tagged: Spring • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

שים שלום למוסף טל | Sim Shalom for the “Tal” Musaf Amidah of Pesaḥ (extended)

Unknown — Thu, 23 Mar 2023 04:50:37 +0000

The first day of Pesach, according to the Sages, is the day the world is judged for grain and dew. Because of this, many customs have developed tying it into the pomp of the High Holy Days. One custom preserved in many medieval maḥzorim is to extend the final blessing of the the Musaf “Tal” (Dew) service, including a Hayom piyyut, a piyyut form otherwise almost exclusively associated with the Yamim Noraim. This extended Sim Shalom berakha including piyyutim is presented here, largely based on the form compiled by Ernst Daniel Goldschmidt (zatsal).

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.”

Source (Hebrew)	Translation (English)
בארץ ישראל: כֹּהַנִים!	In the Land of Israel: Priests!
כהנים אומרים בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בִּקְדֻשָּׁתוֹ שֶׁלְּאַהֲרֹן וְצִוָּֽנוּ לְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה׃ קהל עונה: אָמֵן׃	Priests: Blessed are You, CAUSE our God, Sovereign of the Universe, who sanctified us with the sanctity of Aaron and commanded us to bless the people Israel in love. Community: Amen!
כהנים אומרים: יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ (במדבר ו:כד) קהל עונה: אָמֵן׃	Priests: The CAUSE bless and guard you. (Numbers 6:24) Community: Amen!
כהנים אומרים: יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ (במדבר ו:כה) קהל עונה: אָמֵן׃	Priests: The CAUSE shine the Presence on you and grace you. (Numbers 6:25) Community: Amen!
כהנים אומרים: יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ (במדבר ו:כו) קהל עונה: אָמֵן׃	Priests: The CAUSE turn the Presence to you and set you at peace. (Numbers 6:26) Community: Amen!
	In the Diaspora, and in the land of Israel when there are no priests.
ש״ץ: אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַבְּרָכָה הַמְּשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל־יְדֵי משֶׁה עַבְדֶּךָ הָאֲמוּרָה מִפִּי־אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר׃ יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ (במדבר ו:כד) קהל: כֵּן יְהִי רָצוֹן׃	Leader: Our God and God of our ancestors, bless us with the threefold blessing in the Torah written by the hand of Moses Your servant, spoken from the mouth of Aaron and his children, priests, Your holy people, as said: The CAUSE bless you and guard you. (Numbers 6:24) Community: Thus may it be willed!
ש״ץ: יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ (במדבר ו:כה) קהל: כֵּן יְהִי רָצוֹן׃	Leader: The CAUSE shine the Presence on you and grace you. (Numbers 6:25) Community: Thus may it be willed!
ש״ץ: יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ (במדבר ו:כו) קהל: כֵּן יְהִי רָצוֹן׃	Leader: The CAUSE turn the Presence to you and set you at peace. (Numbers 6:26) Community: Thus may it be willed!
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶסֶד וְרַחֲמִים עָלֵינוּ וְעַל־כׇּל־יִשְׂרָאֵל עַמֶּךָ׃ בָּרְכֵנוּ אָבִינוּ כֻּלָּנוּ כְּאֶחָד בְּאוֹר פָּנֶיךָ כִּי בְאוֹר פָּנֶיךָ נָתַתָּ לָּֽנוּ יהוה אֱלֹהֵינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶיךָ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּכׇל־עֵת וּבְכׇל־שָׁעָה בִּשְׁלוֹמֶךָ:	Grant peace, goodness, blessing, grace, kindness, and compassion, on us and on all Israel Your people. Bless us, our Parent, all of us as one, in the light of Your Face, for in the light of Your Face You have given us, CAUSE our God. Living Torah, and love of kindness, and justice, and blessing, and compassion, and life, and peace. And may it be good in Your eyes to bless Your people Israel at all times and in every hour with Your peace.
