the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

תְּפִלַּת יַעֲקֹב אָבִינוּ | Təfilat Ya’aqov Avinu — a Hekhalot magical text from the Cairo Geniza, T-S K 21.95T, based on the text of the pseudepigraphal Ladder of Jacob 2:6–22

Isaac Gantwerk Mayer (transcription & naqdanut) — Sun, 25 Oct 2026 22:51:51 +0000

The three Cairo Geniza fragments T.-S. K 1.144, T.-S. K21.95.T, and T.-S. K21.95. are generally thought to have been pages from the same work, the rest of which is lost. They are the same hand, the same size, and similar content — largely Hekhalot-era pseudepigraphal and magical texts. While these fragments first caught my eye due to their record of one of the earliest known Hebrew texts of the apocryphal Prayer of Manasseh (to be uploaded in the future), they also include several fascinating magical texts and apocryphal prayers which are worth studying by their own right.

Halfway through translating this work from T.-S. K21.95.T, a prayer attributed to Jacob, I realized that it was an adaptation of a text from the Ladder of Jacob pseudepigrapha, originally written in Greek but only preserved in Slavonic. So I’ve also included the Slavonic text for comparison.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

Source (Hebrew)	Translation of Hebrew (English)	Source, Ladder of Jacob (Old Church Slavonic)	Translation of Old Church Slavonic (English)
ייי אֱלֹהִים [אֱלֹהֵי] אָדָם שֵׁת אֱנוֹשׁ קֵינָן מַהֲלַלְאֵל יָֽרֶד חֲנוֹךְ מְתוּשֶֽׁלַח נֹֽחַ	O Cause God! (God of) Adam, Seth, Enosh, Keinan, Mahalalel, Jared, Enoch, Methuselah, Noah,^[1] The ten generations from Adam to Noaḥ, as listed in I Chronicles 1:1-4. Notably, Lamekh is missing.	Г҃и Б҃е адамль твари твоеѧ.	Lord, God of Adam Your creature,
ייי אֱלֹהֵי אַבְרָהָם וְיִצְחָק וֵאלֹהֵי הַצַּדִּיקִים אֵל הַנֶּאְדָּר עַל כִּסֵּא כָּבוֹד נָאֶה צִבְאוֹתֶֽיךָ סֶֽלָה. הָאוֹחֵז בַּחֲלוֹמִי הָאוֹחֵז בְּאַרְבַּע פִּנּוֹת הָעוֹלָם כֻּלּוֹ בִּזְרוֹעוֹ הַמֵּכִין אֶת־הַשָּׁמַֽיִם בְּהוֹד כְּבוֹד תִּפְאַרְתּוֹ הַפּוֹתֵֽחַ מִמַּֽעַל לַשָּׁמַֽיִם חַלּוֹנִים כְּשֶׁיֵּשׁ בָּהֶם כֵּאלֹהֵי הַשָּׁמַֽיִם וְהוּא נִסְתַּר בַּלַּֽיְלָה שֶׁלֹּא יֵחָשֵׁב אֵלִים. וַהֲכִינֽוֹתָ בָּהֶם דֶּֽרֶךְ לַיָּרֵֽחַ וְלַכּוֹכָבִים עוֹד קוֹרֵא לָהֶם וְהוֹלְכִים שֶׁלֹּא יְחַשְּׁבוּ אֵלִים מִפָּנֶֽיךָ.	Cause, God of Abraham and Isaac, and God of the righteous; the majestic Deity upon the throne of glory; pleasant are Your forces, selah. They grasp — in my dream — They grasp the four corners of all eternity with Their arm. They establish the heavens in splendid glorious wonder. They open windows above the heaven, in which there is something^[2] Referring to the sun, based on the next line and the parrallel text in the Ladder of Jacob like the God of heaven, but it is hidden at night, that it not be considered divine. And You established in them^[3] The heavens a path for the moon and stars, yet calling to them that they go, that they not be considered deities before You.	и Г҃и Б҃е авраама и ꙇсаака ѿцю моею. и вс҃ѣ ходившии ихъ правдою пред тобою. крѣпцѣ, сѣдѧи на херувимѣхъ, и на пр҃столѣ славы ѿгненѣ, и многоѡчитаа. ꙗко видѣхъ во снѣ моемь, держа четвероличныѧ херувими носѧ, и многоѡчитаѧ серафимь носѧ вѣка всего под мышцею своею. а не носимь ничимже, оутвержь нб҃са на славꙋ имени твоемꙋ. простри на ѡблакꙋ нб҃сную лещащеесѧ под тобою нбо. и да под нимь поточиши сл҃нце и скрываеши в нощи. да не бꙋдеть мнимо бг҃ъ. и оучини на нимь пꙋть мцю и звѣздамь. и сего малиши и растиши. а звѣзды нарѣчеши преходѧтъ. да не и ти мними бꙋдꙋтъ бози.	And Lord God of Abraham and Isaac my two fathers, and of all who walked before You in righteousness, Strong, seated on the mount-angels, and on the fiery throne of glory, Many-Eyed, as I saw in my dream, Holding, carrying the four-countenanced mount-angels, and the many-eyed cobra-angels, carrying all eternity under Their arm, but none carry you! You established the heavens to glorify Your name, You spread out on heavenly clouds the firmament, luminous under You, so that You would make the sun run under it, and You hide it at night, that it not be considered a god. You are the one who set upon them a path for the moon and stars, and make it wax and wane, and the stars You order to be lost, that they not be considered gods.
ייי שְׂרָפִים רוֹעֲדִים שֵׁשׁ כְּנָפַֽיִם בִּשְׁתַּֽיִם מְכַסִּים וְאֵינָם נִדְמָמִים וְגַם אֲנִי מְקַדֵּשׁ וְקוֹרֵא שְׁנֵים עָשָׂר רָאשִׁים שְׁנֵים עָשָׂר פְּנֵי שְׁבָטִים רֹּאשׁוֹ נִמְלָא טַל מֵהֶם שֶׁמִּשְּׁנֵיהֶם טְהוֹר עֵינַֽיִם וְיָדַֽיִם שְׁנַֽיִם וְלַפִּיד אֵשׁ בְּרָקִים מַבְהִיק.	Cause! Cobra-angels are trembling — six wings, covering themselves with two, never silent! And I too will sanctify and call the twelve heads, twelve faces of the tribes. Their head is full of dew^[4] Find Song of Songs 5:2 from them, for from the two of them, pure hands and eyes, two,^[5] Somewhat unclear terminology. The imagery of God’s eyes and hands being pure can be found in Habakkuk 1:13 and Job 17:9 and a fiery torch of lightning flashes.	ѿ лица славы твоеѧ боꙗтсѧ серафими шестокрылатїи. и покрываютъ нозѣ и лице крилы своими, а прочими летающе поютъ пѣснь непрестанно, егоже нынѣ азъ сщ҃аѧ новꙋ, в҃і верховне, в҃і личне, многоименне, ѿгненѣ. многозрачне, ст҃е, ст҃ъ, ст҃ъ, ст҃ь. ꙇаѡ. ꙇаѡва. ꙇаѡниль. ꙇаѡкадосъ. хаѡвъ саваѡѳ, ѡмлелѣ. илавирь. амимись, варихъ.	Before Your glorious Face the six-winged cobra-angels are terrified, and covering feet and face with their wings, and with the rest flying, they sing a song unceasingly, that which I today sanctify anew, O twelve-headed, twelve-countenanced, many-named, all-afire, lightning-visaged, holy, holy, holy, holy!
קָדוֹשׁ אָוֹ אָב בָּאַיָהּ אָוֹ עוֹלָם אֵל יָאוֹ עוֹלָם מֶֽלֶךְ אֲבִיר אַמִּיץ בָּרוּךְ מָלֵא הַשָּׁמַֽיִם וְהָאָֽרֶץ וּתְהוֹמוֹת וְכׇל־הָעוֹלָמִים לִכְבוֹדֶֽךָ עֲנֵֽנִי וּשְׁמַע תְּהִלָּתִי וְהַגֵּד לִי בְּחֶלְמִי בְּשֹׂרָה כִּי ייי מְהֻלָּל בְּפִי כׇּל־הַנְּשָׁמוֹת. בָּרוּךְ אַתָּה ייי הָאֵל הַמּוֹשִֽׁיעַ אָמֵן׃	Holy! Ao, Father, Baayah, Ao of eternity, Deity Iao^[6] This line includes multiple divine names. Iao is a well-attested variant of the Tetragrammaton, and Ao is probably a shortened form of it. The word here translated as Father — Av — may be a variant form of Ao in dialects where consonantal vav and fricative bet merged (as in modern Hebrew). Baayah may be an abbreviation of Blessed are You, Yah, and has here been vocalized as such. The Ladder of Jacob text also features a lengthy list of divine names, some of which are transcribed from Hebrew and here restored. of eternity! Sovereign, Champion, Mighty, Blessed! Full are heaven and earth and depths and all eternities to Your glory! Answer me and hear my praise and tell me good tidings in my dream, for the Cause is praised in the mouth of all souls. Blessed are You, Cause, the saving Deity, amen.	вѣчныи цр҃ю крѣпкыи. силне превелики. терпѣливе блг҃ословенне. наполнѧи небеса и землю. море и безды, и вся вѣкы славы твоеѧ. оуслыши пѣнїе мое имже въспѣхъ тѧ. и даижде ми прошеніе мое егоже прошу оу тебѣ. и възвѣсти ми разрѣшеніе сна моего. ꙗко ты еси бг҃ъ крѣпокъ, и державенъ и славенъ, бг҃ъ ст҃ъ, гь мои. и ѿцъ моихъ.	Iao Iaova Iaonilĭ Iaokadosŭ Xaovŭ Savaoth Omlelě Ilavirĭ Amimisĭ Varixŭ.^[7] A transcription of sacred names from Hebrew. A possible reconstruction of the names: יָאוֹ יְהֹוָה יְהוֹאֵל יְהוֹקָדוֹשׁ כָּבוֹד צְבָאוֹת עוֹלָם מֶלֶךְ אֵל אֲבִיר אָמִּיץ בָּרוּךְ “Iao. The Cause. The Cause is Deity. The Cause is Holy. Glory. Forces. Eternity. Sovereign. Champion Deity. Mighty. Blessed.” Note that the last four words are reconstructed to the original in the Hebrew version. Eternal Sovereign, Strong, Mighty, Greatest, Patient, Blessed, filling heaven and earth, sea and depths, and all eternities, with Your glory. Hear my praise with which I praise You, grant my petition with which I petition You, and herald to me my dream’s interpretation, for You are a strong, mighty, and glorious God, a holy God, my Lord and the Lord of my fathers.

Source(s)

tefilat yaaqov avinu (T-S K 21.95T)

Notes

Notes
1	The ten generations from Adam to Noaḥ, as listed in I Chronicles 1:1-4. Notably, Lamekh is missing.
2	Referring to the sun, based on the next line and the parrallel text in the Ladder of Jacob
3	The heavens
4	Find Song of Songs 5:2
5	Somewhat unclear terminology. The imagery of God’s eyes and hands being pure can be found in Habakkuk 1:13 and Job 17:9
6	This line includes multiple divine names. Iao is a well-attested variant of the Tetragrammaton, and Ao is probably a shortened form of it. The word here translated as Father — Av — may be a variant form of Ao in dialects where consonantal vav and fricative bet merged (as in modern Hebrew). Baayah may be an abbreviation of Blessed are You, Yah, and has here been vocalized as such. The Ladder of Jacob text also features a lengthy list of divine names, some of which are transcribed from Hebrew and here restored.
7	A transcription of sacred names from Hebrew. A possible reconstruction of the names: יָאוֹ יְהֹוָה יְהוֹאֵל יְהוֹקָדוֹשׁ כָּבוֹד צְבָאוֹת עוֹלָם מֶלֶךְ אֵל אֲבִיר אָמִּיץ בָּרוּךְ “Iao. The Cause. The Cause is Deity. The Cause is Holy. Glory. Forces. Eternity. Sovereign. Champion Deity. Mighty. Blessed.” Note that the last four words are reconstructed to the original in the Hebrew version.

תְּפִילָּה לְאַבְרָהָם אָבִֽינוּ | Təfilah l-Avraham Avinu — a Hekhalot magical text from the Cairo Geniza (T-S K 1.144)

Isaac Gantwerk Mayer (transcription & naqdanut) — Sun, 25 Oct 2026 20:48:56 +0000

Source (Hebrew)	Translation (English)
פָּתַח אַבְרָהָם אָבִֽינוּ אֶת־פִּיו וְאָמַר	Abraham our forefather opened his mouth and said:
יִתְגַּדֵּל וְיִתְקַדֵּשׁ וְיִתְבָּרֵךְ וְיִשְׁתַּבֵּֽחַ וְיִתְפָּאֵר וְיִתְרוֹמֵם וְיִתְנַשֵּׂא וְיִתְהַדֵּר וְיִתְעַלֶּה וְיִתְקַלֵּס שִׁמְךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא הָאַדִּיר וְהֶחָזָק וְהַנִּשְׂגָּב וְהַנִּכְבָּד וְהַטָּהוֹר וְהַקָּדוֹשׁ וְהַמֻּופְלָא	Magnified and sanctified and blessed and lauded and praised and exulted and exalted and resplended and glorified and panegyricized be Your Name, great and mighty and awesome, noble and powerful and lofty and honored and pure and holy and wondrous.
כִּי לְךָ נָאֶה שִׁיר וָשֶֽׁבַח הַלֵּל וְזִמְרָה בְּרָכוֹת וְהוֹדָעוֹת גְּבוּרָה גְּדֻלָּה וְתִפְאֶֽרֶת עוֹז וּמֶמְשָׁלָה נֶֽצַח לְךָ סֶֽלָה.	For to You is befitting song and laudation, praise and hymn, blessings and thanksgivings, might, greatness and wonder, strength and governance forever to You, selah.
יַכִּֽירוּ כׇּל־בָּאֵי עוֹלָם שֶׁאַתָּה יָצַרְתָּה הַכֹּל וְהַכֹּל לְךָ מִשְׁתַּחֲוִים רֵאשִׁית וְאַחֲרִית לְךָ מִשְׁתַּחֲוִים מִזְרָח וּמַעֲרָב לְךָ מִשְׁתַּחֲוִים צָפוֹן וְדָרוֹם לְךָ מִשְׁתַּחֲוִים׃	All that go about the earth will recognize that You created all, and everything bows down to You, first and last bows down to You, east and west bows down to You, north and south bows down to You.

Source(s)

teflah l’avraham avinu (T-S K 1.144)

תְּפִלָּה לִימֵי בְּחִירוֹת | A Prayer for Election Days, by Isaac Gantwerk Mayer (2026)

Isaac Gantwerk Mayer — Sun, 25 Oct 2026 15:17:29 +0000

Source (Hebrew)	Translation (English)
	To be inserted before the חתימה of ברכת המשפט, or else שומע תפילה.
הַנּוֹתֵן מֶמְשָׁלָה לְמוֹשְׁלִים וְשִׁלְטוֹן לְשׇׁלְטָנִים וְאַחְרָיוּת לָאֶזְרָחִים הַמֵּקִים שׁוֹפְטֵי צֶֽדֶק וְהַמַּשְׁפִּיל עֲרִֽיצֵי רָֽשָׁע הוּא יְבָרֵךְ וְיָאִיר וְיַשְׂכִּיל וְיִתֵּן חׇכְמָה וּבִינָה בְּלִבּוֹת כׇּל־מַצְבִּיעֵי הָאָֽרֶץ הַזֹּאת בְּיוֹם הַבְּחִירוֹת הַזֶּה לְהַצְבִּֽיעַ וְלִבְחֹר לָהֶם מֽוֹשְׁלֵי־צֶֽדֶק וְשֽׁוֹלְטֵי־יֹֽשֶׁר שֶׁיַּעַבְדוּ וְשֶׁיַּעַמְלוּ וְשֶׁיִּפְעֲלוּ בְּעַד טוֹבַת הָאָֽרֶץ וּבְעַד טוֹבַת הָעָם וּבְעַד טוֹבַת כׇּל־בָּאֵי הָעוֹלָם.	May the One who grants governance to governors and rule to rulers, and responsibility to citizens,^[1] credit to Stephen Belsky for suggesting this line who raises righteous judges and lowers wicked tyrants, bless and illuminate and enlighten and grant wisdom and understanding in the hearts of all the voters of this land on this day of elections, to vote and choose for themselves just governors and upright rulers, who will work and toil and labor on behalf of the good of the land and on behalf of the people’s good and on behalf of the good of all who go about on earth.
וְלֹא כׇּל־הָרְשָׁעִים הֶעָרִיצִים וְהַמֻּשְׁחָתִים לֽוֹקְחֵי־שֹֽׁחַד אַנְשֵׁי־חָמָס וּבְנֵי־בְּלִיַּֽעַל כְּמוֹ שֶׁאָמַֽרְנוּ בְּלֵב שָׁלֵם בִּימֵי דִּינֵֽנוּ כִּי תַּעֲבִיר מֶמְשֶֽׁלֶת זָדוֹן מִן־הָאָֽרֶץ׃	But not so for the wicked, the tyrants and the corrupt, takers of bribes, men of violence, lowlife ones, as we said wholeheartedly in the days of our judgment: “for You will wipe away the arrogant regime from the land.”^[2] in the Amidah for the Yamim Noraïm
תְּנֶֽנּוּ שֶׁנָּקִים וְשֶׁנַּעֲמִיד שׁוֹפְטִים יְשָׁרִים בְּעֵינֶֽיךָ וּבְעֵינֵי כׇּל־רוֹאֵֽינוּ כַּכָּתוּב בְּדִבְרֵי תּוֹרָתֶֽךָ — שֹׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּֽתֶּן־לְךָ֙ בְּכׇל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק׃ (דברים טז:יח)	Grant us that we raise and bring up judges upright in Your eyes and in the eyes of all who see us, as is written in the words of Your teaching: “Judges and rulers you will grant yourself in all your gates that the Cause your God gives you for your tribes, and they will judge the people righteous judgment.” (Deuteronomy 16:18)
וְעַל־יְדֵי מַלְכְּךָ מְשִׁיחֶֽךָ שֶׁבּוֹ בָחַֽרְתָּ כָּתוּב — וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃ (תהלים ב:י)	And by the hand of Your anointed king who You chose it is written: “And now, kings, be enlightened, and be warned, rulers of the earth.” (Psalms 2:10)
וּבְדִבְרֵי נְבִיאֶֽיךָ כָּתוּב לֵאמֹר — וַיָּ֥קֶם יְהֹוָ֖ה שֹׁפְטִ֑ים וַיּ֣וֹשִׁיע֔וּם מִיַּ֖ד שֹׁסֵיהֶֽם׃ (שופטים ב:טז)	And in the words of Your prophets it is written, quote: “And the Cause raised judges and they saved them from their despoilers.” (Judges 2:16)
כִּי אַתָּה שׁוֹמֵֽעַ לְזַעֲקַת הָעָם וְיִוָּדַע בְּכׇל־יְצִירֶֽיךָ שֶׁמֶּֽלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפַּט אָֽתָּה׃	For You hear the cry of the people, and it will be known among all Your creatures that a Sovereign who loves righteousness and judgment are You.

Notes

Notes
1	credit to Stephen Belsky for suggesting this line
2	in the Amidah for the Yamim Noraïm

תְּפִלַּת הַזְכָּרָה לַנְּשָׁמוֹת שֵׁשׁ מֵאוֹת רִבּוֹא קִדּוּשֵׁנוּ שׁוֹאַת תרצ״ט-תש״ה | Memorial prayer for our six million martyrs who perished during the Nazi regime, by Shlomo Fundaminsky (1956)

Aharon N. Varady (transcription) — Fri, 23 Oct 2026 19:18:38 +0000

Source (Hebrew)	Translation (English)
	The following verses are intoned by the Reader and repeated by the Congregation
אֱׄלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, בּׄוֹרְׄאֵֽנוּ וְצוּר יְשׁוּעָתֵֽנוּ, הַׄבִּֽיטָה מִׄמְּרוֹמֶֽיךָ וּרְאֵה בְעָנְיֵֽנוּ׃	O our God and God of our fathers, our Creator and Rock of our salvation, look down from thy heights and see our affliction
אָתָֽאנוּ לְפָנֶֽיךָ בְּשִׁבְרוֹן לִבֵּֽנוּ, דְָּפַֽקְנוּ דְלָתֶֽיךָ בְּדִכְאוֹן רוּחֵנוּ, הַאֲזִֽינָה לְקוֹל תַּחֲנוּנֵֽנוּ׃	We come before thee with a broken heart, we knock at thy doors with a crushed spirit, O hearken to the voice of our supplication.
לִבֵּֽנוּ נִשְׁבַּר בְּקִרְבֵּֽנוּ, כַּחֲלִילִים יֶחֱמוּ מֵעֵֽינוּ, בְּזָכְרֵֽנוּ שֵׁשׁ מֵאוֹת רִבּוֹא חֲלָלֵֽינוּ׃	Our heart is broken within us, our bowels moan like flutes,^[1] Flutes which produce wailing tones. cf. M.D. on Jer. 48.36. a. Lem. 1.2. when we recall our six million slain.
לִזְאֵבֵי־אָדָם נִמְכְּרוּ אַחֵֽינוּ, לִפְרִיצֵי־חַיּוֹת נִמְסְרוּ אַחְיוֹתֵֽנוּ, טֶֽרֶף לְחֶלְאַת־הָאָדָם הָיוּ עוֹלָלֵֽינוּ וְטַפֵּֽנוּ׃	Our brothers were sold to human wolves, our sisters were delivered to ferocious beasts, our infants and babes became a prey to the dregs of mankind.
מָֽוֶת שְׁכֹל וְאַלְמוֹן עָלוּ בְּחַלּוֹנֵֽינוּ, הוֹרִים וְטִפּוּחֵיהֶם נִשְׂרְפוּ לְעֵינֵֽינוּ, וּבְחַדְרֵי־גָז גָּוְעוּ בְּאֶחָד אֱלֹהֵֽינוּ׃	Death, bereavement and widowhood penetrated our windows, parents with their tender children were burnt before our own eyes, and with the Shema^[2] Lit. (with) one is our God. (on their lips) they perished in the gas chambers.
מְאוֹרוֹת יִשְׂרָאֵל כָּבוּ בִּמְעוֹנוֹתֵֽינוּ, אַרְזֵי הַלְּבָנוֹן שֹׁרְשוּ מִקִּרְבֵּֽנוּ, בַּאֲנִי מַאֲמִין נִגְדְּעוּ בְּמִקְדָּשֵֽׁינוּ׃	The lamps of Israel were extinguished in our dwellings, the cedars of Lebanon were uprooted from our midst, with (the singing of) “I Believe,”^[3] i.e., the belief in the coming of the Messiah. v. A.P.B., p. 95. they were cut down in our sanctuaries.
לְשׁוֹנֵֽנוּ דָבְקָה לְחִכֵּֽנוּ, מְקוֹר דִּמְעָה הָיוּ עֵינֵֽינוּ, וְכוֹס הַיְגוֹנִים רִוְּתָה נַפְשֵֽׁנוּ׃	Our tongue cleaves to our palate, our eyes are a fount of tears, and our soul has drunk in full the cup of sorrow.
לָֽמָּה עֲזַבְתָּֽנוּ אֱלֹהֵֽינוּ, לָמָּה עָמַֽדְתָּ מֵרָחוֹק בְּעֵת צָרָתֵֽנוּ, לָֽמָּה הֶחֱרַֽשְׁתָּ עֵת שָׁפְכוּ הֶעָרִיצִים כַּמַּֽיִם דָּמֵֽנוּ׃	Why didst thou forsake us, O our God? Why didst thou stand afar at the time of our distress? Why didst thou keep silent when the tyrants spilled our blood like water?
אֵיפֹה נִמְצָא מָזוֹר לִפְצָעֵֽינוּ, מֵאַֽיִן יָבֹֽאוּ נִחוּמִים לְאֶבְלֵֽנוּ, אֵיכָֽכָה נִשְׁכַּח אֶת מַחְמַדֵּֽינוּ׃	Where can we find a remedy for our wounds? Whence shall comfort come for our mourning? How can we forget our beloved ones?
אֲבֵלִים נוֹתַֽרְנוּ בְּשִׁמְמָתֵֽנוּ, בּוֹדְדִים נִשְׁאַֽרְנוּ בִּיגוֹנֵֽנוּ, אוֹיָה כִּי גָדוֹל כַּיָּם שִׁבְרֵֽנוּ׃	We remain mourners in our desolation, we were left solitary with our sorrow, woe (to us)! For our calamity is as great as the sea.
רְאֵה יְיָ חֶרְפָּתֵֽנוּ, הַבִּֽיטָה עַל שִׁפְלוּתֵֽנוּ, שׁוּר כִּי עַד שְׁאוֹל הוּרַד כְּבוֹדֵֽנוּ׃	See, O Lord, our disgrace, look down upon our humiliation, behold how our glory has been brought down to the grave.
רַחֶם־נָא עַל שְׁרִידֵֽינוּ, שִׂים בְּנֹאדְךָ דִמְעוֹתֵֽינוּ, נְצֹר בְּאוֹצָרְךָ שֶֽׁפֶךְ־דָּמֵֽנוּ׃	Have mercy, we beseech thee, upon our remnants, place our tears in thy flask, preserve in thy storehouse our blood that has been spilled.
חַיֵּי־נֵֽצַח הַנְחֵל לִקְדוֹשֵֽׁינוּ, בִּצְרוֹר הַחַיִּים צְרֹר נִשְׁמוֹת טְהוֹרֵֽינוּ, כִּי דָמָם נִשְׁפַּךְ עַל מִזְבַּחֲךָ אֱלֹהֵֽינוּ׃	Cause thy^[4] Lit. our. martyrs to inherit eternal life, bind up the souls of our pure ones in the bond of life, for their blood was spilled on thy altar, O our God.
חֲמָל־נָא עַל אֲבֵלֵֽנוּ, הַצְמַח נִחוּמִים לְאַחֵֽינוּ וּלְאַחְיוֹתֵֽינוּ, זְכֹר כִּי הֵם שְׁאֵרִית פְּלֵטָתֵֽנוּ׃	Have pity, we pray thee, upon our mourners, cause comfort to spring forth to our brothers and sisters, remember that they are the remnant that has escaped.
מְחֵה בְּרַחֲמֶֽיךָ דִמְעוֹת אֻמְלָלֵֽינוּ, הֲפָךְ בְּטוּבְךָ לְשָׂשׂוֹן אֶבְלֵֽנוּ, אֱצֹל בְּחַסְדְּךָ מֵהוֹדְךָ עָלֵינוּ׃	In thy mercy wipe away the tears of our unfortunate ones, in thy goodness turn our mourning into joy, in thy kindness bestow thy splendour upon us.
מָזוֹר וָתֶֽרֶף הַמְצֵא לִפְצָעֵֽינוּ, הַעֲלֵה אֲרוּכָה לְכׇל מַכּוֹתֵֽינוּ, וְהָרֵם בִּישׁוּעָתְךָ מֵעָפָר קָרְנֵֽנוּ׃	Bring forth balm and remedy for our wounds, grant healing to all our sores, and in thy salvation lift up our pride from the dust.
יְיָ יְיָ ׀ אֵל רַחוּם וְחַנּוּן שְׁמַע קוֹלֵֽנוּ, חוּס וְרַחֵם עֲלֵֽינוּ, וְהָשֵׁב שְׁכִינָתְךָ לְצִיּוֹן עִיר קָדְשֵֽׁנוּ׃	O Lord, O Lord, Merciful and Gracious God, hear our voice, spare us and have compassion upon us, and restore thy divine presence to Ẓíōn, our Holy city.
יַעֲלֶה לְפָנֶֽיךָ זִכְרוֹן קָרְבְּנוֹתֵֽינוּ, יַגִּֽיעַ לְפָנֶֽיךָ קוֹל בְּכִיּוֹת אִמּוֹתֵֽינוּ, יִשָּׁמַע בְּאָזְנֶֽיךָ קוֹל דְּמָי תִינוֹקוֹתֵֽינוּ׃	Let the remembrance of our victims come before thee, let the cry of the weeping of our mothers reach thee, let thy ears hearken (to) the cry of the blood of our babes.
מִבְחַר בִּרְכוֹתֶֽיךָ שְׁלַח בְּאַרְצֵֽנוּ, מִכׇּל רָע נְצֹר יִשְׂרָאֵל מְדִינָתֵֽנוּ, וְהָיְתָה לְגָאוֹן וּלְתִפְאֶֽרֶת כְּמוֹ שֶׁׄהִבְטַֽחְתָּ לַׄאֲבוֹתֵֽינוּ׃	Send thy choicest blessings to our land, preserve the State^[5] Lit. our State. of Israel from all evil, that it may become a pride and glory as thou didst promise our fathers.
מְׄהֵׄרָה יָבוֹא מְשִׁיחֵנוּ, לְעֵינֵי כׇל חַי יוֹפִֽיעַ בְּתוֹכֵֽנוּ, וְיָצִיץ וְיִפְרַח עַם יִשְׂרָאֵל בְּיָמֵֽינוּ׃	May our Messiah come speedily, may he appear in our midst in the sight of all living, and may the people of Israel blossom and flourish in our own days.
אָמֵן!	Amen!

This is a qinah piyyut for the victims of the Holocaust by Shlomo Fundaminsky, edited by Abraham Rosenfeld and included in the latter’s Authorised Selichot for the Whole Year (1956) in the section on seliḥot for the Fast of Tevet. The specific edits made by Rosenfeld aren’t clear, but the inclusion of his name as an acrostic signature suggests that at least some (besides the acrostic) were substantial.

Source(s)

Notes

Notes
1	Flutes which produce wailing tones. cf. M.D. on Jer. 48.36. a. Lem. 1.2.
2	Lit. (with) one is our God.
3	i.e., the belief in the coming of the Messiah. v. A.P.B., p. 95.
4	Lit. our.
5	Lit. our State.

📖 סֵדֶר סְלִיחוֹת הַשָּׁלֵם לְכָל הַשָּׁנָה | The Authorised Seliḥot for the Whole Year, by Rabbi Abraham Rosenfeld (1956)

Aharon N. Varady (digital imaging and document preparation) — Fri, 23 Oct 2026 15:27:19 +0000

סדר סליחות השלם לכל השנה The Authorised Selichot for the Whole Year (1965) is a comprehensive Hebrew-English maḥzor for memorial days in the rabbinic Jewish religious calendar according to the liturgical custom of Ashkenaz, as prepared by Rabbi Abraham Rosenfeld (1914-1984) under supervision of the Office of the Chief Rabbi of the United Hebrew Congregations of the United Kingdom and Commonwealth, Rabbi Israel Brodie. The prayerbook also contains a memorial prayer for victims of the Holocaust.

INTRODUCTION

Meaning of Selichot

The term Selichah (pl. Selichot) means literally ‘‘forgiveness” and is thus applied to prayers for forgiveness. It is used to describe penitential prayers which are not generally an integral part of the service but are recited on certain solemn days of the Jewish calendar. The Selichot in this volume are those recited on the days preceding Rosh Hashanah, on the days between Rosh Hashanah and Yom Kippur, and on certain Fast Days. Special Selichot recited on Yom Kippur appear in the Machzor and are not included in this collection.

Origin of Selichot

The Synagogue service consisted originally mainly of biblical passages, selected and grouped to fit the occasion. The term Selichot was at first applied to the verses selected for Yom Kippur. Later, when to these verses were added other prayers of a penitential character, the whole was termed Selichot. The earliest of these other prayers in the Selichot collections were very simple. One of them, beginning with ‘Mi-she-anah’ (see p. 19) is mentioned in the Talmud (Taanit 15a) as having been recited in the service on Fast Days. Other well-known early Sefichot are ‘Aval Anachnu Chatanu’ (see p. 16), the recital of the “Thirteen Attributes of God” and the introductory passage to ‘El Melech Yoshey’ (sec pp. 7 and 9).

According to the Mishnah tractate Taanit, ch. 2, the service on public Fast Days (such as the 10th of Tevet, the Fast of Esther and the 17th of Tammuz, etc.) was opened with verses and prayers exhorting the worshippers to repentance. These may be regarded as the earliest Selichot composed for use in the Synagogue.

Development of Selichot

It is known that many Selichot were composed before the 7th century of the current era. It is generally held that the lack of records of their composition is due to an early prohibition against copying holy writ, including prayers. At the request, however, of the Spanish Jews in the 9th century, Rav Amram Gaon (856-874) agreed to write down the daily prayers, together with some Selichot, which were incorporated in his Siddur.

At this period, apparently, Selichor were said only during the Ten days of Penitence and not, as is the present custom, also for a week before Rosh Hashanah. The extension of the use of Selichot to the days before Rosh Hashanah was to provide a preparation for the Day of Judgment, and the ruling of Rav Hai Gaon (d. 1038) shows that the Sephardim introduced such prayers for the whole month of Elul.

Many of the early Selichot in our present collections were composed in Italy. For instance, a number were composed in the communities of the South of Italy under Byzantine rule in the 9th and 10th centuries. Especially noteworthy were the synagogal poets of the family of Amittai of Oria (whose compositions still feature prominently in our Neilah Service of the Day of Atonement). Amittai’s son, Shephatyah (d. 886), wrote Selichot in a pure Hebrew, with the name in acrostic, but not in alphabetical order. Another of the South Italian poets was Zevadyah, whose Selichot were written in varying rhyme and alphabetical acrostic.

The transmission of rabbinical learning, poetic skill and mystical tradition, originally inspired by Babylonian Jewry, passed from the South of Italy, through Central and Northern Italy, to the Rhineland and France, and is particularly associated with the family of Kalonymus. Among the liturgical poets of this family in the earlier period, may be mentioned Rabbi Meshullam ben Kalonymus, who flourished at Lucca in the 10th century.

The names of other and later authors of Selichot are listed in the Appendix, which gives, so far as available, biographical details of the writers of the Selichot in this volume.

Subjects of Selichot

They can be grouped, on the basis of subject, into four broad classes, though these later developed a number of variants within the classes:—

(a) The ‘Tochachah’ (admonition), in which the soul is called upon to consider its destiny and purpose. The themes are the shortness and vanity of life, the value of penitence, the Day of Judgment, the conflict between reason and passion, and between spirit and body.

(b) The ‘Akedah’ (sacrifice of Isaac), the moving story of the patriarch which forms the subject of many Selichot. In most cases the story is used to represent the martyrdom of the thousands of Jews who were sacrificed because they were the people of God.

Each of them is likewise considered an Akedah and their merit is invoked as a plea to God to forgive the sins of his people for the sake of the martyrs.

(c) The ‘Techinah’ (supplication) and (d) ‘Bak k (petition) types represent the relationship between God and Israel. The wishes and desires of the individual are merged with those of the community as a whole, for it is not the individual alone who pleads but the congregation. Often in these pleas the Angel of Mercy, the Torah, and the Throne of God are called upon to intervene on behalf of Israel.

Structure of Selichot

In form, the prayers designated Selichot are, like other Piyyutim or liturgical poems, described as ‘ Petichot’ (prologues), with which prayers are opened, as, indeed, the Selichot themselves are introduced by Petichot. They have equal rhyming throughout and no introductory verses. The Selichot take the form of a ‘Sheniyah’ (of two-lined strophes), ‘Shelishiyah’ (of three-lined strophes) and ‘Shalmonit’ (of four-lined strophes). Selichot of more than four lines are found only in Pizmonim (v. Pizmon), and belong to the period beginning with Ibn Gabirol (1021-1056).

Pizmon

Hymn with a refrain; usually the chief poem of the Selichot sung or recited by the Reader and mepeated by the Congregation. Some Pi: im such as “ hah’; ‘Yisrael Nosha’, ‘Zechor Brit’, are distinguished by a special traditional melody, and others are chanted to a general melody (v. J.E. ‘Selichot’).

Certain Selichot are arranged merely in alphabetical order, without divisions. The alphabetical tradition (including the practice of using the alphabet backwards, starting with the last letter) has often persisted in Selichot whose verses are not arranged alphabetically. These, nevertheless, have as the first word of the Selichah a word beginning with the first or last letter of the alphabet (Aleph or Tav). Some Selichot were composed in groups, as each begins with the final word of the preceding Selichah.

Editions of Selichot

The earliest edition of the Selichot was that of Meshulam Cusi, printed at Pieve di Sacco (1475 ?). Then followed an edition of the Roman rite (Soncino 1487) and that of Prague (1529). The German tite was published by Meir Katzenellenbogen at Padua in 1546.

The Polish rite was published in 1584 at Cracow. A German translation of the Polish rite was published at Frankfort-on-Oder in 1602, and in 1671 German translations of both Polish and German rites. The first Yiddish translation of the Ashkenazic Selichot appeared in Prague in 1602, and in Amsterdam in 1688. An edition according to the Polish, Austrian, Danish and English rites was published in 1840. The first English translation of the Selichot was that of Dr. David Asher, who copied much from the German version of M. Blogg of Hanover; he incorporated the English version by the Rey. D.A. de Sola of those Selichot which appeared in de Sola’s Machzor for the Day of Atonement.

The Present Edition

The Asher edition of 1866 could not be reprinted as some of the plates of the original English version were missing. Not only was there no English translation of the Selichot available, but none of the many Hebrew texts published during the last fifty years accord with the rite that has developed in Britain and Western Europe. Worshippers in our congregations in the past have not unreasonably complained that they have no standard text in which to follow the Selichot service, and no English translation of prayers which are both unfamiliar and, for the most part, written in a complex and allusive style.

I therefore decided, with the constant encouragement of the Chief Rabbi, the Very Rev. Rabbi Israel Brodie נ״י to undertake the publication of a standard edition with a revised translation, and at the same time incorporate a special prayer in memory of the Six Million of our brethren who were exterminated during the Nazi Regime, which is to be recited on the Fast of Tevet (see p. 349).

For the text, I used all the available copies of the Selichot in the Oriental Department of the British Museum Library, and have tried to eliminate many grammatical errors which were to be found in the earlier editions. To bring out clearly the distinction between the full חוֹלָם and the defective, I have adopted the full form wherever the case may require it, e.g. רוֹעֶה instead of רֹעֶה; רְחוֹבוֹת instead of רְחֹבוֹת (which is almost invariably found in the Bible.) Direct verbatim quotations from the Bible, have, however, been left unaltered. The vertical line (Meteg) has been added to indicate the accent where it is not on the last syllable.

The introductory verses to the Psalms on p. רפא are adapted to follow the style of the original compilers who chose the introductory verses to resemble the main Selichah.

In the translation, my object has been to keep as faithfully as possible to the meaning of the original, even at the cost of some inelegance in the style of the English, while avoiding conscious archaisms; for instance, the use of “thou” has been limited to reference to the Almighty. Otherwise, in rendering the biblical passages, I have followed mainly the Revised Version. Generally, the translation and notes have been based on the ‘Matte-Levy’ and ‘Biur’. Sources of biblical quotations have been added in the notes and each prayer is prefaced with the name of the author, whenever this is known. In these attributions I have followed the standard authorities, notably Leopold Zunz, Eliezer Landshuth, S. Baer, Israel Davidson, Ismar Elbogen, S. J. Schirmann, H. Brody and A. M. Haberman. It is particularly appropriate that this new English rendering of the Selichot should appear in the civic year 1956, which marks the Tercentenary of the resettlement of the Jewish people in Britain.

Acknowledgments

The accomplishment of this venture has been made possible by the generosity of my dear friend E. Alec Colman and some of the members of my Community who have materially assisted in meeting the cost of publication, and enabled this book to be obtained for the price of Seven Shillings and Sixpence. All those who use this volume with profit owe them gratitude.

I must pay special tribute to my dear wife, who read through the entire manuscript. I must thank also, for valuable help and assistance in proof reading, Dr. Isidore Fishman, M.A., Dr. S. Fundaminsky, B.A., Mr. V. D. Lipman, M.A.(Oxon), D.Phil., the late Mr. Maurice Simon, M.A., and Mr. N. Weinberg (of Williams, Lea, Printers). Mr. Cyril Moss of the Department of the Oriental Printed Books and MSS of the British Museum, has always been most helpful to me in providing me with information. All of them have made most valuable suggestions but the responsibility for text, translation and notes is, of course, my own, as is that for any errors which may have occurred. I gratefully acknowledge the permission of Messrs. Shapiro, Valentine and Co., to use Dr. Asher’s translation wherever necessary.

In conclusion, I trust that this new edition of the Selichot will prove of help to those who desire a fuller knowledge of the prayers they offer during the solemn days, when we stand for judgment before the Architect of the Universe. I offer it in thankfulness to him for his goodness bestowed on me, in the hope that it may deepen the devotion of those who pray to him in supplication for his forgiveness.

ותקבל ברחמים וברצון את תפלתינו
ABRAHAM ROSENFELD

FOREWORD TO THE SECOND EDITION

It was a matter of pleasant surprise to me to learn that the first edition of the Selichot, translated and edited by the Rev. Abraham Rosenfeld, had been completely sold out and that there was a continuing demand fora second edition.

I have heard this edition of the Selichot commended by many members of our community who made use of it during the Penitential season. Its popularity is due not merely to the fact that it is sold at a low cost, but to its handy format and excellent Hebrew text as well as to its accurate translation and valuable notes.

