SHABBAT 1
Which includes a few cautionary words and comments, in order to eliminate common
and widespread stumbling blocks and involuntary errors that, according to many of
the great Rishonim, constitute serious violations of Shabbat.
If a fly or some other waste falls into a cup or a plate, one should not rely
on the commonly accepted halachic loophole (hetter), namely, to remove
the substance with a spoon while removing some liquid as well. For such a
practice may involve a serious Shabbat violation, G-d forbid. The only
solution is to spill liquid from the cup until the waste spills out. One should
not blow it out. It is, however, permissible to blow it to the side of the cup
and then spill liquid from the cup until the waste falls out; for since the
waste is removed by holding the cup and its contents and tipping it with
one’s hand, it is considered “removing food from waste,” which is permitted
for immediate drinking [or eating, but not in preparation for a later meal].
Likewise, if waste fell into a plate of gravy, it is forbidden to remove it with
a spoon along with some gravy—or even to skim the fat floating upon its
surface—since this constitutes removing “waste from food,” a violation of
Shabbat.
One should be very careful on Shabbat to refrain from eating raw or cooked
beans (called bub) that are still in their pods. For since the husk is not edible,
removing the bean from it constitutes—according to all authorities— extrac-
tion (mefarek), which is a derivative (toladah) of threshing (dahsh), a clear
violation of Shabbat, G-d forbid. This applies even if the beans separated
from the husk when they were cooked and are no longer attached. The same
is true of sesame seeds. A pious soul should be stringent even with peas that
are still in their pods, even though the pods are edible, for [removing them
from their pods] is not necessarily permissible.
It is preferable to refrain from eating walnuts and hazelnuts on Shabbat,
unless they were removed from their shells before Shabbat. For although it
1. The following section is a translation of Hilchata Rabta L’Shabbata (page 566), written by the
Alter Rebbe, and included in his Siddur.
is permissible to remove the shell by hand when the nut is still inside it (even
partially), and doing so does not constitute “removing waste from food,”
nevertheless, once the shell is removed and a piece of it lies among pieces
of nut or complete nuts, removing the shell would be a Shabbat violation of
“removing waste from food.” Rather, one should take the nut from the shells
and refrain from touching the shells at all. Even if the shells were lying
separately without any nuts mixed with them, handling them would dese-
crate a major prohibition because of muktzah, as is common knowledge. It
is difficult to be careful with all the above [and thus it is preferable to refrain
from eating unshelled nuts altogether].
The Shabbat law prohibiting cooking does not apply to re-cooking dry food;
nevertheless, if part of it dissolves, that part can cook again, since dissolved
food can be re-cooked in heat “from which the hand recoils.” Therefore, one
should take great care to refrain from warming up roasted or cooked meat
or fowl, if the juice that discharges from them will become so hot that the
hand recoils from it. This would constitute a definite violation of Shabbat,
G-d forbid. One should also take care to refrain from pouring hot water from
which the hand recoils—from the vessel in which it was heated (keli
rishon)—onto sugar. Doing so would be considered cooking, since the
sugar dissolves. For the same reason, one should not act leniently with
present-day salt, though it is already cooked; for since it later dissolves, one
cannot act more leniently with it than with salt of old [which was not
pre-cooked]. According to some opinions in the Code of Jewish Law, it is
prohibited to put salt into hot liquid that has been poured into a second
vessel (keli sheini); accordingly, one who is stringent—may blessings come
upon him.
PREPARATIONS FOR SHABBAT
1. One should rise early on Friday to prepare for Shabbat. Even a prestigious person
who has much household help should make sure to personally contribute to the
Shabbat preparations. Our greatest sages did not consider it beneath them to do some
menial preparation in honor of the beloved and esteemed Shabbat.
2. The house should be cleaned and the table set in honor of Shabbat. The table
should be covered with a tablecloth for the duration of Shabbat.
3. One should refrain from eating much on Friday, in order to enter the Shabbat with
a healthy appetite.
4. On Friday, one should bathe in warm water in honor of the Shabbat. If this is not
possible, at least the head, face, hands, and feet should be washed. (Some men have
the custom of immersing in a mikveh before Shabbat.) One should then dress in festive
clothing reserved for Shabbat. One should also take a haircut if necessary (unless it
is Rosh Chodesh), and cut one’s nails. (The Talmud states that nail pairings should be
buried, or preferably burnt.)
5. It is customary to bake special bread in honor of Shabbat. It should be in the
amount that requires “challah” to be set aside, so that the mitzvah of challah can be
fulfilled (see page 87 for the blessing).
6. Before sunset, the head of the household should inquire whether challah has been
separated, and remind the women to light the Shabbat candles at the proper time. He
should also remind the entire household to stop their weekday activities. He should
speak gently, so that his words will be heeded. He should not remind them too early,
lest his reminder will be ignored.
CANDLE LIGHTING
1. It is proper to give tzedakah (charity) before lighting the Shabbat candles.
2. Girls should begin lighting candles from the age of three, or even earlier, once they
are able to relate to the concept of Shabbat, each girl according to her understanding.
Before marriage, a girl should light only one candle.
3. Where there are no women present, a man lights the candles.
4. If one forgot to say the blessing over the candle lighting, it may be recited as long
as the candles are burning. (If there is some doubt as to whether the blessing was said,
it should not be repeated.)
SHABBAT PRAYERS
EVENING
1. Before the evening service, the Kabbalat Shabbat service (lit., Welcoming the
Shabbat) is recited (page 154).
2. The paragraph gkA © Ÿ § `P`¨ ¨ (page 157) is recited quietly.
3. One not keeping pace with the minyan should say EkxA © § (page 160), even if
§ ¨ xnFle
he responded to EkxA § ¨ with the congregation.
4. There is a widespread custom, based on authoritative Halachic views, to recite the
section onè¥ ¨ § on` ¨ § 'd KExA¨ on weekdays, ExnWe
¥ ¨ mlFrl § ¨ § on Shabbat, and the appropriate
verses on festivals, before the Amidah. However, those who do not recite 'd KExÄ
onè
¥ ¨ § on`
¥ ¨ mlFrl¨ § on weekdays, because it might be considered an interruption in
prayer, should not recite it on Shabbat and festivals. The Chabad custom is not to
recite it.
5. After the silent Amidah of Maariv, it is customary for the entire congregation to
repeat ENkieª § © together, while standing. One praying without a minyan should also say
it while standing.
6. The me’ein sheva blessing (page 172: “Blessed are You… God of
Abraham…”)—the abridged form of the seven blessings of the Maariv Amidah for
Shabbat—is said by the chazzan every Shabbat. It is also said when a festival occurs
on the Shabbat, but no mention of the festival is made. If, however, the first night of
Pesach occurs on Shabbat, this blessing is not said.
7. The me’ein sheva blessing is said only in a permanent place of prayer. But in a
place where a minyan is arranged only occasionally, or at the house of a bridegroom
or a mourner, it is not to be said. If ten men designate a regular place for prayer for
several weeks, such as at a fair, some authorities are of the opinion that it may be
said.
8. The congregation, or an individual praying without a minyan, omits the paragraphs
dY`¨ © KExA¨ and Epiwl` ¥Ÿ ¡ .
MORNING
1. In the morning service, if one forgot to recite the paragraph zaW © ¨ xW` ¥ ¨ , he
¤ £ l`l
should say it after the Amidah, for it describes the greatness of the Shabbat. This is
the case even if he became aware of his omission before concluding the blessing xvFi ¥
zFxFÒd§ © (page 206).
2. In the Kedushah, the word oFMWY
§ ¦ begins a new sentence, and is not the conclusion
of the preceding one.
LAWS CONCERNING THE HAFTARAH
1. The one who is called up for Maftir should not begin the blessings of the Haftarah
until the Torah scroll is covered with its mantle, so that those who raised and wrapped
the Torah may also hear the Haftarah; for all are obligated to listen to it just as they
are required to hear the Torah portion.
2. On a Shabbat when two portions are read, only the Haftarah of the second portion
is recited. The exception to this is the Shabbat of zFn ixg` ¥ £ © and miWcw
¦ Ÿ § , when the
Haftarah of zFn ixg`¥ £ © is recited. For a complete list of the Haftarot according to
Chabad custom, see page 527.
3. The book from which the Haftarah is read should not be removed [or closed] until
after the blessings after the Haftarah are concluded.
FULL MONTHS AND SHORT MONTHS
1. The months of Nissan, Sivan, Av, Tishrei, Shevat, and Adar I are always “full
months,” having thirty days. Iyar, Tammuz, Elul, Tevet, and Adar (in an ordinary year,
or Adar II in a leap year) are always “short months,” having twenty-nine days.
2. Cheshvan and Kislev are sometimes “full months” (such years are called “full
years”), sometimes “short months” (such years are called “short years”), and some-
times Cheshvan is short and Kislev is full. Such years are called “regular sequence
years,” since the months follow a regular sequence of alternate full months, and short
months.
WHEN ROSH CHODESH IS ONE DAY OR TWO DAYS
3. Nissan, Sivan, Av, Tishrei, and Shevat always have one day of Rosh Chodesh. Iyar,
Tammuz, Elul, Cheshvan, Adar I, and Adar II always have two days of Rosh Chodesh.
4. Kislev and Tevet sometimes have two days of Rosh Chodesh and sometimes one
day. That is, if Cheshvan and Kislev are both full months, then both Kislev and Tevet
have two days of Rosh Chodesh. If both are short, then both have only one day of
Rosh Chodesh. If the first of these months is short and the other full, then Rosh
Chodesh Kislev is only one day and Rosh Chodesh Tevet is two days.
MUSAF
1. The Musaf prayer should not be delayed beyond one hour after midday. One who
prays after that time is called a transgressor. However, he has fulfilled his obligation,
since essentially it can be recited all day.
2. If one forgot to say Musaf and remembered only after nightfall, he cannot make
up for this prayer as he can for Shacharit, Minchah, or Maariv.
3. Between Shacharit and Musaf, it is permissible to partake of food, just as it is
permissible before Minchah. This means that—after making Kiddush—one may eat
fruit even to the point of satiation, or bread no more than the size of a kebeitzah (1.93
ounces).
4. When reciting the Kedushah in the repetition of the Musaf Amidah, the chazzan
should recite the two words l`xUi © § together with the congregation and then wait
¥ ¨ § ¦ rnW
until the congregation has concluded till miwl`l ¤ ¨ . Subsequently, he recites 'd
¦ Ÿ ¥ mkl
cg` ¥ Ÿ ¤ and continues with Epiwl`
¨ ¤ 'd Epiwl` ¥ Ÿ ¡ Èd…etc.
LAWS OF ERRORS DURING THE FOUR SHABBAT AMIDOT

