Rosh Hashanah 5780 CU Boulder Hillel | Boulder, CO
September 29, 2019 1 Tishrei 5780
Supplement to On the Wings of Awe (edited by Rabbi Richard Levy z’’l) Assembled by Ross Z. Levy
Artwork by Linda Woods taken from fineartamerica.com
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Evening Service Sanctuary/Lord Prepare Me
V’asu li mikdash, v’shochanti b’tocham Va’anachnu n’vareich yah, mei-atah v-ad olam
1 םכותב יתנכשו שדקמ יל ושעו
2 םלוע־דעו התעמ הי Fרבנ ׀ ונחנאו
Lord prepare me, to be a sanctuary,
pure and holy, tried and true, With thanksgiving, I’ll be a living,
Sanctuary for You Pit’chu li sha’arei tzedek avo vam odeh yah Va’anachnu n’vareich yah mei-atah v-ad olam
3 הי הדוא םב־אבא קדצ־ירעש יל־וחתפ
םלוע־דעו התעמ הי Fרבנ ׀ ונחנאו
1 “They shall make for me a sanctuary, that I may dwell among them”- Exodus 25:8 2 “We will bless the Eternal, now and forever”- Psalms 115:18 3 “Open for me the gates of justice, that I may enter into them and give thanks to God”- Psalms 118:19
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“Psalm to the Night” -Leah Goldberg (1911-1970)
All the stars are hidden, The moon covered in black,
From North to South, Not a ray of light
And the morning is a faithful widower, Dusty sackcloth fastened to his waist,
From North to South, Not a ray of light
Please kindle a white light,
In the black tent of my heart, From North to South,
The light will rise
Ahavat Olam Ahavat olam beit yisra-eil am'cha ahav'ta, torah umitzvot, chukim umishpatim otanu limad’ta. Al kein Adonai Eloheinu, b'shoch'veinu uv'kumeinu nasi-ach b'chukecha, v'nismach b'divrei toratecha uv'mitzvatecha l'olam va-ed. Ki heim chayeinu v'orech yameinu, uvahem nehgeh yomam valay'lah. V'ahavat'cha al tasir mimenu l'olamim. Baruch atah Adonai, oheiv amo yisra-eil.
V’ahavta
V'ahavta eit Adonai elohecha, b'chol l'vav'cha, uv'chol nafsh'cha, uv'chol m'odecha. V'hayu had'varim ha-eileh, asher anochi m'tzav'cha Hayom, al l'vavecha. V'shinantam I'vanecha, v'dibarta bam, b'shivt'cha b'veitecha, uv'lecht'cha vaderech, uv'shochb'cha, uv'kumecha. Uk'shartam l'ot al yadecha, v'hayu I'totafot bein einecha. Uch'tavtam al m'zuzot beitecha uvisharecha.
…L'ma-an tizk'ru va-asitem et kol mitzvotay, vihyitem k'doshim leiloheichem. Ani Adonai eloheichem, asher hotzeiti etchem mei-eretz mitzrayim, lihyot lachem leilohim, ani Adonai eloheichem.
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“One day, a few days after liberation, I walked through the country past flowering meadows, for miles and miles, toward the market town near the camp. Larks rose to the sky and I could hear their joyous song. There was no one to be seen for miles around; there was
nothing but the wide earth and sky and the larks’ jubilation and the freedom of space. I stopped, looked around, and up to the sky—and then I went down on my knees. At that moment there was very little I knew of myself or the world—I had but one sentence in
mind—always the same: ‘I called to Adonai from my narrow prison and God answered me in the freedom of space’”
- Viktor Frankl (1905-1997), Man’s Search for Meaning
Hashkiveinu Hashkiveinu Adonai Eloheinu I'shalom, v'‘ha-amideinu malkeinu I'chayim, uf'ros aleinu sukat sh'lomecha, v'tak'neinu b'eitzah tovah mil'fanecha, v'hoshi-einu I'ma-an sh'mecha. V'hagein ba-adeinu, v'haseir mei-aleinu oyeiv, dever, v'cherev, v'ra-av, v'yagon, v'haseir satan mil'faneinu umei-achareinu, uv'tzeil k'nafecha tastireinu, ki eil shom'reinu umatzileinu atah, ki eil melech chanun v'rachum atah. Ush'mor tzeiteinu uvoeinu, I'chayim ul'shalom, mei-atah v'ad olam.