I am sure that the author and those who assisted him in preparing this book appreciate and are grateful for the recognition this work has been so generously accorded.

This present edition of the Selichot makes the Supplications and Penitential Prayers more accessible and intelligible to worshippers. May it lead to a deeper realisation of the Divine Providence and to an increased devotion among those who make use of it.

ISRAEL BRODIE, Chief Rabbi.
30th May, 1957—5717.

NOTE TO THE SECOND EDITION

This second edition has been thoroughly revised and corrected wherever possible. In this connection, I wish to express my grateful thanks to Rabbi Dr. Wolf Gottlieb and Mr. Abbie Goldstein (New York) who drew my attention to certain errors in the first edition.

I have been informed by my ministerial colleagues that attendances at the Selichot Services during the solemn days were far greater than ever before. It must also be regarded as remarkable that the first edition of three thousand copies was exhausted in twelve days. I am therefore thankful to the Almighty for having fulfilled my expressed hope ‘that this edition will prove of help to those who seek a fuller knowledge of the Prayers’.

I regret however that a rise in the cost of production no longer allows this volume to be sold at the original price of seven shillings and sixpence, and an increase to TWELVE SHILLINGS AND SIXPENCE is therefore unavoidable.

Abraham Rosenfeld
LONDON, Sivan, 5717—June, 1957.

NOTE TO THE THIRD EDITION

The demand for a third edition of this Selichot has come sooner than I have anticipated; it is indeed gratifying to learn that this work has been accepted throughout the English-speaking world, even in places as far apart as Trinidad and Hong Kong.

The author is indebted to Mr. E. Alec Colman who gave a generous subsidy towards the cost of this edition in order to place it within the reach of the community at large. It is nevertheless, regrettable that owing to recent rises in the cost of production, the charge for this volume has been increased to SEVENTEEN SHILLINGS AND SIXPENCE.

It was unfortunate, that because of the great demand for the second edition and its consequent hurried preparation, certain printing errors occurred. However, I have proceeded as far as possible to eliminate them, and I trust that the worshippers will find this new edition an encouragement to pray fervently to the Supreme Judge. May he hearken to our prayers, and grant us many good years of peace and happiness.

Abraham Rosenfeld
LONDON, Elul, 5722—September, 1962

ACKNOWLEDGEMENTS

The author wishes to record his grateful thanks also to the following :–

Mrs. M. Bauman.
Mr. & Mrs. S. Bloom
D. Bluestone Esq.
Sidney & Ethel Bowman.
Louis Caller Esq.
J. E. Cohen Esq.
Lewis Harris Esq.
Mr. & Mrs, D. Labworth,
Mr. Harold Levy, M.A.
Rabbi Joseph Rosenfeld.
Harry Simons Esq.
Mr. & Mrs. S. Stoller.
Jack Taubman Esq.

In memory of
Avrom Henich Zeidenfeld ז״ל

הודיה על הצלת נוסעי מטוס פליי דובאי | Thanksgiving Prayer for the Rescue of the Fly Dubai Passengers (on 19 Tishrei), by Dr. Yael Levine

Yael Levine — Wed, 14 Oct 2026 11:31:42 +0000

Source (Hebrew)	Translation (English)
מוֹדִים אֲנַחְנוּ לָךְ ה׳ אֱלֹהֵינוּ וֶאֱלֹהֵי אֲבוֹתֵינוּ עַל כָּל הַטּוֹב וְהַחֶסֶד שֶׁעָשִׂיתָ עִמָּנוּ בְּהַצָּלַת נוֹסְעֵי מְטוֹס פְלַיי דּוּבַּאי שֶׁהָיָה בְּדַרְכּוֹ לִמְדִינַת יִשְׂרָאֵל, בְּעִצּוּמוֹ שֶׁל חֹל הַמּוֹעֵד סֻכּוֹת הַשְׁתָּא (י״ט בתשרי תשפ״ז), בְּקוּם טַיָּס צַר וְאוֹיֵב, אֲשֶׁר בִּקֵּשׁ לַהֲרֹג וּלְאַבֵּד אֶת כְּלַל הַנּוֹסְעִים.	We gratefully thank You, O Lord our God and God of our fathers, for all the goodness and lovingkindness that You have bestowed upon us, in saving the passengers of the Fly Dubai plane, that was on its way to Israel, during the intermediate days of Sukkot this year (19th of Tishrei 5787), when a hostile and adversarial pilot arose, seeking to kill and annihilate all the passengers.
זָכִינוּ וְהִקְדַּמְתָּ תְּרוּפָה לַמַּכָּה, וְהֶעֱמַדְתָּ מוֹשִׁיעִים מִבְּעוֹד מוֹעֵד; וּבִכְלָלָם אֶת אור ברדילוב, יניב חיון, ד״ר שוטה מוסייב, טלי מנס, צביקה מנס ואסף רג׳ואן. אֲשֶׁר בְּסִיַּעְתָּא דִּשְׁמַיָּא סוֹבְבוּ וְהֵבִיאוּ אֶת הַתְּשׁוּעָה.	We were privileged that You provided the cure before the affliction, and sent saviors in advance; Among them Or Bardilov, Yaniv Hayun, Dr. Shota Musaev, Tali Manes, Zvika Manes, and Asaf Rajuan, who, with Heaven’s help, effected and brought about this deliverance.
וּכְשֵׁם שֶׁעֲזַרְתָּנוּ וְעָשִׂיתָ לָנוּ נִסִּים גְּלוּיִים וְנִפְלָאוֹת אַדִּירוֹת כֵּן תּוֹסִיף לְהַרְאוֹתֵנוּ אֶת כּוֹחֲךָ הַגָּדוֹל וּלְהוֹשִׁיעֵנוּ לְמַעַן שְׁמֶךָ. וְקַיָּם בָּנוּ מִקְרָא שֶׁכָּתוּב ”פְּדֵה אֱלֹהִים אֶת יִשְׂרָאֵל מִכֹּל צָרוֹתָיו“ (תהילים כה:כב), וְנִזְכֶּה לְהַכְרִיעַ אֶת כָּל אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ, הַקְּרוֹבִים וְהָרְחוֹקִים.	Just as You have assisted us and performed open miracles and mighty wonders for us, so too may You continue to show us Your great power and save us for the sake of Your name. May the verse be fulfilled in us: “Redeem Israel, O God, from all its troubles” (Psalms 25:22), and may we merit to overcome all the enemies who rise against us— both near and far.
בָּרְכֵנוּ בְּשָׁלוֹם, אֲדוֹן הַשָּׁלוֹם, וְיִהְיוּ שְׁרוּיִים בְּקִרְבֵּנוּ אַהֲבָה וְאַחְוָה, שָׁלוֹם וְרֵעוּת.	Bless us with peace, Master of Peace, and may love and brotherhood, peace and friendship, dwell among us.
אָנָּא מֶלֶךְ רַחוּם וְחַנּוּן, זָכְרֵנוּ לְטוֹבָה, פָּקְדֵנוּ לִבְרָכָה, הוֹשִׁיעֵנוּ לְחַיִּים טוֹבִים, וְהוֹסֵף לְהָרִים אֶת קֶרֶן יִשְׂרָאֵל עַמֶּךָ. אָמֵן, כֵּן יְהִי רָצוֹן.	Gracious and compassionate King, kindly remember us for good, recollect us for blessing, and deliver us for life. And continue to exalt the horn of Israel, Your people. Amen, may this be Your will.

“הודיה על הצלת נוסעי מטוס פליי דובאי” (Thanksgiving Prayer for the Rescue of the Fly Dubai Passengers) by Dr. Yael Levine was written after the safe return of all the passengers on the FlyDubai Flight 1073 on 30 September 2026, and published to her Facebook page on 7 October 2026.

A Prayer for October 7, Three Years Later — by Rabbi Menachem Creditor

Menachem Creditor — Wed, 07 Oct 2026 17:31:53 +0000

Contribute a translation	Source (English)
	Healer of Shattered Souls, we ask that You notice us and all those who have promised to bear testimony to unspeakable horrors.
	The indelible marks with which these images and sounds have scarred us to our cores are permanent. We will never unsee nor unhear any of what we saw, felt, experienced. We accept this terrible imperative.
	We bear witness to honor the dead Women Men Boys Girls Grandmothers Grandfathers Whole families Babies whose bodies were violated whose very humanity was denied.
	We affirm, through this sacred witnessing, that they were in fact human beings, created in Your Image, worthy of infinite dignity.
	We affirm, through the three years since That Day, the weight of it all upon Survivors upon bereft families upon kibbutzim and towns upon Medinat Yisrael and Am Yisrael upon us all.
	Yes, we have proven our capacities for healing for rebuilding for loving. But today we call out against the terrible reality that tested us in the first place.
	God, Who has Witnessed all of this for all time, we beg You send Divine Warmth to reanimate us when our eyes are full of this darkness, to somehow reinflate our souls when breathing feels labored, or even wrong.
	Remind us to fight for joy, for that is what the souls we remember today deserved, what those who were trapped underground we tenderly hold today always deserved, what the Jewish People deserves, what every human being deserves.
	May the memories of our martyrs be forever blessed. May Am Yisrael, the Jewish People, heal and rebuild and find heart once again.

“A Prayer for October 7, Three Years Later” by Rabbi Menachem Creditor was shared by the author through the Open Siddur Project Discussion Group on Facebook, 7 October 2026.

💬 מְגִלַּת הַמְּתִיקוּת | Megillat HaMetiḳut (Scroll of the Sweetness), by Noraa Neither Kaplan (17 Tishrei, 5787)

Isaac Gantwerk Mayer (transcription & naqdanut) — Tue, 29 Sep 2026 02:42:55 +0000

מגלת המתיקות Megillat HaMetiḳut (Scroll of the Sweetness), written and sealed by the hand of Noraa Neither Kaplan, upon the deliverance of the Jews from confectionary catastrophe on the 17th of Tishrei, 5787 (the 28th of September, 2026). (obviously the ending is just a shitpost, i have no desire to visit judgment upon Marco Capurso, CEO of Ferrara Candy)

[Note: in the cantillated text, blue indicates the Eikhah melody while red indicates a special niggun. (Refer to the recording for the reference melody.)]

Source (Hebrew)	Translation (English)
א׳ https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%201%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3	Ⅰ
וַיְהִ֖י בִּימֵ֣י פֶֿרַ֑רָה הִ֣יא פֶֿרַ֗רָה הַמוֹלֶ֙כֶת֙ עַ֣ל־יוֹתֵ֔ר מֵאַרְבַּעִ֖ים מִינֵ֥י מַמְתַּקִּֽים׃ בַּיָּמִ֖ים הָהֵ֑ם כְּשֶׁ֣בֶת ׀ פֶרַ֣רָה הַמַּלְכָּ֗ה עַ֚ל כִּסֵּ֣א מַלְכוּתֶ֔יהָ אֲשֶׁ֖ר בְּשִׁיקַ֥גוֹ הַבִּירָֽה׃ וַתַּ֤עַשׂ הַמַּלְכָּה֙ מִשְׁתֶּ֔ה לְכׇל־שָׂרֶ֖יהָ וַעֲבָדֶ֑יהָ חֵ֣יל פַרְלִ֣י וְשַׂתֵ֗ר עֹשֵׂי֙ עַכְשָׁ֣יו וְאַֽחַר־כָּ֔ךְ וְעֹשֵׂ֖י פְּרִ֥י הַשִּׁיזֶֽף׃ וַתֹּ֛אמֶר קָנִ֖יתִי בֶּ֣טֶן הָרִיבָּ֑ה עֹשֵׂ֖י שְׁעוּעִיּ֥וֹת שֶׁלְּגֶֽלִי׃	¹ It happened during the days of Ferrara — who? Ferrara who reigned over more than forty kinds of candy! ² In those days, when Queen Ferrara sat upon her royal throne in the capital city of Shikago, ³ the queen held a feast for all of her officials and employees, for the officers of Farley and Sather, makers of Now and Afterwards and Fruit of the Jujube. ⁴ She said, “I have acquired Belly of the Jam, makers of ‘jelly’ beans.”
בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לִקְנִיָ֣ת בֶּטֶן־הָרִיבָּ֔ה גִּדְלָ֞ה פֶרַ֧רָה הַמַּלְכָּ֛ה אֶת־מַ֥רְקוֹ קָפּ֖וּרְסוֹ וַתִּנַשְּׂאֵ֑הוּ וַתָּשֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֛ל כׇּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתָּֽהּ׃	⁵ In the third year of her acquisition of Belly of the Jam, Queen Ferrara promoted Marko Kapurso. She gave him a raise and seated him higher than all of her other officials.
וַיֹּ֤אמֶר מַ֙רְקוֹ֙ לַמַּלְכָּ֣ה פֶרַ֔רָה יֶשְׁנ֣וֹ סוּכָּרִיָּֽה־אֶחָ֗ד מְפֻזֶ֤רֶת וְנִזְרֶ֙קֶת֙ בְּר֣וֹב בָּתֵּ֣י כְּנֶ֔סֶת שֶׁבָּהֶ֖ם מִתְאַסְּפִ֣ים הַיְּהוּדִ֑ים בְּמוֹעֲדֵ֖י שִׂמְחָתָֽם׃ עַם־ז֞וּ מִנְהֲגֵיהֶ֣ם ׀ שֹׁנ֣וֹת מִכׇּל־עָ֗ם וְאֶת־מִנְהָגַ֙יִךְ֙ אֵינָ֣ם עֹשִׂ֔ים וְלַמַּלְכָּ֥ה אֵ֥ין־שֹׁוָ֖ה לְהַנִּיחָֽם׃ כִּ֣י בְּ֠פֶ֠רֶךְ לֹקְחִ֨ים הַיְּהוּדִ֜ים אֶת־מַמְתַּקְּכֶ֗ן אֶת־פֵּר֛וֹת אֲבָנַ֥יִךְ הַטוֹב֖וֹת אַשֶֽׁר־נָֽשְׁקָ֣ה הַחַמָּ֑ה וּבָהֶם֙ סוֹקְלִ֣ים אֶת־בְּנֵיהֶ֔ם הַסּוֹרֵרִ֥ים וּמוֹרִ֖ים בָּהֶֽם׃ אִם־עַל־הַמַּלְכָּ֣ה ט֔וֹב יִכָּתֵ֛ב לְאַבֵּ֖ד אֶת־הַסוּכָּרִיָּ֣ה הַזֹּ֑את מִפְּנֵ֖י הָאָֽרֶץ׃	⁶ Marko said to Queen Ferrara, “There is a certain candy, dispersed and thrown in most of the synagogues in which the Jews gather for their joyous occasions. ⁷ This people, their customs are different from all other people’s, and they do not follow your customs. It isn’t in your Majesty’s interest to let them be. ⁸ For these Jews cruelly take your confections, the fruits of your precious gems which the sun itself has kissed, and they stone their stubborn and rebellious sons with them! ⁹ If it pleases your Majesty, let it be written to wipe this candy off the face of the Earth.
וַתָּ֧סַר הַמַּלְכָּ֛ה אֶת־טַבַּעְתָ֖הּ מֵעַ֣ל יָדָ֑הּ וַתִּתְנָ֛הּ לְמַ֖רְקוֹ צֹרֵ֥ר הַיְּהוּדִֽים׃ וַיִּקָּרְאוּ֩ סֹפְרֵ֨י הַמַּלְכָּ֜ה בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן^[1] הראשון — אבל האירוע הערה בחודש תשרי! אבל זה כאמר רב חסדא, דאמר רב חסדא, “למלכי אומות העולם מתשרי מנינן.” –Isaac Gantwerk Mayer בִּשְׁלוֹשָׁ֨ה עָשָׂ֣ר יוֹם֮ בּוֹ֒ וַיִּכָּתֵ֣ב כְּֽכׇל־אֲשֶׁר־צִוָּ֣ה מַ֠רְק֠וֹ בְּשֵׁ֨ם פֶרַ֤רָה הַמַּלְכָּה֙ נִכְתָּ֔ב וְנֶחְתָּ֖ם בְּטַבַּ֥עַת הַמַּלְכָּֽה׃ וְנִשְׁל֨וֹחַ סְפָרִ֜ים בְּיַ֣ד הָרָצִים֮ אֶל־כׇּל־מְדִינ֣וֹת הַמַּלְכָּה֒ לְהַשְׁמִ֣יד וּלְאַבֵּ֣ד אֶת־כׇּל־פֵּ֠ר֠וֹת אַבְנֵ֨י טוֹב֜וֹת בְּי֣וֹם אֶ֗חָד בְּאַרְבָּעָ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ הַשֵּׁנִ֖י הוּא־חֹ֥דֶשׁ אִיָֽיר׃ וַיִּקְרָ֣א פְֿרֶ֔ד דּוֹבֵ֥ר הַמַּלְכָּ֖ה לֵאמֹ֑ר תַּאֲמִ֣ינוּ אוֹ־לֹ֗א [ניגון איכה] כׇּל־זֶה֙ מִפְּנֵ֣י שְׁאֵ֣ין־רָצ֔וֹן לְפִּרְיָ֖הּ בְּכׇל־הָאָֽרֶץ׃	¹⁰ The queen removed the signet ring from her hand and gave it to Marko, Enemy of the Jews. ¹¹ The queen’s scribes were called on the thirteenth day of the first month. They wrote down all that Marko commanded in the name of Queen Ferrara, and sealed it with the queen’s signet ring. ¹² Written instructions were dispatched by couriers across all of the queen’s countries, to destroy and put an end to all the fruits of the gemstones on the fourteenth day of the second month, which is Iyar. ¹³ And Fred, the queen’s spokesman said, “Believe it or do not believe it, but all of this is [happening] because there is no desire for her fruits upon the Earth.”
ב׳ https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%202%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3	Ⅱ
[ניגון איכה] וַיְהִ֗י כִרְא֤וּ הַיְּהוּדִים֙ אֶת־כׇּל־אֲשֶׁ֣ר נַעֲשָׂ֔ה וַיִּקְרְע֤וּ הַיְּהוּדִים֙ אֶת־בִּגְדֵיהֶ֔ם וַיִּ֥לְבְּשׁוּ שַׂ֖ק וָאֵ֑פֶר וַיֵּצְאוּ֙ בְּת֣וֹךְ עָרֵיהֶ֔ם וַיִּזְעָק֛וּ זְעָקָ֥ה גְדוֹלָ֖ה וּמָרָֽה׃ וַתָּבֹ֥אוּ אֶל־הַמָּק֖וֹם ׀ הַחֲכָמ֑וֹת וַתְּקוֹנְנוּ֙ אֶת־הַקִּינָ֣ה הַזֹּ֔את עַל־הַפֵּר֛וֹת אַבְנֵ֥י טוֹב֖וֹת אַשֶׁר־נָֽשְׁקָ֥ה הַחַמָּֽה׃	¹ When the Jews saw all that had happened, [they] tore their garments and dressed in sackcloth and ashes. They went forth through their cities crying a great and bitter cry. ² The wise women came to the Place and sang this dirge for the fruit of the gemstones which the sun had kissed.
מַמְתַּקֵּי֙ יִשְׂרָאֵ֔ל עַל־בָּמוֹתֶ֖יךָ אֵינָ֑ם אֵ֥יךְ נָפְל֖וּ מְתוּקִֽים׃ הַצֳּרִי֙ אֵ֣ין בְּשִׁיקַ֔גוֹ מִי־יִתֵּ֥ן לְרֹאשִׁ֖י מַמְתָּ֑ק מִי־יַשְׁלִ֥יךְ עָלָ֖י סוּכָּרִיָּֽה׃ אֵ֠יכָ֠ה שָׁבְתָ֨ה ק֤וֹל חָתָן֙ מִן־הַבִּימָ֔ה אֵיכָ֤ה כָּלְתָה֙ ק֣וֹל כַּלָּה קוֹל֖וֹת בְּנֵ֥י מִצְוָֽה׃ אֵ֚יךְ נָפְל֣וּ מְתוּקִ֔ים וַיֹּאבְד֖וּ כְּלֵ֥י שִׂמְחָֽה׃ [עד כאן ניגון]	³ Candies of Israel, you are not upon your high places! How the sweet ones have fallen! ⁴ Is there no balm in Shikago? Who will give my head confection, who will throw candy at me?! ⁵ How has the voice of the groom departed from the bimah? How has the voice of the bride come to an end, with the voices of b’ney mitzvah? ⁶ How the sweet ones have fallen, and the vessels of joy have perished!
וַתַּ֤עַל שַׁוְעָתָן֙ אֶל־הַמָּק֔וֹם וְנִשְׁמַ֥ע נַאֲקָתָ֖ן בַּמָר֑וֹם וְזִכְר֥וֹן בְּרִיתֵיהֶ֖ן נִזְכַּ֥ר מִמָֽעָל׃ וַיְהִי֙ לִתְקוּפַ֣ת הַשָּׁנָ֔ה כַּאֲשֶׁ֥ר נִפְקְד֖וּ צֶאֱצָאֵ֣י שָׂרָ֑ה וַיִּתְפַּלֵּ֥ל כׇּל־הָעָ֖ם בְּמַ֥ר נָֽפֶשׁ׃ וַיאֹמְר֗וּ [בניגון איכה] אֵ֚יךְ נֹאמַ֣ר זֶה־לָזֶּ֔ה לְשָׁנָ֥ה טוֹבָ֖ה וּמְתוּקָ֗ה כִּ֨י אֵ֤ין מָתוֹק֙ עַל־חִכֵּ֔נוּ טַעֲמ֥וּ וּרְא֖וּ מַה־מָרָ֥ה נִשְׁמָתֵֽנוּ׃ [עד כאן ניגון]	⁷ Their cry ascended to the Place. Their groaning was heard on high, and the memory of their covenant was remembered above. ⁸ And when the turn of the year came, at the time when the descendants of Sarah are recalled, the whole people prayed with bitter souls. ⁹ They said, “How can we tell each other ‘To a good and sweet year!’ when there is nothing sweet upon our palate? Taste and see how bitter our spirits are.”
ג׳ https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%203%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3	Ⅲ
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה בְּי֤וֹם ראשׁוֹן֙ שֶֽׁל־חַ֣ג הָאָסִ֔יף וַיָּ֥שֶׁב הָר֖וּחַ וַיָּ֣רֶד הַגָּ֑שֶׁם עַ֛ל כׇּל־סֻכּ֥וֹת הַיְּהוּדִ֖ים בְּאַרְצ֥וֹת בְּרִיתֵיהֶֽם׃ וַיֵּ֣צֵא מַרְקוֹ֩ בַּיּ֤וֹם הַהוּא֙ שָׂמֵ֣חַ וְטוֹב־לֵ֔ב כִּרְאוֹת֙ הָאֵ֣בֶל וְיָג֔וֹן שֶׁכָּת֖וּב בַּעִתּוֹנֵ֣י הַיְהוּדִ֑ים [בניגון איכה] כִּ֗י בְּי֨וֹם שֶׁלֹּקְחִ֤ים לָהֶם֙ פְּרִ֣י עֵץ־הָדָ֔ר הִסְפִּ֥ידוּ פְּרִ֖י אַבְנֵ֥י טוֹבֽוֹת׃ [עד כאן ניגון]	¹ After these things came to pass, on the first day of the Festival of Ingathering, the wind came and the rain fell on all of the sukkot belonging to the Jews in the Land of their Covenant. ² That day, Marko went forth feeling happy and quite pleased [with himself] when he saw the grief and mourning which the Jewish newspapers wrote of. For on the day when [the Jews] take for themselves the fruit of the tree of splendor, they were eulogizing the fruits of gemstones.
אֲבָ֡ל אַחַרֵ֣י שְׁ֠נֵי הַיָּמִ֨ים הַטּוֹבִ֜ים כִּי־בָ֣א ׀ ח֣וֹל הַמּוֹעֵ֗ד וַיָּבֹ֛א ק֥וֹל מְבַשֵּׂ֖ר לְאַבְלֵ֣י מַמְתָּ֑ק וַֽיְּבַשֵּׂ֨ר לָהֶ֤ם בְּשׂוֹרוֹת֙ טוֹב֣וֹת נֶחָמ֔וֹת עַ֛ל פְּרִ֥י אַבְנֵיהֶ֖ם הַטוֹבֽוֹת׃ וַיִּכְתֹּב֙ הַנֻשַּׁ֔ק הַמְּקַבֵּ֛ל נְשִׁיקָ֥ה מִן־הַחַמָּ֖ה אֶת־הַדְּבָרִ֣ים הָאֵ֑לֶּה וַיִּשְׁלָ֨ח סְפָרִ֜ים אֶל־כׇּל־הַיְּהוּדִ֗ים אֲשֶׁ֤ר בְּכָל־מְדִינוֹת֙ פֶֿרַ֣רָה הַמַּלְכָּ֔ה הַקְּרוֹבִ֖ים וְהָרְחוֹקִֽים׃	³ But after the two holy days [passed,] when the secular time of the festival arrived, the voice of the herald came to the candy’s mourners. It brought them good tidings which comforted them with regards to the fruits of gemstones. ⁴ The kissed one, who had received a kiss from the sun, wrote these words and sent copies of them to all of the Jews in all of Queen Ferrara’s countries, near and far.
כֹּ֚ה אַמָ֣ר גִ֔ים נְשִּׂ֛יא מְקַבְּלֵ֖י נְשִׁיקַ֣ת הַשָּׁ֑מֶשׁ מְגַדֵּ֥ל הֲדָרִֽים׃ הֵסֵ֨בּוּ אׇזְנַ֤י קַשּׁוּבוֹת֙ לִזַ֣עֲקַתְכֶ֔ם וְגַ֥ם לְצַעֲקַתְכֶ֖ם נִפְתַּ֣ח לִבִּ֑י לַמְר֛וֹת שְׁאֵינִ֥י יוֹדֵ֖עַ לָֽמָּה׃ אִ֣ם ׀ פֶֿרַ֣רָה הַמַּלְכָּ֗ה לֹ֤א רוֹצָה֙ לַעֲשׂ֣וֹת אֶת־סֻכָּרִיַּתְכֶ֔ם ע֛וֹד אַבֲקֵּ֥שׁ אַ֖חֵר שֶׁחָ֣פֵץ בּ֑וֹ וְאִם־לֹ֥א אֶמְצֵ֖א אֶעֱשֶֽׂה׃ וְלֹ֤א אָסִיר֙ מְתִיק֣וּת פַּרְדֵסִ֔י א֥וֹ אָמִ֖ישׁ מִ֣יץ פִּרְיִ֑י מִכֶּ֖ם לְעוֹלָמִֽים׃	⁵ “Thus says Jim, president of the recipients of the sun’s kisses, a grower of citruses: ⁶ My ears have been made attentive to your shout. My heart, too, has been opened to your cry, though I do not know why. ⁷ If Queen Ferrara does not want to make your candies anymore, I will find another who desires to do so, and if I cannot find [someone,] I [myself] will make them. ⁸ And I will never diminish the sweetness of my orchard, or withhold the juice of my fruit from you.
כׇל־הָעָ֖ם צָהֲלָ֣ה וְשָׂמֵחָ֑ה כְשׇׁמְע֖וֹ אֶת־כׇּל־זֶֽה׃ וְמַרְק֖וֹ נִבְעַ֣ת לִפְנֵיהֶ֑ם וַיֹּאחֲזֻ֤הוּ יְהוּדִים֙ וַיִּסְקְלֻ֔הוּ בָּאֲבָנִ֥ים טוֹבִ֖ים וַיָּמֹֽת׃ לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה וְשָׂשֹׂ֖ן וּמְתִיקֽוּת׃	⁹ The entire people cheered and rejoiced when they heard all of this, ¹⁰ while Marko cringed before them. The Jews took hold of him and stoned him with gemstones, and he died. ¹¹ The Jews had light, happiness, joy, and sweetness.
	Because of this great miracle, and because of the divine mysteries revealed through its inner workings which our Sages taught us to recognize, I, Noraa Neither Kaplan of the city of Providence which is in the Lands of the Covenant, hereby irrevocably enjoin upon the Jewish people a day of feasting and gladness, which will be observed in this year and in every year to come on the seventeenth day of Tishrei (except in years when Sukkot begins on a Thursday, in which case this festive day will be moved to the eighteenth of Tishrei, out of respect for the sanctity of Shabbat.) To show our gratitude for this great miracle, Jews will forevermore sing Hallel on Yaz Tishrei, and they will shake their lulav and etrog in memory of the citrus growers who saved our people in this time of trouble. Yaz Tishrei will be called z’man simchateinu, a time of our joy. To honor this special day, Jews will henceforth add Ya’aleh VeYavo to Shemona Esreh and Birkat HaMazon. May the L-rd be unto us a help, a help!!!!

“Megillat HaMetiḳut,” by Noraa Neither Kaplan, was first shared by the author in vocalized Hebrew with an English translation, and announced via the Shitpost the Beit Midrash Facebook group on 28 September 2026, the third day of Sukkot 5787. Isaac Gantwerk Mayer cantillated and read the text.

Recordings

https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%201%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3 https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%202%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3 https://archive.org/download/megilat-hametiqut-2026/megilat%20hametiqut%20-%20chapter%203%20%28Noraa%20Neither%20Kaplan%2C%20cantillated%20and%20read%20by%20Isaac%20Gantwerk%20Mayer%2C%202026%29.mp3

Notes

Notes
1	הראשון — אבל האירוע הערה בחודש תשרי! אבל זה כאמר רב חסדא, דאמר רב חסדא, “למלכי אומות העולם מתשרי מנינן.” –Isaac Gantwerk Mayer

תפילה ליום הכיפורים | Prayer for Yom Kippur by Rabbi Dr. Aryeh Cohen

Aryeh Cohen — Fri, 18 Sep 2026 23:20:40 +0000

This is a prayer for Yom Kippur. It started out as a meditation on Yizkor, hence the אל מלא רחמים form at the beginning. It quickly changed to a prayer for insight and change and the possiblity of tshuvah in this moment.

Source (Hebrew)	Translation (English)
‏אֵל מְלֵאַת רַחֲמִים, שׁוֹכֶנֶת בַּמְּרוֹמִים אֲשֶׁר בָּרָאת עוֹלָם וּמְלוֹאוֹ יֵשׁ מֵאַיִן הַמְצִיאִי בְּנוֹ רַחֲמִים מֵעֵבֶר לַכְּאֵב ‏אֶמְפַּתְיָה מֵעֵבֶר לַפַּחַד ‏הַכָּרָה מֵעֵבֶר לַאֲטִימוּת	God, full of (abundant) mercy, who dwells on high who has created the world and all it contains, and crafted us something from nothing. Mercy beyond the pain empathy beyond the fear knowing beyond the fog
הַפַּח נִשְׁבָּר וַאֲנַחְנוּ נִמְלָטְנוּ הַהֲזָיָה נִשְׁבְּרָה וְהַפַּח הוּא אֲנַחְנוּ יָדֵינוּ דָּמִים מָלְאוּ וְלֹא דָמֵינוּ	The snare broke and we escaped The illusion broke and we were the snare Our hands were bloody and not with our blood
אֵם הָרַחֲמִים וְהַסְּלִיחוֹת הַתְּהִילּוֹת וְהַקִּינוֹת בְּלִי רְשׁוּת בָּאנוּ לְפָנַיִךְ בְּחִיל וּרְעָדָה שִׁלְחִי אֶת עֲווֹנֵנוּ עַל גַּב הַשָּׂעִיר בִּמְקוֹמֵנוּ יָמוּת וַאֲנַחְנוּ נִתְאַבֵּל כִּי חֲטָאֵינוּ כַּשָּׁנִים, הִלְבִּינָם כַּשֶּׁלֶג	Mother of Mercy, prayers of forgiveness, praise and lament We come before you with fear and trembling, without permission Send our sins on the goat’s back That it will die in our stead and we will grieve For our sins are scarlet, bleach them to snow
אָנָּא ה׳ הַשְׁכִּינִי בְּתוֹכֵנוּ כֹּחַ לְהִתְאַבֵּל עַל הָאַחֵר כֹּשֶׁר לְהִסְתַּכֵּל עַל הַהֶרֶס אֹמֶץ לִבְכּוֹת אֶת הָאָדָם בַּאֲשֶׁר הוּא/הִיא אָדָם	God please, help make dwell in us Strength to grieve the other Capacity to look upon the ruin Courage to weep for ha-adam because they are ha-adam

This “Prayer for Yom Kippur” was shared by Rabbi Dr. Aryeh Cohen on 18 September 2026. The order of lines in the prayer was revised on 9 October 2026, and the translation modified with input from Maeera Shreiber.

אַף־עַל־גַב דַּאֲנָא | Af Al Gav Da-ana — an original Aramaic “Meturgeman piyyuṭ” for Simḥat Torah by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Tue, 15 Sep 2026 04:06:17 +0000

An original Aramaic-language “meturgeman piyyuṭ” for Simḥat Torah. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This piyyuṭ, written in the structure of the famous Aqdamut Milin reshut still recited on Shavuot, is meant to be inserted before the translation of the first verse of the first aliyah on Simḥat Torah. It discusses the halakhic status and history of Shmini Atseret, as well as the final blessing and death of Moses.

Source (Hebrew)	Translation (English)
אַף־עַל־גַב דַּאֲנָא זְעֵיר בְּחׇכְמְתָּא אֲקוּם כְּעַן לְשַׁכְלָלָא וּלְאַתְחוֹלֵי תַּרְגּוּמָא דְּאוֹרָיְתָּא	Although I am small in wisdom, I will stand here to finish and begin the translation of the Torah.
בְּיוֹמָא תְּמִינָאָה דְּאִתְקְרֵי עֲצַרְתָּא בְּעֶסְרִין וּתְרֵין לְיַרְחָא דְתִשְׁרֵי עֶסְרִין וּתְלָת בְּגָלוּתָּא גּוּנְדֵי עַם חַבִּיב נְפַקוּ מִן־מְטַלְּתָּא גְּנוּנָא דַּחֲתָנָא דְחָדֵי עִם־כַּלְּתָּא דִּבְחַגָּא רַבָּא מִן־כָּל מְאַרְעֵי בְּחֶדְוָתָּא דְּאִתְקְרֵי עַל־שׁוּם דִמְטַלַּיָּא דְּתוֹתַבְתָּא הָאִידָּנָא זִימְנָא לְגַרְמֵיהּ לְבְקִיאֵי דַּתָּא	On the eighth day that is called “Gathering,” The twenty-second of the month of Tishri, twenty-third in diaspora, The troops of the beloved people went out from the sukkah, The wedding-chamber of the groom who rejoices with the bride, Within the festival greatest of all occasions in joy, As referred to by the name of the sukkot of temporary dwelling. Now is its own time, according to the experts of law.
הוּא מִיפָּרַשׁ מִן־בַּתְרֵיהּ לְעִנְיָנִין שִׁתָּא וְסִימָנָךְ פָּזֵ״‎ר קֶֽשֶׁ״‎ב כִּגְּמִירִינַן בְּבָרַיְתָּא וְהָא בְּגוֹ פִירְקָא רְבִיעָאָה דְּמַסֶּכְתָּא זְרִיזֵי כְּהוּנְּתָא רְהַטוּ לִפְיָסָא חַדְתָּא זִימְנָא מְבָרְכִינַן וְשֶׁהֶחֱיָנוּ הִיא בִּרְכְתָּא חַגָּא לְגַרְמֵיהּ הוּא וְלָא צְרִיכָא לְמֵיתַב בִּמְטַלְּתָּא	It it distinguished after it for six matters.^[1] Shmini Atseret is distinguished from Sukkot in six ways. And your mnemonic is PaZe”R KeShe”V, as we were taught in a baraita, which is in the fourth chapter of the tractate:^[2] Sukkah 48a The swiftest of the priesthood ran to a new lottery. We bless the time and Sheheḥeyanu is the blessing. It is its own festival, and it is unnecessary to reside in sukkot.
חַד תּוֹרָא לְמִיקָרְבֵּיהּ קוּרְבַּן עֲלָתָּא טְעִינֵי מָאנֵי קוּדְשָׁא חַלְפוּן שִׁירָתָּא טוּפְסָא דְּיַעֲלֵה וְיָבוֹא אִיחַלַּף בִּצְלוֹתָּא יוֹמָא דֵּין נֵימָא אָתֵיב רוּחָא וּמָחֵית מִיטְרָא בִּגְבוּרְתָּא יִתּוֹסַף בְּמוּסָפָא דְאַָתֵי בְּאַרְעָא וּכְבַר אִתּוֹסַף בְּאוּמָּתָּא כִּי יֵיתוּן חַמְשִׁין יוֹמִין בֵּין פִּסְחָא לַעֲצַרְתָּא בְּתַרְתָּא	One bull is to be offered as a wholly burnt offering. The bearers of the sacred vessels changed the song. The form of “Ya’aleh v-Yavo” is changed in prayer. This day we say “Returning wind and bringing down rain” in the blessing of Strength, Added in an additional service to come in the land, and already added in the nations. But fifty days come between Pesaḥ and the prior gathering!^[3] Shavuot, also called “Gathering” in rabbinic texts.
כִּדְלָא מְשַׁהֵינַן עַד יַרְחָא תְּשִׁיעַיְתָּא לְפוּם דְּמִטְרָא בְּסִתְוָא הוּא עִיקָּר טַרְחוּתָּא לָכֵן אֲמַר קוּדְשָׁא בְּרִיךְ הוּא שְׁהוּ גַבַּי הַשְׁתָּא מַתְלָא אַמְתֵּיל לְמָאי דָמֵי מִלְּתָּא מַלְכָּא דְּבִיסְרָא וְאַדְמָא דִּמְזַמָּן סְעוֹדְתָּא נְזַמֵּן לְאוּשְׁפִּיזִין מִן־שַׁבְעִין מְדִינָתָּא נֵיכוֹל וְנִשְׁתֵּי וּנְחַדֵּי כׇּל־שְׁבַעְתָּא סִיוּמָא דְּיוֹמִין אֲמַר לְחַד בַּר הֵימָנוּתָּא סַגִּיאִין שְׁבַקוּ אַנְתְּ שְׁהִי כַּאן בִּרְשׁוּתָּא	Why do we not wait until the ninth month? On account of the winter rain, which is the ultimate trouble^[4] Shir haShirim Rabbah 2:11:1 Thus the Blessed Holy One said, “Wait with Me here.” An allegory I will allege: what is this matter like? A king of flesh and blood who was hosting a feast. “Let us invite guests from seventy nations, Let us eat and drink and rejoice all week!” At the end of the days he said to one faithful one, “The crowds have left. You, stay here in my domain!”^[5] Sukkah 55b
עָלָוָן שַׁבְעִין קָרִיבוּ לְשַׁבְעִין אוּמָּתָּא עַל־כֵּן בִּלְחוֹדֵהוֹן תּוֹר חַד דְּכַר חַד לַעֲלָתָּא פַּלְטֵרִין חֲנֵיךְ שְׁלֹמֹה מַלְכָּא בְּחֲנֻכַּת בֵּיתָּא פַּיֵּיס וְצַלֵּי בְּיוֹמָא דֵּין וּנְכֵס סַגִּי נִכְסָתָּא צְלוֹתֵיהּ בְּדִיל עַמֵּיהּ עִמֵּיהּ מִנַחֲלָא דְמִצְרַיִם לְמַעֲלָנָא דַחֲמָתָּא צָוַח וַאֲמַר וִיהֵי לִבְּכוֹן שְׁלִים וּלְמִטַּר פִּקּוּדוֹהִי בִּדְחַלְתָּא קָרִיבוּ תַּרְתֵּין רִבּוֹא וּתְרֵין אַלְפִין תּוֹרֵי וַעֲנָא רִבּוֹא עַסְרֵי וְתַרְתָּא קֳדָם קוּדְשָׁא בְּרִיךְ הוּא שְׁמִיעַ כׇּל־צְלוֹתָּא רְשׁוּתָא לְמִכְפַל לְאַרְבֵּיסַר יוֹמֵי קַבֵּל קֹהֶֽלֶת בְּבִינְתָּא	Seventy offerings they offered for seventy nations, So only one ox and one ram are for burnt-offerings. King Solomon dedicated a palace in the dedication of the House. He pleaded and prayed on this day and slaughtered many sacrifices. His prayer was on behalf of his people with him from the wadi of Egypt to the ascent of Ḥamat,^[6] I Kings 8:65 And he cried out and said “May you wholeheartedly keep Their commandments in awe!” (I Kings 8:61) They slaughtered 22,000 cattle and 120,000 sheep^[7] I Kings 8:64 Before the Blessed Holy One, Hearer of all prayer. Permission to double it to fourteen days Ḳohelet^[8] Solomon acquired with understanding.^[9] I Kings 8:65
רַבָּא דְּכָהֲנֵי וְסָפְרֵי נְטַר יוֹמָא דֵּין עִם־תִּרְשָׁתָּא שְׁמָעוּ עַמָּא מֵימַר קַדִּישָׁא דִּכְתִיב בְּאוֹרָיְתָּא שָׁקֵיהוֹן מְחוֹ וַהֲדָרוּ בְּתִיוּבְתָּא	The greatest of priests and scribes^[10] Ezra kept this day with the Tirshatha.^[11] Nehemiah The people heard the holy word written in the Torah.^[12] Nehemiah 8:18 They struck their thighs^[13] An expression of self-reproach. Find Jeremiah 31:19 and returned in repentance.
תַּקִּינוּ רַבָּנַן לְמִקְרֵי כׇּל־אוֹרָיְתָא חֲדָא בְּשַׁתָּא תְּשַׁכְלְלוּנַּהּ כְּעַן אֲמַרוּ וּמֵאַלְתַּר תַּתְחֲלוּן אוֹרָיְתָּא יוֹמִין דְּחִילִין כֻּלְּהוֹן תַּעַבְרוּן מֵרֵישָׁא דְּשַׁתָּא צוֹמָא רַבָּא עַסְרָא יוֹמִין בַּתְרוֹהִי יוֹמֵי דְּתִיוּבְתָּא חַגָּא דִמְטַלַּיָּא חַמְשָׁא יוֹמִין בַּתָר כַּפָּרָא דְּחַטָּאתָּא קַדִּישִׁין מֵאַרְעִין אִלֵּין וּמְמַלְּלִינָן פִּתְגָּמֵי תּוּשְׁבַּחְתָּא	Our rabbis established to read all the Torah once a year. “Finish it now,” they said, “and immediately start the Torah.” Days of awe have all passed, from the new year;^[14] Rosh haShanah The great fast^[15] Yom Kippur ten days after it, days of repentance, The festival of sukkot five days after the atonement of sin. These occasions are holy, and on them we say words of praise.
הֵיכְדֵין אַף עַל־מֹשֶׁה רַבָּנָא קָם מַלְאֲכָא דְמוֹתָּא רְשׁוּתֵיהּ הִיא עַל־כׇּל־אִינְשֵׁי מִיּוֹם אִיתְרִיכוּ מִגִּינְתָּא אֲמַר מֹשֶׁה בְּבָעוּ אֵעִבַר וְאֶחֱזֵי יָת־אַרְעָא טַבְתָּא לָא־קַבִּיל מִנֵּיהּ רִבּוֹן עָלְמִין וַאֲמַר סַק לְרֵישׁ רָמָתָּא הוּא מִילֵּל בְּמֵישְׁרָא דְּמוֹאָב בָּתַר אַרְבְּעִין שַׁתָּא כׇּל־פַּתְשֶֽׁגֶן אוֹרָֽיְתָא הָדָא בְּיוֹם מַפְּקָנוּת נִשְׁמְתָּא הוּא יוֹם בֵּית וַלְדָּא דִּדֵּיהּ לְפוּם חוּלָקָא דְּצִדְקוּתָּא נְפַקָא לֵיהּ נִשְׁמְתֵיהּ בִּשְׁבִיעָאָה דְּיַרְחָא לְמַסְגֵּי בְּחֶדְוְתָּא בְּיוֹמָא הוּא קַבֵּל רַבָּנָא חוּלָקֵיהּ בִּשְׁרִירוּתָּא נְבוֹ מַתְקַן לְקִבְלֵיהּ אַיָּדֵי מַלְאָכַיָּא דְּמַשְׁרִיתָּא	Hence even upon Moshe our teacher rose the angel of death, Whose domain is over all people since the day they were expelled from the garden. Moshe said, “Please, let me pass, that I may see the good land!” The Master of Eternities did not accept him, and said, “Go up to the mountaintop.” He spoke in the plain of Moab after forty years, All this copy of the Torah^[16] Deuteronomy, which is largely the final speech of Moses. Find Deuteronomy 17:18. on the day his soul left. It was his birthday, as is the portion of the righteous.^[17] Kiddushin 38a His soul left him on the seventh of the month of increasing in happiness.^[18] Adar On that day our master received his portion in truth Nebo was prepared to accept him by the hands of ministering angels.^[19] Targum Pseudo-Jonathan on Deuteronomy 34:6
אֲמַר נְבִיָּא דִּנְבִיִּין בְּיוֹם דְּיִקְבַּל מוֹתָּא בִּרְכָן לְכׇל־שִׁבְטַיָּא לְכׇל־בַּר שְׁלִים יְהַב חֲדָא בִּרְכְתָּא רְאוּבֵן דְּלָא יְמוּת וִיקַבְּלוּן בְּנוֹהִי אַחְסַנְתָּא הוֹדָא לִיהוּדָה לְמֶעֱבַד לְסָנְאוֹהִי פּוּרְעָנוּתָּא מְהֵימָן אִשְׁתְּכַח לֵוִי דְּנַסִּיתָהִי עַל מֵי מַצּוּתָּא מַגֵּין עַל בִּנְיָמִין וּבְאַרְעֵיהּ תִּשְׁרֵי שְׁכִינְתָּא אֲמָר לְיוֹסֵף דִּמְנַשֶּׁה אַלְפַיָּא וּדְאֶפְרַיִם רִבְּוָתָּא יִקְרַיָּא דִּזְבוּלוּן וּדְיִשָּׂשכָר לָייְפֵי בְּטוּרָא דְבֵיתָּא רֵישׁ עַמָּא עָאל גָד וְאִתְקַבַּל דִּילֵיהּ בְּקַדְמֵיתָּא וּלְדָן אֲמַר תַּקִּיף דָּן כְּגוּר אַרְיָוָתָּא יָם גִּנֵּיסַר מַעֲרָבוֹהִי וְדָרוֹמוֹהִי לְנַפְתָּלִי יְרוּתָּא עַל־כׇּל־בְּנַיָּא בְּרִיךְ אָשֵׁר תׇּקְפָּא כְּעוּלֵימָתָּא	The prophet of prophets said on the day he received death Blessings for all the tribes, for each son of the whole^[20] Jacob he gave one blessing:^[21] All of the following twelve lines, up to “the dew of good,” are based on Onkelos’ translation of the blessings in Deuteronomy 33. Reuben should not die, and his sons should receive an inheritance. Splendor to Judah, to do retribution on those who hate him. Levi was found faithful, as he was tested at the waters of strife. A shield on Benjamin, in whose land the Presence dwells. He said to Joseph that Manasseh had thousands, Ephraim myriads. Honors of Zebulun, with Issachar joined, on the mountain of the House. First of the people Gad entered, receiving what was his first. To Dan he said: Dan is mighty as a lion’s whelp. The Galilee’s west and south are Naphtali’s portion. Over all sons blessed is Asher, strong as youth.
לֵית אֱלָהּ כֶּאֱלָהָנָא בִּשְׁמַיָּא לֵיהּ שְׁכִינְתָּא חֲמָר וְעִבוּר אַרְעָא עָבְדָא בְּטַלָּא דְּטַבְתָּא זְגֵי מֹשֶׁה בָּתַר דְּנָא וַאֲתָא שָׂרָא דְּמוֹתָּא קַבֵּיל נַפְשֵׁיהּ בִּצְרָרָא דְּחַיֵּי בְּפַרְדֵּיס גִּנְתָּא	There is no god but our God, whose Presence is in heaven. Wine and grain the land makes with the dew of good. Moshe lay down after this and the prince of death came. He received his soul in the bond of life in the paradise garden.
וְכֵן בִּרְשׁוּת חַכִּימֵי עַם בְּיוֹם חֶדְוָתָא דְּאוֹרָיְתָּא אֲתַרְגֵּם בְּיוֹמָא דֵּין תְּרֵי סִדְרֵי דַּחֲתִימוּתָּא מִבַּתְרָאָה עַד־רֵישָׁא וּמֵאִיבְלָא עַד־קַדְמִיתָּא נְבִיָּא רַבָּא אַיְקַר בְּתַרְגוּם וְדָא בִרְכְּתָּא	And thus, with permission of the sages of the people, on the day of the rejoicing of the Torah, I will translate today two orders of sealing, From the last to the first, and from mourning to beginning. The great prophet I will honor with the translation of “And this is the blessing…”