1. If an individual erred during one of the Amidot of Maariv, Shacharit, or Minchah
and began reciting the middle blessings of the weekday Amidah, he should complete
the blessing that he began and then continue with the intermediate blessing for
Shabbat.
2. If he realized his error after beginning the blessing dvx ¥ § , he should stop in the
middle of the blessing and recite the intermediate blessing for Shabbat, and continue
thereafter in the usual sequence.
3. If he realized his error after concluding the Amidah (i.e., he recited the second Eidi
§¦
¨ § ), he must repeat the entire Amidah.
oFvxl
4. If during the Amidah of Maariv or Minchah he had the intention of reciting the
weekday Amidah and said the word dY`¨ © from the blessing opFg ¨ © , but realized his
¥ dY`
error before reciting the word opFg
¥ , he may correct his error, since during these two
services, the intermediate blessing also begins with the word dY` ¨ © . Hence it is
sufficient to continue with YWCw
¨ § © ¦ ... (at Maariv), or cg`
¨ ¤ ... (at Minchah).
5. If he said the word dY`¨ © of opFg ¨ © during the Shacharit Amidah, he must finish
¥ dY`
the blessing of opFg
¥ dY`¨ © and then continue with dWn © § ¦.
¤ Ÿ gnUi
6. If, however, he was aware that it was Shabbat and intended to recite the Shabbat
Amidah, but inadvertently erred and recited the word dY`
¨ © , he need not complete the
blessing, and may begin dWn © § ¦.
¤ Ÿ gnUi
7. The above applies to an individual only. However, should a chazzan err and recite
the weekday blessings in his repetition, he should stop and continue with the Shabbat
Amidah as soon as he realizes his error—even in the middle of a blessing.
8. Similarly, when an individual errs and recites the weekday Amidah instead of the
Shabbat Musaf Amidah, he should stop in the middle of the blessing and continue
with the blessing zAW ¨ § © ¦ as soon as he realizes his error.
¨ © YpTY
9. If he unintentionally recited an inappropriate Shabbat blessing in Maariv,
Shacharit, or Minchah—e.g., if in the evening he recited dWn © § ¦ (the Shacharit
¤ Ÿ gnUi
blessing) instead of YWCw ¨ © (the Maariv blessing)—he has fulfilled his obligation,
¨ § © ¦ dY`
and does not need to repeat the Amidah.
10. If, however, he realizes his error before reciting God’s name at the end of the
blessing ...zAXd ¥ © § , he should recite the appropriate blessing at that point. But if
¨ © © WCwn
he realizes his error after reciting God’s name, he need not correct it.
11. By contrast, the Musaf prayer is not interchangeable with the others. So if he
recited another Shabbat Amidah instead of the Musaf Amidah, he has not fulfilled his
Musaf obligation and must recite it. Similarly, if he recited the Musaf Amidah instead
of the appropriate Amidah, he has not fulfilled his obligation and must recite the
appropriate Amidah.
12. If he realizes his error during the Amidah, he should stop and correct his error
(by returning to zAW ¨ § © ¦ ), and continue thereafter as usual.
¨ © YpTY
13. If he realizes his error after saying 'd dY` ¨ © KExA¨ in zAXd ¥ © § but before
¨ © © WCwn
concluding the blessing, he should say “LiTg ¦ ¥ § © ” and proceed to the beginning of
¤ ª ipcOl
the appropriate intermediate blessing.
14. If he recited the Musaf Amidah in place of the Shacharit Amidah, he has fulfilled
the obligation to recite the Musaf Amidah but must subsequently recite the Shacharit
Amidah.
SHABBAT MEALS
1. Kiddush is recited while standing. The cup used for Kiddush must be large enough
to contain at least a revi’it (approx. 3.5 fl. oz.) of wine, and one must drink at least
melo lugmav (lit., the capacity of one’s cheeks) — i.e., the majority of a revi’it.
2. One may fulfill the obligation of Kiddush by listening to another person recite it.
However, the listener must be silent and bear in mind to fulfill the Kiddush obligation.
He should make sure to hear every word, and must not talk during the recital of
Kiddush, even if he hears all the words. Although one has fulfilled the obligation of
Kiddush by merely hearing the Kiddush, it is best to actually drink some of the wine.
3. The listener must answer on`¥ ¨ at the end of the blessings, but should not answer
¨ Èd KExA¨ , since this is considered an interruption. (See Shulchan Aruch
FnW§ KExaE
Harav, Orach Chaim 124:2.).
4. The Kiddush is valid only when it is followed by a meal, as it is written, “If you…
call the Shabbat, ‘delight,’…” (Isaiah 58:13). Our Sages explained: “At the place
where one ‘calls the Shabbat,’ i.e. recites Kiddush, one must ‘delight,’ i.e., eat the
Shabbat meal.” This implies the following two conditions: a) Kiddush must be recited
where the meal is to be eaten; b) the meal must be eaten immediately after Kiddush.
The absence of either of these two conditions invalidates the Kiddush.
5. Hence, both the one who recites the Kiddush and the listener must immediately
eat a meal, which, in this context, can consist of one of the following: a) eating at
least a kezayit (approx. 0.896 ounce) of bread, cake, or other food made of the five
types of grain, i.e., wheat, barley, oats, rye, or spelt; b) drinking a complete revi’it
(approx. 3.5 fl. oz.) of the wine over which the Kiddush was recited. However, if
possible, it is preferable to drink an additional revi’it of wine besides the wine of the
Kiddush obligation.
6. One who does not have wine (or grape juice), or is unable to drink the appropriate
amount of wine for Kiddush, may recite Kiddush over the challot.
7. When reciting the blessing ìvFOd ¦ © on Friday night, the two challot are held side
by side. On Shabbat day, the challah on the right is held slightly above the one on
the left.
8. Before reciting the blessing, one should make a slight cut at the spot where he
intends to cut the challah. One should not, however, actually cut the loaf substan-
tially. After reciting the blessing, one should cut a piece of challah and dip it three
times into salt before eating it, and then cut pieces for everyone else at the table.
SEUDAH SHELISHIT
1. The time for the Seudah Shelishit is from one-half hour after midday until sunset.
Eating before that time does not constitute Seudah Shelishit.
2. As long as one begins the meal before sunset by eating bread, one may continue
eating into the night. Otherwise, one should not eat from after sunset until after
Havdalah. When reciting the Blessing After a Meal, one inserts the passage dvx ¥ § even
after nightfall.
3. When Erev Rosh Chodesh occurs on Shabbat, if one continued the Seudah
Shelishit until after nightfall, eating at least one ounce of bread both before and after
nightfall, he should then include both the passages dvx ¥ § and àie ¤ £ © in the Blessing
Ÿ ¨ § dlri
After a Meal.
4. According to some authorities, one may fulfill the obligation of eating the Seudah
Shelishit by partaking of cake or even fruit. (In this case, however, he may only eat
until sunset.)
KIDDUSH LEVANAH
1. One who sees the moon in its renewed state should recite a blessing. This is
known as Kiddush Levanah (Sanctification of the Moon).
2. The appropriate time for Kiddush Levanah is at night, during the first half of the
month, at least three days after the birth (molad) of the new moon—when the
moonlight is bright enough that one can benefit from it. According to Kabbalah,
however, one should wait until seven days after the molad to sanctify the new moon.
3. It is best to sanctify the new moon at the conclusion of Shabbat, provided that it
is before the tenth of the month. However, one who sees the new moon after the tenth
of the month should not wait until Motzaei Shabbat to sanctify it.
4. One should not sanctify the new moon on Friday night or on the night of a festival.
However, one may sanctify the new moon on Friday night or on a festival if it is the
final opportunity to do so.
5. The moonlight must be bright enough to cast rays upon the ground.
6. It is preferable to perform the service under the open sky outdoors, like one who
goes out to greet a king.
7. If one is unable to go outdoors, or if the streets are unclean and thus unfit for
prayer, one may recite the prayer indoors. However, a window looking out to the
moon must be opened. If a window cannot be opened, the service may be performed
near a window, but the window must be transparent enough to allow the moonlight
to shine through as brightly as it does outside.
8. If one sees that clouds will obscure the moon during the recital of the blessing,
one should not begin the blessing. If one began the blessing and the moon became
obscured, one should complete the blessing. If thin clouds dim the moon, one may
recite the blessing.
9. During the month of Tishrei, one should not perform Kiddush Levanah until after
Yom Kippur. Similarly, in the month of Av, Kiddush Levanah should be said only after
Tishah b’Av.
ROSH CHODESH
1. On Rosh Chodesh (and similarly, on any day when the Musaf service is recited),
a mourner (in the eleven months during which he recites Kaddish) should not lead
the services. This applies not only to the morning and Musaf services, but also to the
evening and afternoon services.
2. In Hallel, when saying FCqg ¨ § iM¦ , one must distinctly articulate each word to
§ © mlFrl
avoid saying mlFrlM ¨ § ¦ , and also pronounce carefully the letter q in FCqg § © [to avoid
saying FCfg§ © , or as two words].
3. The tefillin are removed before the Musaf Amidah. One who is still wearing tefillin
during the recitation of xzM ¤ ¤ in the repetition of the Amidah must cover the head
tefillin while the verse of xzM ¤ ¤ is recited by the congregation and chazzan.
4. It is forbidden to fast on Rosh Chodesh.
YAALEH VEYAVO
1. `Faie ¤ £ © is added in the Amidah and in the Blessing After a Meal. It is a prayer
¨ § dlri
that on the holy days of Rosh Chodesh and festivals God remember us and the entire
House of Israel, as well as our holy city of Jerusalem, and bring us deliverance,
abundance, life and peace. Before the service begins—not before the Amidah—an
announcement should be made to remind about the need for this addition.
2. When reciting `Faie ¤ £ © , one should be careful to say: Fa EpcwtE
¨ § dlri ¥ § ¨ , reading
¥ § ¨ . . . FA Epxkf
the word FA the first time with a A and the second time with a a.
3. If one forgot to say `Faie ¤ £ © in Maariv on Rosh Chodesh, even on the second
¨ § dlri
night, he need not repeat the Amidah.
4. In Shacharit or Minchah, if one forgot to say `Faie ¤ £ © but realized his omission
¨ § dlri
before saying 'd in micFn ¦ , he says `Faie ¤ £ © and repeats dpifgze
¨ § dlri ¨ ¤ ¡ ¤ §.
5. If one became aware of the omission after concluding the blessing FzpikW ¨ ¦ § xifgOd¦£ © ©
¦ § but before saying micFn
oFIvl ¦ , he says it there (and continues with micFn ¦ ).
6. If one had already begun micFn ¦ , and became aware of the error before saying Eidi §¦
oFvxl¨ § at the end of xvp © Ÿ ¡ , he begins again at dvx
Ÿ § iwl` ¥ § ; if, however, one remembered
after saying ,oFvxl § ¦ he must repeat the entire Amidah.
¨ § Eidi
7. One who is in doubt whether he said `Faie ¤ £ © must repeat the Amidah according
¨ § dlri
to the laws in paragraphs 4-6, above.
8. If one forgot to add `Faie ¤ £ © in Shacharit and had already said Musaf, Shacharit
¨ § dlri
need not be repeated. If omitted by the chazzan, see page 591.
9. If one forgot to say `Faie ¤ £ © on Chol Hamoed, even in Maariv, it may be
¨ § dlri
necessary to repeat the Amidah, as per laws 4-7.
ERUV TAVSHILIN
1. Generally, it is forbidden to prepare on a holiday for the following day. When a
festival occurs on Thursday and Friday, or on Friday and Shabbat, one should make
an eruv tavshilin (lit. “mixture of cooked dishes”) on the day preceding the festival to
allow cooking on the Friday of the festival for the next day, Shabbat. The eruv acts as
a reminder for the general prohibition of cooking and that a special dispensation for
Shabbat has been made. A meal is set aside for Shabbat, and a blessing and statement
are recited over it (see page 327).
2. For the eruv, one should use challah or matzah at least the size of a kebeitzah (1.93
oz.), and a cooked or roasted food at least the size of a kezayit (approx. 0.896 oz.)
that is appropriate to be served with bread. It is appropriate to use an important
cooked dish, e.g., fish or meat.
3. One who does not understand the Aramaic text of the declaration `xW ¨ ¨ `di
¥ § oicA
¥§
should recite it in a language that he understands.
4. After an eruv has been made, it is permissible to cook food on Friday for Shabbat.
One must, however, cook this food well before nightfall, so that it would be possible
for one to benefit from the food on the Friday of the festival, and one is not cooking
exclusively for Shabbat (which, according to one opinion in the Talmud, would be
prohibited).
5. One must save the food designated for the eruv until all the tasks necessary for
Shabbat have been completed. It is customary to use for the eruv an entire challah or
matzah, which is then used on Shabbat as one of the two loaves and is eaten at the
third Shabbat meal.
6. If one forgot to make an eruv during the day, he can make one between sunset
and the appearance of the stars.
7. Although every individual should make his own eruv, the rabbi of the city
generally makes an eruv for the entire community. Therefore, in such a case if one
forgot to make an eruv, he can rely on the rabbi’s eruv.
ERUV CHATZEROT
1. Biblically, it is permitted to carry to and from houses that open to a single
courtyard, and within the courtyard itself. However, because the courtyard resembles
a “public domain,” the sages mandated that an eruv chatzerot (lit. “mixture of
courtyards”) be made, combining the various houses into a single house. A contem-
porary application: to allow carrying within an apartment building from one apart-
ment to another, an eruv is required.
2. The eruv must contain at least a kigrogeret (approx. 0.65 oz.) of food for each
household; if there are more than 18 houses in the courtyard, only 18 kigrogerot
(approx. 11.58 oz.) of food is required.
3. One of the dwellers takes the eruv food and gives it to another person—who does
not reside in the same dwelling—and must intend by this procedure to include all
dwellers in the building or courtyard, and whoever else will join them. The latter
raises the eruv and thus acquires it on behalf of all those who live in the courtyard.
The one making the eruv then says to him in a language he understands, “Take this
loaf, and you will hereby grant a share of this eruv to all the Jewish residents of this
courtyard.”
4. The one to whom the eruv is handed raises it a tefach (approx. 3 in.) and then
returns it to the one presenting the eruv, who then recites the blessing.
¥ § oicA
¥§
6. The food used for the eruv must last for the duration of the eruv period. Therefore,
it should not be designated for any of the Shabbat meals. It is common practice to
use matzah for this eruv, and to renew it before Pesach of each year.
7. The owner of the home in which the eruv is kept does not need to contribute to
the eruv.
8. An eruv chatzerot should not be made on erev Pesach, unless there are two houses
in the synagogue courtyard whose tenants will be able—by means of this eruv—to
carry it from one to the other.
ERUV TECHUMIN
1. On Shabbat and festivals, it is a rabbinic prohibition to walk more than 2000 cubits
(slightly more than 3000 ft.) outside the city. One who needs to walk further than this,
for a mitzvah need (or another particular need), may establish his “residence” outside
the city (but within 2000 cubits of his real hometown) either by being in that place
at the onset of Shabbat or the festival, or by placing food there before the Shabbat or
festival begins. He thereby extends the distance that he may walk by 2000 cubits from
this new ‘residence.’ By gaining permitted distance in the direction of where the eruv
was placed, one forfeits the same amount on the opposite side of one’s hometown.
2. The eruv should consist of food for two meals, and may consist of bread with a
garnish, such as onions or radish, enough to be eaten with the bread. Water and salt
by themselves cannot be used.
¥ § oicA
¥§
4. The eruv may be used more than once, i.e., for more than one Shabbat, provided
the food is in a secure place and is not likely to be consumed.
FESTIVALS
CANDLE LIGHTING
1. One who recites an incorrect blessing for the festival candle lighting, and realizes
the error within 3 seconds of concluding the blessing, should immediately say the
¦ § © § until the end of the blessing.
correct blessing, starting from wilcdl
2. If the error was realized after 3 seconds, the correct blessing must be recited from
the beginning (KExA¨ …).
3. When a festival coincides with Shabbat and one mentioned only Shabbat in the
blessing, the blessing need not be repeated.
4. One who will recite the festival Kiddush should not recite the blessing EpigdW ¨¡ ¤ ¤
during candle lighting, since he will say it during the Kiddush. If he does recite the
blessing during the candle lighting, he should not repeat it during Kiddush.
KIDDUSH
1. One who mistakenly concluded the festival Kiddush blessing with the words WCwn ¥© §
¨ © © instead of miPnGde
zAXd ¦ © § © § l`xUi
¥ ¨ § ¦ WCwn¥ © § and realizes the error within 3 seconds of
concluding the blessing, should immediately say the words miPnGde ¦ © § © § l`xUi ¥© §.
¥ ¨ § ¦ WCwn
2. If the error was realized after this time, the correct blessing must be recited. (One
need not repeat otBd
¤ ¨ © ixR ¥ .)
¦ § `xFA
3. One who mistakenly recited the Shabbat Kiddush on a festival that coincided with
Shabbat must repeat the entire Kiddush (aside from `xFA ¥ …). This applies even if he
concluded the Shabbat Kiddush with the words miPnGde ¦ © § © § l`xUi
¥ ¨ § ¦ WCwn¥© §.
4. If he recited the festival Kiddush but omitted the insertions mentioning Shabbat, he
must repeat the entire Kiddush (aside from `xFA ¥ ), even if he mentioned Shabbat in
the conclusion of the blessing.
5. If he recited the festival Kiddush and included the insertions for Shabbat, but in
the concluding blessing mentioned only Shabbat or the festival, he need not repeat
the Kiddush.
6. When a festival coincides with Motzaei Shabbat and one mistakenly recited the
regular Motzaei Shabbat Havdalah—instead of the special Havdalah for Motzaei
Shabbat coinciding with a festival (see page 329)—but concluded the blessing with
the festive text (Wcwl
¤Ÿ § Wcw ¦ § © © ), he has fulfilled the obligation.
¤Ÿ oiA¥ liCaOd
7. If he concluded the blessing with the regular Motzaei Shabbat formula (oiA¥ liCaOd
¦§ © ©
¤Ÿ ), he must recite the proper Havdalah blessing.
lFgl§ Wcw
8. If he omitted the Havdalah blessing entirely, reciting the regular festival Kiddush,
and realized the error during the meal, he should recite the Havdalah blessing—in
the festival format, see page 329—over a cup of wine.
THE FESTIVAL AMIDAH

1. One who mistakenly recites the weekday Amidah on a festival should follow the
laws of one who mistakenly recites the weekday Amidah on Shabbat. See “Shabbat,”
above.

1. It is a custom in the Diaspora for the Kohanim to recite the priestly blessing only
on festivals, since people are then in a festive mood. This form of the priestly blessing
is recited in the Musaf prayer even when the festival occurs on Shabbat; the same
applies to Yom Kippur.
2. The Kohen must wash his hands beforehand. It is preferable that he wash his hands
as close to the recital of the blessing as possible, i.e., during the repetition of the
Musaf Amidah.
3. A Levi washes the Kohen’s hands. If no Levi is present, a firstborn takes his place.
If no firstborn is present, the Kohen washes his own hands.
4. The Kohen must remove his shoes before reciting the blessing, taking care not to
touch them if he has already washed his hands. Therefore, the Kohanim should untie
their shoelaces before washing, so that they need not use their hands when removing
them immediately prior to reciting the blessing.
5. The Kohen should go to the front of the synagogue no later than when the chazzan
begins dvx ¥ § . If he has not begun to do so by the time the chazzan has concluded that
blessing, he is not to go up at all.
6. The Kohen should be covered with a tallit when the chazzan calls out “Kohanim.”
7. If there is only one Kohen present, the chazzan says “Kohanim” in an undertone.
8. He then raises his hands under his tallit so that they are in front of him, at shoulder
height. He then separates his fingers between the middle and ring fingers, and
between the index finger and the thumb. He then brings both hands horizontally near
each other, to create five spaces in total between the fingers. The right hand should
be slightly higher than the left.
9. The people standing behind the Kohanim are not included in the priestly blessing,
but those in front of them or on their side are included, for even an iron curtain cannot
Kohanim (but not look at them) and not look around, as the blessing of the Kohanim
must be face-to-face. The people should pay attention to the blessing, and should not
recite any Scriptural verses (along with the Kohanim); they should recite only the
prayer mlFr¨ lW¤ FpFAx¦ in three segments (page 352), while the Kohanim chant the
wordless melodies before the concluding three words mFlW¨ Ll§ mUie ¥ ¨ §.
ELUL
1. On every day of Elul, with the exception of Shabbat and the day preceding Rosh
Hashanah, the shofar is sounded at the end of the morning service, as follows:
tekiah-shevarim-teruah-tekiah, tekiah-shevarim-tekiah, tekiah-teruah-tekiah.
2. From the second day of Rosh Chodesh Elul until the day preceding Yom Kippur,
some keep the custom to recite three additional Psalms each day (in addition to the
daily recitation of Psalms divided according to the monthly cycle). On the first day,
psalms 1-3 are recited; on the second, 4-6; etc. On Yom Kippur, the Book of Psalms
is completed by reciting the 36 remaining psalms, as follows: 9 before Kol Nidrei, 9
before retiring at night, 9 after Musaf, and 9 after Ne’ilah.
EREV ROSH HASHANAH

1. On Erev Rosh Hashanah after the morning service, Hatarat Nedarim (the annul-
ment of vows) is performed. It is necessary to understand the words one is reading.
Therefore, if one does not understand the Hebrew, it should be read in a language
one understands.
2. It is explained in the Talmud and in Halachic works that the absolution,
annulment, or invalidation of vows or oaths applies only to those which one imposed
upon oneself, as for example, “I will eat” or “I will not eat,” “I will sleep” or “I will
not sleep,” and the like. But if one vows or swears to his fellow, or if someone places
him under oath—regardless of that person’s nationality or religion—no annulment,
invalidation, or absolution is possible without the party’s consent.
3. On Erev Rosh Hashanah of a Shemittah (Sabbatical) year—every seventh year
since creation, e.g., 5768 (2007) 5775 (2014), etc.—one should arrange a pruzbul, by
declaring to a minyan (or at least three men): “I hereby present you with all debts
owed to me, so that I may claim them whenever I so choose.” This is done after
Hatarat Nedarim. If one forgot to perform it at the end of the sixth year, one should
perform it at the end of the Shemittah year, i.e., on 29 Elul of the following year.
4. One who loans money during the Shemittah year (without setting a date for the
loan to be paid) should make a pruzbul also at the end of the Shemittah year.
EREV YOM KIPPUR