וְכָתוּב — אֶשְׁמְעָ֗ה מַה־יְדַבֵּר֮ הָאֵ֢ל ׀ יְ֫הֹוָ֥ה כִּ֤י ׀ יְדַבֵּ֬ר שָׁל֗וֹם אֶל־עַמּ֥וֹ וְאֶל־חֲסִידָ֑יו וְאַל־יָשׁ֥וּבוּ לְכִסְלָֽה׃ (תהלים פה:ט)	And it is written: Let me hear what the God CAUSE will say, for THEY will say peace to THEIR people and THEIR faithful, that they not return to shame. (Psalms 85:9)
וְכָתוּב — כִּי־בִ֭י יִרְבּ֣וּ יָמֶ֑יךָ וְיוֹסִ֥יפוּ לְּ֝ךָ֗ שְׁנ֣וֹת חַיִּֽים׃ לְחַיִּים טוֹבִים תִּכְתְּבֵֽנוּ לִבְרָכָה תוֹתִירֵֽנוּ לִפְלֵטָה תַשְׁאִירֵֽנוּ וְנִהְיֶה כֻלָּֽנוּ חַיִּים דְּבֵקֵי בֵּאלֹהִים חַיִּים (משלי ט:יא)	And it is written: In Me your days are lengthened, and years of life are added to you. (Proverbs 9:11) For a good life You should write us, For blessing You should continue us, For escape You should preserve us, So we will all live clinging to the living God.
כַּכָּתוּב — וְאַתֶּם֙ הַדְּבֵקִ֔ים בַּיהֹוָ֖ה אֱלֹהֵיכֶ֑ם חַיִּ֥ים כֻּלְּכֶ֖ם הַיּֽוֹם׃ (דברים ד:ד)	And it is written: And you who cling to the CAUSE your God are all living today. (Deuteronomy 4:4)
הַיּֽוֹם תְּאַמְּצֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּבָרְכֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּגַדְּלֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תִּדְרְשֵֽׁנוּ לְטוֹבָה׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּהַדְּרֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּוַועֲדֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּזַכֵּֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּחׇנֵּֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּטַהֲרֵֽנוּ מִכׇּל־טֻמְאוֹתֵֽינוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תִּשְׁמַע שַׁוְעָתֵֽנוּ׃ הקהל: אָמֵן׃ הַיּֽוֹם תְּקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת־תְּפִלָּתֵֽנוּ׃ הקהל: אָמֵן׃	Today, strengthen us. Ḳahal: Amen. Today, bless us. Ḳahal: Amen. Today, greaten us. Ḳahal: Amen. Today, seek us for good. Ḳahal: Amen. Today, beautify us. Ḳahal: Amen. Today, be set for us. Ḳahal: Amen. Today, merit us. Ḳahal: Amen. Today, grace us. Ḳahal: Amen. Today, purify us from all our impurities. Ḳahal: Amen. Today, hear our pleas. Ḳahal: Amen. Today, receive in compassion and in will our prayers. Ḳahal: Amen.
הַיּֽוֹם תְּבִיאֵֽנוּ לְבֵיתֶֽךָ שָׂשִׂים וּשְׂמֵחִים כַּכָּתוּב — וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קׇדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכׇל־הָעַמִּֽים׃	Today, bring us to Your house joyous and happy, as it is written: And I will bring them to My holy mountain, And make them happy in My prayer-house, their burnt-offerings and sacrifices will be desired upon My altar; For My house will be called a prayer-house for all peoples. (Isaiah 56:7)
וְשָׁנָה טוֹבָה הקהל: אָמֵן׃ שָׁנָה טְלוּלָה הקהל: אָמֵן׃ שָׁנָה דְשׁוּנָה הקהל: אָמֵן׃ שָׁנָה שְׁחוּנָה הקהל: אָמֵן׃ שָׁנָה אֲסוּמָה הקהל: אָמֵן׃ שְׁנַת זוֹל הקהל: אָמֵן׃ שְׁנַת שֹֽׂבַע הקהל: אָמֵן׃ שְׁנַת חַיִּים הקהל: אָמֵן׃ שְׁנַת שָׁלוֹם הקהל: אָמֵן׃ שְׁנַת הַשְׁקֵט הקהל: אָמֵן׃ שְׁנַת רֶוַח וְהַצָּלָה הקהל: אָמֵן׃	And a year that is good, Ḳahal: Amen. A year that is bedewed, Ḳahal: Amen. A year that is fertile, Ḳahal: Amen. A year that is warm, Ḳahal: Amen. A year that is abundant, Ḳahal: Amen. A year of good value, Ḳahal: Amen. A year of plenty, Ḳahal: Amen. A year of life, Ḳahal: Amen. A year of peace, Ḳahal: Amen. A year of tranquility, Ḳahal: Amen. A year of rest and relief, Ḳahal: Amen.
שְׁנַת יְשׁוּעָה וּפְדוּת וּפֻרְקָן תִּהְיֶה לְכֻלָּנוּ וּלְכׇל־עַמְּךָ בֵּית יִשְׂרָאֵל בְּרֹב עֹז וְשָׁלוֹם׃	A year of salvation and liberation and redemption It should be for all of us and all Your people the house of Israel In great strength and peace.
בָּרוּךְ אַתָּה יְהֹוָה עוֹשֶׂה הַשָׁלוֹם׃ הקהל: אָמֵן׃	Blessed are You, CAUSE, who makes peace. Ḳahal: Amen.

