t/^^M 
 
In loving remembrance of 
 
 John A. Ackennann MILR 78 
 
 from his sister 
 
 Marsha E. Ackermann 71 
 
 and dedicated to the memory of 
 
 their parents 
 
 Edward A. and Lee Metzstein Ackermarm. 
 
 "And I only am escaped alone 
 to tell thee." 
 
 Ga?ISIELLUNIVEES[IYljBRAK^ 
 
Cornell University 
 Jbrary 
 
 The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924079807198 
 
ANNOTATED EDITION 
 
 OF THE AUTHORISED 
 
 DAILY PRAYER BOOK 
 
PRINTED BY JOHN CLAY, M.A. 
 AT THE UNIVERSITY PRES.S 
 
ANNOTATED EDITION 
 
 OF THE AUTHORISED 
 
 DAILY PRAYER BOOK 
 
 with historical and explanatory notes, 
 and additional matter, compiled in 
 accordance with the plans of the 
 
 Rev. S. singer, 
 
 BY 
 ISRAEL ABRAHAMS, 
 
 READER IN RABBINIC AT THE UNIVERSITY OF CAMBRIDGE, 
 FORMERLY SENIOR TUTOR AT JEWS' COLLEGE, LONDON 
 
 Xon&on: 
 
 EYRE AND SPOTTISWOODE, Ltd. 
 
 His Majesty's Printers. 
 
 5674—1914- 
 
^j<^^^ y^f ; 
 
 yf/^fe AflKPiS') 
 
PREFACE 
 
 AN Annotated Edition of his work was planned by 
 J~\. the translator of the Authorised Daily Prayer 
 Book, but the fulfilment of this desire devolved upon ihe. 
 I was fully acquainted with Mr Singer's intentions, and I 
 have endeavoured to work in the spirit which animated 
 him, so that this edition should be as true a memorial to 
 his name as the original book has proved. 
 
 The purpose of the Notes has been mainly devotional. 
 To explain the words of the prayers and to indicate the 
 significance of their ideas — this has been my chief con- 
 cern. But this end could not be attained without offering 
 some account of the history and some indication of the 
 sources of the component parts of the liturgy. Hence 
 the Notes are historical as well as explanatory. 
 
 In the course of the Notes many references are made 
 to authorities, ancient and modern, and I have recorded 
 my obligations. Here, however, it is fitting to put into 
 prominence my constant indebtedness to S. Baer. Just 
 as the text of Mr Singer's Prayer Book was largely founded 
 on Baer's text, so these Notes may be said to be largely ■ 
 founded on Baer's Commentary. Naturally, however, 
 much new liturgical material has become available since 
 Baer wrote in 1868. 
 
 It must be clearly understood that the Notes in the 
 present edition are not meant primarily for the student ; 
 they are designed for the worshipper. Many however 
 
VI Preface 
 
 belong to both these categories. Those who conceive 
 themselves to be "unlearned" need not be deterred 
 from reading these Notes because of the frequent use of 
 Hebrew. The Notes have been so written that their 
 sense can, in the vast majority of instances, be as- 
 similated even though the Hebrew in the Notes be left 
 unread. In order to facilitate the reader's work of 
 reference, an alphabetical list has been prefixed of the 
 authorities and terms most frequently quoted. The 
 nature of these and of many other authorities is explained 
 in the body of the Notes, but those most commonly used 
 are repeated in this alphabetical list. 
 
 I have had the great advantage of the help of 
 Dr M. Berlin of Manchester in the correction of the 
 proofs. To that scholar very much is owing, and the 
 debt is here gratefully acknowledged. Other friends, 
 among them Mrs N. L. Cohen, have made useful 
 suggestions. Mr C. G. Montefiore has been of assist- 
 ance in this direction, besides making the publication 
 of this edition possible by a generous contribution to 
 its cost. It was a great pleasure to me to find that 
 the London Dayanim cordially recommended that the 
 Jewish Religious Education Board should cooperate in 
 the publication of this issue of the Prayer Book. The 
 fact of this general approval seems to me good evidence 
 that I have carried out the work in principle as 
 Mr Singer would have wished. 
 
 The explanations which so often appear in these 
 Notes are not offered dogmatically. Other explanations 
 might have been given in many cases; I have merely 
 selected or proposed those for which I conceive the 
 historical basis to be soundest. Dealing with so many 
 topics, I am conscious that I cannot have avoided frequent 
 error. Those who best know the difficulties of liturgical 
 
Preface vii 
 
 investigation will assuredly be among the most merciful 
 critics of this work. 
 
 To complete Mr Singer's intentions, there have been 
 added some additional prayers and hymns, and a few 
 extracts from the Books of the Maccabees. Thanks are 
 due to Mrs Lucas, Mrs Salaman, and Mr I. Zangwill, and 
 to their publishers (Messrs Macmillan and Routledge), 
 for permission to use some of their translations. The 
 editor has further to thank Mrs Salaman for kindly 
 making two translations expressly for this work. 
 
 Mr Singer loved the Prayer Book. Every line of his 
 translation reveals his delight in the original. I, too, have 
 written not as a critic but as a lover of the traditional 
 liturgy. I have written with affection for the prayers 
 themselves, and for him who, had he lived, would have 
 produced so much finer a commentary. 
 
CONTENTS 
 
 PAGE 
 
 Historical and Explanatory Notes . i 
 
 II. Extracts from the "Books of the 
 
 Maccabees" ccxxxv 
 
 III. Prayers for Various Occasions . . ccxliv 
 
 IV. Table Hymns ccHx 
 
ALPHABETICAL LIST OF AUTHORITIES 
 
 Abudarham. David son of Joseph Abudarham (or Abu- 
 drahim), of Seville, wrote a Commentary on the Prayer 
 Book in the year 1340. The first edition appeared in 
 Lisbon, 1489; it has often been reprinted. 
 
 Amram son (5f Sheshna, the Gaon, head of the Sura School. 
 The date of his birth is uncertain; he died about 875. 
 Among his most important works was his Seder or 
 Prayer Book. Amram was the first to compile a full 
 liturgy, and his work had great influence on Syna- 
 gogue usages. The extant copies of Amram's Seder 
 contain later additions. The book was first published 
 in Warsaw, in 1865; a new edition has been included in 
 the Prayer Book of L. Frumkin (Jerusalem, 1912). 
 
 Ashcenazim. The name Ashcenaz (Genesis x. 3) was applied 
 to Germany in the middle ages. The Ashcenazim are 
 the Jews who use the German liturgy, which (with 
 certain variations described as belonging to Poland) 
 is practically the liturgy represented in the Authorised 
 Daily Prayer Book. (The readeK will observe that in the 
 transliteration of this word, as in all other cases in these 
 Notes, the c must be pronounced hard as in cantor^ 
 
 Baer. S. Baer, born 1830, died 1897, was a famous authority 
 on Masorah (see below). He also compiled various 
 liturgical works, among them his celebrated edition of 
 the Prayer Book {Seder Abodath Israel) which appeared 
 in Roedelheim in 1868. 
 
 COL-BO. The meaning of this word is literally All is in it. 
 The work cited by that name is a comprehensive 
 collection of laws and customs. It is based on earlier 
 codifications, and probably dates from the late fourteenth 
 century. It includes much liturgical material. 
 
 French Rite. In these notes, the French rite denotes the 
 liturgy as found in various Manuscripts of French origin ; 
 this rite agreed in the main with the Ashcenazic, and only 
 differed in detail. 
 
XII Alphabetical list of Authorities 
 
 Gaon, Gaonic age. The title Gaon, or Excellency, was 
 given to the heads of the two Baby;lonian Colleges at 
 Sura and Pumbeditha. The Gaonic age opens with 
 the seventh century and continues till the eleventh. 
 During a large part of that period the Gaonim exercised 
 great authority over the whole of the Jews. (The spelling 
 Gaonim has been used instead of Geonim for the plural 
 of Gaon to make reference more simple.) 
 
 Genizah. The word literally means hiding, or hiding-place, 
 with special reference to the Synagogue store-room in 
 which were placed fragmentary and worn'out copies of 
 various Hebrew scrolls, volumes, and documents. The 
 Genizah often quoted in this volume is the Cairo store- 
 house, whence were derived a great mass of mediseval 
 literary fragments. 
 
 Hamanhig. Abraham ben Nathan was named Yarhi, i.e. of 
 Lunel. He is often cited in these notes as Yarhi or 
 Ibn Yarhi. He lived in the second part of the twelfth 
 century, and his book Ha-manhig (the Guide) contains 
 much liturgical information. 
 
 Kabbalah, literally tradition. The word is specifically 
 applied to mystical doctrines and literature. These 
 doctrines and works had considerable influence on 
 Jewish liturgy at various periods. One of the chief 
 literary products of the Kabbalah is the Zohar, a work 
 compiled at the end of the thirteenth century. 
 
 Karaites. The followers of Anan (eighth century), who 
 rejected the Rabbinic traditions, were named Karaites, 
 because they rested their practices exclusively on the 
 Bible {Kera or mi-kra, from Kara to pronounce, or 
 read). 
 
 Landshuth. L. Landshuth was bom in 1817 and died in 
 1887. He was the author of several liturgical works. 
 The book often referred to in these notes was the 
 Prayer Book called Siddur Hegyon-Leb, published in 
 1845 with notes by Hirsch Edelmann and additions by 
 Landshuth, after whom the whole work is commonly 
 cited. 
 
 Maharil. Jacob son of Moses Molin, called Maharil 
 C1365-1427). The work cited as Maharil is, a record 
 
Alphabetical list of Authorities xiii 
 
 of his religious and liturgical customs, and contains 
 much valuable information as to the German rites of 
 his age. 
 
 Maimonides. Moses son of Maimon was born in 1 135 
 and died in 1204. Three of his works are often cited 
 in these notes: (i) Commentary on the Mishnah, com- 
 pleted in 1 168; (2) the Code of Laws, called Yad 
 Hahazakah and also Mishneh Torah, completed in 
 1 1 80, in this is also contained a complete Prayer 
 Book ; (3) the Guide for the Perplexed, completed in 
 1 1 90. 
 
 Masorah. This word is derived from masar to hand over. 
 It is specifically applied to the system, now traditional, 
 by which the Hebrew text of the Scriptures was fixed. 
 The system of masorah goes back to ancient times ; the 
 tenth century marked the close of the masoretic activity. 
 
 MiDRASH, from darash to examine or expound, is the term 
 applied to the Interpretation of Scriptures. The com- 
 pilations known as Midrash are of various dates ; those 
 cited in the Notes chiefly include the Mechilta on 
 Exodus ; Siphra on Leviticus ; Siphre on Numbers and 
 Deuteronomy ; Rabba and Tanhuma on the Pentateuch ; 
 the Pesiktoth on special sections; the Pirke de R. 
 Eleazar. 
 
 MiSHNAH is derived from shanah to repeat, hence to study 
 or teach. The Mishnah is the Code compiled by 
 R. Jehudah ha-Nasi, at about the year 200 of the 
 current era. 
 
 Rashi. Isaac son of Solomon of Troyes (known as Rashi) 
 was born in 1040 and died in 1105. Among other works 
 were his famous commentaries on the Bible and Talmud. 
 His Prayer Book {Siddur Rashi) was recently edited by 
 S. Buber for the Mekise Nirdamim Society (Berlin, 
 1910-11). 
 
 Rokeah. This is the title of an ethical work by Eleazar of 
 Worms ; it includes much ritual and liturgical matter. 
 The author was born about 1176; he died in 1238. 
 
 SaadiAH. Saadiah son of Joseph was Gaon of Sura. He 
 was born in SQgjind died in 942. He was the author of 
 
 I- i--M-^*2l- 
 
XIV Alphabetical list of Authorities 
 
 Biblical and philosophical works. Atnbrig his' writings 
 was a Prayer Book which is cited in these Notes chiefly 
 from the description of the Manuscripts by J. Bondi 
 (Frankfurt a. M. igp4). 
 
 Sephardim. The 5«^^ara(/ of the Scriptures (Obadiah 20) 
 was identified with Spain ; hence ^t. Sephardim are the 
 Spanish. The Sephardic liturgy is so named because it 
 was developed by the Jews of Spain. It is widely used 
 by Oriental Jews, and in many European congregations. 
 
 Septuagint. The Greek translation of the Hebrew Bible, 
 begun in Alexandria in the third century preceding the 
 current era. Septuagint literally means seventy; the 
 translation, it was said, was executed by seventy-two 
 scholars appointed for the purpose. 
 
 Shul^an Aruch. The Code compiled, on the basis of 
 older Codes, by Joseph Karo (1488-1575). It contains 
 four parts : Orah Hayyim, Yoreh Deah, Eben Ha-Ezer 
 and Hoshen Ha-mishpat. 
 
 SOPHERIM. The word literally means Scribes. The Rab- 
 binic tractate so named deals with the regulations as 
 to preparation of the Scrolls of the Law by the scribes. 
 The tractate also includes many rules as to the reading 
 of the law, besides much else of a liturgical nature. In 
 its present form, the tractate is probably of the eighth 
 century, but much of the material contained in it is far 
 older. 
 
 Talmud. Literally teaching. The Talmud consists of the 
 Mishnah with the commentary called Gemara. There 
 are two compilations, the Palestinian or Jerusalem 
 Talmud (cited in the Notes as T.J.) and the Babylonian 
 (cited as T.B.). The Babylonian Talmud was com- 
 pleted in Babylonia by the end of the fifth century; 
 the Palestinian was compiled about a century earlier. 
 
 Targum. The Aramaic translation of the Hebrew Bible. 
 
 TOSEPHTA. A collection of early Rabbinic passages, be- 
 longing in character to the Mishnah, but not included 
 in that Code. Tosephta literally means addition. ■ 
 
 TUR. The Code of Rabbinic law and ritual compiled by 
 Jacob Asheri (1283-1340) was entitled by him the Four 
 
Alphabetical list of Authorities xv 
 
 Rows ; Tur signifies a row. Thus the stones of the 
 High-Priest's breastplate were arranged in four rows 
 (arba turim). The four parts of the Turim bear the 
 same designations as do the four parts of the Shulhan 
 Aruch which was based upon the work of Jacob Asheri. 
 
 VlTRY. This is the name of a place in the Mame Depart- 
 ment, France. Simhah son of Samuel of Vitry compiled, 
 under the direction of his teacher Rashi, the Rabbinic 
 and liturgical work known as Mahzor Vitry. Though 
 the work which has come down to us contains additions 
 up to the thirteenth century, it is of first-rate importance 
 for the history of the liturgy. The Mahzor Vitry was 
 edited by S. Hurwitz for the Mekise Nirdamim Society 
 (Berlin, 1 889-1 893). 
 
 Yemenites. Yemen is the district S.W. of Arabia. The 
 liturgy of the Yemenites has been published (Jerusalem, 
 1894-1897), and presents many important features. It 
 bears resemblances to the liturgy of Saadiah. 
 
 ZuNZ. Leopold Zunz (1794-1886) was the pioneer in liturgical 
 as in many other branches of Hebraic research. His 
 works are often cited in these Notes. 
 
COMPANION TO THE 
 "AUTHORISED DAILY PRAYER BOOK." 
 
 I. Historical and Explanatory Notes. 
 
 Introduction. 
 
 The "Authorised Daily Prayer Book" is the form 
 now generally followed in the Jewish congregations of 
 the British Empire. Edited with a new English transla- 
 tion by the late Rev. Simeon Singer, it appeared in 1890 
 with the sanction of Chief Rabbi Dr Nathan Marcus 
 Adler. This Prayer Book belongs to the " German " 
 rite with certain characteristics which are described as 
 "Polish." It corresponds on the whole to the forms in 
 use throughout North, West and Central Europe, and is 
 also parallel to the version employed by many Jews 
 in America and in Palestine. Southern Europe and the 
 Orient in general follow different usages, — their main rite 
 being the "Spanish" or Sephardic — and the same 
 " Spanish " rite is used in a number of congregations 
 in the countries where, on the whole, the rite prevails 
 that is represented in the Prayer Book before us. 
 
 At an early • period, before the Expulsion under 
 Edward I. in 1290, the English Jews, owing to their 
 close connection with France, spoke French and followed 
 the French rite in public worship. But since the Return 
 of the Jews to England in the middle of the seventeenth 
 century there have been two rites in use : the Sephardic 
 or "Spanish" rite (which still flourishes in three London 
 and one Provincial "orthodox" synagogues, and in a 
 modified form in two or three " Reformed " congrega- 
 
 A. I 
 
ii Historical and Explanatory Notes. 
 
 tions), and the Ashcenazic or "German" rite which is 
 common throughout the metropolis and country. The 
 many "German" synagogues do not follow the same 
 identical rite, but the "Authorised Daily Prayer Book" 
 has found very wide acceptance even outside the limits 
 of the "United Synagogue." 
 
 It is foreign to the purpose of these Notes to enter into 
 technical details as to the smaller variations which subsist 
 between the existent minhagim or "uses" of the syna- 
 gogue liturgy in various parts of the world. It must suffice 
 to remark that even apart from the numerous Prayer 
 Books which have been compiled since the eighteenth 
 century for congregations departing from the traditional 
 customs of public worship, there still prevail distinct 
 varieties of the orthodox services. These, however, differ 
 chiefly in the character of the poetical additions made 
 in the middle ages for use on festivals and other special 
 occasions. These Hebrew additions or piyyutim (i.e. 
 poems) fall into two types, the Kalirian and the Spanish. 
 Kalir (seventh or eighth century) was a prolific writer of 
 intricate piyyutim for various occasions, and the poems by 
 him and his school are found profusely in the " German " 
 or Ashcenazic minhag or "use." On the other hand, 
 the Spanish minhag is marked by the frequent adoption 
 of the simpler piyyutim of Solomon Ibn Gabirol (102 1- 
 1070), Jehudah Halevi (1085-1140) and the Ibn Ezras 
 (Moses Ibn Ezra, 1070-1140, Abraham Ibn Ezra, 1093- 
 1168). Thus the two rites, especially in the festival 
 services, wear an appearance of considerable difference. 
 
 But with regard to the Daily and Sabbath Prayers these 
 differences are far less conspicuous. "The arrangement 
 varies, the substance is not identical in every part, and 
 the phraseology is often unlike in passages otherwise the 
 same in contents. To some extent the two main rites or 
 minhagim now extant — the German and the Spanish- — 
 may represent ancient differences between early Palestinian 
 and Babylonian usages. But on the whole the rites con- 
 tain the same main features which were fixed once for 
 all by the Gaonim. These authorities succeeded the 
 
Introduction. iii 
 
 Amorainij who compiled the Talmud in the fifth cen- 
 tury of the current era. The Gaonim held sway in 
 the Persian schools for several centuries, and the Gaon 
 Amram, at about the year 870, prepared a Seder or 
 Prayer Book, with which our present services are in 
 general agreement in so far as the main elements of the 
 liturgy are concerned. Nor does the antiquity of the 
 Prayer Book end there. Many of the exact forms now in 
 use are to be found in the pages of the Talmud itself, and 
 (as will be indicated in the notes on the separate prayers) 
 some go back to a far earlier date. 
 
 The Jewish liturgy, in fact, grew up while the second 
 Temple still stood. There is no doubt but that the 
 Synagogue system must have been established, at home 
 as well as in the diaspora, soon after the return from the 
 Babylonian exile. During the exile itself the Jews in 
 Babylon must have met on Sabbaths for prayer and 
 instruction. Ezra's reorganisation of the community 
 included arrangements for the public reading of the 
 Law and the regulation of congregational worship. In 
 the Temple itself, besides the sacrifices brought by the 
 priests, during some of which the penitent sinner made 
 confession, there were songs and Psalms sung by the 
 Levites, and prayers in which the Israelites joined. 
 The passage from Deuteronomy, known from its first 
 word as the Shema {"Hear, O Israel"), and the Ten 
 Commandments, were recited daily in the Temple. The 
 eighteen (or nineteen) benedictions known as "tephillah" 
 (lit. prayer) were, in so far at least as the first three and 
 the last three paragraphs, composed in pre-Maccabean 
 times. Very early, too, are the passages which precede 
 and follow the Shema, viz. the passage beginning With 
 abounding love hast thou loved us which precedes the 
 Shema, and the passage beginning True and firm... is this 
 thy word which follows the Shema. Round this nucleus 
 the service was built into the form in which it is now 
 before us. The early association of public worship 
 with the Temple influenced not only the hours at 
 which the daily services are celebrated — corresponding as 
 
iv Historical and Explanatory Notes. 
 
 these do with the hours of the daily sacrifices— but also 
 dictated the inclusion of references to these sacrifices 
 within the Synagogue ritual, So, too, the Eastern posture 
 in prayer, the face turned towards the Temple (Daniel 
 vi. lo), derives from the same cause. The synagogue 
 indeed became, in the language of Ezekiel (xi. i6) as 
 applied by the Rabbis, a "smaller sanctuary," just as 
 the Temple, in the words of Isaiah (Ivi. 7), was to 
 become "a house of prayer for all peoples." 
 
 It must suffice to say, therefore, that the Synagogue 
 service grew up alongside of the Temple service, until 
 the age of Titus, when the Synagogue took the place 
 of the Temple. The reading of the Law, as intro- 
 duced by Ezra, became a regular feature of the service. 
 Private prayers by famous men were adopted for public 
 use. Benedictions for various occasions were introduced. 
 The Psalms, passages from the Scriptures and the Rabbinic 
 books, were given their due place in the ritual. The 
 Prayer Book is thus the result of development through 
 many ages. In the version with which we are dealing we 
 have passages, such as the Amidah (P.B. pages 44 seq.), 
 as old at least as the second century b.c.e., and others, 
 such as Lecha dodi (P.B. pages in, 112), as late as the 
 sixteenth century c.e. This historical development of the 
 Prayer Book has been the cause of some of its most con- 
 spicuous merits. Here and there perhaps its horizon is 
 somewhat contracted, but, as the expression of the Jewish 
 spirit throughout the ages, it reflects every mood of the 
 human soul, it breathes a spirit of invincible faith, an 
 earnest desire to be in harmony with God and to under- 
 stand and do his will, and it offers in praise and gratitude 
 to the Most High the homage of genuine heart-service. 
 Taken as a whole, it is a not unworthy sequel to the Psalter 
 from which it has drawn so much of its inspiration. 
 
 The abbreviation "P.B." 
 
 These notes follow the "Authorised Daily Prayer 
 Book " page by page. The abbreviation "P.B." (= Prayer 
 
The Morning Service. v 
 
 Book) is used when, in the notes, reference is made to 
 the pages of the " Authorised Daily Prayer Book." 
 
 Transliteration of Hebrew Words. 
 
 In the transliteration of Hebrew words, it seemed 
 best not to adopt too rigidly the newer systems, as these 
 would probably bewilder the readers for whom these 
 pages are chiefly designed. One or two of the modern 
 signs have, however, been adopted. Thus n is repre- 
 sented by h, 13 by / and X by s, the dot under the letter 
 will help to distinguish these letters from h=r\, t=Pi and 
 J = D (also b) respectively. The letter 3 is represented 
 by c (sounded hard) and '2 hy ch; Pi by ^ and n by th, 
 p by ^, S by / and B by ph. The rest of the trans- 
 literations need no explanation, but N and V are not 
 indicated at all. The vowels are given in the "Sephardic" 
 manner, and are to be pronounced as in continental 
 languages such as modern German. 
 
 Title-page. 
 
 The date at the foot of the Hebrew title-page is 
 expressed by means of a chronogram. An appropriate 
 phrase is chosen, and the date is the numerical sum of 
 
 the letters forming the phrase. The abbreviation p'th 
 would read in full |t2i5 tS"!??, i.e. according to the minor 
 sum, the thousands being omitted and only the hundreds 
 expressed. Thus the ninth edition of the P.B. is dated 
 
 P"b'? mon min. The letters forming these Hebrew 
 words (thanksgiving and song) amount to 673; the full 
 date being 5673 according to the Jewish era known as 
 Anno Mundi ("the year of the world"). This corre- 
 sponds to 19 1 2— 1 9 13 of the common era. 
 
 The Morning Service. 
 
 On every day throughout the year there are three 
 services : evening, morning, and afternoon. On days — 
 Sabbaths, New Moons, and Festivals — on which in 
 Temple times there was an Additional Sacrifice (MusapK), 
 
vi Historical and Explanatory Notes. 
 
 there is also an Additional Prayer at the end of the 
 morning service. On the Day of Atonement there is 
 yet another Service, the Conclusion (NeUah). 
 
 The central elements of the Daily Morning Service 
 are the Shema (with its accompanying paragraphs) and 
 the "Eighteen Benedictions." To these were added 
 "Blessings of the Morning," — which originally were 
 private devotions — the public service properly begins 
 with the passage Blessed be he who spake and the world 
 existed (P.B. p. i6). Besides various "Supplications," 
 passages concerning the Sacrifices, Psalms and Doxologies 
 (especially the Kaddish) were incorporated. On Mondays 
 and Thursdays the service was further expanded. Sections 
 were read from the Pentateuch and certain confessions of 
 sin and prayers for pardon (tahanun) were included. 
 During the Penitential days (first to tenth of Tishri) 
 there are further additions. On New Moons the Hallel 
 is said. The service terminates with the Alenu prayer, 
 but several Psalms, readings from Scripture, and other 
 matters are sometimes recited either as part of the public 
 prayer or as private devotions. 
 
 Page 2. As for me, in the abundance of thy loving- 
 ki?idness will I come into thy house (^"V?^ 3"'3 *?^1). The 
 Prayer to be spoken on entering the Synagogue consists 
 of extracts from Psalms v. 8; Iv. 15; Numbers xxiv. 5; 
 Psalms V. 8 (repeated); xxvi. 8; xcv. 6 (modified); Ixix. 14. 
 
 A fuller collection of texts is found in the Siddur of 
 Rashi § 417; Vitry (p. 56) also differs from our P.B. 
 Amram prescribes (p. 53) Numbers xxiv. 5 and Ps. v. 8 to 
 be said whenever one enters the Synagogue, and Ps. v. 9 to 
 be said when leaving. Abudarham also refers to the custom. 
 
 The phrase in an acceptable time, which occurs in 
 the last verse, is applied by the Talmud (Berachoth 
 8a) to the period of Public Worship. 
 
 Yigdal and Adon Olam. 
 
 Magnified and praised be the living God. Yigdal y'Vi'). 
 This is a poem taking as its theme Maimonides' thirteen 
 
Yigdal and Adon Olam. vii 
 
 Principles of the Faith (P.B. page 89), each line of the 
 poem representing one of the Principles. Maimonides 
 lived from 1135 till 1204. Thus the earliest date for 
 the poem is the thirteenth century. It has been con- 
 jectured that in the last line is interwoven the author's 
 name, Yehiel son of Baruch (•••^•m ••■3'-|? bs n»n;.). 
 S. D. Luzzatto in his introduction to the Roman Rite 
 assigns the authorship to Daniel bar Judah. In that 
 case the poem belongs to the fourteenth century. For 
 remarks on the thirteen Principles see below, notes on 
 P.B. p. 89. 
 
 The hymn Yigdal, like much of the mediaeval Hebrew 
 poetry, is written in rhyme and metre. The rhyme in 
 this case (as well as in Adon Olam which follows) 
 consists in a repetition at the end of each line of the 
 same sounds. This assonance, which would not con- 
 stitute an admissible rhyme in English, produces a 
 pleasing effect in Hebrew. More elaborate rhymes are 
 used in the hymns on P.B. pages in, 217, and 275. 
 As regards metre, Hebrew verse depends upon the 
 combinations of two kinds of syllables: the tenuah (i^V''^'?) 
 — a simple sound, and the yathed CDJ) — a compound 
 sound. In the latter a sheva or hateph is followed by a 
 full vowel. Thus each syllable in the word ylg-ddl is a 
 tenuah, while the next word elo-htm is made up of a yathed 
 and a tenuah. The metrical scheme of Yigdal is as 
 follows : 
 
 II nsri I y'<\ *d Q'n | -h% bi?^ 
 
 — — — i^ ^ — — — vy — — 
 
 II in-iK I -•'VD ^?? nr | pKi nvoj 
 
 Page 3. He is Lord of the universe. Adon Olavi 
 iui\a t'ns). Like the hymn mentioned in the previous 
 note, Adon Olam is a dogmatic hymn, but this is the 
 simpler and probably older of the two. It was written 
 in the Gaonic age, though its authorship is unknown. 
 It has been attributed to various Gaonim (as the Jewish 
 authorities in Persia were termed in the middle ages) 
 
viii Historical and Explanatory Notes. 
 
 and also to the Spanish Jewish poet Solomon Ibn Gabirol 
 (1021-1070). With regard to both Yigdal and Adon 
 Olani the texts vary considerably in the different editions 
 and MSS. Moreover the Sephardim have one extra hne 
 in Yigdal and two or more extra lines in Adon Olam. 
 
 The charm of Adon Olam consists in the subtle 
 manner in which Jewish dogmatics are associated with 
 the simplest spiritual thoughts. In the first four lines we 
 have a picture of God, the eternal Lord, existing before 
 the creation of the world, existing still when the world 
 shall cease to be. Between the eternal past and the 
 eternal future comes the world of time. This is purely 
 Jewish dogmatics. Aristotle held that the world was 
 eternal, Judaism that it was created. It is God alone who 
 is eternal. Further, Judaism conceives of God as Some- 
 thing apart from, outside of, his world. He transcends man 
 and the universe. Yet God is also immanent; he dwells 
 within the human soul as well as within the world. God 
 is not one with man but akin to man ; he is high above 
 the world, yet nigh unto them that call upon him. The 
 God who exists for ever is proclaimed King when men 
 acknowledge his Kingship and show him the allegiance 
 of worship and obedience". The God who stands high 
 above creation is the One into whose hand man commits 
 himself without fear. The Majestic King is also the 
 Redeemer. The transcendent God is a Refuge in man's 
 distress. He does not merely raise a banner, he is the 
 Banner; he does not only hold out the cup of salvation, 
 he is the consummate Cup. 
 
 The concluding section of the hymn. Into his hand 
 I commend my spirit, has led to the suggestion that 
 Adon Olam is a night prayer, and it is very probable 
 that this is the case. In some liturgies, the only occa- 
 sions on which Adon Olam is sung are certain solemn 
 evenings, such as the Eve of the Day of Atonement. 
 Many Jews recite Adon Olam every night, just before 
 retiring to rest, and the habit is a very good one. So, 
 too, Adon Olam is the hymn used at the death-bed. 
 The soul falls asleep cheered by these words of simple 
 
The Morning Benedictions. ix 
 
 faith, upborne by the sure hope that the awakening will 
 be in presence of the Father. 
 
 The metre of Adon Olam is shown in the following 
 scheme. (The word ddon is z,yathed, while each syllable 
 of the next word o-ldm is a tenuah.) 
 
 II •^■0 -&v^ I oViy I'nx 
 
 II snaa i^s'' i b di -Q3 
 
 The Morning Benedictions. 
 
 Page 4, etc. The Benedictions. Prayers in the 
 form of benedictions were prescribed on the occasion of 
 performing various religious duties or even secular actions. 
 Several of those which immediately follow belong to the 
 second category. They were not originally part of the 
 Morning Service, but were said before the formal prayers. 
 The benedictions or prayers with the formula (Ber. 40 b) : 
 Blessed art thou, O Lord our God, King of the universe, 
 
 are, in Berachoth 33 a, traced back to the Men of the 
 Great Synagogue, the Religious Council which owed its 
 origin to Ezra and Nehemiah and lasted from the 5th to 
 the 3rd cent, b.c.e. To the same authority are also 
 attributed the Tephillah or Amidah (P.B. pages 44, 136, 
 etc.), the Kiddush or Sanctification Prayer for Sabbaths 
 and Festivals (P.B. pages 124, 174, 230, 243) and the 
 Habdalah or Terminating (lit. "separating ") Prayer at the 
 conclusion of Sabbaths and Festivals (P.B. pages 216, 
 
 231)- 
 
 It may be mentioned that many prefer to render the 
 opening words of each benediction (HPIK '^-TIS) not 
 " Blessed art thou '' but " Blessed be thou." The usual 
 German rendering (as in Sachs) is " Gelobt seist du " 
 ("Praised be thou"). The words "blessed" and "praised" 
 as applied to God are almost identical in meaning. Then, 
 
X Historical and Explanatory Notes. 
 
 again, the German translators (and some of the EngHsh) 
 prefer to render the tetragrammaton (the four-lettered 
 name of God nin') by Eternal instead of Lord. The 
 tetragrammaton is clearly connected with the verb fiJC 
 (or niri) to be. Some explain it in a causative sense 
 (hiphil) "the One who brings into existence," the "Life- 
 giver," " Creator " ; others take it intransitively (kal) and 
 render "The One who is," the "Eternal." The latter 
 has been the favourite Jewish rendering since Moses 
 Mendelssphn. In our P.B. Lord is the translation of 
 adonai CJI^), which has been the verbal reading oi the 
 tetragrammaton since very ancient times. 
 
 Page 4. The washing of the hands (Dnj "^•'?5 ^Vt). 
 From the Talmud (Berachoth 60b). 
 
 Who hast formed man in wisdom (IVJ l^^?). This 
 formula is cited in the Talmud in the name of Abaye, 
 chief of the school at Pumbeditha in Babylon circa 
 300 c.E. (Berachoth 60 b). Two variants of the con- 
 clusion were united (on the authority of R. Papa) into 
 the form used in our P.B. This benediction refers to 
 the complexity of the human body. 
 
 The words of the Laiv (nnin n?n?l \>'m% The study 
 of the Law was regarded as the foremost duty, see note on 
 P.B. p. 5. The formula, cited in the name of Samuel 
 (d. about 250), occurs in the Talmud (Berachoth 11 b). 
 In the same source (Berachoth 1 1 a) various formulae are 
 given for the benediction on studying the Torah. These 
 are collated on the page of the P.B. before us. 
 
 Make pleasant the words of the Laiv (^Tl^ni.). (Loc. 
 cit.) in name of R. Johanan bar Nappaha (d. 279). 
 
 Who hast chosen us frotn all nations (103 "'I'S). 
 Blessing for the gift of the Law. This formula is cited 
 (loc. cit.) in the name of R. Hamnuna (4th century). 
 
 On a further benediction concerning the Law see 
 notes on P.B. pages 68, 149. 
 
 In this benediction we have a notable reference to the 
 choice of Israel. Israel is the Chosen People, called to a 
 special service, commissioned to receive and propagate the 
 Law, to testify to God's truth by its own example and by its 
 
The Morning Benedictions. xi 
 
 message to the world. " For I have singled him [Abraham] 
 out that he may command his children and his house after 
 him, that they may keep the way of the Lord to do justice 
 and judgment" (Genesis xviii. 19). Israel's position as 
 the chosen people is based upon acceptance of this 
 mission. " Now therefore, if ye will obey my voice 
 indeed, and keep my covenant, then ye shall be a 
 peculiar treasure unto me from among all peoples : 
 for all the earth is mine : and ye shall be unto me a 
 kingdom of priests, and an holy nation " (Exod. xix. 5, 6). 
 And in proportion to the glory and reward of the choice 
 is the disgrace and punishment if Israel prove unworthy. 
 " You only have I singled out of all the families of the 
 earth, therefore I will visit upon you all your iniquities " 
 (Amos iii. 2). The choice carried with it the obligation 
 to be God's servant in the work of establishing the divine 
 kingdom throughout all the earth. " It is too light a thing 
 that thou shouldst be my servant to raise up the tribes of 
 Jacob, and to restore the preserved of Israel : I will also 
 give thee for a light to the nations that my salvation may 
 be unto the end of the earth" (Isaiah xUx. 6). Dr Kohler 
 (^Jewish Encyclopedia, iv. 46) quotes the following passage 
 from Giidemann {Das Judenthum, page 44) : "The charac- 
 ter of Israel as the chosen people does not involve an 
 inferiority of other nations. The universality of Israel's 
 idea of God is sufficient proof against such an assumption. 
 Every nation requires a certain self-consciousness for the 
 carrying out of its mission. Israel's self-consciousness 
 was tempered by the memory of its servitude in Egypt 
 and the recognition of its being 'the servant of the Lord.' 
 It was the noblesse oblige of the God-appointed worker for 
 the entire human race." (Cf. notes on P.B. page 40.) 
 
 The Lord bless thee and keep thee (I?!?!')- Numbers 
 vi. 24 — 26. See Notes on P.B. p. 53. 
 
 Page 5. These are the things which have no fixed 
 measure C^'l?! '^^). This passage is composite, being, 
 with the exception of the words from timely attendance 
 to devotion in prayer (lines 8— 11) [nos^rn. to njsp] 
 
xii Historical and Explanatory Notes. 
 
 (Hebrew lines 5 — 7), derived from the Mishnah Peah i. i. 
 The added passage, which is missing from the old 
 mediseval Rite known from its place of origin as Mahzor 
 (or Prayer-book) Vitry, and is also missing from the 
 French R\ts,J.Q.Ii. iv. 36, occurs in substance, but not 
 precisely in the same words, as Baraitha, Sabbath 127a. 
 (On the meaning! of Baraitha, see below, note on P.B. 
 p. 13.) The blessing for the gift of the Law (P.B. 
 page 4) is followed by the recital of a passage from 
 the Torah proper (the Priestly benediction), and another 
 passage from the Mishnah and Baraitha (P.B. page 5). 
 Under the term Torah or " Law," Bible and Talmud 
 were included. Hence readings from the Rabbinical 
 books were regarded as necessary to complete the duty 
 of studying the Law. In some other Rites the same 
 effect is produced by transferring the blessing of the 
 Law to a later position, e.g. before the quotation from 
 Numbers xxviii. (P.B. page 9), which is followed by 
 a passage from Mishnah Zebahim (P.B. page 11), and 
 a Baraitha (P.B. page 13). The arrangement in P.B. is 
 one of the chief marks of the " Polish " usage. 
 
 There are certain things which have no fixed measure, 
 i.e. though the duty is imposed by the Law, and a 
 minimum sometimes fixed by tradition, yet the m.aximum 
 of performance is left to a man's own generous impulses. 
 
 Page 5. The corners of the field (nssn) (Leviticus 
 xxiii. 22): "And when ye reap the harvest of your land, 
 thou shalt not wholly reap the corners of thy field, neither 
 shalt thou gather the gleaning of thy harvest : thou shalt 
 leave them for the poor and for the stranger : I am the 
 Lord your God." 
 
 The first fruits (D'"Vl33n) (Exodus xxiii. 19 ; Deut. 
 xxvi. i-ii). The first-fruits were taken to the Temple 
 and presented to the priests. Tradition fixed the mini- 
 mum amount of the first-fruits at one-sixtieth of the 
 whole produce. 
 
 The offerings brought.. .at the three festivals (fl'N'in or 
 according to another spelling P'!*'?.?) (Deut. xvi. 16-17); 
 "Three times a year shall all thy males appear before 
 
The Morning Benedictions. xiii 
 
 the Lord thy God in the place which he shall choose; 
 in the feast of unleavened bread, and in the feast of 
 weeks, and in the feast of tabernacles ; and they shall 
 not appear before the Lord empty; every man shall give 
 as he is able, according to the blessing of the Lord thy 
 God'which he hath given thee." There is thus no fixed 
 measure as to the amount of the gift, and in these days, 
 when the Synagogue has replaced the Temple, there are 
 many authorities who urge the Israelite to display towards 
 the Synagogue the same generosity as was once shown in 
 the Temple. 
 
 The practice of charity (O'lpO n-17*P|) implies much 
 more than almsgiving ; the Hebrew term used means 
 loving-kindness, and it includes personal service and 
 affectionate sympathy to all men as well as the bestowal 
 of alms on the needy (T. B. Succah 49 b). To such 
 charity (i.e. love) there is no fixed limit. 
 
 And the study of the Law (nnin l-10?r!). To this 
 duty there is 'also no limit fixed. "This book of the 
 Law shall not depart out of thy mouth, but thou shalt 
 meditate therein day and night, that thou mayest observe 
 to do according to all that is written therein" (Joshua i. 8). 
 
 Page 5 . We have next various categories of things, the 
 fruits of which a man enjoys in this world, while the stock 
 remains for him for the world to come. Maimonides, in his 
 commentary on this passage from the Mishnah, points out 
 that there are two classes of religious duties : (a) those 
 acts which concern only the doer in his personal relation 
 to God, and (b) those acts which concern also the welfare 
 of other men. It is class (1^) that is referred to here : acts 
 which affect the well-being of society. The doer of these 
 acts is obeying the will of God, and thus the stock or 
 principal remains to him for the world to come. But at 
 the same time the doer enjoys the fruits of these acts 
 in this world, for he participates on earth in the 
 advantages which accrue from that ameliorated state of 
 social life which honouring father and mother and the 
 practice of charity and the rest of the acts enumerated 
 must produce. In the case of most of these duties, 
 
xiv Historical and Explanatory Notes. 
 
 again, texts may be cited in which promise is made of 
 temporal reward, and it is possible that the Mishnah 
 alludes to these texts. As Maimonides goes on to re- 
 mark, -all these actions belong to the general category 
 of the practice of charity, and he cites the famous 
 passage (Talmud, Sabbath 31a) wherein it is recorded 
 of Hillel that when a heathen asked him to teach him 
 the whole law in a sentence, he replied : " What is hateful 
 to thee (if done to thyself) do unto no man." Of such 
 a principle — at once the foundation of social morality 
 and of mutual charity — it may be said that the fruit 
 is enjoyed in this world while the stock remains for 
 the world to come. 
 
 Page 5. Timely attendance at the house of study 
 (E'-Jian n''a nos^'ri). Attendance at the house of study 
 was a regular part of the daily round for many centuries . 
 Public worship was often celebrated in these houses of 
 study, for the latter served also as synagogues. The 
 term Beth Hatnidrash is found earlier than Synagogue 
 (or House of assembly, np3?n 'n^'^') ; it occurs in the 
 Hebrew text of Ecclesiasticus (li. 23). 
 
 Hospitality to wayfarers (CnilK npjpn)^ visiting the 
 sick (Cpin "i-lpa), dowering the bride (n?3 nDJan)^ attend- 
 ing the dead to the grave (nsn [or nj}?] rvj?), and making 
 peace between man and his fellow (DIpB" nNDn)^ were 
 duties the performance of which became engrained in 
 the Jewish character. No small share in producing 
 this result may be attributed to the prominence given 
 to the subject in this passage of the morning prayer. 
 
 Devotion in prayer (n?DJ|) J-l*l?). The word t-l*!? is 
 derived from t.'.V a piel denominative from V)! (eye). 
 The- verb means to "regard closely,'' to "pay due 
 attention," and the noun thus signifies devotion. (The 
 same noun is also used, as in Berachoth 55 a, in a 
 lower sense: regard or attention to prayer may imply an 
 ulterior object such as expectation of a favourable answer. 
 See J. Q. R. xx. 276. But here the noun is em- 
 ployed in the higher sense.) A famous Rabbinic saying 
 
The Morning Benedictions. xv 
 
 runs: "The All-Merciful demands the heart" (San- 
 hedrin io6 b), and Prayer is described as "the heart's 
 service " (Taanith 2 a). " Make not thy prayer a fixed 
 matter of routine," is another caution (Aboth, ii. 13). 
 Devotion is also termed in Rabbinic Hebrew Cavvanah 
 (^^13). "Devotion," says Dr M. Friedlander {Jewish 
 Encyclopedia, iv. 549), "is the state of religious consecra- 
 tion. It is the most essential element in worship ; so that 
 a divine service without it is like a body without a soul. 
 To such as pray to God without the spirit of fervent de- 
 votion, the stern sentence is applicable : ' With their 
 mouth and their lips they honour me, but their heart 
 they removed far from me' (Isaiah xxix. 13). Devotion 
 is the entire dedication of the worshipper to the service of 
 God, the banishment of all other thoughts from the mind 
 and heart, so that the whole inner life centres in the one 
 idea of God's greatness and goodness (Berachoth 29 b, 
 33 a; Maimonides, H. Tephillah, iv. 16). Every fulfil- 
 ment of a divine commandment requires devotion or con- 
 secration of mind and heart to the sacred work to be 
 done (njjl niany niVP, Berachoth 13)." Hence the 
 ancient benedictions used before fulfilling command- 
 ments, and the more recent introductory formulae before 
 putting on the tallith and phylacteries, or on entering the 
 tabernacle (see notes on P.B. pages 14, 15, 232). 
 
 The study of the Law is equal to them all (l-IBpni. 
 D?3 n?.33 n-iiFi). The "Law," which term includes the 
 whole religious teaching and literature of Judaism, is the 
 source and sanction of all virtues. The study of the Law 
 leads to the knowledge and practice of the will of God 
 and to the higher life of righteous thought and deed. 
 
 Page 5. The soul which thou gavest me is pure 
 
 (nOB*? 'nptl). This passage, which gains appropriateness 
 when said in the early morning when the soul seems to 
 return to the body as one awakes, occurs with very slight 
 verbal differences in the Talmud (Berachoth 60 a). The 
 concluding phrase in some ancient versions is " Blessed 
 art Thou O Lord who quickenest the dead " (Cl^sn n»np). 
 Both forms agree, however, in asserting Resurrection as 
 
xvi Historical and Explanatory Notes. 
 
 well as Immortality. Some modern versions therefore 
 prefer the reading "Blessed art Thou, O Lord, who 
 callest the dead to everlasting life." . , 
 
 Who hast given to the cock intelligence (')?f ? 1"; "ifS 
 n3''3). In the Talmud (Berac^oth 60 b) this benediction 
 at cock-crow is prescribed. The Romans divided the 
 night, from 6 p.m. to 6 a.m., into four watches, Evening, 
 Midnight, Cock-crow and Morning. (There was another 
 division into three watches.) The service of the 
 Temple began with the cleansing of the altar, which 
 took place at cock-crow (Mishnah, Yoma, i. 8). It 
 is possible that the inclusion of this benediction was 
 due to Persian influence (see Darmesteter, The Zend- 
 Avesta^ i. 193). But the whole idea in this part of -the 
 liturgy is the regular recurrence of daily phenomena and 
 life. On awaking the worshipper expresses his sense of 
 the order of Nature and of the marvellous regularity of 
 her operations. Hence it is probable that this benedic- 
 tion is to be traced to Job xxxviii. 36, a passage eulogising 
 the providence and power of God. Various translations 
 have been given of this verse in Job, but the Rabbis 
 (Talmud, Rosh Hashana 26 a) translate it: "Who hath 
 put wisdom in the inward parts (of man), or who hath 
 given understanding to the cock ? " Thus both the 
 intelligence of man and the instinct of the whole animal 
 world are derived from the same divine source. 
 
 Pages 5 and 6. Who hast not made me a heathen... 
 a bondman... a woman (nB'{<---l3y---n?; '<±>V KJB'). Plato 
 or (according to some, Socrates) is recorded to have 
 expressed his gratitude for three things, that he was a man 
 and not one of the lower animals, a man and not a 
 woman, a Greek and not a barbarian (Plutarch, Life of 
 Marius, Diogenes Laertius, i. i. 7). Similarly, Darmesteter 
 has shown that the Persians had a formula of the same 
 kind. The threefold prayer is found with some variations 
 in the Talmud (Jerus. Talmud on Berachoth ix. i : Bab. 
 Talmud Menahoth 43 b, Berachoth Tosephta, ch. 6). 
 Some liturgies (cf. Berliner Randbemerkungen, i. p. 15) 
 
 give the formulae positively yW^\ ^'k?'^^ who hast made 
 
The Morning Benedictions. xvii 
 
 me an Israelite etc.). In either case the sense is the 
 same. The worshipper thanks God for the privilege of 
 belonging to the community to which a special place 
 was assigned in the working out of the divine purpose. 
 As to the other two phrases, in the ancient world the 
 position of male freemen was so much higher than that 
 of women or slaves, that this benediction had a natural 
 origin. But its retention in the Prayer Book has been 
 consistently explained by Jewish authorities as due, not 
 to pride in superior privilege, but to gratitude for higher 
 obligations. Many of the ceremonial duties were not in- 
 cumbent upon women ; and the man, so far from resenting 
 his additional burden, thanked God for it. 
 