KAPPAROT
1. One who is unable to perform the ritual at this time may perform it in days before
Erev Yom Kippur.
2. One who cannot afford separate chickens for each member of his household may
have multiple males share one rooster and multiple females share one hen.
3. As the chicken is slaughtered, it is a mitzvah to cover some of the fresh blood with
earth, sawdust, or the like. A special blessing is recited prior to covering the blood:
xtrA
¨ ¨ § mC© iEQM¦ lr© EpEve
¨ ¦ § eizevnA
¨ Ÿ § ¦ § EpWCw
¨ § ¦ xW`
¤ £ ,mlFrd
¨ ¨ Kln
¤ «¤ Epidl`
«¥ Ÿ ¡ ii
¨ § dY`
¨ © KExÄ
4. One should donate the financial value of the Kapparot chicken to charity.
5. One who is unable to obtain a chicken for this ritual may perform it by substituting
money for the chicken. In this case, one would revolve money around one’s head.
The text is then changed as follows:
dwcvl
¨ ¨ § ¦ dpklY ¨ © EN`¥ …
¨ § © ¥ zFrOd
MEALS
1. One should eat two meals on Erev Yom Kippur. The meals should consist of foods
that are easy to digest and festive in character, such as challah, fish, soup, chicken,
etc. Fish should not be eaten at the second meal. The first meal is eaten shortly after
noon; the second, called the pre-fast meal, is eaten after Minchah and must be
completed before sunset.
LASHES
1. Prior to immersing in the mikveh before Minchah, it is customary to give one
another lashes, symbolic of the lashes received for the violation of a transgression.
The recipient of the lashes bends over with his head to the north. The one
administering the lashes taps the recipient lightly with a leather strap on his back,
once toward the right shoulder, once toward the left shoulder and once in the center
of the lower back. This order is repeated thirteen times, totaling thirty-nine taps. Both
the one administering the lashes and the one receiving them should recite three times
the thirteen-worded verse: lM¨ xiri
¦ ¨ `le
Ÿ § FR`© aiWdl
¦ ¨ § dAxde
¨ § ¦ § zigWi
¦ § © `le
Ÿ § oer
Ÿ ¨ xRki
¥ © § mEgx© Ède§
¨ £ (Psalms 78:38).
Fzng
MINCHAH
1. During Minchah, vidui (confessional prayers) are recited (page 363). One who is
still in the midst of the confessional prayers when the chazan repeats the Amidah may
recite WcwŸ ¨ , KExA¨ , and Klni
Ÿ § ¦ of Kedushah; micFn
¦ ; and may answer Amen to the first half
of Kaddish.
2. One who forgot to recite viduy during the Amidah should recite it following the
Amidah, while standing.
BLESSING
1. It is customary for parents to bless their children before going to the synagogue for
the Yom Kippur evening prayer. Many use the text of the Priestly Blessing (pages 8-9),
and add a blessing that the children be sealed for a good year and that their hearts
be directed toward “fear of Heaven.”
SUKKOT
THE SUKKAH
1. It is a mitzvah to build the sukkah on the day immediately following Yom Kippur,
right after leaving the Synagogue in the morning, for an opportunity to perform a
mitzvah must not be put off.
2. When sitting in the sukkah, one must bear in mind that he does so in order to fulfill
the precept of God, who enjoined us to sit in the sukkah to commemorate the Exodus
from Egypt (when He surrounded the Israelites with Clouds of Glory to protect them
from the desert sun).
3. During Sukkot, one must make his home a temporary dwelling place and the
sukkah his primary one.
4. The mitzvah of sukkah is fulfilled by eating, drinking, sleeping, and relaxing in the
sukkah all seven days—day and night—just as one does in one’s house throughout
the year. (It is the Chabad custom not to sleep in the sukkah.) Generally, one should
consider the sukkah as his home: whatever one would normally do in the house
should be done in the sukkah. A meeting with a friend, for example, should take place
in the sukkah.
5. It is customary to light the festival candles in the sukkah.
6. Before eating in the sukkah, one recites the blessing dMQA ¥ ¥ (page 329). The
¨ ª © aWil
blessing is recited only when one eats at least two ounces of bread, pastry, or other
foods from grain, or when drinking at least 3.5 fl. oz. of wine for Kiddush and
Havdalah.
7. One who listened to another recite Kiddush should recite dMQA ¥ ¥ after reciting
¨ ª © aWil
the blessing ìvFOd
¦ © , before partaking of the bread.
PREPARING THE LULAV
1. One should bind together the lulav (palm-branch), hadassim (myrtles), and aravot
(willows) in the sukkah, on Erev Sukkot.
2. The three hadassim are to be placed as follows: one on the right side of the spine
of the lulav, one on its left, and one in the middle, on top of the spine, inclined slightly
towards the right. The two aravot are to be placed one on the right side of the spine
and one on the left behind the hadassim.
3. Two rings are placed on the lulav itself, and these should be covered by the
hadassim and aravot; even the top ring should be at least somewhat covered. In
addition, three rings are used to bind the hadassim and aravot to the lulav. These
three rings should all be within one handbreadth (approx. 3 in.).
4. Nothing should intervene between the lulav, hadassim, and aravot.

THE TAKING OF THE LULAV
1. The blessing over the lulav should be recited after the Amidah, before Hallel.
However, since the most proper way of performing this mitzvah is in the sukkah, one
should recite the blessing in the morning before prayer, while in the sukkah.
2. When holding the lulav bound with the hadassim and aravot, its spine should be
toward one’s face.
3. On the first occasion in the year that the four species are being used, the blessing
¨ ¡ ¤ ¤ is said while the lulav is held in the right hand and the etrog in the left hand.
EpigdW
At the conclusion of the blessing, they are brought together.
4. On other days, the lulav is taken in the right hand, and the blessing is recited. Then
the etrog is taken in the left hand and brought together with the lulav. The top of the
etrog should be held next to the bottom of the lulav.
5. The four species are moved in six directions, a total of eighteen movements, i.e.,
three times to and fro in each direction. Each time they are brought back, their lower
tips should touch the chest at the heart.
6. When making the movement forward, care should be taken that the top of the
lulav does not touch the wall.
7. The order of the six movements is: right (southeast), left (northeast), forward (east),
upward, downward, back (twice southwest, and once due west).
8. On the downward movement, the lulav should not, God forbid, be inverted; rather
the movement of the hands should be downward and upward. Likewise, in all the
movements, the lulav should be held erect; only the hands holding the four species
should be moved toward the specific direction. See illustrations, pages 642-643.
9. The lulav and etrog should always be held with both hands.
10. During Hallel, one should make four series of movements (as indicated in the
footnotes, pages 309 and 311) — eighteen movements in each.
11. If one recited the blessing over the lulav in the synagogue after the Amidah, he
should make only three series of movements in Hallel, omitting the one at the
repetition of `P¨ driWFd
¨ ¦ ¨ ¨.
'd `P`
12. On Hoshana Rabbah before reciting Hallel, one should remove the two top rings
from the lulav, leaving the three rings that bind the lulav with the hadassim and
aravot.
13. In a year of Hakhel, both the lulav and etrog are held throughout the entire
Hallel.
HOSHANOT
1. A mourner does not circle the bimah, even on Hoshana Rabbah.
2. One who does not have a lulav and etrog does not circle the bimah, even on
Hoshana Rabbah.
3. The phrases that are recited responsively should be said while standing with the
feet together, the circuit around the bimah should be made between the recitation of
the phrases.
4. On Hoshana Rabbah all Torah scrolls are taken from the Ark, and held at the
bimah.
HAKAFOT
1. It is an ancient custom of the pious to make Hakafot on the eve of Shemini Atzeret
just as on Simchat Torah—to carry the Torah scrolls in procession around the bimah
seven times with great joy, to sing and dance before them, and to circle with them
with profound rejoicing.
2. One who participated in Hakafot in his synagogue, if he visits another where they
have not yet completed Hakafot, he should sing and rejoice together with them.
MASHIV HARUACH UMORID HAGESHEM
1. Before the congregation recites the Musaf Amidah on Shemini Atzeret, the gabbai
announces "mWBd
¤ ¤ © cixFnE
¦ gExd ¦ © . From then on, instead of saying lHd
© ¨ aiXn" ¦ in
¨ © cixFn
the second blessing of the Amidah, one begins reciting mWBd¤ ¤ © cixFnE
¦ gExd
© ¨ aiXn ¦ ©.
2. One who is not praying with the congregation and does not intend to pray with a
later minyan, and has not yet prayed the Shacharit Amidah, but heard the gabbai’s
announcement before reciting the morning service, should recite ...gExd © ¨ aiXn¦ © in his
morning service.
DAY OF SIMCHAT TORAH
1. It is the Chabad custom to make Hakafot during Shacharit of Simchat Torah. All
seven Hakafot are recited uninterrupted, without intervals of singing and dancing,
while making three and a half circles around the bimah. This is followed by singing
and dancing.
2. It is customary for all males to receive an aliyah on Simchat Torah. Since there are
only eight aliyot, one of the following options is followed:
a) The congregation breaks up into a number of smaller minyanim.
b) Several people are called jointly for each aliyah.
3. The fifth aliyah is referred to by the name kol hane’arim, for all boys under the
age of thirteen join the person called for that aliyah. They all recite the blessings
together with the person called for the aliyah.
CHANUKAH
1. It is customary to use oil lamps with cotton wicks for the menorah. A beeswax
candle is used for the shamash (the candle used to kindle the lights).
2. It is the Chabad custom to kindle the Chanukah lights after sunset, but before the
appearance of the stars. If that is not possible, the lights should be kindled soon
thereafter.
3. The lights must burn for at least half an hour after nightfall. Before kindling the
lights, one should make sure that there is enough oil (or if candles are used, that they
are large enough) to last at least 50 minutes. If they are kindled after nightfall, it is
sufficient that they burn for half an hour.
4. With the exception of Friday night, one should stay near the Chanukah lights for
approximately half an hour after kindling them.
5. If one of the lights goes out within this time, it is customary to rekindle it.
6. No use should be made of the light shed by the Chanukah lights, such as reading
or working by their light.
7. It is customary for women not to work during the time the Chanukah lights are
required to burn.
8. If one did not kindle the Chanukah lights immediately after sunset, he may light
them throughout the night, provided some members of his household are awake. If
none are awake, he should kindle the lights without reciting the blessings. (It is,
however, proper for him to wake them so that he can recite a blessing.)
9. On the Friday of Chanukah, Minchah is recited early. The Chanukah lights are
then kindled (followed by the Shabbat candles). Additional oil (or larger candles)
should be provided for these Chanukah lights, to make sure they would last until half
an hour after nightfall.
10. On Saturday night, Maariv should be prayed as soon as possible, so that the
menorah can be kindled at the earliest opportunity.
11. The Chanukah lights must also be kindled in the synagogue, but these do not
absolve one from kindling the Chanukah lights at home (not even the one who kindles
them in the synagogue).
12. In the synagogue, the menorah is placed on the southern wall, and the lights are
kindled between Minchah and Maariv. On the first night of Chanukah, the chazzan
recites the three blessings and kindles the candles. It is appropriate that there be ten
men in the synagogue when the menorah is kindled. The chazzan must also kindle a
menorah at home. If he lives alone, he does not recite the blessing EpigdW ¨ ¡ ¤ ¤ when
lighting the menorah at home.
13. Before the morning service, the menorah is rekindled in the synagogue, but the
blessings are not recited.
14. On Motzaei Shabbat, the menorah is kindled before Havdalah in the synagogue,
and at home after Havdalah.
15. An announcement regarding the need to insert V’al Hanissim should be made
before the evening service begins—not before the Amidah. One who forgot to make
this addition, but realized the error before reciting God’s name in the blessing aFHd©
§ ¦ ..., should recite V’al Hanissim and conclude the blessing again. If God’s name
LnW
had already been mentioned, one should conclude the Amidah without adding V’al
Hanissim.
16. One who recites the Amidah slowly should not intentionally skip V’al Hanissim
in order to be able to respond to Kedushah or Modim with the congregation.
17. A mourner during the eleven months of mourning following the death of a parent
should continue to lead the communal prayers on Chanukah. However, he should
not lead the Hallel.
PURIM
1. On Taanit Esther, before Minchah, one should commemorate the giving of the
machtzit hashekel (half-shekel) in the time of the Beit Hamikdash by giving three coins
that are each half of the local currency (e.g., a half-dollar in the United States). These
donations should be given to the poor.
2. An announcement regarding the need to insert V’al Hanissim should be made
before the evening service begins—not before the Amidah. One who forgot to make
this addition, but realized the error before reciting God’s name in the blessing aFHd©
§ ¦ ..., should recite V’al Hanissim and conclude the blessing again. If God’s name
LnW
had already been mentioned, one should conclude the Amidah without adding V’al
Hanissim.
3. On the eve of Purim, and again on Purim day during Shacharit, the Megillah (Scroll
of Esther) is read.
4. When the reader recites the blessings, he should have the intent of fulfilling the
obligation on behalf of all participants of the congregation. The listeners should have
the intent to fulfill their obligation.
5. It is forbidden to make an interruption until the reader concludes the blessing
recited after the reading, Epaix ¨ ¨ . If the reader or the listener misses even one
¥ ¦ z`¤ axd
word, he does not fulfill the obligation, and must read (or hear) again from the word
that was missed and further.
6. It is customary for the entire congregation to read 4 verses aloud: icEdi ¦ § Wi`¦ (2:5),
`vi © § § ¨ (8:15), micEdIl
¨ ¨ ikCxnE ¦ § © (8:16), and ikCxn© § § ¨ iM¦ (10:3). The reader then repeats each
of these verses.
7. One should make noise when Haman’s name is read, but only when it is
accompanied by an adjective or descriptive phrase (e.g. “Haman son of Hamdata…,”
or “this evil Haman”).
8. The congregation should read the names of Haman’s ten sons (9:7-9) in one
breath, followed by the reader. This includes the preceding words Wi`¦ zF`n¥ Wng ¥ £ and
the following word zxUr ¤ ¤ £.
9. The phrase cA`lE Ÿ £ © (8:11) should be reread as cA`lE
¥ © § bxdl Ÿ £ © §. Similarly, the
¥ © § bxdle
phrase mdiptA
¤ ¥ § ¦ cnr
© ¨ `lŸ Wiè ¦ § (9:2) should be also reread as mdiptl¤ ¥ § ¦ cnr © ¨ `l Ÿ Wiè ¦ §.
10. When reading the phrases z`Gd ¤ ¤ ¦ ¨ (9:26) and z`Gd
Ÿ © zxB`d Ÿ © mixRd ¤ ¤ ¦ (9:29), the
¦ ª © zxB`
Megillah should be rustled.
11. After reading the Megillah, the reader recites the blessing Epiax ¥ ¦ z`¤ axd ¨ ¨ , unless
there was not a minyan present for the reading. The passage awri Ÿ £ © zPWFW
©© is then read
by all. Only then is the Megillah rolled up.
12. If one did not hear Parashat Zachor on the Shabbat preceding Purim, he should
have the intention of fulfilling his obligation to remember Amalek, by listening to the
Torah reading during Shacharit. Also, if one did not give the three half-shekels on the
Fast of Esther, they may be given on Purim day, before the reading of the Megillah.
13. One should wear the tefillin while hearing the reading of the Megillah during
Shacharit.
14. If there is a circumcision to be performed in the synagogue, it should be done
during Shacharit, after the reading of the Torah and before the Megillah reading.
PESACH
1. After nightfall on the eve before Pesach, one should search for chametz. If the eve
of Pesach occurs on Shabbat, the search is performed on Thursday night.
2. The congregation should first pray the evening service, and then search for
chametz immediately thereafter.
3. One who typically prays the evening service with the congregation should do so
before searching for chametz, even if he will, for whatever reason, pray alone that
night.
4. However, one who usually prays the evening service alone should search for
chametz as soon as night falls, before praying.
5. The search should be conducted with a candle (preferably made of beeswax), a
feather, and a wooden spoon.
6. The chametz that is found should be placed in a paper bag along with the candle,
feather, and spoon. The bag should then be tied tightly, with the spoon handle
protruding.
7. After the search, one should nullify any unknown and undiscovered chametz and
relinquish ownership of it by reciting the statement `xing ¨ ¦ £ lM¨ (page 406). The
statement is only valid if its message is truly sincere by the one who pronounces it.
One must consider all unknown and undiscovered chametz is no longer in his
domain as if it is nonexistent and of no value or importance, like dust.
8. One who does not understand the Aramaic text of the statement `xing ¨ ¦ £ lM¨ should
recite it in a language that he understands.
9. Chametz may be eaten only until the end of the fourth “proportional hour” of the
day (each hour is defined as one twelfth of the time between dawn and nightfall).
10. In the morning, in the fifth “proportional hour” of the day, one must burn the
chametz found in the search on the previous night. It is appropriate to burn at least
one ounce of chametz, so that one fulfills the mitzvah of destroying chametz.
Immediately after burning the chametz, one should again nullify the chametz one
possesses, by reciting the second statement of `xing ¨ ¦ £ lM¨ . This second declaration
includes all chametz, known to him as well as unknown.
For specific times for the fourth and fifth hour, consult your rabbi or your local Jewish
calendar.
11. At this time, one should shake or brush out one’s pockets and those of one’s
children, to make sure no crumbs of chametz are found there.
12. It is customary not to eat matzah that has come in contact with water—or other
liquids during the first seven days of Pesach. Due to the strict adherence to this
custom, one should not pass wet fingers over the lips when washing mayim achronim
(page 89), for there may be matzah crumbs around the lips. On the eighth day of
Pesach, we deliberately mix matzah with water.
13. Before retiring to bed on the first night of Pesach, one recites only the first passage
of the Shema and the Hamapil blessing (pages 142, and 147).
12. On the first day of Pesach, before the congregation recites the Musaf Amidah, the
gabbai announces “lHd ¦ ”. From then on, instead of saying cixFnE
¨ © cixFn ¦ gExd
© ¨ aiXn
¦ ©
¤ ¤ © in the second blessing of the Amidah, one begins saying lHd
mWBd ¦ .
¨ © cixFn
13. One who is not praying with the congregation and does not intend to pray with
a later minyan, and has not yet prayed the Shacharit Amidah, but heard the gabbai’s
announcement before reciting the morning service, should recite lHd ¨ © cixFn
¦ in his
morning service.
PUBLIC FAST DAYS AND SELICHOT