A Prayer for Pentecost, by the Reformed Society of Israelites (Charleston, South Carolina, ca. 1825)

Aharon N. Varady (transcription) — Sun, 26 Apr 2026 20:28:33 +0000

Contribute a translation	Source (English)
	Almighty God! Sovereign and Governor of the universe! we praise, glorify, and extol thy name. In meekness and submission, and with hearts filled with a just sense of gratitude for thy mercies and blessings, we approach thy presence! With reverence and humility, do we pour forth our thanksgivings unto thee, as the Author of our earthly existence, as our only hope of happiness here, and of salvation hereafter.
	With thine outstretched arm, hast thou sent forth worlds, and by thine all-powerful will, thou hast created “years and seasons.” Even now at thy command the frosts and gloom of winter, yield to the opening buds of spring.
	Thou hast delivered us from the inclemencies of cold, and hast called forth around thy creatures, as it were, a new creation. Thou hast sent down the gentle and refreshing rains of heaven to revive and beautify the field and the garden. Thou hast sent thy nourishing dews to moisten the earth, and in due season thou wilt send forth thine abundant fruits to bless, and reward the labours of man.
	The sun, obedient to thy will, has shone with friendly beams to give new life and strength to the young and tender trees. Thy waters, thy fountains, thy mists and thy springs, are daily renewed by thine abounding and never failing resources; while myriads of plants and herbs come forth in their beauty and loveliness, with a profusion beyond the skill of man to number.
	All this thou hadst done, even before thou didst create man to enjoy thy goodness. We should be, therefore, altogether unworthy of thy love and protection, as dependent beings; we should be defiled by ingratitude and blind to our duty as moral agents, did we fail to give thanks, to bless, and adore thy holy name. In thee do we constantly behold a Father, sustaining by his power and nourishing by his manifold goodness, his helpless and imperfect children.
	O, may we then be grateful unto thee, O Lord our God! for thy numberless blessings. May we ever be obedient unto thy precepts, and keep in memory thy covenant with Abraham. May we ever be mindful of thy signal mercies on Mount Moriah, and of the salvation of thy people, when their enemies were swallowed up by the deep. May we never rise unmindful of thy goodness, nor lie down, before we bow gratefully unto thee.
	All the inhabitants of the earth shall sing praises unto thy name, for thou art the Father of all mankind, and thy bounty is over all thy creatures. They shall all lift up their voice to pronounce thy name, O mightiest of the mighty! for thou only canst create and canst destroy. The rich shall bow down with submission before thee, for to thee alone shall they look for endless blessings. The poor shall bend the knee to thee, for from thee only shall spring great riches. The upright shall repose confidence in thee, for by thy will they shall be made mighty. The weak and infirm shall bless thee, O Lord! for from thee only, can they receive strength and fortitude.
	Around thine altars shall the righteous of the earth assemble throughout the earth; for to praise, and glorify, and love thee, Almighty and benevolent Father, to walk in thy ways of pleasantness and peace, is the perfection of all virtue and happiness, from henceforth unto all eternity. Amen.

“A Prayer for Pentecost” by the Reformed Society of Israelites is found in The Sabbath service and miscellaneous prayers, adopted by the Reformed Society of Israelites, founded in Charleston, S. C., November 21, 1825 (1830), as reprinted by Barnett A. Elzas in The Sabbath Service and Miscellaneous Prayers (1916), pp. 51-52. The prayer does not appear with any further attribution.

The theme of the prayer echoes those of lines from a poem by Goethe, Reinecke Fuchs (1793), which illustrate Pentecost in the context of Spring’s renewal. The opening lines of the poem “speaks of Pentecost as a time of vernal bloom, “idealizing the Pentecost holidays in the German-speaking lands”^[1] From the article on Pentecost, at [English] Wikipedia).

Source (German)	Translation (English)
Pfingsten, das liebliche Fest, war gekommen; es grünten und blühten Feld und Wald; auf Hügeln und Höhn, in Büschen und Hecken Übten ein fröhliches Lied die neuermunterten Vögel; Jede Wiese sprosste von Blumen in duftenden Gründen, Festlich heiter glänzte der Himmel und farbig die Erde.	Pentecost, that lovely feast, had arrived; fields and forests were green and in bloom; on hills and heights, in bushes and hedges, the birds, newly revived, sang a joyful song; every meadow was sprouting with flowers in fragrant glades, festively bright shone the sky, and colorful the earth.

In his 1817 poem, Sankt-Rochus-Fest zu Bingen attests to the old German proverb, “Reife Erdbeeren um Pfingsten bedeuten einen guten Wein” (“Ripe strawberries at Pentecost mean a good wine crop”).

Source(s)

Notes

Notes
1	From the article on Pentecost, at [English] Wikipedia).

Am Osterfeste, Paßah (פסח) [v.2] | Prayer on the Spring Festival, Pesaḥ (v.2) — a teḥinah by Yehoshua Heshil Miro (1829)