 Page 6. Who hast made me according to thy will 
 (iJiVl? '#rB'). The liturgy, in so far as it applied to 
 Public Worship, was at first a liturgy for men. Women 
 prayed and said the Eighteen Benedictions, etc. (Mishnah 
 Berachoth iii. 3), but it was only later on that the 
 whole Morning Service was habitually used by women. 
 In the present case a modification was introduced at 
 least as early as the first part of the fourteenth century. 
 Abudarham, who then compiled a work on the Prayer 
 Book, says "Women have the Minhag or rule to sub- 
 stitute for the wording who hast not made me a woman, 
 the form who hast made me according to his will." The 
 phraseology of Abudarham implies that it was no new 
 custom in his time. The actual phrase used by the 
 women has Bibhcal analogies but it seems derived from 
 the Hebrew text of Ecclesiasticus 1. 22. (The last words 
 of the Hebrew Ecclus. i^i^l? ■inE'I^'l and made him 
 according to his will exactly correspond to the Uturgical 
 i3iX"i3 ''WW.) The same passage in Ecclesiasticus also 
 explains a phrase in the paragraph in P.B. page 4, in 
 which is eulogised God's wondrous hand in the formation 
 of the human body, with its limbs and arteries. That 
 benediction concludes Blessed art thou, O Lord, luho 
 healest (i.e. givest health to) all flesh and doest wondrously. 
 
xviii Historical and ^Explanatory Notes. 
 (Cf. Judges xiii. 19, but in the Hebrew Ecclus. 8<Y?sn 
 J-1K3 r\\mS is immediately followed by Dpni? DnN !?lJpn.) 
 All the remaining benedictions on this page, with one 
 exception, are derived from the same Talmudic passage 
 (Berachoth 60 b) to which frequent reference has already 
 been made. In the Talmud all these benedictions were 
 said privately and at home while performing various acts 
 on rising and dressing in the early morning. It was 
 only at a later date that these benedictions were included 
 in the Synagogue liturgy, and their significance was 
 idealised. The passage in the Talmud runs : " When 
 one opens one's eyes one should say, Blessed... wha 
 openest the eyes of the blind (D'lW CPJS) ; when he sits 
 up, he shall say, £l,essed...who loosest them that are 
 bound (D'l-IDS I'lyiP) ; when he dresses, he shall say, 
 Blessed. ..who clothest the naked (C^'Ti; ti'''3j>p) • when 
 he straightens himself to his full height, he shall say, 
 Blessed. ..who raisest up them that are bowed down (^i?.iT 
 D'B-IS?); when he steps to the ground, he shall say. Blessed 
 ...who spreadest forth the earth above the waters (J*1^C ^S^"* 
 D'Sn^?!;) J when he walks, he shall say, Blessed. . .who 
 hast made firm the steps of man 'Ciaj-ni^yp I'?n 1?'^) ; 
 when he puts on his shoes (and thus is prepared to go 
 about his daily duties), he shall say, Blessed. ..who hast 
 supplied my every want i^'^yi'^'^ '? i^^l?^); when he ties on 
 his girdle, he shall say. Blessed... who girdest Israel with 
 might (HTUjia hvi-W) nriX) ; when he binds his turban 
 round his head, he shall say. Blessed .. .who crownest Israel 
 with glory (!T[«?)na "PKTf » ■\'^\V) ; when he enwraps him- 
 self in a fringed garment, he shall say, Blessed... who hast 
 commanded us to enwrap ourselves in the fringed garment 
 (P.B. page 14, nV'V? n^Wn^) ; when he puts the Tephil- 
 lin on his arm, he shall say, Blessed. ..who hast commanded 
 us to lay the Tephillifi (P.B. page 16, I^Sfl ri'SnV); when 
 he puts the Tephillin on his head, he shall say, Blessed... 
 who hast given us command concerning the precept of the 
 Tephillin (P.B. page 16, I'^B?! niy!?"'?!;) ; when he washes 
 his hands, he shall say. Blessed. . .who hast given us com^ 
 
The Supplications. xix 
 
 mand concerning the washing of the hands (P.B. page 4, 
 
 Dni '^i'^P? '-) j when he washes his face, he shall say, 
 Blessed... who removest sleep from mine eyes and slumber 
 from mine eyelids ('Syppo np-13ri-'l ''V\Ki r0 nupn)." 
 
 It will be seen that the order of benedictions is not 
 quite identical with that in the P.B., but such variations 
 are frequent in the various rites. One benediction in 
 our P.B. is missing from the Talmud, namely, the last 
 but one on page 6, who givest strength to the weary 
 
 (n'3 «l!?}? ID'l3n), it is, however, found as early as the 
 Mahzor Vitry p. 57. 
 
 " Supplications." 
 Page 7. And may it be thy will. . .to make us familiar 
 with [lit. to make us walk i»] thy Law (li^T 'H'l). This 
 ancient paragraph is derived from the Talmud (Bera- 
 choth 60 b) with some variations, such as the substi- 
 tution of the plural (" to make us familiar") for the 
 singular reading of the Talmud ("to make me familiar"). 
 Ancient formulae, written for individual prayer, were 
 often adapted to public worship by obvious changes 
 of this character. The good and the evil inclinations, 
 referred to in this paragraph, represent in the Rabbinic 
 theology the antagonistic impulses to good and evil, 
 the conflict between soul and body, spiritual ideals and 
 material passions, of which every man is conscious. The 
 incessant struggle between them for mastery constitutes 
 a large element in the moral discipline of human nature. 
 The conquest of evil by good is difficult but possible 
 when to man's own endeavour is added the supporting 
 grace of God. The lower impulses, which are not in them- 
 selves impure, must not be allowed to degrade humanity, 
 but must be forced into the service of goodness and of God. 
 Subdue our inclination that it may submit itself to thee 
 expresses this profound thought in one of the sublimest 
 phrases of the Jewish Prayer Book. The highest concep- 
 tion of the relation between man and God is given in this 
 idea of self-submission, and, to use another Rabbinic 
 phrase, the Israelite prays that the leaven of the evil 
 
XX Historical and Explanatory Notes. 
 
 inclination may not stir up and sully man's heart so as 
 to impede this submission. The correlative idea, the 
 acceptance of the divine will as man's highest good, is 
 expressed in a noble prayer by Rabbi Eliezer (Berachoth 
 29 b) : " Do thy will, O God, in heaven above and bestow 
 tranquillity of spirit on those who fear thee below, and what 
 is good in thine own sight do ! Blessed art thou, O Lord, 
 thou who hearest prayer." 
 
 • nnnp ^"^si^ n-n nm tD) ' ^»sp d?o?'? 'Hjii^l "'?'») 
 
 /: n^sn m\v '^ hpin •ana • mv ^''^^ra Diiaai 
 
 Scorn (F'l?), i.e. irreverence and a propensity to de- 
 graded ideals ; perhaps also the worshipper prays to be 
 delivered from the low esteem of others (cf. Esther i. 18). 
 
 May it be thy will... to deliver me... from arrogant men 
 and from arrogance (tTST 'n'.), i.e. from arrogance in others 
 and from the same fault in oneself The Hebrew for 
 arrogance is literally " boldness of face " (Q'?S n-1ir). 
 A bad companion... a bad neighbour — the one is a false 
 friend C^P), the other an ill-conducted person who dwells 
 (t?!?') near by. Cf. the saying in the Mishnah Aboth, ii, 4 
 (P.B. p. 189). Theadversary (y^f) that destrcyeth,\.e. the 
 intrusion of evil suggestions and corrupting desires. For 
 the significance of the term Satan used here see note on 
 Angelology. A hard judgment, perhaps a case hard to 
 decide when acting as judge ; or it may mean harshness to- 
 wards others, just as a hard opponent implies implacability 
 towards oneself The whole passage is from the Talmud 
 (Berachoth 16 b), where we are told that Rabbi Judah 
 the Prince (who compiled the Mishnah circa 200), when 
 he had finished his prayers, habitually added this para- 
 graph, although, the Talmud adds. Rabbi Judah was 
 accompanied by Roman guards who would have protected 
 him personally from the insults of arrogant men. Curiously 
 enough, in the Talmud the form is plural, "to deliver us" 
 while in the P.B. before us it is singular. But in another 
 Talmudic passage (Sabbath 30 b), where the opening 
 words of the same prayer are cited, the singular is used. 
 
The Supplications. xxi 
 
 We can see how easily such variations could find their 
 way into liturgical passages. R. Judah, when he was a 
 guest at another's table, included in the grace after meals 
 a passage similar to the one before us (Berachoth 46 a). 
 
 Page?. At all times let a man fear God {^i'\'}h). This 
 is a liturgical exhortation to inward religiousness, and does 
 not belong to the prayer proper. It is taken from the 
 Tanna debe Eliyahu rabba (tenth century), chapter xxi, 
 introducing the following prayers from Sovereign of all 
 worlds (liSIJ to (P.B. page 9) / will bring back your cap- 
 tivity before your eyes saith the Lord (". 10X DJ'r;;?). Some 
 authorities hold that we should render " At all times let a 
 man fear God secretly ("ipB?) as well as openly C-l^aai)," 
 and that the reference is to periods of persecution when 
 the open profession of Judaism was interdicted. 
 
 Sovereign of all worlds (P^l). In this passage we have 
 the true Rabbinic spirit on the subject of "grace" and 
 "works." The Rabbis held that reward and punishment 
 were meted out in some sort of accordance with a man's 
 righteousness and sin. But nothing that man, with his 
 small powers and finite opportunities, can do constitutes a 
 claim on the favour of the All-mighty and the Infinite. 
 In the final resort all that man receives from the divine 
 hand is an act of grace. Hence: Not because of (i.e. relying 
 on) our righteous acts do we lay our supplications before 
 thee, but because of (or relying on) thine abundant mercies. 
 
 This passage is probably the prayer briefly referred to 
 in the Talmud (Tractate Yoma 87 b), and was originally 
 intended for the concluding service of the Day of Atone- 
 ment, where it also finds a-place (P.B. page 267). The 
 Sephardim have a beautiful addition (ending with Isaiah 
 xl. 15) to the paragraph which in P.B. (page 8) ex^As. for 
 all is vanity (Ecclesiastes iii. ig). It would run thus : and 
 the preeminence of man over the beast is nought, for all is 
 va?fity, save only the pure soul which will hereafter render 
 its judgment and account before the throne of thy glory. 
 
 \3Bb liae'Di. r"! \xh r\r<r\v K'ne' nnin^n r\uo\r\ 13^) 
 
xxii Historical and Explanatory Notes. 
 
 Page 8. Nevertheless we are thy people (-l^n^^: ^9^ 
 •Tfl?). This' translation suits better the version which 
 closes the previous paragraph with a citation of the 
 Biblical text Isaiah xl. 15. A preferable rendering for 
 our P.B. reading would be: " Verily we are thy people." 
 Some phrases of this paragraph are found in the Midrash 
 (Mechilta) on Exodus xv. 1 9 (ed. Friedmann, p. 44 a) ; 
 cf. also the Midrash Yalkut, § 253. Abraham thy friend 
 (2 Chron. xx. 7, comp. Isaiah xli. 8). Isaac his only son 
 (Genesis xxii. 2). The older reading was " Isaac thine 
 only one (^T'^l))" i-e. the one uniquely offered to thee 
 (God) on the altar. Jacob thy first-born son (Exodus iv. 
 22). Jeshurun is a poetical name for Israel (Deut. xxxii. 
 15, Isaiah xliv. 2), and probably means "upright" (from 
 T^J). It may have been intended to replace yizc^^, which 
 had some unhappy implications (Professor Bacher ingeni- 
 ously quotes Isaiah xl. 4, "ilB'^P? '^'^^X} ^V^\', as illustrating 
 the change from Jacob to Jeshurun). But the Septuagint 
 Greek translation of the Bible invariably translates 
 Jeshurun by "beloved" (tjyaTrrjixevoi), and it is to'this view 
 that the liturgy refers in the words : Whose name thou 
 didst call Israel and Jeshurun by reason of the love where- 
 with thou didst love him. (The verb 1^' sometimes means 
 to be pleasing, as in Judges xiv. 3, a sense easily passing 
 over to love^ 
 
 Morning and evening, twice every day declare Hear O 
 Israel, etc. On the recitation of this passage (called from 
 its first word shema, V'Q'V), and on the responsive doxology 
 Blessed be his name (iniS^p n'U? Dl^ I'llll), see notes on 
 P.B. page 40. The introduction of the first verse (Deut. 
 vi. 4) at this place is due to the desire to recite it as early 
 in the day as possible. Originally the passage was read at 
 daybreak. The Shema at first consisted only of the 
 opening verse (Talmud, Tractate Succah 42 a, Berachoth 
 13 b). Some mediseval authorities hold that the Shema 
 was inserted here because, during periods of persecution, 
 its recitation was prohibited in its usual place. Cf. notes 
 on P.B. page 7. 
 
The Supplications. xxiii 
 
 Thou wast the same ere the world was created (HIjlX 
 XIH). Quoted in the Midrash Yalkut, Numbers § 836 
 (from Palestinian Talmud, Tractate Berachoth, ch. ix.), as 
 a eulogy spoken by the heavenly hosts. This will explain, 
 in the adaptation of this passage and the next to public 
 worship, the repeated reference to the dominion of God 
 in heaven as on earth. 
 
 Page 9. Our Father who art in heaven (D.'OB'JIE' -lOUS). 
 This is not a common liturgical phrase when used voca- 
 tively. This is the only case in which it is found in the 
 P.B., though in the Sephardic rite there is for the 
 Penitential days a long litany, every line of which begins 
 Our Father who art in heaven. But the idea is common. 
 Cf. P.B. pages 69, 70 four times and page 76 (second 
 line) May it be the will of our Father who is in heaven.... 
 In the Mishnah (Rosh Hashanah iii. 8) occurs " when 
 Israel looked on high and submitted their heart to their 
 Father who is in heaven they were healed " (with reference 
 to Numbers xxi. 8). The phrase occurs frequently in 
 the Talmud (e.g. Menahoth no a). So, too, in the 
 Ethics of the Fathers (Mishnah, Aboth, v. 23, P.B. page 
 203) ; "Be strong as a leopard, light as an eagle, fleet as 
 a hart, and strong as a lion to do the will of thy Father 
 who is in Heaven." The vocative use of "Our Father 
 who art in heaven" becomes frequent in the poetical 
 additions to the liturgy in the middle ages. 
 
 Thy great name by which we are called (?n|n '^DB' 
 ■irS?y S<-)|-33B'). Literally (and more forcibly): "thy great 
 name which is called over us." Compare Deut xxviii. 10, 
 " And all the peoples of the earth shall see that the Lord's 
 name is called over thee" Cnr^V N-Ji?? ;^ DB* '?). The 
 phrase occurs in several other passages. The person whose 
 name was called over anything was, in ancient Hebrew 
 usage, thereby proclaimed the owner. The use of the 
 phrase to express the relation between God and Israel 
 implies the fact of ownership, coupled with the idea of 
 protection (cf. Driver's Commentary on Deuteronomy, page 
 306). God's name is called over Israel : i.e. God owns 
 
xxiv Historical and Explanatory Notes. 
 
 Israel ; he protects his possession and will take care of 
 its future welfare. 
 
 At that time will I bring you in C^'nO nr3), Zephaniah 
 iii. 20. 
 
 The Sacrifices. 
 
 Pages 9-13. The Sacrifices. We now reach cita- 
 tions from the Pentateuch and the Mishnah treating of 
 the sacrifices. The devout recital of these passages is to 
 take the place of the sacrifices of former days (Talmud, 
 Taanith 27 b; Menahoth no a). Compare Hosea xiv. 
 3, " We will render as (or, in the place of) bullocks the 
 offering of our lips. " Prayer is described by the Rabbis 
 (Taanith 2 a) as " the service of the heart," the word for 
 service (HIUl?) being identical with the term used of the 
 sacrificial rites. Further, the recitation of the sacrificial 
 passages is a reminder that the Synagogue services were 
 constituted in correspondence to the Temple sacrifices 
 (Berachoth 26 b). 
 
 Page g. And the Lord spake unto Moses (". 13T1 
 
 n2>D 7^). This passage from Numbers xxviii. 1-8 de- 
 scribes the regular daily sacrifices {tamid, TPp) which were 
 offered morning and evening, and also the regular sacri- 
 fices for Sabbaths and New Moons (Numbers xxviii. 9-15). 
 The early morning tamid was accompanied by the prayers 
 which, as explained above in the Introduction to these 
 Notes, formed the nucleus of our present ritual. At the 
 end is added (page lo) a verse from Leviticus (i. u), 
 And he shall slay it... northward {^Wi-'^Titl!. mm). The 
 Midrash (Leviticus Rabbah, ch. ii.) interprets this verse as 
 containing an allusion to the binding of Isaac, an act of 
 obedience and devotion which God is represented as 
 holding in lasting memory. In some'rites the Akedah, 
 the account of the binding {^yW) of Isaac (Genesis xxii.), 
 is included in this place; in the P.B. the chapter is 
 printed on page 91. 
 
 Page II. Which are the places where the sacrifices 
 were offered? (toipp -inrx). This chapter of the Mishnah 
 (Zebahim v) serves a double purpose. It is, in the first 
 
The Sacrifices. xxv 
 
 place, an account of the method in which the sacrifices 
 were brought in the Temple, and thus is a further 
 reminder of those sacred rites for which prayers are now 
 the only substitute. And, secondly, it constitutes a 
 reading from the Mishnah, prescribed in accordance with 
 the idea explained in the following note. A reason has 
 been assigned for the selection of this particular chapter. 
 n consists throughout of undisputed statements, whereas 
 most chapters of the Mishnah contain differences of 
 opinion between various Rabbis. 
 
 Page 13. Boraitha of Rabhi Ishmael (ipix ^^V}^V\ 'll). 
 Rabbi Ishmael lived in the first and second centuries, and 
 during the troublous period that followed the destruction of 
 the Temple, helped to consolidate Judaism. On the basis 
 of Hillel's seven rules. Rabbi Ishmael formulated thirteen 
 rules {middoth, nnp), by which the text of the Law is to 
 be interpreted, and these rules form the Boraitha in the 
 Prayer Book. (The passage is prefixed to the ancient 
 Midrash on Leviticus, known as Siphra.) The Aramaic 
 word Boraitha or Baraitha i^X^T^) means literally ex- 
 ternal, and is chiefly (though not exclusively) applied to 
 the views or traditions of Tannaim (or Rabbis who lived 
 before the completion of the Mishnah) which are not 
 included in the Mishnah, and are thus external to that 
 code. Similarly the books of the Apocrypha are called 
 in the Mishnah (Sanhedrin x. i) "outside books" in 
 contrast to the contents of the canonical Bible. Another 
 view is that these Baraithas were taught in the private 
 schools outside and preparatory to the Palestinian and 
 Babylonian public academies. The Baraitha of Rabbi 
 Ishmael was not necessarily written by him, but it 
 certainly emanated from his school and represents 
 his exegetical methods. As this Baraitha is external 
 to the Mishnah it is regarded as belonging to the 
 Gemara (or comment on the Mishnah which, with the 
 Mishnah, constitutes the Talmud). For it was held 
 proper to meditate every day on the Law, the Mishnah 
 and the Gemara, and to read portions of each (Talmud, 
 Kiddushin 30 a). The Law is represented in this part of 
 
xxvi Historical and Explanatory Notes. 
 
 the morning liturgy by the passage concerning the tamid 
 offering ; the Mishnah by the chapter on the sacrifices ; and 
 the Gemara by this Baraitha of Rabbi Ishmael. Passages 
 from the Scriptural, Mishnaic, and Talmudic books are 
 introduced ; into other parts of the Prayer Book with a 
 similar object, viz. to serve as a minimum of religious 
 study. 
 
 Page 14. May it be thy will... that the temple be 
 speedily rebuilt and grant our portion in thy Law ('HI 
 11^1). After the recitation of the Temple service, the 
 prayer for its restoration is a natural sequence. This 
 passage is taken from the Ethics of the Fathers, v. 23 
 (P.B. page 203). The Ethics originally terminated with 
 this aspiration. It forms a fitting conclusion to the early 
 part of the morning service. 
 
 The Tallith and Tephillin. 
 
 The tallith (T'?^) was originally the ordinary mantle, 
 of a square or oblong shape, which was worn as the outer- 
 most garment. It resembled the Bedouin abayah or 
 striped blanket still worn in the East, and had some 
 similarity to the Roman pallium. It was fringed at the 
 four corners, in accordance with the Law (Numbers xv. 37 ; 
 Deut. xxii. 12). By the thirteenth century it had become 
 unusual for Jews to mark their ordinary outward garments 
 by wearing fringes, and indeed the Law only prescribes 
 fringes in the case of garments with corners, such as 
 were no longer worn. But the fringed garment had 
 become too deeply associated with Israel's religious life 
 to be discarded entirely at the dictate of fashion in dress. 
 Innocent III. in 12 15 compelled the Jew to wear a de- 
 grading badge ; the fringed garment became all the more 
 an honourable uniform, marking at once God's love for 
 Israel (Talmud, Menahoth 43 b) and Israel's determina- 
 tion to " remember to do all God's commandments and 
 be holy unto his God" (Numbers xv. 39). Hence the 
 fringed mantle of wool or silk is worn during prayer, for 
 the most part only at morning service (" that ye may see 
 
The Tallith and Tephillin. xxvii 
 
 it," Numbers ibid.^ was held to imply that the fringe was 
 reserved for worship during daylight). The thread of 
 blue, referred to in Numbers xv. 38, was either intertwined 
 with the white or was used in order to attach the tassel 
 to the corner. Owing to the difficulty of identifying or 
 procuring the exact blue dye required, the Talmud (on 
 Menahoth iv. i) already asserts that the authorities 
 dispensed with its use. The fringes are now exclusively 
 white. Fringed garments with blue threads appear on 
 some ancient Egyptian monuments, and such tassels * 
 were probably regarded as amulets. But the Hebrew 
 ■ Law has purified the meaning into "a beautiful religious 
 significance " (Kennedy). The tallith is not worn by 
 women, because of the general rule that women, whose 
 duties are more absorbing in the home, are free from 
 those ceremonies which have to be performed at a 
 specified time. This general rule applies to several other 
 ceremonies. 
 
 / am here enwrapping myself in this fringed robe 
 (fltayriJ? *3?n). This is a meditation or devotion (cav- 
 vanah, see note on P.B. p. 5 above) of late origin; it is 
 derived from the prayer-book of R. Isaiah Hurwitz (1570- 
 
 1630). The benediction that follows ("V^V? ^tliyrin^) is, 
 however, much older (Talmud, Berachoth 60 b). 
 
 Page 15. How precious is thy lovingkindness 
 (T^.PD li^J"'^^)- Four verses from Psalm xxxvi. 8-1 1. 
 The introduction of these beautiful verses, as of And I 
 will betroth thee unto me for ever with reference to the 
 phylacteries, is a fine instance of the power of Judaism to 
 spiritualise ceremonial. , 
 
 The Phylacteries or tephillin (r??'?). The Hebrew 
 
 name is possibly derived from the root 7??!, meaning to 
 attach, or more probably from ???, the root whence comes 
 the word ior prayerij^^^). The wearing of phylacteries was 
 derived from four Pentateuchal texts (Deut. vi. 4-9 VW ; 
 Deut. xi. 13-21 yOB' DN n^ni.; Exodus xiii. i-io ''V'K'IB 
 nm-^3; and Exodus xiii. 11- 16 -^S^ar*? ^'M all of 
 
xxviii Historical and Explanatory Notes. 
 
 which are written on parchment enclosed in the small 
 square boxes of black leather, bound on the head and 
 arm by a strap (nw^"!). The phylacteries are not used 
 on Sabbaths and festivals, and are now for the most part 
 only worn during morning prayer, but in the Talmudic 
 and Gaonic ages they were worn all day by students. 
 Maimonides emphatically expresses his preference for the 
 older usage. 
 
 / am here intent upon the act of laying the Tephillin 
 (!-l?p 'J^in) is another meditation {cavvanah) derived from 
 the prayer-book of R. Isaiah Hurwitz. 
 
 Blessed. . . who hast commanded us to lay the Tephillin 
 
 (PpS^ n^jn?)! and Blessed. ..7vho hast given us command 
 concerning the precept of the Tephillin (r?SJ|l niVP 'i?) are 
 two benedictions taken from the Talmud (e.g. Berachoth 
 60 b). 
 
 Page 16. And I will betroth thee unto me for ever 
 (i]*n'jJ'lS\) (Hoseaii. 21, 22). The tephillin are compared 
 to the bridal garland, a symbol of the devotion and 
 affection between Israel and God. The recitation of 
 these verses, as of those from Psalm xxxvi. (IK'^D) above, 
 were (according to Baer) introduced by R. Nathan 
 Shapira of Cracow in the beginning of the seventeenth 
 century. The traces of Polish variation on the German 
 rite are seen in our P.B. not only in certain differences of 
 arrangement, but also in the addition of passages such as 
 these. These additions are sometimes rather mystically 
 recondite, but at other times they are as simple as they 
 are beautiful. 
 
 On the spiritual value of wearing the phylacteries 
 Maimonides (on the basis of the Talmud, Menahoth 
 43 b) thus writes: "Great is the sanctity of the tephillin, 
 for while the tephillin are on a man's head and about his 
 arm, he is humble and God-fearing ; he is not drawn 
 away by levity and idle conversation, nor does his heart 
 entertain evil thoughts; but he fills his heart with ideas 
 of truth and righteousness" (Laws of Tephillin, iv. 25). 
 
 The different Rites vary as to the point in the service 
 
Passages of Song. xxix 
 
 at which the tallith and tephillin are put on. Our P. B. 
 arrangement has this in its favour, that the public service 
 proper only begins with the paragraph C©??' ''I-'I13) that 
 follows. 
 
 Passages of "Song." 
 
 Blessed be he who spake (1P?|' ''l-lll). In the Prayer 
 Book of the Gaon Amram there is at this point the note : 
 " When Israel enters the Synagogue to pray, the Hazzan 
 of the congregation rises and begins : Blessed be he who 
 sj>ake," etc. This implies thaX public worship began with 
 this passage. According to Maimonides (Hilchoth te- 
 phillah ix. i) : "The Order of Congregational Prayers is 
 in the morning as follows : All the people sit and the 
 deputy of the congregation descends before the Ark and 
 stands in the midst of the people, and begins and says 
 the Kaddish and all the people answer Amen" etc. 
 Thus the public prayers open, in this view, with page 37 
 of the "Authorised Daily Prayer Book." But Maimonides 
 has also given us a full text of the service, and this includes 
 much of what is contained in pages 1-36. It is, how- 
 ever, obvious that these earlier pages are rather of the 
 nature of private devotion than of public worship. We 
 know that it was habitual with the pious to reach the 
 Synagogue an hour before public worship began (Bera- 
 choth 31b) and to use this time in preliminary devotions, 
 and in reciting Psalms (often called ^IP?! 'P''°? Passages 
 of Song; the phrase, applied particularly to the last 
 chapters of the Psalter, occurs in the Talmud, Sabbath 
 118 b). It is thus not easy to separate the private from 
 the public prayers, seeing that many of the former were 
 said in the Synagogue itself. 
 
 The paragraph beginning Blessed be he who spake, 
 though in the Sephardic liturgy it follows some Psalms, 
 is in the Ashcenazic rite correctly placed, as it is a bene- 
 diction before the reading of selected Psalms, just as the 
 paragraph beginning Praised be thy name (p. 36) is a 
 benediction after the reading of the Psalms. In some 
 of the Egyptian liturgies from Cairo the first part of the 
 
XXX Historical and Explanatory Notes. 
 
 paragraph is wanting, and the passage, including only 
 the words from Blessed art thou (page i6 third line from 
 end) till the end of the first paragraph on p. 17, comes 
 immediately after before your eyes, saith the Lord (p. 9) 
 and immediately before Let the glory of the Lord (p. 28). 
 The whole passage, much as we have it, is, apparently, at 
 least as old as Moses Gaon (about 820) and in germ is 
 much older. (See Vitry, p. 5, and commentaries on 
 Shulhan Aruch, Orah Hayyim, § 51, i.) Several of its 
 most characteristic phrases are already cited in the 
 Mishnah and Talmud. It is a solemn invocation which 
 is followed by a formal benediction. The praise of God 
 must precede petition for his favours (Berachoth 32), 
 and the recital of Psalms with this majestic introduction 
 carries out the rule. 
 
 Blessed be he who spake .. Messed be he. It is thought 
 by some that the words blessed be he were a responsive 
 refrain repeated by the congregation after every clause. 
 This idea was derived by Rapoport {Bikkure ha-Ittim 
 X. 117) from an account of the ceremony at the installa- 
 tion of the Exilarch, or Prince of the Captivity, in 
 Bagdad. We are told that when this head of the 
 community was installed the Hazzan sang Blessed... 
 existed and the young people present responded blessed 
 is he, and then the Hazzan sang Blessed... world... begin- 
 ning and the youths responded blessed is he. 
 
 Blessed... beginning. The word n^t^Nigj being the 
 first word of Genesis, comes to be used to mean not 
 "■in the beginning," but "the beginning," the creation. 
 We know from the Mishnah (Taanith iv. 2) that while 
 the daily sacrifices were being offered in the Temple at 
 Jerusalem, the first chapter of Genesis was read in th^ 
 Provinces. Corresponding to the 24 divisions of the 
 Priests, each of which went in succession to perform the 
 Temple duties for a week, there were 24 divisions of the 
 laity. Some of the latter accompanied the priests, but 
 others remained at home, and read the account of the 
 Creation, spreading the reading over the week during 
 which the corresponding division of the priests were 
 
Passages of Song. xxxi 
 
 serving in the capital. The opening phrases of the 
 paragraph Blessed be he who spake seem a reminiscence 
 of this custom. Similarly, the special Psalms for each 
 day of the week (see P.B. pp. 80 and 168) are explained 
 in the Mishnah (Tamid end) as having reference to the 
 details of the creation described in Genesis. Abudarham 
 w.orks out this idea with great and ingenious particularity. 
 
 Page 17. O give thanks {>rnr\). (i Chronicles xvi. 
 8 — 36. The whole passage is also included in Psalm cv., 
 with a few variant readings. The Prayer Book has 
 chosen the version from Chronicles.) When the Ark of 
 the Covenant was brought to Jerusalem from the house 
 of Obed-edom, the occasion was one of joy (i Chron. 
 XV. 25, etc.). "Then on that day did David first ordain 
 to give thanks unto the Lord by the hand of Asaph and 
 his brethren" (i Chron. xvi. 7), and the verses O give 
 thanks, etc. follow. , The same thanksgiving continued 
 (according to Seder Olam Rabba xiv.) to be used daily 
 until the erection of the Temple, the first part (as far as 
 and do my prophets no harm) was sung in the morning, 
 and the second part (from Sing unto the Lord, all the 
 earth to And all the people said Amen and praised 
 the Lord) was sung in the afternoon. If this be 
 authentic, the passage is, as Baer remarks (following the 
 Col-bo, § 5), better placed in the Sephardic ritual, where 
 it follows immediately after the account of the sacrifices. 
 At all events, the second part (including as it does 
 petitions for the divine mercy and protection) can hardly 
 have belonged to the original form in wTiich the main 
 idea was one oi praise. But the two ideas of praise and 
 petition easily merge into one another. 
 
 Page 18. Exalt ye the Lord (-IDpn) till / will sing 
 unto the Lord, because he hath dealt bountifully with me 
 (end of p. 19) is composed of verses from the Psalms in 
 the following order : Ps. xcix. 5, 9 ; Ixxviii. 38 (this verse 
 is omitted in some rites ori the Sabbath) ; xl. 1 2 ; xxv. 6 ; 
 Ixviii. 35, 36; xciv. i, 2; iii. 9; xlvi. 8; Ixxxiy. 13; 
 XX. 10 ; xxviii. 9 ; xxxiii. 20, 21, 22 ; Ixxxv. 8 ; xliv. 27 ; 
 Ixxxi. 1 1 ; cxliv. 1 5 ; xiii. 6. 
 
xxxii Historical and Explanatory Notes. 
 
 Page 20. Psalm c. A Fsalm of Thanksgiving or 
 perhaps (in accordance with the translation of the 
 Targum) A Psalm for the Thank-offering. The recital 
 of this Psalm accompanied the presentation of thank- 
 offerings (Leviticus vii. ii) in Temple times. On the 
 days mentioned in the rubric thank-offerings were not 
 brought. Hence the omission of the Psalm on those 
 days. 
 
 The oldest rites do not include the hundredth Psalm in 
 the daily service. It does not occur in the Egyptian forms, 
 nor is it contained in the Siddur of the Gaon Amram. 
 Maimonides also, omits it. But the Yemenite Prayer 
 Book mentions it, and in the French rite (which has 
 strong points of similarity with the Ashcenazic) the 
 Psalm is invariably included in the oldest manuscripts of 
 the morning service. So popular was it in the Rhine- 
 lands that some congregations in that district sang it 
 even on Sabbaths, omitting only the first words and 
 beginning Shout for joy unto the Lord {Rokeah, § 319). 
 Ibn Yarhi of Lunel (Hamanhig i, § 21) reports that in 
 his time (second half of the twelfth century) the Psalm 
 was recited in Provence and Spain also on Sabbaths and 
 festivals. The Psalm was early set to elaborate tunes, 
 long drawn out {Col-bo), and it is nowadays often sung 
 to joyous strains at weddings (see P.B. p. 298). 
 
 The appropriateness of the Psalm for daily worship is 
 unquestionable, and its wide universalism ("Shout for 
 joy unto the Lord all ye lands''^ more literally "a// the 
 earth ") has led to its general introduction into daily 
 worship. It is a psalm of thanksgiving, and all men 
 on all days have the occasion and must feel the call 
 to offer joyous gratitude to God for life and all its 
 manifold boons. The service of gratitude is eternal. As 
 the Rabbis put it (Leviticus Rabba, § 9, etc.) though in 
 the time to come all sacrifices will cease, the thank- 
 offering will never cease. In the Messianic Age there 
 will be no sin and no expiatory sin-offering; there will 
 be no sorrow, and no supplicatory petitions. But the 
 thank-offering will last on in eternity, thanksgiving will 
 
Psalms and Doxologies. xxxiii 
 
 never become obsolete in the realms of spiritual bliss. 
 The voice of praise will swell into fuller chorus. In all 
 such anticipations of the Messianic age, in all these 
 foreshadowings of what is to be, we can detect the ideals 
 which the writers would have us set before ourselves as 
 inspirations in our life on earth. A world full of praise ; 
 how near to heaven it would be ! We must bring our- 
 selves into line with such ideals. Our worship must not 
 be impatient supplication, but patient praise. We must 
 think less of what we lack, more of what we have. 
 
 In the third verse there are two readings of one word. 
 In the Hebrew Bible sometimes one word is read ('IP) 
 though another is written (^''n?). These differences are 
 indicated in the Masorah (lit. tradition) to which we owe 
 the fixation of the text of Scripture. In the present case 
 the difference of wording gives these two senses : (a) taking 
 
 the text as read (1?5) " He hath made us, and we are his''' ; 
 
 {b) taking the text as written (^'7'!) " He hath made us, 
 and fiot we ourselves." The Masoretic preference for (a) 
 is clearly justified. 
 
 Psalms and Doxologies. 
 
 Pages 20-28. This selection of Psalms for 
 Sabbaths and Festivals (occasions on which there is a 
 fuller leisure, as also an increased incentive, to devotion) 
 varies somewhat in the different rites, but the particular 
 selection in our Prayer Book is exactly the same as that 
 given in the Mahzor Vitry (p. 62). 
 
 The series is beautifully chosen. We have (Ps. xix.) 
 arrayed before us the glory of God in the heavens and 
 the glory of the Law on earth, "The praise of God in 
 nature is succeeded by the praise of God as revealed to 
 man." The Sun warms, the Law enlightens. An apt 
 commentary on this is "the great saying of Kant that 
 there were only two things which were a perpetual 
 marvel to him: the starry heavens 'above,' and the 
 moral law ' within ' " (Montefiore). Then Psalm xxxiv. 
 (the verses of which are arranged a,lphabetically, except tha,t 
 
xxxiv Historical and Explanatory Notes. 
 
 there is no verse beginning with the letter vav and there 
 is an additional verse at the end) unfolds God's care for 
 those who reverence him and the moral elements in that 
 reverence ; Keep thy tongue from evil and thy lips from 
 speaking guile. Depart from evil and do good ; seek peace and 
 pursue it. Psalm xc. warns man of the brevity of life and of 
 the duty to so number his days as to get him a heart of 
 wisdom. Human transitoriness is as it were corrected 
 by the abiding faithfulness of God. The ninetieth 
 Psalm has thus been a message of good cheer and hope, 
 and Maimon (the father of Maimonides) used the Psalm 
 as the text of his Letter of Consolation to his brethren 
 when oppressed by a proselytising and persecuting school 
 of Mohammedanism in the twelfth century. Psalm xci. 
 is the " Song of Evil Occurrences " (as it is called in the 
 Talmud Shebuoth 15 b), and bids those who dwell in 
 the shelter of the Most High to fear no evils by day or 
 night : for he giveth his angels charge concerning us to 
 keep us in all our ways. (See notes on P.B. p. 294.) 
 In Psalms cxxxv. and cxxxvi. we have narratives of 
 Israel's divinely ordered history. The second of these 
 Psalms is called the "Great Hallel" or Praise (Bera- 
 choth 4) to distinguish it from the "Egyptian Hallel" 
 (Psalms cxiii.-cxviii. sung on New Moons and Festivals). 
 Here we find one of the most ancient of Psalmic refrains : 
 " O give thanks unto the Lord, for he is good : for his 
 loving-kindness endureth for ever." Psalm xxxiii. is a 
 call to praise, probably inspired by some signal deliver- 
 ance. Psalms xcii.-xciii. which conclude the series are 
 also recited on Friday nights (see notes on P.B. p. 112). 
 Pages. 28-29. The ordinary week-day service is 
 now resumed from p. 20 above. The passage from Let 
 the glory of the Lord endure for ever ("li^? *n)) p. 28 to 
 Save Lord : may the King answer us on the day when we 
 call, p. 29, consists of Scriptural verses in the following 
 order: Ps. civ. 31; Ps. cxiii. 2, 3, 4 ; Ps. cxxxv. 13; 
 Ps. ciii. 19; I Chron. xvi. 31; a verse The Lord 
 reigneth, the Lord hath reigned, the L.ord shall reign for 
 ever and ever, which occurs in ancient sources (Sopherim 
 
Psalms and Doxologies. xxxv 
 
 xiv. 8) but is not Scriptural — it is compounded of 
 Ps. X. 1 6, xciii. I, and Exodus xv. i8; Ps. x. i6; 
 Ps. xxxiii. lo; Proverbs xix. 21; Ps. xxxiii. ir, 9; 
 Ps. cxxxii. 13; Ps. cxxxv. 4; Ps. xciv. 14; Ps. Ixxviii. 
 38 ; Ps. XX. 10. 
 
 These verses are arranged in an order which is 
 suggested by similarity not only of idea but of phrase. 
 An examination of the Hebrew will show that for the 
 most part each subsequent verse contains some word or 
 idea already contained in the preceding. A similar 
 remark applies to the collection of verses on pages 18, 19 
 (beginning -lop'n). But this is not all. In the last cited 
 collection verses are taken from each of the five books into 
 which the Psalter is divided. And, curiously enough, the 
 collection on page 28 ("li^? 'i^.*) also includes verses from 
 each of the five books of the Psalter with the exception 
 of Book II. But the omission is supplied in the Yemenite 
 Prayer Book, where the addition of Ps. xlvi. 12 completes 
 the selection and gives us extracts from every book of 
 the Psalter. There are reasons for concluding that the 
 Yemenite form is the original. (Cf. iiotes on P.B. p. 100.) 
 
 Page 29. Happy are they ClfN) that dwell in thy 
 house. Prefixed to the 145th Psalm are two verses, the 
 first taken from Ps. Ixxxiv. 5 and the second from cxliv. 
 15. In the Psalter this second verse immediately precedes 
 the i4Sth Psalm. In some ancient rites several other 
 verses beginning with the same word CH?*^) are included. 
 One of the methods of such collection was to combine 
 verses beginning with the same word. The particular 
 case before us goes back to the Talmudic age (Berachoth 
 4 b, cf. 32 b). The text "Happy are they who dwell in 
 thy house " is used in the Talmud to justify the practice of 
 betaking oneself to Synagogue for an hour before service 
 begins. It is natural therefore that this text should be 
 used before the six Psalms which were always recited 
 daily. The word '1^^, used only as an exclamation, is 
 the construct plural of the noun 1^^ — happiness, blessed- 
 ness — thus 'T!^*^ means : O the happiness, blessedness of. 
 
 Great importance was attached to the devout recital 
 
 3—2 
 
xxxvi Historical and Explanatory Notes. 
 
 of the i4Sth Psalm. " He who recites this Psalm daily is 
 assured of his part in the world to come" (Berachoth 
 4 b). In some texts of the Talmud the reading is 
 thrice daily and the Psalm is included thrice in the 
 daily liturgy : twice in the morning and once in the 
 afternoon service (see P.B. pages 29, 71 and 94). The 
 Psalm well deserves this honour. It is alphabetical 
 (except that there is no line beginning with the letter :), 
 yet while the acrostic arrangement sometimes produces 
 an artificial effect, in this Psalm the flow of thought is 
 not arrested. Jewish commentators have pointed out 
 that the whole Psalm is one of praise and that it contains 
 no petition. This is an additional reason for the idea 
 cited from the Talmud, for the future bliss is assured to 
 those who already in this earthly life place themselves in 
 an attitude of praise. Dr Kohler suggests {Publications 
 of the Gratz College 1897, p. 197) another reason for the 
 threefold recitation of the Psalm daily. " The verses, The 
 eyes of all wait upon thee, and thou givest them their food 
 in due season. Thou openest thine hand and satisfiest the 
 desire of every living being, contain the grace for each of 
 the three meals, thus consecrating the bodily food to the 
 service of God." Many other specific reasons have been 
 assigned ; it seems better, however, to rely for the three- 
 fold repetition on the grandeur of the Psalm as a whole. 
 Of this Psalm Dr Kirkpatrick writes : " This noble 
 doxology worthily heads the series of Psalms of praise 
 with which the ' Book of Praise ' ends. ' Thine is the 
 kingdom, the power, and the glory for ever and ever,' is 
 the thought which it expands. It is addressed to Israel's 
 God as the supreme King, whose kingdom is universal 
 and eternal; it celebrates his majesty, greatness and 
 goodness ; his providential care for all his Creation ; his 
 constant love towards those who love and fear him. Its 
 most striking feature is its universalism. If Israel begins 
 the chorus of praise (verse i) it will not be content until 
 all mankind join in it (verse 21). The Lord's goodness 
 embraces all his Creation; and the whole of Creation 
 responds with its hymn of praise." 
 
Psalms and Doxologies. xxxvii 
 
 Page 30. But we will bless i^'^'^Wi) is added from 
 Psalm cxv. 18. Possibly the addition was made in order 
 to terminate Psalm 145 with Hallelttjah (Abudarham). 
 
 Pages 30-33. The last five chapters of the Psalter, 
 w.ith Psalm 145, the last six chapters. Jose son of 
 FLalafta expressed the wish (Sabbath n8 b) : "May my 
 lot be of those who finish the Hallel every day ! " and in 
 the Talmud this is referred to the last six Psalms recited 
 daily in the service before the benediction over the light 
 (page 37), R. Jose terming the whole Psalter (or perhaps 
 only the fifth book) Hallel, i.e. Praise. It is possible 
 that in ancient (as in modern) times, devout souls (as 
 Dr Kohler suggests, loc. cit.) recited the whole Psalter 
 daily. The fact pointed out above, that the collections 
 of verses -lopil and ^i35 'n*. contain passages from all 
 parts of the Psalter, may be a reminiscence of, or a 
 substitute for, such an ancient custom. 
 
 Page 33. The last verse of Psalm cl., being the 
 close of the Psalter, is repeated. It is similarly customary 
 to repeat the last verse or verses of each book of the 
 Pentateuch, and also of the Sabbath lesson (Rashi 
 Siddur, 33). 
 
 These noble Hallelujah Psalms were nobly chosen 
 for the daily service, — -with their expressions of putting 
 trust in God and not in men (Ps. cxlvi.), their eleva- 
 tion of moral over physical strength, yet withal with 
 whole-hearted admiration for the v^onders of Nature, 
 which are summoned to join in the diapason of praise 
 (Ps. cxlvii.-cxlviii.), their exhortation to praise God for 
 national triumph — the zealot note which gives fulness to 
 the other expressions (Ps. cxlix.) and finally the universal 
 full-toned call to jubilant praise with which the Psalter 
 ends (Ps. cl.). 
 
 Blessed be the Lord, etc. These doxologies are taken 
 from the conclusions of Psalms Ixxxix. (end of Book iii. 
 of the Psalter), clxxxv. and Ixxii. (end of Book 11. of the 
 Psalter). 
 
 Pages 33-36, And David blessed (1^ '^1?P) 
 I Chron. xxix. 10-13 j Thou art the Lord, even thou 
 
xxxviii Historical and Explanatory Notes. 
 
 alone C^Ip^ :j N-IH nns) Nehemiah ix. 6-11; Thus the 
 Lord saved (J??"'!'? including the Song of Moses) Exodus 
 xiv. 30-xv. 18. There is some variation in the rites as 
 to the inclusion of parts of these passages, but in the 
 Gaonic age the custom was already much as in our P.B. 
 The rubric on p. 33, ordaining that the passages 
 from Chronicles and Nehemiah are " said standing" is 
 derived from Nehemiah ix. 5 : "Then the Levites...said 
 Stand up and bless the Lord," whereupon follows our 
 Nehemiah passage. From the context in Chronicles it 
 is clear that the earlier part of the passage was also said 
 standing. Curiously enough, in some rites it is custo- 
 mary to resume the sitting posture before- the Nehemiah 
 passage, which as we have seen ought most certainly to 
 be said standing. So, too, in some rites the Song of 
 Moses is said or sung standing, but this custom is not 
 universal. For the " traditional " melody associated with 
 this "Song at the Sea," a reference may be made to 
 F. L. Cohen's article in the Jewish Encyclopedia, ii. 
 188. 
 
 Page 36. For the Kingdom is the Lord's (^v '? 
 np-17lpn). This passage is taken from Ps. xxii. 29; 
 Obadiah i. 21; Zech. xiv. 9 ; and Deuteronomy vi. 4. 
 It is identical with a passage in the Additional Service 
 for the New Year (P.B. p. 248) and may be thence 
 derived. Amram and Vitry already have it in the daily 
 service at this place. 
 
 Praised be thy name (n?)?^'). This paragraph is the 
 benediction after reading the Psalms (or, in Talmudic 
 phrase, " Verses of Sacred Song '' Nni?n ''i?1D5i), just as 
 Blessed be he who spake (p. 16) is the benediction before 
 reading the Psalms. On Sabbaths and Festivals the 
 benediction is expanded by the addition of the section 
 The breath of every living being shall bless thy tiame 
 (nOfJ pages 125-127). There were special benedic- 
 tions before and after the Hallel (Psalms cxiii.-cxviii.). 
 See pages 219 and 224, in the notes to which further 
 explanation is offered of the " Benediction of the Song " 
 
The Kaddish. xxxix 
 
 as this last benediction is termed in the Talmud (Pesa- 
 him ii8). 
 
 The paragraph before us (p. 36) is substantially the 
 same in all rites, except for the conclusion, where varia- 
 tions are found. It is built up of the various Hebrew 
 terms for praise and adoration ; there are 15 such terms, 
 and this is the number in Vitry and Abudarham. 
 
 The initials of the second to the fifth words of the 
 paragraph form the name Solomon (no'pE'), and Abudar- 
 ham suggests an unknown Solomon as the author. 
 
 The Kaddish. 
 
 Page 37 . Magnified and sanctified be his great name. 
 This Aramaic prayer is known as the Kaddish (K'''?li2), an 
 Aramaic adjective meaning Holy, used as a noun to mean 
 Sanctification. A Hebrew noun from the same root is 
 Kedushah (nE'-'ni?) ; this is applied to another doxology, 
 that inserted in the Amidah (see P.B. pages 45, etc.). 
 A third noun from the same root is Kiddush (^'•1'^i?) 
 which is reserved for the Sanctification rite on Sabbaths 
 and Festivals (P.B. pages 124, 230). 
 
 The Kaddish occurs in the P.B. in various forms : 
 .(i) The short or half Kaddish (E-np. ''Vq) as in the 
 present case, p. 37; (2) \h.e. full Kaddish (D??' K'''"=!2) as 
 on p. 75 ; (3) the Orphan's Kaddish (Din; B'^'^.p) as on 
 p. 77 ; (4) the Rabbinical Kaddish (tJ^T^ B^np) recited 
 after the study of Rabbinical literature, as on p. 86 ; 
 (5) the Kaddish of Renewal (Nmnnx^ B'^1.2) used at 
 Funerals, as on p. 321. 
 
 On the significance of the Kaddish for these various 
 uses, see the subsequent notes on the pages cited. 
 
 Here (p. 37), and elsewhere in the liturgy, the 
 Kaddish is introduced to mark the end of one of the 
 principal sections of the service. It was in the first 
 instance a doxology at the conclusion of the reading of 
 the Bible or of the sermon. " The Kaddish has a 
 remarkable history. Originally, it had no relation what- 
 
xl Historical and Explanatory Notes. 
 
 soever to the prayers, and still less to the dead It was 
 the doxology recited by the teacher or preacher at the 
 close of his discourse, when he was expected to dismiss 
 the assembly with an allusion to the Messianic hope, 
 derived especially from the Prophets and the Psalms" 
 (Kohler) It was composed in Aramaic, for this was the 
 language spoken by the Jews after the Babylonian exile, 
 and it was held desirable that the doxology should be 
 understood by those who were present at the discourses, 
 but were little acquainted with Hebrew {Tosapfiot to 
 Berachoth 3 a, on the basis of Sotah 49 a). The title of 
 the doxology {KaddisK) is as old as the Tractate Sopherim 
 (xvi. 12, xix. I, xxi. 6, etc.), and the responses are older 
 still. Some of its leading thoughts and expressions— the 
 thoughts are pre-eminently similar in all versions of the 
 Kaddish, though the expressions vary in the different 
 rites — are derived from Scripture (e g. Ezekiel xxxviii. 23) 
 and from the Targum (Aramaic translation), as shown in 
 detail in the Notes of Baer (p. 129). 
 
 This doxology easily passed from the School to the 
 Synagogue, to whose services it was perfectly adapted 
 both by its contents and its responses. " Seven times a 
 day do I praise thee" said the Psalmist (cxix. 164) and 
 the Gaonim based on this text the custom of reciting the . 
 Kaddish at least seven times daily. 
 