1. On the days that tragedies occurred, we fast “in order to inspire the hearts and to
open the paths of teshuvah (returning to God). It serves as a reminder of our sinful
conduct, and that of our ancestors that resembles our present conduct, bringing these
calamities upon them and upon us. By reminding ourselves of these matters, we will
return and improve our conduct...’” (Rambam, Laws of Fasts 5:1). Fasting itself is not
the primary service of the day. The fast is only a preparation for teshuvah, and the
day must not be spent in idleness and useless activities.
2. Teshuvah requires more than simply leaving the past and starting afresh. It requires
verbal confession of sin before God, and articulation of one’s pursuit of forgiveness
and reinstatement in the favor of God. This is the basic concept and content of the
selichot, the prayers of supplication seeking forgiveness and atonement.
3. When a fast day occurs on Shabbat, the fast is postponed to the next day, except
for the Fast of Esther, which is moved up to Thursday.
4. The following is a description of the public fast days:
THE FAST OF GEDALIAH

The day after Rosh Hashanah, the third day of Tishrei, is known as Tzom (the Fast
of) Gedaliah. It was instituted by the Sages to commemorate the assassination of
Gedaliah ben Achikam, the Jewish governor of Judah appointed by Nebu-
chadnezzar. This critical event was the final blow to the hopes that the Jewish
community of the Land of Israel would survive the Babylonian domination, and
led to its destruction. The event is recorded in II Kings chapter 25, and in Jeremiah
chapters 40-41. The fast is also mentioned in Zechariah (7:5 and 8:19).
THE TENTH OF TEVET
On the tenth day of the month of Tevet in 588 BCE, the Babylonian king
Nebuchadnezzar began his siege of Jerusalem, resulting in the destruction of the
first Beit Hamikdash and, ultimately, the Babylonian exile. This event is recorded
in II Kings 25:1-4 and Ezekiel 24:1-2, and is first mentioned as a fast day in
Zechariah 8:19.
THE FAST OF ESTHER
The Fast of Esther is observed on the day before Purim, Adar 13. This day is the
anniversary of the day that the Jews fought against their enemies throughout the
Persian Empire (Esther 9:1), and whenever the Jewish people were at war, they
fasted in order that God would come to their aid.
THE SEVENTEENTH OF TAMMUZ
The Talmud (Taanit 26b) lists five tragedies that befell the Jewish people on the
seventeenth day of Tammuz:
a) The Jewish people worshiped the Golden Calf at Mount Sinai.
b) The two daily sacrifices in the first Beit Hamikdash were stopped during the
Babylonian siege of Jerusalem.
c) In 3828 (68 CE), after many months of extreme hardships, sickness, and hunger
for Jerusalem’s residents, Titus of Rome breached the walls of Jerusalem, leading
to the destruction of the second Beit Hamikdash.
d) During the period preceding the destruction of the second Beit Hamikdash,
Apostomos, captain of the Roman forces, publicly burned a Torah scroll.
e) An idol was placed in the Holy of Holies (II Kings 21:7).
THE NINTH OF AV
The Talmud (ibid.) lists five tragedies that befell the Jewish people on the ninth day
of Av, the saddest day in the Jewish calendar:
a) God decreed that all the Jews who were saved from Egyptian bondage would
die in the wilderness and be deprived from entering the Land of Israel, because of
the sin of the spies (Numbers 14:26-38).
b) The first Beit Hamikdash, built by King Solomon, was destroyed by the
Babylonian King Nebuchadnezzar in 423 BCE.
c) The second Beit Hamikdash was destroyed by Titus of Rome in 68 CE.
d) In 135 CE, the Romans captured the fortress city of Betar, the last stronghold of
the leaders of the Bar Kochba revolt. Tens of thousands of Jews, including Bar
Kochba, were massacred.
e) Exactly a year later, the Roman Emperor Hadrian ordered Turnus Rufus to plow
up the Temple Mount in Jerusalem and totally eradicate it from memory.
Subsequently, a heathen temple was built on the site of the Beit Hamikdash, and
Jerusalem was rebuilt as a pagan city off-limits to Jews, renamed Aeolia Capitolina.
PRAYER ON PUBLIC FAST DAYS

1. In the chazzan’s repetition of the Amidah, he recites Eppr ¥ £ as a separate blessing
after `p¨ d`x
¥ § . This applies provided that within the congregation there are at least three
people who are fasting and seven who have eaten less than the size of a large
date—the minimum measure for which one is liable for breaking a fast. (There are
several opinions regarding this measure. The most stringent is 30 grams; other views
make it equal to 38 grams or 48 grams.) If omitted by the chazzan, see page 591.
2. If the aforementioned number of people are not present in the synagogue, the
chazzan should include the passage as an addition in EplFw ¥ rnW © § , as an individual does
when reciting the afternoon service on a fast day.
3. One who is not fasting should not lead the services. If he does lead the services,
he should recite Eppr ¥ £ in the blessing EplFw ¥ © §.
rnW
4. For the Torah reading, lgie © § © (Exodus 32:11-14; 34:1-10) is read, provided there are
at least three people in the congregation fasting. One who is not fasting should not
be given an aliyah. If however, one who is not fasting was unknowingly given such
an honor, and by declining he would become embarrassed and compromise the
honor of the Torah, he may accept it.
5. In the phrase 'd mWa ¨ § ¦ © (ibid. 34:5), the reader should pause between the words
¥ § `xwIe
¥ § and 'd.
mWa
6. If the fast day is Monday or Thursday, and there are less than three people fasting,
the ordinary weekly reading should be read.
7. At Minchah, if there are three members of the congregation fasting, lgie
© § © is read
once again, as above.
8. Half Kaddish is not recited immediately following the Torah reading at Minchah.
Rather, after the Torah is returned to the Ark, the chazzan recites Half Kaddish as a
prelude to the Amidah.
9. On Tisha b’Av, mgp¥ © is added in the blessing milWExi ¥ . If it was omitted, one
¦ ¨ ¨ § dpFA
need not repeat the Amidah.
10. Eppr
¥ £ is recited by the congregation in EplFw
¥ rnW © § . If it was omitted, one may recite
it in xvp © Ÿ ¡ before the second oFvxl
Ÿ § iwl` § ¦ . If one forgot the passage entirely, the
¨ § Eidi
Amidah need not be repeated.
11. In the repetition of the Amidah, the chazzan recites Eppr
¥ £ as in Shacharit. The
chazzan also recites the Priestly Blessing.
12. Our Sages state: “The reward for a fast is dependent on tzedakah” (Berachot 6b).
Thus, it is appropriate to give tzedakah on a fast day.
PRAYER FOR THE NINTH OF AV

1. One who did not add the paragraph mgp ¥ © during the blessing milWExile
¦© ¨ ¦ § at Minchah,
and realized his error after concluding milWExi ¥ , should include it in the blessing
¦ ¨ ¨ § dpFA
dNtY
¨ ¦ § rnFW
©¥ after reciting Eppr
¥ £.
2. If he realized the error after concluding the blessing dNtY © ¥ , he should include
¨ ¦ § rnFW
¥ © in the blessing dvx
mgp ¥ § , before the phrase Epipir ¨ ¤ ¡ ¤ §.
¥ ¥ dpifgze
3. If he realized his error after concluding the blessing oFIvl
¦ § FzpikW ¦ £ © © , he should
¨ ¦ § xifgOd
include it in the blessing micFn¦ , before the phrase mNM © §.
¨ ª lre
4. If he does not include it in any of these blessings, he need not repeat the Amidah.

1. It is a mitzvah for each Israelite to redeem his first-born son of his Israelite wife.
The father redeems his son by giving five sela’im to a Kohen. This mitzvah is
performed on the thirty-first day of the child’s life. The procedure for this mitzvah can
be found on page 460.
2. If the mitzvah is performed before the appropriate time, the procedure is invalid.
If it is done after the appropriate time, the redemption is valid, but the father has been
negligent in the performance of a mitzvah. If the father entirely neglects to redeem his
son, the son must redeem himself when he becomes an adult.
3. Five sela’im is equivalent to 102 grams of pure silver. This amount may be given
to the Kohen in silver, or the equivalent thereof in any object, except the following:
land, servants, or a note of debt owed to the father. If any of these items is used, the
procedure is invalid.
4. It is customary to celebrate this occasion with a festive meal in honor of the
redemption of the first-born son. This meal is considered a seudat mitzvah, a meal
which is a mitzvah to partake in.
5. The redemption ceremony is performed at the beginning of the meal, after
partaking of the bread. Immediately after the redemption, the Kohen recites the
blessing over wine. (If there is no wine, the redemption is performed before the meal,
and the Kohen recites a blessing over another beverage.)
`xbtc ineil zeltz xcq 618
a
ORDER OF PRAYERS FOR SPECIAL DAYS
ROSH CHODESH
Tachnun is not said on Rosh Chodesh.
àie ¤ £ © is added in the Amidah of all prayers and in the Blessing after a Meal.
Ÿ ¨ § dlri
Minchah and Maariv follow the regular weekday service.
The morning service follows the regular weekday Shacharit. After the repetition of the
Amidah, half Hallel is recited (page 307), followed by Complete Kaddish, Song of the
Day beginning on page 71 (the verses beginning awri Ÿ £ © ziA¥ are not recited), iWtp¦ § © ikxA
¦ §¨
(Psalm 104), and Mourner’s Kaddish.
The Torah is taken from the Ark, and the section for Rosh Chodesh is read (page 468).
After the Torah reading, Half Kaddish is recited, followed by ixW` ¥ § © , oFIvl
¦ § àE¨ and
§ © § . After the Torah is returned to the Ark, the tefillin are removed. Those who don
Elldi
tefillin of Rabbeinu Tam should do so at this point, recite the readings associated with
them, and remove them. The chazzan then recites Half Kaddish, which is followed
by the Musaf prayer on page 313.
After the repetition of the Amidah, the chazzan recites Complete Kaddish. Musaf
concludes with dEw ¥ © , Epiwl`M
¥ Ÿ ¥ oi`¥ , etc.
SHABBAT ROSH CHODESH