Uf'ros aleinu sukat sh'lomecha. Baruch atah Adonai, haporeis sukat shalom aleinu vial kol amo yisra-eil v'al y'rushalayim.
Hatzi (Reader’s) Kaddish4
Yitgadal v'yitkadash sh'meih raba B'al'ma di v'ra chiruteih, v'yamlich malchuteih b'chayeichon uv'yomeichon uv'chayei d'chol beit yisra-eil, ba-agala uvizman kariv, v'imru amein.
Y'hei sh'meih raba m'varach I'alam ul'al'mei al'maya. Yitbarach v'yishtabach v'yitpa-ar v'yitromam v'yitnasei v'yithadar v'yitaleh v'yithalal
sh'meih d'kudsha b'rich hu, l'eila leila mi kol birchata v'shirata tushb'chata v'nechemata, da-amiran b'al'ma, v'imru amein.
4 The Kaddish prayer plays an important role in Jewish prayer and life. The Kaddish is recited in Aramaic Instead of Hebrew, the spoken language of the Jews of Late Antiquity, and has five different forms, each with its own function. While it still performs its original role as a “place marker” representing the transition from section of the service to another. It has also become the ultimate prayer of transition, marking a loved one’s passage from life to death in the form of Kaddish Yatom (Mourner’s Kaddish).
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“The words of our prayers must not fall off our lips like dead leaves in the autumn. They must rise like birds out of the heart—into the vast expanse of eternity”
– Abraham Joshua Heschel (1907-1972)
Adonai s'fatai tiftach ufi yagid t'hilatecha Adonai, open up my lips that my mouth may declare Your praise
Avot V’imahot
Baruch atah Adonai Eloheinu veilohei avoteinu v’imoteinu, elohei Avraham, elohei Yitzchak, veilohei ya-akov, elohei Sarah, elohei Rivkah, elohei Rachel velohei Leah, ha-eil hagadol hagibor v'hanora, eil elyon, gomeil chasadim tovim, v'koneih hakol, v'zocheir chasdei avot, umeivi g’ulah livnei v'neihem, l'ma-an sh'mo b'ahavah.
Zochreinu l’chayim, melech chafeitz bachayim, v’chot’veinu b’seifer hachayim, l’ma-ancha Elohim Chayim.
Melech ozeir umoshi-a umagein.
Baruch atah Adonai, magein Avraham v’ezrat Sarah.
G’vurot
Atah gibor l'olam Adonai, m'chayeih hakol (meitim) atah, rav l'hoshi-a.
M'chalkeil Chayim b'chesed, m'chayeih hakol (meitim) b'rachamim rabim, someich nof'lim, v'rofei cholim, umatir asurim, um'kayeim emunato lisheinei afar, mi chamocha ba-al g’vurot umi domeh lach, melech meimit um'chayeh umatzmi-ach y'shuah.
Mi chamocha av harachamim, zocheir y'tzurav I'chayim b'rachamim
V'ne-eman atah I'hachayot hakol (hameitim). Baruch atah Adonai, m'chayeih hakol (hameitim).
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K’dushat HaShem (“Holiness of God”)5
Atah kadosh v'shimcha kadosh, uk'doshim b'chol yom y‘hal'lucha selah.
You are holy. Your name is holy. Pursuers of holiness praise You each day. Selah.
Experiencing Holiness Through: Awe
U'v'chein tein pachd'cha Adonai eloheinu, al kol ma-asecha, v'eimat'cha al kol mah shebarata, v'yira-ucha kol hama-asim v'yishtachavu I'fanecha kol hab'ruim, v'yei-asu chulam agudah achat la-asot r'tzon'cha b'leivav shaleim, k'mo sheyadanu Adonai eloheinu, shehashol'tan I'fanecha, oz b'yad'cha ug'vurah biminecha, v'shimcha nora al kol mah shebarata.
And so, in Your holiness, give all creation the gift of awe. Turn our fear to reverence; let us be witnesses of wonder—perceiving all nature as a prayer come alive. We bow to the sovereignty of Your strength, the primacy of Your power. We yearn for connection with all that lives, doing Your will with wholeness of heart. Awe-inspiring is Your creation, all-encompassing Your transcendent name.