Andreas Rusterholz (transcription) — Fri, 04 Feb 2022 22:40:11 +0000

Source (German)	Translation (English)
[Am Osterfeste, Paßah פסח (v.2)].	[On the Spring Festival, Pesaḥ (v.2)].
Gott unserer Väter! wie ein gütiger Vater hast du dich herabgelassen, das menschliche Geschlecht durch mannigfaltige freudige und traurige Schicksale zu erziehen, es zu belehren, um es seiner Bestimmung zuzuführen und es in diesem Leben glücklich und in einem bessern Leben glückselig zu machen. Freudig danken wir dir an diesem heiligen Feste, daß deine heilige Schrift das Fest der ungesäuerten Brode, das Fest des Frühlings, das Fest der Ueberschreitung nennt.	God of our fathers, like a kind father you have deigned to educate the human race through manifold joyful and sorrowful destinies, to instruct them in order to lead them to their destiny and to make them happy in this life and blissful in a better life. We joyfully thank you on this holy feast that your holy scripture calls the Festival of Unleavened Bread [matsah], the Festival of Spring [aviv], the Festival of Passover [pesaḥ].
Wohl wissend, daß der Mensch geneigt ist, deine Wohlthaten unbeachtet zu lassen, und in der Menge und Mannigfaltigkeit des Sichtbaren das Unsichtbare zu vergessen, hast du uns sinnliche Erinnerungsmittel gegeben, Zeremonien und Gebräuche, um täglich und stündlich an das erinnert zu werden, was wir zu glauben und zu hoffen haben. Laß uns nicht thörichter Weise deine heiligen Anordnungen gering achten, oder sie bloß ausüben ohne zu denken. Möge es unserm Geiste gegenwärtig sein, daß jedes Wort deiner heiligen Schrift bedeutungsvoll ist. Der Name des heutigen Tages: „Fest der ungesäuerten Brode”, sei uns Erinnerung, uns von sinnlicher Lust loszureißen, und nicht unter der Last des Ueberflusses auf der Reise des Lebens zu erliegen. Wie unsere Vorfahren, wohl wissend, daß sie einem gelobten Lande entgegen gehen, das ihnen mehr Seligkeit gewähren würde, als Egyptens [S]chätze, so laß auch uns nur auf das Nothdürftige zur Lebensreise trachten, und nicht wie das vermischte Volk in Egypten nach Schätzen trachten und zu ihnen sprechen: „das sind deine Götter, Israel!”	Knowing well that man is inclined to disregard your benefits and to forget the invisible in the multitude and variety of the visible, you havet given us sensual reminders, ceremonies and customs, to be reminded daily and hourly of what we have to believe and hope for. Let us not foolishly disregard your holy ordinances, or merely practice them without thinking. May it be present to our minds that every word of your holy scripture is meaningful. The name of today: “Festival of Unleavened Bread,” be a reminder to us to tear ourselves away from sensual pleasure, and not to succumb under the burden of abundance on the journey of life. As our ancestors, knowing well that they were going toward a promised land that would grant them more bliss than Egypt’s treasures, so let us also seek only the necessities of life’s journey, and not, like the mingled people of Egypt, seek treasures/shadows^[1] The German here is ‘Schätzen’ (treasures) but the play on words here implies ‘Schätten’ (shadows). –ANV and say to them, “These are your gods, Israel!”^[2] A midrashic reading of Exodus 32:4, where the blame of the sin of the golden calf is placed on the Erev Rav. Find Rashi on Exodus 32:4.4 (אלה אלהיך).
Laß uns das Gute dieser Erde freudig aus deiner Vaterhand empfangen, wenn auch etwas Bitteres beigemischt ist. Ist auch unser Leben durch viele Leiden getrübt, so mögen wir nicht vergessen, daß dieses Erdenleben eine Prüfungszeit ist, und du uns unter Entbehrungen Schmerz, durch diese Wüste, in das gelobte Land jenseits führst. Du läßt uns ja nie in Leiden ganz versinken, und wenn die Hoffnung sinken will, so bereitest du uns ein Ueberschreitungsfest; deine strafende Hand geht schonend und rettend an uns vorüber. Wie unsere Vorfahren das Ueberschreitungsopfer nach deiner göttlichen Vorschrift verzehrt haben, in Gesellschaften von Hausgenossen, Freunden und Nachbarn, mit gegürteten Hüften, den Reisestab in der Hand; so laß uns die Freuden dieser Erde gern mit unseren Nebenmenschen theilen als Brüder, als Kinder des ewigen Vaters. Und laß uns nie vergessen, daß wir keine bleibende Stätte hier auf Erden haben, und jeder Zeit bereit sein müssen zur großen Reise, den Berg des Herrn zu besteigen, wo nur diejenigen hingelangen, die redlich wandeln und Gutes thun (Psalm 15). Müssen wir auch hieniden oft unser Brod mit dem Salze der Thränen genießen, so sei deine Verheißung unser Trost, daß des Frommen und Guten ewige Seligkeit wartet an deiner rechten ewiglich. Amen.	Let us joyfully receive the good of this earth from your Father’s hand, even if there is something bitter mixed in. Even if our life is clouded by many sufferings, let us not forget that this life on earth is a time of trial, and that you lead us through hardships and pain, through this wasteland, to the promised land beyond. You never let us sink completely into suffering, and when hope wants to sink, you prepare for us a festival of passing over; your punishing hand passes us by, sparing and saving. As our ancestors ate the sin offering according to your divine command, in the company of housemates, friends and neighbors, with girded hips, travel staff in hand; so let us gladly share the joys of this earth with our neighbors as brothers, as children of the eternal Father. And let us never forget that we have no permanent place here on earth, and must be ready at all times for the great journey to climb the mountain of the Lord, where only those go who walk uprightly and do good (Psalms 15:1-5). Even if we often have to eat our bread with the salt of tears, may your promise be our comfort, that the eternal blessedness of the good and the righteous waits at your right hand forever. Amen.

“Desselben Inhalts [Am Osterfeste, Paßah (פסח) v.2]” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №24 on pp. 30-32. In the 1835 edition, it appears as teḥinah №24 on pp. 35-37. In the 1842 edition, it appears as teḥinah №26 on pp. 38-40.

We welcome corrections and improvements. The transcription of the German from Latin script in Fraktur type provided machine-readable text for a machine translation by DeepL, which we then edited for accuracy and clarity. –Aharon Varady

Source(s)

Notes

Notes
1	The German here is ‘Schätzen’ (treasures) but the play on words here implies ‘Schätten’ (shadows). –ANV
2	A midrashic reading of Exodus 32:4, where the blame of the sin of the golden calf is placed on the Erev Rav. Find Rashi on Exodus 32:4.4 (אלה אלהיך).