Minchah and Maariv follow the regular Shabbat service.
The morning service follows the regular Shabbat Shacharit. After the repetition of the
Amidah, half Hallel is recited (page 307), followed by Complete Kaddish, Song of the
Day, and iWtp ¦ § ¨.
¦ © ikxA
Two Torah scrolls are removed from the Ark. The weekly Torah portion is read from
the first scroll, and the section detailing the Shabbat and Rosh Chodesh sacrifices
(Numbers 28:9-15) is read from the second one. The Haftarah for Shabbat Rosh
Chodesh is from Isaiah, ch. 66.
The rest of the service follows that of a regular Shabbat; however, the Musaf Amidah
for Rosh Chodesh is substituted for the regular Musaf Amidah (page 319).
PUBLIC FAST DAYS
Maariv follows the regular weekday service.
Shacharit follows the regular weekday service. In the repetition of the Amidah, the
chazzan inserts the blessing Eppr ¥ £ . Selichot are recited during the Tachnun supplica-
tions. Accordingly, the first reading of the Thirteen Attributes of Mercy and the
confessional prayers are not recited as part of Selichot, since they were recited as part
of the prayer service.
After Selichot, the long EpMln
¥ § © Epia`¦ ¨ is recited (page 454).
The Torah is removed from the Ark, and the section for a fast day is read (page 468).
The service continues as on a regular day with ixW` ¥ § © , etc.
In the afternoon prayer, the chazzan recites Half Kaddish after ixW` ¥ § © . The Torah is
taken from the Ark, and the section for a fast day is read again (page 468). The third
oleh recites the Haftarah for a fast day (page 469). The Torah is then returned to the
Ark, and the chazzan recites Half Kaddish. The Amidah is then recited.
The passage Eppr¥ £ is included in the Amidah by the congregation on page 108, and by
the chazzan (as a separate blessing, page 105). In his repetition of the Amidah, the
chazzan includes the Priestly Blessing (page 110).
On the Fast of Esther, and when the fast of the Tenth of Tevet occurs on Friday,
619 PRAYERS FOR SPECIAL DAYS
Tachnun and the long EpMln ¦ ¨ are not said during Minchah.
¥ § © Epia`
FESTIVALS
The evening service begins with zFlrOd £ © © xiW¦ (page 161), and follows the regular
Friday night service. The Festival Amidah is recited, followed by Complete Kaddish
and Epilr ¥ ¨ . On the first two nights of Pesach, Hallel is recited before Kaddish. On the
second night of Pesach, we begin counting the Omer after Kaddish.
When a festival occurs on Friday or on Shabbat, Kabbalat Shabbat begins with xFnfn § ¦
¦ ¨ § (page 156). In the last stanza of Lecha Dodi, dgnUA
cecl ¨ § ¦ § mB© is substituted for dPxA
¨ ¦ § mB© .
The morning service follows the regular festival Shacharit, inserting the mention of
Shabbat where indicated. After the Amidah, the complete Hallel is recited.
During Sukkot, Hoshanot (page 368) are recited after Hallel.
After Hallel, the chazzan recites Complete Kaddish, followed by the Song of the Day
and Mourner’s Kaddish.
When a festival occurs on a weekday, the Thirteen Attributes of Mercy are recited
once, after the passage rqpA ¦ § © (page 222), followed by mlFr
© Ÿ § ¦ idie ¨ lW ¤ FpFAx¦ and DnW
¥ § KixA¦§.
Two Torah scrolls are removed form the Ark, (on Simchat Torah three scrolls are
removed,) and the appropriate sections are read.
On the last day of Pesach, on the second day of Shavuot, on Yom Kippur, and on
Shemini Atzeret, Yizkor (page 337) is said after the Haftarah. When one of these days
occurs on Shabbat, it is recited after owxR ¨ § ª mEwi§ and KxAW
© ¥ ¤ in¦ .
The service continues with ixW`
¥ § © , Elldi
§ © § , Half Kaddish, and Musaf. The Kohanim bless
the congregation in the repetition of the Amidah (page 351), except on Simchat Torah
(when it is done during Shacharit).
CHOL HAMOED (WEEKDAYS)
Tachnun is not said throughout Chol Hamoed.
àie ¤ £ © is added in the Amidah of all prayers and in the Blessing after a Meal.
Ÿ ¨ § dlri
Minchah and Maariv follow the regular weekday service.
The morning service follows the regular weekday Shacharit. After the repetition of the
Amidah, Hallel is recited (page 307).
During Sukkot, Hoshanot are recited after Hallel.
The chazzan recites Complete Kaddish, which is followed by the Song of the Day
beginning on page 71 (the verses beginning awri Ÿ £ © ziA¥ are not recited), and Mourner’s
Kaddish.
The Torah is removed from the Ark (on Chol Hamoed Pesach, two Torah scrolls are
removed from the Ark), and the appropriate sections are read.
After the Torah reading, Half Kaddish is recited, followed by ixW` ¥ § © , oFIvl ¨ and
¦ § àE
§ © § . After the Torah is returned to the Ark, the chazzan recites Half Kaddish, which
Elldi
is followed by the Festival Musaf prayer. Substitute the words mFi zè ¤ § for the words
aFh mFi zè ¤ § , and mFie§ for aFh mFie§ (page 343).
After the repetition of the Amidah, the chazzan recites Complete Kaddish and prayer
concludes with dEw ¥ © , Epiwl`M
¥ Ÿ ¥ oi`¥ etc.
SHABBAT CHOL HAMOED
Kabbalat Shabbat begins with cecl § ¦ (page 156). In the last stanza of Lecha Dodi,
¦ ¨ § xFnfn
¨ § ¦ § mB© is substituted for dPxA
dgnUA ¨ ¦ § mB© . The service then follows the regular Shabbat
prayers. àie ¤ £ © is inserted in the Amidah.
Ÿ ¨ § dlri
In the morning service, àie ¤ £ © is inserted in the Amidah.
Ÿ ¨ § dlri
After the Amidah, Hallel is recited (Half Hallel on Chol Hamoed Pesach, Complete
Hallel on Chol Hamoed Sukkot), followed by Complete Kaddish, Song of the Day,
and Mourner’s Kaddish.
`xbtc ineil zeltz xcq 620
Two Torah scrolls are removed from the Ark. The section from Exodus 33:12 to 34:26
is read in the first scroll, followed by Half Kaddish. The maftir, describing the offerings
brought on that day (Numbers ch. 29), is read from the second scroll, followed by the
Haftarah.
The service continues with owxR ¨ § ª mEwi§ , ixW`
¥ § © , Elldi
§ © § , and Half Kaddish. mingxd
¦ £ © ¨ a`¨ is
not recited.
The Musaf Amidah for Festivals is recited with the Shabbat additions. Substitute the
words mFi zè ¤ § for the words aFh mFi zè ¤ § , and mFie§ for aFh mFie§ (page 343)
On Saturday night, mrp ¦ ¦ and WFcw¨ dYè
© Ÿ idie ¨ © § are not said in the evening service.
HOSHANA RABBAH
The morning service follows the regular Chol Hamoed service. Before the recitation
of Hallel, the two rings on the upper part of the lulav are removed. After Hallel, the
Hoshanot are recited (page 368). In Chabad synagogues, all the Torah scrolls are
removed from the Ark and held at the bimah. As on the previous days, if everyone in
the synagogue is holding a lulav, the Torah scrolls are placed on the bimah. The
Hoshanot of the first six days of Sukkot are recited; after each hymn, the verse for
Hoshana Rabbah is said. The hymn for Hoshana Rabbah (ozi` © © § ) is then said. The
¨ ¥ ornl
bimah is circled during each hymn (beginning at the same point as on the previous
days), for a total of seven times. The remainder of the hymns (pages 375 ff) are then
recited, followed by Complete Kaddish. The five willow branches are then beaten on
the ground five times, and the oFvx¨ idi
¦ § prayer is recited. The Song of the Day is then
recited, followed by Mourner’s Kaddish.
The rest of the prayer follows the regular Chol Hamoed Musaf.
Maariv follows the regular festival service. After the Amidah, the chazzan recites
Complete Kaddish.
Afterwards, the passage z`xd ¨ © is recited verse by verse.
¨ ¥ § ¨ dY`
The Torah scrolls are then removed from the Ark for Hakafot. After the first hymn and
the subsequent verses are recited, the congregation sings joyous melodies and
continues dancing and celebrating until the gabbai calls for the conclusion of that
particular hakafah. The same is repeated for the other Hakafot.
When the Hakafot are concluded, the Torah scrolls are returned to the Ark, and the
service concludes with Epilr ¥ ¨ and Mourner’s Kaddish.
When Shemini Atzeret occurs on Friday evening, Hakafot are performed after EkxÄ §
page 174, before Epilr ¥ ¨.
The Morning service follows the regular festival Shacharit.
In Musaf, mWBd ¤ ¤ © cixFnE
¦ gExd
© ¨ aiXn ¦ © (page 340) is inserted in the Amidah. This is
announced by the gabbai before the congregation begins the Amidah. In the repetition
of the Amidah, the chazzan adds the liturgical hymns requesting rain (page 355).
The rest of the prayer follows the regular festival service.
Simchat Torah. Maariv is the same as for Shemini Atzeret.
The morning service follows the same format as other festivals, except that the
Kohanim bless the people during the repetition of the Shacharit Amidah. After the
repetition of the Amidah, the full Hallel is recited, followed by Complete Kaddish, the
Song of the Day, and Mourner’s Kaddish.
In many congregations, it is customary to take a break at this point to allow the
congregants to recite Kiddush.
z`xd ¨ © is recited three times verse by verse, after which the Torah scrolls are
¨ ¥ § ¨ dY`
removed from the Ark for Hakafot. All hymns and subsequent verses are recited, while
making three and a half circles around the bimah. Jubilant singing and dancing
accompany the Hakafot.
621 PRAYERS FOR SPECIAL DAYS
After the Hakafot, the Torah scrolls are returned to the Ark. The passage rqpA ¦ § © is
© Ÿ § ¦ idie
then said, followed by the Thirteen Attributes of Mercy, mlFr ¨ lW ¤ FpFAx¦ , and DnW ¥ § KixA ¦§.
Three Torah scrolls are removed from the Ark.
Six aliyot are read from the first scroll (Deuteronomy 33:1-26).
The one called to the Torah for the sixth Aliyah is called Chatan Torah.
In the second scroll, the section of Genesis 1:1-2:3 is read. The one called to the
Torah for this Aliyah is called Chatan Bereishit.
In the third scroll, the maftir is read.
It is customary for everyone to receive an Aliyah on Simchat Torah. To this end, the
first five aliyot may be repeated as many times as necessary.
After the Haftarah, the hymn EgnUe § ¦ § EUiU¦ is recited, and the prayer continues following
the pattern of the Festival services. The Kohanim do not bless the congregation in the
Musaf service.
CHANUKAH
Tachnun is not said during the eight days of Chanukah.
miQPd © § is added in the Amidah of all prayers and in the Blessing After a Meal.
¦ ¦ © lre
Minchah and Maariv follow the regular service.
The weekday morning service follows the regular Shacharit. After the Amidah,
Complete Hallel is said, followed by Half Kaddish. The Torah is then removed from
the Ark, and the section for Chanukah is read (pages 490-495). After the reading, Half
Kaddish is recited, followed by the regular order of prayers (oFIvl ¦ § àE ¥ § © etc.).
¨ ,ixW`
On Shabbat two Torah scrolls are removed from the Ark. Seven men are called to the
first Torah for the weekly Torah portion. Afterwards, Half Kaddish is recited. For
maftir, the reading for that particular day of Chanukah (Numbers, ch. 7) is read from
the second scroll.
ROSH CHODESH OF CHANUKAH
All prayers follow the order of Rosh Chodesh or Shabbat Rosh Chodesh, with the
following additions:
miQPd © § is inserted in all prayers and Complete Hallel is said.
¦ ¦ © lre
On a weekday: Two Torah scrolls are removed from the Ark. Three men are called
to the Torah for the Rosh Chodesh portion, read in the first Torah, and a fourth man
is called for the reading of the portion for that particular day of Chanukah, read in the
second Torah (page 492).
On Shabbat: Three Torah scrolls are removed from the Ark. The weekly portion is
read in the first Torah. The seventh Aliyah, which details the Shabbat and Rosh
Chodesh sacrifices, is read from the second scroll (Numbers 28:9-15). Afterwards,
Half Kaddish is recited.
For maftir, the reading for that particular day of Chanukah (Numbers, ch. 7) is read
from the third scroll.
The Haftarah for Chanukah (Zechariah 2:14-4:7) is read, followed by the first and last
verses of the Haftarah of Shabbat Rosh Chodesh (Isaiah 66:1, 23-24), and the first and
last verses of the Haftarah for Shabbat Machar Chodesh (I Sam. 20:18, 42).
PURIM
Tachnun is not said on Purim.
miQPd © § is said in all the prayers and in the Blessing After a Meal.
¦ ¦ © lre
Maariv follows the regular weekday service. After the Amidah, Complete Kaddish is
recited, followed by the Megillah reading. (This applies when Purim occurs on
Saturday night as well.)
After the concluding blessings are recited over the Megillah, the passage WFcw¨ dYè ¨ © § is
recited, followed by Complete Kaddish (without lAwzY ¥ © § ¦ ) Epilr
¥ ¨ , and Mourner’s Kaddish.
SELECTED TRANSLITERATIONS 622
The morning service follows the regular Shacharit for a weekday. After the Amidah,
the chazzan recites Half Kaddish. The Torah is removed from the Ark, and the section
for Purim is read (page 495).
After the Torah is raised, the Megillah is read.
After the concluding blessings over the Megillah, the service continues following the
¥ § © on page 66).
regular weekday service (beginning with ixW`
TISHAH B’AV
Tachnun is not said on Tishah b’Av.
Maariv follows the regular weekday service. After the Amidah, the chazzan recites
Complete Kaddish. (This applies when Tishah b’Av occurs on Saturday night as well.)
The Book of Lamentations is then read. Afterwards, selected Kinot are read, followed
¨ © § (page 132), Complete Kaddish (without lAwzY
by WFcw¨ dYè ¥ © § ¦ ), Epilr
¥ ¨ , and Mourner’s
Kaddish.
The blessing iMxv ¨ ¨ ¤ is not said.
¦ § ¨ lM¨ il¦ dUrW
The blessings over the tallit and tefillin are not recited, nor are the tallit and tefillin
worn for the morning service. Also, a blessing is not recited over the tzitzit (of the tallit
katan), nor are they held (or kissed) at the designated places in the morning service.
The morning service follows the regular weekday Shacharit. In the repetition of the
Amidah, the chazzan recites the passage Eppr ¥ £ as a separate blessing, and omits the
Priestly Blessing.
After the Amidah, the chazzan recites Half Kaddish. The Torah is then removed from
the Ark, and the portion for Tishah b’Av (Deuteronomy 4:25-40) is read. The third
person called to the Torah recites the Haftarah (Jeremiah 8:13-9:23). After the
Haftarah, Half Kaddish is recited, followed by Elldi § © § . The Torah is returned to the Ark,
and Kinot are recited.
After Kinot, the service continues with ixW` ¥ § © , oFIvl
¦ § àE¨ (the verse izixA ¦ £ © is
¦ ¦ § z`fŸ ipè
omitted), Complete Kaddish (without lAwzY ¥ © § ¦ ), Epilr
¥ ¨ , and Mourner’s Kaddish.
Before Minchah, the tallit and tefillin are donned and the appropriate blessings are
recited over them. Likewise, those who usually recite a blessing over the tzitzit (of the
tallit katan) every morning, do so before Minchah. Shema is then recited, followed
¥ Ÿ ¥ oi`¥ , and the daily portion of Tehillim (this completes
by the Song of the Day, Epiwl`M
the omissions made in the morning service). Minchah for a public fast day is then
¥ © is added in the blessing milWExile
recited. mgp ¦© ¨ ¦ § (page 107).
After the afternoon service, the tallit and tefillin are removed. Those who don tefillin
of Rabbeinu Tam do so at this point.
SELECTED TRANSLITERATIONS
TRANSLITERATION KEY
HEBREW TRANSLITERATION EXAMPLE HEBREW TRANSLITERATION EXAMPLE
ë or ç Challah
. or B
¨
ch o Tone
Of .
©
ö i Key
ª or e
¥
a Hurrah u Lunar
©
é
¤
ay Today ai High
¨
é
§
e Leg öy Boy
’ Avid
623 SELECTED TRANSLITERATIONS
MODEH ANI
Mo-de ani l’fönechö melech chai v’ka-yöm, she-he-chezartö bi
ni-sh’mösi b’chemlö, rabö emunösechö.
HAREINI
Ha-rayni m’kabayl ölai mitz-vas asay shel v’öhavtö l’ray-a-chö
kömochö.
ADON OLAM
Adon olöm asher mölach, b’terem köl y’tzur niv-rö. l’ays na-asö
v’cheftzo kol, azai melech sh’mo ni-k’rö. V’a-cha-ray ki-ch’los ha-kol
l’vado yimloch norö. V’hu hö-yö v’hu ho-ve, v’hu yih-ye b’sif-örö. V’hu
echod v’ayn shayni l’ham-shil lo l’hach-birö. B’li rayshis b’li sach-lis
v’lo hö-oz v’ha-misrö. V’hu ayli v’chai go-ali, v’tzur chevli b’ays tzörö.
V’hu nisi u-mö-nos li, m’nös kosi b’yom ekrö. B’yödo afkid ru-chi, b’ays
ishan v’ö-irö. V’im ru-chi g’vi-yösi, adonöy li v’lo i-rö.
ASHREI
Ash-ray yosh’vay vaysechö od y’hal’luchö selö. Ash-ray hö-öm
sheköchö lo, ash-ray hö-öm she-adonöy elohöv. T’hilö l’dövid,
aromim’chö elohai ha-melech, va-avö-r’chö shim’chö l’olöm vö-ed.
B’chöl yom avö-r’chekö, va-ahal’löh shim’chö l’olöm vö-ed. Gödol
adonöy u-m’hulöl m’od, v’lig’dulöso ayn chayker. Dor l’dor y’shabach
ma-asechö, u-g’vurosechö yagidu. Hadar k’vod hodechö, v’div’ray
nifl’osechö ö-sichö. Ve-ezuz nor’osechö yomayru, u-g’dulös’chö
a-sap’renö. Zecher rav tuv’chö yabi-u, v’tzid’kös’chö y’ra-naynu.
Chanun v’rachum adonöy, erech apa-yim u-g’döl chösed. Tov adonöy
lakol, v’ra-chamöv al köl ma-asöv. Yoduchö adonöy köl ma-a-sechö,
va-chasi-dechö y’vö-r’chuchö. K’vod mal’chus’chö yomayru,
u-g’vurö-s’chö y’da-bayru. L’hodi-a liv’nay hö-ödöm g’vurosöv,
u-ch’vod hadar mal’chuso. Mal’chus’chö, mal’chus köl olömim,
u-memshalt’chö b’chöl dor vödor. Somaych adonöy l’chöl hanof’lim,
v’zokayf l’chöl hak’fufim. Aynay chol aylechö y’sa-bayru, v’atöh
nosayn löhem es öchlöm b’ito. Posay-ach es yödechö, u-masbi-a l’chöl
chai rötzon. Tzadik adonöy b’chöl d’röchöv, v’chösid b’chöl ma-asöv.
Körov adonöy l’chöl kor’öv, l’chol asher yikrö-uhu ve-emes. R’tzon
y’ray-öv ya-a-se, v’es shav-ösöm yishma v’yoshi-aym. Shomayr adonöy
es köl ohavöv, v’ays köl hö-r’shö-im yashmid. T’hilas adonöy y’daber
pi, vivöraych köl bösör shaym köd-sho l’olöm vö-ed. Va-anachnu
n’vöraych yöh, may-atö v’ad olöm ha-l’luyöh.
YISHTABACH
Yishtabach shim’chö lö-ad malkaynu, hö-ayl ha-melech, ha-gödol
v’haködosh, ba-shöma-yim u-vö-öretz. Ki l’chö nö-e adonöy elohaynu
vay-lohay avosaynu l’olöm vö-ed. Shir u-sh’vöchö, halayl v’zimrö, oz
u-memshölö, netzach, g’dulö u-g’vurö, t’hilö v’sif-eres, k’dushö
u-ma-l’chus. B’röchos v’hodö-os, l’shi-m’chö ha-gödol v’ha-ködosh,
u-may-olöm ad olöm, atö ayl. Böruch atö adonöy, ayl melech, gödol
u-m’hulöl batishböchos, ayl ha-hodö-os, adon ha-niflö-os boray köl
ha-n’shömos, ribon köl ha-ma-asim, ha-bochayr b’shiray zimrö, melech
yöchid chay hö-olömim.
THE SHEMA
Sh’ma yisrö-ayl adonöy elohaynu adonöy echöd.
(In an undertone:) Böruch shaym k’vod mal’chuso l’olöm vö-ed.
V’öhavtö ays adonöy elohechö, b’chöl l’vöv’chö, u-v’chöl naf-sh’chö,
u-v’chöl m’odechö. V’hö-yu ha-d’vörim hö-ay-le asher önochi
m’tzav’chö ha-yom, al l’vö-vechö. V’shinan-töm l’vönechö v’dibartö
böm, b’shiv-t’chö b’vaysechö, u-v’lech-t’chö vaderech, u-v’shöch-b’chö,
u-v’kumechö. U-k’shartöm l’os al yödechö, v’hö-yu l’totöfos bayn
aynechö. U-ch’savtöm al m’zuzos bay-sechö, u-vish’örechö.
MODIM D’RABBANAN
Modim anach-nu löch, shö-atö hu adonöy elo-haynu vay-lohay avosaynu
elohay köl bösör, yotz’raynu, yo-tzayr b’rayshis. B’röchos v’hodö-os
l’shim’chö hagödol v’haködosh, al she-heche-yisönu v’kiyam-tönu.
Kayn t’cha-yaynu us’ka-y’maynu v’se-esof gölu-yosay-nu l’cha-tz’ros
ködshechö, v’nöshuv ay-lechö lishmor chukechö, v’la-asos r’tzonechö,
ul’övd’chö b’layvöv shölaym, al she-önu modim löch. Böruch ayl
ha-hodö-os.
VAYEHI BINSOAH
Va-y’hi bi-n’so-a hö-öron, va-yomer moshe: kumö adonöy v’yöfu-tzu
o-y’ve-chö, v’yönusu m’san’echö mi-pöne-chö.
Ki mi-tziyon taytzay sorö, u-d’var adonöy mi-rushölöyim.
Böruch she-nösan torö l’amo yisrö-ayl bi-k’dushöso.
BEI ANA RACHITZ

Bayh anö röchitz, v’lish’may kadishö yakirö anö aymar tush-b’chön.
Y’hay ra-avö ködömöch d’sif-tach li-bö-i b’oraisö, v’sashlim mish-alin
d’libö-i, v’libö d’chöl amöch yisrö-ayl, l’tav u-l’cha-yin v’lishlöm.
LECHA ADO-NAI
L’chö adonöy ha-g’dulö v’hag’vurö v’ha-tif-eres v’ha-naytzach
v’ha-hod, ki chol bashöma-yim u-vö-öretz. L’chö adonöy ha-mamlöchö
v’ha-misnasay l’chol l’rosh. Ro-m’mu adonöy elohaynu v’hishtachavu
la-hadom rag-löv ködosh hu. Ro-m’mu adonöy elohaynu v’hishtachavu
l’har köd-sho, ki ködosh adonöy elohaynu.
BLESSING BY THE FATHER OF THE BAR MITZVAH