Experiencing Holiness Through: Honor
Uv'chein tein chavod, Adonai l'amecha, t'hilah lirei-echa v'tikvah tovah I'dor'shecha, ufitchon peh lamyacholim lach, simchah l'artzecha v'sason l'irecha, utz'michat keren I'david avdecha, va-arichat neir I'ven yishai m'shichecha, bimheirah v'yameinu.
And so, in Your holiness, give Your people the gift of honor. Bless with praise those who praise You. Bless with hope those who seek You. Give Your believers a basis for faith: true happiness for the Land of Israel, true joy in Jerusalem. May the sparks of David, Your servant, soon grow bright enough for us to see, a beam of light in the darkness, a promise of perfection.
5 The extended K’dusahah blessings are specific to this season. The first is a normal fixture in the daily liturgy, but this ectended version emphasizes God’s role as Creator of the world and Sovereign of all existence. The image of God as “King” or “Sovereign” is one of the major themes of the Rosh Hashanah liturgy (known as malchuyot or “aspects of Sovereignty”). The first two instances where we experience the holiness of God (though “Awe” and “Honor”) are included in the evening service, while the second two (“Righteousness” and “God as Sovereign in Jerusalem”) will be included in the morning service.
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Kadosh atah v'nora sh'mecha, v'ein eloha mibaladecha, kakatuv: vayigbah Adonai tz'va-ot bamishpat, v'ha-eil hakadosh nikdash bitzdakah.
You are holy, awe-inspiring Your name, and there is no God beside You, as it is written: ‘The Eternal God of Hosts is exalted through justice, the Holy God made holy through righteousness.’ (Isaiah 5:16)
Baruch atah, Adonai, haMelech hakadosh
Blessed are You, Adonai, the Holy Sovereign.
K’dushat HaYom (“Holiness of the Day”)6
Atah v'chartanu mikol ha-amim, ahavta otanu v'ratzita banu, v'romamtanu mikol hal'shonot, v'kidashtanu b'mitzvotecha, v'keiravtanu malkeinu la-avodatecha, v'shimcha hagadol v'hakadosh aleinu karata
You chose us from among many peoples, You loved us and found favor in us, uplifting us in each generation through the holiness of Your mitzvot. You brought us near, Our Sovereign, to serve You, hearing the call of Your Great and Holy Name.
Vatiten lanu Adonai eloheinu b'ahavah et yom hazikaron hazeh, yom t’ruah, mikra kodesh, zecher litziyat mitzrayim.
In love, Adonai Our God, You gave us this Day of Remembrance, a Day of Loud Blasts, a holy assembly7, in remembrance of the Exodus from Egypt.
Baruch atah Adonai melech al kol ha’aretz m’kadeish Yisrael v’yom hazikaron.
Blessed are You Adonai, Sovereign of the Universe, who has sanctified Israel and this Day of Remembrance.
6 This prayer only appears in the liturgy for major holidays on the Jewish calendar—namely the three pilgrimage festivals (Shavuot, Pesach, and Sukkot) along with Rosh Hashanah and Yom Kippur. Broadly speaking, they acknowledge God’s appointment of these festivals as holy times and pray that our observance of them inspires us bring holiness into the world, so becoming a “kingdom of priests” (Exodus 19:6). This opening passage is the first of three major components of this blessing—the other two being Ya’aleh v’Yavo (“May Our Remembrance Rise”) and M’loch (“Reign Over All”), and only appears in the evening liturgy. 7 Leviticus 23:24- “Speak to the Israelite people and say: In the seventh month, on the first day of the month, you shall observe complete rest, a remembrance (zichron) with loud blasts (t’ruah), a holy assembly”
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Shalom Rav
Shalom rav al yisra-eil am'cha tasim l'olam, ki atah hu melech adon I'chol hashalom. V'tov b'einecha I'vareich et am'cha yisra-eil b'chol eit uv'chol sha-ah bishlomecha
“Don’t stop after beating the swords into ploughshares, don’t stop! Go on beating and making musical instruments out of them. Whoever wants to make war again will have to
turn them into ploughshares first.”
- Yehuda Amichai (1924-2000)
Yehiyu l’ratzon imrei fi, veheg’yon libi l’fanecha, Adonai tzuri v’goali
May the words of my mouth and the meditations of my heart be acceptable to You, Adonai, my Rock and my Redeemer.