Recordings

Notes

Notes
1	Shmini Atseret is distinguished from Sukkot in six ways.
2	Sukkah 48a
3	Shavuot, also called “Gathering” in rabbinic texts.
4	Shir haShirim Rabbah 2:11:1
5	Sukkah 55b
6	I Kings 8:65
7	I Kings 8:64
8	Solomon
9	I Kings 8:65
10	Ezra
11	Nehemiah
12	Nehemiah 8:18
13	An expression of self-reproach. Find Jeremiah 31:19
14	Rosh haShanah
15	Yom Kippur
16	Deuteronomy, which is largely the final speech of Moses. Find Deuteronomy 17:18.
17	Kiddushin 38a
18	Adar
19	Targum Pseudo-Jonathan on Deuteronomy 34:6
20	Jacob
21	All of the following twelve lines, up to “the dew of good,” are based on Onkelos’ translation of the blessings in Deuteronomy 33.

אַחֵינוּ הַנְּתוּנִים בְּצָרָה וּבְשִׁבְיָה | Our brethren in distress and bondage, a plea for the safety of Am Yisrael at the conclusion of prayer and ceremonies by Seth (Avi) Kadish

Seth (Avi) Kadish — Thu, 03 Sep 2026 22:04:55 +0000

This prayer is for all members of עם ישראל who are in danger or oppressed in our time: First and foremost for all Israeli soldiers, next for those who are in combat at this moment, then for captive or wounded soldiers and civilians alike, then “all those threatened by malice in our land and in exile” (mostly not soldiers), and finally “all those in need of Your comfort” which especially means the families of dead or wounded soldiers and civilians in Israel and in exile.

When I say this prayer in public at weddings (before the groom breaks the glass), I usually informally add “אחינו” to the first to groups: אחינו העומדים על משמר ארצנו and אחינו הלוחמים בשדה הקרב, because the soldiers defending our lives and defending the nation state of the People of Israel are indeed our brothers and our children.

I also usually add, regarding the wounded, ופצועים במערכה, חיילים ואזרחים, because the our enemies’ violence is directed at every member of the People of Israel, and to our sorrow it sometimes reaches them, whether they are soldiers defending life and liberty or civilians (both in Israel and abroud).

Source (Hebrew)	Translation (English)
	Suggestions for use: At weddings before breaking the glass, at the end of Birkat ha-Mazon, before returning the Torah to the Ark, or at the end of any group study or prayer.
אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל הַנְּתוּנִים בְּצָרָה וּבְשִׁבְיָה: אַחֵינוּ הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ בַּיָּם וּבָאֲוִיר וּבַיַּבָּשָׁה, אַחֵינוּ הַלּוֹחֲמִים בִּשְׂדֵה הַקְּרָב, וְכׇל בְּנֵי עַמֵּינוּ (הַמֻּחְזָקִים בַּשֶּׁבִי) (וְ)הַפְּצוּעִים בַּמַּעֲרָכָה, וְהַמְּאֻיָּמִים מֵהַשִּׂטְנָה בְּאַרְצֵנוּ וּבַגּוֹלָה, וְכׇל הַזְּקוּקִים לְנֶחָמָתְךָ — הַמָּקוֹם יְרַחֵם עֲלֵיהֶם וְיוֹצִיאֵם מִצָּרָה לִרְוָחָה, וּמֵאֲפֵלָה לְאוֹרָה וּמִשִּׁעְבּוּד לִגְאֻלָּה, הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב. וְנֹאמַר: אָמֵן.	Our brethren, the whole House of Israel, who are in distress and bondage: Our brethren who stand guard over our land on the sea and in the air and on the ground, Our brethren in combat on the battlefield, And all members of our people (held in captivity) (and) wounded in the struggle, And those threatened by malice in our land and in exile, And all those in need of Your comfort — May the Omnipresent֑֭דפשמ֖ have mercy on them and lead them from distress to relief, from darkness to light and from bondage to redemption, now, speedily and soon. And let us say: Amen.

Source (Hebrew)

Translation (English)

Suggestions for use:
At weddings before breaking the glass,
at the end of Birkat ha-Mazon,
before returning the Torah to the Ark,
or at the end of any group study or prayer.

אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל הַנְּתוּנִים בְּצָרָה וּבְשִׁבְיָה:
אַחֵינוּ הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ
בַּיָּם וּבָאֲוִיר וּבַיַּבָּשָׁה,
אַחֵינוּ הַלּוֹחֲמִים בִּשְׂדֵה הַקְּרָב,
וְכׇל בְּנֵי עַמֵּינוּ (הַמֻּחְזָקִים בַּשֶּׁבִי)
(וְ)הַפְּצוּעִים בַּמַּעֲרָכָה,
וְהַמְּאֻיָּמִים מֵהַשִּׂטְנָה בְּאַרְצֵנוּ וּבַגּוֹלָה,
וְכׇל הַזְּקוּקִים לְנֶחָמָתְךָ —
הַמָּקוֹם יְרַחֵם עֲלֵיהֶם וְיוֹצִיאֵם מִצָּרָה לִרְוָחָה,
וּמֵאֲפֵלָה לְאוֹרָה וּמִשִּׁעְבּוּד לִגְאֻלָּה,
הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְנֹאמַר: אָמֵן.

Our brethren, the whole House of Israel, who are in distress and bondage:
Our brethren who stand guard over our land
on the sea and in the air and on the ground,
Our brethren in combat on the battlefield,
And all members of our people (held in captivity)
(and) wounded in the struggle,
And those threatened by malice in our land and in exile,
And all those in need of Your comfort —
May the Omnipresent֑֭דפשמ֖ have mercy on them and lead them from distress to relief,
from darkness to light and from bondage to redemption,
now, speedily and soon.
And let us say: Amen.

בִּרְכַּת כֹּהֲנִים: נְשִׂיאַת כַּפַּיִם | Birkat Kohanim: Nesíăt Kăpăyim hand gesture as displayed in Unicode and CSS (WordPress plugin by Aharon Varady)

Aharon N. Varady — Tue, 01 Sep 2026 22:24:51 +0000

Download: PHP

A WordPress plugin that renders the Unicode character “Vulcan Salute” (U+1F596) together with its mirror image as inline, bidi-safe markup — in order to display, via shortcode, the traditional nesíăt kapayim (“lifting of the hands”) gesture used by Kohanim during the Birkat Kohanim (a/k/a dukhenen) service. The display defaults to showing both hands side by side (right hand before left hand, thumbs facing inward), however, either hand alone is also selectable. Supports full-color emoji vs. line-art (“vs15”) rendering, and fluid display sizing via CSS clamp(), if desired. Skin tone is available from light to medium to dark with ‘medium-light’ and ‘medium-dark’ also available.

Currently, the plugin will display the emoji/line-art using whatever font you’ve defined for your site, else it will default to whatever the rendering browser/Operating System is set to display. (A future feature will provide an option to display the hand gestures according to specific glyphs offered in a set of fonts.)

Examples:

emoji (default):

vs15 (rendering: line-art, size: default):

vs15 (rendering: line-art, size: extra-large):

emoji (size: small, skin tone: medium-light):

emoji (medium, skin tone: medium-dark):

emoji (large, skin tone: dark):

emoji (extra-large, skin tone: medium-light):

emoji (50%, skin tone: medium-dark):

emoji (100%, skin tone: dark):

כִּי יָשִׂישׂ | Ki Yasis — an ofan piyyuṭ for Tu b’Av by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Tue, 28 Jul 2026 23:27:02 +0000

An ofan for Tu b’Av, the second part of an intended cycle of yotsrot. Structured around Hosea 11:1 and Ezekiel 3:12, and focusing on the bridal love between Israel and God as well as the corresponding of Israel’s and angelic hymning. Written in honor of my friend Eliran’s anniversary.

The first word of each line is from Hosea 11:1. In the translation these words are colored blue. Note that in the original verse, the “them” of line four (literally: him) refers to Israel, not God, but here its context is shifted.

The first word of the second half of each line is from Ezekiel 3:12, the verse which is recited immediately after an ofan. In the translation these words are colored red. Note that the actual words recited after an ofan are not included here, only the opening portion of the verse.

Each line ends with either the word “holy,” “blessed,” or, in the last verse, both. In the translation, these words are colored magenta.

Source (Hebrew)	Translation (English)
כִּ֛י יָשִׂישׂ עָלָי כְּחָתָן הַמָּקוֹם וַתִּשָּׂאֵ֣נִי צׇהֳלָתִי לְמָקוֹם קָדוֹשׁ׃	As the Place rejoices over me like a groom;^[1] Find Isaiah 62:5 my joy carried me to a holy place.
נַ֥עַר חמוּד וְנַעֲרַת תִּפְאֶֽרֶת ר֔וּחַ קְדוֹשָׁה אוֹמֶֽרֶת בָּרוּךְ׃	A pleasant lad, and a splendid lass; a spirit of holiness says, “blessed.”
יִשְׂרָאֵ֖ל הוּא עַם מְשׁוֹרְרִים וָאֶשְׁמַ֣ע רַבְרְבֵי מַֽעַל מְזַמְּרִים קָדוֹשׁ׃	Israel is a nation of songsters, and I heard the princes on high hymning, “holy.”
וָאֹהֲבֵ֑הוּ אַף־עַל־פִּי כׇּל־צַֽעַר אַחֲרַ֔י לִפְתֹּֽחַ אֶת־הַשַּֽׁעַר בָּרוּךְ׃	And I loved Them despite all the pain, after me! to open the blessed gate.^[2] The gate of heaven, which is opened from the prayer of those in distress.
וּמִמִּצְרַ֖יִם חֻזַּק הָרַֽעַם ק֖וֹל זִקְנֵי עַם קָדוֹשׁ׃	And from Egypt the thunder was strengthened, the voice of the elders of the holy people.
קָרָ֥אתִי קְרָא זֶה אֶל־זֶה רַ֣עַשׁ אֵל רָאָה חוֹזֶה בָּרוּךְ׃	I called, “Call one to another!”^[3] A reference to Isaiah 6:3 and Isaiah 40:6 Divine tumult a blessed prophet saw.
לִבְנִֽי מְכֻנֶּה יְשֻׁרוּן גָּד֑וֹל נָשִֽׁירָה לוֹ מוּל יְשִׁירוּן קָדוֹשׁ וּבָרוּךְ׃	“My son” Jeshurun is called; great! Let us sing while they sing^[4] According to the heikhalot mystic corpus, very influential on the structure of ofanim, Israel and the angels pray at the same time. “holy and blessed.”

Notes

Notes
1	Find Isaiah 62:5
2	The gate of heaven, which is opened from the prayer of those in distress.
3	A reference to Isaiah 6:3 and Isaiah 40:6
4	According to the heikhalot mystic corpus, very influential on the structure of ofanim, Israel and the angels pray at the same time.

📖 Romani Siddur Leţedacah (Ediţie Completă: Zile Lucrătoare, Şabat, Sărbători) — Romanian translation by Alex Carstea (2026)

Alex Carstea (translation) — Tue, 28 Jul 2026 05:36:39 +0000

DOWNLOAD: PDF | ODT

Romani Siddur Leţedacah: Ediţie Completă — Zile Lucrătoare, Şabat, Sărbători (“Romanian Siddur for Tsedaqah: Complete Edition,” 2026) by Alex Carstea is a kol-bo siddur for weekdays, shabbat, and festivals in Romanian translation (without Hebrew text).

Source (Romanian) Translation (English)

PREFAŢĂ

PREFACE

Există numeroase cereri pentru un sidur românesc, mai ales că primul sidur lansat de Rabinul Doctor Moses Gaster în 1883 nu mai este actual, deși poate fi găsit și descărcat gratuit. Un siddur modern a fost lansat de Rabinul Șlomo Sorin Rosen în 2011, dar, fiind tipărit în ediţie limitată și distribuit doar prin intermediul comunităţilor evreieşti din România, este aproape imposibil de găsit astăzi.

There is significant demand for a Romanian siddur, especially since the first siddur published by Rabbi Dr. Moses Gaster in 1883 is no longer up to date,^[1] Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster. although it can still be found and downloaded for free. A modern siddur was published by Rabbi Shlomo Sorin Rosen in 2011,^[2] סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011) but since it was printed in a limited edition and distributed only through Jewish communities in Romania, it is nearly impossible to find today.

Această compilaţie modernă este o încercare de a răspunde acestei nevoi.

This modern compilation is an attempt to meet this need.

Am încercat să fac acest siddur cât mai complet posibil. Totul este tradus sau adaptat, inclusiv lista lecturilor pentru citirea Torei, psalmii sau versetele pentru numele oamenilor. Sunt incluse și rugăciuni rareori întâlnite, precum ritualul complet al circumciziei sau poeziile liturgice.

I have tried to make this siddur as complete as possible. Everything has been translated or adapted, including the list of Torah readings, the psalms, and the verses for naming ceremonies. Rarely encountered prayers are also included, such as the complete ritual for circumcision and liturgical poems.

Traducerea caută un echilibru între nuanța textului original și o traducere românească ușor de înțeles. Acolo unde a trebuit să fac o alegere, am preferat în general fidelitatea față de textul original. Cu toate acestea, au fost ocazii când a trebuit să mă abat puțin de la traducerea literală pentru a sublinia esența unui context.

This translation strives to strike a balance between the nuance of the original text and a Romanian translation that is easy to understand. Whenever I had to make a choice, I generally prioritized fidelity to the original text. However, there were occasions when I had to deviate slightly from a literal translation in order to highlight the essence of a given context.

Siddurul este tradus după scrieri originale, versete biblice, decrete rabinice și liturghii istorice. Lucrarea de față este bazată pe tradițiile așkenaze. Astfel, m-am inspirat din lucrarea Rabinului Doctor Moses Gaster din 1883, diverse volume lansate de Mesorah Publications în colecția ArtScroll, siddurim compilate de mișcarea hasidică Habad și obiceiuri observate în diverse adunări și sinagogi.

The siddur is translated from original texts, biblical verses, rabbinic decrees, and historical liturgies. This work is based on Ashkenazi traditions. Thus, I drew inspiration from Rabbi Dr. Moses Gaster’s 1883 work, various volumes published by Mesorah Publications in the ArtScroll collection, siddurim compiled by the Hasidic Habad movement, and customs observed in various congregations and synagogues.

Comentariile au fost eliminate. Majoritatea siddurim conțin comentarii care pot explica pasaje dificile, dar și pentru a implica cititorul în experiența spirituală a rugăciunii. Majoritatea cititorilor nu citesc aceste comentarii. În plus, orice întrebare poate primi de obicei răspuns online în zilele noastre. Prin urmare, toate comentariile au fost eliminate, inclusiv comentariile tehnice, comentariile neatribuite și chiar comentariile diverșilor autori.

The commentaries have been removed. Most siddurim contain commentaries that can explain difficult passages and also engage the reader in the spiritual experience of prayer. Most readers do not read these commentaries. Furthermore, these days, you can usually find answers to any question online. Therefore, all commentaries have been removed, including technical notes, unattributed commentaries, and even commentaries by various authors.

Instrucțiunile furnizate în siddur sunt clare. Majoritatea traducerilor conțin o secțiune bazată pe legi, ceea ce poate fi util, dar acestea variază foarte mult de la o congregație la alta. Este dificil să se compileze un set perfect și precis de legi, mai ales că majoritatea oamenilor respectă pur și simplu regulile din congregațiile lor.

The instructions provided in the siddur are clear. Most translations include a section on laws, which can be helpful, but these vary greatly from one congregation to another. It is difficult to compile a perfect and precise set of laws, especially since most people simply follow the rules of their own congregations.

Acest siddur este conceput pentru a fi ușor de citit, funcțional și convenabil. Întreaga carte este tradusă în limba română. Spre deosebire de alte siddurim, aceasta nu conține textul ebraic. Decizia a fost făcută pe principiul că cine înțelege limba ebraică nu are neapărat nevoie de un siddur în română, având în vedere multitudinea de versiuni în ebraică.

This siddur is designed to be easy to read, practical, and convenient. The entire book is translated into Romanian. Unlike other siddurim, this one does not include the Hebrew text. This decision was made on the principle that those who understand Hebrew do not necessarily need a siddur in Romanian, given the multitude of Hebrew versions available.

1 Av, 5786 (15 iulie 2026)

1 Av, 5786 (14 July 2026)

Acest siddur este dedicat memoriei Ioanei Preda.
13 Tișri 5694 (3 octombrie 1933) – 6 Iyar 5784 (14 mai 2024)

This siddur is dedicated to the memory of Ioana Preda.
13 Tishrei 5694 (October 3, 1933) – 6 Iyar 5784 (May 14, 2024)

Source (Romanian)	Translation (English)
PREFAŢĂ	PREFACE
Există numeroase cereri pentru un sidur românesc, mai ales că primul sidur lansat de Rabinul Doctor Moses Gaster în 1883 nu mai este actual, deși poate fi găsit și descărcat gratuit. Un siddur modern a fost lansat de Rabinul Șlomo Sorin Rosen în 2011, dar, fiind tipărit în ediţie limitată și distribuit doar prin intermediul comunităţilor evreieşti din România, este aproape imposibil de găsit astăzi.	There is significant demand for a Romanian siddur, especially since the first siddur published by Rabbi Dr. Moses Gaster in 1883 is no longer up to date,^[1] Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster. although it can still be found and downloaded for free. A modern siddur was published by Rabbi Shlomo Sorin Rosen in 2011,^[2] סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011) but since it was printed in a limited edition and distributed only through Jewish communities in Romania, it is nearly impossible to find today.
Această compilaţie modernă este o încercare de a răspunde acestei nevoi.	This modern compilation is an attempt to meet this need.
Am încercat să fac acest siddur cât mai complet posibil. Totul este tradus sau adaptat, inclusiv lista lecturilor pentru citirea Torei, psalmii sau versetele pentru numele oamenilor. Sunt incluse și rugăciuni rareori întâlnite, precum ritualul complet al circumciziei sau poeziile liturgice.	I have tried to make this siddur as complete as possible. Everything has been translated or adapted, including the list of Torah readings, the psalms, and the verses for naming ceremonies. Rarely encountered prayers are also included, such as the complete ritual for circumcision and liturgical poems.
Traducerea caută un echilibru între nuanța textului original și o traducere românească ușor de înțeles. Acolo unde a trebuit să fac o alegere, am preferat în general fidelitatea față de textul original. Cu toate acestea, au fost ocazii când a trebuit să mă abat puțin de la traducerea literală pentru a sublinia esența unui context.	This translation strives to strike a balance between the nuance of the original text and a Romanian translation that is easy to understand. Whenever I had to make a choice, I generally prioritized fidelity to the original text. However, there were occasions when I had to deviate slightly from a literal translation in order to highlight the essence of a given context.
Siddurul este tradus după scrieri originale, versete biblice, decrete rabinice și liturghii istorice. Lucrarea de față este bazată pe tradițiile așkenaze. Astfel, m-am inspirat din lucrarea Rabinului Doctor Moses Gaster din 1883, diverse volume lansate de Mesorah Publications în colecția ArtScroll, siddurim compilate de mișcarea hasidică Habad și obiceiuri observate în diverse adunări și sinagogi.	The siddur is translated from original texts, biblical verses, rabbinic decrees, and historical liturgies. This work is based on Ashkenazi traditions. Thus, I drew inspiration from Rabbi Dr. Moses Gaster’s 1883 work, various volumes published by Mesorah Publications in the ArtScroll collection, siddurim compiled by the Hasidic Habad movement, and customs observed in various congregations and synagogues.
Comentariile au fost eliminate. Majoritatea siddurim conțin comentarii care pot explica pasaje dificile, dar și pentru a implica cititorul în experiența spirituală a rugăciunii. Majoritatea cititorilor nu citesc aceste comentarii. În plus, orice întrebare poate primi de obicei răspuns online în zilele noastre. Prin urmare, toate comentariile au fost eliminate, inclusiv comentariile tehnice, comentariile neatribuite și chiar comentariile diverșilor autori.	The commentaries have been removed. Most siddurim contain commentaries that can explain difficult passages and also engage the reader in the spiritual experience of prayer. Most readers do not read these commentaries. Furthermore, these days, you can usually find answers to any question online. Therefore, all commentaries have been removed, including technical notes, unattributed commentaries, and even commentaries by various authors.
Instrucțiunile furnizate în siddur sunt clare. Majoritatea traducerilor conțin o secțiune bazată pe legi, ceea ce poate fi util, dar acestea variază foarte mult de la o congregație la alta. Este dificil să se compileze un set perfect și precis de legi, mai ales că majoritatea oamenilor respectă pur și simplu regulile din congregațiile lor.	The instructions provided in the siddur are clear. Most translations include a section on laws, which can be helpful, but these vary greatly from one congregation to another. It is difficult to compile a perfect and precise set of laws, especially since most people simply follow the rules of their own congregations.
Acest siddur este conceput pentru a fi ușor de citit, funcțional și convenabil. Întreaga carte este tradusă în limba română. Spre deosebire de alte siddurim, aceasta nu conține textul ebraic. Decizia a fost făcută pe principiul că cine înțelege limba ebraică nu are neapărat nevoie de un siddur în română, având în vedere multitudinea de versiuni în ebraică.	This siddur is designed to be easy to read, practical, and convenient. The entire book is translated into Romanian. Unlike other siddurim, this one does not include the Hebrew text. This decision was made on the principle that those who understand Hebrew do not necessarily need a siddur in Romanian, given the multitude of Hebrew versions available.
1 Av, 5786 (15 iulie 2026)	1 Av, 5786 (14 July 2026)
Acest siddur este dedicat memoriei Ioanei Preda. 13 Tișri 5694 (3 octombrie 1933) – 6 Iyar 5784 (14 mai 2024)	This siddur is dedicated to the memory of Ioana Preda. 13 Tishrei 5694 (October 3, 1933) – 6 Iyar 5784 (May 14, 2024)

Notes

Notes
1	Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster.
2	סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011)

Fourth Blessing of a Ne’ilah Service Amidah for Tishah b’Av, by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Wed, 22 Jul 2026 00:46:39 +0000

In the era of the Sanhedrin, every fast day would have a Ne’ilah service between Minḥah and the conclusion of the fast. While these are no longer in practice for any days other than Yom Kippur, the editor personally feels like it could be worth bringing them back. The following is a fourth blessing for the Amidah intended to serve as the center of a Tishah b’Av Ne’ilah service, incorporating passages from other Tishah b’Av and Yom Kippur liturgies as well as some original passages.