In der Sephira | Prayer during the Sefirat ha-Omer, a teḥinah by Yehoshua Heshil Miro (1829)

Andreas Rusterholz (transcription) — Fri, 04 Feb 2022 23:12:17 +0000

Source (German)	Translation (English)
In der Sephira.^[1] Siehe Anhang.	During the Sefirat haOmer.^[2] See appendix.
Du bist heilig und deine Gebote sind heilig, wohl dem, dem dir in deinen Geboten lebt; wohl dem, dem ein Strahl deines Lichtes den Lebenspfad erleuchtet, daß er die Weisheit deiner Lehre erkennt. Er wird entzückt mit dem frommen Sänger ausrufen: „Die Lehre deines Mundes ist mir lieber als Tausende von Gold und Silber” (Psalm 119:72). Ihr sollt euch zählen vom andern Tage des Osterfestes, vom Tage da ihr das Omer der Wendung gebracht, sieben ganze Wochen, dann bringt ihr neue Speiseopfer, dem Ewigen zu Ehren, nämlich zwei Brode vom feinsten Mehl als Erstlinge (3 B. Mos. 23, 15-17). Am zweiten Osterfeiertage, zu welcher Zeit in dem gesegneten Lande unserer Vorfahren die Erndte anfing, wurden einige reife Aehren dem Priester gebracht, der sie vor Gott erhob, und dann erst durfte man von der neuen Erndte Gebrauch machen.	You are holy, and your commandments are holy; good to him who lives in your commandments; good to him to whom a ray of your light enlightens the path of life, that he may know the wisdom of your teaching. He will exclaim delightedly with the pious singer: “The teaching of your mouth is dearer to me than thousands of gold and silver” (Psalm 119:72). “You shall count yourselves from the second day of the Spring Festival, from the day you brought the Omer of waving, seven whole weeks, you will bring new grain offerings in honor of the Eternal, namely, two loaves of the finest flour as first-fruits” (Leviticus 23:15-17). On the second Spring Festival, at which time the harvest began in the blessed land of our ancestors, a few ripe ears were brought to the priest, who raised them before God, and only then was the new harvest allowed to be used.
Im Genuß der Güter des Lebens ist man so sehr geneigt dessen zu vergessen, von dem alles Gute kommt; daher denn jenes geringe Opfer vor dem Genuße, zur Erinnerung, daß Gott der Geber alles Guten sei, daß wir ihm das Gedeihen der neuen Frucht zu verdanken haben. Dir, Allgütiger, waren auch alle Erstlinge geheiligt, daß wir die Lehre stets vor Augen haben möchten, daß du die Welt durch deine Güte erhälst, und daß durch deinen Willen alles in der Natur erfolgt. Wenn du deinen Blick von den Geschöpfen wegwendetest, würde ein Stillstand in der Natur entstehen, und alle Kraft und alles Gedeihen würde schwinden. Bringen wir auch heut zu Tage keinen Omer mehr, so mögen wir die Wahrheit stets vor Augen haben, daß wir deiner Allgüte alles verdanken, und bei jedem Genuße wollen wir dir das Opfer bringen, das du so wohlgefällig aufnimmst, nämlich eine Gabe an die Dürftigen und Leidenden. Durch diese Opfer wollen wir uns deines Segens werth machen. Du wirst die Erndte des Jahres segnen, und die Erde vor Mangel bewahren, auf daß wir freudig unser Auge zu dir, Vater, erheben können, und dich preisen ewiglich! Amen.	In the enjoyment of the goods of life, one is so inclined to forget Him from whom all good things come; hence that small offering before the enjoyment, as a reminder that God is the giver of all good things, that we owe the flourishing of the new fruit to Him. All the first-fruits were also sanctified to you, All-good One, so that we may always have before our eyes the teaching that you sustain the world by your goodness, and that by your will everything in nature takes place. If you turned your gaze away from the creatures, there would be a standstill in nature, and all strength and prosperity would disappear. Even if we do not bring any more Omer today, we may always have the truth before our eyes that we owe everything to your omnibenevolence, and with every enjoyment we want to bring you the offering which you so graciously receive, namely a gift to the needy and suffering. Through these offerings we want to make ourselves worthy of your blessing. You will bless the harvest of the year and protect the earth from lack, so that we can joyfully lift our eyes to you, Father, and praise you forever! Amen.

“In der Sephira” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №25 on pp. 32-33. In the 1835 edition, it appears as teḥinah №24 on pp. 37-38. In the 1842 edition, it appears as teḥinah №27 on pp. 40-41.

Source(s)

Notes

Notes
1	Siehe Anhang.
2	See appendix.

Am Osterfeste, Paßah (פסח) [v.1] | Prayer on the Spring Festival, Pesaḥ (v.1) — a teḥinah by Yehoshua Heshil Miro (1829)