Kaddish Shalem (Full Kaddish)
Yitgadal v'yitkadash sh'meih raba. (amein) B'al'ma di v'ra chiruteih, v'yamlich malchuteih (malchuteih) b'chayeichon uv'yomeichon uv'chayei d'chol beit yisra-eil, ba-agala uvizman kariv, v'imru amein.
Y'hei sh'meih raba m'varach l'alam ul'al'mei al'maya.
Yitbarach v'yishtabach v'yitpa-ar v'yitromam v'yitnasei v'yithadar v'yitaleh v'yithalal sh'meih d'kudsha b'rich hu, L'eila l’eila mi kol birchata v'shirata tushb'chata v'nechemata, da-amiran b'al’ma, v'imru amein.
Titkabeil tz'lot'hon uva-ut'hon d'chol yisra-eil kodam avuhon di vishmaya v'imru amein.
Y'hei sh'lama raba min sh'maya, v'chayim aleinu v'al kol yisra-eil, v'imru amein.
Oseh Ha-shalom bimromav, hu ya-aseh shalom aleinu v'al kol yisra-eil, v'imru amein.
Morning Service Psalm 121:18
Esah einai el heharim Mei-ayin yavo ezri
בי ןיאמ םירהה־לא יניע אשא ירזע א
Where will my help come from? My help will come from God, Maker of Heaven and Earth
“Blessed are the Hands”- Diann L. Neu Blessed are the works of Your hands, O Holy One: Blessed are hands that have touched life. Blessed are hands that have nurtured a child. Blessed are hands that have embraced with love and friendship. Blessed are hands that have planted new seeds. Blessed are hands that have harvested ripe fields. Blessed are hands that have cleaned, washed, mopped, and scrubbed. Blessed are hands that have held pain. Blessed are hands that have become knotty with age. Blessed are hands that are wrinkled and scarred from doing justice. Blessed are the hands that hold the promise of the future. Blessed are the works of Your hands, O Holy One.
8 “I lift my eyes to the mountains, from where will my help come?”
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Yishtabach9
Yishtabach shimcha la-ad Malkeinu, hael hamelech hagadol v’hakadosh bashamayim uva’aretz. Ki l’cha na’eh Adonai Eloheinu veilohei avoteinu v’imoteinu. Shir ush’vacha hallel v’zimrah oz umemshalah netzach. G’dulah ug’vurah tehilah v’tiferet k’dusha umalchut, b’rachot v’hodaot mei-atah ve-ad olam.
Baruch atah Adoani el melech gadol batishbachot, el hahoda’ot adon hanifla’ot, habocheir b’shirei zimrah, melech el chei haolamim.
Hatzi (Reader’s) Kaddish
Yitgadal v'yitkadash sh'meih raba (amein). B'al'ma di v'ra chiruteih, v'yamlich malchuteih b'chayeichon uv'yomeichon uv'chayei d'chol beit yisra-eil, ba-agala uvizman kariv, v'imru amein.
Y'hei sh'meih raba m'varach I'alam ul'al'mei al'maya. Yitbarach v'yishtabach v'yitpa-ar v'yitromam v'yitnasei v'yithadar v'yitaleh v'yithalal
sh'meih d'kudsha b'rich hu, l'eila leila mi kol birchata v'shirata tushb'chata v'nechemata, da-amiran b'al'ma, v'imru amein.
“This fragile life between birth and death can nevertheless be a fulfillment—if it is a dialogue In our life and experience we are addressed; by thought and speech and action, by producing and by influencing we are able to answer. For the most part we do not listen to the address, or we break into it with chatter. But if the word comes to us and the answer proceeds from
us, then human life exists, though brokenly, in the world.”
- Martin Buber, Between Man and Man
9 This blessing concludes the first major section of a typical morning service (known as P’sukei D’zimrah or “Verses of Praise”), which primarily includes singing passages from the book of Psalms. The intention is to bring the community together in song with the hopes that through music and mindfulness, we prepare ourselves to engage in the prayer service with open hearts.
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Ahavah Rabah (“Abounding Love”)
Ahavah rabah ahavtanu Adonai eloheinu chemlah g’dolah viteirah chamalta aleinu. Avinu Malkeinu ba’avor avoteinu shebat’chu vecha, vatelamdeim chukei chayim kein techoneinu utelamdeinu Avinu ha’av harachaman hamrachem rachem aleinu, v’tein belibeinu lehavin ul’haskil lishmoa, lilmod ul’lameid lishmor vela’asot ul’kayem et kol divrei Talmud toratecha b’ahavah.