Source (Hebrew)	Translation (English)
	After the first three blessings of the Amidah, recite:
הֲבִינֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ לָדַֽעַת דְּרָכֶֽיךָ. וּמוֹל אֶת־לְבָבֵֽנוּ לְיִרְאָתֶֽךָ. וְתִסְלַח־לָֽנוּ לִהְיוֹת גְּאוּלִים. וְרַחֲקֵֽנוּ מִמַּכְאוֹב. וְדַשְּׁנֵֽנוּ בִּנְאוֹת אַרְצֶֽךָ. וּנְפוּצוֹתֵֽינוּ מֵאַרְבַּע תְּקַבֵּץ. וְהַתּוֹעִים עַל־דַּעְתְּךָ יִשָּׁפֵֽטוּ. וְעַל־הָרְשָׁעִים תָּנִיף יָדֶֽךָ. וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶֽךָ וּבְתִקּוּן הֵיכָלֶֽךָ. וּבִצְמִיחַת קֶֽרֶן לְדָוִד עַבְדֶּֽךָ. וּבַעֲרִיכַת נֵר לְבֶן־יִשַׁי מְשִׁיחֶֽךָ׃	Grant us knowledge, Cause our God, to know Your paths, and circumcise our hearts to Your reverence, and forgive us to be redeemed, and remove us from pain, and enrich us with the pleasantness of Your land, and our fourfold scatterings gather, and let those errant in Your opinion be judged, and raise Your hand against the wicked, that the righteous will rejoice in the building of Your city and the repairing of Your temple, and the sprouting of the horn of David Your servant, and the setting of a lamp for Your anointed son of Jesse.^[1] This paragraph is from the Havinenu or Me’ein Shmonah Esreh blessing, traditionally said in place of the middle blessings of the ‘amidah when under time constraints.
עֲנֵֽנוּ יְהֹוָה עֲנֵֽנוּ בְּיוֹם צוֹם תַּעֲנִיתֵֽנוּ כִּי בְצָרָה גְּדוֹלָה אֲנָֽחְנוּ. אַל־תֵּפֶן אֶל־רִשְׁעֵֽנוּ וְאַל־תַּסְתֵּר פָּנֶֽיךָ מִמֶּֽנּוּ וְאַל־תִּתְעַלַּם מִתְּחִינָתֵֽנוּ. הֱיֵה נָא קָרוֹב לְשַׁוְעָתֵֽנוּ יְהִי־נָא חֲסְדְּךָ לְנַחֲמֵֽנוּ טֶֽרֶם נִקְרָא אֵלֶֽיךָ עֲנֵֽנוּ כַּדָּבָר שֶׁנֶּאֱמַר וְהָיָ֥ה טֶרֶם־יִקְרָ֖אוּ וַאֲנִ֣י אֶעֱנֶ֑ה ע֛וֹד הֵ֥ם מְדַבְּרִ֖ים וַאֲנִ֥י אֶשְׁמָֽע׃ (ישעיה סה:כד) כִּי אַתָּה יְהֹוָה הָעוֹנֶה בְּעֵת צָרָה פּוֹדֶה וּמַצִּיל בְּכׇל־עֵת צָרָה וְצוּקָה׃	Answer us, Cause, answer us, on this fast-day of our self-affliction, for we are in great stress. Do not turn to our wickedness, nor hide Your face from us, nor be hidden from our pleas. Please be close to our cries; let Your mercy comfort us, before we call to You answer us, as the matter is said — and it will be, before they call I will answer, while they are yet speaking I will hear (Isaiah 65:24). For You, Cause, are the Answerer in times of stress, redeeming and saving at all times of stress and distress.^[2] This paragraph is from the one-blessing addition for fast days.
מַה־נֹּאמַר לְפָנֶֽיךָ יוֹשֵׁב מָרוֹם וּמַה־נְּסַפֵּר לְפָנֶֽיךָ שׁוֹכֵן שְׁחָקִים. הֲלֹא הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵֽעַ. אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כׇל־חָי. אַתָּה חוֹפֵשׂ כָּל־חַדְרֵי־בָֽטֶן רוֹאֶה כְלָיוֹת וָלֵב. אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ.	What can we say before You, seated on high; and what can we tell before You, dwelling in the welkin? Don’t You know all hidden and revealed things? You know the mysteries of the universe, and the secret enigmas of all life. You investigate all the chambers of the gut, seeing kidneys and heart. No matter is hidden from you, and nothing is secret from before Your eyes.^[3] This paragraph is the first of three to be from the Ne’ilah liturgy for Yom Kippur.
מָה־אֲנַֽחְנוּ מַה־חַיֵּֽינוּ מַה־חַסְדֵֽנוּ מַה־צִּדְקוֹתֵֽינוּ מַה־כֹּחֵֽנוּ מַה־גְּבוּרָתֵֽנוּ. מַה־נֹּאמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. הֲלֹא כׇּל־הַגִבּוֹרִים כְּאַֽיִן לְפָנֶֽיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא־הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל. כִּי כׇל־מַעֲשֵֽׂינוּ תֹֽהוּ וִימֵי חַיֵּֽינוּ הֶֽבֶל לְפָנֶֽיךָ וּמוֹתַ֨ר הָאָדָ֤ם מִן־הַבְּהֵמָה֙ אָ֔יִן כִּ֥י הַכֹּ֖ל הָֽבֶל׃	What are we, what are our lives, what is our mercy, what are our righteousnesses, what is our strength, what is our power? What can we say before You, Cause our God and God of our ancestors? Are not all mighty men as nothing before You, and all renowned men as if nonexistent, and sages as without knowledge, and experts as without understanding? For all our matters are welter before You, and the days of our lives are wasted breath before you, and the difference between man and beast is nothing, for all is wasted breath (Ecclesiastes 3:19).^[4] This second paragraph originally from the Ne’ila service for Yom Kippur has also been incorporated into the morning liturgy.
אַתָּה הִבְדַּֽלְתָּ אֱנוֹשׁ מֵרֹאשׁ וַתַּכִּירֵֽהוּ לַעֲמֹד לְפָנֶֽיךָ. כִּי מִי יֹאמַר לָךְ מַה־תִּפְעַל וְאִם־יִצְדַּק מַה־יִּתֵּן לָךְ׃	You distinguished humanity from the start, recognizing them to stand before You, for who can tell You what to do, and what can even one righteous one give You?
נַחֵם יְהֹוָה אֱלֹהֵֽינוּ אֶת־אֲבֵלֵי צִיּוֹן וְאֶת־אֲבֵלֵי יְרוּשָׁלָֽיִם. נִשְׁאַל שְׁלוֹם יְרוּשָׁלָֽיִם יִשְׁלָֽיוּ אוֹהֲבֶֽיהָ יְהִי שָׁלוֹם בְּחֵילָהּ שַׁלְוָה בְּאַרְמוֹנוֹתֶֽיהָ. וַאֲנַֽחְנוּ נִתְפַּלֵּל בַעֲדָהּ אֵלֶֽיךָ כִּי בִשְׁלוֹמָהּ יִהְיֶה לָֽנוּ שָׁלוֹם. אָכֵן אָבִֽינוּ מָלְכֵּֽנוּ הַחַנּוּן וְהָרַחוּם עֹשֶׂה שָׁלוֹם שֶׁהַשָּׁלוֹם שֶׁלּוֹ דְּרֹשׁ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵֽיתָ אוֹתָֽנוּ שָֽׁמָּה. שׁוּבָה יְהֹוָה אֶת־שְׁבִיתֵֽנוּ שׁוּבָה וְהִנָּחֵם עַל־עֲבָדֶֽיךָ. וְאַז נַעֲלֶה אֶל־הַמָּקוֹם אֲשֶׁר־בָּחַֽרְתָּ לְשָׁכֵּן אֶת־שִׁמְךָ שָׁם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת. וּפְרוֹשׂ סֻכָּת שָׁלוֹם הַמְּכוֹנֶֽנֶת עַל־סֻכָּת דָוִד הַנּוֹפֶֽלֶת עַל־הָעִיר אֲשֶׁר כׇּל־תְּפִלּוֹתֵֽינוּ וְכׇל־בַּקָּשׁוֹתֵֽינוּ כׇּל־תַּחֲנוּנֵֽינוּ וְכׇל־קִינוֹתֵֽינוּ כׇּל־שִׁירֵֽינוּ וְכׇל־זְמָרֵֽינוּ אֵלֶֽיהָ פּוֹנִים אֲנָֽחְנוּ. וּלְכׇל־גּוֹיִם קְרָא עַל־שְׁלוֹם יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךָ וְנָשִֽׁירָה וּנְזַמְּרָה וּנְרַנְּנָה בְּהַר שְׁלוֹמֶֽךָ בִּשְׁלוֹם עוֹלְמֵי עוֹלָמִים כַּכָּתוּב בְּדִבְרֵי יְשַׁעְיָֽהוּ נְבִיא תִּקְוָתֶֽךָ׃	Comfort, Cause our God, the mourners of Zion and the mourners of Jerusalem. We seek the peace of Jerusalem; may those who love her be at peace, may there be peace within her ramparts, well-being within her palaces. As for us, we pray for her sake to You, for in her peace will be peace for us. Thus, our Parent, our Sovereign, Gracious and Merciful One, Maker of peace to whom peace belongs, seek the peace of the city from which You had exiled us. Return, Cause, our captivities, return and have mercy on Your servants. And thus we will go up to the place that You chose Your Name to be, as in days of old and years of yore. And spread the established sukkah of Your peace over the fallen sukkah of David, over the city to which all our prayers and all our petitions, all our supplications and all our lamentations, all our songs and all our hymns, to her we face. And to all the nations, call out upon the peace of Jerusalem Your holy city, that we will sing and hymn and praise in the mountain of Your peace, in universal peace eternal, as written in the words of the prophet of Your hope:^[5] From the new Tefilat Naḥem the author composed in 2018
וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קׇדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכׇל־הָעַמִּֽים׃ (ישעיה נו:ז)	And I will bring them to My holy mountain and make them rejoice in the house of My prayer; their whole-offerings and burnt-offerings will be desired on My altar, for My house will be called a house of prayer for all the peoples. (Isaiah 56:7)
וְנֶאֱמַר נַחֲמ֥וּ נַחֲמ֖וּ עַמִּ֑י יֹאמַ֖ר אֱלֹֽהֵיכֶֽם׃ דַּבְּר֞וּ עַל־לֵ֤ב יְרוּשָׁלַ֙‍ִם֙ וְקִרְא֣וּ אֵלֶ֔יהָ כִּ֤י מָֽלְאָה֙ צְבָאָ֔הּ כִּ֥י נִרְצָ֖ה עֲוֺנָ֑הּ כִּ֤י לָֽקְחָה֙ מִיַּ֣ד יְהֹוָ֔ה כִּפְלַ֖יִם בְּכׇל־חַטֹּאתֶֽיהָ׃ (ישעיה מ:א-ב)	^[6] The following verses from Isaiah and Psalms are recited after minḥa in Sephardic rites for the ninth of Av. And it is said: Comfort, comfort My people — says your God. Speak to the heart of Jerusalem, call to her, for her service is fulfilled, for her iniquity is paid off, for she has received from the hand of the Cause double all her sins. (Isaiah 40:1–2)
וְנֶאֱמַר אָנֹכִ֧י אָנֹכִ֛י ה֖וּא מְנַחֶמְכֶ֑ם מִי־אַ֤תְּ וַתִּֽירְאִי֙ מֵאֱנ֣וֹשׁ יָמ֔וּת וּמִבֶּן־אָדָ֖ם חָצִ֥יר יִנָּתֵֽן׃ (ישעיה נא:יב)	And it is said: I, I am your Comforter. Who are you to fear a person who will die, a mortal made like grass? (Isaiah 51:12)
וְנֶאֱמַר כִּֽי־נִחַ֨ם יְהֹוָ֜ה צִיּ֗וֹן נִחַם֙ כׇּל־חׇרְבֹתֶ֔יהָ וַיָּ֤שֶׂם מִדְבָּרָהּ֙ כְּעֵ֔דֶן וְעַרְבָתָ֖הּ כְּגַן־יְהֹוָ֑ה שָׂשׂ֤וֹן וְשִׂמְחָה֙ יִמָּ֣צֵא בָ֔הּ תּוֹדָ֖ה וְק֥וֹל זִמְרָֽה׃ (ישעיה נא:ג)	And it is said: For the Cause has comforted Zion, has comforted all her ruins, and made her wildernesses like Eden, her steppes like the garden of the Cause; joy and happiness can be found there, thanksgiving and the sound of hymnody. (Isaiah 51:3)
וְנֶאֱמַר רָנּ֤וּ שָׁמַ֙יִם֙ וְגִ֣ילִי אָ֔רֶץ וּפִצְח֥וּ^[7] כתיב יפצחו הָרִ֖ים רִנָּ֑ה כִּֽי־נִחַ֤ם יְהֹוָה֙ עַמּ֔וֹ וַעֲנִיָּ֖יו יְרַחֵֽם׃ (ישעיה מט:יג)	And it is said: Cheer, heavens, and applaud, earth; and let the mountains break out in cheer, for the Cause has comforted Their people, will have mercy on Their humble ones. (Isaiah 49:13)
וְנֶאֱמַר שִׂמְח֧וּ אֶת־יְרוּשָׁלַ֛‍ִם וְגִ֥ילוּ בָ֖הּ כׇּל־אֹהֲבֶ֑יהָ שִׂ֤ישׂוּ אִתָּהּ֙ מָשׂ֔וֹשׂ כׇּל־הַמִּֽתְאַבְּלִ֖ים עָלֶֽיהָ׃ לְמַ֤עַן תִּֽינְקוּ֙ וּשְׂבַעְתֶּ֔ם מִשֹּׁ֖ד תַּנְחֻמֶ֑יהָ לְמַ֧עַן תָּמֹ֛צּוּ וְהִתְעַנַּגְתֶּ֖ם מִזִּ֥יז כְּבוֹדָֽהּ׃ (ישעיה סו:י-יא)	And it is said: Let Jerusalem rejoice, and let all who love her applaud; jubilate jubilation with her all who were mourning over her, that you may nurse from her breast and be sated in her consolation, that you may suckle from her glorious teat and delight. (Isaiah 66:10–11)
וְנֶאֱמַר כְּאִ֕ישׁ אֲשֶׁ֥ר אִמּ֖וֹ תְּנַחֲמֶ֑נּוּ כֵּ֤ן אָֽנֹכִי֙ אֲנַ֣חֶמְכֶ֔ם וּבִירֽוּשָׁלַ֖‍ִם תְּנֻחָֽמוּ׃ (ישעיה סו:יג)	And it is said: Like a man whose mother comforts him, so to I am comforting you, and in Jerusalem you will be comforted. (Isaiah 66:13)
וְנֶאֱמַר ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן׃ פִּצְח֤וּ רַנְּנוּ֙ יַחְדָּ֔ו חׇרְב֖וֹת יְרוּשָׁלָ֑‍ִם כִּֽי־נִחַ֤ם יְהֹוָה֙ עַמּ֔וֹ גָּאַ֖ל יְרוּשָׁלָֽ‍ִם׃ (ישעיה נב:ח-ט)	And it is said: Hark! Your scouts raise their voices, cheering together, for eye upon eye will see the Cause’s return to Zion. Raise a cheer together, ruins of Jerusalem, for the Cause has comforted Zion, redeemed Jerusalem! (Isaiah 52:8–9)
וְנֶאֱמַר וּפְדוּיֵ֨י יְהֹוָ֜ה יְשֻׁב֗וּן וּבָ֤אוּ צִיּוֹן֙ בְּרִנָּ֔ה וְשִׂמְחַ֥ת עוֹלָ֖ם עַל־רֹאשָׁ֑ם שָׂשׂ֤וֹן וְשִׂמְחָה֙ יַשִּׂ֔יגוּ וְנָ֖סוּ יָג֥וֹן וַאֲנָחָֽה׃ (ישעיה לה:י)	And it is said: And the Cause’s redeemed will return and come to Zion in cheer, in universal joy on their heads, happiness and joy they will attain, sorrow and groaning will flee. (Isaiah 35:10)
וְנֶאֱמַר לֹא־יָב֥וֹא עוֹד֙ שִׁמְשֵׁ֔ךְ וִירֵחֵ֖ךְ לֹ֣א יֵֽאָסֵ֑ף כִּ֣י יְהֹוָ֗ה יִֽהְיֶה־לָּךְ֙ לְא֣וֹר עוֹלָ֔ם וְשָׁלְמ֖וּ יְמֵ֥י אֶבְלֵֽךְ׃ וְעַמֵּךְ֙ כֻּלָּ֣ם צַדִּיקִ֔ים לְעוֹלָ֖ם יִ֣ירְשׁוּ אָ֑רֶץ נֵ֧צֶר מַטָּעַ֛י^[8] כתיב מטעו מַעֲשֵׂ֥ה יָדַ֖י לְהִתְפָּאֵֽר׃ הַקָּטֹן֙ יִֽהְיֶ֣ה לָאֶ֔לֶף וְהַצָּעִ֖יר לְג֣וֹי עָצ֑וּם אֲנִ֥י יְהֹוָ֖ה בְּעִתָּ֥הּ אֲחִישֶֽׁנָּה׃ (ישעיה ס:כ-כב)	And it is said: No more will your sun set nor your moon be removed, for the Cause will be for you a universal light, and your days of mourning are complete. And your people, all righteous, will forever possess the land; the shoot I planted, the work of My hands to glorify. The smallest will be a thousand, and the least a mighty nation; I the Cause will rush it at its time. (Isaiah 60:20–22)
וְנֶאֱמַר כִּ֣י לֹ֤א בְחִפָּזוֹן֙ תֵּצֵ֔אוּ וּבִמְנוּסָ֖ה לֹ֣א תֵלֵכ֑וּן כִּֽי־הֹלֵ֤ךְ לִפְנֵיכֶם֙ יְהֹוָ֔ה וּמְאַסִּפְכֶ֖ם אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ (ישעיה נב:יב)	And it is said: For not in a rush will you leave, nor in flight will you go, for before you will go the Cause, and your rear-guard the God of Israel. (Isaiah 52:12)
וְנֶאֱמַר וְהָיָ֣ה ׀ הַנִּשְׁאָ֣ר בְּצִיּ֗וֹן וְהַנּוֹתָר֙ בִּיר֣וּשָׁלַ֔‍ִם קָד֖וֹשׁ יֵאָ֣מֶר ל֑וֹ כׇּל־הַכָּת֥וּב לַחַיִּ֖ים בִּירוּשָׁלָֽ‍ִם׃ (ישעיה ד:ג)	And it is said: And the remnant in Zion and those left in Jerusalem will be called holy, all who are written for life in Jerusalem. (Isaiah 4:3)
וְנֶאֱמַר חַזְּק֖וּ יָדַ֣יִם רָפ֑וֹת וּבִרְכַּ֥יִם כֹּשְׁל֖וֹת אַמֵּֽצוּ׃ אִמְרוּ֙ לְנִמְהֲרֵי־לֵ֔ב חִזְק֖וּ אַל־תִּירָ֑אוּ הִנֵּ֤ה אֱלֹֽהֵיכֶם֙ נָקָ֣ם יָב֔וֹא גְּמ֣וּל אֱלֹהִ֔ים ה֥וּא יָב֖וֹא וְיֹשַׁעֲכֶֽם׃ (ישעיה לה:ג-ד)	And it is said: Strengthen feeble hands, and fortify weak knees. Say to those of hearts aflutter, “be strong! Do not fear! Behold your God! Vengeance will come, God’s recompense — it is coming and will save you.” (Isaiah 35:3–4)
וְנֶאֱמַר כִּֽי־בְשִׂמְחָ֣ה תֵצֵ֔אוּ וּבְשָׁל֖וֹם תּוּבָל֑וּן הֶהָרִ֣ים וְהַגְּבָע֗וֹת יִפְצְח֤וּ לִפְנֵיכֶם֙ רִנָּ֔ה וְכׇל־עֲצֵ֥י הַשָּׂדֶ֖ה יִמְחֲאוּ־כָֽף׃ (ישעיה נה:יב)	And it is said: For in joy you will leave and in happiness you will be led; the mountains and hills will raise a cheer before you and all the trees of the field will clap their hands. (Isaiah 55:12)
וְנֶאֱמַר לִקְרֹ֤א שְׁנַת־רָצוֹן֙ לַֽיהֹוָ֔ה וְי֥וֹם נָקָ֖ם לֵאלֹהֵ֑ינוּ לְנַחֵ֖ם כׇּל־אֲבֵלִֽים׃ לָשׂ֣וּם ׀ לַאֲבֵלֵ֣י צִיּ֗וֹן לָתֵת֩ לָהֶ֨ם פְּאֵ֜ר תַּ֣חַת אֵ֗פֶר שֶׁ֤מֶן שָׂשׂוֹן֙ תַּ֣חַת אֵ֔בֶל מַעֲטֵ֣ה תְהִלָּ֔ה תַּ֖חַת ר֣וּחַ כֵּהָ֑ה וְקֹרָ֤א לָהֶם֙ אֵילֵ֣י הַצֶּ֔דֶק מַטַּ֥ע יְהֹוָ֖ה לְהִתְפָּאֵֽר׃ (ישעיה סא:ב-ג)	And it is said: To call a desired year for the Cause, and a day of vengeance of our God, to comfort all the mourners; to set for Zion’s mourners, to give them splendor in place of ash, oil of joy in place of mourning, a glorious mantle in place of a weary spirit; and they will be called divinities of justice, planted by the Cause to be glorified. (Isaiah 61:2–3)
וְנֶאֱמַר לֵאמֹ֤ר לַֽאֲסוּרִים֙ צֵ֔אוּ לַאֲשֶׁ֥ר בַּחֹ֖שֶׁךְ הִגָּל֑וּ עַל־דְּרָכִ֣ים יִרְע֔וּ וּבְכׇל־שְׁפָיִ֖ים מַרְעִיתָֽם׃ (ישעיה מט:ט)	And it is said: To say to the bound, “go out,” to those in darkness, “be revealed;” they will be shepherded on the paths, and in all the heights their pasture. (Isaiah 49:9)
וְנֶאֱמַר צִיּ֖וֹן בְּמִשְׁפָּ֣ט תִּפָּדֶ֑ה וְשָׁבֶ֖יהָ בִּצְדָקָֽה׃ (ישעיה א:כז)	And it is said, Zion will be redeemed in justice, and her returners in righteousness. (Isaiah 1:27)
וּבְשִׁירֵי דָּוִד מַלְכְּךָ מְשִׁיחֶֽךָ כָּתוּב לֵאמֹר	And in the songs of David Your anointed king it is written, saying:
וַאֲנִ֤י תְפִלָּֽתִי־לְךָ֨ ׀ יְהֹוָ֡ה עֵ֤ת רָצ֗וֹן אֱלֹהִ֥ים בְּרׇב־חַסְדֶּ֑ךָ עֲ֝נֵ֗נִי בֶּאֱמֶ֥ת יִשְׁעֶֽךָ׃ (תהלים סט:יד)	And as for me, may my prayer to You be at a desired time; God, in Your great mercy, answer me in Your true saving! (Psalms 69:14)
וְנֶאֱמַר וְ֭נַפְשִׁי תָּגִ֣יל בַּיהֹוָ֑ה תָּ֝שִׂ֗ישׂ בִּישׁוּעָתֽוֹ׃ (תהלים לה:ט)	And it is said: And my soul will applaud the Cause, rejoicing in Their salvation. (Psalms 35:9)
וְנֶאֱמַר וַאֲנִ֤י ׀ בְּחַסְדְּךָ֣ בָטַחְתִּי֮ יָ֤גֵ֥ל לִבִּ֗י בִּֽישׁוּעָ֫תֶ֥ךָ אָשִׁ֥ירָה לַֽיהֹוָ֑ה כִּ֖י גָמַ֣ל עָלָֽי׃ (תהלים יג:ז)	And it is said: And as for me, in Your mercy I trust; my heart applauds Your salvation; let me sing to the Cause who has repaid me! (Psalms 13:7)
וּבִתְפִלַּת דָּנִיֵּאל אִישׁ חֲמוּדוֹת כָּתוּב לֵאמֹר וְנֶאֱמַר אֲדֹנָ֗י כְּכׇל־צִדְקֹתֶ֙ךָ֙ יָֽשׇׁב־נָ֤א אַפְּךָ֙ וַחֲמָ֣תְךָ֔ מֵעִֽירְךָ֥ יְרוּשָׁלַ֖͏ִם הַר־קׇדְשֶׁ֑ךָ כִּ֤י בַחֲטָאֵ֙ינוּ֙ וּבַעֲוֺנ֣וֹת אֲבֹתֵ֔ינוּ יְרוּשָׁלַ֧͏ִם וְעַמְּךָ֛ לְחֶרְפָּ֖ה לְכׇל־סְבִיבֹתֵֽינוּ׃ וְעַתָּ֣ה ׀ שְׁמַ֣ע אֱלֹהֵ֗ינוּ אֶל־תְּפִלַּ֤ת עַבְדְּךָ֙ וְאֶל־תַּ֣חֲנוּנָ֔יו וְהָאֵ֣ר פָּנֶ֔יךָ עַל־מִקְדָּשְׁךָ֖ הַשָּׁמֵ֑ם לְמַ֖עַן אֲדֹנָֽי׃ הַטֵּ֨ה אֱלֹהַ֥י ׀ אׇזְנְךָ֮ וּֽשְׁﬞמָע֒ פְּקַ֣ח^[9] כתיב פקחה עֵינֶ֗יךָ וּרְאֵה֙ שֹֽׁמְמֹתֵ֔ינוּ וְהָעִ֕יר אֲשֶׁר־נִקְרָ֥א שִׁמְךָ֖ עָלֶ֑יהָ כִּ֣י ׀ לֹ֣א עַל־צִדְקֹתֵ֗ינוּ אֲנַ֨חְנוּ מַפִּילִ֤ים תַּחֲנוּנֵ֙ינוּ֙ לְפָנֶ֔יךָ כִּ֖י עַל־רַחֲמֶ֥יךָ הָרַבִּֽים׃ אֲדֹנָ֤י ׀ שְׁמָ֙עָה֙ אֲדֹנָ֣י ׀ סְלָ֔חָה אֲדֹנָ֛י הַֽקְﬞשִׁ֥יבָה וַעֲשֵׂ֖ה אַל־תְּאַחַ֑ר לְמַֽעַנְךָ֣ אֱלֹהַ֔י כִּֽי־שִׁמְךָ֣ נִקְרָ֔א עַל־עִירְךָ֖ וְעַל־עַמֶּֽךָ׃ (דניאל ט:טז-כ)	And in the prayer of Daniel the pleasant man it is written, saying: Master, per all Your righteousness, turn back Your anger and wrath from Your city Jerusalem, Your holy mountain, though in our sins and the iniquities of our ancestors Jerusalem and Your people are a shame for all surrounding us. And now, hear, our God, the prayer of Your servant and his petitions, and turn Your face to Your desolate temple, for the sake of my Master. Turn, my God, Your ear, and hear; open Your eyes and see our desolation, and the city over which Your name is called, for not by our righteousness are we praying our petitions before You, but by Your great compassion. Master, hear! Master, forgive! Master, listen and act, do not delay, for Your sake, my God, for Your name is called over Your city and over Your people!^[10] Daniel 9:16–20
וּבְכֵן חַדֵּ֥שׁ יָמֵ֖ינוּ׃	And so, renew our days!^[11] The following is an original piyyut in the style of the Mi El Kamokha piyyutim for Yom Kippur.
אֲדוֹן הַנֶּחָמוֹת בּוֹרֵא עוֹלָמוֹת חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Master of comforts, Creator of universes, renew our days!
גּוֹמֵל חֲסָדִים דּוֹבֵר עֲתִידִים חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Repaying kindness, speaking futures, renew our days!
הוֹגֵן בִּצְדָקָה וּמַאֲזִין לַזְּעָקָה חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Fair in justice, yet listening to pleas, renew our days!
זוֹכֵר אָבוֹת חוֹקֵר מַחְשָׁבוֹת חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Remembering ancestors, investigating thoughts, renew our days!
טָהוֹר וּמְטַהֵר יוֹקֵד וְזוֹהֵר חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Pure and purifying, blazing and glowing, renew our days!
כָּמֽוֹהוּ אַֽיִן לוֹ תִּפְנֶה עַֽיִן חַדֵּ֥שׁ יָמֵ֖ינוּ׃	None is like Them, to Them the eye turns, renew our days!
מַלְכֵּֽנוּ אָבִֽינוּ נְבָרְכֵֽהוּ בְּפִינוּ חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Our Sovereign, our Parent, we bless Them in our mouths, renew our days!
סוֹמֵךְ נוֹפְלִים עוֹנֶה אֲבֵלִים חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Supporter of the fallen, Answerer of mourners, renew our days!
פּוֹדֶה גּוֹלִים צוֹרֵף חוֹלִים חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Redeemer of the exiled, Cleanser of the sick, renew our days!
קָרוֹב לַנִּשְׁבָּר רוֹעֶה בַּמִּדְבָּר חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Close to the broken, Shepherd in the wilderness, renew our days!
שׁוֹמֵר שְׁאֵרִית תּוֹמֵךְ הַבְּרִית חַדֵּ֥שׁ יָמֵ֖ינוּ׃	Guardian of the remnant, upholding the covenant, renew our days!
כַּכָּתוּב בַּחֲתִימַת קִינוֹת הַנָּבִיא הַנִּקְדָּשׁ מֵרֶֽחֶם לֵאמֹר הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ וְֽנָשׁ֔וּבָ חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ (איכה ה:כא) כִּי אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מְנַחֵם יִשְׂרָאֵל וּמְחַדֵּשׁ יְמֵי יְשֻׁרוּן בְּכׇל־דּוֹר וְדוֹר וּמִבִּלְעָדֶֽיךָ אֵין־לָֽנוּ מְנַחֵם וּמַחֲזִיר וּמֵשִׁיב וּמְחַדֵּשׁ אֶֽלָּא אָֽתָּה׃	As it is said in the sealing of the lamentations of the prophet sanctified from the womb,^[12] Jeremiah — see Jeremiah 1:5 quote: Return us, Cause, to You, that we may return! Renew our days as of yore! (Lamentations 5:21) For You, Cause our God, comfort Israel and renew the days of Jeshurun in each and every generation, and apart from You we have no comforter or restorer or returner or renewer but You.
בָּרוּךְ אַתָּה יְהֹוָה מְנַחֵם צִיּוֹן וּבוֹנֶה יְרוּשָׁלָֽיִם׃	Blessed are You, Cause, Comforter of Zion and Builder of Jerusalem.
	Continue with the final three blessings, including the priestly blessing and Sim Shalom.

Notes

Notes
1	This paragraph is from the Havinenu or Me’ein Shmonah Esreh blessing, traditionally said in place of the middle blessings of the ‘amidah when under time constraints.
2	This paragraph is from the one-blessing addition for fast days.
3	This paragraph is the first of three to be from the Ne’ilah liturgy for Yom Kippur.
4	This second paragraph originally from the Ne’ila service for Yom Kippur has also been incorporated into the morning liturgy.
5	From the new Tefilat Naḥem the author composed in 2018
6	The following verses from Isaiah and Psalms are recited after minḥa in Sephardic rites for the ninth of Av.
7	כתיב יפצחו
8	כתיב מטעו
9	כתיב פקחה
10	Daniel 9:16–20
11	The following is an original piyyut in the style of the Mi El Kamokha piyyutim for Yom Kippur.
12	Jeremiah — see Jeremiah 1:5

Prayer against extremist settler violence for Tishah b’Av 5786, by Rabbi David Seidenberg (neoḥasid·org, 2026)

David Seidenberg — Tue, 21 Jul 2026 07:02:15 +0000

DOWNLOAD: PDF | ODT

Here is a prayer opposing extremist settler violence that I’ve been working on for Tishah b’Av. I finished it Monday at the National Library in Jerusalem. Please pass this on! Dedicated to Awdah al-Hathaleen, whose spirit and kindness and courage remain with us – neohasid.org, Tishah b’Av 2026

לנוכח כל המלחמות, דם הפלסטינים והבדויאים בשתחים של הגדה המערבית, המכונים יהודה ושומרון, מוסיף להישפך, נגד כל המחאות שבתורה. גם נשפכו דמים בשמה של תורה, וחלילה לנו על חלול השם. התפילה הזאת של קינה ואזהרה היא בשביל חיי כל עמי הארץ ובשביל לב של עם ישראל, שלא נהפוך לאכזרים.

In the face of so many wars, the blood of the Palestinians and Bedouin in the West Bank, also known as Judea and Samaria, continues to be spilled, contrary to all the protests of the Torah. This blood is even spilled in the name of the Torah, God forbid such a desecration of the divine name. This is a prayer of lament and warning for the sake of the lives of all the peoples of the land, and for the sake of the heart of the Jewish and Israeli people, to help us all resist the cruelty that beckons.

Source (Hebrew)	Translation (English)
דַּם עַמֵּי הָאָרֶץ נִשְׁפָּךְ עַל הָאֲדָמָה שֶׁחַיֵּיהֶם תְּלוּיִים בָּהּ, וְגַם תִּקְוָתָם נִרְדֶּפֶת וְכִמְעַט מְגֹרֶשֶׁת. נִגְנְבוּ צֹאנָם וְנִשְׂרְפוּ בָּתֵּיהֶם, בְּאוּם אֶל־חַיְיר, בְּמוּכְנָאס, בְּמַסָּאפֶר יַאטָה וְכוּלֵּי, כְּדֵי שֶׁיְגֹרְשׁוּ תּוֹשָׁבִים לֹא־יְהוּדִי מִן הַשֶּׁטַח וּמֵאַדְמָתָם. וְכָל הָאָסוֹן הַזֶּה נַעֲשָׂה עַל־יְדֵי יִשְׂרְאֵלִים יְהוּדִים הַמַּגְבִּיהִים עֹצְמָה וְגַאֲוָה מֵעַל זְכֻיּוֹת הָאָדָם וּמְעוֹרְרִים שִׂנְאָה כְּלַפֵּי בְּנֵי אָדָם שֶׁאֵינָם יְהוּדִים.	The blood of the peoples of the land has been spilled upon the soil on which their lives depend, and even their hope is persecuted and almost driven away. Their flocks have been stolen and their homes burned— in Umm al-Khair, in Mukhmas, in Masafer Yatta, and elsewhere— in order that non-Jewish residents be driven from the territory and from their soil. And all this calamity has been wrought by Jewish Israelis who elevate power and pride above human rights, and who arouse hatred toward people in the land who are not Jews.
וְאִם הָאָרֶץ הִיא אַדְמַת קֹדֶשׁ, אוֹי לְמִי שֶׁהוֹפֵךְ אוֹתָהּ לְאֶרֶץ זָבַת דְּמֵי הַבְּרִיּוֹת, לְהָזְמִין ”שֶׁבֶר גָּדוֹל מֵהַגְּבָעוֹת“ (צפניה א:י), כִּי אָמְרָה הַתּוֹרָה לַכֹּל, ”לֹא תַחֲנִיפוּ אֶת הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ, כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ“ (במדבר לה:לג), וְגַם נֶאֱמַר ”כִּי לֹא לְפָנָיו חָנֵף יָבוֹא“ (איוב יג:טז) וְ”תִּקְוַת חָנֵף תֹּאבֵד“ (איוב ח:יג).	And if this land is holy ground, woe to those who turn it into a land flowing with the blood of humanity, bringing upon it “a great shattering from the hilltops” (Zephaniah 1:10). For the Torah said to all: “You shall not pollute the land you dwell in, for blood pollutes the land” (Numbers 35:33). And it was also said: “For the one who pollutes shall not come before God’s Presence” (Job 13:17), and “the hope of the one who pollutes will be lost” (Job 8:13).
וְאִי אֶפְשָׁר לוֹמַר ”יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה, וְעֵינֵינוּ לֹא רָאוּ“ (דברים כא:ז), כִּי רָאִינוּ כָּל יוֹם וָיוֹם בְּכָל מָסָךְ שֶׁהֻנַּח בְּיָדֵינוּ. וְכִי אִם לֹא שָׁפְכוּ יָדֵינוּ אֶת הַדָּם הַזֶּה, רַגְלֵינוּ עוֹמְדוֹת עָלָיו, נִרְטָבוֹת מִמֶּנּוּ. וְאִם לֹא רָאִינוּ, הַחֵטְא הוּא שֶׁלָּנוּ כִּי הֶעֱלַמְנוּ אֶת עֵינֵינוּ וְהִתְעַלַּמְנוּ מִצֶּלֶם אֱלֹהִים שֶׁבָּאָדָם. אָכֵן אָמַר הַנָּבִיא, אִם ”לֹא דִבַּרְתָּ לְהַזְהִיר רָשָׁע מִדַּרְכּוֹ“, אָז ”רָשָׁע בַּעֲוֹנוֹ יָמוּת וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ“ (יחזקאל לג:ח).	And we cannot say: “Our hands have not shed this blood, nor have our eyes seen” (Deuteronomy 21:7), for we can see it, day after day, on every screen placed into our hands. And even if our hands have not shed this blood, our feet stand on it, and are wetted by it. And if we say, we have not seen, the sin remains ours, for we have hidden our eyes, and so hidden ourselves from the image of God in all humanity. For truly the prophet said, if “you did not speak to warn the wicked from his way,” then “the wicked shall die in his wrongdoing, and his blood I will require at your hand” (Ezekiel 33:8).
לְנֹכַח כָּל זֹאת, אֵיכָה נַעֲמֹד דּוּמָמִים בְּיוֹם אֲבֵלוּתֵינוּ וּבְיוֹם תַּעֲנִיתֵינוּ, וְאֵיכָה לֹא נִזְעַק לַעֲצֹר עָווֹן גָּדוֹל כָּזֶה, שֶׁנָּפַל גַּם עַל שִׁכְמֵינוּ וְגַם עַל הָאָרֶץ שֶׁהִיא קְדוֹשָׁה לָנוּ, הָאָרֶץ שֶׁנּוֹעַדְנוּ לָשֶׁבֶת בָּהּ יַחַד עִם הַפַּלֶּסְטִינִים עַל־פִּי רְצוֹן הַמָּקוֹם.	Facing all this, how can we stand silent on our day of mourning and fasting? How can we not cry out to stop such a great sin, which has fallen both upon our shoulders and upon the land that is holy to us— the land in which we are destined to dwell together with the Palestinians, according to the will of the One who is the place of the world?
וְאָנוּ זוֹכְרִים הַיּוֹם בְּפַחַד מַה שֶּׁאָמְרָה תּוֹרָה: ”וְלָאָרֶץ לֹא יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ בָּהּ, כִּי אִם בְּדַם שֹׁפְכוֹ“ (במדבר לה:לג), רַחֲמָנָא לִיצְלַן.	So we remember today with fear what the Torah has said: “And for the land there can be no atonement for the blood that has been spilled upon it, except by the blood of the one who spilled it” (Numbers 35:33), may the Compassionate One save us.
אָז עָלֵינוּ לָשֵׂאת אֶת קוֹלֵנוּ לִדְרֹשׁ מִשְׁפָּט לַגֵּר וְלָאֶבְיוֹן, כְּדֵי שֶׁ”יִּשְׂאוּ הָרִים שָׁלוֹם לָעָם וּגְבָעוֹת בִּצְדָקָה“ (תהלים עב:ג), שֶׁנֶּאֱמַר, ”צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה“ (ישעיה א:כז).	Therefore, let us raise our voice to demand justice for the stranger and the poor, so that “the mountains will uplift peace for the people, and the hilltops will, through righteousness” (Psalms 72:3), as it is said: “Zion shall be redeemed through justice, and her captives, those who return to her, through righteousness” (Isaiah 1:27).

This prayer by Rabbi David Seidenberg, in opposition to Israeli-Jewish settler violence in the Israeli territories under military jurisdiction, was written on 20 July 2026 in Jerusalem, and shared through the Open Siddur Project via its discussion group on Facebook.

הֶן־עָם לְבָדָד יִשְׁכֹּן | “A People That Dwells Apart” — a ritual after withdrawing from those who left us alone, by Rabbi Dr. Andrea Zanardo

Andrea Zanardo — Sun, 12 Jul 2026 23:49:59 +0000

I wrote this ritual in 2026 for Jews who have felt compelled to withdraw from friendships, organisations, or social and religious environments in which antisemitism, hostility towards Israel, or the dismissal of Jewish grief had become tolerated or normalised. It is intended particularly for those who have already established a practical boundary—by leaving, blocking, unfollowing, or ending a relationship—and who need a Jewish ritual through which to acknowledge the resulting grief and affirm their dignity, solidarity, and continued connection to the Jewish people.

Contribute a translation	Source (English)
	Before the ritual begins, the practical boundary has already been made: evidence saved if necessary; the message reported if necessary; the person blocked, muted, unfollowed, deleted, or left behind. Objects, all optional: a Havdalah candle; spices; wine or grape juice; a small piece of paper. You may wish to write on the piece of paper the name of the person, the relationship, or the illusion you are releasing. Find a quiet space. Turn towards Jerusalem. You may wish to begin the ritual by placing your phone face down.
	Lighting the Candle — the first fire after loneliness
	One of these two paragraphs:
	“When the sun set at the end of the first Shabbat, darkness began to settle in. Adam was afraid. He asked himself: perhaps the serpent will now come to attack me? What did the Holy One do? God prepared two flints for him. Adam struck them against each other and light came forth. Then Adam blessed the light.” (Bereshit Rabbah 11.2)
	I light this flame before I sit with the loss. May this flame help me see who remained, who left, who minimised, who called contempt an opinion. This light marks the boundary between my tent and what can no longer enter it.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֵֹרא מְאוֹרֵי הָאֵשׁ׃	Barukh Atah Adonai Eloheinu Melekh ha-olam, borei me’orei ha-esh. Blessed are You, Eternal our God, Sovereign of the universe, creator of the lights of fire.
	Light the candle.
קְרִיעָה	Qeri‘ah — the tear
	Like many Jews, I too have been betrayed. Like many Jews, I too have been left alone. Like many Jews, I too have endured selective compassion. Like many Jews, I too have heard hatred excused. Like many Jews, I too have found myself standing before closed doors. Like many Jews, my heart too is torn. Like many Jews, I too name the loss.
בָּרוּךְ דַּיַּן הָאֱמֶת׃	Barukh Dayan ha-Emet. Blessed is the True Judge.
	Tear the paper.
שִׁבְעָה	Shivah — sitting with the loss
	One may remove a shoe, sit on cushions if possible, or sit on a low chair. If none of this is possible, simply sit in stillness for a few moments.
הַבֵּיט יָמִין וּרְאֵה וְאֵין־לִי מַכִּיר אָבַד מָנוֹס מִמֶּנִּי אֵין דּוֵֹרשׁ לְנַפְשִׁי׃ (תהלים קמב:ה)	Habit yamin u-re’eh, ve-ein li makir; avad manos mimmeni, ein doresh le-nafshi. Look to the right and see: there is no one who knows me. Refuge has failed me; no one cares for my soul. (Psalms 142:5)
	You may want to add:
	I sit with this loss, not to mourn anyone else, but to mourn the part of myself that believed it was accompanied. I mourn the illusion that certain words would never be spoken. I mourn the illusion that, when hatred of Jews appeared, I would not be left alone. Like David in the cave, I look to the right and see that there are moments when no one seems to know me, no refuge remains, no one asks after my soul.
	Pause for a moment of silence. Then say:
	I will not sit for seven days. I will not give this wound that much power. But I acknowledge that there has been a loss. May God comfort the part of me that believed it was not alone.
	These passages from “Lekhah Dodi” (1529) by Rabbi Shlomo Alkabetz of Safed may then be read or sung:
רַב לָךְ שֶׁבֶת בְּעֵמֶק הַבָּכָא הִתְנַעֲרִי מֵעָפָר קוּמִי׃	Rav lakh shevet be-emeq ha-bakha. Hitna’ari me-afar qumi. Long enough have you sat in the valley of tears. […] Shake yourself from the dust.
	Rising — strength and dignity
	May I rise with strength. May I rise with dignity.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם זוֹקֵף כְּפוּפִים׃	Barukh Atah Adonai Eloheinu Melekh ha-olam, zoqef kefufim. Blessed are You, Eternal our God, Sovereign of the universe, who raises those who are bowed down.
	The wound is real. But it will not govern my house.
	Rise.
	The Curse Turns Into Blessing
הִנֵּה בָרֵךְ לָקַחְתִּי וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה	Hinéh varékh lakaḥti; u-vérékh ve-lo ashivennah. I have received a command to bless: He has blessed, and I cannot reverse it.” (Numbers 23:20)
	One of the two following paragraphs:
	Even Balaam, who came to curse, became a witness. From a place of hostility came the words: this people is not absorbed into the nations’ account. I do not need the hostile gaze to bless me. And I remember: the curse does not have the final word.
	I did not want to be alone. I did not choose this solitude. Sometimes Israel dwells alone because others leave Israel alone. Sometimes a Jew discovers solitude not when enemies shout, but when friends grow quiet. But this solitude will not be my grave. It will become the boundary of my tent.
	A Litany of Enough
	One of the two following paragraphs:
	If I explained and you did not listen — dayenu. If I explained again and you asked me to justify myself — dayenu. If you saw Jewish grief and answered with suspicion — dayenu. If your friendship required my silence — dayenu.
	This is the moment of Hadar: not vanity, but dignity. I will not make myself smaller in order to be tolerated. My patience is not endless. My dignity is not negotiable. My tent is not a public square for contempt.
	The Modesty of Israel
מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל (במדבר כד:ה)	Mah tovu ohalekha Ya‘aqov, mishkenotekha Yisrael. How goodly are your tents, O Jacob, your dwellings, O Israel. (Numbers 24:5)
	The Talmud asks what Balaam saw. It answers: he saw that the entrances of Israel’s tents were not aligned with one another, so that one person did not look into the private space of another. From that restraint came the blessing: Mah tovu (Numbers 24:5) — “How goodly are your tents, O Jacob.” (Bava Batra 60a)
	The beauty of Israel’s tents was that every opening had restraint, protected from the gaze of another. My life, too, is a tent. My grief has a threshold. My Jewishness is not an open chamber into which others may enter to judge, minimise, or explain.
	My tent is smaller today. Some people no longer enter it. But it is more truthful, more guarded, more beautiful.
בְּשָׂמִים	Besamim — against the hostile eye
עַיִן הָרָע	‘Ayin hara names the hostile gaze: the gaze that stares at Jewish pain with suspicion; the gaze that turns Jewish vulnerability into an accusation; the gaze that demands endless explanation but refuses recognition. In many Jewish communities, especially among Sephardi and Mizraḥi Jews, the language of protection from ‘ayin hara — the evil or hostile eye — has been attached to Joseph.
	One of the following paragraphs:
בְּלִי עַיִן הָרַע בֵּן פֹּרָת יוֹסֵף	Bli ‘ayin hara. Bén porat Yosef. Without the evil eye. Joseph, fruitful beyond the eye.
יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלֹּא תִּשְׁלֹט בִּי עַיִן הָרָעָה וְשֶׁלֹּא תִּשְׁלֹט בְּאהֶֹל יִשְׂרָאֵל עַיִן שֶׁל שִׂנְאָה	Yehi ratson milfanekha she-lo tishlot bi ‘ayin hara‘ah, ve-she-lo tishlot be-ohel Yisrael ‘ayin shel sin’ah. May it be Your will that no evil eye have power over me, and that no eye of hatred have power over the tent of Israel.
	May I stand, like Joseph, beyond the hostile eye. May the eye that looks at Jewish grief with suspicion not define me. May the eye that turns Jewish fear into accusation not enter my tent. Let my breath return to me.
	Here you can smell the spices, or simply pause and breathe.
הַבְדָּלָה	Havdalah — extinguishing the candle
	Take the wine or grape juice. Extinguish the candle in it, or simply look at the flame and then cover it.
בָּרוּךְ הַמַּבְדִּיל בֵּין אוֹר לְחֹשֶׁךְ בֵּין אֱמֶת לְפַחַד בֵּין חֲבֵרוּת לִנְטִישָׁה בֵּין מַחֲלֹקֶת לְשִׂנְאָה בֵּין פֶּתַח לְפִרְצָה	Barukh ha-mavdil bein or le-ḥoshekh, bein emet le-faḥad, bein ḥaverut linetishah, bein maḥloket le-sin’ah, bein petaḥ le-firtsah. Blessed is the One who separates light from darkness, truth from fear, friendship from abandonment, disagreement from hatred, a doorway from a breach.
	The flame is extinguished. The boundary remains. The relationship ends. The blessing remains. The wound is real. But it will not govern my house.
מַה־טֹּבוּ	Mah Tovu — the tents still stand
מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל (במדבר כד:ה)	Mah tovu ohalekha Ya‘aqov, mishkenotekha Yisrael. How goodly are your tents, O Jacob, your dwellings, O Israel. (Numbers 24:5)
עוֹד לֹא אָבְדָה תִּקְוָתֵנוּ הַתִּקְוָה בַּת שְׁנוֹת אַלְפַּיִם לִהְיוֹת עַם חָפְשִׁי בְּאַרְצֵנוּ אֶרֶץ צִיּוֹן וִירוּשָׁלַיִם	Od lo avdah tiqvaténu, ha-tiqvah bat shnot alpayim, lihiyot ‘am ḥofshi be-artseinu, erets Tsiyon vi-Yerushalayim. Our hope is not yet lost, the hope of two thousand years: to be a free people in our land, the land of Ẓíōn and Jerusalem.^[1] Lines from Hatiqvah (1878) by Naphtali Herz Imber, the national anthem of the State of Israel.
	Conclusion
	Where a Jew was left alone, let me add solidarity. Where trust was diminished, let me add tsedaqah. Where the heart was closed, let the hand be opened. The wound does not have the last word.
עַם יִשְׂרָאֵל חַי	Am Yisrael Ḥai. The people of Israel lives.
	After the ritual, consider a donation to Israel, communal security, victims of terror, or your synagogue.

Notes

Notes
1	Lines from Hatiqvah (1878) by Naphtali Herz Imber, the national anthem of the State of Israel.

שֶֽׂרַח בַּת־אָשֵׁר | Seraḥ bat Asher — a havdalah piyyuṭ by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Sun, 12 Jul 2026 20:13:31 +0000

In the style of the full Eliyahu haNavi piyyuṭ recited by some communities every Havdalah, a piyyuṭ in honor of Seraḥ bat Asher, retelling the events of her life according to the midrashim. This is not the first time I’ve written a Havdalah piece on Seraḥ, the distaff counterpart to Elijah in the midrash. She also inspired this shorter song. Like the full Eliyahu haNavi piyyuṭ, this is in three-line rhyming stanzas with a repeated refrain. Unlike it, it is in a tashraq reverse alphabetical acrostic, followed by an authorial tag — this time using a matronymic.

