This “praying translation” of the piyyut Nishmat Kol Ḥai is included in Rabbi Zalman Schachter-Shalomi’s Sabbath Supplement to his Siddur Tehillat Hashem Yidaber Pi ~ As I Can Say It (for Praying in the Vernacular) (2009). The translation includes several prayers that follow the piyyut: Ha-El B’ta’atsumot Uzekha, and Shoḥen Ad.

Macy Nulman writes in his entry on “Nishmat Kol Hai” in Encyclopedia of Jewish Prayer (1993, pp. 255-256):

The prayer is partially cited in the Talmud as a prayer of thanksgiving for rainfall following a drought.^[9] Berakhot 59b; Ta’anit 6b.  Reciting Nishmat also has its origin in the talmudic discussion that calls for its recitation after Hallel over the fourth cup of wine at the Seder.^[10] Pesachim 117b-118a.  According to the Zohar it was first recited on Shabbat during the Tannaitic period (10-220 C.E.),^[11] Parashat Terumah 138a; Parashat Vayakhayl 205b.  and according to Rabbaynu Yonah it was instituted as a congregational prayer in the Geonic period (c. 10th century).^[12] Ber. 24a, s.v. Hokoraya Behoda’oh. 

The Talmud refers to Nishmat as Birkat Hashir (“Benediction of the Song”),^[13] Pesachim 118a  though it does not have the standard blessing formula. It was given this appellation because it is an extended blessing resembling a poem (shir).^[14] Seligman Baer, Siddur Avodat Yisrael, p.206.  It is recited on the Sabbath to allude to the Neshamah Yetayrah^[15] Bez. 16a.  that a Jew has on the Sabbath, and its recital was instituted in its honor. In addition, on Shabbat, when we abstain from work, rest allows sufficient time for us to express additional gratitude to God for His mercies in sustaining us.^[16] Matt Mosh, par. 445; Moses ibn Makhir, Sefer Seder Hayyom, Seder Zemirot Shel Shabbat (Venice: Mefitzay Or, 1599); Tur, OH, chap. 281.  The prayer also mentions the Exodus from Egypt, a fundamental concept embodied in the Sabbath and thus further qualifying the reason for its inclusion in the Sabbath service.^[17] Rabbi J.M. Epslein, Arukh Hashulhan, vol. 2 (E. Grossman’s Publishing House, 1884-1906), 285:5.  Tosafot comments that it is called Birkat Hashir because it is said on Shabbat after Pesukay Dezimrah, after all the psalms and other biblical poetry of the early morning service.^[18] Pesachim 118a, s.v . R. Yohanan.  Thus, Nishmat pertains to all the verses that were uttered previously in the service. Significantly, when the last phrase of the previous passage, AZ YASHIR, ends with “in that day shall the Lord be one, and His Name one,” it follows ideally with Nishmat Kol Hai, “The breath of every living thing shall bless Thy Name.”^[19] Arugat Habosen in Otz Hat, Shaharit LeShabbat.  Nishmat follows Az Yashir because its contents also include the Exodus of Egypt.^[20] Tur, ibid.  Since it is so relevant to the festival that celebrates our freedom from Egypt, it is recited at the Passover Seder.

On Hoshana Rabbah the Ashkenazic rite as well as some Sephardic rites omit Nishmat in Shaharit, although other Sabbath psalms are said. The rationale for this practice is that the soul does not become as vigorous with joy on this day as on another complete holiday,^[21] Levush quoted in Ket Shem Tob, vol. 7, p. 151.  The Egyptian as well as other Sephardic rites recite Nishmat up to umayolom ve’ad olam attah Ayl after ALAYNU, while the ark is open. A special prayer is uttered: “Behold, we accept upon us completely, without a vow, for in the year that comes upon us for good life and peace, in this time and season on Hoshana Rabbah, that after Shaharit we will again be able to give praise by singing Nishmat Kol Hai,” etc.^[22] Ket Shem Tob, vol. 7, pp. 151-153 . 

In Sephardic congregations Nishmat is recited with tunefulness^[23] BIH, Shanoh Sheniah, Parshat Toldot, 3.  and elaborate singing and chanting takes place, especially when saying shavat anyim (”the cry of the afflicted Thou hearest”).^[24] Cf. Abudraham, Kol Bo. See also CJMP, p. 124, and TSLC, p. 233.  There are differences in textual phraseology between the Ashkenazic and Sephardic rites.^[25] Cf. Ket Shem Tob, vol. I, 218:216. 

Source(s)

This text and translation of Nishmat Kol Ḥai was derived by Aharon Varady from the nishmat published in the Plotke Family Haggadah, with citations and some nusaḥ variations found in other sources. Circumlocutions (Hashem, God) have been replaced with direct transliterations. Additionally, this modified translation uses the gender-neutral singular ‘they.’ And there are several other changes in wording scattered throughout.

Macy Nulman writes in his entry on “Nishmat Kol Hai” in Encyclopedia of Jewish Prayer (1993, pp. 255-256):

The prayer is partially cited in the Talmud as a prayer of thanksgiving for rainfall following a drought.^[11] Berakhot 59b; Ta’anit 6b.  Reciting Nishmat also has its origin in the talmudic discussion that calls for its recitation after Hallel over the fourth cup of wine at the Seder.^[12] Pesachim 117b-118a.  According to the Zohar it was first recited on Shabbat during the Tannaitic period (10-220 C.E.),^[13] Parashat Terumah 138a; Parashat Vayakhayl 205b.  and according to Rabbaynu Yonah it was instituted as a congregational prayer in the Geonic period (c. 10th century).^[14] Ber. 24a, s.v. Hokoraya Behoda’oh. 