 Of the responses the following deserve especial note : 
 (i) Amen (10t<), is an adverb (from P^J = confirm, 
 support), and means verily, truly. It is frequently used 
 as a response in doxologies in the Bible (for references 
 see notes on p. 33 above) J the assembled people 
 signify by it their firm assent to, and personal participa- 
 tion in, the sentiments which have been pronounced. 
 Amen is perhaps the most widely-used word in the 
 language of men. It is frequently, on the lips of 
 worshippers in Synagogue, Church and Mosque. Public 
 worship still takes mainly the form that one speaks and 
 the rest respond. Much religious importance was attached 
 to the response Amen in Jewish worship, and the Rab- 
 binic literature has much to urge on the subject. (See 
 
The Benedictions of the Shema. xli 
 
 article on Amen in Jewish Quarterly Review, vol. ix. i). 
 In large Synagogues, such as that in Alexandria, an 
 official stood on a platform and waved a flag at the 
 moment when the congregational Amen was to be uttered 
 (Succah 51b). 
 
 (2) Let his great name be blessed for ever and to all 
 eternity. This response is frequently referred to in the 
 Talmud (Berachoth 3 a, 21 b, etc.; Sabbath 119 b; 
 Succah 39 a; Sotah 49 a, etc.). It is partly derived from 
 Daniel ii. 20. 
 
 (3) On other responses see notes on P.B., page 75. 
 The key-notes of the Kaddish are the glorification of 
 
 God and the speedy expectation of his Kingdom. A 
 fine analysis of the Jewish conception of the Kingdom 
 of God is to be found in Dr Schechter's Aspects of 
 Rabbinic Theology (chapters v.-vii.). In this concep- 
 tion of the Kingdom were included national ideas, for 
 the restoration of Israel was a vital instrument for the 
 establishment of God's Kingship on earth. The concep- 
 tion was also ethical. God's kingdom meant the reign of 
 righteousness, and the furtherance of that reign was by 
 means of moral and spiritual endeavour to better the life 
 of man on earth. And the reign was universal, it did 
 not affect Israel only. The " Kingship " passages in the 
 liturgy always have this wide application ; nothing in 
 sacred prayer is more all-embracing than the "Kingship" 
 paragraphs on pages 77, loi, and 249 of our Prayer 
 Book. The doctrine of the Unity of God implies the 
 universality of the dominion of the One King, and thus 
 the Shema beginning as it does with the proclamation of 
 the Unity is immediately followed by a response pro- 
 claiming his Kingship. 
 
 The Benedictions of the Shema. 
 
 Page 37. Bless ye the Lord (P"}^). This invocation 
 to prayer, introducing the main part of the service (the 
 Shema with its benedictions and the "Eighteen " blessings), 
 is Biblical (Nehemiah ix. 5, cf Ecclus. xlv. 25, 1. 22), 
 and was regarded in the Rabbinical sources as a well- 
 
xlii Historical and Explanatory Notes. 
 
 established formula for calling the people to public 
 prayer (Mishnah, Berachoth vii. 3 ; Talmud, ibid. 49 b). 
 The addition of the itaHcised clause "Bless ye the Lord 
 who-is-to-be-blessed" is ordained in the name of R. Ishmael 
 (i. — ii. cent, c.e.) in the Mishnah just quoted; the 
 insertion is designed to associate the Leader with the 
 praise of God to which he summons his fellow-wor- 
 shippers. The response of the congregation is based 
 (by the Siphre, Deut. xxxii. 3) on the text : "When I 
 call on the name of the Lord, ascribe ye greatness unto 
 our God." In this and similar formulae the verb translated 
 bless has very much the same meaning as praise. 
 
 The passage which, as the rubric (p. 37) states, is 
 said by the " Congregation in an undertone " is found in 
 the Vitry, and is cited by Abudarham and the Tur 
 (Orah Hayyim 57, 1) as a universal custom. Some 
 authorities object to its inclusion. The passage, the 
 opening phrases of which are the Hebrew equivalent of 
 phrases in the Aramaic Kaddish, is compiled in part 
 from Isaiah xliv. 6, Psalms Ixviii. 5 and cxiii. 2. The 
 readings vary in detail in the different rites. The 
 practice of Cantors to prolong the melody in singing 
 the first word of the invocation is in part due to the 
 desire to allow the congregation time for reciting the 
 long response. 
 
 There now follow the two Benedictions which lead 
 up to the Shema. The Mishnah (Berachoth i. 4) attests 
 the antiquity of these paragraphs, as well as of the 
 paragraph that follows the Shema. "In the morning he 
 recites two benedictions before the Shema, and one after 
 it; and in the evening he recites two benedictions before 
 the Shema and two after it." (On the evening benedic- 
 tions see notes on P.B. p. 96.) The three morning 
 benedictions are (a) a eulogy of God as creator of the 
 light of day (P.B. p. 37), (b) a. eulogy of God as giver of 
 the Law (P.B. p. 39), and (c) an attestation of faith 
 (following the Shema) including a eulogy of God as 
 Redeemer of Israel from Egypt (P.B. pp. 42-44). For 
 a full discussion of the problems connected with these 
 
The Yoser Prayer. xliii 
 
 benedictions reference may be made to the articles of 
 Drs Buchler, Blau, Elbogen and Liber in the Revue des 
 Etudes Juives, vols, liii.-lix. 
 
 The Yoser {Creator) Prayer. 
 
 Page 37. The first benediction (known from its open- 
 ing word as I)?'!'') runs : Whoformest light. . .and createst all 
 things, and is adapted from Isaiah xlv. 7, where however 
 the text has " I form the light and create darkness, I make 
 peace and create evil." In Isaiah there is possibly a 
 protest against the Persian dualism (Ahuramazda was 
 god of light and goodness, Ahriman was god of darkness 
 and evil). The liturgical substitution of all things for 
 evil in the last clause arose from a desire to use a more 
 reverent or euphemistic expression (Berachoth 11 a). 
 In Jewish theology there has been a general tendency to 
 avoid ascribing evil directly to the divine creative activity. 
 "From above proceeds only good," though man may 
 convert it into evil. Nothing coming from God is in 
 itself evil, even death and the lower passions may be 
 agencies for good (Genesis Rabba ix.). Maimonides 
 pronounced evil a negation, and therefore not susceptible 
 oi creation at all {Guide, iii. 10). 
 
 The praise of the Creator of light is supplemented 
 by a more general eulogy of the divine power and 
 beneficence as expressed in the daily renewal of the 
 order of nature (IJagigah 1 2 b). The older liturgies, such 
 as the Vitry, contain the whole of this long passage, with 
 its angelic references, much as it appears in our P.B. 
 But it was originally far shorter as may be seen from 
 various Gaonic texts recovered from Cairo, and as Zunz 
 clearly deduced from internal evidence {Gottesdienstliche 
 Vortrage, p. 382). 
 
 The verse on the last line of P.B. page 37 How 
 manifold are thy works is from Psalm civ. 24. 
 
 Page 38. The blessed God .. .continually Cnill 7K 
 down to TP?) contains 22 words in alphabetical acrostic. 
 This did not form part of the original prayer. There are 
 
xliv Historical and Explanatory Notes. 
 
 traces of further alphabetical sequences in this section of 
 P.B. Saadiah has some which are peculiar to his own 
 Siddur (or Prayer Book). 
 
 ffe set the luminaries round about his strength may 
 refer to the primeval light which shone beneath the 
 Heavenly throne (Baer). Several phrases in this part of 
 the P.B. are mystical, being similes derived from the 
 poetical conception of the Throne and its attendant 
 angelic hosts. 
 
 The chiefs of his hosts. The chiefs (niSS) is Biblical 
 (i Samuel xiv. 38 the chiefs of the people) ; it means 
 literally corners. The same word is used of the corner- 
 stone in Psalm cxviii. 22 (P.B. p. 223). The chiefs here 
 would be the Archangels, especially Michael and Gabriel. 
 The term host ("^V)- — used in this passage of the Angels — 
 usually means an army, and the heavenly host may have 
 originally been a metaphor derived from the stars 
 regarded as arrayed in order of battle ( The stars in their 
 courses fought against Sisera, Judges v. 20). In poly- 
 theistic systems the heavenly host was the object of 
 worship, but in Judaism it is merely a poetical metaphor 
 for the heavenly bodies on the one hand, and the retinue 
 of angels on the other. 
 
 The Angelology of the Prayer Book. 
 
 For a general account of Jewish angelology the 
 reader may turn to the articles of Drs Blau and Kohler 
 in the Jewish Encyclopedia, i. pp. 583-597. Attention 
 will be here restricted to those aspects which find a place 
 in our P.B. In other Synagogue rites (especially those 
 of the Kabbalists) angels fill a greater r61e. 
 
 The Hebrew word rendered angel i^^JO), like the 
 Greek word angelos (dyyeAos), means simply messenger. 
 The term is applied in Scripture to the messengers sent 
 by man to man (as in the case of the messengers — 
 D*3Kpp — despatched by Jacob to Esau, Genesis xxxii. 3), 
 and the same word is expanded to include all the 
 instruments of divine purpose, human and superhuman 
 
The Angelohgy of the Prayer Book, xlv 
 
 beings, as well as the forces of nature. "He maketh 
 the winds his messengers (1*3N?D), his ministers (VnrjB'P) 
 flaming fire" (Ps. civ. 4, P.B. p. 177), a text which 
 "may either affirm that God makes wind and fire 
 serviceable to him for special missions (compare 
 Ps. cxlviii. 8, P.B. p. 32) or that he gives wind and fire 
 to his angels as th^ material of their manifestation, and 
 as it were their assumption of a corporeal form, for the 
 purpose of his activity within the world, which is 
 mediated by means of them" (Delitzsch on Ps. civ.). 
 In the Talmud it is suggested that the angels were 
 formed out of fire (Hagigah 14 a), for the fancy of poets 
 naturally turns to the purest and most ethereal similes. 
 The passing over of the messenger into what we understand 
 by angel (a more or less superhuman being entrusted 
 with a mission) is marked by the addition of the name 
 of God, thus: the angel of the Lord (Genesis xxii. 11, 
 P.B. p. 91), sons of God (which is a title for angels in 
 Scripture (Job i. 6) and may be the real meaning of the 
 
 words of Psalm xxi. i — Dv^? '53 — -rendered children of 
 the mighty in P.B. pp. iii, 157). Again, the angels are 
 described as the holy ones (Daniel viii. 13, P.B. p. 38, 
 perhaps also P.B. pp. 45, 116); this expression is also 
 used of saintly men who perform the angelic function of 
 praise (P.B. pp. 73, 127, Ps. xvi. 3, P.B. p. 319), for 
 God is sanctified "in heaven above and on the earth 
 beneath" (P.B. p. 130). The angels are mostly (in our 
 P.B. always) the instruments of the divine beneficence, 
 they are charged by God to protect men (Ps. xci. 11, 
 P.B. pp. 23, 294), just as Jacob speaks of the angel 
 "who delivered me from all evil" (Genesis xlviii. 16, 
 P.B. p. 296). The number of angels was great, Jacob 
 meets a host of them (Gen. xxxii. 3, P. B. p. 3 1 o). Regarded 
 as an organised body, the angels were distinguished into 
 classes : seraphim (perhaps fiery creatures or winged 
 serpents, Isaiah vi. 2, P.B. pp. 39, 160); hayyoth giving 
 creatures, described in Ezekiel's vision ch. i, P.B. pp. 39, 
 129, 131, 146); ophanim (literally wheels who bear the 
 
xlvi Historical and Explanatory Notes. 
 
 throne, Ezekiel i., P.B. pp. 39, 131); cherubim (the 
 etymology is uncertain, but they were winged beiiigs 
 associated with the heavenly chariot in Ezekiel and with 
 the Temple in Exodus xxv., i Kings vi., P.B. p. 100). 
 
 The only angels named in our P.B. are the four 
 Archangels who are often found associated in the 
 Apocalypses. They are (P.B. p. 297-) : Michael (Daniel 
 X. 13, literally Who is like God? the tutelary prince of 
 Israel, see Jewish Encyclopedia, viii. 535) ; Gabriel 
 (Daniel viii.-ix., lit. Man of God, seeJ.E. v. 841); 
 Uriel (lit. Fire of God, see J.E. xii. 383) ; and Rephael 
 (Raphael, angel of healing, J.E. x. 317). Though the 
 word Satan occurs in P.B. (pp. 7, 100, 114) it is not 
 used as a particular personality ; this is clear from the use 
 of the same root (P.B. p. 55) in the general sense of an 
 adversary. Satan, from a root apparently meaning to 
 oppose or hinder, is personified as a special individual in 
 the Prologue of the Book of Job, biit he has no 
 independent power, and is subservient to the divine will. 
 From the third Christian century onwards, Satan played 
 a part in Jewish demonology, but the whole conception 
 has now no place in Judaism, except in popular folklore. 
 In P.B. Satan is (as was indeed the case in earlier 
 Rabbinic theology) mostly identical with the evil impulse, 
 the lower passions which are a hindrance to man's 
 pursuit of the nobler aims of life. It is against the 
 dominance of this impulse that the Israelite still prays. 
 (On Satan see L. Blau \x\ Jewish Encyclopedia, xi. 68.) 
 
 The two main angelogical ideas represented in our 
 P.B. are {a) that the angels surround the " Chariot " and 
 Throne (Ezekiel i., P.B. p. 129) as God's ministers (Ps. 
 civ. 4, P.B. pp. 38, 130) and {b) that the angels — whose 
 characteristics are brilliantly described in P.B. pp. 38 
 and 129 — ecstatically proclaim the praises and holiness 
 of God (Isaiah vi. and Ezekiel iii. cited in P.B-. in the 
 Kedushah, pp. 39, 45, 131, 137, 160). In this attribute 
 of praise the angels perform the same duty as Nature 
 herself (Psalms xix., xcvi., xcviii. etc., P.B. pp. 20, 109, 
 110,-129, 292). Man fulfils the same ideal function, in 
 
The Angelology of the Prayer Book, xlvii 
 
 this life and in the world hereafter. Finally, Jewish 
 theology treats the angels as absolutely subordinate to 
 God (P.B. p. 131), who is exalted above the hayyoth 
 (P.B. pp. 129, 146) ; it is on God, and not on any angel, 
 that Israel relies (P.B. p. 144). Various theories have 
 been held by Jewish scholars as to the nature of the 
 angels, but since the time of Maimonides the prevalent 
 view has been to allegorise the conception and purify it 
 of all material elements. (See I. Abrahams, Aspects of 
 Judaism, p. 20.) 
 
 Page 38. They all take upon themselves the yoke of 
 the kingdom of heaven. Here again the angels perform 
 the duty which is also Israel's highest privilege. On the 
 meaning of the kingdom see notes on P.B. p. 37. A 
 word must be added as to the expression yoke. The 
 term implies a sense of burden. The yoke of the 
 kingdom and the yoke of the commandments are, indeed, 
 not easy to bear. To bring God into the affairs of 
 human life and to elevate that life unto God are ends 
 only to be attained by strenuous endeavour. But the 
 word yoke also implies a burden grudgingly borne. It is 
 this element of the comparison that has no relevance in 
 connection with the Jewish conception of the kingdom 
 and the Law. The yoke is borne willingly, joyously ; 
 not as a badge of involuntary servitude but as the 
 emblem of free service (Mishnah Aboth iii. 4 [6], P.B. 
 p. 191). 
 
 Page 39. On the Kedushah or Sanctification, begm- 
 ning Holy, holy, holy, see notes on P.B. pp. 45 and 73. 
 The phrases of the Kedushah, being in Scripture angelic 
 doxologies, are appropriately added in the present context. 
 But the Babylonian Talmud (Berachoth 21b) prohibits 
 the private recitation of the Kedushah, and for this reason 
 the Kedushah is introduced in the prayer when repeated 
 aloud by the Precentor in the presence of a congregation. 
 How then comes the Kedushah in the section ("iVi') 
 which belongs to private as well as to public devotion ? 
 One answer is that our liturgy reflects a Palestinian and 
 not a Babylonian usage, for it is maintained that a 
 
xlviii Historical and Explanatory " Notes. 
 
 different rule prevailed in Palestine, where the Kedushah 
 may have been permitted during private prayer (T. J. 
 Berachoth v. 4). This, however, is open to doubt. 
 Another answer is that of the Gaon Amram (p. 4 a), who 
 describes the introduction of the Kedushah in the private 
 prayer as an innovation of the mediaeval ecstatics known 
 as the "riders on the Chariot," who had considerable 
 influence on the liturgy (see P. Bloch in Brann's ^(?«a/j- 
 schrift, xxxvii. esp. pp. 261, 305). It is possible that 
 the whole long passage (P.B. p. 37, line 3 from foot to 
 P.B. p. 39, line 10), between the two occurrences of the 
 same phrase who in his goodness reneweth the creation 
 every day continually ijmm T'PJ? Di'-^^l K*^ni? n-1D?-1 
 n'tytn?), is a later interpolation. (See further the notes 
 on P.B. p. 73.) 
 
 The angels give sanction to one another (P.B. p. 38) — ■ 
 in token of their absorption in the general prerogative of 
 praise, they repress their individualities and each acts in 
 unison with the rest (Tanhuma 1^). They offer (lit. give) 
 pleasant melodies (P.B. p. 39) — the combination of the 
 verb give with the noun song is often found in Scripture, 
 e.g. Job XXXV. 10 who giveth songs in the night (cited in 
 Sabbath night hymn, P.B. p. 217). 
 
 The sentence O cause a new light to shine upon Zion 
 (P.B. p. 38) is not found in the Spanish rite, and its 
 inclusion was the subject of considerable controversy in 
 the middle ages. Saadiah in particular was strongly 
 opposed to it, as it breaks the line of thought, by 
 introducing a petition for the future into a eulogy of the 
 past and present. But it was natural to interpolate such 
 petitions concerning Zion here and in the following 
 section (where the prayer for the restoration to Zion is a 
 later addition, cf. Zunz, op. cit. p. 282, and many Genizah 
 texts). 
 
 The Ahabah (^Love) Prayer. 
 
 Page 39. With abounding love hast thou loved us. 
 In the evening service (P.B. p. 96) another and shorter 
 
The Ahabah Prayer. xlix 
 
 form of this prayer opens with the words With everlasting 
 love hast thou loved us. Both readings ('"ISD i^?!!^ and 
 X^ya naqs) are cited in the Talmud (Berachoth 1 1 b). 
 " I have loved thee with an everlasting love " says 
 Jeremiah (xxxi. 3), and as this phrase is Scriptural, some 
 rites (especially the Sephardic) always begin the paragraph 
 with it both morning and evening. But there is, as Baer 
 remarks, some convenience in varying the initial words 
 in prayers of different contents, so as to make it easier to 
 keep them distinct and memorise them. Compare 
 similar differences in the forms (^OJ? and Di^^ D'?') on 
 P.B. pp. 42, S3, and 98. 
 
 The Ahabah prayer — one of the most beautiful in 
 the liturgies of the world — probably belonged already to 
 the service of the Temple. The two benedictions (for 
 Light and Laiv) appropriately lead up to the Shema. 
 Just as in Psalm xix. (P.B. p. 20), the poet first lauds 
 the Creator of the Sun and then enlarges on the glory 
 of the Law — first speaking of the might of God as 
 manifested in his dominion over physical nature, then 
 of his love revealed in spiritual communion with the 
 heart of man — so we have in the two benedictions 
 preceding the Shema first ("'Si'') a thanksgiving for 
 natural light, then (i^^i!^) a thanksgiving for spiritual 
 illumination. In this second prayer there is a 
 characteristic union of the practical and the ideal. 
 Israel entreats the merciful Father, out of his very love 
 for the fathers and the children, to bestow a practical 
 knowledge of his precepts, and a power to perform them. 
 There is also a yearning for an inward sense of God, 
 that each man's heart may be one and undivided (this is 
 the sense of -1333? in! — make our heart whole — Siphre 
 Deut. § 32) in love and reverence (cf. Psalm Ixxxvi. 11). 
 Israel's mission is at once a life and a creed, to obey the 
 Law and proclaim the Unity, and Israel's salvation 
 consists in, or at least is conditioned by, fulfilment 
 of that mission. Another idea suggested by the words 
 is this. They breathe the hope that the hearts of all 
 
1 Historical and Explanatory Notes. 
 
 Israel may be united in the love and fear of God, so that 
 minor differences may not lessen the solidarity of Israel 
 in its enthusiasm for the mission. 
 
 The Shema. 
 
 Page 40. The Shema, so called from the first word 
 i;^W=Hear!), consists of three passages from the Penta- 
 teuch: Deut. vi. 4-9, Deut. xi. 13-21, and Num. xv. 
 37-41. The recitation of the Shema and the accom- 
 panying benedictions was part of the regular daily ritual 
 of the Temple (Mishnah Tamid v. i), and the custom 
 was taken over by the Synagogue. The Shema (and 
 the previous benedictions) were recited by Reader and 
 Congregation either in alternate verses or in some other 
 responsive form. 
 
 When the individual recites his prayer privately, 
 he prefaces to the Shema the three words God, 
 faithful King I (!P^?3 "^p, '?«). The initial letters of the 
 Hebrew form the word Amen ! (IP*?), as already noted, 
 in the Talmud (Sabbath 119 b). The true reason for 
 the addition of these three words may be that the 
 recitation of the first paragraph of the Shema was 
 considered as the "reception of the yoke of the king- 
 dom," just as the second paragraph was the "reception 
 of the yoke of the commandments " (Mishnah Berachoth 
 ii. 2). But the idea of the divine Kingship does not 
 verbally occur throughout the three paragraphs of the 
 Shema. The idea is introduced in the doxology which 
 is interpolated after the first verse of the Shema, but this 
 doxology (though now included in private prayer) belongs 
 essentially to public worship, and in order to introduce 
 the idea of kingship in the private recitation of the 
 Shema, the invocation God, faithful King I may have 
 been introduced. Baer, however, remarks (p. 81) : 
 " With these three words, the man who prays in private 
 raises the number of words in the Shema from 245 to 
 248, which latter number corresponds to the 248 parts 
 of the human frame (Tanljuma Kedoshim). He who 
 
The Shema. li 
 
 prays with the congregation does not say these words, for 
 the repetition of the last two words of the Shema united 
 
 to the first word of the next paragraph (HD.^ '^S'i^''.?? '^) 
 completes the number 248 in another way. And it is 
 written in an old commentary (and in the Rokeah) that 
 the worshipper, when uttering these three introductory 
 words (God, King, faithful), shall intensely realise what 
 the words imply : God — before the creation, King over 
 all the ■vioxlA, faithful to give unto man immortality." 
 
 The Shema expresses "the fundamental truth of 
 Israel's religion, the uniqueness and unity of God, and 
 the fundamental duty founded upon it, viz. the devotion 
 to him of the Israelite's whole being " (Driver). 
 
 Hear, O Israel : the Lord our God, the Lord is One. 
 It is objected to this rendering that the repetition of the 
 word LMrd is unnecessary and unnatural. But it is not 
 easy to find a better translation, though the sense of the 
 verse is quite clear. The Anglican Version renders 
 Hear, O Israel : the Lord our God is one Lord, which is 
 similar to the rendering in Zunz's Bible Hear, O Israel: 
 the Eternal our God is a unique eternal Being. Ibn 
 Ezra has the good rendering, Hear, O Israel: the Lord 
 is our God, the Lord alone. Another favourite version 
 (that of the Greek) treats the sense as containing two 
 distinct affirmations, Hear, O Israel: the Lord is our 
 God, the Lord is One. This version is adopted by the 
 Rashbam (R. Samuel ben Meir, 1085-1174, grandson 
 of Rashi), and seems also to be implied in the explana- 
 tion of the Midrash (Siphre ad loc). 
 
 The doxology which follows (Blessed be His name, 
 whose glorious Kingdom is for ever and ever) is not 
 Biblical, but was regularly used in the Temple when the 
 Tetragrammaton (which means the name oi four-letters 
 nin») was uttered. The Hebrew cannot be precisely 
 rendered, but the phrase seems to have been developed 
 as follows (Liber). First came simply Blessed be the 
 
 Lord for ever (Ps. Ixxxix. 53 '^W>_ "^ 'H-l"'!)- Then, as 
 the scruples against the common use of the Tetragram- 
 
 4—2 
 
lii Historical and Explanatory Notes. 
 
 maton increased, a paraphrase was substituted for the 
 name of God, as is seen in an inscription of the 
 4th century b.c.e. : Blessed be his name for ever (lOE^ '^•1"'3 
 Q?i5)^). This was further refined into : Blessed be the 
 name of his glory for ever (Ps. Ixxii. 19 HU? DB* '!I'n3 
 
 D?ij'?), a form which the Targum Jonathan on Deut. vi. 4 
 cites in connection with the Shema. Finally the para- 
 phrase went a step further and we attain the form now 
 current (which may be preferably rendered not as in our 
 P.B. but) Blessed be the name of his glorious kingdom for 
 ever and ever (lyi D^iv'? in-13^D nia? m una). Thus 
 the veneration for the name of God explains this 
 progression in the paraphrastic forms chosen to replace 
 it (as M. Liber suggests). But the final form is happy 
 in including the idea of the sovereignty of God which is 
 not otherwise expressed in the Shema. It has also been 
 suggested that the formula was introduced by the 
 Pharisaic opponents of Herod and the Sadducean priest- 
 hood in order to emphasise the belief in the sole 
 sovereignty of God as against the aristocratic tendency 
 to admit the sovereignty of the Caesars (who also 
 claimed divine honours). Parallel to this would be the 
 contrast in two consecutive benedictions of the Amidah 
 (P.B. p. 48) Reign thou over us, O Lord, thou alone and 
 the dominion of arrogance do thou uproot, where the 
 dominion of arrogance (fnj nwpo) may refer to the 
 Roman Empire. 
 
 The proclamation of the Unity of God is followed 
 by the enunciation of man's duty to love him. Here we 
 have "the two great factors of the Religious Idea: God 
 and Duty. Not belief alone, but belief ripening into 
 loving obedience — this is the ideal. For faith in the 
 supreme only attains its true purpose when it fulfils 
 itself in the dedication of all our powers and faculties to 
 his service" (M. Joseph). The Unity of God is the 
 basis of the Jewish creed, the Love of God the basis of 
 the Jewish life. This Love towards God was to be 
 
The Shema. liii 
 
 exerted with heart, and soul, and might. "Feeling 
 alone will not suffice ; we need also will ; and will alone 
 does not suffice; it must be translated into deed" 
 (Montefiore). The words embodying the basic dogma 
 and duty of Judaism, regarded as the quintessence of 
 the Law, were to be constantly in the Israelite's memory, 
 and to be visibly written before his eyes. They were to 
 be impressed on the young (I3B' = to prick in, impress, 
 hence teach diligently), to be recited in worship morning 
 and evening, and the Law, of which they formed the 
 epitome, was to be the subject of conversation and 
 study at all times. They were to be a sign upon the 
 hand and frontlets between the eyes — a precept which 
 received literal fulfilment in the wearing of tephillin 
 (phylacteries) (on which see note on P.B. p. 14 above). 
 They were also to be inscribed on the door-posts — an 
 ordinance which gave rise to the mezuzah (lit. door-post, 
 and thence the glass, wood, or metal case containing the 
 first two paragraphs of the Shema : Deut. vi. 4-9, 
 xi. 13—21). The ancient Egyptians wrote "lucky sen- 
 tences " over the entrance of the house. The word 
 phylactery is derived from the Greek and means safeguard 
 or amulet, it is therefore an improper translation of the 
 " frontlets " (later called tephillin) named in the Shema. 
 For there is nothing of the idea of "lucky texts" in the 
 mezuzah, or of amulet in the tephillin. The Jewish custom 
 merely gives concrete form to abstract ideas. The Shema 
 thus enshrines the fundamental dogma (Monotheism), 
 the fundamental duty (Love), the fundamental discipline 
 (Study of the Law), and the fundamental method (union 
 of "Letter" and "Spirit") of the Jewish religion. 
 
 Page 41. The second paragraph of the Shema 
 (Deut. xi. 13-21) repeats some of the characteristic 
 passages of the first paragraph, but adds the doctrine of 
 Retribution. Reward and Punishment are here both 
 agricultural, and in particular refer to the rain. In a 
 land so difficult to irrigate uniformly as Palestine, rain is 
 absolutely necessary for the crops. (The former rain 
 falls normally in the late Autumn, the latter rain in the 
 
liv Historical and Explanatory Notes. 
 
 early Spring.) The last words of the paragraph as the 
 days of the heavens above the earth mean, as long as the 
 heavens endure above (or rest upon) the earth, i.e. in 
 perpetuity. Judaism held that virtue was rewarded, but 
 reward was not made the motive for virtue — the motive 
 was love, a free enthusiasm towards obeying the will of 
 God. More and more, too, the idea of reward was 
 spiritualised. Two passages from the Mishnah {Fathers 
 i. 3, ii. 21, P.B. pp. 184, 190) will make both these 
 points clear. " Be not as servants who minister to their 
 master upon the condition of receiving a reward," but 
 " know that the reward of the righteous will be in 
 the time to come," in blissful communion with the 
 Eternal. 
 
 The third paragraph of the Shema (Numbers xv. 
 37—41) ordains the wearing oi fringes (on which see 
 notes on P.B. p. 14). The fringes were to act as a 
 reminder to hold the Law in constant remembrance, and 
 thus they are similar in purpose with the tephillin and 
 mezuzah, outward expressions of an- inward thought. 
 The paragraph was added to the Shema, in the evening 
 as well as in the morning, for another reason. It 
 contains a reference to the departure from Egypt, which 
 (on the strength of, such texts as Deut. xvi. 3) the 
 Israelite was enjoined to remember both by day and 
 night (the Mishnah Berachoth i. 5 thus interprets the 
 phrase "all the days of thy life"). 
 
 The Redemption {Geullah) Prayer. 
 
 Page 42. The benediction that follows the Shema 
 is known as the Redemption i^^\) because after a 
 reference to the Exodus it terminates with a eulogy of 
 God as Redeemer of Israel. Thus the Benediction 
 attaches itself to the last words of the third paragraph 
 of the Shema. But it also attaches itself to the other 
 two paragraphs. It is a profession of faith (npx) — one 
 of the few direct professions in the original Jewish 
 
The Geullah Prayer. Iv 
 
 Prayer Book. True and firm., .good and beautiful is this 
 thy word unto us for ever and ever... there is no God 
 beside thee, this is a profession of faith in the declaration 
 of the Unity and the permanent vahdity of the Law as 
 made in the first paragraph of the Shema. Then there 
 is impHed throughout the benediction a profession in 
 the doctrine of Retribution which is formulated in the 
 second paragraph of the Shema, indeed the profession is 
 actually formulated in the words Happy is the man who 
 hearkeneth unto thy commandment, and layeth up thy 
 Law and thy Word in his heart and in the phrases 
 immediately preceding these words. The very terms of 
 this beautiful sentence (worthy of the Psalms themselves) 
 are related to the second paragraph of the Shema : 
 cf. hearkeneth unto thy commandment with if ye hearken 
 unto my commandment, and layeth up thy law and thy 
 words in his heart with therefore shall ye lay up these my 
 words in your heart. The benediction is referred to in 
 the Mishnah and Talmud (Tamid v., Berachoth 12, 13), 
 but no doubt the text was originally much shorter ; Zunz 
 (op. cit. 383) concludes that the primitive form only 
 contained 45 (Hebrew) words. As it is, the wording 
 varies considerably in the different rites. There are 
 included actual quotations (Exodus xv. 11, 18) and 
 reminiscences (^'V! firm is an Aramaic word, Daniel ii. 
 45) of Scriptural texts. Most of the additions must have 
 been introduced early into the primitive form. The 
 similarity of this part of the liturgy, as well as of the 
 "Eighteen" Benedictions that follow, to the style and 
 beauty of the Biblical Hebrew is a strong confirmation 
 of its antiquity. 
 
 The " Eighteen " Benedictions or Amidah. 
 
 The " Eighteen " Benedictions were so named 
 (Mishnah Berachoth iv. 3) from the time of R. Gamaliel, 
 at the end of the first century of the current era. 
 Previously there had been seventeen paragraphs, and 
 under Ganialiel's direction an eighteenth was a,dded 
 
Ivi Historical and Explanatory Notes. 
 
 (T. J. Berachoth, ii. 4). This addition was the para- 
 graph directed against sectarians. In the current form 
 of the prayer there are nineteen benedictions, owing to 
 the division into two of the fourteenth benediction (P.B. 
 p. 49). Nevertheless the former name survives, and the 
 prayer is still spoken of as the " Eighteen " (nn^'r ^p^), 
 though sometimes it is called the Nineteen (Ginzberg, 
 Geonica ii. 116). Another view (based on T. B. Megillah 
 17 b) is that previously to R. Gamaliel there were already 
 eighteen benedictions, and he it was that amplified them 
 into nineteen. i^\\e. former v'x&n \% powerfully maintained 
 by Dr Elbogen in Brann's Monatsschrift xlvi.) 
 
 In the Mishnah and the earlier sources generally, 
 the " Eighteen " Benedictions are also designated simply 
 
 Prayer (n?a^)^ a title well-deserved on the ground of anti- 
 quity and importance. Another common title (AmidaH) is 
 derived from the standing aLttitVide appropriate to devotion. 
 "Standing (Hi'D^) means Prayer" says the Talmud 
 (Berachoth 26 b). Now, while it was in ancient as in 
 modern times usual to recite the Shema in a sitting 
 posture, the Reader rose from his seat and passed to the 
 front of the Ark (containing the Scrolls) in order to recite 
 the "Eighteen" Benedictions (Mishnah Berachoth v. i, 
 Megillah iv. and often). In some of the ancient Syna- 
 gogues the Ark was placed a little deeper than the floor, 
 and the Precentor desce?tded to recite the "Eighteen" 
 Benedictions (Mishnah Taanith iii. 2), a practice asso- 
 ciated by some authorities with the text (Ps. cxxx. i) 
 Out of the depths have I called unto thee, O Lord. At all 
 events, the title Amidah for the "Eighteen" Benedictions 
 has been adopted by the Sephardim, and is used 
 commonly in our P.B. (as in the rubric p. 44). It has 
 the advantage that it obviates the inconvenience of 
 describing as " Eighteen " a prayer which now consists 
 of "nineteen" paragraphs, and the term Amidah will 
 therefore be used throughout these notes. 
 
 At all the chief prayers — on week-days, Sabbaths, 
 fasts, and festivals — an Amidah occupies a central 
 
The "Eighteen" Benedictions. Ivii 
 
 position. The various Amidah prayers differ in many 
 particulars, but they all have certain fixed features. The 
 first three and the last three Benedictions are practically 
 the same on all occasions. There can be no doubt but 
 that these six Benedictions are very old in their primitive 
 content, and that they originated early in the history of 
 the Second Temple. The- Priests recited some at least 
 of these six Benedictions daily with the Decalogue and 
 the Shema (Mishnah Tamid v. i, Rosh Hashanah iv. 
 S) ; some, indeed, are cited in the Mishnah under 
 specific designations which unmistakably carry us back 
 to the Temple services. It is, further, practically certain 
 that most of the other intermediate Benedictions are 
 also old, and that in substance they belong at latest to 
 the Maccabean age. It is the opinion of several 
 competent scholars that the Amidah is rather older than 
 that period, for the Psalm discovered in the Hebrew text 
 of Sirach (Ecclesiasticus li. 12 fif.) was imitated from, 
 and not the source of, the Amidah (see in particular 
 Marmorstein in the Zeitschrift fur die alttestamentliche 
 Wissenschaft xxix. 287). The date of Sirach is uncertain, 
 but the latest possible date is the beginning of the second 
 century b.c.e. This claim for antiquity is confirmed by 
 the contents and style of the Amidah. On the former 
 point more will be said below in the notes on the various 
 Benedictions. As to the style, each benediction, in the 
 original form, was constructed on a regular rhythmic 
 scheme, such as we find in the older Hebrew poetry. 
 Each paragraph consisted of two balanced members, 
 followed by a Benediction. (See Dalman, Die Worte 
 etc., p. 299, who bases his conclusions on such Pales- 
 tinian texts as that published by S. Schechter in the 
 Jewish Quarterly Review x. 654.) 
 
 There are three groups of Benedictions in the 
 daily Amidah : (a) Three Blessings of Praise (i.-iii.f; 
 (p) Twelve (now thirteen) Blessings containing Petitions 
 (iv.-xvi.); and (c) Three Blessings of Thanks (xvii.- 
 xix.). 
 
 The Amidah is not a mere collection of independent 
 
Iviii Historical and Explanatory Notes. 
 
 paragraphs loosely strung together. There is a logical 
 order in its arrangement. First eulogy, then petition, 
 then thanksgiving — that is the general scheme. The 
 logical sequence can be carried further. The appeal to 
 the historic sense (to the God of the fathers) is reinforced 
 by an appeal to nature — to life and death — as revealing 
 the Sovereign of the Universe, whose holiness heaven and 
 earth proclaim. Then come the specific Petitions on 
 which Jehuda Halevi writes {Cusari iii. 19) in substance 
 as follows : " It is right to set the prayer for Understanding 
 in the first place, for it is by means of his intellect that man 
 is brought near to God, and it is for this reason that the 
 prayer for Repentance follows the one for Understanding, 
 viz. to teach us that our Understanding should be 
 applied to the Law and service of God. And because 
 man, in spite of his reason, is led into temptation and 
 sin, he prays for Forgiveness, and joins, with this 
 Benediction, another for Redemption, which can only 
 be brought about by Forgiveness of sin. Then he prays 
 for Health of body and soul, and then for bodily and 
 spiritual Support. Afterwards he prays for the Re- 
 gathering of Israel, for the appointment of Righteous 
 Judges, for the Downfall of presumptuous sinners, and' 
 the Prosperity of the just and the good. Then follow 
 the Benedictions for the Rebuilding of Jerusalem, for 
 the House of David, and finally for the Hearing of 
 Prayer. And he concludes his Prayer with Benedictions 
 for the Restoration of the Divine Glory which we hope 
 to behold as did our fathers of old, and then he should 
 bow down as if he were indeed in God's presence, as 
 Israel bowed down when they beheld the Divine Glory, 
 and he should utter Thanksgiving to God for all his 
 Goodness, and conclude his prayer with the Benediction 
 for Peace, that he may in a tranquil spirit depart from 
 ffte Divine Presence" (cf J. F. Stern, The Eighteen 
 Benedictions, pp. 12, 13). 
 
 The Amidah is introduced (P.B. p. 44) by the 
 appropriate verse O Lord open thou my lips (Ps. li. 17), 
 and is followed (P.B. p, 54) by the equally suitable 
 
The first three Benedictions. lix 
 
 citation Let the words of my mouth... be acceptable before 
 thee (Psalm xix. 15). These texts are found in Atnram 
 and also in Vitry with additions. 
 
 Page 44. Benediction i. is termed in the Mishiiah 
 (Rosh Hashanah iv. 3) Fathers (ni3K), from its contents, 
 the three Patriarchs being named, and God eulogised as 
 God of our fathers. Phrases are introduced from the 
 following Scriptural texts: Exod. iii. 15; Deut. x. 17 
 and Neh. ix. 32; Genesis xiv. 19; Isaiah Ixiii. 7; 
 Genesis xiv. 20 ; Leviticus xxvi. 42 or Exodus xxxiv. 7 ; 
 Exodus xxxii. 13 ; -Isaiah lix. 20; Genesis xv. i. 
 
 Who rememberest the pious deeds of the patriarchs. 
 The piety of the fathers is often pleaded in behalf of 
 their descendants, and the Messianic hope is here 
 attached to this "piety." The idea binds the generations 
 of Israel together with a threefold cord of love, duty and 
 hope. On the idea of the Merit of the Fathers n-13| 
 ni3S see S. Levy, Original Virtue, p. 14. 
 
 Remember us unto Life (Q''?n? -IJ^?!) j this was inserted 
 in the Gaonic age for recitation during the Penitential 
 period, from the New Year to the Day of Atonement 
 (the first ten days of Tishri). On the phrase Book of 
 Life see note on P.B. p. 56. 
 
 Benediction ii. is aptly termed (Mishnah Rosh 
 Hashanah iv. 3) Powers ('^i"'''^!') j i*^ recites God's sus- 
 tenance of the living and resurrection of the dead. In 
 . its primitive form, this Benediction probably referred to 
 the Omnipotence of God in more general terms, but 
 when the Sadducees disputed the resurrection, the Phari- 
 sees (perhaps in the reign of John Hyrcanus 135-104 
 B.c.E.) introduced into the Amidah this emphatic state- 
 ment of belief in the dogma. (The Scriptural passages 
 in this paragraph are : Isaiah Ixiii. 3 ; Ps. cxlv. 14 ; 
 Ps. xiv. 6, 7 ; Daniel xii. 2 ; i Sam. ii. 6.) 
 
 Among the " powers " of God are included natural 
 laws, and in particular the due ordering of the wind and 
 the rain. Hence God is eulogised for causing the wind 
 to blow and the rain to fall (Mishnah Taanith i. i). As 
 
Ix Historical and Explanatory Notes. 
 
 the rain fell in Palestine between Tabernacles and 
 Passover this phrase is only inserted between those dates. 
 In the summer the Sephardim (but not the " Germans ") 
 use a different formula causing the dew to descend, as 
 suggested in the Palestinian Talmud. Another insertion 
 (dating from the Gaonic period) is also made in this 
 paragraph ( Who is like unto thee. Father of_ mercy) for 
 use in the Penitential period. All the insertions for the 
 Penitential period contain a special prayer for life. (See 
 note on P.B. p. 56.) 
 
 Page 45. Benediction iii is termed in the Mishnah 
 (Rosh Hashanah iv. 3) the Sanctification of the Name of 
 God (Qt?'n ne'li?). The paragraph usually terminates 
 with the words the holy God, but during the Penitential 
 period, when man as it were stands in judgment before 
 his Sovereign, the termination is modified to the holy 
 King (Berachoth 1 2 b). 
 
 The Kedushah. 
 
 In the public service, during the audible repetition 
 of the Amidah (for after the worshippers have silently 
 said the Amidah, the Precentor reads it aloud), there is 
 at this point introduced the Kedushah (ilf'^i?) or Sancti- 
 fication (Berachoth 2 1 b), part of which has already been 
 said before the Shema (P.B. p. 39). For the references 
 to the angelic choir see note on Angelology above. 
 
 Holy, holy, holy, God's holiness is proclaimed, and 
 with it the correlative God's glory, the fulness of the 
 whole earth is his glory (this is the literal translation of 
 the Hebrew, which is taken from Isaiah vi. 3). God is 
 " Maker of heaven and earth, and the wealth and beauty 
 of all the world is his glory. So universal an ascription 
 of glory is the proper parallel to that of the absolute 
 Godhead, which is imphed in hohness " (G. A. Smith). 
 
 Blessed be the glory of the Lord from his place 
 (Ezekiel iii. 12). This is not easily interpreted, though 
 the compiler of the Kedushah perhaps took it to mean 
 from his place, i.e. from heaven. In Ezekiel, the phrase 
 
The Kedushah. Ixi 
 
 occurs in connection with the vision of the heavenly 
 chariot, and the phrase "from his (or its) place" may 
 mean "when the chariot rose from its place" (so 
 Luzzatto). But other Jewish commentators interpret 
 from its place to mean though the glory had left its place, 
 and had departed from the sanctuary. The Glory of the 
 Lord is universal, it transcends all local conditions, and 
 though the Temple was in ruins, the Glory of the Lord 
 was still everywhere manifest. This view brings the 
 second response into line with the first, whilst the third 
 (The Lord shall reign for ever, thy God, O Zion, unto all 
 generations. Hallelujah 1) rounds off the whole paean of 
 glorification by proclaiming the eternal kingship of the 
 God of Zion. This third response is from Psalm cxlvi. 
 lo, and the verse is cited from the Hagiographa, i.e. 
 the " Holy Words " (or Cethubim = Writings), the third 
 division of the Hebrew Bible (Law, Prophets, and 
 Writings). 
 
 The passage (P.B. p. 46) beginning Unto all genera- 
 tions we will declare thy greatness ("inj "^''"'f) — based on 
 phrases from Ps. cxlv. and Isaiah lix. 2 1 and Joshua i. 8 
 — is, in the German rite, the Precentor's substitute for 
 the third benediction (P.B. p. 45) Thou art holy 
 (B^'n^ nnx). it occurs in the form of prayer recorded 
 by MaimonideSj and also in Amram and Vitry. 
 
 This completes the first Group of three Benedictions 
 of Praise in which God is glorified for his Love, his 
 Might and his Holiness. After praise comes petition, 
 says the Talmud (Ber. 32). The next Group of thirteen 
 (originally twelve) Benedictions consists, then, of Peti- 
 tions, which however are rounded off into doxologies, 
 for each paragraph terminates in a eulogistic proclamation 
 of the divine attribute to which, in the preceding lines, 
 appeal has been made. 
 
 Page 46. Benediction iv, the prayer for Understanding 
 or Knowledge (pin nnx), may be compared with Solomon's 
 petition in i Kings iii. 7. It is a characteristic element 
 in the Jewish idealism. The Mind must be used in the 
 Service of God, and Knowledge is also in itself a good. 
 
Ixii Historical and Explanatory Notes. 
 
 The knowledge specially referred to is, however, know- 
 ledge of the good. This is shown clearly in the passage 
 interpolated on Saturday nights Thou hast favoured us 
 with a knowledge of thy Law ("i?^3in nriwS, Mishnah 
 Ber. V. 2). In the Talmud (Ber. 33 a), as in this 
 passage, knowledge of the Law, obedience to its precepts, 
 are associated with the prayer that the coming week may 
 be passed in peace, in freedom from sin and in attach- 
 ment to the fear of God. On the Separation (n^^?n) 
 prayers marking the distinction between Sabbaths and 
 work-days, see notes on P.B. p. 216. 
 
 Benediction v., page 46 (■133'K'n.), is a prayer of 
 Repentance (il?-1^1l, lit. Return). Over and above a sense 
 of sin and a feeling of contrition, active return from the 
 wrong to the right path is needed in order to make 
 repentance complete. But God holds out his hand to 
 man, and pardons though man's efforts towards amend- 
 ment be feeble. Hence , 
 
 Benediction vi., page 46 (-137 n^p), is a prayer for 
 
 Pardon (i^n^p) — a word which also denotes hymns or 
 prayers for pardon. On Fast-days such prayers (selihoth) 
 are inserted at this point. There is no bound to the 
 fatherly grace of God, for he doth abundantly forgive. 
 Thus the benediction terminates in the language of 
 Isaiah Iv. 7. 
 
 Page 47. Benediction vii. (i^f?*)). This prayer for 
 Redemption is regarded by Zunz (op. cit. 366) as partly 
 superfluous and partly misplaced. But it may be justified 
 in this way. "In the Benediction that precedes we 
 pray for forgiveness of sin. But sin is not always 
 forgiven, punishment sometimes befalls the sinner, in 
 fact sin itself is a punishment. The affliction referred 
 to in this Benediction is a spiritual affliction, a guilty 
 conscience, if you like" (Stern). On the other hand, 
 the phrase plead our cause seems more compatible with 
 Zunz's view that the Benediction was composed in 
 a time of material national sorrow, in the time of 
 Antiochus IV. or of Pompey. The phraseology is 
 derived from Ps. cxix. 153, 154, cf Jeremiah 1. 34; 
 
The Intermediate Benedictions. Ixiii 
 
 the singular of the Psalmic texts is turned into a 
 Hturgical plural. 
 
 On Fast-days a fuller expression of distress is intro- 
 duced : Answer us C^.^l!), an invocation which in essence 
 is cited several times in Mishnah Taanith ii. 4 (cf 
 T. B. Taanith iib, 13 b). 
 
 Benediction viii., page 47 (-I^NS")), is a prayer for 
 bodily health, based on Jeremiah xvii. 14 (with a sub- 
 stitution of the plural for the singular). Compare also 
 Jeremiah xxx. 17. In this section it is usual to intro- 
 duce prayers for the recovery of individuals specifically 
 named. The termination of the benediction varies; 
 in the Palestinian Talmud it runs who healest the sick ; 
 and in the Babylonian, who healest the sick of thy people 
 Israel (Sabbath 1 2 a). 
 
 Benediction ix., page 47 Cni?), is the Blessing of the 
 Years (as it is called in the Mishnah Berachoth v. 2). 
 It goes back to the period when Israel still dwelt in 
 Palestine, and agriculture was the staple occupation of 
 . the people. The insertion of the phrase Give dew and 
 rain for a blessing is made in winter (from the sixtieth 
 day after the autumnal equinox, the 3rd or 4th of 
 December, until the first day of Passover). In the 
 Summer no such interpolation is made in the German 
 rite ; the Sephardic has two distinct forms of the 
 Benediction for Summer and Winter use. The Mishnah 
 notifies that whereas the praise of God as raingiver was 
 to be inserted in the second benediction (see notes above 
 on P.B. p. 44) the actual petition for rain was prescribed 
 for the ninth benediction. 
 
 Page 48. Benediction x. (3'i3J?), is the prayer for the 
 re-gathering of the exiles (Megillah 17 b). It was at 
 one time thought that such prayers must necessarily be 
 of later date than the destruction of the Temple by the 
 Romans (70 c.e.). But throughout the period of the 
 Second Temple there was a vast diaspora, or scattering 
 of Israel in various lands, especially Babylonia and 
 Egypt. Such settlements were a cause of pride to some, 
 " outposts of the true faith among the heathen, seed- 
 
Ixiv Historical and Explanatory Notes. 
 
 plants of a universal church." But to others (e.g. Sirach, 
 xxxvi. ii) the same fact bore a different aspect, and the 
 concentration of Israel and its re-union on the sacred soil 
 were regarded as an object of prayer. This Benediction, 
 like that which follows, may well have been composed in 
 the Maccabean period. The phraseology of the paragraph 
 is derived from Isaiah xxvii. 13; cf. also Isaiah xi. 12. 
 