V’haeir eneinu b’toratecha v’dabeik libeinu b’mitzvotecha v’yacheid l’vaveinu l’ahavah ul’yirah et sh’mecha, v’lo neivosh l’olam vaed. Ki v’sheim kodshecha hagadol v’hanorah batachnu nagilah v’nism’cha bishuatecha.
V’ahavta
V'ahavta eit Adonai elohecha, b'chol l'vav'cha, uv'chol nafsh'cha, uv'chol m'odecha. V'hayu had'varim ha-eileh, asher anochi m'tzav'cha Hayom, al l'vavecha. V'shinantam I'vanecha, v'dibarta bam, b'shivt'cha b'veitecha, uv'lecht'cha vaderech, uv'shochb'cha, uv'kumecha. Uk'shartam l'ot al yadecha, v'hayu I'totafot bein einecha. Uch'tavtam al m'zuzot beitecha uvisharecha.
…
L'ma-an tizk'ru va-asitem et kol mitzvotay, vihyitem k'doshim leiloheichem. Ani Adonai eloheichem, asher hotzeiti etchem mei-eretz mitzrayim, lihyot lachem leilohim, ani Adonai eloheichem.
Adonai s'fatai tiftach ufi yagid t'hilatecha
Adonai, open up my lips that my mouth may declare Your praise
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Avot V’imahot10
Baruch atah Adonai Eloheinu veilohei avoteinu v’imoteinu, elohei Avraham, elohei Yitzchak, veilohei ya-akov, elohei Sarah, elohei Rivkah, elohei Rachel velohei Leah, ha-eil hagadol hagibor v'hanora, eil elyon, gomeil chasadim tovim, v'koneih hakol, v'zocheir chasdei avot, umeivi g’ulah livnei v'neihem, l'ma-an sh'mo b'ahavah.
Zochreinu l’chayim, melech chafeitz bachayim, v’chot’veinu b’seifer hachayim, l’ma-ancha Elohim Chayim.
Melech ozeir umoshi-a umagein.
Baruch atah Adonai, magein Avraham v’ezrat Sarah.
G’vurot
Atah gibor l'olam Adonai, m'chayeih hakol (meitim) atah, rav l'hoshi-a.
M'chalkeil Chayim b'chesed, m'chayeih hakol (meitim) b'rachamim rabim, someich nof'lim, v'rofei cholim, umatir asurim, um'kayeim emunato lisheinei afar, mi chamocha ba-al g’vurot umi domeh lach, melech meimit um'chayeh umatzmi-ach y'shuah.
Mi chamocha av harachamim, zocheir y'tzurav I'chayim b'rachamim
V'ne-eman atah I'hachayot hakol (hameitim). Baruch atah Adonai, m'chayeih hakol (hameitim).
10 Literally meaning “standing”, the Amidah is the core prayer text of any Jewish service. It operates within a specific framework in which the first three blessings (“Ancestors”, “Great Powers”, “Holiness”) and the last three (“Holy Service”, “Thanksgiving”, “Peace”) remain the same while the intermediary blessings change according to the particular point in time. The role of this structure follows a pattern whereby the person praying addresses God as: involved in the history of the people, the dominant power in the world, and set apart as a holy. Once God has been addressed, a typical weekday Amidah continues by petitioning God for health, wisdom, forgiveness, etc. in the form of thirteen blessings. However, on Shabbat and holidays, there is one blessing proclaiming the sanctity of the day (K’dushat Hayom).
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Un’taneh Tokef11
Un’taneh tokef k’dushat hayom ki hu nora v’ayom. U’vo tinasei malchutecha, v’yikon b’chesed kisecha, v’teisheiv alav b’emet.
“Who By Fire”- Leonard Cohen (1934-2016)
And who by fire Who by water
Who in the sunshine Who in the nighttime Who by high ordeal
Who by common trial Who in your merry merry month of May
Who by very slow decay And who shall I say is calling?
And who by brave assent Who by accident Who in solitude
Who in this mirror Who by his lady’s command
Who by his own hand Who in mortal chains
Who in power And who shall I say is calling?