Andreas Rusterholz (transcription) — Fri, 04 Feb 2022 21:41:54 +0000

Source (German)	Translation (English)
Am Osterfeste, Paßah.	On the Spring Festival,^[1] via Wikipedia: “The modern English term Easter, cognate with modern Dutch ooster and German Ostern, developed from an Old English word that usually appears in the form Ēastrun, -on, or -an; but also as Ēastru, -o; and Ēastre or Ēostre.[nb 4] Bede provides the only documentary source for the etymology of the word, in his eighth-century The Reckoning of Time. He wrote that Ēosturmōnaþ (Old English ‘Month of Ēostre’, translated in Bede’s time as ‘Paschal month’) was an English month, corresponding to April, which he says ‘was once called after a goddess of theirs named Ēostre, in whose honour feasts were celebrated in that month.'” Pesaḥ.
Mit inniger Freude, allgerechter, allgütiger Vater, feiern wir heute die Erinnerung an die Wohlthaten, die du in jenen Jahren um diese Zeit unsern Vorfahren erzeigt hast. Es hat deiner Allweisheit gefallen, unsere Väter Jahrhunderte in egyptischer Sklaverei schmachten zu lassen, wie du es unserem Urvater Abraham verkündet hast (1 B. Mos. 15, 13). Du bist treu in deinen Verheißungen, und führtest ihre Erlösung unter großen Wundern herbei, zeigtest deine Allmacht in Egypten durch harte Strafen, und die Gerechtigkeit mit der du dich des Unterdrückten annimmst, der auf dich hofft und dir vertraut, und Rettung sendest wenn die Hoffnung schwindet, und der Leidende fast verzagen will. Zwar ist unsere Einsicht viel zu schwach, den Zusammenhang zu finden unter deinen Wunderthaten und die Endabsicht zu erkennen deiner wunderbaren Weltleitung; doch wird uns durch den Glauben klar, was unser Verstand nicht begreift.	With heartfelt joy, all-just, all-good Father, we celebrate today the remembrance of the benefits you showed our ancestors in those years around this time. It pleased your all-wisdom to let our fathers languish in Egyptian slavery for centuries, as you proclaimed to our forefather Abraham (Genesis 15:13). You are faithful in your promises, and brought about their redemption under great miracles, showed your omnipotence in Egypt by severe punishments, and the justice with which you take care of the oppressed, who hopes in you and trusts you, and send rescue when hope fades, and the sufferer almost wants to give up. It is true that our insight is much too weak to find the connection between your miraculous deeds and to recognize the final intention of your wonderful world leadership; but what our intellect does not understand becomes clear to us through faith.
Freiheit ist das köstlichste Gut jedes Menschen, unglücklich ist der, der dieses kostbare Gut verloren und sein Leben in Gefangenschaft hinschmachtet. Ach, und noch unglücklicher ist ein Volk, das unterdrückt ist, dessen geistige Kräfte und Anlagen sich nicht entwickeln können, das gebeugt unter der Willkühr seiner Unterdrücker zum Thier herabsinkt, und in seiner Entwürdigung nach nichts trachtet, nach nichts strebt, als was ihn die traurigen Tage seines Daseins erleichtern, was seinem Körper Erholung und Freude gewähren kann. Die Tugend ist im Herzen des Sklaven ausgeschlossen, der Edelmuth ist in ihm erstickt, und selbst die süßesten G[n]ade der Menschheit, die G[n]ade der ehelichen und elterlichen Liebe sind gelöst, und den süßen Namen Vaterland, und alle Tugenden, die sich an diesen Namen knüpfen, kennt der Sklave nicht. Aus deiner Gnade aber hast du Israel von allen Völkern zu einer großen Bestimmung erwählt, und dieses Volk deinen erstgebornen Sohn genannt (2 B. Mos. 4, 22), und aus Egypten hast du diesen deinen Sohn zur Freiheit gerufen (Hosua 11, 1). Die Freiheit ihres Leibes war freilich die Bedingung zur Erfüllung der großen Bestimmung des Volkes, dir ein priesterliches Volk zu sein (2 B. Mos. 19, 6), und die Erkenntniß deines heiligen Namens unter den Völkern der Erde zu verbreiten. Aber eine höhere heilige Freiheit hast du in ihrem Herzen aufgehen lassen, die Freiheit des Geistes; und ein heiliger Wille führte sie zum Berg Sinai, um sie frei zu machen von allen irdischen Banden und nur dir Unterthan zu sein, nur deinem Willen zu gehorchen.	