Böruch she-p’törani may-onesh ha-lö-ze.
VEZOT HATORAH
V’zos ha-torö asher söm moshe lif’nay b’nay yisrö-ayl. Aytz cha-yim hi
la-machazikim böh, v’som’chehö m’ushör. D’röchehö dar’chay no-am,
v’chöl n’sivo-sehö shölom. Orech yömim bi-minöh bis’molöh osher
v’chövod. Adonöy chöfaytz l’ma-an tzidko yagdil torö v’ya-dir.
YEHALELU
Y’ha-l’lu es shaym Adonöy ki nisgöv sh’mo l’vado.
Hodo al eretz v’shömö-yim. Va-yörem keren l’amo, t’hilö l’chöl
chasidöv, li-v’nay yisrö-ayl am k’rovo, hal’luyöh.
EIN KEILOKEINU
Ayn kaylo-haynu, ayn kado-naynu, ayn k’malkaynu, ayn k’moshi-aynu.
Mi chaylo-haynu, mi chado-naynu, mi ch’malkaynu, mi ch’moshi-aynu.
No-de laylo-haynu, no-de lado-naynu, no-de l’malkaynu, no-de
l’moshi-aynu.
Böruch elo-haynu, böruch adonaynu, böruch malkaynu, böruch
moshi-aynu.
Atö hu elohaynu, atö hu ado-naynu, atö hu malkaynu, atö hu moshi-aynu,
atö soshi-aynu.
Atö sökum t’rachaym tzi-yon ki ays l’che-n’nöh ki vö mo-ayd.
Atö hu adonöy elohaynu vay-lohay avo-saynu, she-hiktiru avosaynu
l’fönechö es k’tores ha-samim.
ALEINU
Ölaynu l’shabay-ach la-adon hakol, lösays g’dulö l’yotzayr b’rayshis,
shelo ösönu k’go-yay hö-arötzos, v’lo sömönu k’mish-p’chos hö-adömö,
shelo söm chelkaynu köhem, v’gorölaynu k’chöl ha-monöm she-haym
mishtachavim l’hevel v’lörik. Va-anachnu kor’im u-mishtachavim
u-modim, lif’nay melech mal’chay ha-m’löchim, ha-ködosh böruch hu.
She-hu no-te shöma-yim v’yosayd öretz, u-moshav y’köro ba-shöma-yim
mima-al, u-sh’chinas u-zo b’göv’hay m’romim, hu elohaynu ayn od.
Emes malkaynu, efes zulöso, kakösuv b’soröso: V’yöda-tö ha-yom
vaha-shayvosö el l’vövechö, ki adonöy hu hö-elohim ba-shöma-yim
mima-al, v’al hö-öretz mi-töchas, ayn od.
V’al kayn n’ka-ve l’chö adonöy elohaynu, lir-os m’hayrö b’sif-eres
uzechö, l’ha-avir gilulim min hö-öretz v’hö-elilim köros yiköray-sun,
l’sakayn olöm b’ma-l’chus shadai, v’chöl b’nay vösör yik-r’u
vi-sh’mechö, l’hafnos ay-lechö köl ri-sh’ay öretz. Yakiru v’yay-d’u köl
yo-sh’vay sayvayl, ki l’chö tichra köl berech, tishöva köl löshon.
L’fönechö adonöy elohaynu yich-r’u v’yipolu, v’li-ch’vod shim’chö
y’kör yitaynu, vika-b’lu chulöm alay-hem es ol ma-l’chusechö,
v’simloch alayhem m’hayrö l’olöm vö-ed, ki hama-l’chus she-l’chö hi,
u-l’ol’may ad timloch b’chövod, ka-kösuv b’sorösechö, adonöy yimloch
l’olöm vö-ed. V’ne-emar, v’hö-yö adonöy l’melech al köl hö-öretz,
ba-yom hahu yih-yeh adonöy echöd ush’mo echöd.
AL TIRA
Al tirö mipachad pis-om, umisho-as r’shö-im ki sövo. Utzu ay-tzö
v’suför, da-b’ru dövör v’lo yökum, ki imönu ayl. V’ad zik-nö ani hu,
v’ad sayvö ani esbol, ani ösisi va-ani esö, va-ani esbol va-amalayt.
Ach tzadikim yodu lish’mechö yay-sh’vu y’shörim es pönechö.
WASHING THE HANDS

Böruch atö adonöy, elohaynu melech hö-olöm, asher ki-d’shönu
b’mitzvosöv, v’tzivönu al n’tilas yödö-yim.

Böruch atö adonöy elohaynu melech hö-olöm, ha-zön es hö-olöm kulo
b’tuvo b’chayn b’chesed u-v’rachamim hu nosayn lechem l’chöl bösör,
ki l’olöm chasdo. U-v’tuvo ha-gödol imönu tömid lo chösayr lönu v’al
yechsar lönu mözon l’olöm vö-ed. Ba-avur sh’mo ha-gödol ki hu ayl zön
u-m’farnays lakol umaytiv lakol umay-chin mözon l’chöl b’riyosöv asher
börö kö-ömur po-say-ach es yödechö umasbi-a l’chöl chai rötzon.
Böruch atö adonöy, ha-zön es ha-kol.
No-de l’chö adonöy elohaynu al shehin-chaltö la-avosaynu eretz chemdö
tovö u-r’chövö v’al she-ho-tzay-sönu adonöy elohaynu may-eretz
mitzra-yim u-f’disönu mibays avödim v’al b’ri-s’chö she-chösamtö
bi-v’söraynu v’al torös’chö she-limad-tönu v’al chukechö she-hoda-tönu
v’al cha-yim chayn vö-chesed she-chonantönu v’al achilas mözon shö-atö
zön u-m’farnays osönu tömid b’chöl yom u-v’chöl ays u-v’chöl shö-ö.
On Chanukah and Purim: V’al ha-nisim v’al ha-purkön v’al
ha-g’vuros v’al ha-t’shu-os v’al ha-niflö-os she-ösisö la-avosaynu
ba-yömim hö-haym biz’man ha-ze.
On Chanukah: Bimay matis-yöhu ben yochö-nön kohayn gödol
chash-monö-i uvönöv, k’she-öm’dö ma-l’chus yövön hö-r’shö-ö al
am’chö yisrö-ayl, l’hashki-chöm torö-sechö ul’ha-aviröm
may-chukay r’tzonechö, v’atö b’racha-mechö hö-rabim ömad-tö
löhem b’ays tzörösöm. Ravtö es rivöm, dantö es dinöm, nökamtö es
ni-k’mösöm. Mösartö giborim b’yad chalöshim, v’rabim b’yad
m’atim, ut’may-im b’yad t’horim, ur’shö-im b’yad tzadikim,
v’zaydim b’yad os’kay sorö-sechö. Ul’chö ösisö shaym gödol
v’ködosh bö-olömechö, ul’am’chö yisrö-ayl ösisö t’shu-ö g’dolö
ufurkön k’ha-yom ha-ze. V’achar kach bö-u vö-nechö li-d’vir
bay-sechö, ufinu es hay-chölechö, v’tiharu es mikdöshechö, v’hidliku

nayros b’chatz’ros köd-shechö, v’kö-v’u sh’monas y’may chanukö
aylu l’hodos ul’halayl l’shi-m’chö hagödol.
On Purim: Bimay mör-d’chai v’estayr b’shushan ha-birö, k’she-ömad
alay-hem hömön hö-röshö, bikaysh l’hashmid la-harog ul’abayd es
köl ha-y’hudim mi-na-ar v’ad zökayn taf v’nöshim b’yom echöd
bi-sh’loshö ösör l’chodesh sh’naym ösör hu chodesh adör ush’lölöm
lövoz, v’atö b’rachamechö hö-rabim hay-fartö es atzöso, v’kil-kaltö
es macha-shavto, va-hashay-vosö lo g’mulo b’rosho v’sölu oso v’es
bönöv al hö-aytz.
V’al ha-kol adonöy elohaynu anachnu modim löch um’vö-r’chim osöch
yis-böraych shim’chö b’fi köl chai tömid l’olöm vö-ed. Ka-kösuv
v’öchaltö v’sövö-tö uvay-rachtö es adonöy elohechö al hö-öretz ha-tovö
asher nösan löch. Böruch atö adonöy, al hö-öretz v’al ha-mözon.
Ra-chaym adonöy elohaynu al yisrö-ayl amechö v’al y’rushöla-yim
i-rechö v’al tziyon mishkan k’vodechö v’al mal’chus bays dövid
m’shichechö v’al ha-ba-yis ha-gödol v’ha-ködosh she-nikrö shi-m’chö
ölöv. Elohaynu övinu (on Shabbat and festivals substitute: ro-aynu for r’aynu)
r’aynu zonaynu par-n’saynu v’chal-k’laynu v’harvi-chaynu v’harvach
lönu adonöy elohaynu m’hayrö miköl tzöro-saynu. V’nö al tatzri-chaynu
adonöy elohaynu, lo liday ma-t’nas bösör vödöm v’lo liday hal-vö-ösöm,
ki im l’yö-d’chö ha-m’lay-ö ha-p’suchö ha-k’doshö v’hö-r’chövö shelo
nay-vosh v’lo nikö-laym l’olöm vö-ed.
On Shabbat: R’tzay v’hacha-litzaynu adonöy elohaynu
b’mitzvo-sechö uv’mitzvas yom ha-sh’vi-i ha-shabös ha-gödol
v’ha-ködosh ha-ze ki yom ze gödol v’ködosh hu l’fönechö, lishbös
bo v’lönu-ach bo b’ahavö k’mitzvas r’tzonechö, uvi-r’tzo-n’chö
hö-ni-ach lönu adonöy elohaynu shelo s’hay tzörö v’yögon
va-anöchö b’yom m’nuchö-saynu, v’har-aynu adonöy elohaynu
b’nechömas tziyon i-rechö uv’vinyan y’rushöla-yim ir köd-shechö ki
atö hu ba’al ha-y’shu-os uva-al ha-nechömos.
On Rosh Chodesh and Festivals: Elohaynu vaylo-hay avosaynu
ya-a-le v’yövo, v’yagi-a v’yayrö-e v’yayrö-tze, v’yishöma
v’yipökayd v’yizöchayr, zichro-naynu ufi-k’do-naynu, v’zichron
avosaynu, v’zichron möshi-ach ben dövid av-dechö, v’zichron
y’rushöla-yim ir köd-shechö, v’zichron köl am’chö bays yisrö-ayl
l’fönechö li-f’laytö l’tovö, l’chayn ul’chesed ul’rachamim
ul’cha-yim tovim ul’shölom b’yom On Rosh Chodesh: rosh ha-chodesh
ha-ze. On Pesach: chag ha-matzos ha-ze. On Shavuot: chag ha-shövu-os
ha-ze. On Sukkot: chag ha-sukos ha-ze. On Shemini Atzeret and Simchat
Torah: sh’mini atzeres ha-chag ha-ze. On Rosh Hashanah: ha-ziköron
ha-ze. On Pesach, Shavuot, Sukkot (except on Chol Hamoed), and Rosh Hashanah:
b’yom tov mikrö kodesh ha-ze. Zöch’raynu adonöy elohaynu bo
l’tovö, ufök’daynu vo liv’röchö, v’hoshi-aynu vo l’cha-yim tovim.
Uvid’var y’shu-ö v’rachamim chus v’chönaynu v’rachaym ölaynu
v’hoshi-aynu ki aylechö aynaynu, ki ayl melech chanun v’rachum
ötö.
Uv’nay y’rushöla-yim ir ha-kodesh bi-m’hayrö v’yömaynu. Böruch atö
adonöy bonay v’rachamöv y’rushölö-yim. ömayn.
Boruch atö adonöy elohaynu melech hö-olöm, hö-ayl, övinu malkaynu,
adi-raynu bor’aynu go-alaynu yo-tz’raynu, k’do-shaynu k’dosh ya-akov
ro-aynu ro-ay yisrö-ayl ha-melech ha-tov v’ha-maytiv lakol b’chol yom
vö-yom, hu hay-tiv lönu, hu may-tiv lönu, hu yay-tiv lönu, hu g’mölönu
hu gom’laynu hu yig-m’laynu lö-ad, l’chayn u-l’chesed u-l’racha-mim,
u-l’revach ha-tzölö v’hatzlöchö, b’röchö vishu-ö, nechömö par-nösö
v’chal-kölö v’racha-mim v’cha-yim v’shölom v’chöl tov u-miköl tuv
l’olöm al y’chas’raynu. Hörachamön hu yimloch ölaynu l’olöm vö-ed.
Hörachamön hu yisböraych ba-shöma-yim uvö-öretz. Hörachamön hu
yish-tabach l’dor dorim v’yispö-ayr bönu lö-ad ul’nay-tzach n’tzöchim
v’yis-hadar bönu lö-ad ul’ol’may olömim. Hörachamön hu y’farn’saynu
b’chövod. Hörachamön hu yish-bor ol gölus may-al tzavö-raynu v’hu
yoli-chaynu ko-m’miyus l’ar-tzaynu. Hörachamön hu yishlach b’röchö
m’rubö b’va-yis ze v’al shulchön ze she-öchalnu ölöv. Hörachamön hu
yishlach lönu es ayli-yöhu ha-növi zöchur latov vi-vaser lönu b’soros
tovos y’shu-os v’ne-chömos. Hörachamön hu y’vöraych es övi mori
ba-al haba-yis ha-ze v’es imi morösi ba-las haba-yis ha-ze osöm v’es
baysöm v’es zar-öm v’es köl asher löhem osönu v’es köl asher lönu.
K’mo shebay-rach es avosaynu avröhöm yitz-chök v’ya-akov bakol
mi-kol kol kayn y’vöraych osönu (b’nay v’ris) kulönu yachad biv’röchö
sh’laymö v’nomar ömayn.
Mimörom y’la-m’du ölöv v’ölaynu z’chus she-t’hay l’mish-meres
shölom v’nisö v’röchö may-ays adonöy utz’dökö may-elohay yish-aynu
v’nimtzö chayn v’saychel tov b’aynay elohim v’ödöm.
On Shabbat: Hörachamön hu yan-chilaynu l’yom she-kulo shabös
um’nuchö l’cha-yay hö-olömim.
On Rosh Chodesh: Hörachamön hu y’chadaysh ölaynu es ha-chodesh
ha-ze l’tovö v’liv’röchö.
On festivals: Horachamön hu yan-chilaynu l’yom she-kulo tov.
On Rosh Hashanah: Hörachamön hu y’chadaysh ölaynu es ha-shönö
ha-zos l’tovö v’liv’röchö.
On Sukkot and Chol Hamoed Sukkot: Hörachamön hu yökim lönu es
sukas dövid ha-nofeles.
Hörachamön hu y’zakaynu limos ha-möshi-ach ul’cha-yay hö-olöm
habö. (on Shabbat, Rosh Chodesh, festivals, and Chol Hamoed, substitute Migdol for
Magdil) Magdil y’shu-os malko v’ose chesed li-m’shicho l’dövid
ul’zar-o ad olöm. O-se shölom bi-m’romöv hu ya-a-se shölom ölaynu
v’al köl yisrö-ayl v’im’ru ömayn.
Y’ru es adonöy k’doshöv ki ayn mach-sor liray-öv. K’firim röshu