 Benediction xi., page 48 (HTB'n). Like the preceding 
 this Benediction is a national prayer, but passes over 
 into an ideal petition for the righteous reign of God, as 
 distinct from the oppressive government of men. It 
 may be that the petition is for the restoration of political 
 autonomy, but it seems more probable that the signi- 
 ficance is Messianic. This benediction is cited in the 
 Talmud, Megillah 17 b. Some of the phraseology is 
 derived from Isaiah i. 26. 
 
 In the Penitential season the benediction terminates 
 King of Judgment. The Hebrew is unusual, for a noun 
 in the construct state does not take the article (we 
 should expect DSi?*J3n iibo and not OS?'»n i>m). There 
 are, however, analogies for the exceptional use of the 
 article as in Joshua iii. 14 (nn?n ihxn for nn?n jilJ?, 
 the ark of the covenant). Some, however, translate "The 
 King ! The Judgment ! " invoking God as King and as 
 Judgment (so Abudarham and other authorities). 
 
 Page48. Benediction xii. This Benediction (D'?T?I??'!) 
 is usually regarded as the latest section of the Amidali, 
 according to one view completing the Amidah to eighteen, 
 according to another view increasing it to nineteen 
 Benedictions. Its original form and meaning cannot 
 be clearly ascertained. At Jabneh, somewhat before 
 the year 100 c.e., Samuel the Younger composed or 
 quoted this benediction at the request of R. Gamaliel 
 (Ber. 28 a). It was directed against antinomians — those 
 who rejected or neglected the Law — and also against 
 sectarians {Minim) within the Synagogue. The state- 
 ment which originated with Justin Martyr that the 
 paragraph is an imprecation against Christians in general 
 has no foundation whatever (see Joel, Blicke i. 26, 29 ; 
 
The Intermediate Benedictions. Ixv 
 
 Graetz, Geschichte iv. note 1 1 ; Elbogen, Monatsschrift 
 xlvi. p. 353). The sectarians attacked were, beyond 
 question, Jews; and the attack, though painful, was 
 provoked on the one hand by the propaganda of the 
 sectarians and on the other by their injurious machina- 
 tions. The text has been modified again and again 
 owing to the whims of censors. The opening word in 
 our P.B. slanderers (D'^'E'pD Proverbs xxx. 10) is a 
 comparatively late substitution. This again refers to 
 disloyal Jews, who often in the Middle Ages, having left 
 the Synagogue, slandered their former brethren and 
 instigated persecutions against them. 
 
 Benediction xiii, page 48 (Diip'^n-Vn'Tiy), in contrast to 
 the preceding denunciation of sectaries, is a eulogy of 
 the righteous community as it became organised under 
 the enthusiastic impulses of the Maccabean heroism. 
 In that case the remnant of their scribes might refer 
 to the Pharisaic leaders who escaped the persecution 
 of Alexander Jannaeus (103 — 76 b.c.e.). The terms 
 saddikinf, hassidim, and sopherim have an antique colour. 
 The proselytes of righteousness were converts who com- 
 pletely accepted the Jewish creed and life ; these 
 were accounted among the righteous, and were fully 
 qualified to figure among the elders (perhaps members 
 of the Sanhedrin or Great Court) and the scribes (the 
 name given to the Jewish teachers in the epoch subse- 
 quent to Simon the Just). 
 
 Page 49. Benedictions xiv. and xv. These two para- 
 graphs (DvE'-1"Iy5 and 1)7 noX-riN) were perhaps originally 
 one, though the terminations are both found in Sirach's 
 Psalm referred to above (Ecclus. li. 12). At all events, 
 they are probably pre-Maccabean, and originally referred 
 not to the rebuilding of Jerusalem but to its building, and 
 to its continued enjoyment of the Divine Presence. .After 
 the destruction, the contents were modified to refer to 
 the rebuilding. The connection between the Davidic 
 tradition and the coming of the Messianic age was 
 strengthened in the last century of the Temple's existence. 
 
Ixvi Historical and Explanatory Notes. 
 
 There had been a break in the Davidic line when the 
 Hasmoneans— a Priestly house — assumed the throne, 
 and this change became intolerable when the Herods 
 usurped the royal dignity. 
 
 The passage Comfort... the mourners of Eton (DHJ) is 
 added on the afternoon of the Fast of the Ninth of Ab. 
 It is cited in the Palestinian Talmud (Berachoth iv. 3). 
 Quite appropriately there is a reference to the devastating 
 work of the Roman Legions (ri""V?!?), three of which were 
 with Titus at the investment of Jerusalem. 
 
 Benediction xvi, page 49. This is a general petition 
 
 (•IJjip V^P) that the Prayer may be accepted in favour, 
 and aptly concludes the section. It is permitted to 
 add any private petitions in this Benediction (Abodah 
 Zarah 8 a). The termination of this paragraph is from 
 Psalm Ixv. 3. 
 
 Page 50. Benediction xvii. This Benediction (f^??'?) 
 is termed Service (fTii^?!) in the Mishnah (Yoma vii. i) ; 
 Service meant in the first instance the Temple ritual, but 
 afterwards was extended to mean worship generally. It 
 is one of the oldest paragraphs in the Amidah, and was 
 recited daily by the Priests and also by the High-Priest 
 on the Day of Atonement. Though the Benediction is 
 in thtform of a Petition, it was regarded as an expression 
 of praise, and thus is not numbered in the section of 
 Petitions. The wording was naturally different in Temple 
 times, for the words Restore the service to the oracle of thy 
 house imply that the sacrifices had ceased. Similarly, in 
 place of the final phrase. Who restorest thy Divine 
 Presence unto Zion (P.B. p. 51), the older form ran either 
 as in Sirach who hast chosen Zion or Thee alone do we 
 serve in reverence, a form still preserved in the Festival 
 services. 
 
 The additional paragraph (K^J) '^?i!-), included on 
 New Moons and Festivals, is alluded to in the Talmud 
 (Berachoth 29 b ; cf. Sopherim xix. 7). 
 
 And may our eyes behold thy return (n3\tnni) ig 
 paralleled by Micah iv. ri. Thy divine presence — 
 
The last three Benedictions. Ixvii 
 
 Shechinah ('IJ^SIif'), literally the dwelling, is " the majestic 
 presence or manifestation of God which has descended 
 to dwell among men " (L. Blau). The phrase was used 
 to avoid anthropomorphism, to escape from the necessity 
 of attributing certain actions directly to God. The 
 Targum preferred to speak of God's "Word" or "Glory" 
 in such contexts. The Shechinah was another term so 
 employed, but whereas the " Word " or " Logos " has an 
 intellectual connotation, the Shechinah rather expresses 
 feeling, and is applied to God often in his attribute of 
 Love as well as in the sense of source of inspiration. 
 (For a full discussion of the term Shechinah see J. Abel- 
 son, The Immanerue of God in Rabbinic Literature, pp. 
 77 seq.) 
 
 Page 51. Benediction xviii. This Benediction 
 beginning We give thanks unto thee (D^YlD) is referred to 
 in the Mishnah (Tamid v. i) under the title Thanks- 
 giving (nNlin), and like the preceding was part of the 
 priestly ritual. There have no doubt been additions ' 
 made to the original form. A shorter form of the 
 benediction (P.B. p. 51 in the smaller type) is also 
 known as the Modim of the Rabbis, because it is a 
 passage compounded of several Rabbinical prayers 
 (Baer, p. 100). The Rabbis used various brief formulae 
 of this nature (Sotah 40 a). 
 
 On Purim and Hanuccah (the feasts of Esther and of 
 the Maccabean Dedication) eulogies are added beginning 
 
 We thank thee for the miracles (D'BIlI W), a formula 
 mentioned in Sopherim (xx. 8). The story of Purim is 
 derived from the Book of Esther. The story of Hanuc- 
 cah is a condensed account of the Maccabean revolt, on 
 which see notes to P.B. p. 274. The only diflficulty is 
 presented by the opening words In the days of the 
 Hasmonean, Mattathias son of Joshua the High Priest, 
 and his sons. Mattathias, the leader of the revolt against 
 Antiochus IV., and father of Judas Maccabeus, did not 
 belong to the High Priestly family, but the epithet may 
 refer to the fact that his son Simon became High Priest 
 in 141 B.c.E. But the inclusion of Hashmonai (in P.B. 
 
 s— 2 
 
Ixviii Historical and Explanatory Notes. 
 
 rendered Hasmonean) is not clear. Hashmonai was 
 probably a remote ancestor of Mattathias. But in the 
 Rabbinic sources he is sometimes treated as the father 
 of Mattathias, sometimes as identical with him. In a 
 third tradition Mattathias and Hashmonai were relatives 
 and contemporaries. In Sopherim (xx. 8) occurs the 
 reading " Mattathias son of Johanan, the high priest, and 
 Hashmonai and his sons." Dr Krauss {Jewish Encyclo- 
 pedia, 378) comments: "The conjunction and must 
 originally have stood also in the liturgical formula fixed 
 for Hanuccah, so that Mattathias and Hashmonai are to 
 be regarded as independent heroes who lived in the same 
 period and were probably relatives." If this be the true 
 solution of the difficulty, the translation in P.B. must be 
 amended to In the days of Mattathias son of Johanan, 
 the High Priest, and of Hashmonai and his sons. 
 
 Page 53. Benediction xix. This Benediction (D'^ 
 Di'E') is termed in the Mishnah the Blessing of the Priests. 
 The priestly benediction (Numbers vi. 22) was daily 
 recited in the Temple. On Festivals the descendants 
 of the priestly families (Cohanim) still recite the passage. 
 But whereas in the Temple the Tetragrammaton was 
 pronounced, the word Lord ('5''^.) is now substituted. 
 In the services for week-days and sabbaths the liturgy 
 substitutes for the benediction of the priests the para- 
 graph Our God... bless us with the threefold blessing. 
 This is found in the Gaonic ritual (Amram 12 a, also 
 Vitry, p. 67). In Saadiah's Prayer Book (Bondi, p. 17) 
 the Cohanim spoke the benediction also on week-days. 
 
 In the introductory words, the Prayer Book describes 
 
 the priestly benediction as threefold (Og'J^pn). The 
 same word also means repeated for a third time (cf. P.B. 
 p. 215 line 2, in the saying of R. Johanan). But here (as 
 Baer points out p. 102) the word is employed in a sense 
 parallel to that found in Ecclesiastes iv. 12, where mention 
 is made of a threefold cord (E'JB'pn Dinn), i.e. a cord 
 composed of three separate strands. So the priestly 
 benediction consists of three clauses, combined into a 
 unity. 
 
The Blessing of the Priests. Ixix 
 
 (i) The Lord bless thee and keep thee, positively bless 
 thee with material gifts (e.g. good harvests), and negatively 
 bless thee with protection against the dangers which 
 destroy or impede the gifts (e.g. droughts and raids). 
 Or as the Midrash (Sifre) paraphrases the clause : May 
 the Lord bless thee with possessions and keep thee with 
 possessions. The same Midrash, however, points out 
 that the blessing and preservation may have a more 
 general sense, passing beyond the material to the 
 spiritual. This is more clearly the case in the second 
 clause. 
 
 (ii) The Lord make his face to shine upon thee and 
 be gracious unto thee. " The light or brightness of the 
 face is the sign of inward pleasure, and when turned 
 towards or upon anyone, of a favourable disposition to 
 him ; two men reporting to R. Johanan that R. Abbahu 
 had found treasure, and asked why they did so, replied : 
 Because his face shines (Pesikta de R. Cahana, 38 a). In 
 the sixteenth chapter of Proverbs (verse 15) the light of 
 the king's countenance is parallel to his favour, and anti- 
 thetical to wrath" (G. B. Gray). This metaphor from 
 human favour was applied to God, without fear of anthro- 
 pomorphic suggestion, it being fully established in Israel's 
 mind that it was impossible to see the actual face of 
 God (Exod. xxxiii. 20), though the phrase ^« to face was 
 used of Moses to express the uniqueness of his com- 
 munion with the Deity (Deut. xxxiv. 10), and of all 
 Israel, through Moses, to convey the special solemnity of 
 the Sinaitic revelation (Deut. v. 4). In accord with the 
 metaphor as thus explained the phrase and be gracious 
 unto thee (?5n'''!) would mean, as many render it, and 
 favour thee. But, as the Siphre remarks, this favour 
 transcends material things and implies the gift of 
 knowledge and moral insight, just as the light of God's 
 countenance in the same clause connotes the light of 
 the Shechinah, an inner illumination corresponding to 
 outward favour. Then we reach the culmination in the 
 third clause. 
 
 (iii) The Lord turn (literally lift up) his face unto 
 
Ixx Historical and Explanatory Notes. 
 
 thee and give thee peace. The phrase lift up his countenance 
 is nowhere else used in the Bible of God, but the 
 Scriptures in other passages imply it. Thou didst hide 
 thy face, I was confounded (Psalm xxx. 8) would need as 
 a correlative the metaphor that the lifting up of the 
 divine countenance, when turned towards man, would 
 signify a state of hope and tranquillity in man's heart. 
 This state is described in the final words of the clause 
 and give thee peace — peace of external circumstance and 
 peace of soul, a perfect harmony between the individual 
 and the world, between Israel and God. (The Hebrew 
 shalom — from the verb shalem " to be perfect " — means 
 completeness, hence harmony, welfare, peace.) As 
 Kautzsch happily summarises the priestly benediction : 
 " In beautiful climax it leads in three clauses from the 
 petition for material blessing and protection, to that for 
 the favour of God as spiritual blessing, and finally to the 
 petition for the bestowal of the shalom, the peace or 
 welfare in which all material and spiritual well-being is 
 comprehended." 
 
 The liturgical prayer for peace which follows has two 
 
 forms. The one (Qi^?* D'?') is cited in the Talmud 
 
 Megillah 18. The other (a"1 ^hf) is not found earlier 
 than R. Meir of Rothenburg (1215 — 1293). The prayer 
 naturally follows on the Priestly benedictions which end 
 the Lord. . .give thee peace. 
 
 Page 54. The beautiful meditation O my God J 
 Guard my tongue from evil and my lips from speaking 
 guile ("liV? *n'^N) is cited in the Talmud (Berachoth 17). 
 It was an individual meditation (it is throughout in the 
 singular) and is therefore prayed silently. It is a noble 
 expression of patience under trial (cf. Isaiah liii. 7). 
 The Rabbis often express their admiration for one who 
 makes no retort to those who assail him (Sabbath 88 b). 
 The first line of the meditation is taken from the 
 Scriptures with an interesting modification. In the 
 liturgy the words are a prayer, in the Scripture an 
 exhortation. The text (Psalm xxxiv. 14) runs: Guard 
 
The name Jerusalem. Ixxi 
 
 thy tongue from evil and thy lips from speaking guile, and 
 the words are a monition to man to direct his impulses 
 aright. " But though the choice of good or evil is in 
 the hands of man, yet he entreats God to help him in 
 choosing the good " (Abudarham). 
 
 The last lines on page 54 are a further prayer for the 
 rebuilding of the Temple and the restoration of the 
 sacrifices. The last sentence (i^?7?')) is quoted from 
 Malachi iii. 4. 
 
 The name Jerusalem, 
 
 Page 54. It will be noted that in the Hebrew of this 
 citation from Malachi the name for Jerusalem though 
 punctuated to be read Yerushalayim is printed defectively 
 (to use the technical term) without the letter yod {xhvTt'). 
 The same defective spelling will be found elsewhere in 
 our P.B. where passages are cited from the Bible (see 
 e.g. P.B. p. 179). On the other hand, the /«<// spelling, 
 with the \t.tte.x yod, occurs in our P.B. in the non-Biblical 
 passages (see e.g. P.B. p. 49). Both spellings occur on 
 the Hebrew coins, and the fuller form occurs five 
 (according to other authorities three) times in the 
 accepted (Masoretic) text of the Scriptures. The 
 familiar EngUsh name Jerusalem comes from the Sep- 
 tuagint Greek Version and the Targum. On the Tell 
 Amarna cuneiform tablets (dating from about 1400 
 B.c.E.) the city is called Uru-salim, meaning according 
 to some Assyriologists City of Salim or Shalem. Others 
 interpret the word to mean Possession or Foundation of 
 Peace. The Midrash (Genesis Rabba § Ivi.) explains it 
 as a combination of two names of the place ; Yireh 
 (Genesis xxii. 14) and Shalem (Genesis xiv. 18). It 
 must be observed, that the Massoretic pronunciation 
 (even when the consonantal spelling is defective) always 
 is Yerushalayim, and the word is so pointed in the 
 quotation from Malachi, and in all other Biblical cita- 
 tions. As to the significance of the termination ayim 
 opinions differ. Barth holds that it is a local form ; 
 
Ixxii Historical and Explanatory Notes. 
 
 others that it is a dual form, pointing to the double city, 
 ancient Jerusalem being built on two hills. 
 
 The shortened Amidah. 
 
 Page 55. A shorter or concentrated form of the 
 intermediate benedictions of the Amidah is referred to 
 in the Mishnah (Berachoth iv. 3-4). The accepted 
 view is that in the shorter form, the first three and the 
 last three benedictions were said as in the longer form, 
 but in place of the 12 (or 13) intermediate benedictions 
 one paragraph (-lynL!), compiled with extraordinary skill, 
 was substituted (T. B. Berachoth 29, where also other 
 views are expressed). The version of our P. B. is taken 
 from the Talmudic passage just cited; there are some- 
 what different forms in the Palestinian Talmud (Ber. ii. 
 § 4) and other authorities. An interesting reference to 
 the shortened Amidah is made in Maimon's " Letter of 
 Consolation " {Jewish Quarterly Review, ii. p. 76). 
 
 The rubric in our P.B. permits the use of the shortened 
 Amidah in emergencies, " in illness or when time is 
 lacking." In the Mishnah the same substitution was 
 permitted by R. Akiba more generally to those who were 
 unfamiliar with the fuller form. The shortened Amidah 
 does not seem to have been commonly used in post- 
 Talmudic times, though it finds a place in the old 
 liturgies. 
 
 Let them that go astray be judged according to thy will: 
 God, not man, is to be their judge ; He who knows the 
 heart of the sinner judges mercifully and justly (Baer). 
 Wave thy hand, a metaphor of punishment (cf. Zechariah 
 ii. 13 [9]). Other phrases in the paragraph are from 
 Deut. XXX. 6, Ps. cxxxii. 17, and Isaiah Ixv. 24. 
 
 At the end of the Amidah there follow in many rites 
 a number of meditations and confessions (including the 
 alphabetical Viddui) which have not found a place in the 
 Authorised Daily Prayer Book. One of these will be 
 found later on in the Appendix to these notes. 
 
" Our Father, Our King." Ixxiii 
 
 " Our Father, Our King." 
 Pages 55-57. "In the ancient liturgy the two 
 
 invocations Our Father (■12''3S) and Our King (-I^S??), 
 found separately in the Bible (Isaiah Ixiii. 16, xxxiii. 22), 
 are either placed together in corresponding sentences, as 
 in the Eighteen Benedictions (P.B. p. 46) ' Forgive us, 
 Our Father, for we have sinrled ! Pardon us, Our 
 King, for we have transgressed,' or simply combined as in 
 the prayer known as Ahabah Rabbah (P.B. p. 39) and in 
 the Musaph of the Festivals (P.B. p. 234) : 'Our Father! 
 Our King ! Reveal the glory of thy Kingdom to us 
 speedily.' This combination became a standing formula, 
 like Our Father in Heaven I or Our God in Heaven I 
 particularly in penitential prayers." (Kohler, in Jewish 
 Encyclopedia, i. 65.) The invocation occurs also P.B. 
 p. 58. 
 
 Akiba (who died a martyr about the year 135 c.e.) is 
 recorded to have uttered, on a fast-day in a period of 
 drought, a prayer containing some lines found in our 
 Abinu Malcenu (T. B. Taanith, 25b). "Our Father! 
 Our King ! we have no King, but Thee ! " fits well the 
 character of so determined a foe of the Roman domina- 
 tion. Later on, and also obviously in the mind of 
 Akiba himself, this sentence acquired a purely religious 
 significance, and lost its reference to earthly kingship. 
 It is not possible to decide how many verses were 
 contained in the original prayer. In all probability there 
 was at first no fixed number or order, the arrangement 
 being left entirely to the one who offered prayer on the 
 occasion. When the prayer was introduced into the 
 liturgy of the ten days of Penitence (Tishri i-io), the 
 confession of sin was placed first, and " prayers for the 
 New Year, for an inscription in the Book of Life, and 
 (with a view to the Day of Atonement) for an inscription 
 in the Book of Pardon, suggested themselves." (Kohler.) 
 
 Another cause which led to the development of the 
 series of invocations was the desire to introduce a corre- 
 
Ixxiv Historical and Explanatory Notes. 
 
 spondence between Abinu Malcenu and the Amidah. 
 There is close resemblance between some of the verses 
 of Abinu Malcenu and the Benedictions of the Amidah, 
 and one authority (Tanya, p. 74) states that there were 
 originally 19 verses to correspond in contents and order 
 to the 19 Benedictions of the prayer just named. Some 
 versions (e.g. Amram's, in its primitive form) contained 
 22 verses, which looks as though the prayer was once an 
 alphabetical acrostic. 
 
 Page 56. Among the verses are some which point 
 to periods of persecution, martyrdom, and political 
 danger; others refer to more normal tribulations and 
 human necessities; others again, as already indicated, 
 are specially adapted to the Penitential season when 
 prayers for forgiveness are peculiarly appropriate. One 
 metaphor deserves some further consideration : inscribe 
 us in the Book of happy Life. The idea of a Book in 
 which men's concerns are entered is Biblical (cf. Exod. 
 xxxii. 32 ; Mai. iii. 16 ; Ps. Ixix. 29). This same 
 metaphor also occurs in three passages in the Amidah 
 (P.B. pp. 44, 52 and 54), all of them added for the 
 ten days of Penitence. The " Book of Life " was a 
 spiritual fancy corresponding to a material fact. In 
 ancient Judaea to be enrolled in the Book of Life would 
 imply membership of the holy commonwealth ; to be 
 blotted out would be to suffer disfranchisement. This 
 idea was carried over into the spiritual world, and we 
 reach the notion of an annual balancing. Written in the 
 Book of Life on the New Year, the entry is sealed on the 
 Day of Atonement (cf. below note on P.B. p. 70). This 
 is not to be regarded as a mechanical theory of sin 
 and pardon. When the Rabbis in the Talmud (Rosh 
 Hashanah 16 b) represented God as seated at the New 
 Year on the throne of judgment, with the books of the 
 living and the books of the dead open before him, what 
 they meant was to impart a stronger sense of gravity to 
 the thoughts of men during the penitential days. Were 
 they untrue to human nature in so doing ? They under- 
 stood better than we moderns that there is a time for 
 
Vehu Rahum. Ixxv 
 
 everything ; that man's conscience cannot bear the strain 
 of continuous high pressure, that it is well for him to 
 appoint a season for self-communion, a season when he 
 can live morally and spiritually on a loftier plane. (Com- 
 pare I. Abrahams, Festival Studies, ch. iv.) 
 
 Vehu Rahum. 
 
 Page 57. After the Amidah it was customary to 
 spend some minutes in silent prayer and petition, each 
 worshipper pouring out his soul without set form of words 
 (Amram). Gradually, however, beginning with Saadiah, 
 these penitential improvisations were replaced by set 
 forms, which only assumed their present shape after the 
 age of printing (Berliner, Randbemerkungen zum tdglichen 
 Gebetbuche, 1909, p. 24). 
 
 On most week-days (the exceptions are detailed in the 
 rubric, P.B. p. 57) the morning service, immediately after 
 the Amidah, now continues with the passage And David 
 
 said unto Gad, I am troubled exceedingly (^^ '"?'''l), P- 62. 
 But on Mondays and Thursdays the long section, pages 
 57-62, beginning And He being merciful (D-in"] S-inj) is 
 interpolated. Such supplications (or Selihoth) were 
 probably first compiled for fast-days, but their application 
 is general and they well fit the daily service. The 
 present example of the Selihah is one of the oldest, 
 though it received additions in and after the age of the 
 Gaonim, and now consists of seven sections. Vitry has 
 the same arrangement as our P.B. presents. Legend 
 carries back its composition to the days of Vespasian, 
 and it clearly emanates from a period of persecution. 
 Zunz {Ritus 10) suggests the Gothic and Frankish 
 persecutions of the seventh century as the origin. 
 References are made to many scriptural passages, among 
 them: Ps. Ixxviii. 38 ; xl. 12; cvi. 47; cxxx. 3, 4; 
 Jerem. xiv. 7; Ps. xxvi. 6; Ps. xx. 2, 10; Daniel ix. 
 15-19; Isaiah Ixiv. 7; Joel ii. 17; Ps. ciii. 10; 
 Ps. xxxviii. 22; Jerem. xiv. 9; Exod. xxxii. 12; Daniel 
 ix. 7; Gen. xliv. 16; Lam. iii. 40; Ps. cxviii. 25. 
 
Ixxvi Historical and Explanatory Notes. 
 
 Mondays and Thursdays were chosen for the addition 
 of Vehu Rahum because those days were anciently the 
 occasions on which villagers came into the neighbouring 
 town to attend the Law Courts and Markets. The 
 assemblage on those days of a number of people — who 
 did not hear the Torah read on Sabbaths (see note on 
 P.B. p. (>(>) — led to the custom of reading a portion from 
 the Pentateuch on market-days. Hence, too, other 
 additions were made in the liturgy for the same occasions. 
 
 TTie Tahanun. 
 
 Page 62. And David said unto Gad (l^ "iP^'l). 
 In 2 Samuel xxiv., the Prophet Gad, commissioned to 
 rebuke David for " numbering the people " — the exact 
 nature of the offence is not stated — offered to the King 
 a choice of punishments at the direct hand of God or 
 through the instrumentality of man. Whereupon David 
 uttered this immortal preference, let tne not fall into 
 the hand of man, throwing himself on the gracious 
 God, "for his mercies are many." The verse is a 
 good introduction to the daily supplication for pardon, 
 though it does not appear in the most ancient rites. 
 Indeed the rites vary considerably at this place, for 
 whereas our P.B. follows with Ps. vi., the Sephafdim 
 employ Ps. xxv. instead. The latter Psalm (with others) 
 is also found in Vitry (p. 70); in the French rite, 
 Ps. xxv. is also chosen, but this is followed by Ps. vi. 
 as an alternative {Randbemerkungen zum tdglichen Gebet- 
 buche, p. 24). 
 
 This prayer is also used in the afternoon service 
 (P.B. p. 94). It is known as tahanun = petition for grace 
 (l-lipp) from the root hanan (I^P) = to be gracious. It is 
 recited in the attitude known as falling on th^ face. 
 This was formerly a complete prostration of the body 
 with the face to the ground, but since the age of the 
 Gaonim it has been modified into an inclination of the 
 head on the arm, the body remaining in a partially sitting 
 
Tke Tahanun. Ixxvii 
 
 posture (z{. Jewish Encyclopedia, i. 211). Saadiah thus 
 describes the attitude : " As while sitting, the worshipper 
 puts the left knee on the ground, so that he half sits, 
 half kneels" (Bondi, Der Siddur des R. Saadia Gaon, 
 p. 15). Almost the same direction is given in the printed 
 Yemenite Prayer Book (p. 54 b). This would refer to 
 Oriental countries only; in the West, the worshipper 
 seats himself in the ordinary way, and rests his brow 
 beneath his arm. This was the custom in England 
 before the twelfth century (M. Abrahams, Jews' College 
 lubilee -Volume, p. 112). In the Talmudic age, the left 
 arm was used, but the right arm was later on substituted 
 (cf. Rokeah § 324 end). This falling on the face is 
 practised only when prayer is said in presence of 
 a Scroll of the Law, the attitude being considered 
 a symbol of reverence before the Shechinah. On the 
 New Year and the Day of Atonement the older form of 
 prostration is preserved (Ibn Yarhi). According to 
 Judah b. Yakar (Cam. MS. 434, p. 63) complete prostra- 
 tion was, in the beginning of the 13th century, still 
 practised daily in France. . 
 
 Pages 63-4. O Lord God of Israel (^N";?'; ^n>X ;;), 
 a piyyut or mediaeval poem, with a refrain. It was 
 originally in alphabetical order, but is now curtailed. 
 It is found in Vitry (p. 71), and, with extra verses 
 (beginning lyfi -)a5?3 jn^j) in the French rite (Camb. MS. 
 Add. 667). There are scriptural references to Exod. 
 xxxii. 12; Lam. v. 5; Ps. cxv. 2; Exod. xxxii. 13; 
 Jeremiah xlii. 2 ; Ps. Ixxix. 9. , 
 
 Pages 64-5. O Guardian of Israel (7K-)'^? IDiE'), 
 another late piyyut of unknown date and authorship. 
 It is not found in Vitry, nor in the French rite. But, 
 on the other hand, the rest of the page, from As for us, 
 
 we know not what to do (5?!.? ^ '^l'^^'), and the two 
 
 paragraphs beginning O God, slow to anger (D'S^ "K)^ '^), 
 on pages 65-6, occur in the old Prayer Books just 
 named, as well as in Amram and Maimonides. Among 
 the scriptural references are : 2 Chron. xx. 12; Ps. xxv. 6 ; 
 
Ixxviii Historical and Explanatory Notes. 
 
 xxxiii. 22; Ixxix. 8; cxxiii. 3; Hab. iii. 2; Ps. ciii. 14; 
 Ixix. 9 ; Exod. xxxiv. 7 ; Ps. vi. 2 ; Joel ii, 17; 
 Ps. xxvii. 9. 
 
 Order of Reading the Law. 
 
 Page 66. One of the main objects of public worship 
 was instruction in the Law, and for this purpose various 
 sections from the Pentateuch and other parts of the 
 Bible were introduced into the regular prayers. But 
 besides there were readings from the Scroll. The 
 Pentateuch is now, in most synagogues, read through on 
 Sabbaths once a year ; this custom comes down to us 
 from Babylonian usage. In Palestine, the Pentateuch 
 was read through once in three years, this being what 
 is known as the Triennial Cycle. On Mondays and 
 Thursdays (as well as on the Sabbath afternoon) the 
 first section of the sidra for the following Sabbath is 
 read. In some of the modern synagogues a lectionary or 
 selection of readings has replaced the former custom. 
 
 The invocations used at the opening of the Ark (the 
 cupboard or receptacle containing the Scrolls), at the 
 removal and return of the Scroll, are derived from 
 Numbers x. 35, 36, where an account is given of the 
 method of moving the Ark in the Wilderness. The 
 use of these verses is already attested by the Col-bo, 
 ch. xxxvii. Rise up, O Lord, and thine enemies shall be 
 scattered is the impressive war-cry of truth against error 
 of righteousness against sin. The sentence For out oj 
 Zion shall go forth the Law is from Isaiah ii. 3. 
 Sopherim (ch. xiv.) does not mention these invocations, 
 but it cites most of the other passages which are now 
 used {^"^l, n^^rij and nninn n'Ktl) as well as some others 
 which have fallen into disuse. The Scriptural citations 
 are Ps. xxxiv. 4 ; i Chr. xxix. ii ; Ps. xcix. 5, 9 ; 
 Ps. xix. 8, 9; xxix. 10; xviii. 31; Deut. iv. 4. The 
 sentence (last line but one of p. 67) Blessed be he who in 
 his holiness gave the Law unto Israel is not a Scriptural 
 quotation. 
 
Order of Reading the Law. Ixxix 
 
 Page 67. The paragraph beginning (CPDin ^^) 
 May the Father of Mercy have mercy upon a people that 
 have been home by him (for the metaphor comp. Isaiah 
 xlvi. 3, Exod. xix. 4) is another short piyyut, found in 
 Vitry, p. 157 and Or Zarua (cf. the gloss to Shulhan 
 Aruch, Orah Hayyim, cxxxiv. 2). The prayer, deliver 
 our souls from evil hours (cf. note below on P.B. p. 145), 
 goes back to the Talmud (T. J. Ber. 8 d). 
 
 Three persons are called to the reading of the Law — 
 
 originally the persons so called themselves read passages 
 
 *from the Scroll — (a) a Priest (1^3), a member of a family 
 
 tracing its descent from the ancient priests ; {b) a Levite 
 
 (*5?), a member of a family tracing its descent from the 
 
 ancient Levites ; and {c) an Israelite (?*?"]'?'*). (Cf. Tal- 
 mud, Baba Kama 82 a.) 
 
 Page 68. There are here two benedictions con- 
 cerning the Law, the first of which has been discussed 
 in the notes on P.B. p. 4. The other, wlw hast given us 
 the Law of truth, is referred to in Sopherim (xiii. 8). 
 
 Page 69. The benediction (^Oi^O), uttered after 
 experiencing some deliverance from peril or recovery 
 from sickness, is in part from the Talmud (Berachoth 
 54 b) in the name of R. Judah, and in part from the 
 Mechilta B6. The rubric at the head of page 69 is also 
 from the Talmud, loc. cit. The verb gamal means to 
 deal fully, to deal out, hence recompense, reward. It often 
 is used, as in this benediction, to express the undeserved 
 bounty of God (cf for the idea in general the Midrash 
 on Ps. cvii., a Psalm which the Talmud regards as 
 
 enjoining such a benediction as ^t^ijin). 
 
 And this is the Law (ITiiRn nt<T5). The custom of 
 unrolling and elevating the Scroll is recorded in 
 Sopherim (xiv. 14). The older habit (still preserved 
 by the Sephardim) was to elevate the Scroll before, not 
 dfter, reading from it. The proclamation is a composite 
 of two verses : And this is the Law which Moses set 
 before the children of Israel, Deut. iv. 44, and according 
 to the commandment of the Lord by tk^ hand of Moses, 
 
Ixxx Historical and Explanatory Notes. 
 
 Numbers ix. 33 ; Joshua xxii. 9. It would appear as 
 though the latter phrase must have been added as a 
 congregational response to the first phrase, which was 
 uttered by the person who elevated the Scroll. Several 
 rites omit the words from Numbers and Joshua altogether. 
 
 The paragraph ends with a citation from Isaiah xlii. 
 21. In between come three verses from the third 
 chapter of Proverbs, but the order is reversed from that 
 of the original text. The verses as they stand in our 
 P.B. are Proverbs iii. 18, 17, 16. The compilers of 
 liturgical selections allowed themselves the licence to* 
 deal freely in this way with Scriptural citations, especially 
 when the sense was not affected. 
 
 Pages 69, 70. May it be the will of our Father 
 (P^l TlJ) occurs in the old rites, in Amram (p. 24) and 
 the Col-bo (xxxvii.). 
 
 The All-present (lit. The Place Dipsn) is an epithet 
 descriptive of God, who is, as it were. Absolute Space, 
 containing the Universe but uncontained by it (Genesis 
 Rabba, ch. 68). Philo {de somniis, i. 11, Mangey, i. 630) 
 says : "God himself is called z.place (tottos = Dipli) from the 
 fact of his containing the Universe, and being contained 
 himself by nothing whatever, and from the fact of his 
 being the refuge of all persons, and since he himself is 
 his own district (x<"P«), containing himself and resembling 
 himself alone. I, indeed, am not a place, but I am in a 
 place, and every existing being is so in like manner. 
 So that which is contained differs from that which 
 contains it ; but the Deity, being contained by nothing, 
 is necessarily itself its own place (toVo? laxnov)." 
 
 Page 70. Let them praise (•'''20'), Ps. cxlviii. 13, 14. 
 The choice of this verse is attested by the old rites. 
 Psalm xxiv. which follows is an appropriate passage for 
 the return of the Scroll. The opening lyric is similar in 
 substance to Ps. xv. (on which see note on P.B. p. 300). 
 The word of God has been read, who is the fitting 
 recipient of it? Who shall ascend the mountain of the 
 Lord? The Psalmist answers : Jfe that hath clean hands 
 and a pure heart — "a fine summing up of the noble 
 
Order of Reading the Law. Ixxxi 
 
 character, deed and thought correspond" (Montefiore). 
 The latter part of the Psalm, especially, Lift up your 
 heads, O ye gates, is a "triumphal choral," first sung, 
 according to the Talmud (Sabbath 30), when Solomon 
 brought the Ark into the Holy of Holies of the newly 
 erected Temple. On Sabbaths (see note on P.B. 
 p. 157) Ps. xxix. is substituted. The Sephardim use the 
 latter Psalm also on week-days. The reading of one 
 word in Ps. xxiv. 4 ("IB'PJ or ^Eypi) has caused considerable 
 difficulty (see Berliner, op. cit. pp. 77 seq.). It must on 
 no account be read naph-shiv, for the vowels of the form 
 1^f3 belong to the_ word as read according to the 
 Masorah, viz. naph-sht, ''K'93. If read with 1 the word 
 must be pronounced naph-sho iEy^J, and this is the 
 reading adopted by most moderns (indeed the Maso- 
 retic tradition against it is not clear, as Berliner shows). 
 Our P.B. (p. 70) translates who hath not set his desire 
 upon vanity, thus reading iK'^J. If we read ''^?15 the 
 speaker is God and the phrase who has not taken My 
 Soul in vain may be compaired with the third command- 
 ment. 
 
 Page 71. And when it (the Ark) rested. Numbers 
 X. 36; Ps. cxxxii. 8-10 j Prov. iv. 2; Prov. iii. 18, 17; 
 Lam. V. 21. 
 
 For the reason of repeating Ps. cxlv. see notes on 
 P.B. p. 29 above. There was a difference of custom as 
 
 to whether Ps. cxlv. and uba le-sjon (li'V? '<5') should 
 precede or follow the replacing of the Scroll in the 
 Ark. 
 
 Page 73. As in our P.B. Ps. xx. — the Lord answer 
 thee in the day of trouble — is introduced here in the old 
 rites ; Amram, Vitry(p. 73), Abudarham. Saadiah appa- 
 rently omits it (Bondi p. 15) but its confidence in the 
 Lord's salvation makes it an appropriate transition to the 
 passage that follows — A redeemer shall come to Zion. 
 
 The occasion to which Psalm xx. refers was the march 
 of the Israelites on a dangerous expedition. Perhaps 
 
Ixxxii Historical and Explanatory Notes. 
 
 the king i^^the Anointed" of verse 7) led the army in 
 person, and the ode would be addressed to him (so Ibn 
 Ezra). Or the king is to be understood as remaining in 
 Jerusalem, while his captains take the field (so Rashi). 
 The king offers sacrifices before the start, and the 
 Psalm is an appropriate intercessional during the progress 
 of the Temple rite. The whole idea is one of complete 
 trust in the certainty of victory. Some trust in chariots, 
 and some in horses; but we will make mention of the 
 name of the Lord our God. In the very moment of the 
 king's active preparation for war, he relies not on 
 military prowess but on the King who will answer us on 
 the day when we call. So confident is the Psalmist, that 
 he speaks of the enemy's overthrow as already accom- 
 plished ; they are bowed down and fallen, the charioteers 
 from their cars and the horsemen from their steeds. In 
 later ages, when Israel could use no secular arm, the 
 Psalm (with perhaps a Messianic implication) became 
 the expression of faith in God's power to save. In the 
 name of the Lord, we will set up our banners was, 
 moreover, made the war-cry o'f spiritual loyalty, in face of 
 a hostile world. 
 
 "And a redeemer shall come to Zion." 
 
 This passage, which leads up to the conclusion of 
 the morning service, was in part at least known to the 
 early rites, such as Amram. From the Shulhan Aruch 
 (0.^. cxxxii.) it would appear that, in some congregations, 
 the morning service actually ended with this prayer. 
 
 It begins (p. 73) with a citation (Ii*V^ N3-1) of two 
 verses from Isaiah (lix. 20, 21), which are turned to fine 
 spiritual account. They are a promise of redemption, 
 and accompanying the promise is a covenant, hereditary 
 and eternal, that unites the generations of Israel in a 
 bond to preserve the spirit and the letter of God's 
 message. Naturally enough this prologue leads up to 
 the citation of the verses which pre-eminently proclaim 
 
"And a redeemer shall come to Zion." Ixxxiii 
 
 the holiness of God — the verses of the sanctification or 
 Kedushah (see notes on P.B. pp. 39 and 45). The 
 citation fulfils the purpose (as the early commentators 
 on the liturgy remark) of providing an opportunity for 
 late-comers to repeat individually the Kedushah which 
 had been recited congregationally at an earlier part of the 
 service. As it thus takes the form of a scriptural reading 
 it was called Kedusha de-sidra, i.e. the Kedushah of the 
 Biblical lesson (cf. Rashi on Sota 49 a) ; it is accordingly 
 not uttered aloud, but silently, and with the Aramaic para- 
 phrase (Targum) which in olden times accompanied the 
 reading of the Hebrew Scriptures. It seems that the 
 Kedushah as an invocation was at first limited to Sabbaths 
 and festivals (Tos. to Sanh. Z']\ J- Q. R. xviii. 11 1) in 
 Palestine, and it may well be that the Kedusha de-sidra 
 (i.e. the mere reading of the Biblical texts of the 
 Kedushah) was earlier in date than the Kedushah as an 
 invocation in the daily service. The objection (indicated 
 in the notes to P.B. p. 39) felt to the private recitation 
 of the Kedushah may have applied only to the form in 
 which the Kedushah is an invocation. The mere reading 
 of the Scriptural verses, with a narrative statement that 
 the Angelic hosts so praised the Highest, may have been 
 all along regarded as unobjectionable. 
 
 Another good explanation of the term Kedusha de- 
 sidra bases it on the practice of reading every day 
 passages from the Prophets at the end of the service ; 
 the Kedushah would then correspond to the benedictions 
 after the haphtara or Prophetical lessons on Sabbaths and 
 holidays (P.B. p. 148). Similarly we have a Kedusha 
 de-sidra on Saturday afternoons (P.B. p. 175) which 
 followed the reading of a Prophetical passage at the 
 beginning of the service — though this reading now has 
 been dropped. So, too, on Saturday nights there is a 
 Kedusha de-sidra (P.B. p. 211) after reading Psalms. 
 This accounts further for including the same Kedusha 
 de-sidra after the Scroll of Esther (P.B. p. 277), and after 
 the Lamentations on the Fast of Ab. It was in this view 
 a glorification following on the reading of passages from 
 
 6—2 
 
Ixxxiv Historical ana Explanatory Notes. 
 
 the Prophets or Hagiographa (Ginzberg, Geonica ii. 
 299). 
 
 The foot-note on p. 73 speaks of the Chaldee para- 
 phrase. Chaldsea roughly coincided with Babylonia, in 
 which an Aramaic dialect was spoken after the older 
 Babylonian had become obsolete. From the time of 
 Jerome this language was called Chaldaic, but Aramaic 
 is the truer term. Aramaic was the language of the 
 peoples known as Aram ; they included Syria, Mesopo- 
 tamia and N. Arabia. By the eighth century b.ce. 
 Aramaic was the international language of Asia, and the 
 Jews eventually replaced Hebrew by Aramaic. Hence 
 vernacular translations of the Hebrew Scriptures were 
 made in Aramaic, or Targum, literally interpretation, but 
 specifically Targum is the Aramaic version of Scripture, 
 of the Pentateuch ascribed to Onkelos and the Prophets 
 ascribed to Jonathan ben Uzziel. Onkelos is usually 
 identified with Aquila; the Targum to the Pentateuch 
 is in Palestinian Aramaic, and was made in the second 
 century of the common era. The Targum to the 
 Prophets was also made in Palestine, and may have 
 been based on an earlier translation by the Rabbi of 
 the first century to which it has been assigned (Jonathan 
 son of Uzziel, the most distinguished pupil of Hillel). 
 Both these Targumim had their source in the paraphrases 
 used in reading the Scriptures. 
 
 After the Kedushah with its Targum, we have (p. 74) 
 two other prayers (cited in Vitry, p. 98). These prayers 
 are related to what precedes. The first begins O Lord 
 the God of Abraham (Dn"5?K ''^% j;) and is derived from 
 I Chron. xxix. 18; Ps. Ixxviii. 38; Ixxxvi. 5; cxix. 142; 
 Micah vii. 20; Ps. Ixviii. 20; xlvi. 8; Ixxxiv. 13; xx. 10. 
 This is a prayer thanking God for his redeeming grace 
 through the ages, and corresponds to the opening verse 
 of u-ba le-Zion : And a redeemer shall come unto Zion. 
 The next passage begins Blessed is our Lord who hath 
 created us for his glory (nn?!? •1J^!S■^aB' W^nbN ^-na). This 
 is a prayer for enlightenment in the Law, and corresponds 
 
Kaddish tithkabal. Ixxxv 
 
 to the second text from Isaiah cited at the beginning of 
 u-ba le-Zion : redemption and devotion to the Law being 
 correlatives. The final citations are derived from Ps. 
 XXX. 13 ; Jer. xvii. 7 ; Is. xxvi. 4 ; Ps. ix. n ; Is. xlii. 21. 
 
 Kaddish tithkabal. 
 
 Page 75. Three forms of the full Kaddish appear 
 on P.B. pp. 75-6, 77-8 and 86-7. The second of these 
 (p. 77) has one paragraph less than the other two, which 
 differ, however, as to the additional paragraph. 
 
 The form on pp. 75-6 is known as Kaddish tithkabal, 
 from the first word of the extra paragraph (top of p. 76). 
 It is the form used at the conclusion of a service (as 
 here at the end of the morning prayers), the Aknu and 
 mourner's Kaddish at the end being later additions. 
 May the prayers and supplications of all Israel be accepted 
 by their Father who is in heaven is clearly "a closing 
 formula for the end of a service, and was perhaps the 
 old dismissal formula before the Kaddish was introduced 
 into the Synagogue" (Pool, The Old Jewish-Aramaic 
 Prayer, the Kaddish, p. 66). 
 
 The following sentence : May there be abundant peace 
 
 from heaven (X31 K???' 'HI) "seems to have grown out 
 of an original greeting of peace (op. cit. p. 70). The 
 congregation would part with mutual greetings {peace 
 was a common term of Hebrew salutation), which in 
 course of time became incorporated in the Kaddish 
 itself." The same cause led to the addition of the 
 sentence He who maketh peace in his high places, may he 
 
 make peace for us and for all Israel (DPB' riB'y). " This 
 Hebrew verse, in substance superfluous after the pre- 
 ceding verse i^May there be abundant peace), must have 
 been added when the character of the latter as a prayer 
 for peace was obscured by the addition [in the Sephardic 
 rite] of other words, in accordance with the desire to 
 close with peace (Di?B'). It is similarly added to the 
 Amidah at the end of the private prayer appended to 
 
Ixxxvi Historical and Explanatory Notes. 
 
 the last blessing (P.B. p. 54).... It is added also at the 
 end of the... grace after meals (P.B. p. 285). In no 
 case, however, is it an original element of the prayer; 
 but of these three places of its occurrence the Amidah 
 knew it first, and hence it was carried over to the 
 Kaddish. . . . Three steps backwards with a:ccompanying 
 inclinations to the left, right and forward, formed the 
 respectful mode of retiring from a superior, as a pupil 
 from his teacher, or as the priests and Levites retired 
 from the service in the Temple (Yoma 53 a). This 
 form thus became identified with the parting peace 
 greeting, and was appropriately transferred to this verse, 
 the concluding phrase of the Amidah said while retiring 
 ffom the presence of God. These three steps backwards 
 were then taken over into the Kaddish, together with the 
 verse to which they had become attached" (Pool, op. 
 cit. p. 76). 
 
 The Alenii Prayer. 
 
 Page 76. We have in the Alenu prayer (03?'? ly?!;) 
 a notable instance of the transference to daily use of a 
 prayer originally designed for a special occasion. This 
 Daily use of Alenu was known to Vitry (cf. Rashi's Siddur 
 § 419) but not to Maimonides, and the Sephardim to the 
 present time only use the first paragraph in the daily 
 service. We have seen that much of the penitential 
 material of the morning service was taken over from the 
 liturgy of fast-days. Alenu belongs essentially to the 
 Additional Service {musaph) of the New Year (see P.B. 
 pp. 247, 8), where it appropriately introduces the long 
 proclamation of God as King. This same proclamation of 
 God as King over Israel and over the Universe is the key- 
 note of Alenu. The prayer consists of two parts, one special 
 
 to Israel (-I^^V), the other universal (njj?^ \T^V), ending 
 with the glowing aspiration The Lord shall be King over 
 all the earth : in that day shall the Lord be One and his 
 name One (Zech. xiv. 9). 
 
 By a curious fate, this universalist prayer has at 
 
The Alenu Prayer. Ixxxvii 
 
 various periods become " the cause of slanderous accu- 
 sation and persecution, as a result of which it was in 
 part mutilated through fear of the official censors" 
 (Kohler, m Jewish Encyclopedia, i. 337). The accusation 
 was chiefly levelled against the first paragraph, which 
 was quite absurdly misconstrued into a malicious attack 
 on Christianity. (For an account of these misconstruc- 
 tions see op. cit. and Zunz, Ritus, p. 147.) Alenu is a 
 prayer probably pre-Christian in date ; and even if it be 
 as late as Rab (who flourished in Babylon in the third 
 Christian century), who fixed its form, he did so in an 
 environment where there were no Christians at all, and 
 the clause (now deleted from the Alenu in our P.B. 
 version), "for they bow down to vanity and emptiness 
 and pray to a god that saveth not," had no more reference 
 to Christianity in Rab's mouth than in that of Isaiah, 
 from whom the words come (xxx. 7, xlv. 20. Cf. Berliner, 
 p. 50). Menasseh ben Israel in his Vindicice /udmorum, 
 printed in 1656, devotes a whole section (the fourth) to 
 the question. Menasseh concludes his argument with the 
 just claim : "Wherefore, I suppose, that I have sufficiently 
 informed you, concerning our prayers, in which we 
 purpose nothing but to praise God and to ask spiritual 
 and temporal blessings, and by our service and worship 
 implore the divine benevolence, protection and defence." 
 (See Lucien Wolf, Menasseh ben IsraePs Mission to Oliver 
 Cromwell, p. 134.) 
 