Source (Hebrew)	Translation (English)
שֶֽׂרַח בַּת־אָשֵׁר, שֶֽׂרַח בַּת־אָשֵׁר, שֶֽׂרַח בַּת־אָשֵׁר בִּמְהֵרָה בֵּין אָב לְבֵן, בֵּין אֵם לְבַת הִיא תְּפַשֵּׁר׃	Seraḥ daughter of Asher, (×3) speedily, between father and son, between mother and daughter she will reconcile.
תּוֹרָה הַקְּדוֹשָׁה מַזְכִּירָתָהּ פַּעֲמַֽיִם שְׁמָהּ נִמְצֵאת בְּסֵֽפֶר בְּרִיאַת אֶֽרֶץ וְשָׁמַֽיִם רְשׁוּמָה בְּמִפְקַד פִּינְחָס כִּי הָלְכָה בְּתוֹךְ הַמַּיִם׃ שֶֽׂרַח בַּת־אָשֵׁר…	The holy Torah mentions her twice!^[1] Seraḥ is mentioned in Genesis 46:17 (Genesis being the book of creation) and Numbers 26:46 (in the census in the portion of Pinḥas). From this the rabbis determine that she lived through the exile of Egypt. Her name is found in the book of creation of earth and heaven; listed in Pinḥas’ census for she went in the midst of the water. Seraḥ daughter of Asher…
קָמָה מִבֶּֽטֶן אֵֽשֶׁת אָבִֽיהָ בָּרוּךְ מִבָּנִים צִדְקָנִית הָיְתָה וְנוֹדְעוּ־לָהּ כׇּל־טְמוּנִים פֵּרוּשׁ הַחֲכָמִים חַיֶּֽיהָ אֲרֻכֵּי שָׁנִים׃ שֶֽׂרַח בַּת־אָשֵׁר…	She came from the womb of the wife^[2] According to some midrashim (for instance, Sefer haYashar, Vayeshev 21; see also Ḥizkuni on Numbers 26:46, who cites a variant text of Targum Onkelos that we no longer have), Seraḥ was not directly the daughter of Asher, but rather the daughter of Asher’s wife who was adopted by him when she married into the family. of her father, most blessed of sons.^[3] Asher — see Deuteronomy 33:24 She was righteous and all hidden things were revealed to her. The sages interpreted that her life was long of years. Seraḥ daughter of Asher…
עָנְתָה לַתָּם בִּלְשׁוֹן תֵּמַהּ כִּי יוֹסֵף בְּמִצְרַֽיִם שָׂמַח בָּהּ כִּי אָמְרָה לֵאמֹר יוּלְדוּ לוֹ עַל־בִּרְכַּֽיִם נִינֶֽיךָ מְבֹרְכֵי־הָאֵל מְנַשֶּׁה וְאֶפְרַֽיִם׃ שֶֽׂרַח בַּת־אָשֵׁר…	She answered the pure one^[4] Jacob in wondrous tone that Joseph was in Egypt.^[5] One of the oldest legends about Seraḥ, found already in the Targum Pseudo-Jonathan for Numbers 26:46. This stanza’s retelling is based on that of the Midrash HaGadol on Genesis 45:26, discussed by Prof. RabbiRachel Adelman in “Serach, Jacob’s Immortal Granddaughter” (at thetorah.com, 18 January 2024). He rejoiced in her for she told him, “born to him on the knees are your grandchildren, blessed of the Deity, Manasseh and Ephraim! Seraḥ daughter of Asher…
מוֹרִיד שְׁאוֹל וַיָּֽעַל הוֹרִידָהּ לְאַדְמַת חַם לִרְאוֹת אֵיפֹה בַּיְאֹר קֶֽבֶר הַצַּדִּיק תֻּחַם כִּלּוּ שְׁנוֹת שִׁעְבּוּד בָּא עֵת הָעָם שֶׁיְּנֻחַם׃ שֶֽׂרַח בַּת־אָשֵׁר…	The Bringer-Down-and-Up^[6] God, according to another well-known Biblical woman, Ḥannah, in I Samuel 2:6 brought her down to the land of Ḥam,^[7] That is, Egypt to see where in the Nile the righteous one’s grave was delineated. The years of enslavement ended, the time came for the people to be comforted. Seraḥ daughter of Asher…
יָשָׁר לַאֲתַר הִדְרִיכַֽתּוּ הׇעֳלָה מֵהַסּוּף טֻבְּעוּ צִבְאוֹת פַּרְעֹה וְהִיא עָבְרָה מִתּוֹךְ יַם סוּף חָזְתָה בְּאֶמְפּוֹמָטָא כְּזֹֽהַר הַפַּרְצוּף׃ שֶֽׂרַח בַּת־אָשֵׁר…	Right to the site she led him; it was raised from the reeds.^[8] Joseph’s coffin, according to sources such as the Talmud Bavli, Sotah 13a, was sunk into the Nile by the Egyptians. Seraḥ pointed this out to Moshe so that the Israelites could retrieve it and fulfill Josephs’ final request that his body be taken home. The armies of Pharaoh sunk and she passed through the Reed Sea. She saw the stained-glass^[9] Pesikta d-Rav Kahana 11:13 like the radiance of the Countenance. Seraḥ daughter of Asher…
זָכְתָה לַעֲלוֹת לָאָֽרֶץ שֶׁמִּשָּׁם יָרְדָה לְפָנִים וְשָׁם אָבֵֽלָה בֵּית הַמַּעֲכָה פָּנְתָה פָנִים הָיְתָה חֲכָמָה בְּעִירָהּ מִכׇּל־הַמְּבִינִים׃ שֶֽׂרַח בַּת־אָשֵׁר…	She merited to go up to the land from where she had previously descended, and there to Abel-Beth-Maacah she turned her face; she was wise in her city^[10] According to the midrash Bereshit Rabbah 94:9, the wise woman of Abeh-Beth-Maacah mentioned in II Samuel 20 was Seraḥ. over all with understanding. Seraḥ daughter of Asher…
דַּבֵּר יְדַבְּרוּ רִאשֹׁנָה לֵאמֹר שָׁאוֹל וְכֵן גַּם עֵת צָרָה בָּאָה אֵלֶֽיהָ כִּי הָיָה שׁוֹכֵן בֶּן־בִּכְרִי שָׂם בָּעִיר וָאֵם אִישׁ צַר וּמְסַכֵּן׃ שֶֽׂרַח בַּת־אָשֵׁר…	They would speak, speaking back then, saying “Ask[foott]II Samuel 20:18[/foot] etc.” So too, a time of stress came to her, for dwelling there in the mother city^[11] Literally: “city and mother,” II Samuel 20:19 was the son of Bikhri,^[12] Sheba son of Bichri, the rebel against David who fled to Abel-Beth-Maacah and who Joab was ordered to murder. an inimical and dangerous man. Seraḥ daughter of Asher…
אֶת־יָדוֹ נָשָׂא בַּמֶּֽלֶךְ וְהֵעִיר שָׁם תַּבְהֵלָה אָמַר בֶּן־צְרוּיָה בְּאַפּוֹ לָצוּר בְּסוֹלְלָה אָמְרָה־לוֹ לָֽמָּה תְּמִיתֵֽנוּ אָמַר חָלִֽילָה׃ שֶֽׂרַח בַּת־אָשֵׁר…	He had raised his hand against the king, and roused panic there. The son of Ẓeruyah,^[13] Joaḇ. Find II Samuel 20:15 in his rage, said to besiege with ramparts. She said to him, “Why kill us?” He said, “Far be it!”^[14] Find II Samuel 20:20–21 Seraḥ daughter of Asher…
יְשָׁרָה וַחֲכָמָה אַתְּ חָלִֽילָה אִם־אַשְׁחִית צָעַק יוֹאָב אֵלֶֽיהָ מְבֹרֶֽכֶת וְנִצְחִית חִזְקִי לְהַשְׁלִיךְ רֹאשׁ הַמּוֹרֵד זֽוֹהִי הֶכְרֵחִית׃ שֶֽׂרַח בַּת־אָשֵׁר…	Upright and wise are you; far be it from me to destroy!” cried Joaḇ to she who is blessed and eternal. “Strongly throw down the rebel’s head; this is what is necessary!” Seraḥ daughter of Asher…
קָמָה וְעָשְׂתָה זֹאת הִצִּילָה עִיר בְּחׇכְמָתָהּ בִּזְכוּת כׇּל־חׇכְמוֹת פִּֽיהָ עוֹד דָּבָר שֶׁהִיא זָכְתָה נְוֵה הַגַּן וְהַפַּרְדֵּס בַּחַיִּים רָאֲתָה׃ שֶֽׂרַח בַּת־אָשֵׁר…	She rose and did this, saving the city in her wisdom. By merit of all the wisdom of her mouth, another matter that she merited: the abode of the Garden and paradise she saw in her life.^[15] Find Derekh Eretz Zuta 1:18, where she is the ninth person listed who entered the Garden of Eden alive. Seraḥ daughter of Asher…
יָשְׁבוּ הָרַבָּנִים בְּבֵית מִדְרָשׁ לָדַֽעַת מָה עָמְדוּ מֵימֵי הַיָּם לִפְנֵי יִשְׂרָאֵל כְּחוֹמָה לָמְדוּ כְּאֶמְפּוֹמָטָא כִּי הִיא הָיְתָה שָֽׁמָּה׃ שֶֽׂרַח בַּת־אָשֵׁר…	The rabbis sat in the study hall to know how the waters of the sea stood before Israel like a wall. They learned, “like stained-glass,” for she was there!^[16] Pesikta d-Rav Kahana 11:13 Seraḥ daughter of Asher…
חֲכָמַת הַחֲכָמוֹת אַתְּ וְתַחְזְרִי בְּשִׁירָה זָקַנְתְּ אַרְבַּֽעַת אֲלָפִים עַל־יַד אֲשֶׁר־בָּרָא קֽוּמִי קַבְּצִי עַמֵּךְ בִּירוּשָׁלַֽיִם הַבִּירָה׃ שֶֽׂרַח בַּת־אָשֵׁר…	The wisest of wise women are you, and you will return in song; you have aged four thousand years by the hand of the One who created you. Rise, gather your people in Jerusalem the capital! Seraḥ daughter of Asher…

Notes

Notes
1	Seraḥ is mentioned in Genesis 46:17 (Genesis being the book of creation) and Numbers 26:46 (in the census in the portion of Pinḥas). From this the rabbis determine that she lived through the exile of Egypt.
2	According to some midrashim (for instance, Sefer haYashar, Vayeshev 21; see also Ḥizkuni on Numbers 26:46, who cites a variant text of Targum Onkelos that we no longer have), Seraḥ was not directly the daughter of Asher, but rather the daughter of Asher’s wife who was adopted by him when she married into the family.
3	Asher — see Deuteronomy 33:24
4	Jacob
5	One of the oldest legends about Seraḥ, found already in the Targum Pseudo-Jonathan for Numbers 26:46. This stanza’s retelling is based on that of the Midrash HaGadol on Genesis 45:26, discussed by Prof. RabbiRachel Adelman in “Serach, Jacob’s Immortal Granddaughter” (at thetorah.com, 18 January 2024).
6	God, according to another well-known Biblical woman, Ḥannah, in I Samuel 2:6
7	That is, Egypt
8	Joseph’s coffin, according to sources such as the Talmud Bavli, Sotah 13a, was sunk into the Nile by the Egyptians. Seraḥ pointed this out to Moshe so that the Israelites could retrieve it and fulfill Josephs’ final request that his body be taken home.
9	Pesikta d-Rav Kahana 11:13
10	According to the midrash Bereshit Rabbah 94:9, the wise woman of Abeh-Beth-Maacah mentioned in II Samuel 20 was Seraḥ.
11	Literally: “city and mother,” II Samuel 20:19
12	Sheba son of Bichri, the rebel against David who fled to Abel-Beth-Maacah and who Joab was ordered to murder.
13	Joaḇ. Find II Samuel 20:15
14	Find II Samuel 20:20–21
15	Find Derekh Eretz Zuta 1:18, where she is the ninth person listed who entered the Garden of Eden alive.
16	Pesikta d-Rav Kahana 11:13

A Prayer for Our Country During a Time of Division – 5786, by David Abernethy

David Abernethy — Sun, 21 Jun 2026 16:47:23 +0000

A prayer for the United States of America, during a time when we are deeply divided – and a plea for unity, respect and civility in our country.

Contribute a translation	Source (English)
	Our God and God of our ancestors, with mercy and understanding accept our prayer for our country and for ourselves.
	Help us find the strength to put away despair at the hatred and division in our land, and to reach out to one another to seek peace and reconciliation throughout our country and all Creation.
	Instill in us the courage to speak out against the violence and oppression in our nation, and to uproot the violence and oppression in our own hearts.
	Grant us the wisdom to close our ears to words of anger and contempt, and to open our mouths to speak words of shalom, to friends and strangers, supporters and adversaries alike.
	And help us do these things with faith that others will too, and that together we may find peace despite our differences, freedom unburdened by violence or fear, and renewed blessing from the One who helped our forebears create the United States of America as a nation dedicated to liberty, opportunity and tolerance for all.
	And let us say Amen.

“A Prayer for Our Country During a Time of Division – 5786” was offered by David Abernethy on 1 March 2026.

אָתִין תַקִּיפִין | Atin Taqifin — an original Aramaic “Meturgeman piyyuṭ” in honor of Mosheh Rabbeinu for Simḥat Torah by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Fri, 19 Jun 2026 20:04:25 +0000

An original Aramaic-language “meturgeman piyyut” for Simḥat Torah and the reading of v-Zot haBerakha. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This is one of them, in praise of Moshe, to be recited after Deut. 34:11. In an atbash structure, it celebrates the great actions that Moshe did in the senses of Israel, using the ten names of Moshe listed in Vayikra Rabba 1:3:3.

Source (Aramaic)	Source (English)
אָתִין תַקִּיפִין עֲבַד מֹשֶׁה בְּעֵינֵיהוֹן דְּיִשְׂרָאֵל בִּרְכָן שְׁבִיחָן עֲבַד טֹובִיָּה בְּעֵינֵיהוֹן דְּיַעֲקֹב גֵּיוְתָנִין רַבְרְבִין עֲבַד שְׁמַעְיָה בְּעֵינֵיהוֹן דִּישֻׁרוּן׃	Mighty signs Moshe did in the eyes of Israel. Lauded blessings Ṭoviyyah did in the eyes of Jacob. Great glories Shma’ya did in the eyes of Jeshurun.
דְּבִירַיָּא קַדִּישַׁיָּא אֲמַר יֶֽרֶד בְּאוּדְנֵיהוֹן דְּיִשְׂרָאֵל הִילְכָתָא צַדִּיקָתָא אֲמַר חֶֽבֶר בְּאוּדְנֵיהוֹן דְּיַעֲקֹב וּשְׁמַעְתָּתָא פְּרִישָׁתָא אֲמַר יְקֽוּתִיאֵל בְּאוּדְנֵיהוֹן דִּישֻׁרוּן׃	Holy matters Yered spoke in the ears of Israel. Righteous laws Ḥever spoke in the ears of Jacob. And explicit traditions Yequtiel spoke in the ears of Jeshurun.
זַכְוָן עֲדִיפָן יְהַב אֲבִי־גְדוֹר בִּידֵיהוֹן דְּיִשְׂרָאֵל חֵירוּ סַגִּיאָה יְהַב אֲבִי־שֹוֹכוֹ בִּידֵיהוֹן דְּיַעֲקֹב טִיבוּ נְעִימָא יְהַב אֲבִי־זָנוֹחַ בִּידֵיהוֹן דִּישֻׁרוּן׃	Favored merits Avi-Gdor gave in the hands of Israel. Much freedom Avi-Sokho gave in the hands of Jacob. Sweet goodness Avi-Zanoaḥ gave in the hands of Jeshurun.
יְרוּתְתָּא מְשַׁבַּחְתָּא אוֹרִית בֶּן־נְתַנְאֵל בִּידֵיהוֹן דְּיִשְׂרָאֵל כֹּֽלָּא לְמֶחְזֵי עֲבַד מֹשֶׁה בְּעֵינֵיהוֹן דְּיִשְׂרָאֵל׃	Laudable inheritance Ben-Netan’el led in the hands of Israel. All to see Moshe did in the eyes of Israel.

Recordings

קמע למכשירים שבורים | Amulet bowl formula for exorcising broken or malfunctioning electrical appliances

Isaac Gantwerk Mayer — Fri, 19 Jun 2026 06:43:06 +0000

A friend of mine moving into a new apartment complained that his washing machine was infested by demons. So I made this amulet in the style of the Babylonian magic bowl corpus (specifically, mostly based on the form of JBA 26 (MS 1928/43)) to help him. Then I was asked to upload my amulet text here so I generalized it a bit, vocalized it, and added gender instructions. For maximum efficacy, the text should be written in a spiral pattern in the concave side of an unglazed ceramic bowl and buried face-down at the threshold of your apartment. That being said, my friend just printed the included image out, and the technician managed to find the problem pretty quickly.

Note: I’m using my original system for non-binary Aramaic declension.

Source (Jewish Babylonian Aramaic)	Source (English)
אָסוּתָא מִן־שְׁמַיָּא לְבֵיתֵיהּ / לְבֵיתַהּ / לְבֵיתוֹהוֹי	Healing from heaven to the home,
אִתְּתֵיהּ / אִתְּתַהּ / אִתְּתוֹהוֹי אִינְשֵׁיהּ / אִינְשַׁהּ / אִינְשׁוֹהוֹי זוּגֵיהּ / זוּגַהּ / זוּגוֹהוֹי	Married: to a man: wife, to a woman: husband, to non-binary: partner,
בְּרַתֵּיה / בְּרַתַּהּ / בְּרַתּוֹהוֹי בְּנָתֵיהּ / בְּנָתָהָא / בְּנָתוֹהוֹי בְּרֵיהּ / בְּרַהּ / בְּרוֹהוֹי בְּנוֹהִי / בְּנָהָא / בְּנוֹהוֹי	with kids: one girl: daughter, multiple girls: daughters, one boy: son, multiple, not all girls: children,^[1] Literally: sons, but in the plural used to refer to all children
קִנְיָנֵיהּ / קִנְיָנַהּ / קִנְיָנוֹהוֹי	possessions,
וּמַכְבְּסֵיהּ / וּמַכְבְּסַהּ / וּמַכְבְּסוֹהוֹי וּמַחְשְׁבֵיהּ / וּמַחְשְׁבַהּ / וּמַחְשְׁבוֹהוֹי וּמַזְגְּנֵיהּ / וּמַזְגְּנַהּ / וּמַזְגְּנוֹהוֹי וּרְחִיקָּלֵיהּ / וּרְחִיקָּלַהּ / וּרְחִיקָּלוֹהוֹי וְתַנּוּרֵיהּ / וְתַנּוּרַהּ / וְתַנּוּרוֹהוֹי וּמַדְּפְסֵיהּ / וּמַדְּפְסַהּ / וּמַדְּפְסוֹהוֹי	broken or malfunctioning appliance: laundry unit: and washer computer or wifi: and computer air conditioner: and AC phone: and telephone^[2] The word for “telephone” here, רְחִיקָּל, is an original coinage, combining רְחִיק far and קָל sound, as a calque of telephone (literally: far-sound). The words for washer, computer, and AC are adapted from modern Hebrew, since they are all in forms with Aramaic parallels. Ovens existed in ancient Babylon too so I just usted the same word for that one. oven, stove, microwave: and oven printer, copier, scanner: and printer
דְּפלוני בַּר־פלוני / בַּת־פלוני / בֵּי־פלוני	of [name] son / daughter / house of [father’s name]
חֲתִימָא וּמְחַתְּמָא בְּעִיזְקְתָא דְּיקוק צְבָאוֹת רָזָא כִּיסִי הָדָא חַד רָזָא וְחַד גְּזָרָא דְּגָזַר עֲלַיְכִי רִבִּי יְהוֹשֻׁעַ בֶּן־פְּרַחְיָא קְבֵלַת שַׁמְתָּא דִּתְשַׁמְּתֵי וּתְהוֹן בְּשַׁמְתָּא דְּרִבִּי יְהוֹשֻׁעַ בַּר־פְּרַחְיָא וְתֶהֱוֵי בְּשַׁמְתָּא בִּשְׁמֵיהּ דְּאַשְׁמְדַי מַלְכָּא דְשֵׁדֵי וְתֶהֱוֵי בְּשַׁמְתָּא בִּשְׁמֵיהּ דְּהוֹרְמִיז בַּר־לִילִּית וְתֶהֱוֵי בְּשַׁמְתָּא בִּשְׁמֵיהּ דְּרַב יוֹסֵף שֵׁדָא וְתֶהֱוֵי בְּשַׁמְתָּא בִּשְׁמֵיהּ דְּשִׁיבְתָּא וְתֶהֱוֵי בְּשַׁמְתָּא בִּשְׁמֵיהּ דְּמִשַּׁבְרִירֵי שַׁבְרִירֵי בְּרִירֵי רִירֵי יְרֵי רֵי וְתֶהֱוֵי בְּשַׁמְתָּא דְּכָל שֵׁדֵי וְחִישִּׁיכֵי לִילִין וְלֵילְיָתָא דּאִית בְּאַרְעָא דְּיִשְׂרָאֵל וּדְאִית בְּבָבֶל	Sealed and signed with the signet of YQWQ of Hosts, this hidden secret is one secret and one decree that Rabbi Yehoshua ben Peraḥya decreed against you. You have received the ban that you will be banned, and ye will be in the ban of Rabbi Yehoshua bar Peraḥya, and you will be in the ban in the name of Asmodeus king of demons,^[3] Referred to as such in Pesachim 110a and Gittin 68a, this demon is first mentioned in the book of Tobit, and probably derives from the Avestan phrase aēšma-daēva = wrath-demon. and you will be in the ban in the name of Hormiz son of Lilith,^[4] See Bava Batra 73a:11. The name “Hormiz” probably derives from the Zoroastrian deity Ahura Mazda. This deity is, in Zoroastrian contet, seen as a good deity. Some texts of the Gemara read “Hormin,” which may derive from the Zoroastrian evil deity Ahriman. Lilith is in this context simply the primordial mother-demon. and you will be in the ban in the name of Rav Yosef the Demon,^[5] See Pesachim 110a and Eruvin 43a. Yosef the Demon, who used his mystical powers to go from study hall to study hall, is not referred to as a rabbi in the Gemara but is so in the magic bowl literature, perhaps on account of being mixed up with the human Rav Yosef. and you will be in the ban in the name of Shivta,^[6] See Taanit 20b, Yoma 77b, and Chullin 107b. Shivta is the demon that infests unwashed hands. and you will be in the ban in the name of Mishavriri Shavriri Briri Riri Iri Ri,^[7] See Pesachim 112a and Avodah Zarah 12b. Mishavriri Shavriri Briri Riri Iri Ri, also known as Shavriri for short, is the demon of blindness. This is the source of the video game Elden Ring’s “Shabriri.” and you will be in the ban of all demons and darknesses, lilin and liliths, that are in the land of Israel and that are in Babylonia.^[8] Here a synecdoche for the diaspora as a whole.
חֲתִימָא וּמְחַתְּמָא אַסְקוּפָתַי דִּילִי פלוני בַּר־פלוני / פלונית בַּת־פלוני / פלונו בֵּי־פלוני דַּד בְּשֵׁיר שֵׁירָא בְּזוֹם זִימְרָא בְּעִיזְקְתָא דְּיׄוׄכׄבׄרׄ זׄיׄוׄאׄ מׄצׄפׄץׄ הׄשׄתׄפׄאׄ אׄכׄתׄרׄיׄאׄלׄ מִן־שֵׁדִין וּמִן־דֵּוִין וּמִין־לִלִּין כּוּלְּהוֹן מִן־שְׂעָרְהוֹן פלוני בַּר־פלוני / פלונית בַּת־פלוני / פלונו בֵּי־פלוני מִן־דְּמֵיהוֹן שַׁקְלִית לְחַתְּמְהוֹן וּמִן־גְּלֵדְהוֹן שַׁקְלִית לְרַקְּעָה בְּהוֹן שְׁבָע שְׁבָע נְקִיט צוּצִיתֵיהּ	Sealed and signed, my threshold, [name] son / daughter / house of [father’s name] pulled, bound with binding, chained with chain, with the signet of YWKBR ZYWʾ^[9] A common divine name in the magic bowl literature. MṢPṢ HŠTPʾ^[10] The divine name יהוה צבאות “The Cause of Hosts” in atbash cypher ʾKTRYʾL^[11] See Berakhot 7a from demons and daevas and lilin all. From their hair — for [name] son / daughter / house of [father’s name] — from their blood I take for sealing them, and from their skin I take for patching them, seven, seven, its tendril seized!

Source(s)

Notes

Notes
1	Literally: sons, but in the plural used to refer to all children
2	The word for “telephone” here, רְחִיקָּל, is an original coinage, combining רְחִיק far and קָל sound, as a calque of telephone (literally: far-sound). The words for washer, computer, and AC are adapted from modern Hebrew, since they are all in forms with Aramaic parallels. Ovens existed in ancient Babylon too so I just usted the same word for that one.
3	Referred to as such in Pesachim 110a and Gittin 68a, this demon is first mentioned in the book of Tobit, and probably derives from the Avestan phrase aēšma-daēva = wrath-demon.
4	See Bava Batra 73a:11. The name “Hormiz” probably derives from the Zoroastrian deity Ahura Mazda. This deity is, in Zoroastrian contet, seen as a good deity. Some texts of the Gemara read “Hormin,” which may derive from the Zoroastrian evil deity Ahriman. Lilith is in this context simply the primordial mother-demon.
5	See Pesachim 110a and Eruvin 43a. Yosef the Demon, who used his mystical powers to go from study hall to study hall, is not referred to as a rabbi in the Gemara but is so in the magic bowl literature, perhaps on account of being mixed up with the human Rav Yosef.
6	See Taanit 20b, Yoma 77b, and Chullin 107b. Shivta is the demon that infests unwashed hands.
7	See Pesachim 112a and Avodah Zarah 12b. Mishavriri Shavriri Briri Riri Iri Ri, also known as Shavriri for short, is the demon of blindness. This is the source of the video game Elden Ring’s “Shabriri.”
8	Here a synecdoche for the diaspora as a whole.
9	A common divine name in the magic bowl literature.
10	The divine name יהוה צבאות “The Cause of Hosts” in atbash cypher
11	See Berakhot 7a

A Blessing Before a Dyke March, by Anastasia bat Lilith

Anastasia bat Lilith — Mon, 08 Jun 2026 04:45:16 +0000

A poem / blessing made for the 2026 Pittsburgh Dyke March, framed with a Hebrew blessing for Lesbian Pride written by Rabbi Robin Podolsky.

Contribute a translation	Source (English)
	We’re not here for equality, but Liberation.
	We march for solidarity, to pray with our feet,^[1] Rabbi Dr. Abraham Joshua Heschel on March 21, 1965 after returning from participating in the Selma-to-Montgomery March: “For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying.” and put commitments to action. We march for our ancestors, finding joy in the world they bled for.
	Every dyke, trannie and freak beaten or jailed by The State is my comrade. Every queer killed for their identity is my sibling, their loss my own. Will we be mere allies, or accomplices to their memory?
	We march knowing our liberation is bound up in each other. We march not merely as friends, but lovers.
	Where do we belong, love? WE BELONG TO THE FUTURE! Let us make ourselves holy, and live like that better world is here for the taking!
בְּרוּכָה אַתְ יָהּ אוֹהֶבֶת הָעוֹלָם הַלֵב הַפּוֹעֵם שֶׁל כֹּל הָעוֹלָמוֹת בּוֹרֵאת צְחוֹקָן שֶׁל כַּלּוֹת וּשְׂשׂוֹנָן שֶׁל שֻׁתָפוֹת לְמַאֲבָק^[2] Hebrew blessing as written by Rabbi Robin Podolsky in Mishkan Ga’avah Where Pride Dwells (CCAR: 2019).	Brukhah ăt Yah ōhevet ha’ōlăm halév hapō’ém shel kōl ha’ōlamōt borét ts’ḥōqăn shel kalōt us’sōnăn shel shūtăfōt l’maăvăq. Blessed are You, Yah, Lover of the universe, Heartbeat of the worlds, who has made the laughter of brides and the joy of comrades.

This prayer was offered by Anastasia bat Lilith at the Pittsburg Dyke March on 6 June 2026 in Friendship Park. The concluding blessing, by Rabbi Robin Podolsky, was first published in Mishkan Ga’avah Where Pride Dwells (CCAR: 2019).

Notes

Notes
1	Rabbi Dr. Abraham Joshua Heschel on March 21, 1965 after returning from participating in the Selma-to-Montgomery March: “For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying.”
2	Hebrew blessing as written by Rabbi Robin Podolsky in Mishkan Ga’avah Where Pride Dwells (CCAR: 2019).

שְׁנֵים עָשָׂר בָּנִים | Shném ‘Asar Banim — a shiv’ata cycle for Musaf on the Shabbat of a bat mitsvah, by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Thu, 04 Jun 2026 20:57:46 +0000

A shiv’ata is a sevenfold blessing inserted into the Musaf service on Shabbat. This original shiv’ata is for a bat mitsvah following the traditional count, where a girl turns twelve. Each stanza begins with an example of twelve as used in our tradition, followed by an alphabetical acrostic. A companion piyyuṭ for a bar mitsvah, when a boy turns thirteen, can be found here.

Source (Hebrew)	Translation (English)
שְׁנֵים עָשָׂר בָּנִים אַחַת הִיא הַיּוֹנָה בָּנוֹת רָאֽוּהָ וַיְאַשְּׁרֽוּהָ בְּרִנָּה בְּיוֹם בַּת מִצְוָתָהּ גִּדְּלָה כִּי בָאָה עוֹנָה וַתֹּ֖אמֶר דָּתִי וְדִינֵי אֲקַבֵּל כְּאִמּוֹת הַשּׁוֹשַׁנָּה׃ בא״י מָגֵן אַבְרָהָם׃ אַתָּה גִּבּוֹר…	Twelve sons; one is the dove.^[1] A dual meaning, referring to Song of Songs 6:9 (as does the next verse) but also to the fact that Jacob had twelve sons and one daughter. The daughters see her and call her content in cheer. On this one’s bat mitsvah day, she has grown, for the time has come, and she said,^[2] The opening word of the last line of each stanza comes from Ruth 3:6 “My faith and law I accept like the mothers of the rose.”^[3] Referring to the matriarchs. “The rose” is a poetic term for Israel. Blessed are You, Cause, Shield of Abraham. You are mighty…
שְׁנֵים עָשָׂר שְׁבָטִים הֶעֱבַֽרְתָּ בַּיָּם וְאָז תָּשִׁיר עִם־אַחֶֽיהָ מִרְיָם בְּיוֹם בַּת מִצְוָתָהּ זְכוּיוֹת הַמִּצְוֺת בְּמִלּוּיָם אֵלֶ֑יהָ חַיִּים מֵימֵי אֵל חַי וְקַיָּם׃ בא״י מְחַיֵּה הַמֵּתִים׃ אשכנז נַעֲרִיצְךָ/ ספרד כֶּֽתֶר…	Twelve tribes You made pass in the sea, and thus Miriam sang with her brothers. On this one’s bat mitsvah day, the merits of the commandments in their filling are to her, living are the waters of the living and enduring Deity. Blessed are You, Cause, who revives the dead. Ashkenaz: Let’s exult in You… Sefarad: A crown…
שְׁנֵים עָשָׂר מַזָּלוֹת טַבַּעְתָּם בִּרְקִיעָם יִשְׂרָאֵל שׁוֹמֵֽעַ קוֹל אֵל (שבת שובה – מֶּֽלֶךְ) רָם וְרַֽעַם בְּיוֹם בַּת מִצְוָתָהּ כִּתְרֵי תּוֹרַת קׇדְשְׁךָ תֵּן־לָהּ מִטַּֽעַם כֹּ֛ל לִקְחָהּ טוֹב וּדְרָכֶֽיהָ דַּרְכֵי־נֹֽעַם׃ בא״י הָאֵל (שבת שובה – הַמֶּֽלֶךְ) הַקָּדוֹשׁ׃ תִּכַּֽנְתָּ…	Twelve zodiac signs; their ring is in their firmament. Israel hears the voice of the Deity (on Shabbat Shuvah: Sovereign), exalted and thundering. On this one’s bat mitsvah day, the crowns of Your holy Torah^[4] On the day the Torah was given, the angels gave Israel two crowns. grant her, because all its teachings are good, and its paths are pleasant paths.^[5] Find Proverbs 4:2 and 3:17, recited at the end of the Torah service. Blessed are You, Cause, the holy Deity (on Shabbat Shuvah: Sovereign) You established…
שְׁנֵים עָשָׂר חֳדָשִׁים מִנִּיסָן עַד־אֲדָר נִתַּן רֹאשָׁם לְנָשִׁים בְּהוֹד וְהָדָר בְּיוֹם בַּת מִצְוָתָהּ שַׂמְּחָהּ בַּיּוֹם הַמֻּגְדָּר אֲשֶׁר־עֳנָגָיו יוֹצְאִים מִשֶּׁבַּקֹּדֶשׁ נֶאְדָּר בא״י מְקַדֵּשׁ הַשַּׁבָּת׃ רְצֵה…	Twelve months from Nisan to Adar, their first-day given to women^[6] Rosh Ḥodesh, the new moon, has long been in many mystical circles a holiday of women. The original reasoning for this was probably biological, but many other spiritual explanations have been suggested over the years. in splendor and splendiferousness On this one’s bat mitsvah day, make her rejoice on the delineated day^[7] The Sabbath that has pleasures deriving from the Awesome in Holiness! Blessed are You, Cause, who sanctifies the sabbath. Desire…
שְׁתֵּים עֶשְׂרֵה מַצֵּבוֹת פּוֹנוֹת הַר הַתִּפְאֶֽרֶת צוֹפְפוּ בְּיַד צוֹפֶה לְשַׁמֵּשׁ כְּתִזְכֹּֽרֶת בְּיוֹם בַּת מִצְוָתָהּ קוֹרֵא אָבִֽיהָ וְאִמָּהּ אוֹמֶֽרֶת תֹּאמְרִ֥י רְצוֹנִי לִשְׁמֹר מִשְׁמֶֽרֶת׃ בא״י הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן׃ מוֹדִים…	Twelve pillars facing the Mount of Glory^[8] Find Exodus 24:4 were brought together by the watcher^[9] Moses to serve as a reminder. On this one’s bat mitsvah day, her father calls, and her mother says, “You may say: ‘my desire is to keep the watch.’” Blessed are You, Cause, who returns Their presence to Ẓíōn. We thank…
שְׁתֵּים עֶשְׂרֵה אַבְנֵי שֹֽׁהַם אַבְנֵי מִלּוּאִים שְׁמוֹת הַשְּׁבָטִים וְנִדְבוֹת הַנְּשִׂיאִים בְּיוֹם בַּת מִצְוָתָהּ תּוֹדוֹת תּוֹדֶה לְעֹשֵׂה פְּלָאִים אֵלַ֖י תָּרַֽמְתָּ אָז טוּבְךָ אָֽנוּ קוֹרְאִים׃ בא״י הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת׃ שִׂים…	Twelve stones of onyx, stones to be set, the names of the tribes and the donations of the princes.^[10] Find Exodus 35:27 On this one’s bat mitsvah day she will thank thanks to the Wonderworker: “To me You have contributed! Thus Your goodness we call.” Blessed are You, Cause, whose name is good, to You it is pleasing to praise. Grant…
שְׁתֵּים עֶשְׂרֵה שָׁנִים יַׄלְדַּת צִׄיּוֹן חׄוֹגֶֽגֶת קִׄדּוּמָהּ הִׄיא רְׄאוּיַת אֵׄל לָׄהּ נָתָן הַגְשָׁמָה בְּיוֹם בַּת מִצְוָתָהּ חִׄזְׄקִׄי אִׄמְׄצִׄי וְקִרְאִי לִפְנֵי הָאֻמָּה אֶׄעֱשֶֽׂה מִׄצְוֺת נׄוֹרָא כִּי אֶהְיֶה לְעַלְמָה׃ בא״י הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם׃	Twelve years Ẓíōn’s daughter celebrates her advancement. She is worthy of the Deity, who gives her fulfillment. On this one’s bat mitsvah day, be strong! Be courageous! And say before the nation, “I will do the commandments of the Awesome One, as I become a young woman.”^[11] Though often mistranslated in Christian circles, the word almah has no connotations of sexual status whatsoever in Hebrew, referring to any young unmarried adult woman. Blessed are You, Cause, who blesses Their people Israel in peace.

Notes

Notes
1	A dual meaning, referring to Song of Songs 6:9 (as does the next verse) but also to the fact that Jacob had twelve sons and one daughter.
2	The opening word of the last line of each stanza comes from Ruth 3:6
3	Referring to the matriarchs. “The rose” is a poetic term for Israel.
4	On the day the Torah was given, the angels gave Israel two crowns.
5	Find Proverbs 4:2 and 3:17, recited at the end of the Torah service.
6	Rosh Ḥodesh, the new moon, has long been in many mystical circles a holiday of women. The original reasoning for this was probably biological, but many other spiritual explanations have been suggested over the years.
7	The Sabbath
8	Find Exodus 24:4
9	Moses
10	Find Exodus 35:27
11	Though often mistranslated in Christian circles, the word almah has no connotations of sexual status whatsoever in Hebrew, referring to any young unmarried adult woman.

שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת | Shlōsh Esréh Britōt — a shiv’ata cycle for Musaf on the Shabbat of a bar mitsvah, by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Sat, 30 May 2026 21:07:05 +0000

A shiv’ata is a sevenfold blessing inserted into the Musaf service on Shabbat. This shiv’ata was written for use at a bar mitsvah. Each stanza begins with an example of thirteen as used in our tradition, followed by an alphabetical acrostic. This piyyuṭ is for a bar mitsvah, where a boy turns thirteen. A companion piyyuṭ for a bat mitsvah, when a girl turns twelve, can be found here.

Source (Hebrew)	Translation (English)
שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת אָב הָמוֹן קִבֵּל עַל־בָּנִים בְּרִית מִילָה גִּיל תּוֹרָה וּשְׂשׂוֹן חֲתָנִים בְּיוֹם בַּר מִצְוָתוֹ גּוֹנֵן שׁוֹמְרֵי אֱמוּנִים דּוֹר שָׁמוּר יִגְדַּל תַּֽחַת מָגִנִּים׃ בא״י מָגֵן אַבְרָהָם׃ אַתָּה גִּבּוֹר…	Thirteen covenants^[1] Mishnah Nedarim 3:11. In Genesis 17. the word “covenant” appears thirteen times. the father of multitudes^[2] Abraham accepted upon his children: circumcision, the cheer of Torah, and the joy of marriage. On this one’s bar mitsvah, shield, o Guardian of Faith, the guarded generation; let it grow under shields. Blessed are You, Cause, Shield of Abraham. You are mighty…
שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת הָרַחֲמִים הוֹרֵֽיתָ לְמָשׁוּי מִמַּֽיִם וְנִשְׁבַּֽעְתָּ שֶׁטַּל חֶֽסֶד תּוֹרִיד מִשָּׁמַֽיִם בְּיוֹם בַּר מִצְוָתוֹ זְכֹר זָכָר זֶה כִּמְנַשֶּׁה וְאֶפְרַֽיִם חַזְּקֵֽהוּ בְּטַלְלֵי אוֹר הַשָּׁמַֽיִם׃ בא״י מְחַיֵּה הַמֵּתִים׃ אשכנז נַעֲרִיצְךָ/ ספרד כֶּֽתֶר…	Thirteen attributes of compassion^[3] Exodus 34:6-7 You taught to the one^[4] Moses drawn from water, and You swore that gracious dew You would precipitate from heaven. On this one’s bar mitsvah, remember this male like Menasseh and Ephraim.^[5] According to Genesis 48:20, the people Israel should be blessed by being compared to these two sons of Joseph. strengthen him with dew of heavenly light! Blessed are You, Cause, who revives the dead. Ashkenaz: Let’s exult in You… Sefarad: A crown…
שְׁלשָׁה עָשָׂר עִקָּרִים טְבוּעִים בְּדַת יִשְׂרָאֵל יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח הַגּוֹאֵל בְּיוֹם בַּר מִצְוָתוֹ כּוֹנְנֵֽהוּ לְמַלֵּא עֲשָׂרָה בַּאֲרִיאֵל לְהוֹסִיף לִשְׁלֹֽשֶׁת קְדֻשּׁוֹת יִשְׂרָאֵל׃ בא״י הָאֵל (שבת שובה – הַמֶּֽלֶךְ) הַקָּדוֹשׁ׃ תִּכַּֽנְתָּ…	Thirteen theses^[6] First listed in Rambam’s commentary on Mishnah Sanhedrin 10:1, but brought into the post-service recitations as a “credo” of rabbinic Judaism, and rewritten in to the piyyuṭ Yigdal recited, in many communities, at the end of every Friday night service. are engraved in the law of Israel. Magnified and praised be the living God,^[7] The opening line from Yigdal the Redeemer! On this one’s bar mitsvah, confirm him to fulfil ten^[8] Once reaching bar mitsvah age, a child can be counted in a minyan. in Ariel,^[9] A poetic term for Jerusalem, found in Isaiah 29:1 To add to the three holinesses^[10] ”Three holinesses” refers to the threefold repetition of “holy” in Isaiah 6:3. And ten plus three is, of course, thirteen. of Israel! Blessed are You, Cause, the holy God (on Shabbat Shuva: Sovereign) You established…
שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת מִלֵּל גְּדוֹל הַתַּנָּאִים נִדְרֶֽשֶׁת הַתּוֹרָה בָּהֵן גַּם כִּתְבֵי מִקְרָאִים בְּיוֹם בַּר מִצְוָתוֹ סוֹמֵךְ עָלֶֽיךָ הוּא וְכׇל־בָּאִים עַם שׁוֹמְרֵי שַׁבָּת וְעׇנְגָּהּ קוֹרְאִים׃ בא״י מְקַדֵּשׁ הַשַּׁבָּת׃ רְצֵה…	Thirteen principles^[11] First listed in the opening of the Sifra, the thirteen hermeneutical principles of Rabbi Ishmael are recited every morning in traditional liturgies. spoke the greatest of the Tannaim,^[12] Rabbi Ishmael ben Elisha’s system of halakhic exegesis became the norm by which all halakha was derived, and he was also an expert in aggadah. His school of students, Bei Rabbi Yishmael, brought down many important teachings. Only Rabbi Akiva reached his level of importance in his generation. by which the Torah is interpreted, as well as written scriptures. On this one’s bar mitsvah, he relies on You — along with all comers, the people keeping the sabbath and calling it a delight.^[13] See the Yism’ḥu text, recited as part of the sabbath service — in Ashkenaz practice exclusively as part of Musaf, and in Sephardi practice as part of every service. Blessed are You, Cause, who sanctifies the sabbath. Desire…
שְׁלשָׁה עָשָׂר שְׁעָרִים פִּתְחֵי הָעֲזָרָה צַדִּיקִים הִשְׁתַּחֲווּ שָׁם בִּגְבוּרָה בְּיוֹם בַּר מִצְוָתוֹ קִבֵּל עוֹל וְאוֹר הַתּוֹרָה רְצֵה בְּתִפְלָתֵֽנוּ נַעֲבׇדְךָ בְּיִרְאָה׃ בא״י הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן׃ מוֹדִים…	Thirteen gates,^[14] Of the Temple courtyard, listed in M. Shekalim 6:3 openings of the Courtyard; the righteous bowed prostrate there in might. On this one’s bar mitsvah, he has taken up the yoke and light of the Torah. Desire our prayers, and we will worship You in awe!^[15] A line from the old Erets Yisrael conclusion of this prayer. Blessed are You, Cause, who returns Their presence to Ẓíōn. We thank…
שְׁלֹשָׁה עָשָׂר שׁוֹפָרוֹת שֻׁלְחָנוֹת וְהִשְׁתַּחֲוָיוֹת כָּנֶגְדָם שֶׁכֵּן נִמְסְרָה לָנוּ מָסוֹרָתֵֽנוּ עַל־יָדָם בְּיוֹם בַּר מִצְוָתוֹ תּוֹלֶה בְּךָ כׇּל־אָדָם תּוֹדוֹת נוֹדֶה וּלְךָ נִסְגֹּד צוּרָם וִיסוֹדָם׃ בא״י הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת׃ שִׂים…	Thirteen shofars, tables, and prostrations corresponding,^[16] See Mishnah Shekalim 6:1 as such our tradition was passed on to us by their hand. On this one’s bar mitsvah, every human relies on You. Thanks we thank, and to You we bow, their Rock and Foundation! Blessed are You, Cause, whose name is good, to You it is pleasing to praise. Grant…
שְׁלֹשָׁה עָשָׂר שָׁנִים יְׄלִידֵי צִׄיּוֹן מַגִּיעִים לַבַּגְרוּת חֲׄכָמִים קְׄבָעֽוּהוּ עַל־לוּחוֹת חָרוּת בְּיוֹם בַּר מִצְוָתוֹ מְׄנָת אֵׄל כְּאַבְרָהָם וְרוּת יְׄקַבֵּל רֵׄעֲךָ הַזֶּה שָׁלוֹם וְשַׁלְוָה וְחֵרוּת׃ בא״י הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם׃	Thirteen years Ẓíōn’s children arrive to adulthood. The righteous established it, engraved on tablets. On this one’s bar mitsvah, the divine portion of Abraham and Ruth^[17] Both of whom accepted the Torah by their own choice, rather than having been obligated into it since birth. this friend of Yours will accept, peace, satistfaction, and freedom! Blessed are You, Cause, who blesses Their people Israel in peace.