The Talmud refers to Nishmat as Birkat Hashir (“Benediction of the Song”),^[15] Pesachim 118a  though it does not have the standard blessing formula. It was given this appellation because it is an extended blessing resembling a poem (shir).^[16] Seligman Baer, Siddur Avodat Yisrael, p.206.  It is recited on the Sabbath to allude to the Neshamah Yetayrah^[17] Bez. 16a.  that a Jew has on the Sabbath, and its recital was instituted in its honor. In addition, on Shabbat, when we abstain from work, rest allows sufficient time for us to express additional gratitude to God for His mercies in sustaining us.^[18] Matt Mosh, par. 445; Moses ibn Makhir, Sefer Seder Hayyom, Seder Zemirot Shel Shabbat (Venice: Mefitzay Or, 1599); Tur, OH, chap. 281.  The prayer also mentions the Exodus from Egypt, a fundamental concept embodied in the Sabbath and thus further qualifying the reason for its inclusion in the Sabbath service.^[19] Rabbi J.M. Epslein, Arukh Hashulhan, vol. 2 (E. Grossman’s Publishing House, 1884-1906), 285:5.  Tosafot comments that it is called Birkat Hashir because it is said on Shabbat after Pesukay Dezimrah, after all the psalms and other biblical poetry of the early morning service.^[20] Pesachim 118a, s.v . R. Yohanan.  Thus, Nishmat pertains to all the verses that were uttered previously in the service. Significantly, when the last phrase of the previous passage, AZ YASHIR, ends with “in that day shall the Lord be one, and His Name one,” it follows ideally with Nishmat Kol Hai, “The breath of every living thing shall bless Thy Name.”^[21] Arugat Habosen in Otz Hat, Shaharit LeShabbat.  Nishmat follows Az Yashir because its contents also include the Exodus of Egypt.^[22] Tur, ibid.  Since it is so relevant to the festival that celebrates our freedom from Egypt, it is recited at the Passover Seder.

On Hoshana Rabbah the Ashkenazic rite as well as some Sephardic rites omit Nishmat in Shaharit, although other Sabbath psalms are said. The rationale for this practice is that the soul does not become as vigorous with joy on this day as on another complete holiday,^[23] Levush quoted in Ket Shem Tob, vol. 7, p. 151.  The Egyptian as well as other Sephardic rites recite Nishmat up to umayolom ve’ad olam attah Ayl after ALAYNU, while the ark is open. A special prayer is uttered: “Behold, we accept upon us completely, without a vow, for in the year that comes upon us for good life and peace, in this time and season on Hoshana Rabbah, that after Shaharit we will again be able to give praise by singing Nishmat Kol Hai,” etc.^[24] Ket Shem Tob, vol. 7, pp. 151-153 . 

In Sephardic congregations Nishmat is recited with tunefulness^[25] BIH, Shanoh Sheniah, Parshat Toldot, 3.  and elaborate singing and chanting takes place, especially when saying shavat anyim (”the cry of the afflicted Thou hearest”).^[26] Cf. Abudraham, Kol Bo. See also CJMP, p. 124, and TSLC, p. 233.  There are differences in textual phraseology between the Ashkenazic and Sephardic rites.^[27] Cf. Ket Shem Tob, vol. I, 218:216. 

Source(s)

This is the early alef-betical acrostic piyyut, “v-Yèə̀tayu Kol l’Avdèkha,” as paraphrased in rhymed English verse by Israel Zangwill in Arthur Davis and Herbert Adler’s Maḥzor Avodat Ohel Moed: Avodat Yom haKippurim vol. 2 (1904), pp. 154-155.

Source(s)

“Lead Us, Lord” (also called, “God’s Guidance”) is the thirty-seventh prayer in the “Meditations” section of the Union Home Prayer Book (CCAR 1951), p. 201. It is one of only three new prayers found in this section (the others having been reprinted from CCAR’s 1923 collection of teḥinot). Unfortunately, as with so many of the prayers published as a result of CCAR committees from this period and earlier, we cannot yet attribute this prayer to any known author. (If you know, please leave a comment or contact us.)

Source(s)

Many thanks to Fred MacDowell for sharing a copy of this service originally printed a University Press, Oxford. The transliteration ‘Ng’ is a Western Sepharadi custom for the romanization of the Hebrew letter ‘Ngayin’ (Ayin ע).

Source(s)

https://opensiddur.org/wp-content/uploads/2018/12/Coronation-of-Queen-Elizabeth-II-Spanish-and-Portuguese-Synagoge-1953.pdf

Blessings and prayers for the eclipse, at: neohasid.org/eclipse including texts and links to other Internet resources. May we all find blessing in the wonder. Follow this link for more Earth prayers on neohasid.org. Follow this link for a list of resources from all over the web. –David Seidenberg

Hebrew translation of Rabbi Seidenberg’s prayer for witnessing the solar eclipse by Rabbi Yosef Goldman.

Source

https://opensiddur.org/wp-content/uploads/2017/08/Blessing-Prayer-and-Sources-for-Solar-Eclipse-2017-David-Seidenberg-neohasid.org_.pdf