 On the other hand, the Alenu, being so firm a 
 proclamation of God's Kingship, was in the middle ages, 
 as Dr Kohler well says, "invested with special solemnity 
 and awe." It was associated with the sufferings of the 
 Jewish martyrs. Dr Kohler goes on ; " The following is 
 related by Joseph ha-Cohen in his Vale of Tears (ed. 
 Wiener, p. 31), based upon contemporary records: During 
 the persecution of the Jews of Blois (France) in 1171, 
 where many Masters of the Law died as martyrs at the 
 stake, an eye-witness wrote to R. Jacob of Orleans that 
 the death of the saints was accompanied by a weird song 
 resounding through the stillness of the night, causing the 
 
Ixxxviii Historical and Explanatory Notes. 
 
 Churchmen who heard it from afar to wonder at the 
 melodious strains, the like of which they had never heard 
 before. It was ascertained afterwards that the martyred 
 saints had made use of the Alenu as their dying song." 
 The martyr Akiba died with the Unity on his lips, and 
 as the Alenu culminates in a similar phrase, it was an 
 appropriate death-song for the martyrs of the middle 
 ages, just as it is a fitting termination now to Jews 
 in their daily service, urging them to live and die loyal 
 to the fundamental truth and hope of Judaism. 
 
 The Mourner's Kaddish. 
 
 Page 77. As already pointed out (notes on P.B. 
 p. 37) the Kaddish has no special reference to the dead 
 (except in one special form of the Kaddish, P.B. p. 321. 
 See notes there). The doxology found its way from the 
 school to the synagogue. It was recited by teacher or 
 preacher after any discourse. "The Kaddish for the 
 dead was originally recited at the close of the seven 
 days' mourning, with the religious discourses and bene- 
 dictions associated with it, but (Sopherim xix. 12) only 
 at the death of a scholar; afterwards, in order not to 
 put others to shame, it was recited after every burial 
 (Nahmanides Torath ha-Adam, p. 50)." So writes Dr 
 K. Kohler (^Jewish Encyclopedia, vii. 401). 
 
 The process by which the recital of this doxology by 
 the child came to be the most marked token of reverence 
 for the parent's memory is not clear. But in the main 
 the custom arose from the great importance attached to 
 the congregational utterance of the response (0"nB"N) : 
 Let His great name be blessed for ever and to all eternity. 
 On this response said Raba (320-375) the world rests 
 (Sota 49 a) ; when God hears it he is a King whose 
 royalty is being proclaimed (Midr. Prov. to xiv. 28, ed. 
 Buber, p. 75); as the assembly respond in these terms 
 after the preacher has expounded God's words, the Holy 
 One forgives (Midr. Eccles. on ix. 14). These sentiments 
 
The Mourner s Kaddish. Ixxxix 
 
 are justly associated with the noble doxology to which 
 they allude. The son, reciting the Kaddish, is thus the 
 instrument which calls forth the most important response 
 of the liturgy. The father's memory is honoured by this 
 public participation of his child in the honouring of God 
 at the mouth of the assembled people. From this idea 
 the step is easy to the belief that the Kaddish has some 
 redeeming efficacy, in fact some early mystics picture the 
 opening of the gates of Paradise to the strains of the 
 great doxology, or rather to the chorus of the response. 
 
 Besides this, there is the further fact that the Kaddish 
 is Messianic ; it points forward to the establishment of 
 the Kingdom of God, before which event is to come the 
 Resurrection. Indirectly, then, the doxology contains 
 the assurance of immortality, of a near hope of the day 
 when the reign of death shall be over, and life eternal 
 be established. 
 
 Some, too, see in the Kaddish a touching expression 
 of reverential submission to the divine will. At the very 
 moment when death has laid its cold hand on the 
 mourner's heart, he stands forth to pronounce before the 
 congregation the greatness and holiness of God. " The 
 Lord gave and the Lord hath taken, blessed be the 
 name of the Lord" (Job i. 21). 
 
 The Kaddish is here introduced by two Biblical texts, 
 Numbers xiv. 17, and Psalm xxv. 6. This practice is 
 ancient ; it is referred to in the Prayer Book of Rashi 
 (p. 8 foot). 
 
 Hymn of Glory, 
 
 Page 78. We now pass from the regular service to 
 additional matter which varies in extent in the different 
 rites. In the first place, some of the passages which occur 
 in our P.B. as a supplement, are in other rites incorporated 
 within the service itself. These details will be indicated 
 in the notes that follow. Secondly, some rites include 
 material omitted from our P.B., in particular may be 
 
xc Historical and Explanatory Notes. 
 
 instanced the Unity Hymn ("l-injH TB*) for the six working 
 days of the week; our P.B. only includes the. Unity 
 Hymn for the Sabbath (p. 171). 
 
 The Hymn of Glory (^^3^D I*?*), which in some rites 
 is restricted to the Sabbath, is introduced in our version 
 for every day of the week. Like the Unity Hymns, this 
 hymn is sometimes sung also on the eve of the Day 
 of Atonement, being in England associated with an 
 eighteenth century melody which comes, like the hymn 
 itself, from the Rhineland. The hymn itself is a good 
 deal older, belonging to the thirteenth century. Its author 
 is unknown, Zunz attributing it, or a commentary on it, to 
 Judah ben Samuel of Regensburg, known as Judah the 
 Saint. This famous personage (who died in 1217) was at 
 once philosopher and poet, saint and mystic, an " ideal of 
 learning and piety " (Zunz, Literaturgeschichte, pp. 298- 
 300). The same historian elsewhere [Zur Geschichte, 
 p. 125) writes of this Judah: "To bring to fruition 
 whatever is noble in human endeavour, to vindicate 
 whatever is highest in Israelitic aspiration, to discover 
 the innermost truths indicated in the holy books — this 
 seemed to be the aim of a soul in which the poetical, 
 the moral, and the divine were blended together." For 
 other authors to whom the Hymn of Glory is assigned 
 see notes on p. 171. 
 
 The Hymn of Glory is written in lines each of which 
 is divided into two parts, with eight syllables in each 
 part. It well deserves its title, for it is a noble eulogy 
 of the glory of God. Its images are possibly too direct 
 for modern taste, as they sometimes reach the verge of 
 anthropomorphic licence. But the mystics — to whom 
 the author, whoever he be, belonged — were always bold 
 similists, and the hymn must be read in something of 
 this mystic spirit. As to its poetical beauty and emotional 
 power there can be no doubt. 
 
Psalmody of the Prayer Book. xci 
 
 Psalmody of the Prayer Book. 
 
 Here it may be well to explain some of the terms 
 used in the headings of those Psalms which are intro- 
 duced into our P.B. As these terms are ancient, and 
 allude to matters of which we are now often ignorant, it 
 is impossible to dogmatise as to the exact significance of 
 the technical phraseology of the Psalter. Many other 
 suggestions have been made besides those about to be 
 cited. And, in general, it is foreign to the purpose of 
 these notes to discuss critical theories as to the dates 
 and authorship of the various Psalms. 
 
 In our P.B. the heading unto David ^Tu) is, in 
 accordance with Jewish tradition, rendered of David, i.e. 
 by David. In some cases, certain Jewish commentators 
 prefer to translate to David, addressed to or concerned 
 with him (e.g. Ibn Ezra on Ps. xx.). (For other explana- 
 tions of the force of the preposition in the superscription 
 unto David — which Gesenius, ed. Kautzsch, § 129 agrees 
 with Jewish tradition in treating as the lamed auctoris 
 — see Jewish Encyclopedia x. 245.) Sometimes the 
 heading alludes to a particular incident in David's 
 career. Ps. xxxiv. (P.B. p. 21) refers to David's ex- 
 periences at Gath (i Sam. xxi.); Ps. li. (P.B. p. 105) to 
 the Prophet Nathan's rebuke of the king after the 
 death of Uriah (2 Sam. xii.). Other such allusions 
 occur in Psalms iii. and vii. not included in our P.B. 
 
 David is not the only ancient worthy named with 
 the dative of authorship in the Psalter ; the same form 
 is used with regard to others in several of the Psalms. 
 The ninetieth Psalm (P.B. p. 22) is headed a Prayer 
 
 of Moses (n?'»^) ; Psalm cxxvii. (P.B. p. 180) is of 
 Solomon ipi^^f?) and several of the Psalms bear 
 other names. Thus we have several entitled Psalms of 
 Asaph (^P^?, there are twelve such Psalms in all, of 
 which Pss. ixxxi.-lxxxiii. occur in P.B. p. 81). Asaph, 
 the Levite, was one of David's chief musicians (i Chron. 
 
xcii Historical and Explanatory Notes. 
 
 vi. 24, xvii. 4) ; in Ezra (ii. 41, cf. Neh. vii. 44) the 
 "singers " in general are described as " sons of Asaph." 
 Named in connection with Asaph, but more as an 
 executant musician than as an author, is Jeduthun 
 (i Chron. xxv. i), to whom Psalm xxxix. (P.B. p. 323) is 
 inscribed (t'ln-n*?). Our P.B. there renders not by 
 Jeduthun, but for Jeduthun, because the heading of the 
 same Psalm goes on a Psalm of David. (Cf. also the 
 headings of Psalms Ixii. and Ixxvii. In both of these 
 the Psalm is inscribed t-inn^ 71?, but the former is also des- 
 cribed as by David in? and the latter as by Asaph ^^.) 
 Naturally there are many other explanations of the facts 
 (see the articles under Asaph and Jeduthun in the 
 Encydopadia Biblica). Very remarkable is the associa- 
 tion with the Temple musicians of the sons of Korah, to 
 whom eleven Psalms are inscribed (nr)p"\3?p). Of these 
 our P.B, includes two (Pss. xlviii. p. 80, xlix. p. 322), in 
 each case treating the heading as an indication of author- 
 ship. The Korahites are named among the singers in 
 2 Chron. xx. 17. From the account of Korah's 
 rebellion (Numbers xvi. 32) it might appear that the 
 whole family perished, but a clause in Numbers xxvi. 11 
 expressly states that the sons of Korah died not (cf. note 
 of Nachmanides on the former text). 
 
 On the other hand, the same preposition (lamed) 
 prefixed to another word often found at the beginning of 
 Psalrns has no reference to authorship. This word 
 (O-VSJp?) is rendered in our P.B. for the Chief Musician 
 (the piel participle of nXi, used in i Chron. xv. 21 in 
 the sense of superintend the musical accompaniment of 
 Psalms). In Ps. Ixvii. (P.B. p. 211) the heading runs: 
 for the Chief Musician, on Neginoth (rii3''3^ a plural noun 
 from tr!3 to touch the strings of a musical instrument). 
 Neginoth may simply mean music produced by stringed 
 
 instruments. Clearly the heading set to Gittith (JTPliirrW 
 Ps. viii. P.B. p. 102, Ps. Ixxxi. P.B. p. 82) has some 
 specific reference, perhaps to the Gittite lyre or melody. 
 
Psalmody of the Prayer Book, xciii 
 
 It may be indicated briefly that the chief musical 
 instruments referred to in our P.B. are the following :— 
 (i) Stringed instruments: (a) the Cinnor (1133) or the 
 lyre (in the Temple, of seven-strings, Arachin 13b); 
 {b) the nebel (?.13) harp (described as of ten- strings 
 Ps. xxxiii. 2 iVw ^33^ jotV/^ a harp, a ten-stringed one). 
 The word ten (stringed instrument iVot) is also used 
 without the word %}. Ps. xcii. 3 ; {c) in Psalm cl. 4 the 
 word minnim (D'?!?) occurs, apparently the word means 
 strings. (On all these points reference should be made 
 to the standard dictionary of Gesenius and to the 
 Bible Encyclopedias.) (ii) Wind instruments : (a) the 
 shophar ("'SIB'), or ram's horn ; (b) the hasoserah (n"iyvn) a 
 clarion, a long, straight, slender metal tube with bell- 
 shaped end ; this was used in the Temple service chiefly 
 by the priests. (On these two instruments see I. Abra- 
 hams' article Trumpet in Hastings' Dictionary of the 
 Bible, iv. 815) ; (c) the ugab (^?1J), a reed-pipe or flute, or 
 as some think, a collection of pipes such as the Pan's 
 pipe, (iii) Percussion instruments: (a) the toph (^R), 
 timbrel or tambourine, held and struck by the hands of 
 dancers (the tqpA is often mentioned with the mahol or 
 
 dance, e.g. Ps. cl. 4) ; {b) the selsdim (DvPV) a plural 
 form, representing some clashing instrument such as 
 cymbals (two types are distinguished in Ps. cl., the cymbals 
 of (soft) sound — ^J'^B' 'S — and cymbals of loud sound — 
 
 nr-nn 'v). 
 
 Of all terms used in the Psalms, most frequent is 
 
 selah (|^?9) which our P.B. rightly leaves untranslated. 
 The ancient Jewish versions are not in accord as to the 
 meaning of the word, and modern authorities are equally 
 divided. Whereas the Jewish Greek version renders 
 selah as a musical term (Sidil/aXfia of undefined meaning), 
 the Talmud and Targum translate it for ever. All that 
 can now be concluded is that the word has no gram- 
 matical connection with the verse. It signifies some 
 kind of pause whether marking divisions of the Psalm 
 
xciv Historical and Explanatory Notes. 
 
 into parts or strophes, or indicating some interruption 
 or change in the melody or accompaniment. Within the 
 general lines of this supposition, selah has been variously 
 interpreted as a direction to the singer or orchestra 
 {-fortissimo I or according to others da capo I). Or it 
 may be liturgical rather than musical, and may be a 
 summons to the assembled worshippers to take up a 
 refrain or join in chorus with a eulogistic response (see 
 E. G. Hirsch in Jewish Encyclopedia, xi. 162). 
 
 Besides these foregoing terms which refer either to 
 authorship or musical accompaniment, there are also 
 a number of headings of Psalms which describe the 
 nature of the contents. Some of these are general, 
 others special; some connote the idea of lyric, .others 
 more closely define the type of song which follows. 
 The Talmud enumerates ten such terms (Pesahim 117 a). 
 The word usually translated ' Psalm ' is Mizmor (from 
 IPJ used only in the piel, meaning literally to make 
 music in praise of God). That the word for Psalm 
 should literally mean melody is not surprising, seeing 
 that the Psalms were so closely wedded to tunes. The 
 Psalms were meant to be sung, hence Mizmor is frequently 
 associated with Shir (1*?') or song of praise. The word 
 Shir often occurs without Mizmor. Another description 
 
 of the psalm of praise is Tehillah (n|n^ from '?.?lI, to 
 praise). In the later Hebrew, the name Hallel was 
 applied to the group of Psalms cxiii.-cxviii. and also to 
 Psalm cxxxvi. (Pesahim 118 a). With this is closely, 
 associated the word Hallelujah, literally Fraise ye the 
 Lord, which the Talmud (loc. cit.) considered the supreme 
 expression of praise, including as it did the name of God 
 and man's eulogy of him. Another descriptive heading of 
 
 Psalms is Tephillah (i^/pJ?, literally prayer). This is the 
 heading of Psalm Ixxxvi. P.B. p. 106, xc. P.B. p. 22, 
 cii. P.B. p. 316. The word is used in the plural 
 at the end of Psalm Ixxii. to describe the Davidic 
 Psalter as a whole. A more specific term is Mascil, as 
 in the heading of Psalm xxxii. P.B. p. 103. Mascil 
 
The Days Psalm. xcv 
 
 means causing to ponder (?'2^0 hiph. of i'SK', to be 
 prudent or wise). Hence the Mascil may denote a 
 contemplative poem ; some prefer to use the word 
 didactic ; others again think that it refers to the artistic 
 skill shown by the poet. Equally special in character is 
 the title Le-hazcir, found in the heading of Psalm xxxviii. 
 
 P.B. p. 104. Le-hazcir means, to call to mind (I*??!!!?, 
 hiph. of "l?J to remember). The sense may be to cdll 
 to mind the works of God; but the phrase is also used 
 with reference to recalling a man's sins (as in Genesis 
 xli. 9). Hence it has been suggested (by B. Jacob) that 
 these songs were recited in the Temple in conjunction 
 with the confession of sin accompanying the sin-offering. 
 One might support this by a similar use of the word in 
 connection with the confession of the High Priest on the 
 Day of Atonement in the Hebrew text of Ecclesiasticus 
 1. 16. On the significance of the special headings, Shir 
 ha-maloth, michtam and todah, see Notes on P.B. pages 
 176, 319 and 20. On the headings of the Sabbath 
 Psalm and of the Dedication Psalm see notes on P.B. 
 pages 112 and 85. 
 
 The Day's Psalm. 
 
 The Levites sang, in the Temple, a special psalm for 
 each day of the week (Mishnah Tamid vii. 4). The 
 custom of reciting the daily Psalm was continued after 
 Temple times (Sopherim xviii. 4) and is now habitual in 
 the morning service of the Synagogue, though it was not 
 a universal rule in the days of Maimonides. The Psalms 
 chosen for each day are identical with those cited in the 
 Mishnah, on which see further below note on P.B. 
 p. 168. That the selection is ancient is shown by the 
 fact that in the Greek translation (LXX.), five of the 
 chosen Psalms (those for Tuesday and Thursday are 
 the exceptions) bear superscriptions referring them to the 
 days of the week. The Talmud and Midrash explain 
 that these Psalms were intended to recall the incidents 
 of the six days of Creation, and Psalms xxiv. ( The earth 
 
xcvi Historical and Explanatory Notes. 
 
 is the Lord's... for he founded it upon the seas) and xciii. 
 {The Lord reigneth, he hath robed in majesty ...the world 
 is set firm that it cannot be moved) are, from this point of 
 view, aptly chosen for the first and sixth days. It is 
 not easy, however, to establish any obvious connection 
 between the other Psalms and the four intermediate 
 days of creation. R. Akiba's theory of the connection 
 is thus given in the Talmud (Rosh Hashana 31a): 
 " On Sunday they said Ps. xxiv. The earth is the Lord's 
 because on that day he took possession of, assigned to 
 man, and ruled over his world; on Monday they said 
 Ps. xlviii. Great is the Lord and highly to be praised, in 
 the city of our God, in his holy mountain because he 
 divided his creations and ruled over them (or in another 
 reading, Vitry p. 176, rose and dwelt oti high; R. Hananel 
 explains that God divided his works and chose Jerusalem); 
 on Tuesday they said Ps. Ixxxii. God standeth in the 
 congregation of the mighty, he judgeth among the judges 
 because he made manifest the dry land in his wisdom 
 and prepared the world for his community; on 
 Wednesday they said Ps. xciv. O God of vengeance, 
 Lord, O God of vengeance, shine forth, because he 
 created sun and moon and in future will make requital 
 on those who pay idol worship to them ; on Thursday 
 they said Ps. Ixxxi. Exult aloud unto God our strength, 
 shout for joy unto the God of Jacob because he created 
 birds and fishes to make his name praised (so Rashi, or 
 to praise his name, cf. Ps. cxlviii.) ; on Friday they said 
 Ps. xciii. The Lord reigneth, he hath robed him in majesty 
 because he completed his works and reigned over them ; 
 on the Sabbath they said Ps. xcii. A Psalm, a Song for 
 the Sabbath day, for the future Sabbath, a day of rest 
 for eternity (or for the Eternal)." This last association 
 of Ps. xcii. with the Sabbath is the only one suggested 
 in the Mishnah. 
 
 Another Psalm is usually added to the Day's Psalm. 
 In our P.B. the extra Psalm is the eighty-third (as 
 named in the Col-bo) ; the Sephardim use Ps. Ixxxvi. ; 
 Maimonides mentions Ps. xxv. 
 
The Days Psalm. xcvii 
 
 Page 80. Psalm xlviii. is a panegyric of Mt Zion, 
 beautiful in elevation, the joy of the whole earth. The 
 topographical note at the sides of the north is taken by 
 some to describe the situation of the Temple, N.E. of 
 the hill. Jerusalem was physically more than other 
 capitals a mountain city, but we may also (with Cheyne) 
 read into this praise of the city's elevation the idea of the 
 prophets "who had taught men to look forward to a 
 wondrous exaltation of the temple-mount (see Isa. ii. 2), 
 loftiness being an essential element in the conception of 
 God's holiness (cf. Isa. Ivii. 15)." The Psalmist recalls 
 Sennacherib's attempt on the city — the kings assembled, 
 these would be the Assyrian's vassals — they passed on... 
 they saw it... they hasted away (the very reverse, as 
 Kirkpatrick notes, of Csesar's boast veni, vidi, vict). 
 For God destroyed the Assyrian hosts as an east wind 
 breaks the ships of Tarshish — such as ply to Tartessus, 
 a phrase which, as Isaiah ii. 16 shows, was synonymous 
 with "large, sea-going vessels." 
 
 And as God had delivered Jerusalem then, so he will 
 be our guide even unto death. The last word rendered 
 
 unto death (niD"??) is difficult to render. In the con- 
 cluding paragraph of his Iris, Franz Delitzsch refers to 
 the solutions of the difficulty in these terms; "The forty- 
 eighth Psalm closes with a puzzling verse, of which there 
 are four ancient interpretations. We may use them to 
 sum up our thoughts of the world beyond. Some take 
 them to mean : He (our Lord) guides us over death 
 (al-milt). Others : He guides us to immortality (al- 
 mavetfi). Others, He guides us through seons on aeons 
 (plamdth). And yet others : He guides us to youthful- 
 ness (ulUmutK). The blessed life beyond death is the 
 life of immortality, an aeon-life of eternal youth." 
 
 Page 81. Ps. Ixxxii. God standeth in the congrega- 
 tion of the mighty; hejudgeth am^ng the judges. Elohim 
 is here rendered yW^M(cf. Exodus xxi. 6). The Psalmist 
 appeals to God to judge the judges, who abuse their 
 office. They know not, and walk about in ignorance, 
 unable or unwilling to ascertain the truths they ought 
 
 A. 7 
 
xcviii Historical and Explanatory Notes. 
 
 to know. Yet they had been elevated to so much dignity 
 that it could be said of them ye are gods, i.e. invested 
 with authority to judge in God's name (several of the 
 Jewish commentators render elohim in this case by angels). 
 Nevertheless this high estate shall not save them, they 
 shall fall like one of the princes whose end history records. 
 From these unworthy judges the Psalmist turns to the 
 great Judge. Arise, O God, judge all the earth. The 
 poet emphasises this appeal to God to " take the govern- 
 ment of the world into his own hands " by adding as his 
 last words : for thou shall possess all the nations. Some 
 expositors prefer to explain the Psalm of foreign princes 
 who are persecuting Israel. The fact that ancient kings 
 often presumed to divine titles would explain some of 
 the phraseology of the Psalm. 
 
 Psalm xciv. O God of vengeance. . .shine forth. God is 
 the ruler of human affairs, therefore the right must in the 
 end prevail among men. But there is a boasting spirit 
 about among the proud (either foreign or native op- 
 pressors), who slay the widow .. .and the fatherless, and 
 then say the Lord will not see. Hence the Psalmist's 
 appeal to God, to whom belongs vengeance, i.e. the 
 power to punish evil and also to vindicate good. God 
 shall shine forth, i.e. reveal, as in a world-seen theophany, 
 the truth as to his providence. Then the Psalmist turns 
 to those of his own people who share these heathen 
 doubts. He that planted the ear shall he not h^arl 
 Shall the maker be less than the made ? (The thought 
 goes deeper. Man's faculties are derived from a divine 
 source. Arguing backwards from these human faculties 
 we may assert that " the universal spirit must be not less 
 rational and not less good than the finite spirits of men ".) 
 Yea the Lord knoweth the thoughts of men, and they are 
 vanity, unless they are chastened and taught by God. 
 Happy the man and the nation so educated in God's 
 ways, so confirmed in faith as the Psalmist is, for though 
 his foot slippeth the love of God holdeth him up. 
 " Happy the man who is taught of God to endure 
 patiently until right once more triumphs." 
 
The Day's Psalm. xcix 
 
 Page 82. Psalm Ixxxi. Exult aloud unto God our 
 strength. A call to a festal assembly, according to many 
 interpreters the Passover, an explanation confirmed by 
 the allusions to the Exodus. But the particular reference 
 to the shofar led the Jewish tradition to apply the Psalm 
 to the New Year, and verses 3 and 4 appear in the liturgy 
 for the occasion (see P.B. p. 1T5). They are very apt 
 for the Day of Memorial. 
 
 Page 84. Psalm Ixxxiii. O God, keep thou not 
 silence. A confederacy of nations has united against 
 Israel, and the Psalmist, describing the situation, in- 
 volves God's protection in the crisis. At various periods 
 such coaUtions occurred in Jewish history : in the age 
 of Jehoshaphat (2 Chr. xx.), in the days of Nehemiah (iv.), 
 and after the successful revolt of Judas Maccabeus 
 (i Mace. v.). The Psalmist entreats God to disconcert 
 this combination, as in the days of Gideon the Midianites 
 (Judges vii.-viii.) and of Deborah the Canaanites (Judges 
 iv.-v.) were overthrown. The princes named in verse 11, 
 Oreb and the rest, were conquered by Gideon. 
 
 Page 85. Psalm xxvii. The Lord is my light and my 
 salvation. With wonderful delicacy of touch the Psalmist 
 fuses together the material Temple and the spiritual 
 communion which it inspired. Well chosen therefore 
 is this Psalm for the weeks leading up to and containing 
 the Autumn festivals. We are reminded on the one 
 hand of the value of the institutions of Judaism when 
 rightly observed, and on the other of that yearning for 
 illumination which is the mark of true penitence. 
 
 Psalm XXX. The heading of this Psalm (a Song at 
 the Dedication of the House) led to its selection as the 
 Psalm for 5anuccah (see note on P.B. p. 274). Be 
 confident, is the Psalmist's message, but not presump- 
 tuously so. / said in my prosperity I shall never be 
 moved. Such careless security is folly. But confidence 
 is the note on which Israel must rest. Weeping may 
 tarry for a night, but joy cometh in the morning. This 
 lesson Israel has learned throughout the ages ; this 
 lesson he must go on learning now. And to what end 
 
 7—2 
 
c Historical and Explanatory Notes. 
 
 does this continued mercy tend? To the end that my 
 glory may sing praise to thee and not be silent. (The soul 
 is meant by glory, it ts the noblest part of man : cf. 
 Genesis xlix. 6, where glory and soul are parallel : "O my 
 soul, come not thou into their council ; unto their as- 
 sembly, my glory, be apt thou united.") 
 
 The Rabbinic Kaddish. 
 
 Page 86. It has been seen that the Kaddish 
 originally grew out of the doxology of the school, 
 uttered at the end of a discourse. When the Kaddish, 
 however, had acquired a more general vogue, it became 
 necessary to add a specific paragraph to the doxology when 
 it was used after reading passages from the Rabbinical 
 writings. The added passage. Unto Israel and unto the 
 Rabbis... be abundant peace (t^H 71?) 7N"lt?^ 70), invokes a 
 blessing on those who teach and engage in the study of 
 the Law. The terms of this paragraph are practically 
 identical with those of the Sabbath morning benediction 
 (P.B. p. 151) beginning May salvation from heaven 
 (1513 nip'^). Landshuth (Bikkur 5olim p. lix., cf. Pool, 
 op. cit. p. 90) regards the Kaddish formula as a later 
 adaptation from the Sabbath benediction. The wording 
 of the formula varies in different rites. It is cited by 
 Maimonides, and probably belongs to the early part of 
 the tenth century. In the version of Maimonides the 
 opening of the Rabbinic Kaddish is similar to the form 
 on P.B. p. 321 (on which see note). 
 
 The term Kaddish is an Aramaic adjective ; it means 
 holy, hence passing over into a substantival meaning, 
 the holy prayer or praise. This honourable designation 
 it owes to its contents. But over and above this, "in 
 view of the original function of the prayer, it is perhaps 
 more probable that this name {Kaddish) is given to it 
 for its relatively high degree of holiness as compared 
 with the preceding words of instruction, as being the 
 prayer concluding the discursive teaching of the Aggada 
 
Prayer for Sustenance. ci 
 
 (the homiletic discourse), the sacred seal of exalted 
 prayer and praise to the homiletic discourse. Hence 
 also the name Kaddish is in Aramaic, since the prayer 
 itself is the Aramaic conclusion to an Aramaic address 
 held in the lecture room where the language in use was 
 Aramaic" (Pool, p. loi). 
 
 Prayer for Sustenance. 
 
 Page 87. The Scriptural texts used are: Ps. cxxi. 2; 
 Iv. 23 ; xxxvii. 37 ; xxxvii. 3 ; Isaiah xii. 2 ; Ps. xxxii. 10. 
 The text Cast thy burden upon the Lord and he shall 
 sustain thee (Ps. Iv. 23) is cited twice in this passage. 
 The Midrash sees in the text an expression of God's 
 constant readiness to help. "A human patron tires of 
 his client's importunities, but God is ever accessible to 
 man's appeal." The translation thy burden (for 1??-) is a 
 striking instance of the influence which Jewish exegesis 
 exerted over the English Authorised Version of the 
 Bible. The verb yahab signifies to give ; the imperative 
 kal of the same root occurs in the phrase Give ('l^l?) 
 unto the Lord glory and strength (Ps. xxix. i ). Hence 
 the Psalmic text before us might be rendered : Cast on 
 the Lord thy gift, i.e. thy lot, the care and anxiety which 
 are man's portion (the LXX renders : Cast thy care on 
 the Lord). This gives a good enough sense, but the 
 Talmud emphatically decides in favour of the rendering 
 thy burden (T. B. Rosh Hashanah 26 b). From the 
 Talmud this rendering found its way into various trans- 
 lations and was adopted in the Authorised Version, and 
 from it the phrase Cast thy burden upon the Lord passed 
 into English literature. 
 
 Decalogue, Akedah, Manna. 
 
 Pages 87, 91, 92. The Ten Commandments, etc. 
 In the Temple, the Decalogue was recited daily (Mishnah 
 Tamid v. i), but the custom was discontinued in the 
 
cii Historical and Explanatory Notes. 
 
 Synagogues outside Jerusalem " because of the cavilling 
 of the heretics, for they might say : These only were 
 given to Moses on Sinai" (Berachoth 12 a). Many 
 editions of the Prayer Book have nevertheless included 
 the Decalogue in the supplement to the daily service. 
 The objection raised would not be relevant after a 
 service which includes so much else from the Scriptures, 
 moreover the objection applied to the congregational 
 recital, not to the reading of the Decalogue by the 
 worshippers individually. With the Decalogue are two 
 other chapters from Scripture : the Akedah, or binding of 
 Isaac (Genesis xxii. 1-19) and the chapter on the Manna 
 (Exodus xvi. 4-36). The importance of the Decalogue 
 explains its inclusion. The Akedah is not merely an 
 eternal plea to man for readiness to undergo all trials to 
 which he may be subjected, but it also estabhshed a 
 human plea for divine mercy (see the reference to the 
 subject, P.B. p. 252). The obedience of Abraham was 
 from two sides an inspiration to his descendants, it in- 
 spired self-sacrifice and self-confidence. In the Sephardic 
 ritual, this chapter is introduced at a much earlier part 
 of the service (see note on p. 9 above). The recital of 
 the chapter on the Manna implies firm belief in the 
 providential care of the Father, and in this sense must 
 be interpreted the remark of Ibn Yarhi (on the authority 
 of the Jerusalem Talmud) that "he who repeats this 
 chapter daily will never lack food." When the daily 
 round of work is begun in a spirit of faith, there will 
 be no lack of sustenance. 
 
 "Thirteen Articles of the Faith." 
 
 Pages 89-90. In the year 1168 Moses Maimonides 
 (i 135-1204) completed in Arabic his Commentary on 
 the Mishnah. When he reached the passage in Tractate 
 Sanhedrin which discusses the confidence of Israelites as 
 to a " share in the world to come," Maimonides entered 
 into various questions as to the nature of the future Hfe 
 
" Thirteen Articles of the Faith'.' ciii 
 
 and as to those doctrines, belief in which constituted an 
 Israelite. 
 
 The "thirteen articles" appear in two forms in our 
 P.B. {a) poetical in Yigdal, P.B. p. 2 and {b) in prose 
 in the version before us. Neither of these forms is by 
 Maimonides himself, but both have been founded on his 
 Commentary to the Mishnah. The thirteen fundamental 
 principles (Dni?!') of Judaism are according to this 
 enumeration (i) Belief in the existence of a Creator; 
 (2) Belief in his Unity ; (3) Belief in his Spirituality ; 
 (4) Belief in his Eternity ; (5) Belief that all worship 
 and adoration are due to him alone ; (6) Belief in 
 Prophecy; (7) Belief that Moses was the greatest of all 
 Prophets ; (8) Belief in the Revelation of the Law to 
 Moses at Sinai ; (9) Belief in the Immutability of the 
 Law; (10) Belief that God knows the acts of men; 
 (11) Belief in Reward and Punishment; (12) Belief in 
 the Coming of the Messiah ; (13) Belief in the Resurrec- 
 tion of the Dead. 
 
 " Maimonides," writes Dr Schechter, " rhust have 
 filled up a great gap in Jewish theology, a gap, more- 
 over, the existence of which was very generally perceived. 
 A century had hardly elapsed before the Thirteen Articles 
 had become a theme for the poets of the Synagogue. 
 And almost every country where Jews lived can show 
 a poem or prayer founded on these Articles. R. Jacob 
 Molin (1420) of Germany speaks of metrical and rhymed 
 songs in the German language, the burden of which was 
 the Thirteen Articles, and which were read by the common 
 people with great devotion " {Studies in Judaism, p. 199). 
 But the Thirteen Articles were not universally accepted. 
 Some authorities thought them redundant. Hasdai ibn 
 Kreskas, in his great treatise the Light of God (1405), 
 objected that the Thirteen Articles "confound dogmas 
 ox fundamental beliefs of Judaism, without which Judaism 
 is inconceivable, with beliefs or doctrines which Judaism 
 inculcates, but the denial of which, though involving a 
 strong heresy, does not make Judaism impossible " (op. 
 cit. p. 204). Following on the criticisms of Hasdai and 
 
civ Historical and Explanatory Notes. 
 
 of Simon Duran (1366-1444), Joseph Albo (fifteenth 
 century) popularised the view that the Jewish creed 
 consists of Three Articles: (i) the Existence of God, 
 (2) Revelation, and (3) Reward and Punishment. 
 
 Other Jewish theologians have denied altogether the 
 validity of all attempts to formulate a Jewish creed. In 
 particular, Moses Mendelssohn (in \a% Jerusalem, 1783) 
 refused to base Judaism on belief. Mendelssohn says : 
 " Among all the precepts and ordinances of the Mosaic 
 law, there is not one which says 'Thou shalt believe this' 
 or 'Thou shalt not believe it,' but they all say 'Thou 
 shalt do,' 'Thou must forbear.' The very Hebrew word 
 (n>1DN) which is commonly translated faith means 
 'trust, reliance, full confidence in a promise.' Wherever 
 the question is of eternal, self evident truths, there is 
 nothing said of befieving, but understanding and knowing. 
 For this reason also, ancient Judaism had no articles of 
 faith. No one was asked, by oath, to subscribe to 
 symbols or articles of faith ; nay, we have no concep- 
 tion of what is called a confession of faith ; indeed, 
 according to the spirit of genuine Judaism, we must 
 regard such confessions as inadmissible." 
 
 Judaism, we should now put it, is a discipline of life 
 rather than a creed. But conduct is based on motive, 
 and motive implies belief. Hence behind our actions 
 must always stand our beliefs. Hence the Jewish dis- 
 cipline must have its basis in some sort of creed. 
 Judaism has no formal dogmas, no dogmas put forward 
 by an authority with power to enforce its decisions. 
 But it must have dogmas in the sense of clear, settled, 
 opinions. Mendelssohn acutely said that instead of " I 
 believe with perfect faith," he would prefer to translate 
 the opening formula of the articles of Maimonides by 
 " I am firmly convinced " — which is indeed a preferable 
 phrase. Though there is room for much difference of 
 statement as to the dogmas of Judaism, the Thirteen 
 Articles of Maimonides still remain for many Jews true 
 and adequate. That no Jewish authority has ever 
 practically employed these Thirteen Articles as a test 
 
Afternoon Service for Week-days. cv 
 
 of Judaism, is a striking testimony to the comprehen- 
 siveness and, in the true sense of that often misused 
 word, the catholicity of the religion of the Synagogue. 
 
 Afternoon Service for Week-days. 
 
 Page 94. It will be observed that the Afternoon 
 Service for Week-days introduces no passage unique to 
 itself. All the parts of which it is composed occur 
 elsewhere. The order of prayer in our P.B. — ashre, 
 amidah, tahanun, alenu — practically agrees with the 
 form in Amram (with the omission of Alenu) and other 
 early rites. In Rashi's Prayer Book (§ 424) the afternoon 
 service begins with the same introductory verses as the 
 morning service (similar to those in P.B. p. 2). The 
 various rites differ in the Psalms chosen, though all agree 
 in selecting the hundred and forty-fifth. The Sephardim 
 and Yemenites open with the beautiful eighty-fourth 
 Psalm, of which Milton made so fine a rendering. 
 Attention will be called to some of the other differences 
 of custom in the notes on P.B. p. 175. 
 
 One of these differences, however, is more important. 
 The Sephardim read Numbers xxviii. 1-8 (the account 
 of the tamid or daily sacrifice) in the afternoon as well as 
 in the morning. (On this Scriptural passage see notes 
 on P.B. p. 9 above.) Neither Amram nor Vitry includes 
 this passage in the order for the afternoon. Its inclusion 
 is cited by Abudarham on the authority of R. Jonah; 
 yet Abudarham makes it clear that only a section of 
 Jewish communities at his time recited the account of 
 the tamid. Hence our P.B. has sufficient liturgical 
 authority for omitting it. But its appropriateness for 
 the afternoon service is undoubted. 
 
 For the afternoon service is termed minhah (i^O?*?) 
 literally gift (as Jacob's to Esau, Gen. xxxii.) or tribute 
 (as Israel's to Eglon, Judges iii. 15), hence offering to 
 God, especially the cerear oblation, a sacrifice of grain. 
 The word minhah applied to the cereal portion of the 
 
cvi Historical and Explanatory Notes. 
 
 tamid or regular sacrifice, both in the morning and after- 
 noon (the tamid was offered twice daily). But the term 
 came to be restricted to the afternoon because of its 
 notable occurrence in this sense in the sublime narrative 
 of Elijah's contest with the priests of Baal at Carmel 
 (i Kings xviii.). Mid-day had passed, and in the after- 
 noon Elijah made ready his sacrifice. " And it came to 
 pass at the time of the offering of the minkah, that Elijah 
 the prophet came near and said : Lord God of Abraham, 
 Isaac, and of Israel, let it be known this day that thou 
 art God in Israel" (verse 36). Thus the afternoon service 
 of the Synagogue attaches itself to the Temple sacrifices 
 and also to the great day on Carmel when all the people 
 fell on their faces and said : The Lord, he is God ; the 
 Lord, he is God (verse 39). 
 
 Elijah is not the only Biblical hero who is recorded 
 to have prayed in the afternoon. Daniel prayed three 
 times a day (Daniel vi. 10), nor did he intermit his custom 
 though his loyalty led him to the den of lions. Evening, 
 morning and noon will I pray, says the Psalmist (Iv. 17). 
 In Genesis (xxiv. 63) it is written " And Isaac went out 
 to meditate in the field at the eventide," from this was 
 deduced midrashically that Isaac originated the minhah 
 prayer. The Rabbis loved to associate the Synagogue 
 rites with the deeds of the older patriarchs, and (Bera- 
 choth 26 b) so they ascribed the habit of the morning 
 prayer to Abraham (on the basis of Genesis xix. 27), of 
 the afternoon prayer to Isaac, and of the night prayer to 
 Jacob (on the basis of Genesis xxviii. 11). 
 
 The afternoon or minhah began at half-past twelve 
 and lasted till sunset ; this was known as the Great or 
 
 Major minhah (n?il| i^™P). The Small or Minor 
 minhah (HJEp nnpp) lasted from half-past three till 
 sunset. 
 
 The afternoon service may be said at any time 
 between the beginning of the Major minhah and one 
 and a quarter hours before sunset (as sunset was reckoned 
 at 6 p.m., this allows minhah to be said between 12.30 
 and 4.45)- But it became often customary, for con- 
 
The Evening Service. cvii 
 
 venience' sake, to join the afternoon service to the night 
 service ; in this case the former was said later than 4.45, 
 and in latitudes where sunset occurs much later than in 
 Palestine, the afternoon service may be recited in summer 
 as late as 7 p.m. When the two services are said in con- 
 junction, the Alenu prayer is, in some rites, omitted at 
 the end of the minhah. On fast-days the Scroll is taken 
 
 out and a portion (?!n|5) is read from Exodus (xxxii. 1 1-14; 
 xxxiii. r2-xxxiv. lo). The choice of this passage is re- 
 ferred to in Sopherim (xvii. 7) and was well established in 
 the Gaonic age. It contains Moses' appeal for mercy, 
 and includes the "thirteen attributes," the main stress 
 being laid on God's mercy, and for these reasons, as well 
 as for its suitability to all the fasts, the passage was 
 selected (Vitry, p. 234. Cf. T. B. Rosh Hashana 17 b). 
 This Pentateuchal reading is followed by a lesson from 
 the Prophets (haftarah) taken from Isaiah (Iv. 6 to Ivi. 8). 
 
 The Evening Service. 
 
 Page 95. This Service (n'?"}!? or 3»-WD), unlike the 
 morning (nnnB') and afternoon ('"l^P) services, does not 
 correspond to any set Temple sacrifice. Hence the service 
 was regarded by some Talmudic authors as optional 
 (Berachoth 27 b). This discussion, however, only con- 
 cerned the service as a whole, especially the Amidah. 
 All authorities held that it was obligatory to read the 
 Shema at night. The view prevailed which treated the 
 evening service as a regular part of the daily worship, 
 but as a concession to the rival opinion the Amidah is 
 not repeated aloud, and no Kedushah is introduced. 
 
 In the Gaonic age it was held preferable though not 
 obligatory to defer the evening service until night sets in 
 (Ginzberg, Geonica ii. 264). The Talmud is indecisive 
 on the subject (Ber. 27), and the evening service is, for 
 convenience' sake, frequently read immediately after the 
 afternoon prayers, and this entails the beginning of the 
 evening worship before nightfall. When, however, the 
 
cviii Historical and Explanatory Notes. 
 
 prayer is said after nightfall, the service opens with Ps. 
 cxxxiv. : Bless ye the Lord, all ye servants of the Lord, who 
 stand in the house of the Lord in the night seasons. It was 
 perhaps a night-song for the Temple watchmen, possibly 
 used on their first appearance at their post, or as Duhm 
 suggests to give them confidence in their lonely vigils. 
 It may, however, refer to a night-service in the Temple. 
 This Psalm is not included in the evening service in the 
 oldest rites, but the Sephardim use it no less than the 
 Ashcenazim. The three verses that follow (Ps. xlvi. 8; 
 Ixxxiv. 13 ; XX. 10) were favourites with the mystic 
 Isaac Luria (1534-1572) to whom many parts of the 
 Synagogue services are deeply indebted. The three-fold 
 repetition of these verses in P.B. p. 95 is, in particular, 
 due to the mystics. 
 
 Page 95. And he being merciful (D-iriT N-ini) Ps. 
 Ixxviii. 38. When said before nightfall, the evening 
 prayer opens with this petition for forgiveness (so Mai- 
 monides and the old rites). As the evening approaches, 
 man is conscious of having sinned during the day, and 
 thus begins his prayer with this appeal to the divine 
 mercy. It has been suggested (Rokeah 319) that as 
 there was no sin-offering brought at this hour in the 
 Temple, it was all the more appropriate to differentiate 
 the evening from the morning and afternoon services by 
 an opening supplication for pardon. 
 
 Maarib Arabim. 
 
 Page 96. The Mishnah (Berachoth i. 4) ordains 
 that in the evening the Shema is preceded by two bene- 
 dictions and followed by two benedictions. This ancient 
 prescription is retained in our P.B., with the addition on 
 week-nights of the benediction (P.B. p. 101) Blessed art 
 thou... who constantly in thy glory wilt reign over us and 
 over all thy works for ever and ever (111333 '!l!?J3n). Before 
 the Shema come the benediction referring to the divine 
 ordering of day and night .(C^l^ a^ll^O) and the -bene- 
 
Maarib Arabim. cix 
 
 diction eulogising the Love of God shown in the revela- 
 tion of the Law (D^ir na.nN) P.B. p. 96; after the Shema 
 come the proclamation of faith including a long allusion 
 to the Exodus (nJ-IOKJ nON) p.B. p. 98, and the prayer 
 for peaceful repose (-lia'S^n) p.B. p. 99. 
 
 Some of the phrases of the first benediction (Tl*' W^, 
 and C^Tl? ^''?!?P) are cited in the Talmud (Berachoth 
 iib-i2a), but the prayer is much older than Abaye 
 (died 339) and the anonymous Rabbis in whose name 
 these terms of the benediction are quoted. The opening 
 phraseology — wh^ at thy word bringest on the evening 
 twilight — recalls the Wisdom of Solomon (ix. i) : who 
 madest all things by thy word. The Word (which appears 
 in Philo in the Greek form logos, and in the Targum in 
 the Aramaic form memrd) is the " creative or directive 
 word or speech of God manifesting his power in the 
 world of matter or mind " (Kohler) ; the Word is parallel 
 to the divine Wisdom and to the divine presence or 
 Shechinah (on which see above note on P.B. p. 50). It 
 may be, however, that the meaning is less recondite, and 
 that nothing more is intended than a paraphrase of such 
 ideas as the Psalmic text " By the word of the Lord were 
 the heavens made, and all the host of them by the breath 
 of his mouth " (Ps, xxxiii. 6), or He spake and it was (ib. 
 verse 9). This is the more probable, as several phrases in 
 the paragraph point back to the early verses of Genesis. 
 
 The gates (of the heavens), compare Gen. xxviii. 17, 
 Ps. Ixxviii. 23. The whole passage is a forcible descrip- 
 tion of the transformations that recur during the course of 
 a single day, from the " opening of the gates " at dawn, 
 through the changing of times during morning, noon and 
 eve, the varying of seasons from day to night, until we 
 reach the ranging of the stars in their watches in the sky, 
 the rolling away of light before darkness, anticipatory of 
 the rolling away again of the darkness before light, as a 
 scroll or screen is rolled away and the background dis- 
 closed. The phrase watches in the sky is not Biblical 
 .but Rabbinic; it has passed over into poetry as in 
 Campbell's line : " The sentinel stars set their watch 
 
ex Historical and Explanatory Notes. 
 
 in the sky." Some words in the paragraph (especially 
 
 from DJi?) 'n !?N till ^¥5 ^^lh) rather break the logical 
 sequence, and they are not found in the Sephardic rite. 
 Abudarham specifically rejects them (see also Tur, Orah 
 Hayyim, 236), but they are present in Amram and Vitry. 
 Who bringest on the evming twilight — a very happy 
 rendering of the Hebrew (O''?'?^ '^'^IS^) which means 
 literally who makest-evening the evenings, the evenings 
 between the period when day begins to decline and the 
 period of sunset or of actual darkness. As the whole of 
 this paragraph seems to refer to the phenomena of a 
 single day, it may be that the word here (as in Exodus 
 xii. 6) should be regarded as a dual (and punctuated 
 Q.'S'il' rather than D'?!?¥). But the change is not 
 necessary in order to justify the rendering of our P.B. 
 Sachs renders : " Gelobt seist Du, Ewiger, der die 
 Abende dammern lasst." 
 
 The Evening Ahaba. 
 
 Page 96. With everlasting love thou hast loved the 
 house of Israel (D^ilJ nnn.K). See notes on P.B. p. 39 
 above. The text of this paragraph differs in some 
 particulars in various rites, but our P.B. form is found 
 identically in Vitry. (In the last clause another reading, 
 found in Amram and the Sephardic rite, is llDn NP for 
 
 Tpn 7K,= "thy love shall never pass away from us.") 
 The Scriptural verses on which the phrases of the bene- 
 diction are based include : Jeremiah xxxi. 3 ( With ever- 
 lasting love have T loved thee) and Deut. xxx. 20- {for he 
 is thy life and the length of thy days). 
 
 The Evening Shema. 
 
 Pages 97-98. The Shema. See notes on P.B. 
 pages 40-42 above. There was an ancient controversy 
 (Berachoth Mishnah ii. 2) whether the third paragraph 
 
Emeth ve-emuna. cxi 
 
 of the Shema p?'**!!, Num. xv. 37-41) should be included 
 in the evening service. The tallith or fringed garment, 
 to which the passage refers, was, it was held, a garment 
 worn by day, not by night (Sabbath 27 b), and the fringed 
 shawl is not now used at night prayer except on the eve 
 of the Day of Atonement. This idea was derived from 
 the phrase that ye may look upon it (Num. xv. 39 Qi?''^1.1 
 in'K). But as the paragraph also contains a reference 
 to the Exodus from Egypt, a reference which it was held 
 must be made by night as well as by day (Mishnah 
 Berachoth i. 5), the opinion prevailed to include it (see 
 Landshuth, Hegyon leb p. 220). The Exodus is, how- 
 ever, also referred to in the paragraph that follows 
 (Emeth ve-emuna). 
 
 Emeth ve-emuna. 
 