v’rö-ayvu v’do-r’shay adonöy lo yach-s’ru chöl tov. Hodu la-donöy ki
tov ki l’olöm chasdo. Po-say-ach es yödechö umas-bi-a l’chöl chai
rötzon. Böruch ha-gever asher yiv-tach ba-donöy v’hö-yö adonöy
miv-tachö.
SHEVA BERACHOT
1. Böruch atö adonöy, elohaynu melech hö-olöm, she-hakol börö
lichvodo.
2. Böruch atö adonöy, elohaynu melech hö-olöm, yotzayr hö-ödöm.
3. Böruch atö adonöy, elohaynu melech hö-olöm, asher yötzar es
hö-ödöm b’tzal-mo, b’tzelem d’mus tav-niso, v’hiskin lo mimenu
bin-yan aday ad. Böruch atö adonöy, yotzayr hö-ödöm.
4. Sos tösis v’sögayl hö-akörö, b’kibutz bö-nehö l’sochö b’simchö.
Böruch atö adonöy, m’samay-ach tzi-yon b’vö-nehö.
5. Samach t’samach ray-im hö-a-huvim, k’samay-chachö y’tzir’chö
b’gan ayden mikedem. Böruch atö adonöy, m’samay-ach chösön
v’chalö.
6. Böruch atö adonöy, elohaynu melech hö-olöm, asher börö söson
v’simchö, chösön v’chalö, gilö rinö ditzö v’chedvö, ahavö v’ach’vö
shölom v’ray-us, m’hayrö adonöy elohaynu yishöma b’öray y’hudö,
u-v’chutzos y’rushölö-yim, kol söson v’kol simchö, kol chösön v’kol
kalö, kol mitzhalos chasönim maychupösöm, u-n’örim mimishtay
n’ginösöm. Böruch atö adonöy, m’samay-ach chösön im hakalö.
7. Böruch atö adonöy, elohaynu melech hö-olöm, boray p’ri hagöfen.
YEDID NEFESH
Y’did nefesh öv höra-chamön, m’shoch av-d’chö el r’tzonechö, yörutz
av-d’chö k’mo ayöl, yishta-cha-ve el mul ha-dörechö, ye-erav lo
y’dido-sechö, mi-nofes tzuf v’chöl tö-am.
Hödur nö-e ziv hö-olöm, nafshi cholas ahavö-sechö, önö ayl nö r’fö nö
löh, b’har-os löh no-am zivechö, öz tis-chazayk v’sis-rapay, v’hö-y’sö
löh sim-chas olöm.
Vösik ye-hemu racha-mechö, v’chusö nö al bayn ahu-vechö, ki ze kamöh
nich-sof nich-safti lir-os b’sif-eres uzechö, ay-le chö-m’dö libi v’chusö
nö v’al tis-alöm.
Higö-le nö u-f’ros chavivi ölai es sukas sh’lomechö, tö-ir eretz
mik’vodechö, nögilö v’nis-m’chö böch, ma-hayr öhuv ki vö mo-ayd,
v’chönaynu kimay olöm.
CANDLE LIGHTING
b’mitzvosöv, v’tzivönu l’hadlik nayr shel shabös kodesh.
On the eve of a festival (on Friday evening, add the words in shaded parentheses): Böruch
atö adonöy, elohaynu melech hö-olöm, asher ki-d’shönu b’mitzvosöv,
v’tzivönu l’hadlik nayr shel (shabös v’shel) yom tov.
Except on the last two nights of Pesach, continue with: Böruch atö adonöy, elohaynu
melech hö-olöm, she-heche-yönu v’ki-y’mönu v’higi-önu li-z’man ha-ze.
On the eve of Rosh Hashanah (on Friday evening, add the words in shaded parentheses):
b’mitzvosöv, v’tzivönu l’hadlik nayr shel (shabös v’shel) yom
ha-ziköron.
Continue with: Böruch atö adonöy, elohaynu melech hö-olöm,
she-heche-yönu v’ki-y’mönu v’higi-önu li-z’man ha-ze.
On the eve of Yom Kippur (on Friday evening, add the words in shaded parentheses):
b’mitzvosöv, v’tzivönu l’hadlik nayr shel (shabös v’shel) yom
ha-kipurim.
Continue with: Böruch atö adonöy, elohaynu melech hö-olöm,
she-heche-yönu v’ki-y’mönu v’higi-önu li-z’man ha-ze.
LECHU NERANENA
L’chu n’ran’nö la-donöy, nöri-ö l’tzur yish-aynu. N’ka-d’mö fönöv
b’sodö, bi-z’miros nöri-a lo. Ki ayl gödol adonöy, u-melech gödol al köl
elohim. Asher b’yödo mech-k’ray öretz, v’so-afos hörim lo. Asher lo
ha-yöm v’hu ösöhu, v’yabeshes yödöv yö-tzöru. Bo-u nish-tacha-ve
v’nichrö-ö, niv-r’chö li-f’nay adonöy osaynu. Ki hu elohaynu
va-anachnu am mar-iso v’tzon yödo, ha-yom im b’kolo sish-mö-u. Al
takshu l’vav’chem kim’rivö, k’yom masö ba-midbör. Asher nisuni
avosaychem, b’chönuni, gam rö-u fö-öli. Arbö-im shönö ökut b’dor,
vö-omar am to-ay layvöv haym, v’haym lo yö-d’u d’röchöy. Asher
nishba-ti v’api, im y’vo-un el m’nuchösi.
SHIRU LADO-NAI
Shiru la-donöy shir chödösh, shiru la-donöy köl hö-öretz. Shiru la-donöy
bö-r’chu sh’mo, ba-s’ru mi-yom l’yom y’shu-öso. Sa-p’ru vago-yim
k’vodo, b’chöl hö-amim nif-l’osöv. Ki gödol adonöy um’hulöl m’od,
norö hu al köl elohim. Ki köl elohay hö-amim eli-lim, va-donöy
shöma-yim ösö. Hod v’hödör l’fönöv, oz v’sif-eres b’mik-dösho. Hövu
la-donöy mish-p’chos amim, hövu la-donöy kövod vö-oz. Hövu la-donöy
k’vod sh’mo, s’u min-chö u-vo-u l’cha-tz’rosöv. Hish-tachavu la-donöy
b’had’ras kodesh, chilu mi-pönöv köl hö-öretz. Im’ru vago-yim adonöy
mölöch, af tikon tay-vayl bal timot, yödin amim b’may-shörim.
Yis-m’chu ha-shöma-yim v’sögayl hö-öretz, yir-am ha-yöm u-m’lo-o.
Ya-aloz södai v’chöl asher bo, öz y’ra-n’nu köl atzay yö-ar. Li-f’nay
adonöy ki vö, ki vö lishpot hö-öretz, yishpot tay-vayl b’tzedek, v’amim

be-emunöso.
MIZMOR LEDAVID
Mizmor l’dövid, hövu la-donöy b’nay aylim, hövu la-donöy kövod
vö-oz. Hövu la-donöy k’vod sh’mo, hishta-chavu la-donöy b’ha-d’ras
kodesh. Kol adonöy al ha-mö-yim, ayl ha-kövod hi-r’im, adonöy al
ma-yim rabim. Kol adonöy ba-ko-ach, kol adonöy be-hödör. Kol adonöy
shovayr arözim, va-y’shabayr adonöy es ar’zay ha-l’vönon.
Va-yarkidaym k’mo aygel, l’vönon v’sir-yon k’mo ven r’aymim. Kol
adonöy cho-tzayv la-havos aysh. Kol adonöy yöchil midbör, yöchil
adonöy midbar ködaysh. Kol adonöy y’cholayl a-yölos va-yechesof
y’öros, u-v’hay-chölo, kulo omayr kövod. Adonöy la-mabul yöshöv,
va-yayshev adonöy melech l’olöm. Adonöy oz l’amo yitayn, adonöy
y’vöraych es amo va-shölom.
LECHA DODI
L’chö dodi li-k’ras kalö, p’nay shabös n’ka-b’lö.
Shömor v’zöchor b’dibur echöd, hishmi-önu ayl ha-m’yuchöd, adonöy
echöd u-sh’mo echöd, l’shaym u-l’sif-eres v’li-s’hilö.
Li-k’ras shabös l’chu v’nay-l’chö, ki hi m’kor ha-b’röchö, may-rosh
mikedem n’suchö, sof ma-a-se b’ma-chashövö t’chilö.
Mikdash melech ir m’luchö, kumi tz’i mitoch ha-hafaychö, rav löch
sheves b’aymek ha-böchö, v’hu yachmol öla-yich chemlö.
Hisna-ari may-öför kumi, li-v’shi bi-g’day sif-artaych ami, al yad ben
yishai bays ha-lachmi, kör’vö el nafshi g’ölöh.
His-o-r’ri his-o-r’ri, ki vö oraych kumi ori, u-ri u-ri shir da-bayri, k’vod
adonöy öla-yich niglö.
Lo say-voshi v’lo siköl’mi, ma tish-tochachi uma te-hemi, böch ye-chesu
ani-yay ami, v’niv-n’sö hö-ir al tilöh.
V’höyu lim’shisöh sho-sö-yich, v’röchaku köl m’va-l’ö-yich, yösis
öla-yich elohö-yich, ki-m’sos chösön al kalö.
Yömin u-s’mol tifro-tzi, v’es adonöy ta-ari-tzi, al yad ish ben par-tzi,
v’nis-m’chö v’nögilö.
Bo-i v’shölom ateres ba-löh, gam (On Festivals substitute: b’simchö) b’rinö
u-v’tzöhölö, toch emunay am s’gulö, (bow right:) bo-i chalö, (bow left:) bo-i
chalö, (say silently:) bo-i chalö shabös mal-k’sö.
MAGEN AVOT
Mögayn övos bi-d’vöro m’cha-ye maysim b’ma-amöro (On the Shabbat
before Yom Kippur substitute: ha-melech) hö-ayl ha-ködosh she-ayn kömohu,
ha-mayni-ach l’amo b’yom shabas ködsho, ki vöm rötzö l’höni-ach
löhem, l’fönöv na-avod b’yir-ö vö-fachad v’no-de li-sh’mo b’chöl yom
tömid, may-ayn ha-b’röchos, ayl ha-hodö-os adon ha-shölom, m’kadaysh
ha-shabös um’vöraych sh’vi-i, u-mayni-ach bi-k’dushö, l’am
m’du-sh’nay oneg, zaycher l’ma-asay v’rayshis.
SHALOM ALEICHEM
Shölom alaychem mal-achay ha-shörays mal-achay el-yon, mi-melech
ma-l’chay ha-m’löchim ha-ködosh böruch hu.
Bo-achem l’shölom mal-achay ha-shölom mal-achay el-yon, mi-melech
Bö-r’chuni l’shölom mal-achay ha-shölom mal-achay el-yon, mi-melech
Tzay-s’chem l’shölom mal-achay ha-shölom mal-achay el-yon,
mi-melech ma-l’chay ha-m’löchim ha-ködosh böruch hu.
KI MALACHAV / EISHET CHAYIL

Ki mal-öchöv y’tzaveh löch, lish-mör’chö b’chöl d’röchechö.
Adonöy yishmör tzay-s’chö uvo-echö, may-atö v’ad olöm.
Ayshes cha-yil mi yimtzö, v’röchok mi-p’ninim michröh. Bötach böh
layv ba-löh, v’shölöl lo yech-sör. G’mölas-hu tov v’lo rö, kol y’may
cha-yehö. Dö-r’shö tzemer ufishtim, vata-as b’chayfetz ka-pehö. Hö-y’sö
kö-öniyos sochayr, mi-merchök tövi lach-möh. Va-tököm b’od lai-lö,
va-titayn teref l’vay-söh, v’chok l’na-arosehö. Zö-m’mö sö-de
va-tikö-chayhu, mi-p’ri chapehö nö-t’ö körem. Chö-g’rö b’oz mös-nehö,
va-t’amaytz z’ro-osehö. Tö-amö ki tov sachröh, lo yich-be balai-lö
nayröh. Yödehö shi-l’chö va-kishor, v’chapehö tö-m’chu fölech. Kapöh
pö-r’sö le-öni, v’yödehö shi-l’chö lö-ev-yon. Lo sirö l’vaysöh mi-shöleg,
ki chöl baysöh lövush shönim. Marvadim ö-s’sö löh, shaysh v’argömön
l’vushöh. Nodö ba-sh’örim ba-löh, b’shivto im zi-k’nay öretz. Södin
ö-s’sö va-timkor, va-chagor nö-s’nö la-k’na-ani. Oz v’hödör l’vushöh,
va-tis-chak l’yom acharon. Pihö pö-s’chö v’chöchmö, v’soras chesed al
l’shonöh. Tzofiyö ha-lichos baysöh, v’lechem atz-lus lo sochayl. Kömu

vönehö va-y’ash’ruhö, ba-löh va-y’hal’löh. Rabos bönos ösu chö-yil,
v’at ölis al kulönö. Sheker ha-chayn v’hevel ha-yofi, ishö yi-r’as adonöy
hi sis-halöl. T’nu löh mi-p’ri yödehö, viha-l’luhö ba-sh’örim ma-asehö.
KIDDUSH — FRIDAY NIGHT

Yom ha-shishi. Va-y’chulu ha-shöma-yim v’hö-öretz v’chöl tz’vö-öm.
Va-y’chal elohim ba-yom ha-sh’vi-i, m’lachto asher ösö, va-yishbos
ba-yom ha-sh’vi-i miköl m’lachto asher ösö. Va-y’vörech elohim es yom
ha-sh’vi-i, va-y’kadaysh oso, ki vo shövas miköl m’lachto, asher börö
elohim la-asos.
Savri mörönön: Böruch atö adonöy elohaynu melech hö-olöm, boray p’ri
ha-göfen.
Böruch atö adonöy elohaynu melech hö-olöm, asher ki-d’shönu
b’mitzvosöv v’rötzö bönu, v’shabas köd-sho b’ahavö u-v’rötzon
hin-chilönu, ziköron l’ma-asay v’rayshis, t’chilö l’mikrö-ay kodesh,
zaycher li-tzi-as mitzrö-yim. Ki vönu vöchartö, v’osönu kidashtö miköl
hö-amim, v’shabas köd-sh’chö b’ahavö u-v’rötzon hin-chaltönu. Böruch
atö adonöy m’kadaysh ha-shabös.
HA’ADERET VEHA’EMUNAH
Hö-aderes v’hö-emunö, l’chai olömim.
Ha-binö v’ha-b’röchö, l’chai olömim.
Ha-ga-avö v’hag’dulö, l’chai olömim.
Ha-day-ö v’hadibur, l’chai olömim.
Ha-hod v’he-hödör, l’chai olömim.
Ha-va-ad v’ha-vösikus, l’chai olömim.
Ha-ziv v’ha-zohar, l’chai olömim.
Ha-cha-yil v’ha-chosen, l’chai olömim.
Ha-teches v’ha-tohar, l’chai olömim.
Ha-yichud v’ha-yir-ö, l’chai olömim.
Ha-keser v’ha-kövod, l’chai olömim.
Ha-lekach v’ha-libuv, l’chai olömim.
Ha-m’luchö v’ha-memshölö, l’chai olömim.
Ha-noy v’ha-naytzach, l’chai olömim.
Ha-siguy v’hasegev, l’chai olömim.
Hö-oz v’hö-anövö, l’chai olömim.
Ha-p’dus v’ha-p’ayr, l’chai olömim.
Ha-tz’vi v’ha-tzedek, l’chai olömim.
Ha-k’ri-ö v’ha-k’dushö, l’chai olömim.
Hö-ron v’höro-maymos, l’chai olömim.
Ha-shir v’ha-shevach, l’chai olömim.
Ha-t’hilö v’ha-tif-eres, l’chai olömim.
KEL ADON
Ayl ödon al köl ha-ma-asim, böruch u-m’voröch b’fi köl ha-n’shömö,
göd-lo v’tuvo mölay olöm, da-as u-s’vunö so-v’vim hodo.
Ha-mis-gö-e al cha-yos ha-kodesh, v’neh-dör b’chövod al ha-merkövö,
z’chus u-mishor li-f’nay chis-o, chesed v’rachamim mölay ch’vodo.
Tovim m’oros shebörö elohaynu, y’tzöröm b’da-as b’vino u-v’haskayl,
ko-ach u-g’vurö nösan böhem, lih-yos mo-sh’lim b’kerev tay-vayl.
M’lay-im ziv u-m’fikim nogah, nö-e zivom b’chöl hö-olöm, s’maychim
b’tzaysöm v’sösim b’vo-öm, osim b’aymö r’tzon konöm.
P’ayr v’chövod nos’nim lish’mo, tzö-hölö v’rinö l’zaycher ma-l’chuso,
körö la-shemesh va-yizrach or, rö-ö v’hiskin tzuras ha-l’vönö.
Shevach no-s’nim lo köl tz’vö mörom, tif-eres u-g’dulö, s’röfim
v’chayos v’ofa-nay ha-kodesh.
TORAH READING ADDITIONS FOR SHABBAT