Notes

Notes
1	Mishnah Nedarim 3:11. In Genesis 17. the word “covenant” appears thirteen times.
2	Abraham
3	Exodus 34:6-7
4	Moses
5	According to Genesis 48:20, the people Israel should be blessed by being compared to these two sons of Joseph.
6	First listed in Rambam’s commentary on Mishnah Sanhedrin 10:1, but brought into the post-service recitations as a “credo” of rabbinic Judaism, and rewritten in to the piyyuṭ Yigdal recited, in many communities, at the end of every Friday night service.
7	The opening line from Yigdal
8	Once reaching bar mitsvah age, a child can be counted in a minyan.
9	A poetic term for Jerusalem, found in Isaiah 29:1
10	”Three holinesses” refers to the threefold repetition of “holy” in Isaiah 6:3. And ten plus three is, of course, thirteen.
11	First listed in the opening of the Sifra, the thirteen hermeneutical principles of Rabbi Ishmael are recited every morning in traditional liturgies.
12	Rabbi Ishmael ben Elisha’s system of halakhic exegesis became the norm by which all halakha was derived, and he was also an expert in aggadah. His school of students, Bei Rabbi Yishmael, brought down many important teachings. Only Rabbi Akiva reached his level of importance in his generation.
13	See the Yism’ḥu text, recited as part of the sabbath service — in Ashkenaz practice exclusively as part of Musaf, and in Sephardi practice as part of every service.
14	Of the Temple courtyard, listed in M. Shekalim 6:3
15	A line from the old Erets Yisrael conclusion of this prayer.
16	See Mishnah Shekalim 6:1
17	Both of whom accepted the Torah by their own choice, rather than having been obligated into it since birth.

Prayer of the Guest Chaplain of the U.S. House of Representatives: Rabbi Peter Stein on 30 April 2026

Aharon N. Varady (transcription) — Thu, 30 Apr 2026 23:44:55 +0000

Guest Chaplain: Rabbi Peter Stein, Temple B’rith Ḳodesh, Rochester, NY
Date of Prayer: 30 April 2026
Sponsor: Rep. Joseph Morelle (NY-25)

I rise today with gratitude for the opportunity to welcome Rabbi Peter Stein as our guest chaplain.

One of the privileges of our role in Congress is to introduce spiritual leaders from across the country who reflect the depth and diversity of faith in America. This tradition is more than ceremonial. It is a living expression of one of our most fundamental freedoms—the freedom to worship, to lead, and to serve according to one’s faith.

Rabbi Stein embodies that calling. As the senior rabbi of Temple B’rith Kodesh, he has devoted decades to guiding his congregation with wisdom, compassion, and a deep commitment to justice. He has built bridges across faiths, worked to confront division and polarization, and reminded us that even in disagreement, there is a responsibility to listen, to learn, and to treat one another with dignity.

Rabbi Stein, we are honored by your presence today, grateful for your leadership, and thankful for the example you set.

May your words continue to guide us in the work ahead.

Contribute a translation	Source (English)
	Source of blessing, I pray that today will bring us closer to a world of justice and peace.
	God, watch over the members of this Congress.
	May you be blessed with wisdom and courage. May your debates and decisions create safety and success, dignity, and opportunity for all who call our country home. Lead them with a spirit of discernment, humanity, and restraint. Guide them with a commitment to the common good.
	I pray for your loved ones that they remain safe and you remain in their nourishing embrace.
	As you do your work on Capitol Hill, may your leadership stand on the values of compassion and respect, making this place a beacon of light that extends from sea to shining sea. May you remain steadfast in the pursuit of the vision of a nation of liberty and justice for all, a home for all who yearn to breathe free. Amen.

This prayer by Rabbi Peter Stein was offered while serving as guest chaplain before the 119th Congress, 2nd Session of the US House of Representatives on 30 April 2026.

Recordings

קְדוּשְׁתָּאוֹת לְשַׁבָּת תְּקוּמָה | Qerovot for Shabbat Tequmah (the Sabbath between Yom haShoah and Yom ha-Atsma’ut), by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Fri, 17 Apr 2026 05:08:53 +0000