K’dushat HaShem (“Holiness of God”)
Experiencing Holiness Through: Righteousness
Uv'chein tzadikim yiru v'yismachu, visharim ya-alozu, vachasidim b'rinah yagilu, v'olatah tikpotz piha, v'chol harishah kulah k'ashan tichleh, ki ta-avir memshelet zadon min ha-aretz.
And so, in Your holiness, give the righteous the gift of a vision bright with joy: a world where evil has no voice and the rule of malevolence fades like wisps of smoke. Good people everywhere will celebrate the stunning sight of arrogance gone from the earth.
11 One of the most recognizable Rosh Hashanah prayers, Un’taneh Tokef, comes directly after the G’vurot blessing of the Amidah. Thematically, this text, along with Uv’shofar Gadol and B’rosh Hashanah, fit well at this point in the service due to their description of God as inscribing individuals in the Books of Life and Death in the upcoming year.
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God as Sovereign
V'timloch, atah Adonai l'vadecha, al kol ma-asecha, b'har tziyon mishkan k'vodecha, uvirushalayim ir kod'shecha, kakatuv b'divrei kod'shecha: Yimloch Adonai l'olam, elohayich tziyon I'dor vador, hal'luyah.
You, and You alone, Adonai, will reign over Creation, upon Mount Zion, dwelling place of Your Presence, and in Jerusalem, Your holy city, as it is written: ‘Adonai will reign forever; your God, Zion, for all generations. Halleluyah!’12
Kadosh atah v'nora sh'mecha, v'ein eloha mibaladecha, kakatuv: vayigbah Adonai tz'va-ot bamishpat, v'ha-eil hakadosh nikdash bitzdakah.
You are holy, awe-inspiring Your name, and there is no Divine beyond You, as it is written: ‘The Eternal God of Hosts is exalted through justice, the Holy God made holy through righteousness.’13
Baruch atah, Adonai, haMelech hakadosh
Blessed are You, Adonai, the Holy Sovereign.
K’dushat HaYom (Holiness of the Day)
May Our Remembrance Rise
Eloheinu veilohei avoteinu veilohei imoteinu, ya-aleh v'yavo, v'yagi-a, v'yeira-eh, v'yeiratzeh, v'yishama, v'yipakeid, v'yizacheir zichroneinu ufikdoneinu, v'zichron avoteinu v’imoteinu, v'zichron mashi- ach ben david avdecha, v'zichron y'rushalayim ir kod'shecha, v'zichron kol am'cha beit yisra-eil I'fanecha, lifleitah, l'tovah, l'chein ul'chesed ul'rachamim, I'chayim ul'shalom, b'yom hazikaron hazikaron hazeh.
Our God, the God of our fathers and mothers, may the memory of us ascend and come before You. May it be heard and seen by You, winning Your favor and reaching Your awareness—together with the memory of our ancestors, the memory of the Messiah son of David Your servant, the memory of Jerusalem Your holy city, and the memory of all Your people Israel—for safety, well-being, and favor, for love and compassion, for life, and for peace, on this Day of Remembrance.
12 Psalms 146:10 13 Isaiah 5:16
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Zoch'reinu, Adonai Eloheinu, bo l'tovah, ufok'deinu vo livrachah, v'hoshi-einu vo I'chayim. Uvidvar y'shuah v'rachamim, chus v'chaneinu, v'racheim aleinu v'‘hoshi-einu, ki eilecha eineinu, ki eil melech chanun v'rachum atah.
By its merit, Eternal Our God, remember us, be mindful of us, and redeem us for a life of goodness and blessing. For You are a sovereign, merciful, and compassionate God.
Proclaiming God’s Sovereignty
Eloheinu veilohei avoteinu veilohei imoteinu, m’loch al kol haolam kulo bichvodecha v’hinasei al kol ha’aretz bikarecha.
Our God, the God of our fathers and mothers, reign over all the world in Your glory, Your goodness rising above the infinite expanse of time.
Baruch atah Adonai melech al kol ha’aretz m’kadeish Yisrael v’yom hazikaron.
Blessed are You Adonai, Sovereign of the Universe, who has sanctified Israel and this Day of Remembrance.