AND FESTIVALS
HASHEM HASHEM KEIL RACHUM V’CHANUN
Adonöy adonöy ayl rachum v’chanun erech apa-yim v’rav chesed
ve-emes. No-tzayr chesed lö-alöfim nosay övon vö-fesha v’chatö-ö
v’nakay.
Sh’ma yisrö-ayl adonöy elohaynu adonöy echöd.
Echöd elohaynu, gödol ado-naynu, ködosh (v’norö) sh’mo.
L’chö Adonöy ha-g’dulö v’ha-g’vurö v’ha-tif-eres v’ha-naytzach
v’ha-hod, ki chol bashöma-yim u-vö-öretz. L’chö Adonöy ha-mamlöchö
v’ha-misnasay l’chol l’rosh. Ro-m’mu Adonöy elohaynu v’hish-tachavu
la-hadom rag-löv ködosh hu. Ro-m’mu Adonöy elohaynu v’hish-tachavu
l’har ködsho, ki ködosh Adonöy elohaynu.
BIRCHAT HACHODESH
Mi she-ösö nisim la-avosaynu, v’gö-al osöm may-avdus l’chay-rus, hu
yig-al osönu b’körov, vi-kabaytz nidö-chaynu may-arba kanfos hö-öretz,
cha-vayrim köl yisrö-ayl, v’nomar ömayn.
Rosh Chodesh (name of month), ba-yom (day(s) of week), ha-bö ölaynu l’tovö.
Y’cha-d’shay-hu ha-ködosh böruch hu ölaynu v’al köl amo bays
yisrö-ayl, l’cha-yim u-l’shölom, (ömayn) l’söson u-l’simchö, (ömayn)

li-shu-ö ul’nechömö, v’nomar ömayn. (ömayn).
KIDDUSH — SHABBAT DAY

Ki shayshes yömim ösö adonöy es ha-shöma-yim v’es hö-öretz, es
ha-yöm v’es köl asher böm, va-yönach ba-yom ha-sh’vi-i.
Al kayn bay-rach adonöy es yom ha-shabös va-y’kad’shayhu.
ha-göfen.
HAVDALAH
Hinay ayl y’shu-ösi ev-tach v’lo ef-chöd, ki özi v’zimrös yöh adonöy,
va-y’hi li lishu-ö.
Ush’avtem ma-yim b’söson mima-a-y’nay ha-y’shu-ö. La-donöy
ha-y’shu-ö, al am’chö vir’chösechö selö. Adonöy tz’vö-os i-mönu
misgöv lönu elohay ya-akov selö. Adonöy tz’vö-os ashray ödöm
botay-ach böch. Adonöy hoshi-ö, ha-melech ya-anaynu v’yom kör’aynu.
La-y’hudim hö-y’sö o-rö v’simchö, v’söson vikör. Kayn tih-ye lönu. Kos
y’shu-os esö uv’shaym adonöy ekrö.
ha-göfen.
Böruch atö adonöy elohaynu melech hö-olöm, boray minay v’sömim.
Böruch atö adonöy elohaynu melech hö-olöm, boray m’oray hö-aysh.
Böruch atö adonöy elohaynu melech hö-olöm, hamavdil bayn kodesh
l’chol, bayn or l’choshech, bayn yisrö-ayl lö-amim, bayn yom ha-sh’vi-i
l’shayshes y’may hama-a-se. Böruch atö adonöy, hamavdil bayn kodesh
l’chol.
BLESSINGS ON THE LULAV

b’mitzvosöv, v’tzivönu al n’tilas lulöv.
blessing is also said (while holding the etrog in the left hand): Böruch atö adonöy,
elohaynu melech hö-olöm, she-heche-yönu v’ki-y’mönu v’higi-önu
liz’man ha-ze.
HALLEL
BETZEIT YISRAEL
B’tzays yisrö-ayl mi-mitzrö-yim, bays ya-akov may-am lo-ayz. Hö-y’sö
y’hudö l’ködsho, yisrö-ayl mam-sh’losöv. Ha-yöm rö-ö va-yönos,
ha-yar-dayn yisov l’öchor. He-hörim rö-k’du ch’aylim, g’vö-os kiv’nay
tzon. Ma l’chö ha-yöm ki sönus, ha-yar-dayn tisov l’öchor. He-hörim
tir-k’du ch’aylim, g’vö-os kiv’nay tzon. Mi-li-f’nay ödon chuli öretz,
mi-li-f’nay elo-ah ya-akov. Ha-ho-f’chi ha-tzur agam mö-yim,
cha-lömish l’ma-y’no mö-yim.
HASHEM ZECHARANU
Adonöy z’chörönu y’vöraych, y’vöraych es bays yisrö-ayl, y’vöraych es
bays aharon. Y’vöraych yi-r’ay adonöy, ha-k’tanim im ha-g’dolim.
Yosayf adonöy alaychem, alaychem v’al b’naychem. B’ruchim atem
ladonöy, osay shöma-yim vö-öretz. Hashöma-yim shöma-yim ladonöy,
v’hö-öretz nösan li-v’nay ödöm. Lo hamaysim y’ha-l’lu yöh, v’lo köl
yo-r’day dumö. Va-anachnu n’vöraych yöh, may-atö v’ad olöm,
ha-l’lu-yöh.
HALELU
Ha-l’lu es adonöy köl go-yim, sha-b’chu-hu köl hö-umim. Ki gövar
ölaynu chasdo ve-emes adonöy l’olöm, ha-l’lu-yö.
HODU
Hodu la-donöy ki tov ki l’olöm chasdo.
Yomar nö yisrö-ayl ki l’olöm chasdo.
Yom’ru nö bays aharon ki l’olöm chasdo.
Yom’ru nö yir’ay adonöy ki l’olöm chasdo.
ODCHA / EVEN / ME’ET / ZE
Od’chö ki ani-söni, va-t’hi li li-shu-ö.
Od’chö ki ani-söni, va-t’hi li li-shu-ö.
E-ven mö-asu ha-bonim, hö-y’sö l’rosh pinö.
E-ven mö-asu ha-bonim, hö-y’sö l’rosh pinö.
May-ays adonöy hö-y’sö zos, hi niflös b’ay-naynu.
May-ays adonöy hö-y’sö zos, hi niflös b’ay-naynu.
Ze ha-yom ösö adonöy, nögilö v’nis-m’chö vo.
Ze ha-yom ösö adonöy, nögilö v’nis-m’chö vo.
ANA
Önö adonöy hoshi-ö nö. Önö adonöy hoshi-ö nö. Önö adonöy hatz-lichö
nö. Önö adonöy hatz-lichö nö.
KEILI ATA / HODU
Ay-li atö v’odekö, elohai aro-m’mekö.
Ay-li atö v’odekö, elohai aro-m’mekö.
KIDDUSH FOR FESTIVALS

On Shabbat: Yom ha-shishi. Va-y’chulu ha-shöma-yim v’hö-öretz
v’chöl tz’vö-öm. Va-y’chal elohim ba-yom ha-sh’vi-i, m’lachto asher
ösö, va-yish-bos ba-yom ha-sh’vi-i miköl m’lachto asher ösö.
Va-y’vörech elohim es yom ha-sh’vi-i, va-y’kadaysh oso, ki vo
shövas miköl m’lachto, asher börö elohim la-asos.
ha-göfen.
Böruch atö adonöy elohaynu melech hö-olöm, asher böchar bönu mi-köl
öm v’ro-m’mönu mi-köl löshon v’ki-d’shönu b’mitzvosöv, va-titen lönu
adonöy elohaynu b’ahavö (shabösos lim’nuchö u-) mo-adim l’simchö
chagim uz’manim l’söson, es yom (hashabos ha-ze, v’es yom) On Pesach:
chag hamatzos ha-ze, On Shavuot: chag hashövuos ha-ze, On Sukkot: chag
hasukos ha-ze, On Shemini Atzeret and Simchat Torah: sh’mini atzeres hachag
ha-ze, v’es yom tov mikrö kodesh ha-ze, z’man On Pesach: chayrusaynu
On Shavuot: matan torösaynu On Sukkot, Shemini Atzeret and Simchat Torah:
simchösaynu, (b’ahavö) mikrö kodesh zaycher li-tzi-as mitzrö-yim, ki
vönu vöchartö v’osönu kidashtö miköl hö-amim, (v’shabös) u-mo-aday
ködshechö (b’ahavö u-v’rötzon) b’simchö u-v’söson hinchaltönu.
Böruch atö adonöy m’kadaysh (hashabös v’) yisrö-ayl v’haz’manim.
On Saturday Night: Böruch atö adonöy elohaynu melech hö-olöm, boray
m’oray hö-aysh.
Böruch atö adonöy elohaynu melech hö-olöm, hamavdil bayn kodesh
l’chol, bayn or l’choshech, bayn yisrö-ayl lö-amim, bayn yom
hash’vi-i l’shayshes y’may hama-ase. Bayn k’dushas shabös
lik’dushas yom tov hivdaltö, v’es yom hash’vi-i mi-shayshes y’may
hama-ase kidashtö, hivdaltö v’kidashtö es am’chö yisrö-ayl
bik’dushösechö. Böruch atö adonöy, hamavdil bayn kodesh l’kodesh.
Böruch atö adonöy, elohaynu melech hö-olöm, she-heche-yönu
v’ki-y’mönu v’higi-önu li-z’man ha-ze.
On Sukkot: Böruch atö adonöy, elohaynu melech hö-olöm, asher
ki-d’shönu b’mitzvosöv, v’tzivönu layshayv basukö.
BIRCHAT KOHANIM
bik’dushöso shel a-haron, v’tzivönu l’vöraych es amo yisrö-ayl b’ahavö.
Y’vö-re-ch’chö, Adonöy, v’yish-m’rechö. (Cong. ömayn) Yö-ayr,
Adonöy, pönöv, ay-lechö, vi-chunekö. (Cong. ömayn) Yisö, Adonöy,
pönöv, ay-lechö, v’yösaym, l’chö, shölom. (Cong. ömayn).
KIDDUSH FOR FESTIVALS — DAY
Ayleh mo-aday adonöy mikrö-ay kodesh asher tikr’u osöm b’moadöm.
ha-göfen.
HAKAFOT
Atö hör-aysö löda-as, ki adonöy hu hö-elohim, ayn od mi-l’vado.
L’osay ni-flö-os g’dolos l’vado, ki l’olöm chasdo.
Ayn kömochö vö-elohim adonöy, v’ayn k’ma-asechö.
Y’hi ch’vod adonöy l’olöm, yismach adonöy b’ma-asöv.
Y’hi shaym adonöy m’voröch, may-atö v’ad olöm.
Y’hi adonöy elohaynu imönu ka-asher höyö im avosaynu, al
ya-a-z’vaynu v’al yi-t’shaynu.
V’imru hoshi-aynu elohay yish-aynu, v’ka-b’tzaynu v’hatzilaynu min
ha-go-yim, l’hodos l’shaym köd-she-chö l’hish-tabay-ach bi-s’hilösechö.
Adonöy melech, adonöy mölöch, adonöy yimloch l’olöm vö-ed.
Adonöy oz l’amo yitayn, adonöy y’vöraych es amo va-shölom.
V’yih-yu nö amöraynu l’rötzon, li-f’nay adon kol.
Va-y’hi bin’so-a hö-öron, va-yomer moshe: kumö adonöy v’yöfu-tzu
o-y’ve-chö, v’yönusu m’san’echö mi-pöne-chö.
Kumö adonöy li-m’nuchösechö, atö va-aron uzechö.
Ko-hanechö yil-b’shu tzedek, va-chasidechö y’ranaynu.
Ba-avur dövid avdechö, al töshayv p’nay m’shichechö.
V’ömar ba-yom hahu hinay elohaynu ze, kivinu lo v’yoshi-aynu, ze
adonöy kivinu lo, nögilö v’nis-m’chö bi-shu-oso.
Mal’chus’chö, ma-l’chus köl olömim, u-memshalt’chö b’chöl dor
vö-dor.
Ki mi-tziyon taytzay sorö, u-d’var adonöy mi-rushölö-yim.
CHANUKAH BLESSINGS
b’mitzvosöv, v’tzivönu l’hadlik nayr chanukö.
Böruch atö adonöy, elohaynu melech hö-olöm, she-ösö nisim
la-avosaynu ba-yömim hö-haym bi-z’man ha-ze.
The following blessing is recited on the first night of Chanukah: Böruch atö adonöy,
elohaynu melech hö-olöm, she-heche-yönu v’ki-y’mönu v’higi-önu
li-z’man ha-ze.
SELICHOT
Sh’ma kolaynu adonöy elohaynu chus v’rachaym ölaynu v’ka-bayl
b’ra-chamim u-v’rötzon es t’fi-lösaynu.
Hashivaynu adonöy aylechö v’nöshuvö chadaysh yömaynu k’kedem.
Al tashli-chaynu mi-l’fönechö v’ru-ach köd-sh’chö al tikach mi-menu.
Al tashli-chaynu l’ays ziknö kich’los ko-chaynu al ta-az’vaynu.
639 ILLUSTRATIONS
ORDER OF PUTTING ON THE TALLIT
1 2
1. Stand with the folded tallit over the right 2. Then, unfold the tallit and open it wide,
shoulder, examine the tzitzit… kiss its upper edge, and swing it around
from the position in which it is held in front
of you until it is hanging behind you. At this
point begin the blessing.
3 4
3. Gather the two right corners of the tallit, 4. ...and place them over the left shoulder;
raise them up... gather the two left corners and bring them
up to the left side of the chest. Thus, all four
tzitzit are on the left side, two in front and
two behind.
ohruhm 640
ORDER OF PUTTING ON THE TEFILLIN
1 2
2. Place the
head tefillin on
the head cen-
tered exactly
above the face.
3 3. The knot of
the head tefillin
should be cen-
1. … Turn the tefillin slightly tered at the top
toward the body… tighten the of the nape of
knot… wind the strap twice the neck.
around the biceps… wind the strap
seven times around the forearm…
wrap the remaining strap around
the hand and the palm.
4. Make three coils

on the middle finger:
the first coil around 4
the lower phalanx,
the second coil
around the middle
phalanx, and the third
over the first coil.
Wind the remainder
of the strap around
the palm and fasten
the end.
641 ILLUSTRATIONS
HOLDING THE TZITZIT FOR THE SHEMA
Hold all four tzitzit in the left hand, extending outward between the little and ring fingers,
back in between the middle ¡ and index fingers, and out again between the thumb and
n¦ thu£ (The Lord spoke) on page 43 and 208 the tzitzit are to be held
index finger. (Before ruhtnr
also in the right hand.)
HOLDING THE CUP FOR KIDDUSH
Lower the Kiddush cup onto the palm of the right hand.
PREPARING THE LULAV

Two rings are placed on the lulav proper, and these should be
covered by the hadassim and aravot, even the top ring, at least
somewhat.
Three rings are used to bind the hadassim and aravot to the lulav.
These three rings are to be all within one handbreadth.
ohruhm 642
5 6
The fifth downward The sixth to the west:

twice southwest
The top of the etrog should be held next to the

bottom of the lulav. When holding the etrog
while making the movments and during
hoshanot, the top of the etrog should be cov-
ered with the fingers. When moving the lulav
and etrog due west, the etrog should be uncov-
And once due west. ered.
643 ILLUSTRATIONS
WAVING THE LULAV
1 2
Wave the lulav three times to and fro in each direc- The second to the north
tion. Each time the four species are brought back,
their lower tips should touch the chest (over the
heart).
The first to the south
3 4
The third to the east The fourth upward

mezi yicw 644
MOURNER’S KADDISH
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644 MOURNER’S KADDISH
MOURNER’S KADDISH
Iãâúé Yis-gadal v’yis-kadash sh’mayh rabö. (Cong:

Ömayn)
v’yatzmach pur-könayh vikörayv m’shi-chayh. (Cong:
Ömayn)
B’cha-yay-chon u-v’yomaychon u-v’cha-yay d’chöl
bays yisrö-ayl, ba-agölö u-viz’man köriv v’im’ru
ömayn.
Y’hay sh’mayh rabö m’vörach l’ölam u-l’öl’may
öl’ma-yö. Yisböraych, v’yishtabach, v’yispö-ayr,
v’yisromöm, v’yis-nasay, v’yis-hadör, v’yis-aleh,
v’yis-halöl, sh’may d’kudshö b’rich hu. (Cong: Ömayn)
Ömayn)
Y’hay sh’lömö rabö min sh’ma-yö, v’cha-yim tovim
ölaynu v’al köl yisrö-ayl v’im’ru ömayn. (Cong: Ömayn)
v’im’ru ömayn.

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645 KADDISH D’RABBANAN

Ömayn)
v’im’ru ömayn.


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MORNING PRAYERS øçMä

SHACHARIT—MORNING PRAYER úéøçL

WEEKDAY SHACHARIT ìBçì§ úéøçL

PRAYER BEFORE RETIRING

SHABBAT AND FESTIVALS áBè íBéå§ úaL

Song of the Day for Shabbat 218 zAXd

SANCTIFICATION OF THE MOON 301 äðáì

HALLEL 307 ìlä

FESTIVALS áBè íBé

Prayer for Rain 355 mWB

EREV ROSH HASHANAH äðMä

EREV YOM KIPPUR øetk¦ íBé áør

SUKKOT / SHEMINI ATZERET /

THE MONTH OF NISSAN ïñéð

PUBLIC FAST DAYS øeaö¦ úéðrz

ORDER OF A CIRCUMCISION 458 äìénä

ORDER OF THE REDEMPTION

MISHNAYOT FOR A MOURNER 461 èééöøàéìe

INDEX FOR TORAH READINGS 467 äøBzä

W hen the Alter Rebbe, Rabbi Schneur Zalman of Liadi, first

In keeping with this goal, Merkos L’Inyonei Chinuch published,

Since then, with the explosive growth in the number of

This Siddur aims to satisfy that need. Specifically, we have

The Hebrew text has been completely reset in large and

To orient the reader, identifying headings have been

Additions for special occasions (such as the insertions

Clear and detailed instructions on the mechanics of the

These instructions have been inserted into both the

A detailed presentation of the laws relating to the

A section of “Selected Transliterations” has been

We wish to thank the following individuals for their efforts in

In determining which sh’vas are to be sounded, we have

(ai ,a x"c) mlerl milrpp opi` dltz ixry opr ax xn`

1. E.g., whether eced precedes xn`y jexa or follows it.

prayers of each, teaches the Kabbalah, can ascend to heaven only

6. Zohar III, 170a.

for the layman; in some, the liturgy was printed unvocalized so

in the Siddur, inasmuch as the Siddur was composed after the

HaKollel, Ch. 1, sec. 1; Introduction to Piskei HaSiddur by Rabbi Chayim Avraham

was published in Brooklyn, New York. One of the characteristics

expressions convey. Although these principles are not readily

consulting the classic commentaries at the source. Occasionally,

I wish to express my sincere appreciation to all those who gave

The publication of this work represents another milestone in

Rabbi Nissen Mangel

BLESSING FOR YOUNG CHILDREN MORNING PRAYER FOR YOUNG

As soon as a child can speak, his father should teach him… 1

MORNING PRAYER FOR YOUNG BLESSING FOR YOUNG CHILDREN

ORDER OF WASHING THE HANDS

ORDER OF WASHING THE HANDS

Stand while reciting the Morning Blessings.

êåøá Blessed are You, Lord our God, King of the

Time to Come. So long as the soul is within me, I offer