A full qedushta cycle, in the Qallirian style, for the Shabbat between Yom haShoah and Yom ha-Atsma’ut, referred to in the recently published Israeli Reform siddur Tefilat haAdam as “Shabbat Tequmah” (the sabbath of renewal). Partially based on the structure of the qedushta for Shabbat haGadol, the culmination of this qedushta is an azhara, a poetic retelling of the entire Megilat ha-Atsma’ut. One of the most Zionist things I’ve written in a long time. Bluesky will never forgive me.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רשות	Reshut
בִּרְשׁוּת יָׄהּ יׄוֹשֵׁב קְדוֹשִׁים וּמִלֶּֽמֶד צַׄדִּיקֵי צִׄיּוֹן הַדּוֹרְשִׁים אֲבַקֵּשׁ חֵׄן חֶֽׄסֶד מִכׇּל־הַיְּשִׁישִׁים לְהָקִים קְׄרִיאַת קְׄרוֹבוֹת וּלְפַרְסֵם חִדּוּשִׁים׃	With the permission of Yah, seated in holiness, and by the knowledge of the righteous interpreters of Zion, I ask for grace, mercy from all the elders, to establish reading qerovot and to publicize new takes.^[1] An original reshut, a double mesostic on יצחק Isaac.
מגן	Magen^[2] The acrostic for this magen spells יום השואה שעבר — “Yom haShoah that passed”
יְמֵי שַׁמָּה עִנּוּ אֶת־הַבַּת וְעֵת צָרָה לְנִשְׁמֶֽרֶת כְּבָבַת מֵאַֽיִן כָּמֽוֹהוּ הָאֵֽשָׁה מִמַּחֲבַת הָאָֽרֶץ חִכְּתָה וְשָׁבְתָה שַׁבָּת׃	Days of devastation afflicted the Daughter,^[3] Israel and a time of struggle for the one^[4] Israel preserved like a pupil. Where is anything like it? To the fire from the frying pan; the land waited and rested its sabbath.
שְׁמַע יִשְׂרָאֵל צָעַק הָעָם וְהֶעְתִּיר שֶׁתִּשְׁמַע לְצַעֲקַת הָעָם אֶשְׁבֹּר אֶת־הָעֹל אָמַֽרְתָּ בְּנֹֽעַם הוֹי אַיֵּה הַנֵּֽצֶר הַיּוֹצֵא מִגִּזְעָם׃	“Hear, Israel!” cried the people, and prayed that You would hear the cry of the people. “I will shatter the yoke,” You said sweetly. Ah, where is the shoot coming out from their stump?
שׁוֹמְרֵי הַיּוֹנָה הַפַּרְטִיזָנִים עָמְדוּ לְגוֹנֵן עַל־בְּנֵי הַיְּשֵׁנִים בַּת־עֲמָלֵק הַצּוֹרֶֽרֶת לֹא־יָכְלָה לָרוֹזְנִים רִשְׁעָתָהּ נִגְלְתָה וְנִגְזְרוּ דִּינִים׃	The guardians of the Dove,^[5] Israel the partisans, stood to shield the children of the Sleepers.^[6] The patriarchs, sleeping in Ḥevron. Their children are Israel. The daughter of ‘Amaleq, the oppressor,^[7] A general reference to antisemitism and evil, here referring to the Nazi regime. could not defeat the nobles.^[8] Israel. Her wickedness was revealed and judgments were ordained.
	In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited.
כַּכָּתוּב׃ אָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הׇשַּׁמָּ֔הֿ וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ׃ (ויקרא כו:לד)	As it is written: Then the land will desire its sabbaths all the days of desolation, you in the land of your enemies; then the land will rest and desire its sabbaths. (Leviticus 26:34)
וְנֶאֱמַר׃ וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיהֶֽם׃ (ויקרא כו:מד)	And it is said: But even then, when they are in their enemies’ land, I will not spurn nor repel them to destroy them, to void My covenant with them, for I the Cause am their God. (Leviticus 26:44)
וְנֶאֱמַר׃ וְזָכַרְתָּ֣ אֶת־כׇּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הוֹלִֽיכְךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּֽלְבָבְךָ֛ הֲתִשְׁמֹ֥ר מִצְוֺתָ֖ו אִם־לֹֽא׃ (דברים ח:ב)	And it is said: And you will remember all the path that the Cause your God walked you these forty years in the desert, so as to afflict you to test you to know if in your hearts you will keep Their commandments or not. (Deuteronomy 8:2)
וְנֶאֱמַר׃ וַנִּצְעַ֕ק אֶל־יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ׃ (דברים כו:ז)	And it is said: And we cried to the Cause God of our ancestors, and the Cause heard our voices and saw our affliction and our toils and our oppression. (Deuteronomy 26:7)
וְנֶאֱמַר׃ וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשׇּׁרָשָׁ֥יו יִפְרֶֽה׃ (ישעיה יא:א)	And it is said: And a branch will grow from Jesse’s stump, and a twig will flower from his roots. (Isaiah 11:1)
וְנֶאֱמַר׃ ה֗וֹי כִּ֥י גָד֛וֹל הַיּ֥וֹם הַה֖וּא מֵאַ֣יִן כָּמֹ֑הוּ וְעֵֽת־צָרָ֥ה הִיא֙ לְיַֽעֲקֹ֔ב וּמִמֶּ֖נָּה יִוָּשֵֽׁעַ׃ (ירמיה ל:ז)	And it is said: Ah, great is that day, where is one like it? And it is a time of stress for Jacob, and from it he will be saved. (Jeremiah 30:7)
וְנֶאֱמַר׃ וְהָיָה֩ בַיּ֨וֹם הַה֜וּא נְאֻ֣ם ׀ יְהֹוָ֣ה צְבָא֗וֹת אֶשְׁבֹּ֤ר עֻלּוֹ֙ מֵעַ֣ל צַוָּארֶ֔ךָ וּמוֹסְרוֹתֶ֖יךָ אֲנַתֵּ֑ק וְלֹא־יַעַבְדוּ־ב֥וֹ ע֖וֹד זָרִֽים׃ (ירמיה ל:ח)	And it is said: And on that day — declare the Cause of Forces — I will shatter his yoke from upon your neck, and your bonds I will break, and no more will they serve strangers. (Jeremiah 30:8)
וְנֶאֱמַר׃ חַֽסְדֵ֤י יְהֹוָה֙ כִּ֣י לֹא־תָ֔מְנוּ כִּ֥י לֹא־כָל֖וּ רַחֲמָֽיו׃ (איכה ג:כב)	And it is said: The Cause’s mercies have not ceased; nor are Their compassions ended. (Lamentations 3:22)
וְנֶאֱמַר׃ תַּם־עֲוֺנֵךְ֙ בַּת־צִיּ֔וֹן לֹ֥א יוֹסִ֖יף לְהַגְלוֹתֵ֑ךְ פָּקַ֤ד עֲוֺנֵךְ֙ בַּת־אֱד֔וֹם גִּלָּ֖ה עַל־חַטֹּאתָֽיִךְ׃ (איכה ד:כב)	And it is said: Ended are your iniquities, fair Zion, no more will you be exiled. Recalled are your iniquities, fair Edom, uncovered are all your sins. (Lamentations 4:22)
וְנֶאֱמַר׃ הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃ (תהלים קכו:ה)	And it is said: Those sowing in tears will in cheer reap. (Psalms 126:5)
וְנֶאֱמַר׃ רַ֭בַּת צְרָר֣וּנִי מִנְּעוּרָ֑י גַּ֝֗ם לֹא־יָ֥כְלוּ לִֽי׃ (תהלים קכט:א)	And it is said: Often have they assailed me since youth, but they have not done defeat to me. (Psalms 129:1)
לִֽי יָהּ דּוֹדִי וְעָלַי תְּשׁוּקָתוֹ צָעַֽקְתִּי וְשָׁמַע בְּרֹב חֶמְלָתוֹ חַסְדּוֹ בַּל־קָצֶה וַאֲהַלְלָה אוֹתוֹ קְדוֹשׁ יִשְׂרָאֵל הַמָּגֵן מֵגֵן בַּהֲגַנָּתוֹ׃	To me is Yah lover, upon me is Their desire. Screamed I, They heard in Their great compassion. As Their mercy is boundless, allow me to praise Them. Covering, Israel’s Holiness shields with Their defense!
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מוֹרִיד הַטָּל׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You send down the dew. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
מחייה	Meḥayeh^[9] The acrostic for this meḥaye reads בא יום הזיכרון “Memorial Day has come”
בְּרִית אֲבוֹתֵֽינוּ זָכַֽרְתָּ אָב הָרִאשׁוֹן שֶׁגִּיַּֽרְתָּ יָחִיד שֶׁשְּׁחִיטָתוֹ עָצַֽרְתָּ וְתָם שֶׁעַל־הַבְּכוֹר בִּכַּֽרְתָּ׃	The ancestral covenant You remembered; the first father^[10] Abraham who You converted, the unique one^[11] Isaac whose slaughter You stopped, and the pure one^[12] Jacob who You took as firstborn over the firstborn.
מִצָּרֵֽינוּ לֹא־תִּירָא צִוִּיתָֽנוּ הֲלֹא מִמִּצְרַֽיִם הוֹצֵאתָֽנוּ זְכֹר מַקְדִּישֵׁי שִׁמְךָ אִם־אָנַפְתָּֽנוּ יִנָּֽקְמָה־נָּא דָּם הַנִּרְצָחִים אִתָּֽנוּ׃	“Of our foes, do not fear,” You commanded. Did You not take us out of Egypt? Remember the martyrs if You are angered at us; pray let the blood of the slaughtered with us be avenged!
כׇּל־בּוֹזְזֵֽנוּ תִּתֵּן לִמְשִׁסָּה רָאשֵׁי צָרֵֽינוּ לִתְבוּסָה וּלְמַֽעַן אֻמָּה הָאֲרוּשָׂה נֶֽגֶב יוּרַק וְנִתְכַּנְּסָה׃	Give all our despoilers to the plunder; the chiefs of our enemies to defeat. And for the sake of the betrothed nation,^[13] Israel the desert will be made green, that we may be assembled.
כַּכָּתוּב׃ וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃ (ויקרא כו:מב)	As it is written: And I will remember My covenant with Jacob, as well as My covenant with Isaac, as well as My covenant with Abraham I will remember, and the land I will remember. (Leviticus 26:42)
וְנֶאֱמַר׃ לֹ֥א תִירָ֖א מֵהֶ֑ם זָכֹ֣ר תִּזְכֹּ֗ר אֵ֤ת אֲשֶׁר־עָשָׂה֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְפַרְעֹ֖ה וּלְכׇל־מִצְרָֽיִם׃ (דברים ז:יח)	And it is said: Do not fear them; remember, yes, remember what the Cause your God did to Pharaoh and all Egypt. (Deuteronomy 7:18)
וְנֶאֱמַר׃ וַיּוֹצִאֵ֤נוּ יְהֹוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃ (דברים כו:ח)	And it is said: And the Cause took us out from Egypt with a strong hand and an outstretched arm and great awe and signs and wonders. (Deuteronomy 26:8)
וְנֶאֱמַר׃ וְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא אוֹדְךָ֣ יְהֹוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י יָשֹׁ֥ב אַפְּךָ֖ וּֽתְנַחֲמֵֽנִי׃ (ישעיה יב:א)	And it is said: And you will say on that day, “I give thanks to You, Cause, for You were angered at me, but Your wrath turned back and You comforted me.” (Isaiah 12:1)
וְנֶאֱמַר׃ לָכֵ֞ן כׇּל־אֹכְלַ֙יִךְ֙ יֵאָכֵ֔לוּ וְכׇל־צָרַ֥יִךְ כֻּלָּ֖ם בַּשְּׁבִ֣י יֵלֵ֑כוּ וְהָי֤וּ שֹׁאסַ֙יִךְ֙ לִמְשִׁסָּ֔ה וְכׇל־בֹּזְזַ֖יִךְ אֶתֵּ֥ן לָבַֽז׃ (ירמיה ל:טז)	And it is said: Thus, all who would devour you will be devoured, and all who would stress you will all go in capitivity, and your despoilers will be for the spoil, and all your plunderers I will give to plunder. (Jeremiah 30:16)
וְנֶאֱמַר׃ שׁוּבָ֣ה יְ֭הֹוָה אֶת־שְׁבִיתֵ֑נוּ שבותנו כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃ (תהלים קכו:ד)	And it is said: Return, Cause, all our captivity, like wadis in the Negev. (Psalms 126:4)
וְנֶאֱמַר׃ בֵּאלֹהִ֥ים נַֽעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃ (תהלים קח:יד)	And it is said: In God we will do might, and They will defeat our foes. (Psalms 108:14)
צָרֵֽינוּ יָקֽוּמוּ לְכַלּוֹתֵֽנוּ צוֹרְרֵי הַצִּבּוּר לְהַגְלוֹתֵֽנוּ חַזְּקֵֽנוּ לְהִלָּחֵם עַל־נַפְשׁוֹתֵֽינוּ קוֹמֵם טַל גְּבוּרָה עַל־אֻמָּתֵֽנוּ׃	Our foes indeed rise up to destroy us, Stressors of the community to exile us. Allow us to fight for our lives, And let dew of might come upon our nation.
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃	Blessed are You, o Cause, who revives the dead.
משלש	Meshalesh^[14] The acrostic for this meshalesh reads גם יום העצמאות “so too Independence Day”
גְּפָנִים לָטַֽעַת בְּהָרֵי שֹׁמְרוֹן מִבִּקְעַת הַיַּרְדֵּן עַד־שְׁפֵלַת הַשָּׁרוֹן יִשְׂרָאֵל שָׁב בְּתִקְוָה לְבִצָּרוֹן וְעָבַר עַל־הַמַּֽיִם כְּנוֹשְׂאֵי הָאָרוֹן׃	Vines to plant in the hills of Samaria, from the Jordan valley to the Sharon plain. Israel returned in hope to the stronghold, and crossed over the water like those carrying the ark.
מְדִינָה טוֹבָה הִיא מַה־יָֽפוּ לָעֵינַֽיִם הִשְׁקִיף מִמְּעוֹנוֹ וְנָתַן־לָֽנוּ בַּחַיִּים עֲיָנוֹת וּתְהוֹמוֹת זָבוֹת חָלָב וּדְבָשׁ כַּמַּֽיִם צִיּוֹן מְשׂוֹשׂ כׇּל־הָאָֽרֶץ בְּכִפְלַֽיִם׃	A good province it is, how beautiful to the eyes! They looked down from Their abode and gave it to us in life — wells and aquifers flowing milk and honey like water; Zion, doubled joy of all the earth!
מֶֽלֶךְ נְעִים זְמִירוֹת יִשְׂרָאֵל אָמַר מַעֲלוֹת בְּקִצּוּר שֵׁם גּוֹאֵל וּכְחוֹלָמִים נִשְׁמַע לְכוּ בֵּֽיתָה אֵל תָּשִׁיב שְׁכִינָתְךָ לְמוֹשַׁב אֲרִיאֵל׃	The king, sweet singer of Israel,^[15] David said ascents by the short name^[16] There are fifteen songs of ascents in the book of Psalms. The number fifteen is the gematria amount of Yah, the shortened form of the Tetragrammaton. of the Redeemer. And as dreamers we will hear “Go to the house of the Deity!” Return Your presence to dwelling in Ariel!^[17] A poetic term for the Temple.
כַּכָּתוּב׃ עֹ֚וד תִּטְּעִ֣י כְרָמִ֔ים בְּהָרֵ֖י שֹֽׁמְרֹ֑ון נָטְע֥וּ נֹטְעִ֖ים וְחִלֵּֽלוּ׃ (ירמיה לא:ה)	As it is written: Again you will plant vineyards in the hills of Samaria; plantings planted and fruiting. (Jeremiah 31:5)
וְנֶאֱמַר׃ שׁ֚וּבוּ לְבִצָּר֔וֹן אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃ (זכריה ט:יב)	And it is said: Return to the stronghold, prisoners of hope! This very day a doubled promise I will return to you. (Zechariah 9:12)
וְנֶאֱמַר׃ וְהָיָ֡ה כְּנ֣וֹחַ כַּפּ֣וֹת רַגְלֵ֣י הַכֹּהֲנִ֡ים נֹשְׂאֵי֩ אֲר֨וֹן יְהֹוָ֜ה אֲד֤וֹן כׇּל־הָאָ֙רֶץ֙ בְּמֵ֣י הַיַּרְדֵּ֔ן מֵ֤י הַיַּרְדֵּן֙ יִכָּ֣רֵת֔וּן הַמַּ֥יִם הַיֹּרְדִ֖ים מִלְמָ֑עְלָה וְיַעַמְד֖וּ נֵ֥ד אֶחָֽד׃ (יהושע ג:יג)	And it is said: And when the soles of the feet of the priests bearing the ark of the Cause, Master of all the earth, rest in the waters of the Jordan, the waters of the Jordan will be cut off — the waters flowing down — and stand up in one pile. (Joshua 3:13)
וְנֶאֱמַר׃ כִּ֚י יְהֹוָ֣ה אֱלֹהֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר׃ (דברים ח:ז)	And it is said: For the Cause your God is bringing you to a good land, a land of rivers of water, wellsprings, and aquifers going out in the valley and the mountain. (Deuteronomy 8:7)
וְנֶאֱמַר׃ הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּאֲשֶׁ֤ר נִשְׁבַּ֙עְתָּ֙ לַאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ (דברים כו:טו)	And it is said: Look down from Your holy abode, from heaven, and bless Your people Israel and the land that You gave us, as You swore to our ancestors, a land flowing with milk and honey. (Deuteronomy 26:15)
וְנֶאֱמַר׃ יְפֵ֥ה נוֹף֮ מְשׂ֢וֹשׂ כׇּל־הָ֫אָ֥רֶץ הַר־צִ֭יּוֹן יַרְכְּתֵ֣י צָפ֑וֹן קִ֝רְיַ֗ת מֶ֣לֶךְ רָֽב׃ (תהלים מח:ג)	And it is said: Beautiful sight, joy of all the earth, Mount Zion, the utmost mountainous-north, the city of the great Sovereign. (Psalms 48:3)
וְנֶאֱמַר׃ כִּֽי־אִם־שִׂ֤ישֽׂוּ וְגִ֙ילוּ֙ עֲדֵי־עַ֔ד אֲשֶׁ֖ר אֲנִ֣י בוֹרֵ֑א כִּי֩ הִנְנִ֨י בוֹרֵ֧א אֶת־יְרוּשָׁלַ֛͏ִם גִּילָ֖הֿ וְעַמָּ֥הּ מָשֽׂוֹשׂ׃ (ישעיה סה:יח)	And it is said: Rather, rejoice and cheer forever, as I created, for behold I am creating with Jerusalem cheer and her people joy. (Isaiah 65:18)
וְנֶאֱמַר׃ שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד שָׂ֭מַחְתִּי בְּאֹמְרִ֣ים לִ֑י בֵּ֖ית יְהֹוָ֣ה נֵלֵֽךְ׃ (תהלים קכב:א)	And it is said: A song of ascents, of David. I rejoiced on their saying to me, “let us go to the Cause’s house!” (Psalms 122:1)
וְנֶאֱמַר׃ שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃	And it is said: A song of ascents. On the Cause’s returning the exiles of Zion, we would be like dreamers. (Psalms 126:1)
וְנֶאֱמַר׃ כִּי־בָחַ֣ר יְהֹוָ֣ה בְּצִיּ֑וֹן אִ֝וָּ֗הּ לְמוֹשָׁ֥ב לֽוֹ׃ (תהלים קלב:יג)	And it is said: For the Cause chose Zion; They desired for it as a dwelling. (Psalms 132:13)
לֽוֹ יֵאָסְפוּ יִשְׂרָאֵל וִיהוּדָה צַהֲלִי וְרֹֽנִּי בְּשִׁיר וּבְתוֹדָה חִזְרִי לְאַרְצֵךְ לֹא עוֹד מְנֻדָּה קִבְּצָֽנוּ הַקָּדוֹשׁ מִיַּד הַשְּׁדוּדָה׃	For it, Israel and Judah will be gathered to Them; So rejoice and cheer in song and thanksgiving, And return to your land, as no longer a wanderer. Collecting us from the predator’s hand, the Holy One!
כַּכָּתוּב׃ וְנָשָׂ֥א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֤וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ׃ (ישעיה יא:יב)	As it is written: And They will raise a flag to the nations and gather the banished of Israel, and the scattered of Judah They will gather from the four corners of the earth. (Isaiah 11:12)
וְנֶאֱמַר׃ צַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּי־גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ (ישעיה יב:ו)	And it is said: Rejoice and cheer, dweller in Zion, for great in your midst is Israel’s Holy One! (Isaiah 12:6)
וְנֶאֱמַר׃ כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה הִנְנִי־שָׁב֙ שְׁבוּת֙ אׇהֳלֵ֣י יַֽעֲק֔וֹב וּמִשְׁכְּנֹתָ֖יו אֲרַחֵ֑ם וְנִבְנְתָ֥ה עִיר֙ עַל־תִּלָּ֔הּ וְאַרְמ֖וֹן עַל־מִשְׁפָּט֥וֹ יֵשֵֽׁב׃ (ירמיה ל:יח)	And it is said: Thus said the Cause: behold I return the exile of the tents of Jacob, and will have compassion on his dwellings, and the city will be built on its ruin, and the palace on its justice will sit. (Jeremiah 30:18)
וְנֶאֱמַר׃ וְהָיָ֨ה אַדִּיר֜וֹ מִמֶּ֗נּוּ וּמֹֽשְׁלוֹ֙ מִקִּרְבּ֣וֹ יֵצֵ֔א וְהִקְרַבְתִּ֖יו וְנִגַּ֣שׁ אֵלָ֑י כִּי֩ מִ֨י הוּא־זֶ֜ה עָרַ֧ב אֶת־לִבּ֛וֹ לָגֶ֥שֶׁת אֵלַ֖י נְאֻם־יְהֹוָֽה׃ (ירמיה ל:כא)	And it is said: And his leader will be from him, and his ruler will come out from his midst, and I will bring him near, and he will be close to Me, for who could pledge his heart to be close to Me? — declares the Cause. (Jeremiah 30:21)
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י)	And it is said: The Cause reigns forever; your God, Zion, from generation to generation; praise Yah! (Psalms 146:10)
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד)	And You are holy, enthroned on Israel’s praise. (Psalms 22:4)
אל נא	El Na
אֵל נָא! מִשּׁוֹאָה וּמְשׁוֹאָה מִבֵּין הַמְּצָרִים אֶת־יָדַי אַחֲזִיק וְאֶת־רֹאשִׁי אָרִים אַלְפַּֽיִם שָׁנָה מְלֵאוֹת יָמִים מָרִים עָבְרוּ מֵרֵאשִׁית עַד־אֵֽלֶּה הַדְּבָרִים צְחָקֽוּנוּ וּלְעָגֽוּנוּ זֵדֵי הַזָּרִים הַמּוֹשְׁלִים וְשׁוֹטְרִים וּסְרָנִים וְשָׂרִים שָׁאַֽלְנוּ בְּיָגוֹן לִפְנֵי הַצּוֹרְרִים אֵיךְ נָשִׁיר עָלֶֽיךָ בְּאַדְמַת־זָר שִׁירִים בְּכׇל־זֹאת אַף־עַל־פִּי כׇּל־אֵֽלֶּה הַצְּעָרִים לֹא־נוֹאַֽשְׁנוּ וְחִכִּֽינוּ עֲרָבִים וּבְקָרִים לִבְנוֹת מֵחָדָשׁ חׇרְבוֹת הֶעָרִים לְקַפֵּץ עַל־הַגְּבָעוֹת וּלְדַלֵּג עַל־הֶהָרִים בְּאַרְצוֹת הַהַגְרִים וְאַדְמוֹת הַנּוֹצְרִים הָיִֽינוּ גָּרִים וְהָיִֽינוּ גֵּרִים מֵאַרְצֵֽנוּ חֲסֵרִים עַד־בָּא הַמּוֹעֵד עֵת דּוֹדִים הַחוֹזְרִים׃	Deity, please! From calamity and destruction, from among the stresses, I strengthen my hands and lift my head. Two thousand years full of bitter days passed from the start to these things. The arrogant strangers laughed at us, mocked us, the marshals and officials and tyrants and princes. We asked in sorrow before the stressors, “how can we sing of You songs in a foreign land?” Nevertheless, despite all these pains, we did not despair, but awaited evenings and mornings to build new the ruins of the cities, to skip over the hills, leap over the mountains. In the lands of the Hagrites^[18] Muslims and the countries of the Nazarenes,^[19] Christians we were dwelling, and we were aliens, lacking from our land, until the time came, the era of loving returning.
חי וקיים	Ḥai v-Qayyam^[20] This piyyut, spelling out the author’s name יצחק הראל הכהן, is a poetic retelling of the life of Theodor Herzl.
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ!	Living and enduring, awesome and exalted and holy!
יָשָׁן וְחָדָשׁ הַיִּשּׁוּבַֽיִּים קִוּוּ תִּקְוַת שְׁנוֹת אַלְפַּֽיִם צִיּוֹן וִירוּשָׁלַֽיִם מַטְּרַת הַגָּלוּתַֽיִּים׃	Old and new the double-settlements^[21] Referring to the Old Yishuv (of Jews who moved to Israel before the development of Zionism as an ideology) and the New Yishuv (of Jews who moved to Israel as part of the Zionist movement) hoped a hope of two thousand years; Zion and Jerusalem the goal of the double-exiles.
חָדָשׁ וְיָשָׁן הָאֲדָמָה כָּתַב הָהָר צֵל הַחׇכְמָה קִישִׁינֵב רָאָה בִּמְהוּמָה נֶחֱרַב כִּשְׂדֵה הַמִּלְחָמָה׃	New and old the land, wrote the mountain, shadow of wisdom.^[22] ”mountain shadow” = har tzel, a pun on Herzl’s name. Kishinev he saw in turmoil, ruined like a battlefield.
הוּא כָּתַב אַיֵּה בִּטְחוֹנָם הֲנִמְכַּרְתֶּם כָּאָמוּר חִנָּם רִאשׁ֥וֹן לְצִיּ֖וֹן הִנֵּ֣ה הִנָּ֑ם וִירוּשָׁלַֽיִם לְמַעֲנָם׃	He wrote, “Where is their security? Were you sold, as said, for free?” First to Zion, there they are,^[23] Isaiah 41:27 and Jerusalem for their sake.
אֶל בָּֽזֶל הָלְכוּ הַזְּקֵנִים לְוַעֲדַת הַצִּיּוֹנִים לוֹמַר אֵין־עִיר שֶׁלָּהּ פּוֹנִים אֶֽלָּא שֶׁבְּנֵי דָּוִד חוֹנִים׃	To Basel^[24] The home of the First Zionist Congress the elders went, to the committee of Zionists, to say: there is no city to which they face other than where the children of David encamp.
הָרִים בַּסּוֹף גַּם נִשְׁחָקִים וְנִפְטָרִים גַּם עֲנָקִים כִּלּוּ יָמָיו שֶׁל־הַמֵּקִים וְשָׂרַד אַחֲרָיו מַה־שֶׁהֵקִים׃	Mountains in the end erode too, and giants also pass on. The founder’s days ended, but what he founded survived him.
הַר הַצֵּל בְּצֵל הָרוֹ שְׁמוֹ קִבֵּל לְהוֹקִירוֹ נִקְבַּר מֵאָה אַחַר דּוֹרוֹ שָׁם עַל־שֵׁם לִכְבוֹד זִכְרוֹ׃	The mountain-shadow is in the shadow of his mountain.^[25] In 1949, Herzl was reinterred on Mt. Herzl. His name it took to honor him. He was buried a century after his generation, there, on his name, to honor his memory.
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃	Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory.
קיקלר	Qiqlar^[26] This piyyut is a celebration of the land of Israel, a sampler of the many ways it is described in the Bible and in rabbinic literature.
יֵׄשׁ אֶֽרֶץ זָבַת צָׄפוּן לְבָבַת חֻׄקּׄוֹ לִשְׁמוֹר שַׁבָּת קָׄדוֹשׁ׃	Indeed there is a flowing land, sequestered for the pupil;^[27] Israel and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ אֲבוֹתֵֽינוּ הָלְכוּ בְּזַרְעָם הַגּוֹיִם הִתְבָּרְכוּ גְּבוּלוֹתֶֽיהָ מִסָּבִיב דָּרְכוּ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land our ancestors, by whose seed the nations were blessed,^[28] Find Genesis 22:18 walked. They tread round its borders.^[29] Find Genesis 13:17 Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ דָּגָן וְתִירוֹשׁ הֲדַס פּוֹרֵֽחַ עִם־בְּרוֹשׁ וְרָדִים מוֹר וּבְשָׂמִים רֹאשׁ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land of grain and wine,^[30] Find Deuteronomy 33:28 myrtle flourishing with cypress,^[31] Find Isaiah 55:13 roses, myrrh, and chief spices. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ זָבַת דְּבַשׁ תְּמָרִים חַלָּמִישׁ גַּם־הוּא נֹֽפֶת דְּבוֹרִים טְמֵאוֹת מוֹצִיאוֹת טְהוֹרִים׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land flowing with honey of dates — but the flint-rock is also the honeycomb of bees, the impure producing pure.^[32] While the honey in the phrase “flowing with milk and honey” is generally said to refer to date honey, or silan, bee honey is unique in that it the only product of a non-kosher animal that is kosher. (Bavli Bekhorot 7b). Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ יִשְׂרָאֵל אֲחֻזַּת עוֹלָם כׇּל־הַמַּכְלִים לָהּ יִהְיֶה מֻכְלָם לִגְיוֹן שֶׁבִּקֵּשׁ לְכׇבְשָׁהּ נֶעְלַם׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	The land of Israel, an eternal inheritance! All who shame her will be shamed. The legion that sought to conquer her vanished.^[33] The notorious lost Legio Ⅸ Hispana, it has been suggested, was destroyed in the Bar Kokhba rebellion. While the fate of Legio Ⅸ Hispana is uncertain, another legion, Legio ⅩⅩⅡ Deiotariana was last recorded in an ignomious defeat at the hands of Bar Kokhba’s forces, and seems to have been disbanded soon afterwards. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ מֵי נְהָרוֹת אַרְבָּעָה נוּנִים וְדָגִים בְּיַמִּים שִׁבְעָה סַלְפִּית וְאִלְתִּית לִשְׂבִיעָה׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land of water of four rivers, fish and seafood in the seven seas,^[34] Find Bava Batra 74b for a list of the seven seas and four rivers of the land of Israel. saupes^[35] Still eaten in Israel today, this fish Sarpa salpa, also known as the salema porgy, the cow bream, or the dreamfish, is notorious for, in some rare cases, causing hallucinations when its entrails are consumed. and Eilat-fish^[36] In modern Hebrew this word for a fish is used to describe salmon, which is almost certainly not what is ntended in the Mishnah where it is stated to live off the Egyptian coast. to satiation. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ עַל־כׇּל־אֲרָצוֹת בְּעֵינֵֽינוּ פּוֹרָה בְּכַרְמֵי גְּפָנֵֽינוּ צָהוֹל נִצְהָל בִּשְׁתִיַּת יֵינֵֽינוּ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land above all lands in our eyes, fruitful with vineyards of our vines. Rejoicing, let us rejoice in drinking our wines! Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ קְדֻשָּׁה וּמְבֹרֶֽכֶת רֶֽגֶל מְאֻשֶּֽׁרֶת וּמׇעֳרֶֽכֶת שֶׁבִּגְבוּלוֹתֶֽיהָ דּוֹרֶֽכֶת׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land holy and blessed. Content and valued is the foot that steps in its borders! Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
אֶֽרֶץ תּוֹרָה וְחׇכְמָה תָּקוּם וְתַעֲשֶׂה שִׁקּוּמָהּ בְּשַׁבָּת שֶׁקָּרָֽאנוּ תְּקוּמָה׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃	A land of Teaching and wisdom. You will rise, do its restoration, on the sabbath that we have called “revival!”^[37] A name for the sabbath between Yom haShoah and Yom ha-Atsma’ut, which the author first came across in the new Tefilat haAdam Israeli Reform siddur. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated!
רשות	Reshut^[38] This reshut, introducing the poetic retelling of the Scroll of Independence, is largely a justification of the custom of celebrating Yom ha-Atsma’ut. It lists other examples of Jews adding new holidays or celebrating secular days as religious days.
וּבְכֵן — וְנִבְנְתָ֥ה עִיר֙ עַל־תִּלָּ֔הּ (ירמיה ל:יח)	And thus, the city will be built on its ruin… (Jeremiah 30:18)
אַף־עַל־פִּי שֶׁיָּמִים אֵֽלֶּה חֲדָשִׁים בִּפְנֵי קַדְמוּת מוֹעֲדֵי קְדוֹשִׁים גַּם יָמִים אֵֽלֶּה חֲשׁוּבִים וּדְרוּשִׁים בִּרְשׁוּת דַּיָּנֵי דָּת וָדִין וְהַיְּשִׁישִׁים׃	Although these days are new, By comparison to the antiquity of the holy seasons, Granted, these days too are important and necessary, By permission of the decreers of law and custom and elders.
הִנֵּה תַּקְדִּים לִשְׁלִישִׁי וְקִבְּלוּ כׇּל־הָעָם לֹא־רַק אִישִׁי זֹאת חֲנֻכַּת מִקְדָּשִׁי מִלֶּֽמֶד חַשְׁמוֹנָאִים בְּבֵית קׇדְשִׁי׃	Espy a precedent for the third,^[39] Meaning the third day of the three days of Yom haShoah, Yom haZikaron, and Yom ha-Atsma’ut. Whereas all the people accepted it, not just individuals! Zealously they accepted my sanctuary’s rededication,^[40] As in Ḥanukkah, which, like Yom ha-Atsma’ut, is a day of celebrating independence in the land. From the teaching of the Hasmoneans in my holy house.
טְקָסִים כָּאֵֽלֶּה הֵקִֽימוּ לְפָנֵֽינוּ יִשְׁרֵי־עַם פּוֹסְקֵי דִּינֵֽנוּ כִּימֵי פּוּרִים מְקוֹמִיִּים בִּמְכוֹנֵֽנוּ כְּדַת לַמְדָנֵי סָרָגֽוֹסָּה בְּזִכְרוֹנֵֽנוּ	Traditions like this were established before us by Just ones of the people, our law’s interpreters. Consider local Purim days in our foundations, As the law of learned Saragossans^[41] Referring to Purim Saragossa, a well-known example of the very extensive category of local Purims. in our memory.
מַלְכוּיוֹת שֶׁהִשְׁתַּכַּֽנּוּ בָּהֶן נוֹהֲגִים בָּֽנוּ לַחֲגֹג בֵּינֵיהֶן סְפָרַדִּים מְהַלְּלִים בִּימֵי הוֹדָיוֹתֵיהֶן מִטַּֽעַם עַמּוּדֵי מַעַמְדוֹתֵיהֶן׃	Monarchies in which we dwelt, Norm among us to celebrate among them. Spanish Jews would praise on their thanksgiving days,^[42] To this day, on Koningsdag in Amsterdam, and on Thanksgiving Day in the United States, the Spanish-Portuguese Jews recite an abbreviated Hallel service of Psalms 117 and 118 without a blessing. By reasoning of the obelisks of their synagogue-boards.
פֵּרַֽשְׁתִּי בַּהֲגִיַּת הַגָּרוֹן צָרָה וְתוֹדָה וְזִכָּרוֹן קֵרַֽבְתִּי לִפְנֵי הָאָרוֹן בְּסוֹד רִאשׁוֹן וְאַחֲרוֹן	Pronouncing with my throat, I laid out Challenge and thanksgiving and remembrance. Quite near to before the ark I came, In the cousel of the Rudiment and Ultimate,
שׁוֹרַֽרְתִּי בְּשִׁירָה גְּלוּלָה תַּעֲצוּמוֹת לָעָם בְּגִילָה חִזְּקֽוּנִי־נָא כׇּל־הַקְּהִלָּה בִּקְרִיאַת אַזְהָרַת הָעַצְמָאוּת כְּבַמְּגִלָּה׃	Sharing a rolled-up song I composed, This people’s might in cheer. Strengthen me, please, all the community, In reading the azhara of independence like in the scroll.
אהירה	Azharah
אֶֽרֶץ יִשְׂרָאֵל מְקוֹם הֲקָמַת בַּת־יְהוּדָה בָּהּ עֻצְּבָה דְּמוּתָהּ בְּרֽוּחַ דָּת וּמְדִינָה לְבַדָּהּ גִּנְזֵי תַּרְבּוּת לְכׇל־אֻמָּה יוּצָֽרוּ עַל־יָדָהּ דֻּגְמָה חׇכְמַת מִקְרָא שֶׁכׇּל־הָעוֹלָם מַכְבְּדָהּ׃	The land of Israel is the place fair Judah was established. In it her unique form in spirit, faith, and politics was crafted. Cultural treasures for every nation formed by her hand, Such as the Biblical wisdom that all the world honors.
הֻגְלָה יְהוּדָה מֵאַרְצוֹ בִּזְרֽוֹעַ חֲזָקָה וְאַךְ שָׁמַר אֱמוּנָתוֹ בִּפְזוּרָה רְחוֹקָה זָכַר בִּתְפִלָּה וְקִוּוּ בְּצָרָה וְצוּקָה חַדֵּשׁ חֵרוּת בְּתוֹךְ אַרְצִי הָשֵׁב לִי הַחְזָקָה׃	Judah was exiled from his land with a strong arm. But yet he kept his faith in distant scattering. He remembered in prayer and hoped in stress and distress: Renew freedom in my land, return my holding!
טֶֽרֶם תְּקוּפָה זֹאת קַיָּם קֶֽשֶׁר זֶה בַּמָּסוֹרָה יְהוּדֵי כׇּל־דּוֹר חָתְרוּ לָשׁוּב לָאָֽרֶץ בִּמְהֵרָה כָּעֵת הַזֹּאת שָֽׁבוּ בַּהֲמוֹנִים טוּר וְשׁוּרָה לְהֵאָחֵז בְּמוֹלַדְתָּם מְקוֹם הָעָם הֹרָה׃	Before this era this traditional connection endured. Jews of each generation strove to return to the land quickly. In this time, they returned in droves, rank and file, To hold onto their birthplace, the place the people was born.
מַעְפִּילִים וּמָגִנִּים וַחֲלוּצִים חָזְרוּ נְשַׁמּוֹת הִפְרִֽיחוּ וּשְׂפַת עִבְרִית דִּבְּרוּ סִדְּרוּ עָרִים וּכְפָרִים וְאֶת־הַיִּשּׁוּב גִּבְּרוּ עַל־כַּלְכָּלָה וְעַל־תַּרְבּוּת עַצְמִית הִנָּם דִּגְרוּ׃	Defiant immigrants and guardians and pioneers returned. They made wastes bloom and spoke the Hebrew tongue. They organized cities and towns and grew the settlement. Look, they incubated their own economy and culture.
פָּקְדוּ עוֹלֵי אֶֽרֶץ שׁוֹחֲרֵי שְׁלוֹמָהּ צְבָאוֹת לְהָגֵן פֶּן־תִּפְרוֹץ מִלְחָמָה קֵרְבוּ לְתוֹשָׁבֶֽיהָ בִּרְכַּת הַקִּדְמָה רְצוֹנָם לְקַבֵּל עַצְמָאוּת עֲצוּמָה׃	Those who rose to the land, pursuing its peace, ordered armies to defend, lest war break out. They brought progress’s blessing close to its inhabitants; their desire to achieve awesome independence.
שָׁנָה לִסְפִירַת מַׄגִּׄיׄדׄ מֵׄיׄשָׁׄרִׄיׄםׄ שָׁמְעוּ כֹּל בְּקוֹנְגְּרֵס שֶׁקּוֹלוֹ הֵרִים תֵּאוֹדוֹר הֵֽרְצְל וְהִכְרִיז בִּדְבָרִים תְּקוּמָתֵֽנוּ נִזְכֶּה פִּֽתְחוֹ־לָֽנוּ שְׁעָרִים׃	The year of the count of “announcing truth,”^[43] From Isaiah 45:19. The gematria of “announcing truth” — maggid meisharim — is 657, the short count for the year 5657 of the First Zionist Congress in Basel. All in the congress heard as he raised his voice, Theodor Herzl, and announced in words: “Our revival we will merit! Open for us the gates!”^[44] The first acrostic of the azhara ends here. The second begins, a reverse atbash acrostic.
תְּמִיכָה לִזְכוּת נִמְצְאָה בַּהַצְהָרָה שֶׁהִצְהִיר בַּלְפוּר בִּשְׁנַת תִּׄרְׄעַׄחׄ לַסְּפִירָה רְשׁוּת הַמַּנְדָּט לִזְכּוֹת זוֹ אִשְּׁרָה קְשׁוּרִים עַם וָאָֽרֶץ בֶּאֱמֶת בַּמָּסוֹרָה׃	Support for this right was found in the declaration That Balfour declared in the year 5678^[45] The Balfour Declaration was made in November 1917 of the count. The mandate government confirmed this right: People and land linked truly in tradition.
צַֽעַר וְחׇרְבָּן עַל־עַמֵּֽנוּ אֵרְעוּ פִּרְחֵי יְשֻׁרוּן לַטֶּֽבַח הֻכְרְעוּ עוֹלְלוּ מְנָאֲצַי וּמִלְּיוֹנִים גָּוְעוּ סַכָּנוֹת נֶגְדֵּֽנוּ בְּעֵינֵי הַגּוֹיִם נוֹדְעוּ׃	Pain and destruction befell our people. The flowers of Jeshurun were given to the slaughter. My mockers^[46] M’naatzai, a reference to the Nazis acted and millions passed on; Dangers against us were made known in the nations’ eyes.
נִרְאָה בַּעֲלִיל שֶׁפִּתְרוֹן נִדְרָשׁ מוּלֶֽדֶת יְשֻׁרוּן שֶׁמִּמֶּֽנָּה גֹּרַשׁ לְחַדֵּשׁ שָׁם מְדִינָה לְעַם אֶבְיוֹן וָרָשׁ כְּעַם בְּכׇל־אֻמּוֹת וְלֹא־יְשֹׁרַשׁ׃	It was clearly visible that a solution was needed: The homeland of Jeshurun from where it was expelled, to renew there a state for the poor and needy people, like a people among nations, not to be uprooted.
יְהוּדֵי פְּלֵיטַת טֶֽבַח וַאֲחֵרוֹת בָּעוֹלָם טֻלְטְלוּ לַעֲלוֹת לְבֵית הָאוּלָם חִדָּלוֹן קֹֽשִׁי וְסַכָּנָה לֹא־הֵנִֽיעוּ מֵהַסֻּלָּם זְכוּת תָּבְעוּ לְחֵרוּת וּכְבוֹד עֲמָלָם׃	Jews of the slaughter’s remnant and others on earth Were moved to ascend to the house of the hall.^[47] Israel, where the Temple once stood. Stopping, hardship, and danger moved them not from the ladder. They claimed the right to freedom and honorable labor.
וּבַמִּלְחָמָה הַשְּׁנִיָּה שֶׁבָּהּ כׇּל־אֻמּוֹת נִלְחֲמוּ הַיִּשּׁוּב הָעִבְרִי בִּקְרַב צֶֽדֶק קָֽמוּ דָּמֵי חֲיָלָיו נִשְׁפְּכוּ וְזָרְמוּ גְּמוּלֵֽנוּ לְהִמָּנוֹת בָּעַמִּים שֶׁהוּקְמוּ׃	And in the second war in which all nations fought, The Hebrew settlement rose in the just battle. Their soldiers’ blood was spilt and flowed. Our recompense: be counted in the established peoples.
בְּחֹֽדֶשׁ כִּסְלֵו בְּיוֹם שִׁשָּׁה עָשָׂר בִּשְׁנַת תָּׄשׁׄוּׄבׄ לִסְפִירָתֵֽנוּ כִּׄיׄ־טׄוֹׄבׄ לְכׇל־בָּשָׂר אֻמּוֹת מְאֻחָדוֹת אִסְרוּ אִסָּר אֶֽרֶץ יִשְׂרָאֵל לְעַמָּהּ תִּמָּסַר׃	In the month of Kislev on the sixteenth day, In the year of return^[48] 708 in gematria. 16 Kislev 5708, 29 November 1947, was the date of the UN resolution. by our count, it’s good^[49] 47 in gematria. “For all flesh” referring to the more universal usage of the Gregorian count. for all flesh, The United Nations swore a binding-oath: The land of Israel would be handed over to its people.^[50] The second acrostic ends here. The third begins, a name-acrostic.
יְבַצַּע הַיִּשּׁוּב תָּבְעָה הָעֲצֶֽרֶת צְעָדִים נִדְרָשִׁים לִשְׁתֹּל אֶת־הַצַּמֶּֽרֶת חֹק הוּא וְלֹא־יַעֲבֹר לְמִשְׁמֶֽרֶת קַיֶּֽמֶת וְאֵינָהּ תֻּפְקַע הָאִגֶּֽרֶת׃	The settlement should perform — claimed the assembly — required steps to plant the treetop.^[51] The people Israel. It is an unchanging law to be kept, Established and irrevocable is the letter.
הִנָּהּ זְכוּת טִבְעִית לָֽנוּ מִטַּֽעַם רְשׁוּת לַעֲמֹד עַל־עַצְמֵֽנוּ כְּכׇל־עַם אֵין הֶבְדֵּל אֵין שִׁנּוּי הַפָּז לֹא יוּעַם לְפִיכָךְ נִתְכַּנַּֽסְנוּ אָֽנוּ חַבְרֵי מוֹעֶֽצֶת הָעָם׃	This is a natural right for us, on account of the right to stand for ourselves, like every nation. No difference, no change, the gold is not dimmed. Thus, we the fellows of the people’s council, are gathered,
בְּיוֹם הַמַּנְדָּט הַבְּרִיטִי מְסַיֵּם נְצִיגֵי הַיִּשּׁוּב הָעִבְרִי הַמְּקַיֵּם אִתָּם הַתְּנוּעָה הַצִּיּוֹנִית שֶׁעוֹד תִּתְקַיֵּם בְּתֹֽקֶף זְכוּתֵֽנוּ שֶׁאַף־פַּֽעַם תִּסְתַּיֵּם׃	on the day the British Mandate ends — Representatives of the existing Hebrew settlement, Along with the Zionist movement that will remain, By force of our right that will never end,
רְשׁוּת טִבְעִית שֶׁבְּיָדֵֽינוּ לִפְדּוֹת הַחְלָטַת עֲצֶֽרֶת הָאֻמּוֹת הַמְּאֻחָדוֹת מַכְרִיזִים אָֽנוּ לְהָקִים בְּתוֹדוֹת מְדִינַת יִשְׂרָאֵל בְּאֵֽלֶּה הַשָּׂדוֹת׃	the natural right in our hands to redeem, the declaration of the United Nations assembly — We announce, to establish with acknowledgements The state of Israel in these fields!
אָֽנוּ קוֹבְעִים שֶׁהָחֵל מֵהַלַּֽיְלָה יוֹם שִׁשִּׁי בְּאִיָּיר מַאי לְאֻמּוֹת הַגּוֹלָה רָאשֵׁי הַמּוֹעָצָה יִפְעֲלוּ זְמַנִּית כְּמֶמְשָׁלָה הָאֻמָּה בְּקָרוֹב תִּבְחוֹר לַשִּׁלְטוֹנוּת שֶׁלָּהּ׃	We decree that starting from this night, The sixth of Iyyar, May to the nations of the diaspora, The council heads will temporarily act as a government; The nation will soon choose its own leadership.
כְּדֵי קִבּוּץ גָּלֻיּוֹת תְּהֵא פְּתוּחָה הַמְּדִינָה לַעֲלִיָּה יְהוּדִית בִּבְטוּחָה נָאָה תִּהְיֶה הָאָֽרֶץ שֶׁתִּהְיֶה לָֽנוּ הַצְלָחָה וּלְכׇל־תּוֹשָׁבֶֽיהָ בְּלִי עַלְמָה שְׁכוּחָה׃	So as to gather the diaspora, open will be The state for Jewish aliyah in safety. Pleasant will be the land, that there be success for us, And for all its inhabitants, not a young woman forgotten.
יְסוֹדוֹתָהּ חֵרוּת וָצֶֽדֶק וְשָׁלוֹם עַל־חֲזוֹן הַנְּבִיאִים הַיָּקָר מִיַּהֲלוֹם לְהָקִים שִׁוְיוֹן גָּמוּר לְכׇל־אֶזְרָחֶֽיהָ לַהֲלֹם גֶּֽזַע וּמִין דָּת וּמַצְפּוּן לָשׁוֹן חִנּוּךְ וְתַרְבּוּת וְזֶה לֹא חֲלוֹם׃	Its foundations: freedom and righteousness and peace, By the prophetic vision, more precious than diamond, To establish total equality as befitting all its citizens — Race and sex, faith and conscience, language and education and culture, this is no dream!
נוֹצֶֽרֶת עַל־כׇּל־מְקוֹמוֹת קְדוֹשִׁים טְהוֹרֵי כׇּל־דָּתוֹת בִּלְבָבוֹת אֲנָשִׁים וְתִהְיֶה נֶאֱמָנָה לְעֶקְרוֹנוֹת הַמְפֹרָשִׁים וּכְתוּבִים בִּמְגִלַּת הָאוּ״ם לַדּוֹרְשִׁים׃	Guarding all holy places, The purities of all faiths in mortal hearts, And being faithful to the elucidated principles written in the UN charter for those seeking them out.
רְצוֹן הַמְּדִינָה הוּא לְשַׁתֵּף פְּעֻלָּה כִּרְצוֹן מוֹסְדוֹת וּנְצִיגֵי הָאוּ״ם שֶׁתַּֽחַת דִּגְלָהּ מִיּוֹם הַחְלָטָתָהּ וְלַעֲשׂוֹת פְּעֻלָּה תִּפְעַל לְהָקִים אַחְדוּת הָאָֽרֶץ בְּעִנְיַן הַכַּלְכָּלָה׃	The state desires to cooperate with UN institutions and representatives under its flag, from the day of its proclamation, to do work, Working to establish land-unity in the matter of economy.
לְאֻמּוֹת אָֽנוּ קוֹרְאִים לָתֵת יָד לִבְנוֹת מְדִינָתֵֽנוּ אֶת־יִשְׂרָאֵל לְקַבֵּל לְמִשְׁפַּֽחַת עַמִּים קְהִלָּתֵֽנוּ בְּתוֹךְ הַתְקָפַת הַדָּמִים קוֹרְאִים בִּרְצִינוּתֵֽנוּ יִשְׁמָעֵאל לְקַבֵּל בְּשָׁלוֹם חֶלְקוֹ בְּאֶזְרָחוּתֵֽנוּ׃	To the nations we call to lend a hand to build our state, To accept Israel to the family of peoples, our community. Amid this bloody attack^[52] Referring to the first volleys of the war of independence. we call in earnest: Ishmael,^[53] Referring to the Arab citizens of Israel. to receive in peace his portion in our citizenship.
בְּשָׁלוֹם וּשְׁכֵנוּת טוֹבָה אָֽנוּ מוֹשִׁיטִים יָד לְכׇל־מְדִינוֹת שְׁכֵנוֹת בָּעַמִּים וְשַׁלִּיטִים גְּבוּלֵֽנוּ כָּאן כְּמוֹ בַּאֲבוֹתֵֽינוּ הַשְּׁבָטִים דָּבָר רָצוּי לְשַׁתֵּף פְּעֻלָּה בִּכְלָלִים וּפְרָטִים׃	In peace and good neighborliness we reach out a hand to all our neighbor-states, peoples and leaders. Our border is here, just as with our tribal ancestors. It’s desireable to cooperate in general and particular!
לִתְרֹם חֶלְקָהּ בְּמַאֲמַץ יִשְׂרָאֵל הוּא מוּכָן בְּאֵזוֹר זֶה נִפְעָל קִדְּמָה הֲלֹא גַּם אָֽנוּ כָּאן תִּרְאוּ בְּנֵי יוֹנָה גַּם הַצִּפּוֹר מָצָא לוֹ כַּן וְכֵן עִמְדוּ בַּמַּעֲרָכָה עַל־גְּאֻלַּת הַמִּשְׁכָּן׃	To contribute its portion in effort, Israel is prepared. In this region we will work progress — aren’t we here too? See, sons of the dove,^[54] A poetic reference to diaspora Jewry that the bird too found a nest! And thus, stand in ranks for the redemption of the dwelling!
רְשׁוּמִים מִתּוֹךְ בִּטָּחוֹן בְּצוֹר יִשְׂרָאֵל הִנְנוּ לְעֵדוּת עַל־הַכְרָזָה זוֹ לְהִגָּאֵל חוֹתְמִים בַּחֲתִימַת יָדֵֽינוּ מִדָּן עַד בֵּית־אֵל זִקְנֵי מוֹעֶֽצֶת הַמְּדִינָה עַל־אַדְמַת אֲרִיאֵל׃	Registered out of trust in the Rock of Israel, Here we are witnessing in this declaration to be redeemed. Signed with our hand’s signatures, from Dan to Beth-el,^[55] In the Bible a term used to refer to the northern kingdom of Israel. Elders of the state council on the land of Ariel.^[56] A poetic name for Jerusalem, or Israel in general.
קִרְיַת עִיר תֵּל אָבִיב בְּאַדְמַת מוֹלַדְתֵּֽנוּ אֶֽלֶף תְּשַׁע מֵאוֹת שְׁמוֹנָה אַרְבָּעִים תָּׄשׁׄוּׄבׄ בִּסְפִירָתֵֽנוּ מַאי יוֹם אַרְבֵּיסַר הֵ״א בְּאִיָּיר יוֹם עֶֽרֶב מְנוּחָתֵֽנוּ נִזְכֶּה לִקְרֹא מְגִלָּה זוֹ בְּיוֹם עַצְמָאוּתֵֽנוּ׃	The city, town of Tel Aviv, in our birth land, 1948, return^[57] 708 in gematria, the short count for 5708. While the Gregorian count for the UN declaration of 29 November 1947 and the independence declaration of 14 May 1948 is different, in the Hebrew calendar they are in the same year. by our count, May quartodeciman,^[58] A fancy Latinate word to reflect the fancy Aramaic word used here since the Hebrew for “fourteenth” is substantially longer. fifth of Iyar, the day before our rest.^[59] Friday Let us merit to read this scroll on our independence day!
סילוק	Silluq
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃	And thus, to You holiness ascends, For You are the Holy One and Savior of Israel.
בַּשְּׁבִיעִית הַשְּׁלִישִׁית^[60] בשערים ג׳ וד׳ נאמר הַשֵּׁנִית לְשִׁבְעָה שָׁבֻעוֹת בֵּין צָרָה וּמְצוּקָה לְמַגְדִּל יְשׁוּעוֹת בְּשׂוֹרוֹת טוֹבוֹת וְנִפְלָאוֹת נִשְׁמָעוֹת בּוֹדֶֽדֶת תַּרְבֶּה־עַם בִּפְרֹֽעַ פְּרָעוֹת בִּימֵי תְּקוּמָה בְּעוֹנוֹת קְבוּעוֹת בִּיאַת עַצְמָאוּת כִּי בָּאוּ הַשָּׁעוֹת בּוֹרְאֵֽנִי נִפְלָאוֹת שֶׁעָשִֽׂיתָ יְדוּעוֹת׃	On the third^[61] In most years, the sabbath between Yom haShoah and Yom haAtzmuat is the third sabbath of the counting of the omer season. In years where it is the second (meaning any years where the first day of Pesaḥ falls on Shabbat or Sunday, gates 3 and 4 according to the calendric norms), say הַשֵּׁנִית “the second” instead. seventh of the seven weeks, Between stress and distress^[62] Find Zephaniah 1:15 to establishing salvation,^[63] Find Psalm 18:51 Good amazing news was heard: The lonely one will teem with people^[64] Find Lamentations 1:1 when breaches breach.^[65] Find Judges 5:2 In days of renewal, in set seasons, The coming of independence, for the hours have come. My Creator, the wonders You have done are known!
מֵעַם לָעָם נִמְסְרָה הָאָֽרֶץ עָרִיצֵי עֲרוּצִים שֶׁאַף־אֶחָד יֵעָרֵץ קָֽמוּ בְּכִבּוּשׁ וְנָפְלוּ בַּפֶּֽרֶץ וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃	From people to people the land was handed over; Tyrants of the channels that none would idolize. They rose in conquest but fell in the breach. And the Canaanite and Perizzite were then settled in the land.^[66] Genesis 13:7
אָב עָלָה מִשִּׁנְעָר וּבְנוֹ שִׁכֵּן שֵׁם וּבְנֵי בְּנוֹ הָתָם יָרְדוּ לִפְקֹֽחַ נַפְשָׁם בִּימֵי שִׁעְבּוּדָם זַעֲקוּ מֵעׇנְשָׁם קָֽמוּ נוֹלְדֵי יוֹכֶֽבֶד לְהַעֲלוֹתָם מִשָּׁם כִּי חָטָא כְּנַֽעַן מֵעֵֽבֶר תִּקּוּן קׇרְבַּן אָשָׁם וְעָלוּ הַחוֹפְשִׁים לְהַנְחִיל יְרֻשַּׁם׃	The father^[67] Abraham went up from Sumer, his son abode there,^[68] Isaac. Find Genesis 26:2 And the sons of his pure son^[69] Jacob went down to save their lives. In the days of their enslavement they cried out from their abuse. Those born of Jochebed arose to bring them up from there, For Canaan had sinned beyond a guilt-offering’s rectification. And the free ones ascended to acquire their inheritance.
הָאָֽרֶץ חֻלְּקָה לִשְׁנֵים עָשָׂר שְׁבָטִים וּבַיָּמִים הָהֵם יְמֵי שְׁפוֹט הַשּׁוֹפְטִים לֹא־הָיָה מֶֽלֶךְ בְּיִשְׂרָאֵל לַעֲשׂוֹת מִשְׁפָּטִים וְדָרְשׁוּ לַמִּצְפָּתִי וְדִבְרֵיהֶם נִקְלָטִים׃	The land was apportioned to twelve tribes, And in those days, the days the judges judged,^[70] Find Ruth 1:1 There was no king in Israel^[71] Find Judges 17:6 to do judgment. They besought the Mizpatite,^[72] Samuel, of whom Israel demanded a king. and their words were received.
יְמִינִי וּמְזַמְּרוֹ מָלְכוּ עַל־הָעָם וְחָכָם הָרָזִים שֶׁבָּנָה בֵּית־נֹֽעַם אַחַר־כָּךְ חֹֽמֶץ בַּר־יַֽיִן רְחַבְעָם וּמֵאֶפְרַֽיִם קָם חוֹטֵא וּמַחֲטִיא יָרׇבְעָם וּצְפוּנִים מָרְדוּ וְחָצְצוּ אֶת־הָעָם עֲשָׂרָה עָזְבוּ בְּזֹאת הַפַּֽעַם וּבִיצִיקַת עֶגְלַֽיִם הַפָּז יוּעַם׃	The Benjaminite^[73] Saul and his psalmist^[74] David reigned over the people And the wise secret-knower who build the pleasant house,^[75] Solomon After that, vinegar son of wine,^[76] A talmudic expression for a worthless man who is the son of a worthwile man Rehoboam, And from Ephraim rose the sinner and sin-causer Jeroboam, And the northerners rebelled and split the people; ten left this time, and with the casting of the double-calves the gold was dimmed.
אַשּׁוּר לָקַח אֶת־מַזְנִיחֵי שַׁדַּי וְהֵשִׁיב בַּחְלַח וְחָבוֹר וְגוֹזָן וּמָדָי אֲבָל יְרוּשָׁלַֽיִם בֵּית לִמּוּדַי לֹא־נִכְבַּשׁ בְּיָדוֹ מַֽעַן מַכֶּה בְּוַדַּאי מַגֵּפָתוֹ הָיְתָה לְפוּל יוֹתֵר מִדַּי׃	Assyria took those neglectful of the Surveyor And settled them in Halah, Khabur, Guzana, and Media,^[77] Find II Kings 17:6 But Jerusalem, the house of my learning, Was not conquered by his hand, due to a legitimate plague. Pul’s^[78] Find I Chronicles 5:26 disease was more than enough for him
אַךְ חָטָא יְהוּדָה בְּמַלְכוּת מְנַשֶּׁה וְשָׁכַח לַתּוֹרָה נִתְּנָה בְּיַד מֹשֶׁה וּבָא שֵׁשַׁךְ לֵב־קָמַי וְיוֹם קָשֶׁה עַד הִכְרִיז כּֽוֹרֶשׁ אֶת־גָּלוּתְךָ תִּשֶּׁה׃	But Judah sinned in the reign of Manasseh, And forgot the teaching given by Moses’ hand, And Sheshakh Lev-Qamai^[79] The atbash of Babylonia and Chaldea. Sheshakh is used in Jeremiah 25:26 and 51:41, while Lev-qamai is used in Jeremiah 51:1. came, and a hard day, Until Cyrus announced, “you will forget your exile!”
פָּרַס מָשְׁלָה בָּֽנוּ שָׁנָה וְשָׁנִים עַד קָם אָלֶכְּסַנְדְּרוֹס מוֹקְדוֹן עַל־הַשּׁוֹשַׁנִּים׃ וַיָּֽמׇת וְחֻלְּקָה מַמְלַכְתּוֹ בֵּין אַרְבָּעָה רָאשִׁים וְכׇל־סוּרְיָה לִסְלִיקוּס וּבָנָיו הָעִקְּשִׁים מִתּוֹכָם אַנְטִיּֽוֹכוּס הַמְחַלֵּל קְדוֹשִׁים מְשֻׁגָּע נִקְרָא פֵּרוֹתָיו בְּאוּשִׁים	Persia ruled over us year after year, Till Alexander of Macedon came upon the lilies.^[80] Israel He died, and his kingdom was divided among four chiefs, And Coele-Syria to Seleucus and his stubborn sons, Among them Antiochus, desecrator of holy things. He was called mad,^[81] Antiochus referred to himself as “Epiphanes,” or “deity made manifest.” He was sarcastically called, both by the Jews and the Greeks, “Epimanes,” or “the madman.” his fruits rotten.
קָֽמוּ נֶגְדּוֹ גִּבּוֹרֵי אֲנָשִׁים חַשְׁמוֹנַאי וּבָנָיו שֶׁהִדְלִֽיקוּ אִשִּׁים אֲבָל יָרְדוּ דּוֹרוֹת כְּדַרְכֵי אֲנָשִׁים וַיְהִי־רִיב בֵּין רֹעֵי צָדוֹקִים וּפְרוּשִׁים עַד־מָלְכוּ בְּנֵי יַנַּאי כָּאֵֽלֶּה טִפְּשִׁים שֶׁהִזְמִֽינוּ רוֹמִי לְהִתְעָרֵב בָּעֳנָשִׁים הוּא רָכַשׁ אֶת־אַרְצֵֽנוּ לִהְיוֹת רְכוּשִׁים וּמַה שֶׁהֵם רוֹכְשִׁים אֵינָם נוֹטְשִׁים הֵם הֵרִֽימוּ הוֹרְדּוֹס וְעָשׂוּ כִּבּוּשִׁים וּבְעֵת הֻלְחֲמוּ קַנָּאִים וְעִקְּשִׁים הֵם הֶחֱרִֽיבוּ מִקְדָּשֵֽׁנוּ וְהָיִֽינוּ נִגְרָשִׁים שִׁירְךָ בְּאַדְמַת נֵכָר נִשְׁמַע כָּאֵֽלֶּה רְעָשִׁים׃	Against him rose heroes of men, The Hasmoneans who kindled fires. But generations descended in the way of man, There was strife between the Sadducee and Pharisee guides.^[82] Literally, shepherds. See Genesis 13:7 Until the children of Jannaeus^[83] rerferring to Hyrcanus II and Aristobulus II, the two sons of Alxander Jannaeus, who invited the Romans to settle their civil war. reigned, such fools, Who invited Rome to intercede in punishments. It acquired our land to be acquisitions, And what they acquire they do not abandon. They raised Herod and did conquering, And when the zealous and stubborn ones battled, They destroyed our Temple and we were expelled. Your song in a foreign land sounds like such noise!
וַיָּקׇם צֶֽלֶם חָדָשׁ עֲלֵיהֶם מִבְּנֵי עַמִּי אֲבָל לֹא עָזַר לָֽנוּ כִּי הַצֶּֽלֶם הָיָה לְרוֹמִי אַחֲרֵי מְאוֹת שָׁנָה עָמַד נוֹקֵם דָּמִי עוֹמַר עַל־יִשְׁמָעֵאל כּוֹבֵשׁ הַיְּרוּשַׁלְמִי פָּתַח לִי שְׁעָרִים וּבִקֵּשׁ שְׁלוֹמִי׃	And a new image^[84] Referring to Jesus, and Christianity as a whole rose over them, from my people’s children, But it did not help us, for the image was Rome’s. After hundreds of years rose my blood’s avenger, Omar, over Ishmael, conquerer of the Jerusalemite.^[85] In 637 CE, Caliph Omar conquered Jerusalem. His rule, while not perfect, was substantially better for the Jews than Byzantine/Eastern Roman rule was. He opened for me gates and sought my peace.
אֲבָל אַיֵּה הַנָּגִיד שֶׁמִּמֶּנִּי יֵצֵא וְאֵיפֹה הַמּוֹשֵׁל וּמֵאַיִן יִמָּצֵא עַצְמָאוּת הַדָּבָר שֶׁיִּשְׂרָאֵל רוֹצֶה׃	But where is the prince who will come out from me? And where is the ruler, from where is he found? Independence is the matter that Israel wants!
קָֽמוּ מֵעַם לוֹעֵז הַצַּלְבָנִים אַנְשֵׁי בְּלִיַּֽעַל רוֹצְחִים וְעוֹיְנִים דָּם נִשְׁפַּךְ עַד־קַרְסֹל בְּקַרְקַע אַרְמוֹנִים הַאֵֽלֶּה גִּבּוֹרֶֽיךָ שׁוֹחֲטֵי הַמַּאֲמִינִים בְּסוֹף נִכְבְּשׁוּ בַּל־סְלִיחָה לַדִּינִים׃	From a barbarous land arose the crusaders, Low men, murderers and hateful. Blood spilt up to the ankle on the floor of the palaces. Are these your heroes, murderers of the faithful? In the end they were conquered, no forgiveness for the laws.^[86] A pun on the name “Saladin.”
אַחַר־כָּךְ כָּבְשׁוּ לָהּ בְּנֵי תּוֹגַרְמָה מַלְכָּם חָכָם מְכֻנֶּה חִדֵּשׁ אֶת־הַחוֹמָה קָמָה בֵּין כׇּל־הָאֻמּוֹת מִלְחָמָה הַתּוֹגְרָמִים בָּחֲרוּ בְּצַד נִכְשָׁל עַד־כְּלִמָּה	After this the Turks^[87] Literally, “Togarmites.” In most medieval texts Turkey is referred to as Togarmah, as part of the interpretatio hebraicae of Biblical place names — se also Sefarad for Spain, Ashkenaz for the Rhineland, Hagrim for Hungary, etc. conquered it. Their king, named wisely,^[88] Suleiman the Magnificent, who shared a name with Solomon. renewed the wall. War arose between all the nations. The Turks chose the losing side to disgrace.
הַבְּרִיטִים נִכְנְסוּ בְּמַנְדָּט לְאוֹמָהּ הִכְרִיז בַּלְפוּר שֶׁהָאָֽרֶץ תִּנָּתֵן לְעַמָּהּ אֲבָל כׇּל־רְשׁוּת צְבוּעָה וּמִי יוֹדֵֽעַ לָֽמָּה וְהַנְּיָר הַלָּבָן גִּנָּה מִלְיוֹנֵי הָאֻמָּה כִּי נִגְלָה לְכֻלָּם תּוֹעֲבַת הַשְּׁמָמָה שֶׁעוֹלְלוּ הַמְּנָאֲצִים לְלֹא־נֻחָֽמָה עֲצֶֽרֶת לִמְאֻחֶֽדֶת כׇּל־אֻמָּה הִכְרִיזָה שֶׁלָּא־עוֹד נֵרָדֵף עַד־חׇרְמָה׃	The Brits entered with a mandate for its nation. Balfour declared that the land would be given to its people. But every regime is hypocritical — who knows why? And the white paper doomed millions of the nation. When the foul desolation was revealed to all That the mockers^[89] M’naatzim, a reference to the Nazis perpetrated upon the uncomforted,^[90] Israel. See Isaiah 54:11 The assembly of uniting every nation Declared that no longer would we be utterly persecuted.
וּבְכֵן הָבָה נָשִֽׁירָה שִׁיר הוֹדָיָה לִישׁוּעָה הָיָה־לִי עׇזִּי וְזִמְרָת יָהּ וּבְכׇל־עִיר וְקִבּוּץ וּמוֹשָׁב וְקִרְיָה נְזַמְּרָה עִם־מְשָׁרְתֵי אַכְתְּרִיאֵל־יָהּ שָׂרָף וּכְרוּב וְאוֹפַן וְחַיָּה הַמְשׁוֹרְרִים תָּמִיד וּמִתְחַדְּשֵׁי הַבְּרִיאָה דָּרֵי מַֽעְלָה וּמַֽטָּה מְהַלְּלֵי יָהּ וְשָׁלוֹשׁ קְדֻשּׁוֹת לְקָדוֹשׁ הוּא הַקְּרִיאָה הַכְרִֽיזוּ כֹּל בְּקוֹל הַלְלוּ־יָהּ׃	And thus, come, let us sing a song of thanks. For salvation They were to me, my strength and song, Yah! And in every city and kibbutz and settlement and town Let us hymn with the ministers of Akhtriel Yah,^[91] A very old nomen sacrum, found first in Berakhot 7a Snake- and mount- and wheel- and beast-angel, Those singing always and the creation-renewed,^[92] Hekhalot texts discuss two kinds of singing angels, those that are permanent and those that are created new every day. Those dwelling above and below praise Yah, And the holy Trisagion is the reading. Announce, all, aloud, halleluyah!
כַּכָּתוּב עַל יַד נְבִיאֶךָ וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר… (ישעיה ו:יג)	As written by Your prophet’s hand, and they called one to another and said… (Isaiah 6:3).
	From here the regular qedusha continues.

Notes

Notes
1	An original reshut, a double mesostic on יצחק Isaac.
2	The acrostic for this magen spells יום השואה שעבר — “Yom haShoah that passed”
3	Israel
4	Israel
5	Israel
6	The patriarchs, sleeping in Ḥevron. Their children are Israel.
7	A general reference to antisemitism and evil, here referring to the Nazi regime.
8	Israel.
9	The acrostic for this meḥaye reads בא יום הזיכרון “Memorial Day has come”
10	Abraham
11	Isaac
12	Jacob
13	Israel
14	The acrostic for this meshalesh reads גם יום העצמאות “so too Independence Day”
15	David
16	There are fifteen songs of ascents in the book of Psalms. The number fifteen is the gematria amount of Yah, the shortened form of the Tetragrammaton.
17	A poetic term for the Temple.
18	Muslims
19	Christians
20	This piyyut, spelling out the author’s name יצחק הראל הכהן, is a poetic retelling of the life of Theodor Herzl.
21	Referring to the Old Yishuv (of Jews who moved to Israel before the development of Zionism as an ideology) and the New Yishuv (of Jews who moved to Israel as part of the Zionist movement)
22	”mountain shadow” = har tzel, a pun on Herzl’s name.
23	Isaiah 41:27
24	The home of the First Zionist Congress
25	In 1949, Herzl was reinterred on Mt. Herzl.
26	This piyyut is a celebration of the land of Israel, a sampler of the many ways it is described in the Bible and in rabbinic literature.
27	Israel
28	Find Genesis 22:18
29	Find Genesis 13:17
30	Find Deuteronomy 33:28
31	Find Isaiah 55:13
32	While the honey in the phrase “flowing with milk and honey” is generally said to refer to date honey, or silan, bee honey is unique in that it the only product of a non-kosher animal that is kosher. (Bavli Bekhorot 7b).
33	The notorious lost Legio Ⅸ Hispana, it has been suggested, was destroyed in the Bar Kokhba rebellion. While the fate of Legio Ⅸ Hispana is uncertain, another legion, Legio ⅩⅩⅡ Deiotariana was last recorded in an ignomious defeat at the hands of Bar Kokhba’s forces, and seems to have been disbanded soon afterwards.
34	Find Bava Batra 74b for a list of the seven seas and four rivers of the land of Israel.
35	Still eaten in Israel today, this fish Sarpa salpa, also known as the salema porgy, the cow bream, or the dreamfish, is notorious for, in some rare cases, causing hallucinations when its entrails are consumed.
36	In modern Hebrew this word for a fish is used to describe salmon, which is almost certainly not what is ntended in the Mishnah where it is stated to live off the Egyptian coast.
37	A name for the sabbath between Yom haShoah and Yom ha-Atsma’ut, which the author first came across in the new Tefilat haAdam Israeli Reform siddur.
38	This reshut, introducing the poetic retelling of the Scroll of Independence, is largely a justification of the custom of celebrating Yom ha-Atsma’ut. It lists other examples of Jews adding new holidays or celebrating secular days as religious days.
39	Meaning the third day of the three days of Yom haShoah, Yom haZikaron, and Yom ha-Atsma’ut.
40	As in Ḥanukkah, which, like Yom ha-Atsma’ut, is a day of celebrating independence in the land.
41	Referring to Purim Saragossa, a well-known example of the very extensive category of local Purims.
42	To this day, on Koningsdag in Amsterdam, and on Thanksgiving Day in the United States, the Spanish-Portuguese Jews recite an abbreviated Hallel service of Psalms 117 and 118 without a blessing.
43	From Isaiah 45:19. The gematria of “announcing truth” — maggid meisharim — is 657, the short count for the year 5657 of the First Zionist Congress in Basel.
44	The first acrostic of the azhara ends here. The second begins, a reverse atbash acrostic.
45	The Balfour Declaration was made in November 1917
46	M’naatzai, a reference to the Nazis
47	Israel, where the Temple once stood.
48	708 in gematria. 16 Kislev 5708, 29 November 1947, was the date of the UN resolution.
49	47 in gematria. “For all flesh” referring to the more universal usage of the Gregorian count.
50	The second acrostic ends here. The third begins, a name-acrostic.
51	The people Israel.
52	Referring to the first volleys of the war of independence.
53	Referring to the Arab citizens of Israel.
54	A poetic reference to diaspora Jewry
55	In the Bible a term used to refer to the northern kingdom of Israel.
56	A poetic name for Jerusalem, or Israel in general.
57	708 in gematria, the short count for 5708. While the Gregorian count for the UN declaration of 29 November 1947 and the independence declaration of 14 May 1948 is different, in the Hebrew calendar they are in the same year.
58	A fancy Latinate word to reflect the fancy Aramaic word used here since the Hebrew for “fourteenth” is substantially longer.
59	Friday
60	בשערים ג׳ וד׳ נאמר הַשֵּׁנִית
61	In most years, the sabbath between Yom haShoah and Yom haAtzmuat is the third sabbath of the counting of the omer season. In years where it is the second (meaning any years where the first day of Pesaḥ falls on Shabbat or Sunday, gates 3 and 4 according to the calendric norms), say הַשֵּׁנִית “the second” instead.
62	Find Zephaniah 1:15
63	Find Psalm 18:51
64	Find Lamentations 1:1
65	Find Judges 5:2
66	Genesis 13:7
67	Abraham
68	Isaac. Find Genesis 26:2
69	Jacob
70	Find Ruth 1:1
71	Find Judges 17:6
72	Samuel, of whom Israel demanded a king.
73	Saul
74	David
75	Solomon
76	A talmudic expression for a worthless man who is the son of a worthwile man
77	Find II Kings 17:6
78	Find I Chronicles 5:26
79	The atbash of Babylonia and Chaldea. Sheshakh is used in Jeremiah 25:26 and 51:41, while Lev-qamai is used in Jeremiah 51:1.
80	Israel
81	Antiochus referred to himself as “Epiphanes,” or “deity made manifest.” He was sarcastically called, both by the Jews and the Greeks, “Epimanes,” or “the madman.”
82	Literally, shepherds. See Genesis 13:7
83	rerferring to Hyrcanus II and Aristobulus II, the two sons of Alxander Jannaeus, who invited the Romans to settle their civil war.
84	Referring to Jesus, and Christianity as a whole
85	In 637 CE, Caliph Omar conquered Jerusalem. His rule, while not perfect, was substantially better for the Jews than Byzantine/Eastern Roman rule was.
86	A pun on the name “Saladin.”
87	Literally, “Togarmites.” In most medieval texts Turkey is referred to as Togarmah, as part of the interpretatio hebraicae of Biblical place names — se also Sefarad for Spain, Ashkenaz for the Rhineland, Hagrim for Hungary, etc.
88	Suleiman the Magnificent, who shared a name with Solomon.
89	M’naatzim, a reference to the Nazis
90	Israel. See Isaiah 54:11
91	A very old nomen sacrum, found first in Berakhot 7a
92	Hekhalot texts discuss two kinds of singing angels, those that are permanent and those that are created new every day.