 Page 98. True and trustworthy is all this (^px 
 nj-lDNI). Compare notes on P.B. p. 42 above. The 
 form of our P.B. here is found almost identically in 
 Vitry (p. 78). In many old rites (Amram and a large 
 number of Geniza texts) before the Lord shall reign for 
 ever and ever comes a phrase : Out of the mouths of 
 babes and sucklings hast thou founded a power, Ps. viii. 3. 
 This is a night Psalm ("When I look upon thy heavens, 
 the work of thy fingers, the moon and the stars which 
 thou hast ordained") and the whole of the Psalm is 
 appropriately prefixed to the service when the evening 
 prayer is read after nightfall (P.B. p. 102). 
 
 The whole paragraph (not necessarily in our present 
 form) is certainly not later than the second century 
 (Berachoth 12 a: Zunz, Gottesdienstliche Vortrdge, ed. 2, 
 
 P- 383)- 
 
 It will be noticed that the evening formula differs 
 
 from the morning formula (of the nDK) by adding the 
 
 word trustworthy (fl^-l'S^.l). This is based, according to 
 
 the Talmud (loc. cit.) on Ps. xcii. 2, to declare... thy 
 
 trustworthiness (^^-lOJf.l) every night (cf. also Ps. cxix. 86). 
 
cxii Historical and Explanatory Notes. 
 
 The kings from whom Israel was saved include Pharaoh, 
 Sihon, Og, Antiochus , the terrible ones Amalek, Haman, 
 Nicanor. The next clause occurs also in the Purim 
 liturgy (P.B. p. 276, see notes there): Whx) holdeih our 
 soul in life is from Ps. Ixvi. 9. Other Scriptural phrases 
 are from Deut. xxxiii. 29; Ps. cv. 27; cxxxvi. 13-14; 
 Exodus XV. II, 18; for the Lord hath delivered Jacob 
 (Jeremiah xxxi. 10). The various rites differ consider- 
 ably in this part of the prayer. 
 
 Hashcibenu. 
 
 Page 99. Cause us, O Lord our God, to lie down in 
 peace ("a'spD) is the second of the benedictions alluded 
 to in the Mishnah as following the evening Shema. The 
 Talmud cites the first word of the benediction (see Bera- 
 choth 4 b and 9 b, and Rashi and Tosaphoth to Berachoth 
 1 1 a). The phraseology differs in various rites, but our 
 P.B. version is that of Vitry (with unimportant variations). 
 Perhaps a preferable translation of the opening clause 
 would be Grant, O Lord, that we may lie down in peace 
 (so Sachs : " Gieb, das wir uns hinlegen, ewiger, unser 
 Gott"). 
 
 Page 100. Blessed be the Lord for evermore (" '^■11| 
 
 dVis??) — a later addition, not found in the Sephardic rite, 
 but given in Vitry. The passage was added by the 
 "heads of the Academy in Persia" (Vitry, p. 78, Pardes ii.). 
 In the other two daily services it was held unlawful to 
 interpolate anything between the Amidah and the words 
 of the previous benediction, who hast redeemed Israel 
 (n^ari? npKji D»3??iD). But to the evening service this 
 rule did not apply, hence the passage under considera- 
 tion might be interpolated without infringing ritual 
 propriety. The passage consists of verses which contain 
 the divine name 18 times, and may have been designed 
 to correspond to or replace the Amidah with its 18 
 benedictions. The quotations are : Ps. Ixxxix. 53 ; Ps. 
 
The Night's Psalms. cxiii 
 
 cxxxv. 21 ; Ps. Ixxii. i8, 19; Ps. civ. 31; Ps. cxiii. 2; 
 I Sam. xii. 22; i Kings xviii. 39; Zech. xiv. 9; Ps. 
 xxxiii. 22; I Chron. xvi. 35 (or Ps. cvi. 16); Ps. Ixxxvi^ 
 9, 10; Ps. Ixxix. 13; Job xii. 10; Ps. xxxi. 6; Isaiah 
 lii. 7. The method on which these verses has been 
 arranged is similar to that explained in the notes on 
 P.B. p. 2 1-29 above. Over and above the intrinsic appro- 
 priateness of the citations, they are connected by similarity 
 of idea, as well as by identity of some word or words, in 
 the consecutive verses. As in the other cases of collected 
 verse (■lO??^ and 11^? *n)) so here quotations are made 
 from every one of the five books of the Psalter. The 
 
 concluding benediction here (il'npa '=i?sn) refers to 
 the Messianic Kingdom. 
 
 The Night's Psalms. 
 
 Pages 102—107. Psalms xxiv., viii., and xxix. are 
 appointed (P.B. p. 102) to be said after the evening 
 service. The inclusion of Ps. viii. — in essence a night 
 Psalm — is found in many old rites. The whole three 
 Psalms are eulogies of God as Creator and Orderer of 
 natural phenomena, and these three Psalms fall into line 
 with the opening evening benediction, which refers to the 
 same theme. 
 
 During the Omer days (on which see notes to P.B. 
 p. 270) an extra Psalm is enjoined (P.B. pp. 102-117) 
 for each week-day from Sunday to Thursday, provided 
 that the penitential prayer (tahanun P.B. p. 62) is 
 appropriate for the occasion. All these Psalms are 
 penitential in character, and were selected because the 
 period of the Omer (between Passover and Pentecost) 
 was a time during which habits of mourning prevailed, 
 marriages being interdicted and all forms of gaiety 
 repressed. This was associated in Jewish tradition with 
 sad events in the time of Akiba (see note on P.B. p. 270). 
 The custom of regarding the period as one of mourning 
 is also a reminiscence of ancient popular lore, for May 
 
 A. 8 
 
cxiv Historical and Explanatory Notes. 
 
 was in the Roman world an ill-omened month for 
 weddings. Moreover, the Omer days were the season 
 when the crusading armies resumed their campaigns, 
 which sometimes opened with attacks on the Jews. 
 
 This selection of Psalms is not constant in the 
 various rites (the oldest do not allude to them at all), 
 and custom is inconstant among congregations using 
 the same rite. Thus Baer suggests these same Psalms 
 for the whole year (on tahanun days), and not merely 
 for the Omer period. Our P.B. has been influenced, as 
 Baer was, in the selection of these particular Psalms by 
 the Heidenheim liturgy. 
 
 The hour before the afternoon service, and the interval 
 between the afternoon and evening services, have always 
 been favourite times for the recitation of Psalms, chosen 
 either in regular sequence, or selected at the dictate of 
 individual preference. As explained at an earlier part of 
 these notes, though the Psalms are not now read through 
 in public worship consecutively, they were possibly so 
 read through, anciently, in a triennial cycle (the 150 
 Psalms would about go round). Privately, however, 
 many read through the Psalter more frequently. This 
 is left to personal choice, the Synagogue ordaining much 
 freedom in this way. Many a huckster, on his toilsome 
 ambulations from village to village, lightens his load by 
 intoning his daily portion of the Psalter. The liturgy 
 became fixed, but no trammels were set on the right and 
 duty to pray individually, and especially to recite those 
 unequalled meditations which make the Psalter always 
 appropriate and always inspiring. 
 
 Page 102. Ps. XXV. is an alphabetical poem ; the 
 verses, for the most part, begin with the letters of the 
 Hebrew alphabet in order. Such alphabetical arrange- 
 ments had both mnemonic and literary purposes; they 
 " aided the memory, and gave formal unity to a string of 
 disconnected thoughts." That such an arrangement need 
 not produce a mechanical effect is shown very clearly in 
 this Psalm, "one of the tenderest and most beautiful 
 in the Psalter." The Psalm has been well termed an 
 
The Night's Psalms. cxv 
 
 epitome of the world of religious thought and the range 
 of religious vocabulary that we find in the Psalter. 
 "The poet everywhere keeps the entire community in 
 view, but in such a manner as to leave each individual 
 at liberty to appropriate for his own benefit the truths 
 which belong to the whole." The last verse, Set Israel 
 free, O God, from all his troubles is often described as 
 liturgical; that is, it makes the Psalm more directly 
 adapted for use in public worship. "The writer is 
 thinking of, and speaking for, his community and his 
 people. Their sorrows and their joys are his." One 
 phrase in the Psalm may be specially noted. It is 
 rendered in our P.B. the communion of the Lord is with 
 them that fear him. The word CID) translated com- 
 munion is rendered by the Targum secret, others prefer 
 the sense intimucy. " On the basis of reverence there 
 may come that higher intimacy, that inward and secret 
 communing with the Eternal Spirit, which is the crown 
 and flower of the religious life'' (Montefiore). 
 
 Page 103. Psalm xxxii. The sinner is in a state 
 of affliction both of body and soul — and the material 
 pains are at once symbolical of and produced by the 
 sinful lapses of the sufferer. " The three chief synony- 
 mous terms for sin are used to comprehend it in all its 
 forms : transgression Qi^^), the violation of divine com- 
 mand whether oral or written in the Law; sin (n^tprj), 
 the failure from the normal aim or purpose of life; 
 iniquity (PV), the perverse turning aside from the proper 
 course" (Briggs). In the Rabbinical conception the 
 terms respectively signify rebellious defiance, uninten- 
 tional offence, and presumptuous violation of the law 
 (Siphra 80 d). The three terms are used in the High- 
 Priest's confession on the Day of Atonement. The 
 Psalmist powerfully urges the value of confession. (Cf. 
 notes on P.B. p. 317.) Very striking is the figure in 
 verse 9. Sin is the common experience, but it is not 
 to be regarded as inevitable, nor ought man to require 
 the chastening of calamity to keep him loyal to the right. 
 This is expressed in the figure : Be not as the horse, 
 
cxvi Historical and Explanatory Notes. 
 
 which needs bit and bridle to bring it near its rider. 
 Man should not need the whip of tribulation to bring 
 him near to God. (Some of the Jewish commentators 
 render in another sense : with bit and bridle must it 
 be tamed so that it come not near unto thee, to injure 
 thee.) 
 
 Moreover, confession and forgiveness not only bring 
 relief, but they induce happiness. The Psalm opens 
 and ends in the note of joy. Happy is the man whose 
 transgression is forgiven — so the Psalm opens. Rejoice 
 in the Lord and be glad — so it ends. This joyous 
 tone, permeating a Psalm of deeply penitential import, 
 strikes a characteristic note of Judaism. The very Day 
 of Atonement itself is a serious but not a sombre celebra- 
 tion ; religious joy colours and warms its ritual of regret 
 and humiliation. 
 
 Page 104. Psalm xxxviii. Here again we have a 
 Psalm in which terms derived from physical sickness are 
 used as symbols of spiritual suffering. The phrases of 
 this Psalm have been rich in inspiration for the 
 hymnologists of the Synagogue. One of the finest of 
 Jehuda Halevi's poems is based on the text Lord all my 
 desire is before thee ; this poem is printed in the Appendix 
 to these notes. So, too, the poignant lines my lovers and 
 my friends stand aloof from my plague... O my God be 
 thou not far from me suggested the same mediaeval poet's 
 hymn with the refrain thus rendered by Mrs Lucas : 
 
 O would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored ! 
 
 Then, though by friends outcast. 
 
 Thy hand would hold me fast. 
 
 And draw me near to Thee, my King and Lord! 
 
 Many another expression in this group of Psalms has 
 given rise to similarly beautiful meditations. 
 
 Page 105. Ps. li. Have pity upon me, O God, accord- 
 ing to thy, loving-kindness. Every word of this Psalm has 
 proved an abiding inspiration and hope to the sinner 
 
The Night's Psalms. cxvii 
 
 in all ages. Create for me a pure heart. Cast me not away 
 from thy presence, A broken and a contrite heart, O God, 
 thou wilt not despise — these, and much else here, have 
 been texts on which the preacher has discoursed, the 
 poet sung, and the penitent soul meditated. For a fine 
 commentary on the varied beauties of the Psalm 
 see C. G. Montefiore, Bible for Home Reading, vpl. ii. 
 pp. 489-501. Only one point can here be noted. 
 The sacrifices of God are a broken spirit, says the 
 Psalmist. Then follow the verses praying for a resto- 
 ration of the material sacrifices in Jerusalem. Ibn Ezra 
 mentions with approval the view that these verses were 
 added in Babylonia under the inspiration of the Holy 
 Spirit. But the main thing to observe is that there is 
 no contradiction between the most intense spiritualisation 
 of penitence and a belief in the atoning value of the 
 material sacrifices. The Psalms enshrine the inward 
 conception of penitence, yet the same Psalms were 
 closely associated with the services of the Temple. 
 Dr B. Jacob, in particular, has warned us against 
 the anachronism of supposing that spiritual religion and 
 external rites could not go hand in hand. 
 
 Page 106. Psalm Ixxxvi. In the notes on the 
 hymn Lechah Dodi (P.B. p. in) it is shown how a 
 mediaeval poet, using nothing but old phrases, could 
 construct an original whole out of his mosaic. In a 
 higher degree this is true of Psalm Ixxxvi.,^ which uses 
 many of the noblest thoughts found elsewhere in the 
 Bible, with fine effect. I cannot do better than again 
 cite Mr C. G. Montefiore's note : " Psalm Ixxxvi. is an 
 exquisite ' cento of reminiscences ' from older Psalms 
 and other religious writings. Though it is, therefore, 
 not original, the discrimination and tact of selection are 
 most delightful. The speaker is a ' representative pious 
 Israelite' who speaks in the name of his people. For 
 Israel in its historic past was the 'handmaid' of God, 
 while the son of that handmaid is the generation of the 
 Psalmist, himself included. Pious Israel knows that its 
 heart is set Godwards, but it is far from claiming to itself 
 
cxviii Historical and Explanatory Notes. 
 
 moral or religious perfection. It still asks God for 
 guidance and inspiration." And so, too, the "larger 
 Messianic hope is emphasised." All nations that thou 
 hast made shall come and worship before thee, O Lord: 
 "the salvation of Israel is the enlightenment of the 
 nations." 
 
 The Sabbath Light. 
 
 Page io8. On Friday afternoons and Saturday 
 nights a priest, stationed on one of the battlements of 
 the Temple, signalled by trumpet-notes the beginning 
 and end of the Sabbath (Josephus, War, iv. ix. 1 2). The 
 Talmud which (in a Baraitha, Sabbath 35 b) confirms the 
 statement of the historian, further informs us that on 
 Fridays two notes were sounded thrice, namely, to warn 
 field-labourers to desist from their work, to direct shop- 
 keepers to close their stores, and to indicate that the 
 hour had come for kindling the lamp. So ancient was 
 this custom — of special Sabbath illuminations — that the 
 oldest Rabbinic sources only discuss its details, taking 
 the custom itself for granted. 
 
 The kindling of the Sabbath lamp was the special 
 duty of the woman (Mishnah, Sabbath ii. 6). The entry 
 and departure of the Sabbath were both associated with 
 light; the lamp marking the beginning of the day of 
 rest — the day par excellence of the home — was kindled 
 by the wife, while the lamp marking the end of the rest- 
 day — the resumption of the week's work — was kindled 
 by the husband. This was in keeping with the ancient 
 Jewish ideal, which regarded the home as the woman's 
 sphere, and the work-a-day world as the man's (Fried- 
 mann, Jewish Quarterly Review, iii. 710, 721). We 
 shall see, however, in the notes on P.B. p. 123, that 
 this contrast must not be pushed too far. It has been 
 suggested that the Sabbath light is a survival of primitive 
 custom which required, as a religious rite, that the 
 domestic fires should be kept burning and renewed 
 from week to week. Sarah, says the Midrash, kept a 
 
The Sabbath Light. cxix 
 
 lamp burning from one Friday eve till the next. But, as 
 the kindling of fire was prohibited on the Sabbath (Exod. 
 XXXV. 3), it was all the more necessary to ensure that the 
 lamp was lit before sunset on Friday. And the custom 
 is beautiful enough intrinsically to need no further ex- 
 planation. Light and joy are a natural association (cf. 
 Ps. xcvii. II, Esther viii. 16) and as the Sabbath was 
 a day of joy, light was its obvious concomitant. 
 
 The words of the benediction (p. 108) are not cited 
 in the Talmud, but belong to the Gaonic age, being 
 found in Amram, who also implies that the Sabbath 
 light was kindled in the Synagogue (Amram 24 b, cf. 
 Buber's note to Siddur Rashi, § 473). The wording of 
 the benediction is worthy of special notice. It declares 
 that the kindling of the Sabbath light was a divine 
 command, though there is no Biblical ordinance to that 
 effect. But Judaism regards its traditions as bound 
 together in a continuous chain, some links of which are 
 not the less divine because they emanate from the 
 religious consciousness of extra-Biblical authorities. 
 
 The Sabbath lights are symbolical of the serenity and 
 cheerfulness which distinguish the Jewish day of rest. 
 At various times special lamps have been reserved for 
 Friday eve ; we read of seven-branched and eight-branched 
 candelabra which were suspended from the roof and 
 lowered on the Sabbath eve, and this gave rise to the 
 proverb, "When the lamp is lowered, all cares have 
 fled." The prevailing custom came to require two lights, 
 whether oil flames or candles. The Karaites instituted 
 the practice of sitting in absolute darkness on Friday 
 nights; perhaps in no other point did they so clearly 
 manifest that they were sectarians outside the main 
 fold of Judaism. For the Sabbath is a day of delight, 
 a foretaste of the ineffable bliss which char9,c(;erise§ 
 heaven itself^ 
 
cxx Historical and Explanatory Notes. 
 
 Inauguration of the Sabbath. 
 
 Pages 108-113. In all the Synagogue rites, earlier 
 than the sixteenth century, the PYiday evening service 
 opens as on week-days (with slight variations in some 
 of the authorities), and even at the beginning of 
 the seventeenth century, the Psalmic preface now so 
 familiar was regarded as an excellent innovation {Yoseph 
 Omes, § 588). But from olden times the Sabbath was 
 personified as a Bride, and though it was long before 
 this conception found formal expression in the Prayer 
 Book, the idea itself was the source of much intensity of 
 joyousness as the Sabbath hour approached. "The 
 Sabbath was a living reality, to be welcomed after a 
 six days' absence with that expectant joy and impatient 
 love with which the groom meets his bride " (Schechter, 
 Studies in Judaism, ii. 228). The inauguration began 
 considerably before nightfall, "so as to add from the 
 week-day to the holy day" (Yoma 81). R. Jose said: 
 " May ray lot be with those who bring in the Sabbath 
 in Tiberias and part with it in Sepphoris" (Sabbath 1 18 b). 
 Tiberias lies low, and darkness comes on early, while 
 Sepphoris rests on a high hill, and the daylight lingers 
 there. Of R. IJanina we are told that he used to 
 sing : " Come and we will go out to meet the Bride, 
 the Queen ! " and R. Yannai robed himself in festive 
 attire, and saluted the Sabbath with the words : " Come, 
 O Bride; Come, O Bride" (Baba Kama 32 a-b). Some- 
 times the community of Israel represented the Bride 
 (Hosea ii. 19—20; Pesikta R. xxiii. 117 b), but in the 
 range of ideas we are now considering, Israel was the 
 groom and Queen Sabbath the lady of his love. 
 
 In the sixteenth century the personification of the 
 Sabbath as Israel's Bride became the inspiration of 
 many beautiful customs. " The world on the sixth day 
 of Creation was like a king who had raised up a canopy, 
 but had no bride to bring in under it" (Genesis Rabba x.). 
 In Safed, the seat of Jewish mysticism, at the period 
 
Inauguration of the Sabbath. cxxi 
 
 named this idea was eagerly developed. It needs no 
 stretch of the imagination to re-construct the scene. 
 White-robed men and boys sang in the Sabbath to the 
 strains of the Song of Songs, and they went out in 
 procession up the hills and down the dales chanting 
 Psalms, and calling on the Bride to enter into her loved 
 one's home {Tikkune Shabbath, Venice 1640, p. 8 a). 
 The six Psalms which are now used in the Ashcenazic 
 rite (Psalms xcv.-xcix. and xxix.) owe their inclusion to 
 the same locality and to the same range of ideas. They 
 open with a call to the procession : "O come let us exult 
 
 before the Lord " ('l^]).!? -W?) ; they call upon the whole 
 of Nature to rejoice. The scenery of Safed may have 
 given point to the selection. Around are the beautiful 
 wooded heights of Jebel Zebud and Jebel Jermak — the 
 most lofty hills of Western Palestine; from its elevation 
 of 2750 feet above the sea, the Mediterranean is well 
 seen, while the Jordan valley lies beneath, and across 
 the Lake of Tiberias as well as in the East, the mountains 
 rise to the heavens. Such verses as : " Let all the trees 
 of the forest exult before the Lord" (Ps. xcvi. 12), and 
 " Let the streams clap their hands, let the mountains 
 exult together" (Ps. xcviii. 8) — these phrases and much 
 else in the Psalms must have seemed to the processionists 
 ideally apt as they went forth to greet the Sabbath in the 
 neighbourhood of Safed. From Palestine the custom to 
 recite these Psalms spread to Europe and other parts of 
 the world ( Yoseph Omes, § 589 ; Sep her ha-cavvanoth, 
 
 P- 3 b). 
 
 The six Psalms — which correspond m number with 
 the working days of the week — are consecutive from xcv. 
 onwards, except that after xcix. we have not c. but xxix. 
 The hundredth Psalm was essentially a morninghymn, and 
 more appropriate to week-days (see notes on P.B. p. 20). 
 On the other hand, the twenty-ninth Psalm not only 
 falls in well — as a Nature poem — with the other five, but 
 was from early times associated with the Sabbath. The 
 appropriateness of Nature psalms for the inauguration of 
 the Sabbath — the culmination of the Creation — is ap- 
 
cxxii Historical and Explanatory Notes. 
 
 parent. But other suggestions were also anciently made 
 for the choice of Psalm xxix. Seven times occurs in it 
 the phrase the voice of the Lord, and this reminds one 
 of the seven benedictions of the Sabbath Amidah 
 (Berachoth 29 a) as well as of the seven days of the 
 week; while the closing note Peace, coming at the end 
 of a poem of the storm, is peculiarly apt for the day 
 of rest, which introduces a spirit of calm after the storm 
 of every-day life and conflict. 
 
 Page 108. Psalm xcv. is an invitation to praise 
 and rejoice in the Lord, followed by a warning against 
 disobedience. There is a historical reference to the 
 incidents at Meribah (lit. Strife) and Massah (lit. Trial) — 
 names given to the scene of Israel's murmuring at 
 Rephidim, soon after the wandering began (Exod. 
 xvii. 1-7). So, too, the scene of the murmurings at 
 Kadesh, in the fortieth and last year of the desert 
 march, was called Meribah (Num. xx. 1-13). Hence 
 the reference at the close of the Psalm: "Forty years 
 long was I wearied with that generation... wherefore I 
 sware in my wrath that they should not enter into my 
 rest." This last phrase, my rest, refers to the promised 
 land : " the rest and the inheritance which the Lord 
 your God giveth you'' (Deut. xii. 9). It may be that 
 the first reciters of this Psalm on a Friday evening 
 thought of the rest which the Sabbath was about to 
 bring to those who, so far from murmuring against God, 
 were filled with the love of him and of his ordinances. 
 The Midrash (see Buber's ed. p. 420) connects the 
 Psalm with the Sabbath in another way. Verse 7 runs : 
 "For he is our God.... to-day if ye will hear his voice," 
 and the Midrash comments : " If Israel observed even 
 one single Sabbath according to its true spirit, deliver- 
 ance would forthwith ensue" (comp. Sabbath 118 b). 
 
 Page 108 seq. The next four Songs are closely 
 connected with the ninety-fifth. They are the answers to 
 the invitation to worship. All are obviously liturgical, 
 they all combine historical reminiscences of Israel's 
 past with the most universal ca,ll to all the peoples tp 
 
Inauguration of the Sabbath, cxxiii 
 
 adore the God whose power is manifested in the world 
 of Nature as well as in the affairs of men. This uni- 
 versalism is paralleled by that of the second part of 
 Isaiah, and there — as here — the thought of God as 
 ruler of Nature is associated with this wider hope which, 
 while taking account of Israel's national longings, tran- 
 scends them and passes to the salvation of the whole 
 human race. "Give unto the Lord ye families of the 
 people, Give unto the Lord the glory due unto his 
 name, take an offering, and come into his courts. O 
 worship the Lord in the beauty of holiness ; tremble 
 before him, all the earth. Say among the nations the 
 Lord reigneth." 
 
 Page III. All these Psalms are Nature Psalms, 
 and the culmination is suppUed by the twenty-ninth 
 Psalm, which completes the series. Psalm xxix. is a 
 description of one of those impressive storms which 
 sweep over Palestine. It rises in the Mediterranean — 
 "the voice of the Lord is upon the waters" — God's 
 voice sounds in the thunder-peals. Then the storm 
 spreads to the far north, it shatters the cedars of 
 Lebanon, and shakes the mountains, even Sirion (that 
 is Mt Hermon, Deut. iii. 9, " Hermon the Sidonians 
 call Sirion "). The lightnings flash — " the voice of the 
 Lord cleaveth flames of fire " — and the storm works its 
 way downwards, sweeping over "the wilderness of 
 Kadesh" — in the south — while the very desert itself, 
 as well as its affrighted denizens, is awe-stricken. But 
 over all resounds the universal chorus : " Glory ! " The 
 Lord is not a God of ruin, the sovereign of the world is 
 ruler of the storm, and man is safe in his loving hands. 
 " The closing word (D'vB'3) with peace is like a rainbow 
 arch over the Psalm. The beginning of the Psalm shows 
 us heaven open, and the throne of God in the midst of 
 the angelic songs of praise ; while its close shows us his 
 victorious people upon earth, blessed with peace in the 
 midst of the terrible expression of his wrath" (Delitzsch). 
 Or rather, the serene close of the twenty-ninth Psalm 
 recalls Elijah's experience, when, in stormy frame of 
 
cxxiv Historical and Explanatory Notes. 
 
 mind, the fiery zealot, angered and desperate stood upon 
 Mount Horeb. "And behold, the Lord passed by, 
 and a great and strong wind rent the mountains, and 
 brake in pieces the rocks, but the Lord was not in the 
 wind. And after the wind an earthquake, but the Lord 
 was not in the earthquake : and after the earthquake a 
 fire, but the Lord was not in the fire : and after the fire 
 a still small voice" (i Kings xix. 1 1-12). All nature spoke 
 to the Israelite of God's power and glory, but above all 
 the mighty din, he heard the softer tones of his bene- 
 ficence and tenderness. And so from the clamour of 
 the work-a-day agitations, Israel turns to meet, in love 
 and serenity, the Sabbath bride whose coming trans- 
 figures the Jewish home into a palace, more beautiful 
 than that of earthly royalty. 
 
 Lechah Dodi. 
 
 Page III. Come my friend to meet the bride (n3? 
 nh). The author of this poem was Shelomoh (Solomon) 
 ha-Levi (the consonants of the name, slmhhlvi, begin 
 the consecutive stanzas, which accordingly form a nominal 
 acrostic, a device often adopted by writers oH piyyutim or 
 synagogue hymns). It is rhymed, each stanza consisting 
 of four parts, three of which terminate in the same rhyme, 
 while the fourth member of the stanza ends throughout 
 the poem in the common sound la (H?). Solomon the 
 Levite, called Alkabes, lived in Safed, where he flourished 
 in the first half of the sixteenth century. It has already 
 been shown that the comparison of the Sabbath to a 
 bride was much older, and the refrain is also not original 
 to our author. But, as Dr Schechter says of this Lechah 
 Dodi : " It is perhaps one of the finest pieces of religious 
 poetry in existence, and has been translated by Herder 
 and Heine into German. Catholic Israel, whose love 
 for Bride Sabbath and whose hope for final redemption 
 it echoed so well, soon honored Alkabes's poem with a 
 prominent place in almost all its rituals ; and the Lechah 
 
Lechah Dodi. cxxv 
 
 Dodi is now sung all over the world on the Sabbath eve, 
 when Queen Sabbath holds her levee in the tents of 
 Israel" {Studies, iU 228). 
 
 On the melodt^ to which Lechah Dodi has been set, 
 see the article of F. L. Cohen in Jewish Encyclopedia, 
 vii. 675. The poem opens with a Midrash explanatory 
 of the discrepancy between the two versions of the fourth 
 commandment. In Exodus xx. 8 the opening words 
 are "Remember (li^J) the Sabbath day," in Deut. v. 12 
 ''Observe {'liOK') the Sabbath day." Both words, said 
 the Rabbi, were spoken in a " single utterance " (She- 
 buoth 20 b) ; nay, the whole Decalogue was spoken at 
 once (Mechilta, on Exod. xx. i). This phase of the idea 
 raises it to a higher plane, for it is a mystic correlative 
 to the profound truth of God's perfect unity and indivisi- 
 bility in space or time. 
 
 From the beginning, from- of old it was ordained. 
 The Midrash uses the analogy of the Architect who has 
 the whole structure completely mapped out before the 
 building is actually begun. Compare Proverbs viii. 23, 
 where the same phrase is part of the address spoken by 
 Wisdom. So the Torah was created before the world 
 (Pesahim 54), and the Sabbath — "the last in production, 
 first in thought" — typifies both "Wisdom" and the 
 " Torah." The Sabbath is the Rest of the Soul from 
 worldly cares, and Rest — in communion with God — is 
 the aim and crown of Wisdom as embodied in the 
 Torah. Thus the Sabbath is the end and pinnacle of 
 the Creation, for which end everything else was made. 
 
 The poem next turns to* the regal city, Jerusalem, 
 and bids it too arise, and become again a fitting abode 
 for the Queen. This note is struck throughout the rest 
 of the hymn, which grows in Messianic hope as it pro- 
 ceeds. Most of its phrases are Scriptural. The valley of 
 weeping is from Ps. Ixxxiv. 7. The opening verses of 
 Isaiah lii. : Awake, awake, put on thy strength, and so 
 forth, supply the source for several phrases of the next 
 two stanzas, which cite besides Isaiah h. 17. Other 
 Isaianic expressions abound, with some inversions and 
 
cxxvi Histomcal and Explanatory Notes. 
 
 adaptations : Thy light is come, arise, shine, Ix; i ; be not 
 ashamed, neither be confounded, liv. 4 ; the poor of my 
 people trust in thee (Zion), xiv. 32 ; all that would swallow 
 thee shall be far away, xlix. 19 ; thy &od shall rejoice over 
 thee, as a bridegroom rejoiceth over the bride, Ixii. 5 ; thou 
 shall spread abroad on the right hand and on the left, 
 liv. 3 ; we also shall rejoice and be glad, xxv. 9. Phrases 
 are also drawn from other parts of the Bible : Arise, 
 arise, give forth a song. Judges v. 12 (Deborah's song); 
 why art thou cast down, etc. Ps. xlii. 12 ; the city 
 shall be builded on her own mound, Jeremiah xxx. 18; 
 and they that spoil thee shall be for a spoil, ibid, verse 16. 
 The Messianic hero is a scion of the Davidic house, the 
 son of Jesse, the Bethlehemite (i Sam. xvi. i) — Bethlehem 
 was the home of David's father (ibid, verse 4), the " off- 
 spring of Perez " — Perez was an ancestor of Boaz, 
 husband of Ruth, from whom David descended (Ruth 
 iv. 18-22). After this happy dream of the future, the 
 poet turns again to the happiness of the present, and 
 bids the Sabbath bride come in peace, the bride that is 
 Israel's chief glory (Prov. xii. 4), the crown of h^r husband. 
 The poem Lechah Dodi is thus a mere mosaic of Biblical 
 phrases. Yet it stands out as a strikingly original com- 
 position, fresh, fragrant, full of new charm. This literary 
 phenomenon can have few exact parallels. But the poem 
 is, from this point of view, comparable to the effect of . 
 reminiscences in Psalm Ixxxvii. (see Note on P.B. 
 p. 106). 
 
 Towards the close of the hymn it is customary with 
 many to turn and bow in various directions. This practice 
 has no connection with the entrance of the mourners, who 
 come into the Synagogue at about this point. It is really 
 a survival of the processional reception of the Sabbath : 
 being a symbolical remnant of the greeting of the Bride. 
 In some parts, where the actual procession does not 
 occur, the Reader followed by the congregation move 
 into the Courtyard of the Synagogue, grouping themselves 
 round the door as they reach the words : Come, O bride ; 
 come, O bride ! (These last words are not constant in 
 
The Sabbath Psalm. cxxvii 
 
 all versions ; some, in place of the repeated refrain, read 
 " Sabbath the Queen," others "Sabbath of Rest.") Just 
 as the procession has become a symbolical bowing, so 
 the recitation of the whole of the Song of Songs has in 
 some places given way to the chanting of four verses 
 (the initial letters of which compose the name 3pV'). 
 These verses are Song of Songs i. 2; iv. 15; ii. 8; and 
 V. I. Let him kiss me with the kisses of his mouth, for 
 thy love is better than wine. Awake, O north wind, and 
 come, thou south : Mow upon my garden that its spices may. 
 flow out ; let my beloved come into his garden and eat his 
 pleasant fruits. The voice of my beloved ! behold he 
 Cometh leaping upon the mountains, skipping upon the 
 hills. T am come into my garden, my sister, my bride ; 
 I have gathered my myrrh with my spice; I have eaten my 
 honeycomb with my honey ; I have drunk my wine with 
 my milk ; eat, O friends, drink, yea drink abundantly, 
 O beloved. These verses are interpreted mystically of 
 God and Israel, or more specifically in the present 
 context, they are an image of the affection of Israel 
 for the Sabbath. Very aptly some recite these verses 
 before the Kiddush (sanctification with the cup of wine); 
 others, again, chant them (or other selections from the 
 Song of Songs) before every meal of the Sabbath. 
 
 The Sabbath Psalm. 
 
 Page 112. Psalm xcii. is described in its heading a 
 "Psalm, a Song for the Sabbath Day." Maimonides 
 in his Responsa (Pe^r Haddor § 116) records that it 
 was an ancient custom to recite it on Friday nights. 
 Though the Psalm has no close intrinsic connection 
 with the Sabbath, it was sung by the Levites while the 
 tamid offering was being brought on Saturday (Mishnah, 
 Tamid). Its association with the Sabbath is found in 
 its character as a thanksgiving Psalm — eulogising God's 
 faithful providence and love in caring for the world, the 
 marvellous work of his hands. Adam, says the Midrash 
 
cxxviii Historical and Explanatory Notes. 
 
 sang this after his first night on earth, on the first 
 Sabbath of all. Psalm xciii. is a similar doxology of 
 God, the majestic King, girded with strength, whose 
 throne is set from of old. Some phrases of this Psalm 
 point to the fixed order of Creation, an idea closely allied 
 to the Sabbath rest. The words the world is established 
 that it cannot be moved in particular refers to the fixed 
 order of Creation; it is similar to the reference to the 
 same idea in Psalm xxxiii. 9 : He spake and it was ; he 
 commanded and it stood Jast. 
 
 Ps. xcii. is an exquisite lyric, the calm beauty of 
 which is, some feel, disturbed by the verses in which 
 the evil-doers are warned of their doom : A brutish man 
 knoweth it not, neither doth a fool understand this ; when 
 the wicked sprang up as grass, and all the workers of 
 iniquity flourished, it was that they might be destroyed for 
 ever. But thou, O Lord, art on high for evermore. For 
 lo, thine enemies, O Lord, for lo, thine enemies shall 
 perish ; all the workers of iniquity shall be scattered. 
 Yet the ultimate triumph of right over wrong is an 
 essential element in the divine ordering of things de- 
 picted in the earlier part of the Psalm. Confidence in 
 this solution of the problem of life unfolds the plan of 
 Creation, and brings calm to the disturbed soul. Thus the 
 Psalm is doubly suited to the culmination of the Creation 
 and to the day of Rest. But it may be that this part of 
 the Psalm has a special historical reference ; at all events 
 it is aptly illustrated by an incident recorded in the second 
 Book of the Maccabees (viii. 8-29). It relates to Nicanor's 
 inroad. So sure was he of victory, so certain of making 
 many prisoners, that before advancing into Judaea, he 
 " sent unto the cities upon the sea-coast, inviting to buy 
 Jewish slaves," and stating his price — ninety slaves for 
 a talent. But Judas Maccabeus completely overthrew 
 Nicanor and put the army to flight, " and they took the 
 money of them that had come to buy them." But the 
 pursuit was soon checked, in circumstances that illustrate 
 our Psalm. "And after they had pursued them for some 
 distance, they returned, being constrained by the time 
 
Sabbath Eve Service. cxxix 
 
 of day ; for it was the day before the Sabbath, and for 
 this cause they made no effort to chase them far" 
 (verses 25-26). They rather "occupied themselves 
 with the Sabbath, blessing and tfianking the Lord ex- 
 ceedingly, who had saved them unto this day, for that 
 he had caused a beginning of mercy to distil upon 
 them." Perhaps this occasion gave rise to part of 
 Ps. xcii., or if the passage be older, then we may well 
 conceive that the words, alluding to the short-lived 
 triumph of the wicked, bore a deep significance to the 
 victorious host of Judas on the Sabbath following 
 Nicanor's overthrow. 
 
 Sabbath Eve Service. 
 
 Page 114. The service, having reached this point, 
 now follows the lines of the ordinary week-day evening 
 liturgy. Indeed, as already pointed out, the oldest rites 
 actually begin the service with Bless ye the Lord ('l^riS). 
 This is the case with the Mahzor Vitry p. 142. 
 For notes on this part of the service see notes on 
 P.B. p. 96 above. The only difference is that a variation 
 occurs in the reading of the paragraph beginning Cause 
 us to lie down in peace (•133'3?J'n). The week-night version 
 ends with the benediction : Blessed art thou, O Lord, 
 who guardest (101CJ') thy people Israel for ever. But the 
 Sabbath itself is, in a deeply religious sense, Israel's 
 guardian, and so the form of the Benediction is altered 
 to express the peace which falls upon the Jewish home 
 with the evening of the seventh day : Blessed art thou... 
 who spreadest the tabernacle of peace (t^'lisn) over us. (It 
 would be more logical, as the Sephardim do, to modify 
 other phrases in the paragraph.) Baer (p. 186) quotes 
 other explanations of the change in the benediction ; a 
 change which is as old as the Gaon Shalom (849). 
 
 The passage Blessed be the Lord for evermore C^lll 
 
 Q?1V? ") (P.B. p. 100) which follows in the week-night 
 service is omitted on the Sabbath eve. This was not 
 
 A. 9 
 
cxxx Historical and Explanatory Notes. 
 
 the case in the Gaonic age, but the omission depends 
 on the theory that the passage — with its eighteen sen- 
 tences — was originally compiled as a substitute for the 
 " eighteen benedictions " of the week-day Amidah. As 
 the Sabbath Amidah consists of seven and not of 
 eighteen benedictions, and as another substitution for 
 it is otherwise provided (P.B. pp. 1 19-120), the passage 
 referred to is omitted on Friday nights. 
 
 Pages 114-115. Various appropriate Biblical pas- 
 sages are inserted, before the Amidah, for the Sabbath 
 Exod. xxxi. 16, 17 (■1"'P^1), for the three Pilgrim Feasts 
 Leviticus xxiii. 44 (HB'D "i?!'.!), for the New Year Ps. 
 Ixxxi. 4, 5 (iBiB' ^"fO. ivpFl), and for the Day of Atone- 
 ment Leviticus xvi. 30 (njn Di»5 ''3). These passages 
 are found, with here and there a slight modification 
 (thus for the Pilgrim Feasts the Sephardim prefer the 
 
 verse Leviticus xxiii. 4 — " ^H^p ii.??< — ), in all the rites 
 from the Gaonic age to our own day. 
 
 Friday Night Amidah. 
 
 Pages 115-119. The Sabbath, like the Festival, 
 Amidah consists of seven benedictions (Berachoth 29 a) ; 
 of these the first three and the last three are constant to 
 all forms of the Amidah — week-day, Sabbath, Festival. 
 The benediction between these constant groups is 
 peculiar to the special occasion, and varies in all four 
 services of the Sabbath. The following note refers to 
 the special benediction for Friday night. 
 
 Page 116. Thou didst hallow the seventh day unto 
 thy name (Rf ^i? nriN). Though the Talmud does not 
 cite the text of this benediction, Zunz is clearly right 
 in attributing it to the Talmudic period. It was well 
 known to the Gaonim, some of whom, however (see 
 Vitry and Hamanhig), included in the paragraph the 
 description of the Sabbath as the desirable of days (Tipn 
 CP^) — a phrase found in our P.B. (p. 139) in the Sabbath 
 morning Amidah. So, too, the texts in Maimonides as 
 
The " Substance of the Seven." cxxxi 
 
 well as in Amram and other early authorities differ in 
 detail from one another and from our P.B. version. The 
 phrases of the benediction are derived from the Scriptural 
 
 passage Genesis ii. 1-3 (•'l?3^1) which follows in our P.B. 
 version (though it is not found in all rites). 
 
 Page 117. Accept our rest (-linn-iapa nvn). Some 
 ■ phrases of this beautiful prayer are found in the Talmud 
 (^-niypa ■U^'^i?, Pesahim 117 b). The same Talmudic 
 passage refers to the termination of the benediction — 
 Blessed art thou... who hallowest the Sabbath (B''!!i5P 
 n3B'n)_both in the Amidah and the Kiddush. The 
 Talmud (loc. cit.), as well as the Sopherim (Sabbath, end 
 of ch. xiii.), already note the difference between the ends 
 of the benediction for Sabbaths and Festivals. On 
 festivals the formula runs (P.B. p. 229, comp. also 
 P.B. pp. 226, 231, 242, 243, 258, etc.): Blessed art 
 
 thou...7vho hallowest Israel and the seasons (^W^\ ^py^ 
 D''3p|n^). The mention of Israel in the festival benedic- 
 tion is due to the specifically Israelite character of the 
 festivals, whereas the Sabbath preceded the choice of 
 Israel, and applies to the whole of mankind. Hence 
 there is no reference to Israel in the eulogy of God as 
 the Hallower of the Sabbath. 
 
 The " Substance of the Seven." 
 
 After the Amidah, the passage And the heaven an<i 
 
 the earth were finished. Genesis ii. i ("l^^P) is repeated 
 from the Amidah (P.B. p. 117). As it also is appointed 
 for the Kiddush (P.B. p. 124), the passage is thus 
 recited thrice — a favourite liturgical habit, as several 
 passages in the prayers are said three times. Three 
 was a number which had sacred associations. The 
 repetition on Friday night, it is suggested (Tosaphoth 
 to Pesahim 106), arose from the fact that on festivals 
 which fall on the Sabbath, the Amidah — being the 
 
 festival form — does not include the verses ("l?^)?), and 
 
 9—2 
 
cxxxii Historical and Explanatory Notes. 
 
 they were therefore inserted after the Amidah. Thence 
 the custom was taken over to ordinary Friday nights. 
 As regards this particular citation from the second 
 chapter of Genesis, it was from of old considered an 
 essential part of the Sabbath prayers (Sabbath iigb). 
 The prayer that follows is an abbreviated form of 
 the Amidah, it contains the substance pf the seven 
 benedictions (and is therefore termed V3^ VVIQ, for the 
 word ni? eye came to mean appearance, manner, nature: 
 this paragraph is of the nature, of the manner of the 
 seven benedictions). This abbreviated form was chanted 
 by the Reader so that late-comers might finish their 
 prayer with the rest of the congregation (cf. Rashi on 
 Sabbath 24 b) ; unlike the shortened week-day Amidah 
 (P.B. p. 55) this never seems to have been used as a 
 substitute for the longer Friday night Amidah. The 
 prayer as we have it is in Vitry and Maimonides. The 
 phrase the Most High God, Possessor of heaven and earth, 
 is taken direct from Genesis xiv. 19, thus slightly differing 
 from the phraseology of the Amidah. The change was 
 no doubt designed to introduce a reference to the 
 creation of heaven and earth, of which the Sabbath was 
 the culmination. In the fitting forms of Blessings, i.e. in 
 blessings suitable to the occasion ; lit. after the manner 
 (fJ?*?) of the blessings (bestowed), man must praise. As 
 the Rabbis said (Berachoth 40, Succah 46) : " Blessed 
 be the Lord day by day, says the text : as though to 
 admonish you to return daily unto Him something corre- 
 sponding to the nature of (yVX^) His blessings." A people 
 sated with delights, comp. Isaiah Iv. 2 and Iviii. 13 (call 
 the Sabbath a delight). On the phrase in remembrance of 
 the creation Baer (p. 191) comments : "Although Scripture 
 says regarding the Sabbath (Deut. v. 15) 'and remember 
 that thou wast a slave in Egypt, and that the Lord thy 
 God brought thee out thence with a mighty hand and a 
 stretched out arm: therefore the Lord thy God com- 
 manded thee to keep the Sabbath day ' — nevertheless we 
 do not here say in remembrance of the departure from 
 Egypt, for the fundamental idea connected with the 
 
The Erub. cxxxiii 
 
 commandment of the Sabbath is the memorial of the 
 creation, and the institution of the Sabbath preceded 
 the Exodus. But in the Sabbath Kiddush both are 
 mentioned, while in the festival Kiddush reference is 
 only made to the Exodus, for the festivals were funda- 
 mentally associated with the departure from Egypt." 
 Page 120. The second chapter of the Mishnah 
 
 Sabbath (t*i?'''?']0 n»3) is introduced into the liturgy 
 because it deals with the oils and wicks proper to be 
 used for the Sabbath light. The chapter is introduced 
 at an earlier point of the service in some rites, but our 
 P.B. follows the Gaonic arrangement. The English 
 translation sufficiently explains the terms of the Mishnah, 
 with one exception, the Erub referred to in § 7 of the 
 chapter. 
 
 Erub (^-l"!'];?) means, literally, a mixture^ a symbolical 
 act by which continuity was established as Jastrow 
 (p. 1075) expresses it " ia) with reference to Sabbath limits 
 (J'p-inJil) : a person deposits, before the Sabbath (or Holy 
 Day), certain eatables to remain in their place over the 
 next day, by which act he transfers his abode to that 
 place, and his movements on the Sabbath (2000 cubits 
 in every direction) are measured from it as the centre; 
 {b) with reference to buildings with a common court 
 (n'nvn) ; the inmates contribute their share towards a 
 dish which is deposited in one of the dwellings, by 
 which act all the dwellings are considered as common 
 to all (one n-ISJ'!), and the carrying of objects on the 
 Sabbath from one to the other and across the court 
 is permitted ; (c) with reference to preparing meals 
 (17''E'3ri) for the Sabbath on a Holy Day occurring on 
 a Friday : a person prepares a dish on Thursday [or 
 the preceding week-day] and lets it lie over until the end 
 of Sabbath, by which act all the cooking for the Sabbath 
 which he does on the Holy Day (Friday) is merely a con- 
 tinuation of the preparation begun on Thursday." 
 
 Page 122. After the legal (halachic) Mishnaic 
 chapter concerning the Sabbath light, there follows a 
 
cxxxiv Historical and Explanatory Notes. 
 
 homiletical (Aggadic) passage {Rabbi Eleazar said, etc.) 
 from the Talmud (end of Tractate Berachoth). The 
 Kaddish is not recited after halachah but after Aggadah, 
 and this passage is added to enable the mourner's Kad- 
 dish to be introduced. The homily here cited is based 
 on Isaiah liv. 13 : And all thy children shall be taught of 
 the Lord, and great shall be the peace of thy children. The 
 homilist continues : Read not thy children C^I^^?) but thy 
 builders CH^JB). Such plays upon words were a frequent 
 device of ancient preachers, they were in a sense puns, 
 and served to attract the attention to a particular idea 
 which the speaker wished to enforce. In the context in 
 the Talmud the reference is to the eternal peace which 
 comes after death (hence the association of the passage 
 with the mourner's Kaddish). The study of the Law 
 increases peace, and its students are the builders whose 
 work upholds the edifice of the world. The other 
 citations are Ps. cxix. 165; cxxii. 7, 8, 9; xxix. 10. 
 They all speak of peace, and are found in the same 
 manner at the end of Tractate Berachoth. 
 
 The Parents' Blessing. 
 
 Page 122. As the rubric explains, on the eve of 
 Sabbaths and Holy Days it is customary for Parents, 
 either at the conclusion of the Service in the Synagogue, 
 or upon reaching their home, to pronounce a Benedic- 
 tion upon their children. The Rabbi of the congregation 
 sometimes performs the same rite to the boys. This 
 custom is already referred to in Sopherim (xviii. 5). The 
 two hands are placed on the child's head, and the mother 
 or father — who do not restrict their blessing to the 
 young but invoke it also over their adult children — utter 
 whatever form of benediction their hearts dictate. In 
 Biblical times the Father's blessing was regarded as of 
 great importance to the child. Later on, it became a 
 symbol of conveying to the child the spirit of God, and 
 it linked the ages together in mutual loyalty, dependence. 
 
The Ideal Woman. cxxxv 
 
 and affection. Though the idea, then, is old, the actual 
 form referred to in the rubric does not seem to have 
 been fixed till the end of the sixteenth century. Some 
 of the formulae are paralleled by such Biblical passages 
 as Ruth iv. 11-12. An interesting reference to the 
 custom is made in M. Lazarus' Autobiography {Aus 
 meiner Jugend, p, 7, cf. the same author's Treu und Fret, 
 P- 305)- 
 
 The Ideal Woman. 
 
 Page 123. In inany family circles it is the habit of 
 the Jewish husband to recite in the home on Friday eve 
 the last 22 verses of the Book of the Proverbs (xxxi. 
 10-31). In this alphabetical acrostic the author has 
 drawn an immortal picture of the ideal housewife. Her 
 nobility of character is matched by her manifold activity, 
 and though her sphere is the home, yet she pursues her 
 work beyond its walls, and under her benign influence 
 the effects of the home spread to the very gates of 
 the city. 
 