Freedom is the most precious good of every man; unhappy is he who has lost this precious good and languishes his life in captivity. Oh, and even more unhappy is a people who are oppressed, whose spiritual powers and dispositions cannot develop, who, bent under the arbitrariness of their oppressors, sink down to the level of an animal, and in their degradation strive for nothing, strive for nothing but what can ease the sad days of their existence, what can grant their body rest and joy. Virtue is excluded in the heart of the slave, nobility is suffocated in him, and even the sweetest graces of humanity, the graces of conjugal and parental love are dissolved, and the sweet name of fatherland, and all the virtues attached to that name, the slave does not know. But out of your grace you chose Israel from all peoples for a great destiny, and called this people your firstborn son (Exodus 4:22), and out of Egypt you called this son of yours to freedom (Hosea 11:1). The freedom of their body was, of course, the condition for the fulfillment of the great destiny of the people, to be a priestly nation to you (Exodus 19:6), and to spread the knowledge of your holy name among the peoples of the earth. But a higher, holy freedom you have set up in their hearts, the freedom of the spirit; and a holy will led them to Mount Sinai to make them free from all earthly bonds and to be subject only to you, to obey only your will.
Sonne, Mond und Sterne bewegen sich nach ewigen, ihnen unbekannten Gesetzen, das Thier folgt blinden, unwiderstehlichen Trieben und hängt von dem Eindruck ab, den die äußern Dinge auf ihn machen; der Mensch allein ist jenen Gesetzen, diesen Trieben nicht ganz unterworfen, er kann wollen, er hat Freiheit; der Mensch kann überlegen, vergleichen und wählen. Er kann die Folgen seines Thuns erkennen, und wählt und thut das, was er für recht und gut, für das Beste in jedem Falle erkennt, er verwirft und fliehet das, was er für Unrecht und Böse hält. Aber ach, wenn der gute Geist im Menschen zu Gott strebt, so ziehet die Sinnlichkeit, die böse Begierde, ihn oft zur Erde hinab. Darum hat deine göttliche Gnade sich zu den Menschen herabgelassen, und ihnen deinen heiligen Willen bekannt gemacht. „Ich lege dir vor Leben und Tod, das Gute und das Böse, wähle das Leben” (5 B. Mos. 30, 15). Und um deiner Lehre Eingang im Herzen deines Volkes zu verschaffen, hast du ihm zuvor deine Allmacht und deine Allgüte aufs deutlichste bewiesen, ehe du das große Wort gesprochen: „Ich bin der Ewige, dein Gott!” Laß, o Gott, diese Betrachtungen an dem heutigen Feste, das wir das Fest der Freiheit nennen, uns im Guten stärken, damit wir die großen Wohlthaten, die du uns erzeigt hast, erkennen und würdigen. Laß uns erkennen unsere Würde als Menschen, als Freigeborene, bestimmt zur ewigen Seligkeit durch die Tugend und Gottesfurcht zu verherrlichen. Und wie du unsere Vorfahren erlöset und befreiet hast, so erlöse und befreie uns von der Sklaverei der Sünde. Amen.	Sun, moon and stars move according to eternal laws unknown to them, animals follow blind, irresistible urges and depend on the impression that external things make on them; man alone is not completely subject to these laws, these urges, he can want, he has freedom; man can consider, compare and choose. He can recognize the consequences of his actions, and chooses and does what he knows to be right and good, the best in every case; he rejects and flees what he considers to be wrong and evil. But when the good spirit in man strives toward God, sensuality, the evil desire, often pulls him down to earth. That is why your divine grace has condescended to men and made your holy will known to them. “I set before thee life and death, good and evil; choose life” (Deuteronomy 30:15). And in order to make your doctrine enter the hearts of your people, you first proved to them your omnipotence and your omnibenevolence in the clearest way, before you spoke the great word: “I am the Eternal, Your God!” (Exodus 20:2) Let these reflections, O God, on today’s feast, which we call the feast of freedom, strengthen us in goodness, so that we may recognize and appreciate the great benefits you have shown us. Let us recognize our dignity as human beings, as freeborn, destined to glorify eternal bliss through virtue and godliness. And as you redeemed and liberated our ancestors, so redeem and liberate us from the slavery of sin. Amen.