“Sometime”- Yehudit Kafri (b. 1936)
Sometime there will be A great love Like the love of rain Erasing frontiers, Growing in all the ears Of corn of the Middle East. Sometime, long before The End of Days, we shall Beat into peace All words of hate and war. Sim Shalom Sim shalom tovah uv’rachah chen vachesed v’rachamim aleinu v’al kol Yisrael amecha Grant us peace, goodness, and blessing, grace, mercy, and loving kindness on us all of Your people Israel.
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Oseh shalom bim’romav hu ya’aseh shalom aleinu v’al kol Yisrael v’imru: Amen.
May the One who fashions peace on high, bring peace to us and to all of Israel. Amen
Kaddish Shalem (Full Kaddish)
Yitgadal v'yitkadash sh'meih raba. (amein) B'al'ma di v'ra chiruteih, v'yamlich malchuteih (malchuteih) b'chayeichon uv'yomeichon uv'chayei d'chol beit yisra-eil, ba-agala uvizman kariv, v'imru amein.
Y'hei sh'meih raba m'varach l'alam ul'al'mei al'maya.
Yitbarach v'yishtabach v'yitpa-ar v'yitromam v'yitnasei v'yithadar v'yitaleh v'yithalal sh'meih d'kudsha b'rich hu, L'eila l’eila mi kol birchata v'shirata tushb'chata v'nechemata, da-amiran b'al’ma, v'imru amein.
Titkabeil tz'lot'hon uva-ut'hon d'chol yisra-eil kodam avuhon di vishmaya v'imru amein.
Y'hei sh'lama raba min sh'maya, v'chayim aleinu v'al kol yisra-eil, v'imru amein.
Oseh Ha-shalom bimromav, hu ya-aseh shalom aleinu v'al kol yisra-eil, v'imru amein.
“Mi Shebeirach”- Debbie Friedman (1951-2011)
Mi shebeirach avoteinu m’kor hab’racha l’imoteinu May the Source of strength, who blessed the ones before us
Help us find the courage, to make our lives a blessing And let us say, Amen.
Mi Shebeirach imoteinu m’kor hab’racha la’avoteinu Bless those in need of healing, with refuah sh’leimah
The renewal of body, the renewal of spirit And let us say, Amen.
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Prayer for Our Country
O Guardian of life and liberty, may our nation always merit Your protextion. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have died in defense of our ideals. Grant our leaders wisdom and forebearance. May they govern with justice and compassion. Help us all to appreciate and respect one another, and the many ways that we may serve You. May our homes be safe from affliction and strife, and our country be sound in body and spirit.
Amen.
Prayer for the State of Israel
“Pray for the peace of Jerusalem; may those who love you prosper”14 O Heavenly One, Protector and Redeemer of Israel, bless the State of Israel which marks the dawning of hope for all who seek peace. Shield it beneath the wings of Your love; spread over it the canopy of Your peace; send Your light and truth to all who lead and advise, guiding them with Your good counsel. Establish peace in the land and fullness of joy for all who dwell there. Amen. “According to Rabbi Akiva, the Holy One said: On Rosh Hashanah, recite before me verses regarding Aspects of Sovereignty (malchuyot), Remembrances (zichronot), and Mentions of the Shofar (shofarot). Aspects of Sovereignty so that you will crown Me as Sovereign over you; Remembrances so that your remembrance will rise before Me for good. And how will
the remembrance rise before me? Through the blast of the shofar”
- Babylonian Talmud Rosh Hashanah 16a
14 Psalms 122:6
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“With trumpets and the sound of the shofar, shout before the King, the Eternal…For He is coming to judge
the earth, judging the world with righteousness” - Psalms 98:6-9
Mishnah Rosh Hashanah 1:2
At four points during the year the world is judged: on Passover with respect to the harvest (i.e. the yield for the upcoming growing season), on Shavuot with respect to the fruit of the tree; on Rosh Hashanah all people pass before God like sheep (alt. “like a legion of soldiers”) as it is written, “The Eternal gazes from heaven, seeing all of humanity. From His dwelling-place He gazes on all the inhabitants of the earth. He who fashions the hearts of them all, who discerns of their actions”15 And on Sukkot, with respect to rain. Babylonian Talmud Rosh Hashanah 16b
Three books are opened before God on Rosh Hashanah: one of wholly wicked people, one of wholly righteous people, and one with those in the middle. Wholly righteous people are immediately written and sealed for life; wholly wicked people are immediately written and sealed for death; and the judgment of middling people is suspended from Rosh Hashanah until Yom Kippur. Guiding Questions:
1. The depiction of God as “King” or “Sovereign” permeates the prayers of Rosh Hashanah—relying on predominantly masculine language. Does thinking about God like this resonate with you? Why or why not?