 It is not easy to render the epithet applied to the 
 heroine of the eulogy. She is termed esheth hayil (ng'N 
 
 ??n), which our P.B. renders a woman of worth, a meaning 
 justified by the original. The Anglican Versions prefer 
 a virtuous (= valiant^ woman. C. Toy (whose admirable 
 commentary has suggested much of what follows) falls 
 back on the simple phrase a good wife. The German 
 language gives a better equivalent ; die wackere Hausfrau 
 or Zunz's ein wackeres Weib convey the precise force of the 
 
 Hebrew word. The Hebrew word (?*n) means power and 
 capacity, it includes moral worth and practical efificiency. 
 "Such a woman is her husband's crown (Prov. xii. 4), 
 his glory and joy, bringing him happiness at home 
 and honour abroad, by the excellence of her household 
 arrangements and the respect which her character com- 
 mands" (Toy). It is to be noted that the author of 
 the eulogy presents the religious side of her character in 
 
cxxxvi Historical and Explanatory Notes. 
 
 a mere touch — but it is a perfect touch which depicts 
 everything : she is, in fine, a woman that feareth the 
 Lord. 
 
 The interrogative form — a woman of worth who can 
 find'i — is not sarcastic or cynical. At the end of the 
 eulogy the author puts into the husband's mouth many 
 daughters have done worthily, using the same expression 
 (7!n) which occurs in the opening question. The ques- 
 tion merely implies that perfection is not universal but 
 when it is found its price is far above rubies, precious 
 beyond all conceivable wealth. From her, her husband 
 shall have no lack of gain. The word translated gain 
 
 (???') is a military term — spoil — here applied in a peaceful 
 sense ; similarly below in the sentence she setteth forth 
 provision for her household, the word rendered provision 
 (1"?.'?) literally means prey, but there, too, a term of 
 violence is turned into an expression of domestic calm. 
 
 Having praised her in general — she doeth him good 
 and not evil all the days of her life — the author proceeds 
 to specify. First she directs the industrial pursuits of 
 the household. She seeketh wool and flax, the prepara- 
 tion of cloths and garments was the function of the 
 women in ancient as in mediaeval times. She is like the 
 merchant-ships, " she does not rely solely. on local supplies 
 but — she bringeth her food from afar — from all quarters 
 provides maintenance for her household." 
 
 Thence the eulogist passes to her financial enterprise. 
 She considereth a field and buyeth it, and uses the profits 
 to still further advantage : with the fruit of her hands she 
 planteth a vineyard. The cultivation of the vine was, 
 and still. is, one of the most important industries of 
 Palestine. 
 
 All her success is the result of determined energy. 
 She girdeth her loins with strength, i.e. with strength as a 
 girdle. To gather up the robe with a girdle was a 
 necessary preliminary for strenuous work. She perceiveth 
 that her earnings are good ; perceiveth (i^?!?^) lit. tasteth. 
 To taste is to discover by experience. So in Psalm 
 
The Ideal Woman. cxxxvii 
 
 xxxiv. 8 (9) O taste (= find out by trial) and see (=become 
 convinced) that the Lord is good. " So, here, the house- 
 wife learns by trial that her work is bringing pecuniary 
 profit, and this statement is repeated and expanded in 
 the second line — her lamp goeth not out by night — the 
 meaning of which is not ' she is indefatigable in work,' 
 but ' her house is prosperous.' In a well-ordered house 
 the lamp burned all night as a sign of life, its extinction 
 marked calamity (Jer. xxv. 10, Job xviii. 6)." This, in 
 part, is the meaning of the continual lamp (T'PR 1?.) kept 
 burning in the modern Synagogue, as an analogue to the 
 lights ever kindled in the Temple (Exod. xxvii. 21). 
 More exactly apposite to our present subject is the 
 Beduin proverb cited by Benzinger : " he sleeps in 
 darkness," i.e. in poverty, for in every well-kept house 
 a lamp burns all the night through. 
 
 Again the author turns from her activities outside the 
 house to her provision for her household and the poor. 
 She putteth her hands to the distaff, she putteth forth her 
 hand to the needy. In time of snow (which is not in- 
 frequent in the higher parts of Palestine) she is not afraid, 
 for all her household are clothed in scarlet. We rather 
 expect an article of warmth than of luxury, such as 
 scarlet ; but it may be that the warmer cloths were 
 dyed that colour. Or the meaning may be : if rich 
 enough to provide all her household with scarlet, she 
 would not need to fear the snow. Certainly the 
 citation of the luxurious scarlet well leads up to the 
 next sentence, in which her tapestries, her Egyptian 
 linens and Phoenician purples are entered among the 
 costly contents of her wardrobe. And, as a result of 
 her high reputation, her husband derives civic renown : 
 he is known in the gates, the place of assembly, where he 
 sitteth among the elders of the land. Implied, too, is the 
 thought that her husband's clothing is notably luxurious 
 and handsome, and makes him a marked man. So, in 
 the Odyssey, Nausicaa says to her father : " Yea, and it is 
 seemly that thou thyself, when thou art with the princes 
 in council, shouldst have fresh raiment to wear." In the 
 
cxxxviii Historical and Explanatory Notes. 
 
 Maccabaean idyll of Simon already cited, occurs this 
 partly parallel phrase : " The ancient men sat in the 
 streets, they communed all of them together of good 
 things, and the young men put on glorious and warlike 
 apparel" (i Mace. xiv. 9). But her costly wares are not 
 only made for home use, she delivereth girdles to the 
 ■merchants. (On "girdles" and other articles of clothing 
 mentioned in the chapter, see my articles in the Encydo- 
 pcBdia Biblica.) The merchant (*?i?5?) is literally the 
 Canaanite, the Phoenician. Much of the ancient com- 
 merce was Tyrian. And her wisdom and prosperity 
 enable her to regard the future without anxiety (she 
 laugheth at the ttm^ to come). Her moral character is 
 as noble as her capacity is great. She openeth her mouth 
 with wisdom, but she teaches by suave methods and her 
 wisdom is tempered by love : the law of lovingkindness 
 is on her tongue — which also implies that by word as by 
 deed she inculcates the lesson of mercy and sympathy. 
 Nor does she expect of others more than she exacts of 
 herself : she looketh well to the ways of her household — 
 keeping the eye of the mistress on all that goes on — but 
 herself is as energetic as any — she eateth not the bread of 
 idleness. So her children rise up (perhaps this implies 
 their growth to honourable condition) and call her happy; 
 her husband also, and he praiseth her, saying: Many 
 daughters have done worthily but thou excellest them all. 
 And it is not her grace and her beauty — which by 
 implication are notable — that call forth this noble eulogy, 
 it is because she is a woman that feareth the Lord that 
 she shall be praised. 
 
 And now the author ends with a very remarkable 
 line. She is blessed by her husband and children, yet 
 after all she stands forth as a self-contained character; 
 she is herself, not merely the reflection of those whom she 
 loves and to whose welfare she is devoted. Give her of 
 the fruit of her hands, i.e. recognise the intrinsic worth 
 of her whole activity of body and mind, and let her works 
 praise her in the gates — "let her have recognition and 
 credit for her industry and skill... she is regarded by 
 
Ktddush. cxxxix 
 
 the author as an independent entity, not merely as 
 an appendage of her husband " (Toy). She is an ideal 
 wife, an ideal mother, but she is also an ideal in and for 
 herself. Nothing in ancient literature equals this re- 
 markable attestation to the dignity and individuality of 
 
 Kiddush. 
 
 Page 124. The Kiddush (EJ'np), or sanctification, 
 is essentially a home-rite, and is an integral part of the 
 Sabbath and Festival meals. The full form of the phrase 
 is sanctification of the day (DVn tr-np Pesahim 105 a). The 
 main feature of the rite is the use of the Cup of Wine. 
 Wine, which "maketh glad the heart of man" (Ps. civ. 
 15), was an article of food, and also, owing to its exhila- 
 rating effects, a natural symbol of joy. Wine has a place 
 in many Jewish ceremonials (see P.B. pp. 216, 298, 305). 
 To the Jew, wine was a good, liable to abuse but none 
 the less a gift of God, worthy to be used in religious 
 ceremonial, as in acts of adoration of the bounteous 
 Bestower of all good. The vine, too, passed into popular 
 speech as an emblem of quiet prosperity. Of Simon 
 the Maccabee (about 141 b.c.e.) we read: "He made 
 peace in the land, and Israel rejoiced with great joy : 
 and they sat each man under his vine and his fig tree and 
 there was none to make them afraid," i Mace xiv. 12. 
 In olden times wine was offered in various sacrifices (see 
 e.g. the ordinances in Numbers xxviii.), and this sacred 
 use finds metaphorical expression in the parable of the 
 trees told by Jotham : " Then the trees said unto the 
 vine. Come thou and reign over us. But the vine said 
 unto them. Should I leave my wine, which cheereth God 
 and man, and go to be promoted over the trees ? " 
 (Judges ix. 12, 13). The association of wine with the 
 Sabbath sanctification is very frequently referred to in 
 the early Rabbinic literature (e.g. Mishnah Berachoth 
 viii. I, Pesahim 106). It has been very plausibly held 
 that such customs as this — emphasising that wine, and 
 
cxl Historical and Explanatory Notes. 
 
 many other pleasures, sanctify by use though they degrade 
 by abuse — =are in part responsible for the sobriety which 
 has generally distinguished Jews throughout the ages. 
 Judaism, moreover, is not an austere discipline. It not 
 merely admits, it emphasises, the joyous side of life. 
 
 The Kiddush in Synagogue arose from the custom of 
 entertaining and lodging wayfarers in the Synagogue 
 precincts, and thus the rite was part of the meal pro- 
 vided for the communal guests (Pesahim loi). The 
 public Kiddush, however, as an act of sanctification 
 {Col-bo 50), was retained long after it ceased to be 
 customary to associate the guest-house with the place 
 of worship. Similarly the hanucah lights are kindled 
 in the Synagogue as well as in the home. The com- 
 munal observance of these rites fulfils the further purpose 
 of enabling those who are unskilled in such ceremonials 
 to participate in them. In synagogue, the citation 
 (P.B. p. 124) from the end of Genesis i. and the 
 
 beginning of Genesis ii. (^T^-in;! till TWp^)^ is omitted, 
 and the Kiddush begins with the benediction over the 
 wine. 
 
 Blessed art thou... who createst th^ fruit of the vine. 
 From the Talmud (Berachoth 35). The next paragraph 
 is referred to in Pesahim 117b, and occurs, practically 
 as our P.B., in the Gaonic rites. The Sabbath is„the 
 first of the holy convocations, for it is named first in the 
 Scriptural lists of the holy days in Leviticus xxiii. In 
 remembrance of the departure from Egypt, Deut. v. 15. 
 For thou hast chosen us, Deut. vii. 7, and sanctified us, 
 Exod. xix. 6, Levit. xix. 2, Deut. xxvi. 19. Blessed art 
 thou... who hallowest the Sabbath, Gen. ii. 3, Exod. xx. 11. 
 
 The benediction over the bread (''^yi'Sn) is derived 
 from the Talmud, Berachoth 35. The phraseology is 
 Scriptural, Psalm civ. 14 ; "He causeth the grass to grow 
 for the cattle, and herbs for the service of man, that he 
 may bring forth bread from the earth." It may be noted 
 that the next clause in the same Psalm is "and wine 
 that maketh glad the heart of man," thus giving the 
 
Nishmath. cxli 
 
 same association between wine and bread which is 
 established also in the Sabbath meal. Two loaves are 
 used on Sabbath at each meal, the symbolical meaning 
 of which is derived (Pesahim 117 (5) from the double 
 portion of the manna (Exod. xvi. 5). 
 
 Sabbath Morning Service. 
 
 The first part of the Sabbath morning prayers is 
 identical with the week-day liturgy, except that (a) a 
 passage is added to the sacrificial citations (P.B. p. 10), 
 ((5) the meditation and benedictions for the phylacteries 
 (P.B. p. 15) are omitted as the tephillin are not worn on 
 Sabbaths, (c) the hundredth Psalm (P.B. p. 20) is omitted, 
 and. Psalms xix., xxxiv., xc, xci., cxxxv., cxxxvi., xxxiii., 
 xcii., xciii. substituted (in the Sephardic rite the selection 
 of Psalms is somewhat different). Otherwise, the week- 
 day and Sabbath services are identical up to the end of 
 the "Song of the Sea" (Exodus xv.). After this the 
 Sabbath liturgy interpolates the important doxology which 
 is found on P.B. p. 125. 
 
 Nishmath. 
 
 Page 125. The breath of (np^a) every living being 
 shall bless thy name. The opening phrase is reminiscent 
 of the last words of the Psalter, Let everything that hath 
 breath praise the Lord. The main constituents of this 
 noble prayer are ancient; The latter portion of it is pre- 
 scribed by R. Johanan as a thanksgiving for the rain-fall 
 (Berachoth 59 b); the earlier part is_ mentioned by the 
 same authority as the benediction (1^5 "313) concluding 
 the home-service on the Passover eve (Pesahim 118 a). 
 The doxology is not only a fitting praise after the recita- 
 tion of selected Psalms, but it has also been made an 
 expression of Israel's reliance on the one God ( We have 
 no King but thee, to thee alone we give thanks). Though 
 our mouths were full of song as the sea (■13''S -1?^). Such 
 hyperbolical invocations as this, which is cited in the name 
 
cxlii Historical and Explanatory Notes. 
 
 of Jobanan, are found elsewhere in the early Jewish litera- 
 ture. Thus in the second century Apocalypse of Baruch 
 (liv. 8) occurs this passage : "If my limbs were mouths, 
 and the hairs of my head voices, even so I could not 
 give thee the meed of praise, nor tell the glory of thy 
 beauty." (Cf. also Aboth d. R. Nathan i. xxv.) 
 \ \ The many scriptural reminiscences in the phraseology 
 of the doxology are noted by Baer. The text actually 
 cited : All my bones shall say, Lord, who is like unto thee, 
 etc. is from Psalm xxxv. lo. The various rites differ in 
 the wording, especially in the portion which follows the 
 citation of this text. (There is a good note on nishmath 
 in Landshuth, p. 278.) 
 
 Page 127. He who inhabiteth eternity (^P JSi'^') — as 
 well as the preceding two words — is from Isaiah Ivii. 15 
 (cf Is. vi. i). The text that follows Exult in the Lord 
 is taken from Ps. xxxiii. i. This verse is amplified in 
 the next paragraph (D'")?'^ *a:|). The initials of the 
 Hebrew words meaning the upright, the righteous, the 
 loving ones, and the holy happen to form the acrostic 
 Isaac (POy!), and by re-arranging the verbs (after the 
 manner of the Sephardim) the acrostic Rebekah (i^R?")) 
 is also introduced, thus : 
 
 DD'nnn one'' 'sa 
 
 ■siliriFi D''i?nv ^'laia-i 
 
 K'li'^nn Dn'pri ptybia-i 
 
 S^njpn DiB''ni5 3'n|53-i 
 
 Such fanciful ideas were and still are appreciated by 
 many, whose affectionate ingenuity would play in child- 
 like rapture round the words of the beloved prayers. 
 
 In the assemblies (ni7np»?-1)...Mjc name shall be blessed. 
 The various synonyms thank, praise, laud, etc., which 
 occur in this paragraph, are found conjoined in precisely 
 the same sequence in the Mishnah (Pesahim x. 5), in 
 the doxology for the Passover eve. 
 
The Sabbath Yoser. cxliii 
 
 The Sabbath Yoser. 
 
 The service then follows the same line as for week- 
 days (see notes on P.B. p. 36, 37), but after the Yoser 
 benediction, the Sabbath form diverges, the passage 
 beginning All shall thank thee (ini* 73n), page 128. 
 Some parts here are identical with the week-day form, 
 but others are peculiar to the Sabbath. Especially note- 
 worthy is the reference to the future life and the Messiah 
 (page 129) : There is none to be compared unto thee, O Lord, 
 our God, in this world, neither is there any beside thee, 
 O our King, for the life of the world to come ; there is 
 none but thee, O our Redeemer, for the days of the Messiah; 
 neither is there any like unto thee, O our Saviour, for the 
 resurrection of the dead. These three ideas : the coming 
 of the Messiah, the resurrection of the dead, and the life 
 of the world to come, are parts of one great conception, 
 though the inter-relation of the parts is not consistently 
 defined in Rabbinic theology. Maimonides (in the last 
 two of the thirteen articles, P.B. p. 90) places the coming 
 of the Messiah before the Resurrection, as is done in the 
 passage now before us. The world to come, however, 
 here precedes the advent of the Messiah, but " the pre- 
 vailing conception in Jewish theology is that the Messianic 
 age is to precede the world to come " (Singer, Lectures 
 and Addresses, p. 183). On the other hand, the phrase 
 the world to come is often used in the Rabbinic literature 
 in the general sense of all the future change of which the 
 Messianic advent and the Resurrection are constituent 
 parts. A considerable element in Jewish Messianic hope 
 is the regeneration of this, the earthly life, but the idea 
 easily passes over into that of a new life, transcending 
 the earthly, a life in which the souls of all past generations 
 are to share. 
 
 Page 129. God, the Lord over all works (lilf? ?K) is 
 an alphabetical but unrhymed hymn of the early middle 
 ages. Rapoport (BiccureHa-ittim x. p. 119 end of note 20) 
 ascribes a more ancient origin to the hymn, for he thinks 
 
cxliv Historical and Explanatory Notes. 
 
 that it belongs to the Essenes, a Jewish sect of the 
 beginning of the Christian era. P. Bloch, on the other 
 hand (Monatsschrift, vol. xxxvii.) attributes the hymn 
 (with the other mystical passages of the Yoser) to the 
 eighth or ninth century mystics, described as the Riders 
 on the Chariot (Yorede Merkaba). The Chariot (referred 
 to in this hymn) is derived from the vision of Ezekiel 
 (chs. i. and x.) ; it is a fine poetical figure (found also in 
 other ancient literatures) to describe the majestic progress 
 of God as he rides on the " Cherubim," or upon the 
 " heavens." (For theories as to the origin and symbolical 
 meaning of the Chariot-ride see Kohler in Jewish Encyclo- 
 pedia, viii. 500.) In this hymn, the chariot, however, 
 plays a secondary part, for the doxology really accords 
 with the general sense of the Yoser prayer, a praise of 
 God and of his power as revealed in his moral excellence 
 (jpurity and rectitude are before his throne) and in the 
 marvels and regularity of the natural phenomena and 
 especially of the luminaries of beautiful lustre, the sun 
 and moon, who rejoice in their going forth, and praise 
 their Maker. Cf. Ps. xix. in Addison's famous rendering : 
 
 "For ever singing, as they shine, 
 'The Hand that made us is Divine'." 
 
 He called unto the sun, and it shone forth in light. He 
 looked, and ordained the figure of the moon. This second 
 clause, relating to the moon, may refer (as Baer suggests) 
 to the Midrash (Genesis Rabba vi.) : God saw that men 
 would worship the sun, and therefore he ordained the 
 figure of the moon, so that at all events there should be 
 more than one chief luminary, and thus the danger of 
 the worship of either would be reduced. The phrases 
 are, it will be noted, admirably chosen : the light of the 
 sun, \h& figure of the moon, for the moon only shines by 
 the reflected light of the sun. But it may be that the 
 words he ordained the figure of the moon refer to the 
 regularity of the periodical phases of the moon, to which 
 changes in shape the 'phra.s.Q figure of the moon may allude. 
 
 Page 130. To the God who rested from all his 
 
The Sabbath Morning Amidah. cxlv 
 
 works (naB' -\f^ bx?). This paragraph, like all the other 
 Sabbath additions to the Yoser, is found in the Gaonic 
 Hturgy and was known to Natronai and Amram (cf. also 
 the Midrash Neelam). God exalted himself, raised himself, 
 on the seventh day. The figure is that God descended 
 to earth to create, and then ascended again to his throne 
 on high. Just as the luminaries glorify God, so the 
 Sabbath day itself offered praise. The Midrash (on 
 Ps. xcii.) has it that Adam, on the first Sabbath, sought 
 to adore the Day of Rest (the heading of the Psalm may 
 be rendered : A Psalm or Song unto the Sabbath Day). 
 But the Sabbath rejoined : Nay, praise not me ; but 
 together let us eulogise the Maker of us both. Then 
 Man and the Sabbath in unison sang : It is good to give 
 thanks unto the Lord. 
 
 Pages 131-6. See above, notes on P.B. pp. 38-45. 
 
 The Sabbath Morning Amidah. 
 
 The Sabbath morning Amidah contains seven bene- 
 dictions, of which the first three and the last three are 
 the same as those of the week-day prayer (P.B. pp. 40 — 
 46 and 50 — 54). There is some variation, however, in 
 the Sanctification (Kedushah). 
 
 Page 137. The Kedushah. On the general signifi- 
 cation of the Sanctification see above, note on P.B. 
 p. 45 ; on the opening formula see below note on 
 P.B. p. 160. The Sabbath morning Kedushah in our 
 P.B. version begins as on week-days : We will sanctify 
 (B'1!i2?) thy name in the world even as they sanctify it in the 
 highest heavens. The identity continues till the end of 
 the first congregational response : the whole earth is full 
 of his glory. But there then occurs considerable ex- 
 pansion in the invocations recited by the Reader between 
 the responses. This expansion is found in the old rites, 
 e.g. Vitry p. 156. Then with a noise of great rushing 
 
 (E'ri bip? r«) is based on Ezekiel iii. 12, whence also 
 
 comes the second response. Blessed be the glory of the 
 
 A. 10 
 
cxlvi Historical and Explanatory Notes. 
 
 Lord from his place (ie.Q note on P.B. p. 45). And as 
 
 the third response ( vP') refers to the Kingship of God, 
 the invocation leading up to it (IPip^P) js compact of 
 aspirations for the near restoration of the divine rule in 
 Jerusalem. From thy place shine forth, O our King, and 
 reign over us, for we wait for thee, and the rest of the 
 invocation, is a fitting preface to the response : The Lord 
 shall reign for ever, thy God, O Zion, unto all generations. 
 Hallelujah. (Ps. cxlvi. 10.) 
 
 The Lntermediate Benediction. 
 
 Pages 138-9. The fourth benediction is the dis- 
 tinctive feature of the Sabbath Amidah. The form is 
 practically identical in all rites ; it is cited by Amram 
 and Maimonides, and occurs in Vitry exactly as in our 
 P.B. with only insignificant variations (the most important 
 occurring towards the very end of the benediction, where 
 Vitry p. 15s reads : And purify our hearts to serve thee in 
 truth, and may all Lsrael who love thy name rejoice in thee, 
 and in thy love and favour, O Lord our God, let us inherit 
 thy holy Sabbath. Blessed art thou O Lord who hallowest 
 the Sabbath). 
 
 Many Biblical and some Midrashic phrases concerning 
 the Sabbath are used with striking effect in this beautiful 
 intermediate benediction. The idea that the Sabbath 
 was, so far from being a burden, a special boon and 
 privilege to Israel (see particularly the passage beginning 
 And thou didst not give it (IPlDJ t<?1) unto the nations of 
 other lands) is very old; it is found not only in the 
 Midrash (Exodus Rabba xxv.) but far earlier, viz. in the 
 Book of Jubilees (second century b.ce.) ch. ii. This is a 
 clear indication of the great antiquity of parts of the 
 Synagogue liturgy, which appear for the first time in 
 the Gaonic literature. Let the reader note in particular 
 these phrases from Jubilees (ii. 16 seq.) with the inter- 
 mediate benediction of the Sabbath Amidah (from •lipfc'l 
 onwards) and the close relation between the two will be 
 
The Intermediate Benediction, cxlvii 
 
 obvious : And he finished all his work on the sixth day, 
 all that is in the heavens and earth.. .And he gave us a 
 great sign, the Sabbath day ...And he said unto us : Behold 
 I will separate unto myself a people from among all the 
 peoples, and these will keep the Sabbath day, and I will 
 sanctify them unto myself and will bless them... And the 
 Creator of all things blessed it, but he did not sanctify all 
 nations to keep Sabbath thereon, but Israel only... And 
 he blessed the day which he had made for a blessing and a 
 sanctification and a glory above all days. 
 
 The Sabbath, with all its restrictions, is in a sense a 
 burden, but Israel glorified the yoke into a crown and a 
 distinction by the love and joy with which it greeted the 
 respite from the call of the world, and the opportunity of 
 communion with the Creator and Father. And no small 
 part of Israel's service to mankind has been the fact that 
 Israel's weekly rest and communion has been — though 
 not on the same day — given to the whole civilised world. 
 In the scheme of creation (Genesis i., ii.) the Sabbath 
 was universal. Israel gave the institution a peculiar 
 consecration, making the day its very own. Yet by this 
 very act of treasuring and loving it, Israel made the day 
 a treasure and an object of love in the esteem of all men. 
 
 One or two phrases in the benediction need comment. 
 Moses rejoiced in the gift of his portion ( HE'D no^^) — the 
 Sabbath was, the Talmud (Sabbath lo b) says, a precious 
 gift, delivered to Israel through Moses. The Midrash 
 (Genesis Rabba cviii.) puts it that the Sabbath was 
 granted to Israel in Egypt as a day of rest at Moses' 
 intervention (Abudarham, who cites Exodus xvi. 29 for 
 the use of the word gift in reference to the Sabbath). A 
 
 diadem of glory (ni^^Jyi ? v?) didst thou place upon his head, 
 when he stood before thee upon Mount Sinai. According 
 to Baer, this refers to the halo which shone on the 
 countenance of Moses (Numbers xxxiv. 29), and this 
 explanation is confirmed by some other phrases in the 
 benediction which come from the same context. But 
 the Sabbath is in the wider sense the ''crown of salva- 
 
cxlviii Historical and Explanatory Notes. 
 
 tion'' and "the glory of greatness" (P.B. p. 175), and 
 the reference here may be to this extended meaning. 
 In the Midrash (Genesis Rabba ch. xii.) the Sabbath is 
 likened to the gem in a signet ring. Abudarham, however, 
 explains that the " crown of glory " consists of the honour 
 expressed in the ' previous words ; ikou didst call him a 
 faithful servant (Numbers xii. 7). 
 
 And thus it is written in thy law. Thereupon follows 
 the citation of Exodus xxxi. 16, 17. The point is: the 
 observance of the Sabbath is ordained in the decalogue, 
 but also it is written elsewhere in the law. The Sabbath 
 is referred to in ten passages over and above the fourth 
 commandment. 
 
 Page 139. Thou didst call it the desirable of days in 
 remembrance of the creation. This precise phrase (TUPn 
 CP*) is not, as one would expect, a Scriptural term 
 applied to the Sabbath. But the Targum (Jerushalmi) 
 
 translates the text (Gen. ii. 2) And God finished (''5.''5) by 
 And God desired (iPri^) on the seventh day, and the phrase 
 desirable of days in remembrance of the creation is probably 
 thence derived (Abudarham, and the comm. Baal 
 hafturim on Gen. ii. 2. Abudarham cites Ps. Ixxxiv. 3 
 for the use of i^ppa in the sense of passionate desire). 
 Baer (p. 219) adopts an alternative suggestion of Abu- 
 darham and renders : "Thou hast proclaimed, appointed, 
 it to be the desirable of days." Yet another solution of 
 the diflSculty has been found (Siddur Rashi § 477, Vitry 
 p. 82) : by construing the words th-ou didst call it with 
 what follows and not with what precedes, the sense 
 would be ; " It is the desirable of days, thou didst 
 proclaim it a memorial of the creation " (with reference 
 to the words in the fourth commandment, Exod. xx.). 
 
 Pages 140-2. See above, notes on P.B. pp. 
 50-54- 
 
Order of Reading the Law. cxlix 
 
 Order of Reading the Law. 
 
 Page 143. The ceremonial connected with the 
 Reading of the Law has already been discussed above 
 in the notes on P.B. pp. 66 seq. But on Sabbath and 
 Festivals the rite is more elaborate. The Sephardim 
 differ considerably from the Ashcenazim at this point, 
 and the older rites all show many variations, especially 
 in regard to the Scriptural texts cited in the invocations 
 prior and subsequent to taking the scroll from the Ark. 
 The long additions — beginning Unto thee it was showed 
 that thou mightest know that the Lord he is God, there is 
 
 none other beside him (ni?17 ONin nFlN Deut iv. 35) — made 
 in some Synagogues on the festival of the Rejoicing of 
 the Law were, according to Abudarham, used on every 
 Sabbath in Spain in the middle of the fourteenth century. 
 Other additions also are made by the same authority for 
 the weekly Sabbath in this part of the service. 
 
 Our P.B. opens with four verses, three of them Scrip- 
 tural texts (beginning There is none like unto thee among 
 the gods, O Lord, ^i03 fN) Ps. Ixxxvi. 8, cxlv. 13, xxix. 11, 
 
 while the other (fh^ Lord reigneth, '=1^0 ".) is composite as 
 indicated above in the note on P.B. p. 28. Some of 
 these verses are already included in Sopherim xiv. 8, so 
 that our P.B. has excellent authority for its choice of 
 them, though they are not found in the mediaeval rites. 
 (Landshuth, p. 296, however, quotes a manuscript of the 
 Shibbole ha-Leket — middle of the thirteenth century — for 
 the custom of introducing the verses on all such Sabbaths 
 and Festivals on which two Scrolls of the Law are taken 
 out from the Ark.) The short prayer that follows in 
 our P.B. Father of Mercies (CPO'Di? 3K) quotes the text, 
 Ps. li. 20 {do good unto Zion, etc.). The second sentence, 
 for in thee alone dp we trust etc., is compiled by adapting 
 various Scriptural phrases. 
 
 Some recent rituals insert, as our P.B. does, a medi- 
 tation in Aramaic opening Blessed be the nam,e of th£ 
 Sovereign of the Universe i^W I*"!'?)- It is a noble 
 
cl Historical and Explanatory Notes. 
 
 passage derived from the Zohar (in Section Vayakhel), 
 and is introduced with these words : " When the Scroll 
 is taken out in the assembly to read therein, the gates 
 of the heavens of mercy open and the celestial love 
 awakes. It is then fitting for a man to recite this prayer." 
 Several phrases are mystical in the sense that they imply a 
 direct communion between God and man, and appeal for 
 the gift of light, while laying stress on the desire that man's 
 heart should be opened to receive the Law. This com- 
 bination of the ideas of direct intuition of God and of 
 yeceptiveness to the Law is a striking feature in- Jewish 
 mysticism. The mystic is essentially a law to himself, 
 the Jewish mystic, however, often contrives to reconcile 
 his own free, individual emotions with obedience to law. 
 He is not in a state of revolt against authority, as the 
 mystic so frequently is, but he finds in authority the goal 
 of his ecstatic devotion. 
 
 The Zohar, from which the passage comes, is the 
 finest expression of this type of Judaism, mysticism 
 arising, out of piety, just as the flower grows from its 
 root. The word Zohar (ID') means Brightness. The 
 book so named was first produced in Spain, in the 
 thirteenth century, being made known by Moses de 
 Leon, who ascribed it to the famous Rabbi of. the 
 secdnd century; Simeon ben Yohai. Though the latter 
 'ilscfiption is inaccurate, it is equally erroneous to assume 
 that Moses de Leon was more than the compiler. The 
 book represents a growth, and is no doubt the result of 
 a long mystical tradition. 
 
 Page 144. The thirteen attributes. The passage : 
 the Lord, the Lord is a merciful and gracious God 
 (I-uni D-im 7N ;» J*J, is a quotation from Exodus xxxiv. 6, 7 
 and the divine characteristics which the verses contain 
 are reckoned at thirteen. The introduction of the 
 passage at this point (for the Festivals) is modern, and 
 according to Baer is derived from the book Shaare Zion 
 (section iii.). The quotation stops short of the phrase 
 in which the punishment of the guilty is announced (the 
 text continues n^J* N^^ ffe will by no means clear [the 
 
Order of Reading the Law. cli 
 
 guilty\j. The worshipper in prayer rests his whole heart 
 on God's mercy, and, indeed, the instinct to put out of 
 sight the thought of retribution is a natural one. Nor is 
 there any limit to God's forgiveness. There are no bounds 
 to his loving-kindness, for though, in the words of Ps^ 
 cxlv. 20, the wicked are subject to the divine displeasure, 
 yet as the ninth verse of the same Psalm assures us : 
 The Lord is good unto all, and his tender mercies are over 
 all his works. 
 
 Lord of the Universe, fulfil the wishes of my heart for 
 good. This prayer appears for the first time in the work 
 above named, the Shaare Zion of Nathan Hannover, the 
 first edition of which was printed in Prag in 1662. But 
 the prayer, it has been urged, originated in a French- 
 speaking country (Berliner, Randbemerkungen, i. p. 65). 
 For towards the close occurs (P.B. p. 145) the petition: 
 
 Guard us... from evil hours (niVT niv^P) that visit 
 and afflict this world. This phrase, evil hour, it has 
 been suggested, is the translation of the French malheure 
 which, literally meaning evil hour, came to express the 
 idea of unhappiness or misfortune. This phrase is also 
 found in the prayer on P.B. p. 67 (also repeated on 
 p. 146) — a prayer which is a good deal older than the 
 seventeenth century (see note on P.B. p. 67). The 
 phrase evil hours is in fact derived from the Palestinian 
 Talmud (Ber. v. § i) where it occurs in a prayer of Abahu. 
 Nevertheless the prayer before us first appears in the work 
 of Nathan (Nata) ben Moses Hannover. He was a 
 sufferer from the Cossack raids under Chmielnicki in 
 1648 — that terrible experience which left so dark a 
 mark on Jewish life, and the history of which Nathan 
 wrote {Yeven Mesulah, Venice, 1653). This work 
 "certainly places Hannover among the best historians 
 of the seventeenth century." After his escape from 
 Russia, he settled for a time in Venice where he studied 
 the Kabbala. His work Shaare Zion is a "collection of 
 mystical prayers, religious customs, and ascetic reflec- 
 tions ; it was chiefly taken from Kabbalistic works, and 
 was very popular among the Eastern Jews " (M. Seligsohn, 
 
clii Historical and Explanatory Notes. 
 
 Jewish Encyclopedia, vi. 220). Some of the best of the 
 most recent additions to the Prayer Book are the work 
 of Jewish mystics. 
 
 Page 145. The three verses that follow the prayer: 
 Hear O Israel ^wf), Deut. vi. 4, One is our God pnx 
 
 .U'n'^8)_which is not a Scriptural text— and Magnify 
 
 the Lord with me ip'^X) Ps. xxxiv. 4, occur in Sopherim 
 xiv. as part of the invocations at the reading the Law. 
 Similarly, the next paragraph, Magnified .. .be the name of 
 
 the Supreme King of Kings (?'3n 7r) is found in the same 
 authority. Our P.B. version, however, is longer than 
 that of Sopherim, but Vitry has the same form as we. 
 The Sephardim follow Sopherim more closely. 
 
 The doxology (^aili '?y), as we have it, is stately and 
 impressive. It opens with phraseology familiar to us in 
 the Kaddish. In Daniel (xi. 37) we read : He shall 
 
 magnify himself above all (?'?iri! fe"?^). In Ezekiel 
 (xxxviii. 23), too, God declares : / will magnify and 
 sanctify myself and I will make myself known in the 
 eyes of many nations. In later Hebrew, owing to the 
 influence of Aramaic, these active forms were treated 
 as passives ; hence here the phrase is turned to his name 
 shall be magnified. In the next clause God is named the 
 King of kings of kings — a phrase found in Alenu P.B. 
 p. 76 and frequently in Rabbinic literature, e.g. Aboth iv. 
 last words, P.B. p. 199. The name of the King of kings of 
 kings (Nebuchadnezzar was king of kings, Daniel ii. 37, 
 God is King over such mighty monarchs) is magnified 
 in the worlds which he has created — the present world and 
 the world to com£ ; the latter phrase may mean either 
 heaven or the Messianic kingdom. (It will be noted 
 
 that the plural of D^iV is sometimes feminine as here niO/iV, 
 
 and sometimes masculine as in the next line Q'O/iJ', and 
 as invariably in Scripture. The masculine plural seems, 
 as Baer suggests, to imply eternity in an abstract sense, 
 while the feminine plural signifies worlds in a more 
 
Order of Reading the Law. cliii 
 
 concrete sense.) This universal eulogy of God, in earth 
 and heaven, accords with his desire, and with the desire 
 of them, that fear him. It is possible, however, that 
 here, as in the Kaddish, this phrase must be joined to 
 the idea not of the praise of God but of his creation — 
 thus : the worlds which he created in accordance with his 
 desire and with the desire of them that fear him. The 
 Midrash represents God as taking the souls of the 
 righteous into his counsels before creating the world 
 (Genesis Rabba viii.). The next phrase, however, and 
 in accordance with the desire of all the house of Israel, 
 points rather to the first view (the Hebrew is therefore 
 
 to be construed '131 "iV-}3 ^Sd H^ iD|}' hnv^% The rock 
 everlasting is a phrase from Isaiah xxvi. 4, while the 
 following description of God as Lord of all creatures, 
 God of all souls is a favourite form with the Jewish 
 liturgy (see n»B';i »n'^« and HD^'J, p.B. pp. 5 and 125), 
 being formed on the basis of Scriptural texts such as 
 Moses' invocation (Numbers xxvii. 16): the Lord, the God 
 of the spirits of all flesh. God, the doxology continues, 
 dwelleth in the wide extended heights (not a Biblical 
 phrase), and inhabiteth the heaven of heavens of old 
 (Ps. Ixviii. 34); his holiness is above the (angelic) Hayoth 
 (Ezekiel i.), and above the throne of glory. In Is. vi. 
 God is pictured as sitting on a high and lofty throne, his 
 train filling the Temple, while Jerusalem itself is dignified 
 in the words of Jeremiah (xxvii. 12) as a throne of glory, 
 set on high from the beginning, is the place of our sanctuary. 
 In the Jewish mysticism, the throne of God was placed 
 at the highest point of the Universe (Pagigah 12 b), the 
 highest heaven being characterised as the araboth (nu'lljj 
 see below). The idea of the throne was turned to deep 
 religious account ; it was not merely a symbol of dignity 
 but also of justice : righteousness and justice are the found- 
 ation of thy throne (Psalm Ixxxix. 15). So the araboth 
 were the seat of grace, the treasure-houses of life, peace, 
 and blessing (Talmud, loc. cit.) Just as the holiness of 
 God is manifested over the throne, so, the doxology 
 
cliv Historical and Explanatory Notes. 
 
 continues, Israel prays that the divine Name may be 
 hallowed among (and through) us in the sight of all living. 
 So Israel sings a new song before him, as it is written 
 (Ps. Ixviii. 5): Sing unto God, sing praises to his name, 
 
 extol ye (-iVd kal imperative of ??p, lit. lift up, i.e. here 
 lift up a song, extol) him that rideth upon the heavens (the 
 Hebrew is araboth) by his name /ah, and exult ye before 
 him. Some modern commentators interpret araboth to 
 mean clouds, and this view has Talmudic support (loc. cit.); 
 others hold it to mean desert-plain, steppe, hence wide 
 expanse. The verb translated extol (I^D) may mean cast- 
 up the way, i.e. make a highway, for the public roads 
 were often higher than the surrounding level. The figure 
 would then be that Israel (by his act of adoration and 
 his righteous life) prepares a highway for the majestic 
 progress of the divine chariot through the pathless 
 deserts. This would be closely similar to the words 
 with which Isaiah (xl. 3) summons the exiles in Baby- 
 lonia : Prepare ye in the wilderness the way of the Lord, 
 make straight in the desert a highway for our God. The 
 qualifying phrase that God rides by his name Jah is 
 difficult to interpret, and some modern commentators 
 attempt to emend the text, but unsuccessfully and need- 
 lessly. The Authorised Version (basing itself on some 
 older Jewish renderings) translates exactly as our P.B. 
 But the Revised Version (with some moderns) begins 
 a new clause with the words (lop n^^) and renders : His 
 name is Jah, which would be a reminiscence of the Song 
 at the Red Sea in Exodus xv. (verses 2, 3), and the 
 desert-ride would be a further reminder of the Exodus. 
 The Hebrew (lO^ n^^) could have the meaning suggested 
 in this rendering (the 3 would be beth essentiae) ; and so 
 the Targum takes it. Jah is the shortened form of the 
 tetragrammaton ; it first occurs in the passage from 
 Exodus just cited, and is familiar in the Psalmic invo- 
 cation. Hallelujah {praise ye Jah). And just as the 
 exiles were promised (Isaiah Hi. 8), so the prayer before 
 us continues : And may we see him eye to eye when he 
 
Bar-Misvah. civ 
 
 returneth to his habitation, citing the wonderful text just 
 referred to : " The Lord will be seep, in person when he 
 comes to Zion, as closely and clearly as when two 
 men look one another in the face " (Skinner. Cf. note 
 on the Priestly benediction, P.B. p. 53). Then the 
 passage rounds off its unsurpassable beauty of phrase 
 and depth of spiritual feeling by quoting Isaiah xl. 5, 
 And the glory of the Lord shall be revealed, and all flesh 
 shall see it together, for the mouth of the Lord hath 
 spoken it. 
 
 Page 146. On the following paragraph (D^pqiri nx) 
 notes have already been given on P.B. p. 67 ; it may 
 suffice to point out that there is no break before the next 
 lines And may he help... all who trust in him (""i'l!!"!), for 
 this runs on continuously, though a change is here made 
 to the third person. It runs on in Vitry, p. 157, where 
 moreover ^q first person is maintained : May he... fulfil 
 our desires .. .and may he help us (■IJ'l^S t.^rl ■''^'''^??-'!)- 
 
 Pages 146-8. See notes above, on P.B. pp. 67-69. 
 
 There is, however, here inserted a benediction to be 
 said by the father of a bar-misvah (i^JVP 15) literally, son 
 of commandment, i.e. one on whom falls the responsibility 
 of the commandnients (cf. Aboth v. 21). In Rabbinic 
 law, the legal majority was attained when a boy completed 
 his thirteenth year. (The term bar-misvah is also applied 
 to every adult Israelite in Baba Mesia 96 a.) L. Low 
 (Lebensalter p. 202) has shown that the bar-misvah 
 ceremonials (which consisted chiefly in the boy being 
 called up on the first Sabbath of his fourteenth year 
 to read from the Scroll of the Law in public, sometimes 
 delivering an oration) did not become a fixed rite 
 till the fourteenth century in Germany, but Kohler 
 (Jewish Encyclopedia, ii. p. 509) gives reasons for 
 holding that the germ of the custom is much older. 
 The father (according to our P.B. p. 148) utters this 
 formula on the occasion of the ceremonial : Blessed be he 
 who has freed me C^'D^??' '^~^) from the responsibility for 
 this child. This curious formula is cited in the Midrash 
 (Genesis Rabba Ixxxiii. ; see also Orah Hayyim ccxxv. 2). 
 
clvi Historical and Explanatory Notes. 
 
 It does not signify the father's relief at being released 
 from the duty to care for his son, but it expresses the 
 parent's joy that the son has attained an age when he 
 can discern right and wrong, and enters into the com- 
 munity as an independent member of the congregation. 
 
 The Haphtarah. 
 
 Besides the reading from the Pentateuch, it became 
 customary at an early period to read also a passage from 
 the prophetical books. This last category included the 
 earlier prophets, i.e. the histories, Joshua, Judges, 
 Samuel, Kings, and the later prophets, i.e. Isaiah, 
 Jeremiah, Ezekiel, and the twelve Minor Prophets. By 
 the beginning of the Christian era the custom was fully 
 established, and it may go back still earlier. Prof. Bacher 
 {Proomien der alien judischen Homilie, p. 3) suggests that 
 the haphtarahs must have been arranged before the 
 Hagiographa section of the Bible was closed. There is 
 no historical ground for the theory of Abudarham that 
 owing to the interdiction of reading the Pentateuch 
 during a period of persecution (such as that of Antiochus 
 Epiphanes 168—165 b.c.e.) some prophetical passage of 
 cognate meaning was substituted. It is more probable 
 that the first prophetical lessons to be fixed were those 
 for the festivals, and that such passages were selected as 
 vindicated the Pharisaic interpretation of the Law against 
 the views of the Sadducees. Just as the Pentateuch was 
 read in Palestine once in three years, so the prophetical 
 lessons were arranged in a triennial cycle, but in Babylonia, 
 where the annual cycle prevailed, the haphtaroth also 
 varied, that for the first year of the cycle being usually 
 retained. But there remained many local differences as 
 to the selections both with regard to the chapter and the 
 number of verses chosen. 
 
 The word haphtarah (nnopn or nnD^X) is derived 
 from a verb ("i^?) meaning to free, dismiss. Hence 
 haphtarah signifies dismissal (demissio), or it may mean 
 
The Haphtarah. clvii 
 
 conclusion (this is confirmed by another word used in 
 
 place of haphtarah, viz. '*pP??5' lit. completion — see 
 Biichler in J.Q.R. vi. p. 7). At all events, the name 
 signifies the end of the service, when the people were 
 dismissed to their homes. Before long, however, the 
 sermon was introduced into the service and this dis- 
 course followed the haphtarah, which no longer formed 
 the actual conclusion (cf I. Abrahams, in Cambridge 
 Biblical Essays, p. 166). 
 
 Pages 148-151. The benedictions — before and after 
 reading the lesson from the Prophets — are clearly referred 
 to in Sopherim xiii. 9 onwards (the same chapter contains 
 also the blessings recited before and after reading the 
 Pentateuch). The wording in Sopherim differs some- 
 what from that now used by the Ashcenazim, but Vitry 
 has a form nearer to the Ashcenazic reading as found 
 in our P.B. version. The Vitry preserves a trace of 
 an interesting custom certified by Sopherim. When 
 the Reader began the first benediction after the haphta- 
 rah he said: Blessed art th^u... Rock of all worlds... who 
 speakest and fulfillest, all whose words are truth and 
 righteousness. "Whereupon all the people rise and 
 say : Faithful art thou, O Lord our God, and faithful 
 are thy words," and some further phrases. This was 
 obviously a confession of faith in the truth of the 
 Scriptures that had been read, and it was appropriate 
 that the repetition of this confession should be made 
 by the congregation. In Babylon the same congrega- 
 tional response was spoken, but the worshippers remained 
 seated. Amram knows nothing of the congregational 
 answer, but there is a clear trace of it in Vitry (p. 158). 
 In the Greek translation of Psalm cxlv. there is an 
 
 inserted line which begins l''"??'^. '?? ,.. iP^.? which may 
 be compared with the' wording of this benediction. 
 Compare also Deut. vii. 9. 
 
 In substance these benedictions have much in common 
 with the prayers of the High Priest when reading the 
 Scriptures on the Day of Atonement (Yoma vii. i, 
 
clviii Historical and Explanatory Notes. 
 
 Sota vii. 2, Tosephta Yoma iii., cf. Miillerj Sopheritn 
 p. i8i). Thus their antiquity is great, as they go back 
 in essence to the period previous to the fall of Jerusalem. 
 The paragraphs need no further comment, though it 
 may be pointed out that the phrase for by thy holy name 
 thou didst swear unto him (^David) thai his light should 
 not be quenched for ever is based on Psalm cxxxii. ii. 
 (For the various readings in different editions and rites 
 see the notes of Baer.) 
 
 Yekum Porkan. 
 
 Pages 151-2. Two Aramaic prayers, one for the 
 Rabbis and teachers, the other for the general congrega- 
 tion, are usually known as Yekum Porkan (or Purkan) 
 from the words (!i?")S D'lp!, lit. May salvation arise) with 
 which both prayers open. These prayers are not men- 
 tioned by Abudarham, and, as one would expect from 
 that fact, they are absent from the Sephardic rite. One, 
 however, of the prayers — the first Yekum Porkan — occurs 
 in Vitry, and in the French rite generally (Cam. MS. 
 Add. 667, p. 26 a). The second Yekum Porkan — which 
 has many phrases in common with the first — -is a doublet 
 (in intention rather than in actual contents) of the Hebrew 
 prayer for the congregation CH"]!^ ''P) which follows, and 
 which is used by Sephardim as well as Ashcenazim. 
 
 The first of the two Aramaic prayers — that in behalf 
 of the Exilarchs, the heads of Academies, the Rabbis 
 and students — was clearly composed in Babylonia where 
 Aramaic continued to be the popular vernacular of Jews 
 until Arabic superseded it. Its exact age cannot be 
 gauged, for it may belong to any period from the 
 
 third century onwards. The Kallah (i^/?) or teachers' 
 convention, which is referred to in the course of the 
 prayer, was an institution unknown to Palestine. It was 
 a peculiarly Babylonian function, and was held in the 
 Academies of that district after the beginning of the 
 Amoraic epoch (third century c.e.) before the Passtiver 
 and New Year Feasts in the months of Adar and Elul. 
 
Yekum Porkan. clix 
 
 The word Kallah may mean general assembly (**??? = to- 
 tality), or it may come from another Aramaic word C*? V?) 
 which signifies garland, " the assembly of teachers being 
 thought of as a garland adorning the academy. In Latin 
 also corona means circle, assembly " (Bacher in Jewish 
 Encyclopedia, vii. 423, see also the present writer's article 
 Jews in the Encyclopcedia Britannica, ed. xi.). The 
 institution of the Kallah "resulted from the circumstance 
 that the Babylonian Jews were scattered over an excep- 
 tionally extensive territory, and felt the need of coming 
 together at stated times to study in common." The 
 assemblies also constituted a species of popular Uni- 
 versity, at which not only specialists but ordinary laymen 
 were present in crowds. The Exilarch, or head of the 
 golah or exile, was a dignitary of considerable political 
 importance, and the office continued till the middle of 
 the eleventh century. The Babylonian (Persian) Acade- 
 mies had been losing their world-wide influence in Jewish 
 affairs, and when Spain and North Africa gained the 
 hegemony, the Yekum Porkan was considered obsolete. 
 A skilful addition (which is an innovation peculiar to the 
 Authorised Daily Prayer Book, though suggested by Baer) 
 removes this objection. The formula here runs : May 
 salvation... be vouchsafed unto the teachers... who are in 
 the land of Israel and in the land of Babylon, and in 
 all the lands of our dispersion. These italicised words 
 
 (NJnpi ril?"5N 75? nj) make the whole passage applicable 
 to our own times. In the original, of course, the Colleges 
 (Nna'np) were chiefly those situated in the Babylonian 
 cities Sura and Pumbeditha. 
 