Marching from Goshen, an adaptation of “Marching through Georgia” for the Passover seder by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Tue, 31 Mar 2026 19:02:47 +0000

This is a Passover adaptation of “Marching through Georgia” (1865) by Henry Clay Work (1832-1884). “Marching through Georgia” is a somewhat controversial song for two reasons, one of them valid, the other (in my opinion) not as much. The valid problem: the second verse of the original text features a racial slur. When people sing it now we skip or replace that line. The less valid problem: pity for the poor Confederate plantation owners whose homes were destroyed by Sherman’s forces. I frankly do not care about the suffering of slavers in a slave state. I shed no tears for the monsters who enforced the inhuman system of chattel slavery, and I treat their homes’ destruction as the just deserts of their sin in owning human beings as property.

Contribute a translation	Source (English)
	Break me off some matzo, boys! We’ll sing another song. Singing out the hallel, our redemption came along. Sing it as we used to sing, six hundred thousand strong, While we were marching from Goshen.
	Chorus: “Hurrah! Hurrah! We bring the Jubilee! Hurrah! Hurrah! For God has made us free!” So we sang the chorus from Migdol to the Reed Sea, While we were marching from Goshen
	How Israel shouted when they heard the joyful sound. How the cloud and fire pillars led us Canaan-bound. How we raised a holler when the slaver armies drowned, While we were marching from Goshen. (Chorus)
	Along with the mixed multitude, we wept with joyful tears, When we tasted freedom after hundreds of long years; Hardly could we stop ourselves from breaking forth in cheers, While we were marching from Goshen. (Chorus)
	“In the desert they’ll be stuck, the land’ll close ’em in!” So said Pharaoh and his men, but much to their chagrin, They forgot to reckon with the God that made us win, While we were marching from Goshen. (Chorus)
	So we made a thoroughfare for freedom and her train, Egypt’s troops and chariots in myriads were slain, As we saw it, we proclaimed our God‘s eternal reign, While we were marching from Goshen. (Chorus)

תחנות על שימוש במקלט | Teḥinot on the Use of a Bomb Shelter, by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Sun, 22 Mar 2026 18:36:01 +0000

These teḥinot on descending into and ascending out of a shelter were written as a response to the Iran war of 2026, which featured a lot of descending into and ascending out of shelters. The teḥinah on ascending is inspired by the minhag not to write the book of Eikha on klaf, because klaf represents permanence, and we pray someday to no longer need to recite it.

Source (Hebrew)	Translation (English)
תחינה בעת ירידה לתוך המקלט	A petition when descending into the shelter.
לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִֽילוּ וּרְחִֽימוּ וּרְחִֽימוּ וּדְחִֽילוּ, לְיַחֲדָא שֵׁם יוֹ״ד ה״י בְּוָא״ו הֵ״י בְּיִחוּדָא שְׁלִים, בְּשֵׁם כׇּל־יִשְׂרָאֵל, הִנְנִי מוּכָן וּמְזֻמָּן לְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל־פִּקּֽוּחַ נֶֽפֶשׁ כְּמוֹ שֶׁכָּתוּב בְּתוֹרָתֶֽךָ וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם׃ (ויקרא יח:ה)	To encourage a uniting of the Blessed Holy One with the Presence, in awe and in love, in love and in awe, to unite the names Yod-Hei and Waw-Hei in inseparable unity for all of Israel’s sake, here I am ready and prepared to fulfill the positive commandment of preservation of life, as is written in Your Teaching: And keep My laws and My rulings that a human does them and lives by them. (Leviticus 18:5)
וּכְשֵׁם שֶׁאֵרֵד לְתוֹךְ הַמִּקְלָט מִפְּנֵי רִשְׁפֵּי־הַשֶּֽׁלַח מוּטְלֵי אוֹיְבֵי עַמֶּֽךָ, כֵּן תְּזַכֵּֽנִי וְאֶעֱלֶה מִמֶּֽנּוּ, וְאֵצֵא בְּשָׁלוֹם וְשַׁלְוָה וָבֶֽטַח. וִיקֻיַּם בִּי וּבְכׇל־עַמְּךָ מִקְרָא שֶׁכָּתוּב שָׁ֭מָּה שִׁבַּ֣ר רִשְׁפֵי־קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃ (תהלים עו:ד) וְנֶאֱמַר וְיִשְׂמְח֨וּ כׇל־ח֪וֹסֵי בָ֡ךְ לְעוֹלָ֣ם יְ֭רַנֵּנוּ וְתָסֵ֣ךְ עָלֵ֑ימוֹ וְֽיַעְלְצ֥וּ בְ֝ךָ֗ אֹהֲבֵ֥י שְׁמֶֽךָ׃ (תהלים ה:יב)	And just as I descend into the shelter from the flaming projectiles fired by the enemies of Your people, so too may I merit that I arise from it and exit in peace and quietude and safety. And may it be fulfilled for me and for all Your people the verse as is written: There They shattered the flaming arrows, shield, and sword, and war, selah. (Psalms 76:4) And it is said: And all who refuge in You will forever rejoice, cheering, and You will shelter them, and those who love Your name will celebrate in You. (Psalms 5:12)
וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ (תהלים צ:יז)	And may the sweetness of the Master our God be upon us, and the works of our hands be established for us; may They establish the work of our hands! (Psalms 90:17)
יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃ אֹמַ֗ר לַ֭יהֹוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־בּֽוֹ׃ (תהלים צא:א-ב)	Dwelling in the shelter of the Highest, lodging in the Surveyor’s shadow. I say to the Cause: my shelter and fortress, my God in whom I trust! (Psalms 91:1–2)
בתוך המקלט, קוראים תהלים קכ–קלד (שירי המעלות), או לפחות תהלים ק״כ וק״ל (להלן)	Within the shelter, recite Psalms 120–134 (the songs of ascents), or at a minimum Psalm 120 and 130 (included below)
תהלים ק״כ — שִׁ֗יר הַֽמַּ֫עֲל֥וֹת אֶל־יְ֭הֹוָה בַּצָּרָ֣תָה לִּ֑י קָ֝רָ֗אתִי וַֽיַּעֲנֵֽנִי׃ יְֽהֹוָ֗ה הַצִּ֣ילָה נַ֭פְשִׁי מִשְּׂפַת־שֶׁ֑קֶר מִלָּשׁ֥וֹן רְמִיָּֽה׃ מַה־יִּתֵּ֣ן לְ֭ךָ וּמַה־יֹּסִ֥יף לָ֗ךְ לָשׁ֥וֹן רְמִיָּֽה׃ חִצֵּ֣י גִבּ֣וֹר שְׁנוּנִ֑ים עִ֗֝ם גַּחֲלֵ֥י רְתָמִֽים׃ אֽוֹיָה־לִ֭י כִּי־גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אׇהֳלֵ֥י קֵדָֽר׃ רַ֭בַּת שָֽׁכְנָה־לָּ֣הּ נַפְשִׁ֑י עִ֗֝ם שׂוֹנֵ֥א שָׁלֽוֹם׃ אֲֽנִי־שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֗֝מָּה לַמִּלְחָמָֽה׃	Psalms 120 — A song of ascents. To the Cause in the strife I faced, I called and They answered. Cause, redeem my being from lying lips, from slippery tongue! What can you get, what can you gain, o slippery tongue? Warrior’s arrows, sharpened, hot coals of bramble. Woe is me, for I dwell in Meshekh, that I live with the nomads’ tents! So long I myself have lived here, with those who hate peace. I am “Peace!” but as I speak, they are for war.
תהלים ק״ל — שִׁ֥יר הַֽמַּעֲל֑וֹת מִמַּעֲמַקִּ֖ים קְרָאתִ֣יךָ יְהֹוָֽה׃ אֲדֹנָי֮ שִׁמְעָ֢ה בְק֫וֹלִ֥י תִּהְיֶ֣ינָה אׇ֭זְנֶיךָ קַשֻּׁב֑וֹת לְ֝ק֗וֹל תַּחֲנוּנָֽי׃ אִם־עֲוֺנ֥וֹת תִּשְׁמׇר־יָ֑הּ אֲ֝דֹנָ֗י מִ֣י יַעֲמֹֽד׃ כִּֽי־עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃ קִוִּ֣יתִי יְ֭הֹוָה קִוְּתָ֣ה נַפְשִׁ֑י וְֽלִדְבָר֥וֹ הוֹחָֽלְתִּי׃ נַפְשִׁ֥י לַאדֹנָ֑י מִשֹּׁמְרִ֥ים לַ֝בֹּ֗קֶר שֹׁמְרִ֥ים לַבֹּֽקֶר׃ יַחֵ֥ל יִשְׂרָאֵ֗ל אֶל־יְ֫הֹוָ֥ה כִּֽי־עִם־יְהֹוָ֥ה הַחֶ֑סֶד וְהַרְבֵּ֖ה עִמּ֣וֹ פְדֽוּת׃ וְ֭הוּא יִפְדֶּ֣ה אֶת־יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל עֲוֺנֹתָֽיו׃	Psalms 130 — A song of ascents. From the depths I have called You, Cause. Master, hear my voice, may Your ears be inclined to the sound of my petitions! If You account for iniquities, Yah, Master, who can stand? For with You is forgiveness, that You be revered. I wait for the Cause, my being awaits, for Their word I have hoped. My being is for the Master as those watching for the morning watch for the morning. Israel, hope for the Cause, for with the Cause is mercy and great redemption. And They will redeem Israel from all its iniquities.
תחינה בעת עליה מתוך המקלט	A petition when ascending out of the shelter.
הִנֵּה קִיַּֽמְתִּי, לְפִי מִעוּט כּוֹחִי וְכׇל־מַה שֶׁבְּיָדִי לְקַיֵּם, מִצְוַת עֲשֵׂה שֶׁל־פִּקּֽוּחַ נֶֽפֶשׁ כְּמוֹ שֶׁכָּתוּב בְּתוֹרָתֶֽךָ וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם׃ (ויקרא יח:ה)	Here I have fulfilled, according to my minute strength and all that is in my power to fulfill, the positive commandment of preservation of life, as is written in Your Teaching: And keep My laws and My rulings that a human does them and lives by them. (Leviticus 18:5)
וּכְשֵׁם שֶׁזָּכִֽיתִי לַעֲלוֹת וְלָצֵאת מִתּוֹךְ הַמִּקְלָט בָּעֵת הַזֹּאת, כֵּן תְּזַכֵּֽנִי— אוֹתִי וְאֶת־כׇּל־עַמְּךָ יִשְׂרָאֵל— שֶׁלֹּא נִצְטָרֵךְ בִּירִידָתוֹ עוֹד, שֶׁלֹּא־יִהְיֶה עוֹד צֹֽרֶךְ לַחְפֹּר מִקְלָטִים וְלַחֲסוֹת בָּם, לֹא עָלַי וְלֹא עַל־כׇּל־יִשְׂרָאֵל עַמֶּֽךָ וְלֹא עַל־כׇּל־יוֹשְׁבֵי תֵּבֵל בְּרוּאֶֽיךָ.	And just as I merited to ascend and leave from within the shelter at this time, so too may I merit— I and all Your people Israel— that we will have no more need for its descent, that there will be no need to hew shelters and refuge in them, not for me nor for all Israel Your people nor for all the inhabitants of the world Your creatures.
כַּכָּתוּב בִּנְבוּאַת יְשַׁעְיָֽהוּ חוֹזֶֽךָ וְכִתְּת֨וּ חַרְבוֹתָ֜ם לְאִתִּ֗ים וַחֲנִיתֽוֹתֵיהֶם֙ לְמַזְמֵר֔וֹת לֹא־יִשָּׂ֨א ג֤וֹי אֶל־גּוֹי֙ חֶ֔רֶב וְלֹֽא־יִלְמְד֥וּ ע֖וֹד מִלְחָמָֽה׃ וּמִיכָֽיְהוּ הַדּוֹבֵר אֱמֶת בִּפְנֵי הַזֵּדִים הוֹסִיף לִנְבוּאָתוֹ בִּנְבוּאָתוֹ וְיָשְׁב֗וּ אִ֣ישׁ תַּ֧חַת גַּפְנ֛וֹ וְתַ֥חַת תְּאֵנָת֖וֹ וְאֵ֣ין מַחֲרִ֑יד כִּי־פִ֛י יְהֹוָ֥ה צְבָא֖וֹת דִּבֵּֽר׃ אָמֵן כֵּן יְהִי רָצוֹן.	As is written in the prophecy of Isaiah Your augur: And they will beat their swords into ploughshares and their spears into pruning-shears; no nation will take up sword against nation, nor will they any longer learn war. (Isaiah 2:4) And Micaiah, the speaker of truth in the face of the arrogant,^[1] A reference ot the narrative in I Kings 22. Micaiah is another name of Micah, and I Kings 22:28 places Micah 1:2 in the mouth of that narrative’s Micaiah. added to his prophecy with his prophecy: And each man will dwell under his vine and under his fig-tree and none will make them afraid, for the mouth of the Cause of Forces has spoken. (Micah 4:4)^[2] Micah 4:3 is a variant text of Isaiah 2:4, thus “added his prophecy to his prophecy.” Amen, thus may it be willed.
וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ (תהלים צ:יז)	And may the sweetness of the Master our God be upon us, and the works of our hands be established for us; may They establish the work of our hands! (Psalms 90:17)
יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃ אֹמַ֗ר לַ֭יהֹוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־בּֽוֹ׃ (תהלים צא:א-ב)	Dwelling in the shelter of the Highest, lodging in the Surveyor’s shadow. I say to the Cause: my shelter and fortress, my God in whom I trust! (Psalms 91:1–2)

Notes

Notes
1	A reference ot the narrative in I Kings 22. Micaiah is another name of Micah, and I Kings 22:28 places Micah 1:2 in the mouth of that narrative’s Micaiah.
2	Micah 4:3 is a variant text of Isaiah 2:4, thus “added his prophecy to his prophecy.”

גאולת שאגת הארי | The Lion’s Roar of Redemption, by Benny Powers

Benny Powers — Fri, 13 Mar 2026 21:40:36 +0000

Source (Hebrew)	Translation (English)
דָּקְרוּ צָרִים^[1] זכריה יב, י: “והביטו אלי את אשר דקרו”. בְּיוֹם חַג,^[2] שמחת תורה תשפ״ד. בְּטֶבַח תִּקְוָה נֶהְדַּף דְּבַר בֶּן הָאָדָם^[3] פנייה קבועה ליחזקאל בנבואות גוג (יחזקאל לח). הוּצַב לְיוֹשֵׁב לָבֶטַח^[4] שם, יב: “הַמְאֻסָּף מִגּוֹיִם”. גּוֹיִם מְאֻסַּף^[5] יחזקאל לח יא: “כֻּלָּם יֹשְׁבִים בְּאֵין חוֹמָה. דָּרַךְ גּוֹג חִצָּיו וְשָׁלַח הַרְחֵק מֵאֶרֶץ פָּרַס^[6] יחזקאל לח, ה: “פָּרַס כּוּשׁ וּפוּט אִתָּם”. דּוֹר נִצָּחוֹן לֹא נִכְנָע, נַפְשׁוֹ בּוֹעֵר וְלֹא נִשְׂרָף׃^[7] הסנה הבוער.	They pierced the faithful on a feast day — in slaughter, hope was spurned; The word to Son of Man was set: for those secure, gathered from the world. Gog drew his bow from Persian land and sent his arrows far; A generation burns unbowed — their bush, unconsumed by war.
וּפָרְצוּ גְּבוּל בְּעֵת צָרָה, אֶל אֶרֶץ צִיָּה לְעֵת קֵץ פּוֹרִיָּה^[8] נגב המערבי (עוטף עזה), שהיה שממה דורות ופרח עד הקץ, כנבואת יחזקאל לח, ח: “אֶל אֶרֶץ מְשׁוֹבֶבֶת מֵחֶרֶב… וְהִיא מִגּוֹיִם הוּצָאָה וְיָשְׁבוּ לָבֶטַח כֻּלָּם”. וְדַם עֲנָוִים צוֹעֵק מֵאֲדָמָה, לִפְרִיסַת הַמַּעֲרָכָה וְעַל צְבָא גּוֹג הָאַכְזָר וְהָרָשָׁע, נִיצָּב הָעָם בִּגְבוּרָה וְחַרְבוֹת בַּרְזֶל בְּיָדָם וְאִם יִשְׁאַג מִי לֹא יִירָא׃^[9] עמוס ג, ח: “אריה שאג מי לא יירא”.	Berzerkers breached the border, to land once parched, now green; The blood of innocents cries out, on high to set the battle’s scene. Against the cruel Gog, his host entirely wicked and depraved, Iron swords in hand, when the lion roars who is not afraid?
דִּינָם יֻתַּן בְּפֶתַע עֹז, פּוֹתְחֵי הָרָעָה מִצָּפוֹן^[10] ירמיהו א, יד: “מצפון תפתח הרעה”. דְּעוּ שֶׁהַחֶשְׁבּוֹן יוּשְׁלַם, בְּהִשָּׁמְדָם בְּתִמָּהוֹן דַּאֲגָה וָפַחַד וּפַחַת^[11] ישעיהו כד, יז. יָצָא לְכָל העוֹלָם בְּשָׁמְעוֹ דֶּרֶךְ הַקֶּשֶׁר בַּכִּיס^[12] רמז למבצע הביפרים׃ חֲמֵשֶׁת אֲלָפִים בִּין רֶגַע יִפּוֹל.	Their sentence came with sudden force — that evil from the North, Know well the reckoning is paid, struck blind each chariot and horse, Such dread and terror, fear and doubt, went out to all who heard: The beepers in their pockets — five thousand felled without a word.
הִתְעוֹרְרִי הִתְעוֹרְרִי,^[13] ישעיהו נב, א. עַמִּי קָם כְּלָבִיא הִנֵּה אָנֹכִי שׁוֹלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא^[14] מלאכי ג, כג. הֲרֵי הוּא בָּא לְהָשִׁיב לֵב אָבוֹת עַל בָּנִים הַדָּא הוּא דִכְתִיב: לֹא בְּחַיִל וְלֹא בְּכֹחַ כִּי אִם בְּרוּחִי׃^[15] זכריה ד, ו.	Awake, awake! My people rise, a lion in his den; Behold, I send Elijah now, the prophet among men. He comes to turn the fathers’ hearts upon the sons once more — Not by might, and not by power: but by My spirit, says the Lord.
לִירוּשָׁלַיִם עִירְךָ בְּרַחֲמִים תָּשׁוּב^[16] שמונה עשרי. לְלוֹמְדֵי תוֹרָה וַהֲלָכָה וּמִדְרָשׁ וּמִשְׁנָה וְתַלְמוּד לְגִבּוֹרֵי חַיִל נֶאֶמְצוּ,^[17] זכריה יב, ה: “אָמְצָה לִּי יֹשְׁבֵי יְרוּשָׁלִַם”. הכוח של הלוחמים נובע מהתפילה של אנשי ירושלים. בִּשְׁבִיל זֶה רַגְלַיִם עָמְדוּ^[18] תהלים קכב, ב. וראה רש״י שם לוּלֵי תוֹרָתְךָ שַׁעֲשׁוּעָי אָז בְּעָנְיֵנוּ אָבַדְנוּ׃^[19] תהלים קיט, צב.	To Jerusalem Your city, in compassion You’ll return, For students of the Torah and the Law they love to learn; The warriors found courage — it was for this our feet were strong, Were not Your Torah our delight, we’d have perished in the throng.
לְצִיּוֹן גּוֹאֵל בָּא^[20] ישעיהו נט, כ. כַּאֲשֶׁר גָּלוּ עֵיְנֵי הַכֹּל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב חוֹזְרֵי דַּת הָעֶלְיוֹן לְשׁוֹנֵנוּ רִנָּה בִּרְאוֹת הָאוֹיֵב שֶׁיִּפּוֹל לָבִיא יָקוּם אַרְיֵה יִשְׁאַג, אָז יֹאמְרוּ בַּגּוֹיִם ה’ גָּדוֹל׃^[21] תהלים קכו, ב.	The Redeemer came to Zion, as was shown to every eye, To those who turn from sin in Jacob, faithful now to the Most High; Our tongues shall fill with singing when we see the foe brought low — The cub arose, the lion roared — the nations then shall know.
נִגְלָה בְּרַעַשׁ גָּדוֹל אַדִּיר וְחָזָקה וּבְאַזְעָקָה נָטָה זְרוֹעוֹ עַל שׂוֹנְאָיו הִפִּילָם אֶל שְׁאוֹל תַּחְתִּיָּה נִיצָּב רַגְלוֹ עַל הַר הַזֵּיתִים^[22] זכריה יד, ד. וְהִנֵּה אָדֹם בְּשַׂלְמָה^[23] ישעיהו סג, א: “חמוץ בגדים מבצרה”. נִפְתַּח לְבֵית דָּוִד מָקוֹר לְחַטָּאת וּלְנִדָּה׃^[24] זכריה יג, א.	Revealed in quake and thunder, with a mighty hand and cry, He stretched His arm against His foes and cast them down to die; His feet upon the Mount of Olives, robed in crimson hue — A fountain ope’d for David’s house, to cleanse from sin anew.
יְמִין ה’ רוֹמֵמָה,^[25] תהלים קיח, טז. גָּבַר עַל עַמּוֹ חֲסָדָיו יִרְקַב שֵׁם רְשָׁעִים,^[26] משלי י, ז. עֲלֵיהֶם הַר כְּגִיגִית כְּפָאָהּ^[27] עבודה זרה ב, ב. כפיית הדין על הרשעים. יְשׁוּעַת עוֹלָמִים לְיִשְׂרָאֵל וּבְאֵר שַׁחַת לָאייתולה^[28] נפילת שלטון הרשע האיראני כהבטחה ודאית. יִשְׁאַג הָאֲרִי מִמְּעוֹנוֹ,^[29] ירמיהו כה, ל. אוֹר חָדָשׁ עַל צִיּוֹן הָאִירָה׃	The Lord’s right hand exalted — on His people, mercies pour; The wicked’s name shall rot, crushed under mountains evermore, Salvation everlasting sprouts for Israel’s faithful band, A pit of ruin for the tyrant — the lion roars across the land.
סֹלּוּ דֶרֶךְ כָּל גּוֹיִם לְעִיר ה׳ לְעוֹנַת סְתָיו^[30] חג הסוכות והגאולה העתידית הצמודה לו. סֻכּוֹת בְּנוּ לְעַצְמְכֶם, הִנֵּה נָתַתִּי מִצְוָה קַלָּה^[31] עבודה זרה ג, א: המבחן של הגויים בסוכה. סוּרוּ סְרוּחוּ סוֹרְרִים, בְּעָטוּ בָהּ כְּפוּיֵי טוֹבָה סוּפָה וּסְעָרָה לְעַם הַגַּג^[32] רמז לשוני ל”גוג”. האויבים בוטחים ב”כוחי ועוצם ידי” המסומל ע״י הגגות והמבצרים, מול ישראל החוסים תחת הסכך. וּלְסֹכְכֵי סְכָךְ שָלום וְשַׁלְוָה׃	Make way, O nations, make; in autumn to Jerusalem come; Build booths unto yourselves — a simple charge, and simply done. Ungrateful rebels! Spurn the gift, your faithlessness laid bare — Storm and tempest for rooftop folk; but in the sukkah – peace is there.
נִפְלָאוֹת תִּרְאֵנוּ כָּפוּל עַל יְצִיאָה מִמֵּיצָר וּבוֹר^[33] רמז למצרים (מיצר/עזה) ולבור יוסף (בור/מנהרות עזה). נֶאֱמַר לֹא עוֹד “יִגְדַּל ה’ אֲשֶׁר הוֹצִיא אֶת עַמּוֹ מֵאֶרֶץ הַיְאוֹר”^[34] ירמיהו טז, טו: הגאולה שתשכיח את יציאת מצרים. נִסִּים אַחֲרוֹנִים יִגְבְּרוּ עַד בְּלִי דַּי, לָרִאשׁוֹנִים יִקְחוּ אֶת הַמָּקוֹם נֵצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ בַּחַיִּים וּבְשִׂמְחָה וּבְשָׁלוֹם׃	Such wonders You shall show us, doubled over Egypt’s tale; No more shall they say “Great is He who brought us from the land of Pharaoh”. The latter signs surpass the first far beyond what mouths can speak — Forever more Your name we’ll bless, in life, and joy, and peace.

“Geula for Shaagat HaAri” by Benny Powers was first published to the author’s website on 11 March 2026.

Notes

Notes
1	זכריה יב, י: “והביטו אלי את אשר דקרו”.
2	שמחת תורה תשפ״ד.
3	פנייה קבועה ליחזקאל בנבואות גוג (יחזקאל לח).
4	שם, יב: “הַמְאֻסָּף מִגּוֹיִם”.
5	יחזקאל לח יא: “כֻּלָּם יֹשְׁבִים בְּאֵין חוֹמָה.
6	יחזקאל לח, ה: “פָּרַס כּוּשׁ וּפוּט אִתָּם”.
7	הסנה הבוער.
8	נגב המערבי (עוטף עזה), שהיה שממה דורות ופרח עד הקץ, כנבואת יחזקאל לח, ח: “אֶל אֶרֶץ מְשׁוֹבֶבֶת מֵחֶרֶב… וְהִיא מִגּוֹיִם הוּצָאָה וְיָשְׁבוּ לָבֶטַח כֻּלָּם”.
9	עמוס ג, ח: “אריה שאג מי לא יירא”.
10	ירמיהו א, יד: “מצפון תפתח הרעה”.
11	ישעיהו כד, יז.
12	רמז למבצע הביפרים׃
13	ישעיהו נב, א.
14	מלאכי ג, כג.
15	זכריה ד, ו.
16	שמונה עשרי.
17	זכריה יב, ה: “אָמְצָה לִּי יֹשְׁבֵי יְרוּשָׁלִַם”. הכוח של הלוחמים נובע מהתפילה של אנשי ירושלים.
18	תהלים קכב, ב. וראה רש״י שם
19	תהלים קיט, צב.
20	ישעיהו נט, כ.
21	תהלים קכו, ב.
22	זכריה יד, ד.
23	ישעיהו סג, א: “חמוץ בגדים מבצרה”.
24	זכריה יג, א.
25	תהלים קיח, טז.
26	משלי י, ז.
27	עבודה זרה ב, ב. כפיית הדין על הרשעים.
28	נפילת שלטון הרשע האיראני כהבטחה ודאית.
29	ירמיהו כה, ל.
30	חג הסוכות והגאולה העתידית הצמודה לו.
31	עבודה זרה ג, א: המבחן של הגויים בסוכה.
32	רמז לשוני ל”גוג”. האויבים בוטחים ב”כוחי ועוצם ידי” המסומל ע״י הגגות והמבצרים, מול ישראל החוסים תחת הסכך.
33	רמז למצרים (מיצר/עזה) ולבור יוסף (בור/מנהרות עזה).
34	ירמיהו טז, טו: הגאולה שתשכיח את יציאת מצרים.

תְּפִלָּה לְעֵת מִלְחָמָה מבצע שאגת הארי | Prayer in Times of War: Operation Roaring Lion, Adar 5786 (Masorti Movement in Israel 2026)

Masorti Olami — Mon, 02 Mar 2026 04:17:06 +0000

Source (Hebrew)	Translation (English)	Translation (French)	Translation (Ukrainian)
שָׁאֲגוּ צֹרְרֶיךָ בְּקֶרֶב מוֹעֲדֶךָ… (תהלים עד:ד) קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ… (תהלים עד:כב) אַל־תִּשְׁכַּח קוֹל צֹרְרֶיךָ (תהלים עד:כג)	Your foes roar inside Your meeting-place… (Psalms 74:4) Rise, O God, champion Your cause… (Psalms 74:22) Do not ignore the shouts of Your foes (Psalms 74:23)	Tes ennemis rugissent au sein de Ton sanctuaire… Lève-Toi, ô Dieu, défends Ta cause… Ne reste pas sourd aux clameurs de Tes ennemis.	«Заревіли вороги Твоı̈ посеред Твоı̈х святинь… Устань, Боже, веди справу Свою…» «Не забудь голосу ворогів Твоı̈х». (Тегилим 74)
אַרְיֵה שָׁאָג – מִי לֹא יִירָא?… הַשְׁמִיעוּ עַל־אַרְמְנוֹת בְּשׁוּשָׁן וְעַל־אַרְמְנוֹת בְּאֶרֶץ פָּרָס… וּרְאוּ מְהוּמֹת רַבּוֹת בְּתוֹכָהּ וַעֲשׁוּקִים בְּקִרְבָּהּ. (על פי עמוס ג:ח-ט)	A lion has roared, who can but fear?… Proclaim in the palaces of Shushan and in the fortresses of the land of Persia! And witness the great outrages within her and the oppression in her midst. (based on Amos 3)	Le lion a rugi, qui ne tremblerait pas ?… Proclamez-le dans les palais de Shushan et dans les forteresses du pays de Perse! Et voyez les grands outrages qui s’y commettent et l’oppression qui règne en son sein.	«Лев заревів – хто не злякається? … Сповістіть у палацах у Шушані та в палацах Персіı̈… і побачте великий розбрат у ній та гноблених серед неı̈». (за – Амос 3)
꙳ ꙳ ꙳	꙳ ꙳ ꙳	꙳ ꙳ ꙳	꙳ ꙳ ꙳
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְאִמּוֹתֵינוּ שָׂרָה רִבְקָה לֵאָה וְרָחֵל, הוּא יְבָרֵךְ אֶת תּוֹשְׁבֵי מְדִינַת יִשְׂרָאֵל הַחַיִּים תַּחַת הָאִיּוּם הַמַּתְמִיד שֶׁל טִילֵי הֶרֶס וּמָוֶת. הַקָּדוֹשׁ בָּרוּךְ הוּא יְחַזֵּק אֶת לִבָּם וְאֶת כֹּשֶׁר עֲמִידָתָם בְּעֵת מַשְׁבֵּר, עַד יַעֲבֹר זַעַם.	May the One who blessed our ancestors, Abraham, Isaac and Jacob, and Sarah, Rebecca, Leah and Rachel, bless the citizens^[1] Toshevei medinat Yisrael may be translated more expansively as “residents” or “inhabitants” of the State of Israel. While citizens also appears in the French translation, the Ukrainian has inhabitants. –Aharon Varady of the State of Israel living under the continual threat of lethal missiles and death. May the Holy One strengthen their hearts and grant them fortitude at this time of crisis, until wrath the passes.	Que Celui qui a béni nos ancêtres, Abraham, Isaac et Jacob, Sarah, Rebecca Rachel et Léa, bénisse les citoyens de l’État d’Israël qui vivent sous la menace permanente de missiles meurtriers et de la mort. Que le Saint Béni Soit-Il affermisse leurs coeurs et leur accorde la force et la persévérance en cette heure de crise, jusqu’à ce que s’apaise la colère.	Той, Хто благословив наших батьків — Авраама, Іцхака і Якова, і наших матерів — Сару, Ривку, Лею та Рахель, нехай благословить жителів Держави Ізраı̈ль, які живуть під постійною загрозою ракет, руйнування і смерті. Нехай Святий, благословенний Він, зміцнить ı̈хні серця та ı̈хню стійкість у час кризи, доки не мине гнів.
יְהִי רָצוֹן מִלִּפְנֵי יוֹשֵׁב בַּמְּרוֹמִים שֶׁיִּתֵּן עֵצָה טוֹבָה בְּלֵב כׇּל קְבַרְנִיטֵי הַמְּדִינָה, שֶׁיֵּדְעוּ לְנַהֵל אֶת מִלְחֶמֶת הָעָם בְּתוּשִׁיָּה, בַּהֲבָנָה וּבְחָכְמָה.	May it be the will of the One who dwells in the heavens to grant divine counsel to the leaders of our country, that they might lead us through this war with sound judgment, understanding, and wisdom.	Que la volonté de Celui qui réside dans les cieux accorde la sagesse aux dirigeants de notre pays, afin qu’ils nous guident à travers cette guerre avec discernement et intelligence.	Нехай буде воля Того, Хто перебуває на висотах, щоб Він дав добру пораду в серце всіх керівників держави, щоб вони вміли вести війну народу з розсудливістю, розумінням і мудрістю.
ה׳ צְבָאוֹת, אֶלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל, שְׁמֹר נָא עַל חַיָּלֵי צְבָא הַהֲגָנָה לְיִשְׂרָאֵל וַחֲיָלוֹתָיו הָעוֹמְדִים בַּמַּעֲרָכָה בַּיַּבָּשָׁה, בַּאֲוִיר וּבַיָּם, בַּחֲזִית וּבָעֹרֶף, וְעַל כׇּל כֹּחוֹת הַבִּטָּחוֹן וְהַהַצָּלָה. הַצִּילֵם אֱלֹהֵינוּ מִכׇּל צָרָה וְצוּקָה וּמִכׇּל פֶּגַע רַע, וּשְׁלַח בְּרָכָה וְהַצְלָחָה בְּמַעֲשֵׂי יְדֵיהֶם: צֵאתָם לְשָׁלוֹם וְשׁוּבָם לְבָתֵּיהֶם לְחַיִּים וּלְשָׁלוֹם.	Lord of Hosts, God of Israel’s battles, protect the soldiers of the Israel Defense Forces, those conscripted and those returning for reserve duty, who stand at the ready on land, in the air, and at sea, those at the front and those providing support, and to the security and rescue forces. May God save them from all trouble and sorrow and from all injury to body or soul, send them blessing and salvation: May they go out to war in wellbeing and return blessed with life and peace.	Seigneur des Armées, Dieu des batailles d’Israël, protège les soldats des Forces de Défense d’Israël — ceux qui ont été mobilisés et ceux qui reprennent du service dans la réserve — qui se tiennent prêts sur terre, dans les airs et sur mer, ceux qui sont en première ligne comme ceux qui assurent le soutien, ainsi que les forces de sécurité et de secours. Que Dieu les préserve de toute détresse et affliction, de toute atteinte au corps et à l’âme; qu’Il leur envoie bénédiction et salut: qu’ils partent au combat en paix et reviennent bénis, vivants et en paix.	Господи Саваот, Боже воı̈нств Ізраı̈лю, збережи воı̈нів Арміı̈ оборони Ізраı̈лю та ı̈ı̈ солдатів, що стоять на бойових позиціях на суші, в повітрі й на морі, на передовій і в тилу, та всі сили безпеки й порятунку. Спаси ı̈х, Боже наш, від усякоı̈ біди й утиску та від усякого лиха, і пошли благословення та успіх у справах ı̈хніх рук: І поверни ı̈х з миром і до своı̈х домів живими й у мирі.
אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם, שִׂים שַׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְכׇל יוֹשְׁבֶיהָ, וִיקֻיַּם בִּנְשֵׁי אִירָאן וְאַנָשֶׁיהָ הַנִּדְכָּאִים תַּחַת מַגַּף הַבַּרְזֶל הַכָתוּב: ”וְהָיה בַיּוֹם הַהוּא, נְאֻם ה׳ צְבָאוֹת, אֶשְׁבֹּר עֻלּוֹ מֵעַל צַוָּארֶךָ וּמוֹסְרוֹתֶיךָ אֲנַתֵּק… כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק“ (על פי ירמיה ל:ח-י), וְ”הַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב, לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִֹמְחָה“ (אסתר ט:כב).	O God in Heaven, grant peace to this land and eternal joy to all its inhabitants, and may the oppressed citizens of Iran witness the fulfillment of the verses: “In that day—declares God of Hosts— I will break the yoke from off your neck and I will rip off your bonds… for I will deliver you from far away” (based on Jeremiah 30:8-10). And “the same month that had been transformed for them from one of grief and mourning to one of festive joy, they were to observe them as days of feasting and merrymaking.” (Esther 9:22)	Ô Dieu des cieux, accorde la paix à cette terre et une joie éternelle à tous ses habitants. Et que les citoyens opprimés d’Iran voient s’accomplir les versets: En ce jour; déclare le Seigneur des Armées; je briserai le joug qui pèse sur ton cou et j’arracherai tes liens… car Je te délivrerai de contrées lointaines. Et que ce même mois qui avait été transformé pour eux en mois de deuil et de lamentation devienne pour eux un mois de fête et de joie, des jours de festin et d’allégresse.	Боже наш, що на небесах, встанови мир на землі й вічну радість для всіх ı̈ı̈ мешканців, і нехай здійсниться для жінок Ірану та його чоловіків, пригноблених під залізним ярмом, написане: «І буде того дня, — слово Господа Саваота, — Я зламаю ярмо з твого шиї і розірву твої пута… бо ось Я спасу тебе здалека», і: «Місяць, який обернувся для них із жалоби на радість і з трауру на добрий день, щоб зробити їх днями бенкету й радості».
וִיקֻיַּם בָּנוּ בִּמְהֵרָה בְיָמֵינוּ מִקְרָא שֶׁכָּתוּב: ”וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ וְאֵין מַחֲרִיד, כִּי פִי ה׳ צְבָאוֹת דִּבֵּר“ (מיכה ד:ד). וְכֵן יְהִי רָצוֹן, וְנֹאמַר אָמֵן.	And may we soon witness the fulfillment of your promise: “And they shall dwell each one beneath his vine and beneath his fig tree, with none to make him tremble, for the Lord of Hosts has spoken” (Micah 4:4). [and so may it be their will] and let us say: Amen.	Et puissions-nous voir bientôt l’accomplissement de Ta promesse: Ils demeureront chacun sous sa vigne et sous son figuier, sans que personne les inquiète — car le Seigneur des Armées a parlé — [et qu’il en soit ainsi leur volonté] et répondons tous: Amen.	І нехай здійсниться в нас швидко, в наші дні, написане: «І сидітимуть кожен під своєю виноградною лозою і під своїм фіговим деревом, і ніхто не злякає його, бо вуста Господа Саваот промовили це». І нехай так буде воля, і скажімо: Амінь.

This prayer by the Kenesset haRabim b’Yisrael and the Masorti Movement in Israel was offered in the context of a war begun on 28 February 2026 with an attack on Iran by the United States and the State of Israel, on Shabbat Zakhor prior to Purim. The text of the prayer was transcribed from the Hebrew, English, French, and Ukrainian editions available at the website of Masorti Olami. To our reading, the translations are mostly aligned, but there is an occasional gap here and there. Where we have added missing translations of phrases, they appear in brackets. If we have incorrectly parsed any of the translations, please leave a comment or contact us.

Source(s)

Prayer in Times of War- Operation Roaring Lion, Adar 5786 (Masorti Movement in Israel 2026) – Hebrew

Prayer in Times of War- Operation Roaring Lion, Adar 5786 (Masorti Movement in Israel 2026) – English

Prayer in Times of War: Operation Roaring Lion, Adar 5786 (Masorti Movement in Israel 2026) – Ukrainian

Prayer in Times of War: Operation Roaring Lion, Adar 5786 (Masorti Movement in Israel 2026) – French

Notes

Notes
1	Toshevei medinat Yisrael may be translated more expansively as “residents” or “inhabitants” of the State of Israel. While citizens also appears in the French translation, the Ukrainian has inhabitants. –Aharon Varady