2. Does the image of God inscribing each person in separate books during this season resonate with you? Why or why not?
15 Psalms 33:13-15
Aspects of Sovereignty תויוכלמ
Malchuyot
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“What is humanity that you remember it, creatures of the Earth that you take note of them” - Psalms 8:5
Babylonian Talmud Rosh Hashanah 11a
It was taught: On Rosh Hashanah, Sarah, Rachel, and Hannah were remembered by God and conceived children. Genesis 21:1-2
Then the Eternal took note of Sarah as was promised, and the Eternal did what was told to Sarah. Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken. 1 Samuel 1:17-20 “Then go in peace,” said Eli, “and may the God of Israel grant you what you have asked.” She answered, “You are most kind to your maidservant.” So the woman left, and she ate, and no longer despaired. Early the next morning they prayed before the Eternal before returning to Ramah. Elkanah lay with his wife Hannah and the Eternal remembered her. At the turn of the year, Hannah gave birth to a son. She named him Samuel (Shmuel), meaning, “I requested him from the Eternal” (mei’Adonai sh’iltiv). Guiding Questions:
1. The theme of remembrance on Rosh Hashanah is closely tied to the experience of female characters in the Bible in general, and to the notion of fertility in particular. How might we relate these stories of women’s voices to our society today?
2. Alternatively, what could be problematic about this particular framing of God’s relationship with women?
Remembrances תונורכז
Zichronot
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“Speak to the Israelite people and say: In the seventh month, on the first day of the month, you shall observe complete rest, a remembrance (zichron) with loud blasts (t’ruah), a holy assembly”
- Leviticus 23:24
Babylonian Talmud Rosh Hashanah 16a Rabbi Abbahu says: Why does one sound a blast with a shofar made from a ram’s horn on Rosh Hashanah? The Holy One said: Sound a blast before Me with a shofar made from a ram’s horn so that I will remember on your behalf the binding of Isaac, son of Abraham, in whose stead a ram was sacrificed, and I will ascribe it to you as if you had bound yourselves for me. Maimonides Laws of Repentance 3:4
Although the blowing of the shofar on Rosh Hashanah is a requirement from Scripture, it is also symbolic, as if to say: ‘You who sleep, awake from your sleeping, and you who slumber, arise from your slumber, examine your actions, turn in repentance, and remember your Creator!’ Rabbi Lisa Edwards, PhD “Lost and Found: The Gatherings of Women at Rosh Hashanah”, Mishkan HaNefesh
So, among its many meanings, the shofar recalls the sounds of life going out of the world (cries of grief and death itself) and the sound of life coming into the world (birth—perhaps our own). In sounding the shofar, we recreate the primal acts of releasing and of breathing in the breath of life—literally, expiration and inspiration. How appropriate on this day when we ask, “How many will pass away from this world, how many will be born into it; who will live and who will die?” Guiding Questions:
1. How are these interpretations of the shofar different from one another? 2. Are there other themes of Rosh Hashanah that seem connected with the shofar? 3. How are you choosing to hear and heed the call of the shofar this year?
Mentions of Shofar Blasts תורפוש
Shofarot
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Rosh
HaShanah אר ש
שההנ
Creation/Renewal ויה
םרה
תוע
םל
Hayom
Harat O
lam (D
ay of the C
onception of the World)
עמהש
ב אר
יש ת
Ma’asei V’reishit (W
ork of C
reation)
Judgment/God’s Sovereignty
וי ם
דהןי
Yom
HaD
in (Day of Judgm
ent) למ
יוכתו
M
alchuyot (Aspects of Sovereignty)
Remem
brance וי
םזה
רכןו
Yom
HaZikaron (D
ay of Remem
brance)
כזנור
תו
Zichronot (Remem
brances)
Call of the Shofar וי
םרת
עו ה
Yom T’ruah (D
ay of Shofar Blast) וש
רפתו
Shofarot (Shofar Blasts)
Themes of the H
oliday Expression in the liturgy (language of the prayer book)