“Am Osterfeste, Paßah (פסח)” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №23 on pp. 28-30. In the 1835 edition, it appears as teḥinah №23 on pp. 33-35. In the 1842 edition, it appears as teḥinah №25 on pp. 36-38.

Source(s)

Notes

Notes
1	via Wikipedia: “The modern English term Easter, cognate with modern Dutch ooster and German Ostern, developed from an Old English word that usually appears in the form Ēastrun, -on, or -an; but also as Ēastru, -o; and Ēastre or Ēostre.[nb 4] Bede provides the only documentary source for the etymology of the word, in his eighth-century The Reckoning of Time. He wrote that Ēosturmōnaþ (Old English ‘Month of Ēostre’, translated in Bede’s time as ‘Paschal month’) was an English month, corresponding to April, which he says ‘was once called after a goddess of theirs named Ēostre, in whose honour feasts were celebrated in that month.'”

Tal, a prayer for dew in the onset of spring by Lise Tarlau (1907)

Aharon N. Varady (transcription) — Wed, 28 Dec 2022 03:40:57 +0000

Source (German)	Translation (English)
Tal.	Dew.
Schon grünen neu die Felder, Vom Wintersbann befreit, Und ringsum Flur und Wälder Steh’n blütenüberschneit. Der milde Kuß der sonne Erweckt die grüne Au Zu junger Frühlingswonne, Belebt von frischem Tau.	The fields are already green, Freed from winter’s spell, And all around the fields and woods Are covered with blossoms. The gentle kiss of the sun Awakens the green meadow To young springtime bliss, Enlivened by fresh dew.
So seufzte einst in Ketten Dein Volk im sklavenland. Da kamst Du es zu retten Und reichtest ihm die Hand. Und Juda, das erschienen, Ein Dornbusch, dürr und rauh, Begann voll sust zu grünen, Erquickt von Deinem Tau.	So sighed in chains, once, Your people on land enslaved. Then you came to save them And you reached out your hand to them. And Judah, which appeared [as], A thorn bush, dry and rough, Became verdant with sustenance, refreshed by Your dew.
Auf fernen Wüstenpfaden, In heißem sonnenbrand, Mühselig und beladen Durchzog Dein Volk das Land. Doch auf die müden Glieder, Wie Maiwind, lindernd, lau, Senkt kühlend sich hernieder Dein milder segenstau.	On distant desert paths, Hot and sunburned, Weary and burdened Your people passed through the land. But to the weary limbs, Like a May wind, tepid and soothing, Cooling, descends Your gentle blessing dew.
„Ein Tau“, sprachst Du voll Güte, „Will meinem Volk ich sein.“ Du pflegtest seine Blüte, Und seine Frucht war Dein. Du wolltest seine Liebe, Und daß es Dir vertrau, Und daß es fehllos bliebe Wie reiner Himmelstau.	“A dew,” you spoke with kindness, “Will I be to my people.” You nurtured its blossom, And its fruit was yours. You wanted its love, And that it might trust you, And that it would remain without blemish Like pure heavenly dew.
Und als dem Volk die Liebe Zu Dir, o Vater, schwand, Da ward der Himmel trübe, Des segens bar das Land. Es dorrte, was einst blühte, Was leuchtete, ward grau, Vergessend Deine Güte, Verloren wir den Tau.	And when the love of the people To you, O Father, faded away, The sky became dim, The land without blessing. What once blossomed died, What once shone became gray, Forgetting your goodness, We lost the dew.
Doch ob auch fehlbeladen Dein Volk versank in schuld, Die sülle Deiner Gnaden Hob es empor in Huld. Du ließest nicht verschmachten Dein Volk auf fremder Au, — Und Deine Winde brachten Ihm tröstend Deinen Tau.	But whether also misplaced Your people sank in guilt, The fullness of your grace Lifted them up in grace. You would not let languish Your people in foreign lands, — And your winds brought Your dew to comfort them.
Und eine neue Blüte, Sie schmückt den dürren stab, Dem Deine ew’ge Güte Ein frisches Leben gab. Und träumend sieht erstehen Der Geist den Wunderbau, Den sehnend wir erflehen, Verklärt von Deinem Tau.	And a new flower, She adorns the dry staff, To which your eternal kindness Gave it fresh life. And a vision dreams arising The spirit of the wondrous building, Which we longingly implore, Transfigured by your dew.
Und wie im Lenz die Blüte Aus dunkler Knospe bricht, So heb’, o Herr, in Güte Auch uns empor zum Licht! Und die in Nacht verborgen, Deckt Erde schwer und grau, Erweck’ zu ew’gem Morgen, O Herr, mit Deinem Tau!	And as in spring the blossom Breaks from a dark bud, So lift, O Lord, in goodness Lift us up to the light! And those hidden in night, Covering earth heavy and gray, Awaken to everlasting morn, O Lord, with your dew!
Herr, der Du die Winde wehen läßt Und den Tau herniedersendest, Schicke sie uns Zum segen und nicht zum Unheil, Zur Ernährung und nicht zum Mangel, Zum Leben und nicht zum Tode!	Lord, you who make the winds blow And sends down the dew, Send them to us To bless and not to harm, For nourishment and not for want, For life and not for death!
Amen!	Amen!

“Tal” by Lise Tarlau can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), pages 315-317.

The transcription of the German provided machine-readable text for machine translations by DeepL, which we then edited for accuracy and clarity. We welcome any/all corrections, improvements, and additional transcriptions and translations of this work’s contents. –Aharon Varady

Source(s)

A Kavvanah for Welcoming the Shabbat with the Spring Equinox, by Rabbi Yaakov Reef

Yaakov Reef — Fri, 20 Mar 2015 22:39:45 +0000

Source (Hebrew)	Translation & Source (English)
	Gather around the Shabbat candles. Before lighting the candles, have each person share a favorite memory of this past winter.
	Once everyone has had a chance to share, have someone read aloud Genesis 1:14:
וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃	And The Eternal One said: ‘Let there be lights in the expanses of the heavens to divide the day from the night; and let them be for signs, and for seasons, and for days and years.’
	Have everyone go around again, this time sharing something they are looking forward to this spring. After, have someone read aloud Hosea 6:3:
וְנֵדְעָ֣ה נִרְדְּפָ֗ה לָדַ֙עַת֙ אֶת־יְהוָ֔ה כְּשַׁ֖חַר נָכ֣וֹן מֽוֹצָא֑וֹ וְיָב֤וֹא כַגֶּ֙שֶׁם֙ לָ֔נוּ כְּמַלְק֖וֹשׁ י֥וֹרֶה אָֽרֶץ׃	And let us know, eagerly strive to know The Eternal One, God will come to us sure as the morning comes; and God shall come to us as the showers, as the spring rains that waters the earth.
	Now light the Shabbat candles.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָיו וְצִוָּֽנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת:	Blessed are You, Eternal One our God, Sovereign of the Universe, Who has made us Holy with your mitsvot and have obligated us to light the Shabbat flame.
	After wishing everyone a Shabbat Shalom, conclude with reciting Song of Songs:
כִּֽי־הִנֵּ֥ה הסתו [הַסְּתָ֖יו] עָבָ֑ר הַגֶּ֕שֶׁם חָלַ֖ף הָלַ֥ךְ לֽוֹ׃ הַנִּצָּנִים֙ נִרְא֣וּ בָאָ֔רֶץ עֵ֥ת הַזָּמִ֖יר הִגִּ֑יעַ וְק֥וֹל הַתּ֖וֹר נִשְׁמַ֥ע בְּאַרְצֵֽנוּ׃	Behold, the winter has past; the rain is over and gone. Flowers appear across the fields, the time of singing has come, and the voice of the turtledove is heard in our land.

Happy Spring and Shabbat Shalom!
Reb Yaakov Reef, Shabbat HaAviv 5775

This kavvanah was posted first at Rabbi Yaakov Reef’s personal blog as a PDF, on March 20, 2015.