 The second Yekum Porkan — which is referred to in 
 Rokeah — is a prayer for the congregation. It is absent 
 from the Sephardic rite, as well as from Vitry, but 
 some phrases of it are included by Vitry in the first 
 Yekum Porkan, and by the Sephardim in the Hebrew 
 benediction C^IISf' 'P) for the community. This Hebrew 
 benediction (with some textual variations) is found in all 
 rites and in all the oldest MSB.. 
 
clx Historical and Explanatory Notes. 
 
 The Prayer for the Government. 
 
 Page 153. In Jeremiah (xxix. 7) occurs the famous 
 exhortation : Seek the peace of the city, whither I have 
 caused you to be carried captive, and pray for it unto the 
 Lord, for in the peace thereof shall ye have peace. This 
 counsel was reinforced by theMishnah(Aboth iii. 2): Pray 
 for the welfare of the government, since but for the fear 
 thereof m^n would swallow each other alive. 
 
 No liturgical form of prayer for the government has 
 come down to us from ancient times, unless we accept 
 an ingenious suggestion by Prof. Bacher. According to 
 his proposal, Haninah (who lived at the time of the 
 Roman domination under "Vespasian) would seem to 
 have prayed for the Roman government in the words : 
 " May it rule over us for all time " (^3 -133 TX^pO VX\m 
 '2''t3^n). This he derives {Agada der Tannaiten i. 52) by 
 a slight emendation of the text in the Aboth of R. Nathan 
 (11. xxxi.). Haninah belonged to the "peace party," and 
 recognised the stability of the ruling authority as neces- 
 sary for social order (cf. Aboth, loc. cit.). As regards 
 the later synagogue ritual, the Col-bo and Abudarham 
 attest the fact that such prayers were customary as 
 early as the fourteenth century. Abudarham tells us 
 that "After the reading from the Scriptures, it is usual 
 to bless the King and to pray to God to help him and 
 give him victory over his enemies." Some form of 
 prayer probably grew up in Spain, and was thence 
 carried by refugee Spanish and Portuguese Jews to 
 Holland— the formula (nr-IB'jp iniiri) is printed in the 
 Amsterdam Prayer Book of 1658. Hence it spread to 
 the German ritual (Dembitz, Jewish Services, p. 217). 
 Frumkin cites a form as used in Worms in the eleventh 
 or twelfth century {Siddur ii. p. 78 — see his note). 
 Verbal changes have become necessary in course of 
 time. The common form is based on such texts as 
 Ps. cxliv. 10, cxlv. 13 ; Isaiah xUii. 16, lix. 23 ; Jeremiah 
 xiii. 6. It corresponds taan autocratic form of monarchy. 
 
Announcing the New Month. clxi 
 
 and some changes have therefore been introduced into 
 our P.B. to bring the sentiments expressed more into 
 harmony with the actual constitution of the country. 
 So, too, in RepubUcs modification of the formula has 
 been necessary. In France a suitable form (beginning 
 
 D^'n D'H^N) was drawn up by the Grand Rabbin Isidore 
 (1813-1888) to be recited in French {Jewish Quarterly 
 Review, iii. 423). As S. Debre writes, (loc. cit.) of an 
 earlier revision of the French formula : " One thing is 
 omitted in the work of Cologna (1755-1832) no doubt 
 intentionally, viz. the entreaty to God to incline the 
 heart of the king and his counsellors to have pity on 
 the unhappy fate of the' Jews, and to cause the time of 
 deliverance of Zion to draw near. This passage was 
 no longer appropriate in a prayer composed after the 
 emancipation of the Jews." But the prayer, in its old 
 wording, essentially corresponds still in many countries 
 to the position of the Jews, who are even at this hour 
 often dependent on the goodwill of the ruling powers. 
 
 Announcing the New Month. 
 
 Page 154. On the Sabbath preceding New Moon 
 the announcement of the fact is made in the Synagogues. 
 In ancient times it was, the duty of the Sanhedrin to 
 declare the beginning of the new month, which was 
 originally fixed by actual observation and not only by astro- 
 nomical calculation. The declaration was accompanied 
 by blessings and praises (Sopherim xix. 9). The Synagogue 
 announcement (CS? ^WW '"?) is a survival of this ancient 
 rite. The olden prayers contained an expression of 
 Messianic hopes, the connection of ideas being possi- 
 bly due to the feature of renewal. Just as the moon 
 appeared on the natural horizon, heralding a new month, 
 so Israel hoped to behold the coming of Messiah, herald- 
 ing a new ingathering of the people, even all Israel 
 united in fellowship. 
 
 Before the announcement a prayer (I'lVn *n;) is spoken. 
 
clxii Historical and Explanatory Notes. 
 
 This prayer, with the interpolation of a few words to suit 
 it to the occasion, is derived from the Talmud (Berachoth 
 i6 b); it was the prayer uttered daily after the Amidah by 
 Abba Areka (Rab) who founded the Babylonian Academy 
 of Sura, where he died in the year 247. The Sephardim 
 and all the older rites and authorities do not use this 
 prayer, but either begin directly with the announcement 
 or use (with verbal variations) some of the prayers which 
 appear in our Prayer Book, p. 69. 
 
 The Dirge of the Martyrs. 
 
 Page 155. In the early months of 1655, Charles 
 Emmanuel II., of Savoy and Piedmont, instituted a per- 
 secution against his Protestant subjects the Waldenses. 
 They were ordered to leave the country or embrace the 
 Roman Church. " On their resistance, forces were sent 
 into their valleys, and the most dreadful atrocities followed. 
 Many were butchered, others were taken away in chains; 
 and hundreds of families were driven for refuge to the 
 snow-covered nrountains, to live there miserably, or perish 
 with cold and hunger " (Masson). Inspired by a natural 
 indignation, Milton indited his famous Sonnet (xviii.) 
 "every line of which labours with wrath": 
 
 " Avenge, O Lord, thy slaughtered saints, whose bones 
 Lie scattered on the Alpine mountains cold." 
 
 Much the same circumstances, much the same feelings, 
 account for the dirge of the martyrs (D'PD.in 3K) which is 
 recited on certain Sabbaths in the morning service of the 
 Synagogue. This elegy is unknown to the older liturgists, 
 and has never found its way into the Spanish rite. And 
 naturally so. For the dirge, which is certainly not later 
 than the thirteenth century, is essentially German. It 
 arose in the Rhineland on occasion of some or other of 
 the terrible persecutions which fell on the Jewish com- 
 munity in the crusading epoch. The sufferings of the 
 Jews were not less than those of the Waldenses, but 
 though the Synagogue found its Milton in the author of 
 
The Dirge of the Martyrs. clxiii 
 
 this and similar dirges, it was less happy through its 
 failure to find a Cromwell to champion the martyrs' 
 cause. The Protector's "remonstrances were such that, 
 backed up as they would have been, if necessary, by the 
 despatch of an armed force to Italy, the cruel edict was 
 withdrawn." Not such was the fortune of the Jews in 
 the middle ages. 
 
 A full account of the Hebrew elegies which the 
 mediaeval persecutions produced is given by Zunz in his 
 Synagogak Poesie des Mittelalters (ch. ii. " Leiden "). An 
 English translation may be found in the Miscellany of 
 Hebrew Literature, vol. i. p. 167. The opening sentence 
 of Zunz's essay has thus been translated by George Eliot 
 (Daniel Deronda, ch. xlii.) : " If there are ranks in 
 suffering, Israel takes precedence of all the nations — if the 
 duration of sorrows and the patience with which they 
 are borne ennoble, the Jews are among the aristocracy 
 of every land — if a literature is called rich in the pos- 
 session of a few classic tragedies, what "shall we say to 
 a National Tragedy lasting for fifteen hundred years, in 
 which the poets and the actors were also the heroes ? " 
 
 The chief Scriptural references in the dirge under 
 consideration are i 2 Sam. i. 23 ; Deut. xxxii. 43 ; 
 Joel v. 13; Ps. Ixxix. 10, ix. 13, ex. 6, 7. Such 
 elegies have their complete historical justification, but 
 the instinct of modern Jewry is sound when it reduces 
 as far as possible the occasions on which these 
 passages are recited, though such painful scenes as the 
 dirges recall are not yet entirely matters of history. 
 Kisheneff reminds us that the present is not without 
 awesome parallels to the past. But the Synagogue 
 rightly inserts no new elegies into its liturgy. It is 
 rather inclined to remove the old ones. 
 
 Pages 157-8. See notes above, on P.B. pp. 70-71. 
 On Psalm xxiv. see notes on P.B. p. 70 ; on Psalm cxlv. 
 see notes on P.B. p. 29. 
 
clxiv Historical and Explanatory Notes., 
 
 Additional Service. 
 
 Page 159. Over and above the regular morning 
 and afternoon sacrifices (tamid) offered in the Temple, 
 the Law required additional offerings on Sabbaths, New 
 Moons, and Festivals (Numbers xxviii.-xxix.). The 
 additional offerings {tnusaph ^p-112 from '^PJ to add) were 
 brought after the regular morning tamid (Yoma 33 a). 
 The Synagogue services had a close analogy with the 
 sacrificial routine of the Temple (Succah 53 a), and so an 
 additional prayer (also called musaph in the Mishnah 
 Berachoth iv. 7) was introduced to correspond to the 
 additional offering. The musaph prayer accordingly in- 
 cludes the Pentateuchal passages detailing the additional 
 offerings of the Sabbath, New Moon, or Festival under' 
 celebration. 
 
 The musaph prayer consists of an Amidah, the first 
 three and the last three benedictions of which are identical 
 with those of the usual daily Amidah. (For notes on 
 these benedictions, see notes on P.B. pp. 44 and 50-54.) 
 The intermediate benediction recites the order of the 
 Sabbath additional offerings. This benediction differs 
 considerably in the various rites. The Sephardim have 
 quite another opening ( On Mount Sinai thou didst com- 
 mand Moses, Jp''-1V HE'D^), and with this Maimonides is in 
 agreement. But the version of our P.B. {Thou didst 
 institute the Sabbath, n3^ JJl|)3r)) was known to the Gaonim 
 Amram and Saadiah ; it is found in Vitry and in the 
 other Mss. of the French rite (including that version of 
 it which was used in England before 1290. See/ewish 
 Quarterly Review, iv. 44). The passage is an alpha- 
 betical acrostic, beginning with (fl) the last letter of the 
 alphabet, and working backwards to the first letter (K). 
 The intermediate benediction of the musaph for a 
 Sabbath which is also New Moon begins Thou didst 
 form thy world from of old (i^lV* '"'1?^'), and this is 
 common to all the rites, though verbal variations abound. 
 This opening phrase is based on Jeremiah x. 16, Isaiah 
 
Additional Service. clxv 
 
 xlv. i8. The house of our life (-li^n n'3) signifies the 
 Temple (Leviticus Rabba ch. xix.); it was not till the 
 thirteenth or fourteenth century that this same phrase 
 (D'jri n*3, house of life) came partly euphemistically and 
 partly from a fine sense of spiritual fitness to designate 
 
 the burial ground. New Moons for atotiement ('TiBD?) 
 refers to the New Moon sin-offering which atoned for 
 the ritual lapses of the past month (Talmud on Mishnah 
 Shebuoth i. 4 ; cf. P.B. p. 225). 
 
 Page 160. The Kedushah (Sanctification) for Mu- 
 saph differs considerably from that used at the morning 
 service (P.B. p. 137). It opens with the words We wih 
 reverence and sanctify thee (^^J'^'^PJI ^^*"1W) according to 
 the mystic utterance of the holy Seraphim. With certain 
 variations such as an inversion of the two verbs (to 
 accord with the order in Isaiah xxix. 23) this formula — 
 called the Great Kedushah — is employed by the Se- 
 phardim for the morning Kedushah both on week-days 
 and Sabbaths. The formula is given in Vitry for the 
 morning service on Sabbaths, and it is also found in 
 Sopherim xvi. 12. The Sephardic Kedushah for Musaph 
 has yet another opening : They shall give a crown ("lO? 
 •13)?^). This is also prescribed in Amram ; and Vitry 
 (p. 175) also has a kedushah for musaph beginning 
 with the same word (1^3) though it does not other- 
 wise agree with the Sephardic opening. (On the various 
 formulae for the Kedushah see Ginzberg, Gconica ii. 49.) 
 
 The source of the musaph kedushah is to be found 
 in the Pirke de R. Eleazar ch. iv. The majestic scene 
 is thus pictured : Two seraphs stand one on each side 
 of the Holy One, they cover their faces in reverence 
 and sanctify his great name, one invokes and the 
 other responds, saying Holy holy holy is the Lord of 
 Hosts, the whole earth is full of his glory. And the 
 hayyoth stand by, but knowing not the place of his 
 glory, they answer and say. Wherever his glory is may 
 the name of his glory be blessed in its place. And 
 Israel, a unique people in the earth, for they proclaim 
 his Unity continually every day, respond and say, 
 
clxvi Historical and Explanatory Notes. 
 
 Hear O Israel, the Lord our God, the Lord is One. 
 And he answers his people Israel: I am the Lord 
 your God who delivereth you from all trouble. Here 
 then we have the explanation of the form of the kedushah : 
 angels in heaven and Israel on earth unite in proclaiming 
 the holiness, the glory, the unity, the sovereignty of God. 
 
 The final phrase of the kedushah, 'sii'?0'!, is common to 
 all rites, though it does not appear in the. passage just 
 cited from the Midrash. According to the tradition 
 recorded by Amram (p. ii a) the verse Hear O Israel 
 (j;dB') was added to the musaph Kedushah at a time 
 of persecution, when the ordinary shema was prohibited. 
 (For other occurrences and variations in the tradition 
 see Ginzberg, op. cit. pp. 49, 420.) 
 
 Page 163. They that keep the Sabbath... shall rejoice 
 in thy Kingdom (•inDE'^). The text. Numbers x. 10, 
 runs : In the day of your gladness and your solemn days. 
 The Midrash (Siphre ed. Friedmann, 19 b) explains that 
 in the day of your gladness (QprinpB') refers to the 
 Sabbath. 
 
 En CeloMnu. 
 
 Page 167. The chant : There is none like our God 
 (■WrpSS t*N) is sung regularly towards the end of the 
 Sabbath and Festival morning service, while theSephardim 
 employ it also on week-days. The chant really ends with 
 the words Thou art our saviour (Wl^'i^'iD Nln nriN). It is 
 not rhymed, but there is throughout a pleasing assonance 
 produced by the repetition of the same syllables in'A. 
 Further, in their present arrangement, as Rashi was the 
 first to point out, the initial letters and words form 
 the acrostic Amen, blessed art thou (HFIX ^-lia tPS). 
 
 It was probably in order to attain this effect that the 
 order of the first two lines was changed into their present 
 rather illogical sequence. One expects the lines to run : 
 Who is like our God 2 Certainly, There is none like 
 our (7(7//. ..Therefore, We will give thanks unto our 
 
En Celohinu. clxvii 
 
 God, namely, by saying Blessed be our God, concluding 
 with Thou art our God. And in fact this arrangement 
 is actually found in several old sources (Amram p. 14 a, 
 Vitry § 134, and other authorities cited in the Jewish 
 Quarterly Review, \s. 253; com\)a.rQ Jewish Encyclopedia, 
 V. 154. Amram and Vitry also knew the now current 
 order). 
 
 The concluding words of the hymn Thou art he unto 
 whom our fathers burnt the incense of spices really form 
 the introduction to the Talmudic passage which follows, 
 in which the constituents of the incense (Exodus xxx, 
 34-38) are defined (Tractate Cerithoth 6 a). The Se- 
 phardim end the hymn with Psalm cii. 14, and do not 
 refer to the incense, but they introduce the Rabbinic 
 account of the incense in the afternoon service for 
 week-days. In Amram (p. 14) the incense passage 
 follows En Celohenu in the daily morning service. 
 Amram mentions it also as being said every evening 
 after the service (loc. cit. ; cf Siddur Rashi § 4). In 
 the Temple the incense was burned twice daily, in the 
 morning and evening (Exod. xxx. 7-9). There is, how- 
 ever, reason to think that the passage, including En 
 Celohenu, originally formed part of the Saturday night 
 service, and was a preface to the benediction over 
 the spices in the habdalah ceremony (see P.B. p. 216 
 and the notes there). Such transferences from one part 
 of the service to another are frequent in a liturgy with so 
 long a history. 
 
 Pages 168-170. See above, notes on P.B. pp. 80 seq., 
 pp. 122, 76, 37. 
 
 As indicated in P.B. top of p. 168, the whole passage 
 relating to the daily Psalms is taken directly from the 
 Mishnah (Tamid vii. 4). The Mishnah ends with the 
 prescription that on Sabbaths the appointed Psalm is 
 xcii., headed in the Scriptures A psalm, or song for the 
 Sabbath day. The Mishnah also adds the following 
 words which our P.B. reproduces : // is a psalm (and) 
 song {also) for the hereafter, for the day which will be 
 wholly a Sabbath, and will bring rest in life everlasting. 
 
clxviii Historical and Explanatory Notes. 
 
 The texts of the Mishnah vary in this phrase between 
 the readings the day and the world — the latter reading 
 would refer either to the idea of the seven worlds (as in 
 the Midrash on Ps. xcii.), or of the seven ages or 
 millennia, the last of which is to be the Sabbatical age 
 (so the commentaries on the Mishnah Tamid). Further, 
 the Jewish authorities waver in their translation of the 
 last Hebrew words : some render rest for eternity, others 
 rest for the Eternal (cf. Exodus xx. 1 1 the Lord "'.rested on 
 the seventh day "). " Rest," says Philo, " is the appro- 
 priate attribute of God alone" (De Cherubim, ch. xxvi.). 
 " By rest," he goes on, " I do not mean inactivity, but 
 an energy completely free from labour." Hence, says 
 the same philosopher, the Pentateuch (Exod. xx. lo, 
 Levit. xxiii. 3) describes the seventh day as the Sabbath 
 of the Lord. But, he elsewhere insists, man must 
 "always imitate God" {De Decalogo xx.), and this is the 
 case with the Sabbath. And, as the Rabbis beautifully 
 express it, the Sabbath is a foretaste of the world to come 
 (T. B. Berachoth 57 b). For man, too, the idea of the 
 future life is not a rest of inactivity, but a state of activity, 
 a progress "from strength to strength" (Ber. 64 a) in the 
 attainment of perfect communion with God. As the 
 Midrash otherwise expresses it, the earthly Sabbath is 
 like the unripe fruit of the future world (Gen. Rab. xvii.). 
 Page 171. On Adon Olam see above, notes on 
 P.B. p. 3. 
 
 Unity Hymn for the Sabbath. 
 
 Page 171. As already mentioned above (note on 
 P.B. p. 78), there are seven hymns of unity (one for 
 each day of the week) besides a hymn of glory. Only 
 the latter and one of the other seven hymns, that for the 
 Sabbath day, are introduced into our P.B. 
 
 The author, as also indicated above, may be Judah the 
 Saint (died 1 2 1 7). Others attribute the poems to Samuel, 
 the father of this famous Judah. Rapoport believed the 
 author to be Berachya ha-Nakdan, the author of the 
 
Sabbath Morning Kiddush. clxix 
 
 well-known Fox-Fables. The hymn of unity is written in 
 the same measure as the hymn of glory (each line is 
 divided into rhymed parts, with four beats in each 
 part). But the hymn of glory (P.B. p. 78) is an alpha- 
 betical acrostic, whereas the hymns of Unity (with the 
 exception of the hymn for Wednesday) are not arranged 
 in alphabetical sequence. 
 
 Page 173. After the Unity hymn for the Sabbath 
 occurs a doxology As it is written (3-iri33) Blessed be the 
 Lord, the God of Israel, from everlasting to everlasting. 
 The passage is composed of the following Scriptural 
 texts : I Chron. xvi. 36 ; Daniel ii. 20 ; Nehemiah ix. 5 ; 
 Psalm cvi. 48 ; i Chron. xxix. 10. Except that Psalm 
 xli. 14 is omitted (because of its close similarity to 
 Ps. cvi. 48), this collection includes all the doxologies 
 in which occurs the expression from everlasting to ever- 
 lasting, literally from world to world. The worlds were, 
 according to Rabbinic exegesis, the earthly and the 
 future worlds. The Mishnah (end of Berachoth) explains 
 that in the Sanctuary this form of doxology was used to 
 
 replace the simple phrase from eternity (D/iVn \^)i which 
 •had been used previously. The reason of the change 
 was the Sadducean disbelief in immortality, which im- 
 pelled the Pharisaic authorities to introduce into the 
 Temple doxologies a formula implying the disputed 
 doctrine. 
 
 Sabbath Morning Kiddush. 
 
 Page 174. This consists of two Scriptural passages 
 relating to the Sabbath : Exodus xxxi. 16, 17 and Exodus 
 XX. 8— II. These citations are followed by the benedic- 
 tion over the wine, but 'there is no such special bene- 
 diction as there is in the similar rite of the Friday eve 
 (see above, note on P.B. p. 124). 
 
 Originally the morning Kiddush consisted only of the 
 benediction over the wine (Pesahim 106 a), and though 
 this morning sanctification was called (loc. cit.) ^e. great 
 kiddush (*<|D '<?'-1'^i?) in order to lend it significance, the 
 
clxx Historical and Explanatory Notes. 
 
 Friday eve ceremony was regarded as the more im- 
 portant. The addition of Scriptural passages at a later 
 time arose from the desire to adorn the morning Kiddush 
 with more ceremony than would otherwise be associated 
 with it (such additions are already attested by the Col-bo, 
 §39)- 
 
 Sabbath Afternoon Service. 
 
 Page 175. Our P.B. order of service at this point 
 follows practically the same lines as Vitry (p. 179) and 
 Amram (p. 30), though the resemblance with the latter 
 is not so close as with the former. 
 
 May my prayer unto thee, O Lord, be in an acceptable 
 
 time ('n?S^ »3^?1) is the fourteenth verse of Psalm Ixix. 
 As an invocation to prayer the same verse is used in the 
 morning service (P.B. p. 2). 
 
 The intermediate benediction of the Amidah is, like 
 the intermediate benediction in every one of the Sabbath 
 Amidah prayers, special for the occasion. There are two 
 alternative forms of this benediction in Amram, where 
 our form : Thou art One and thy name is One (^^K nnx) 
 is regarded as the less preferable. In Vitry, however, 
 and all the early rites (comp. Tosaphoth to Hagigah 3 b) 
 the form is the same as that given in our P.B. The 
 opening phrases of "the benediction are based on (and 
 in part cited from) i Chron. xvii. 20-21. Abraham was 
 glad, Isaac rejoiced, Jacob and his sons rested thereon : the 
 Patriarchs are often represented as having observed the 
 Sabbath (Yoma 21b, Genesis Rabba xi. and Ixxix.). 
 They were all distinguished for their tranquil confidence 
 in God, and this seemed to the Rabbis a prefiguration of 
 the Sabbath calm as enjoined in the Law. 
 
 Page 176. Thy righteousness is an everlasting 
 righteousness (piy ^Oi^lV). This passage consists of 
 three verses from the Psalms: cxix. 142; Ixxi. 19; and 
 xxxvi. 7. In the Sephardic as well as in other rites 
 (cf Shibbole haleket, ed. Buber, p. g8, Hamanhig and 
 French Rite, J.Q.R. iv. 50) the verses are arranged in 
 
The Sabbath Afternoon Psalms, clxxi 
 
 the reverse order. The transposition in the Ashcenazic 
 ritual was probably made in order that the Kaddish 
 might follow immediately upon the mention of the 
 Divine Name. The three verses, in a certain sense, 
 may replace the Supplication (ll^n.n) of the ordinary 
 afternoon service, which was not held appropriate for 
 use on the Sabbath — a day of joy. 
 
 Some, on the other hand, have seen in these verses 
 (with their frequent use of the word P7.V) a kind 
 of acceptance of the Divine Judgment (pb P"V) — a 
 submission to God's will such as is recited at funerals 
 (see P.B. p. 318 and notes). The occurrence of such 
 a passage here may connect itself with a tradition that 
 Moses died on Sabbath afternoon. (For this and other 
 suggestions as to the significance of Sabbath afternoon 
 customs, see the references in Buber's note to the 
 Rashi Siddur § 516.) It may be th^n that the 
 natural sequence of the Psalmic verses was departed 
 from for this reason. "The suggestion may perhaps 
 be made that the assumption of a formal rin pl'^V in 
 the institution of reciting these verses of the ' Psalms 
 was the cause of placing at the head the verse in which 
 the Divine Justice finds the most explicit expression " 
 (D. Kaufmann, Jewish Quarterly Review, vi. p. 755). 
 
 The Sabbath Afternoon Psalms. 
 
 Pages 176-183. For the Sabbath afternoon, a period 
 appropriate for the recitation of the Psalms and other 
 religious literature, several extra passages are prescribed. 
 These passages are not always identical in the various 
 rites, nor are they constant throughout the year. Our 
 P.B. prescribes the recitation of Psalm civ. and of the 
 fifteen " Songs of Degrees " (Psalms cxx.-cxxxiv.) for all 
 Saturday afternoons between Tabernacles and Passover. 
 Psalm civ. is aptly chosen. On the Saturday following 
 Tabernacles the Pentateuch is re-commenced, and this 
 "magnificent praise of God as the Creator of Nature 
 and as the Spirit who sustains it" (Montefiore) has close 
 
clxxii Historical and Explanatory Notes. 
 
 analogies with the account of creation in the first chapter 
 of Genesis. 
 
 It is not possible to determine the precise significance 
 of the heading Song of Degrees (ni'.pO IT) which is 
 prefixed to all the Psalms from the one hundred and 
 twentieth to the one hundred and thirty-fourth. The 
 Hebrew word maaloth means goings up, ascents. Many 
 scholars accordingly hold that the Psalms were written 
 for the pilgrims who went up to Jerusalem periodically 
 at the three festivals, hence they would be " Psalms of 
 Pilgrimages." The contents of some of the Psalms fit 
 this idea. But in several of them there seems no con- 
 nection with the festival pilgrimages. The Mishnah 
 (Succah V. 4) records that Psalms were sung by the 
 Levites, at Tabernacles, on the fifteen steps that led 
 from the women's to the men's court in the Temple. 
 This gives Another possible origin for the title : Songs 
 of Steps. The Mishnah, however, does not identify these 
 fifteen Psalms with the Psalms sung on the fifteen steps. 
 Others have found in this group of Psalms an ascending 
 structure, "in which each verse takes up and repeats a 
 word or clause from the preceding verse." Psalm cxxi. 
 is a good example of this structure. But it " is neither 
 peculiar to these Psalms nor characteristic of all of 
 them" (Kirkpatrick). There have been many other 
 suggestions, which the reader will find in the com- 
 mentaries on the Psalms. 
 
 The interpretation Pilgrim Psalms is now the most 
 generally accepted, despite the objection alluded to 
 above. The theory is supported by the fact that if the 
 five books of the Psalms were, as Dr King suggests, read, 
 like the five books of the Pentateuch, in a triennial cycle, 
 the " Pilgrim Psalms (cxx.-cxxxiv.) would fall for recita- 
 tion, in this system, during the fifteen Sabbaths from the 
 first of Elul to Hanuccah, the very time when a constant 
 procession of pilgrims was bringing the firstfruits to the 
 Temple" {J. E. xii. 255). That the pilgrimage to the 
 Temple was accompanied by song and music is shown 
 by Isaiah xxx. 29; Psalm xlii. 5. 
 
The Sabbath Afternoon Psalms, clxxiii 
 
 Page 178. In Ps. cxx. the community of Israel 
 is pictured as subject to the calumnies of hostile 
 neighbours. Israel laments that he sojourns in Mesech 
 (so our P.B., more properly the word is Meshech) and 
 among the tents of Kedar — perhaps (Ibn Ezra) in refer- 
 ence to Israel's exile among the inhospitable regions 
 of Scythia and Northern Arabia, or possibly these 
 peoples "symbohse the malignant neighbours of the 
 Jews at home." The Psalmist asks : What shall he 
 give unto thee... thou deceitful tongue 1 And he answers: 
 Sharpened arrows of a mighty man with coals of juniper . 
 The word (^ni) renderedyz^^/^is/- rather implies a species 
 of the broom plant, still used by Bedouins to produce 
 a charcoal which emits much heat. The tongue of 
 the slanderer is likened to arrows and to fire (perhaps, 
 as Rashi suggests, the heat is that engendered by the 
 rapid flight of the arrow), and these instruments of 
 destruction are to be turned against the slanderer, who 
 is to be paid in his own coin. The note of the Psalm is 
 pious resignation passing into impatience. Ps. cxxi. is the 
 tonic. God is the eternal guardian of Israel ; there is no 
 room either for resignation or anger ; confidence and 
 enthusiasm ^re the qualities which befit the Pilgrim 
 whose eyes are lifted up unto the hills amid which the 
 Sanctuary nestles. The line the sun shall not smite 
 thee by day, nor the moon by night may point to a popular 
 belief that just as the sun's heat may hurt the body by 
 day, the moon's light may injure the mind by night — 
 but the Psalmist transfigures such thoughts and makes a 
 beautiful spiritual use of them. The Lord is thy shade 
 on thy right hand, on the side where a friend and ally 
 usually stands. 
 
 Page 179. In the next Psalm (cxxii.) the Pilgrim 
 speaks of the joy with which he heard the summons of 
 his fellow-pilgrims to enter the Temple : / was glad when 
 they said unto me. Let us go unto the house of the Lord. 
 The following words : Our feet stand within thy gates, 
 O Jerusalem explain the situation. They represent the 
 pilgrim as just entered into the city where the feet Unger 
 
clxxiv Historical and Explanatory Notes. 
 
 (stand), and then all obey, the glad summons to go up 
 to the House of God (Ibn Ezra). Jerusalem is as a city 
 built compact together — it was a small city, and occupied 
 a crowded site, yet a iit place whither the tribes go up... 
 to give thanks unto the name of the Lord. (The Midrash 
 sees in the verse a symbolical comparison between the 
 heavenly Jerusalem and its earthly counterpart.) Pray 
 for the peace of Jerusalem — a phrase full of tender love, 
 is even more beautiful in the assonant Hebrew phrase, 
 
 in which there is a play on the words (Di??' and P??''1"i!). 
 The peace of Jerusalem is the peace of Israel, and it is 
 not merely because of the pilgrim's personal joy in the 
 city, but for his brethren and companion^ sake, that he 
 would fain speak peace concerning the site on which 
 stood the House of God. 
 
 Pages 179-180. The contempt of the proud (Ps. 
 cxxiii.) does not move those who, disregarding the 
 thoughtless tyranny of those that are at ease, watch as 
 slaves and maidens the hand (i.e. power and help) of 
 the master. They would indeed have been swallowed 
 up alive had it not been the Lord who was on their side 
 (Ps. cxxiv.). Firm are they that trust in the Lord, as 
 Mount Zion itself which abideth for evef-; the Lord 
 moreover in his protecting hold of his people is "the 
 antitype of Israel's cincture of hills." Do good unto 
 those that are good, to those who are loyal under oppres- 
 sion; this Psalm, like the next, refers to Israel's exile. 
 Nowhere has the contrast between the captivity and the 
 release been more exquisitely expressed than in. Psalm 
 cxxvi. : When the Lord turned again the captivity of Zion, 
 we were like them that dream. But Israel awoke to 
 the reality of the salvation, and so every mouth was 
 filled with laughter and every tongue with exultation. 
 But the Psalm with a change in the tense points forward 
 to future tribulations and future hopes of like salvation. 
 The Lord hath done great things for us, he will yet do 
 greater. Bring back our captivity, O Lord, as the streams 
 of the south — " as the watercourses in the parched Negeb 
 (south) are filled by rushing torrents by the autumn 
 
The Sabbath Afternoon Psalms, clxxv 
 
 rains" (Cheyne) so will God's abundant love in every 
 age refresh Israel's drooping spirits and they that sow in 
 tears shall reap in joy. 
 
 Pages 180-4. In the next two Psalms, cxxvii. 
 and cxxviii., we have a combination of love for Zion 
 with delight in domestic happiness. The same asso- 
 ciation between Home felicity and Temple beatification 
 occurs later on in the last two of the Pilgrim Psalms 
 (cxxxiii. and cxxxiv.). In the one, the Psalmist exclaims 
 hoiv good and how pleasant it is for brethren to dwell 
 together in unity (brotherly love is comparable to the 
 costly oil poured on the priest's head at his consecra- 
 tion, and to the dew which, as it were, flows from 
 Mt Hermon in the north to Zion's hill in the south). 
 In the other (Ps. cxxxiv.) we have the interchanging 
 greetings of people and Levites as they stand together for 
 the night-service in that other home of Israel, the Temple : 
 the Lord bless thee out of Zion. In these earlier Psalms 
 (cxxvii. and cxxviii.) we meet with the same association of 
 ideas. Except the Lord build the house, they labour in 
 vain that build it seems best referred to the Temple (as 
 the title unto Solomon suggests), but on the other hand 
 the noblest gift of Gqd is a human home wherein the 
 children like olive plants are round about the table. And 
 the whole thought is concentrated in the successive 
 verses : May the Lord bless thee out of Zion and Mayest 
 thou see thy children's children. Even so is the Davidic 
 affection for Zion repeated in Israel's idealisation of 
 David himself (Ps. cxxxii.); David would build the 
 house, but it is his children who are to raise the edifice 
 and their devotion shall keep bright the crown which on 
 his head shall shine. Religion blesses when the genera- 
 tions are bound together in love of its ideals. Then the 
 inspiration of God works silently and imperceptibly 
 though surely : for such things he giveth unto his beloved 
 in sleep, if only in the language of the Shulammith 
 (Song of Songs) though L sleep my heart wakes. And 
 though the world (as depicted in the next Psalm cxxix.) 
 treat Israel like a furrowed field and a driven ox, though 
 
clxxvi Historical and Explanatory Notes. 
 
 to the full have they afflicted me from my youth up, yet 
 have they not prevailed against me. " It is still true. 
 Israel, the witness of God, still remains, a marvel to 
 many, a puzzle to some, to accomplish in God's good 
 time the work which God has given him to do" 
 (Montefiore). But as to his own share in this work 
 Israel must take a humble attitude. Ps. cxxxi. {Lord, 
 my heart is not haughty) expresses the thought that 
 though Israel be destined to a great mission, he must 
 not, in Jeremiah's phrase, seek great things for himself. 
 Nor must he, however, despond. Psalm cxxx. is an 
 antidote to despair; to many a heart it has brought 
 comfort. Out of the depths I cried unto thee (with quaint 
 but beautiful symbolism in olden times — and in many 
 places still — the leader of prayer stands at a low level on 
 the floor beside the Ark); overpowered by a sense of 
 sin and unworthiness, yet let Israel hope in the Lord. 
 There is a profound thought in the line There is forgive- 
 ness with thee that thou mayest be feared ; God's loving 
 pardon raises the sinner into a higher reverence. 
 
 Pirke Aboth. 
 
 Pages 184-209. The tractate, Ctiapters of the 
 Fathers, Pirke Aboth (*i?lB plural constr. of P!!| = sec- 
 tion, chapter), is included in the fourth of the six 
 divisions or Orders under which the Mishnah is arranged. 
 Mishnah is derived from the verb shanah to repeat, 
 hence to learn or teach by aid of repetition, frequent 
 repetition being the chief means by which oral teaching 
 could be imparted and retained. The Mishnah was 
 compiled by Rabbi Judah, the Prince or Patriarch, at 
 about the year 200 of the current era. But the Mishnah 
 was not the work of one man or one period, and it 
 includes many traditions which began in early ages and 
 were handed down from teacher to pupil through the 
 ages. The tractate Aboth in particular asserts this con- 
 tinuity of tradition ; it traces the steps by which this 
 
Pirke Aboth. clxxvii 
 
 tradition passed from the original lawgiver to Joshua, the 
 "elders" (Josh. xxiv. 31, Jud. ii. 7), the prophets, and the 
 Great Synagogue or Synod, which according to tradition 
 came into existence with the cessation of the prophetic 
 line in the age of Ezra. Thence the tradition becomes 
 associated with the leaders of each generation. In our 
 P.B. the tractate is described as "Ethics of the Fathers," 
 and the title well represents the contents. In the 
 Mishnah there is, indeed, no distinction between the 
 legal, the ritual, and the moral ; all these ideas were 
 regarded as indissolubly associated in the whole body 
 of religious thought and practice. But Aboth is more 
 consistently ethical than the other tractates of the 
 Mishnah, if we employ this adjective in the restricted 
 sense now usually attached to it. It must not be 
 forgotten, however, that the whole of the Mishnah is, 
 in the wider sense, ethical. There are three English 
 commentaries on Aboth : (a) C. Taylor, Sayings of the 
 Jewish Fathers (Cambridge, 1877 and 1897); (b) R. T. 
 Herford, in the second volume of The Apocrypha and 
 Pseudepigrapha (Oxford, 19 13); and {c) J. Gorfinkle, 
 Mishnaic Tractate Aboth (New York, 1913). 
 
 In the Gaonic period the custom was already current 
 to read the Mishnaic tractate Aboth on Saturday after- 
 noons. In the Siddur of the Gaon Amram (p. 30) the 
 custom is definitely referred to, and the tractate Derech 
 Eres Zuta is also included by the same authority. 
 Saadiah (Bondi, p. 30) records the same habit, and 
 associates it (as does Amram) with the tradition (see 
 note on P.B. p. 176) that Moses died on the Sabbath 
 afternoon. It will be noted that Aboth opens with a refer- 
 ence to the lawgiver : Moses received the Torah on Sinai. 
 The Sephardim have not accepted the custom, but in Spain 
 it was customary to read Aboth in the morning. Within 
 the Ashcenazic rite there are variations, for while some 
 read the tractate on a considerable portion of the year, 
 others restrict the custom to the six Sabbaths between 
 Passover and Pentecost. This last was probably the 
 oldest custom. For the Mishnaic tractate, containing 
 
clxxviii Historical and Explanatory Notes. 
 
 five chapters, was amplified into six by the addition of 
 the chapter on the Acquisition of the Law, called also 
 the Baraitha of R. Meir. This amplification fitted the 
 tractate to the six Sabbaths referred to. In the rubric 
 (p. 184) of our P.B., one chapter is prescribed for every 
 Sabbath from the Sabbath after Passover until the 
 Sabbath before New Year. 
 
 The title Aboth literally means Fathers, a term applied 
 to the Biblical Patriarchs, as in the constant liturgical 
 phrase God of our Fathers. The term was hence widened 
 to include all famous men among the people's ancestry, 
 and so Ecclesiasticus (ch. xliv. onwards) has a " Praise 
 of the Fathers," the eulogy including many Biblical heroes 
 and extending even to Simon the Just, the author's con- 
 temporary. The term came also to mean any chief or 
 leader, as in thephrase Father of the Court, i.e. President- 
 of the Great Sanhedrin. Some Rabbis were termed 
 Father (Abba), as Abba Saul. The title was taken over 
 into other organisations, as in the phrase Fathers of the 
 Church, and in earlier times was also a designation of 
 members of the Roman Senate. 
 
 Each chapter is preceded by a sentence taken from 
 another Mishnah (Sanhedrin ch. x. i)— beginning All 
 Israel have a portion in the world to come, the quotation 
 of Isaiah Ix. 21 which follows being also derived from 
 the Mishnah cited. Similarly, at the end of each chapter 
 there is introduced a passage from yet another Mishnah, 
 R. Ilananya, th£ son of Akashya, said, the Holy One, 
 blessed be he, was pleased to make Israel worthy (Maccoth 
 iii. 16). These passages form apt prologues and epi- 
 logues to the reading of Aboth. 
 
 In our P.B. the reading is followed by the Mourner's 
 Kaddish (P.B. p. 77). The older authorities, however, 
 prescribe the " Rabbinic Kaddish " (P.B. p. 86). 
 
 The Conclusion of Sabbath. 
 
 Page 210. In the Gaonic rites (Amram, p. 31, 
 comp. Vitry, p. 180) the Saturday evening service opens 
 
The Conclusion of Sabbath, clxxix 
 
 as on ordinary week-nights (with D-inn Nini), without the 
 introductory Psalms cxliv. and Ixvii. These Psalms, 
 however, may have early formed part of the series 
 which were chanted during tfie late afternoon, and they 
 were afterwards transferred to the evening service. It 
 was, and is, the custom to spend a goodly part of the 
 Sabbath between afternoon and night in the recitation of 
 Psalms. Abudarham refers to the fifteen Songs of Degrees 
 as being recited before the evening service on Saturday, 
 and these (with the addition of other Psalms) are included 
 in the Sephardic rite (ed. Gaster, pages 129 onwards) as a 
 preliminary to the evening prayer instead of a sequel to the 
 afternoon service as in the Ashcenazic rite (P.B. p. 178 
 onwards). One of the fifteen Psalms (Ps. cxxviii.) is, 
 however, included in the evening service (P.B. p. 215). 
 
 The Psalms may be regarded, then, as part of the 
 ceremonial leave-taking of the Sabbath guest. Just as 
 the Sabbath was welcomed with song, so was she sped 
 on her way with psalmody. But these two Psalms 
 (cxliv. and Ixvii.) gained a new appropriateness by being 
 thus assigned to the opening of the Sabbath night liturgy. 
 The praise of God as the One " who teacheth my hands 
 to war and my fingers to fight " fits well with the im- 
 minent renewal of the weekday struggle; after the 
 Sabbath calm comes the intrusion of the world, against 
 which the Psalm proceeds to invoke God's protecting 
 hand ; while the joys of a full garner and an overflowing 
 sheepfold are those to be attained by the labour which 
 is once more man's lot. The joy in work is typified by 
 the tune to which the Psalm is sung. Alone among the 
 sections of the ritual chanted to traditional tunes, the 
 144th Psalm is always set to some melody in the bright 
 and cheerful major mode (F. L. Cohen in J. E. vii. 660). 
 But, as the Psalmist continues, whatever comes to man in 
 his warfare, is of God's doing. It is from him that man 
 wins the power to triumph and the fruits of victory. 
 Prosperity is only real when this is recognised : then, and 
 then only, as the Psalm enAs, happy is the people, that is in 
 such a case : yea, happy is the people whose God is the Lord. 
 
clxxx Historical and Explanatory Notes. 
 
 Similarly with Psalm Ixvii. which follows Psalm cxliv. 
 God be gracious unto us, and bless us ; may he cause his 
 face to shine upon us. These words are taken straight 
 from the Priestly Benediction. Yet the Psalm was clearly 
 suggested by the thought of a prosperous harvest, as is 
 shown by verse 6 : the earth hath yielded her increase. 
 Here, again, we have the note struck of the working 
 week, with its hopes of prosperity. But with the Psalmists, 
 prosperity lifts the eye from earth to heaven, and so this 
 Psalm is a prayer for salvation in the widest sense, and 
 not for Israel only, but for the whole world. Israel's 
 blessing is to be a blessing for all men. Here, in par- 
 ticular, the Psalmist does more than adopt the Priestly 
 formula; he claims for Israel the sacerdotal dignity. 
 Israel is the world's high priest. He asks for God's 
 blessing on himself as the means to an end, for he 
 proceeds in the second verse : that thy way may be 
 known upon the earth, thy salvation among all nations. 
 If Israel has the light of God's face, the world cannot 
 remain in darkness. Israel can show that he pos- 
 sesses this light by the manner in which he bears 
 himself during the days of business and activity that 
 are ensuing. The Sabbath passes, but if it leave behind 
 it the sense of this truth, then the week's work begins 
 with the assurance of a successful issue. 
 
 Of the passages which follow the Amidah (Dl'W 'ri*1, 
 tyni? T\m\, and l|'"tn;i) the first two are found in 
 Amram and Vitry — the latter rite (p. 201) including 
 also the third passage. The first (Dy'U *n»1) consists 
 of the last verse of Psalm xc. with the whole of 
 Psalm xci. Various mystical reasons have been sug- 
 gested for the choice of this Psalm. The choice of 
 Ps. xci. may (as Amram indeed asserts) be asso- 
 ciated with the belief that the souls of the wicked 
 were free from torment only while the Sabbath lasted. 
 But it may simply be that as the working week was 
 beginning, a blessing was invoked on the work about 
 to be resumed (for the last verse of Ps. xc. has the 
 aspiration : and establish thou the work of our hands). 
 
The Conclusion of Sabbath, clxxxi 
 
 Moreover, the Psalm as a prayer for protection from the 
 dangers of life would fit well the occasion, which was the 
 transition from the Sabbath rest to the weekly toil. The 
 second passage (t^'ni? 'l??^'!) is found in P.B. on p. 73. 
 
 (The opening sentences, beginning ii'V? ''?'i And a 
 redeemer shall come unto Zion were omitted as inap- 
 propriate.) 
 
 Page 212. The third passage (^?"tG!1) is a number 
 of Scriptural texts giving assurance of the divine blessing, 
 deliverance, consolation and peace, selected for medita- 
 tion at the conclusion of the Sabbath and the commence- 
 ment of the new week. The quotations include : 
 
 v'lJj)!). Genesis xxvii. 28, 29; xxviii. 34; xlix. 25, 
 26 ; Deut. vii. 13-15- 
 
 I??!?!!!. Genesis xlviii. 16 ; Deut. i. 10, 11. 
 
 ■i-ra rsm. •qna. Deut xxviii. 3, 6, 5, 4, 8, 12; xv. 6; 
 xxxiii. 29. 
 
 'n'no. Isaiah xliv. 22, 23; xlvii. 4. 
 
 "Wsl Ski^*. Isaiah xlv. 17; Joel ii. 26, 27; Isaiah 
 Iv. 12 ; xii. 2-6 ; xxv. g. 
 
 3'pJ^i n''3. Isaiah ii. 5 ; xxxiii. 6 ; i Sam. xviii. 14; 
 Ps. Iv. 19; I Sam. xiv. 45; Isaiah xxxv. 10; 
 Ps. XXX. 12; Deut. xviii. 6; Jer. xxxi. 13. 
 
 ^'h'^. Isaiah Ivii. 19 ; i Chr. xii. 18; i Sam. xxv. 
 6 ; Ps. xxix. II. 
 
 Page 214. In every passage where thou findest the 
 greatness of God mentioned, there thou findest also his 
 humility (Ijni'' '") lOK). This saying of Rabbi Johanan 
 bar Nappaha (died 279) is taken from the Talmud, 
 Megillah 31a. The Scriptural quotations are: Deut. 
 X. 17, 18; Isaiah Ivii. 15; Ps. Ixviii. 5, 6 ; i Kings 
 viii. 57; Deut. iv. 4; Isaiah Ii. 3; xlii. 21. 
 
clxxxii Historical and Explanatory Notes. 
 
 The Habdalah. 
 
 Page 216. The word habdalah (fl?"??!^) means 
 separation, particularly between holy and J>ro/afte ; hence 
 specifically the formula recited as an indication of the 
 separation in regard to degrees of holiness between the 
 Sabbath and Festivals, and between Sabbaths and 
 Festivals on the one hand and the ordinary weekdays 
 on the other. The Mishnah (Berachoth viii. 5, 6) refers 
 to the benedictions over the light and spices ; the Talmud 
 (Berachoth 52 a, Pesahim 104 a) adds further details 
 which coincide with our present customs. (For Gaonic 
 customs at the habdalah see Ginzberg, Geonica ii. 258.) 
 
 While the three benedictions are common to most 
 rites, much variation prevails in the introductory passages. 
 The version of our P.B. beginning Behold God is my 
 
 salvation (^V'^'^^\ '?< nan) — and including citations from 
 Isaiah xii. 2, 3; Ps. iii. 9; Ps. xlvi. 12; Esther viii. 16; 
 Ps. cxvi. 13 — is given by Baer as customary. It does 
 not occur exactly in this version in the old rites, though 
 there are partial references to it in Vitry (p. 185) and 
 other authorities (Siddur Rashi, § 534)- In several 
 versions, such as the Sephardic, Elijah figures promi- 
 nently. He was in a well-known legend expected to 
 appear as the harbinger of the Messiah on a Saturday 
 night, at the beginning of a new week (Hamanhig, 
 Sabbath, § 711, cf. Abudarham). 
 
 Many theories have been propounded to explain the 
 benedictions over the light and spices. The use of the 
 wine is explained on one theory by the consideration 
 (brought out in the Mishnah cited above) that the 
 habdalah formed originally the end of the Sabbath after- 
 noon meal. The kindling of fresh lights would naturally 
 mark the conclusion of the Sabbath, on which day such 
 kindling was forbidden. So, too, spices, placed on 
 burning coals, were brought into the room at the close 
 of the meals (Mishnah, Berachoth vi. 6), and it may be 
 that as this custom was intermitted on the Sabbath, the 
 
The Habdalah. clxxxiii 
 
 bringing in of spices became associated with the end of 
 the Sabbath. This view has the support of Saadiah 
 (Bondi, p. 31). 
 
 There is, however, another view (Talmud, Bera- 
 choth 33 a) which represents the habdalah not as 
 originally a home ceremony, but as a Synagogue rite. 
 In that case it would not be logical to connect 
 the habdalah rites with domestic incidents. Hence 
 some associate the habdalah light with the story of 
 creation. Light was created on the first day, and it 
 was accordingly ordained to bless the light on the eve 
 of every recurrent first day in the week (Genesis, Rabba 
 xii. ; Pesahim 53 b). So, too, the use of the spices has 
 been connected with the mystical idea that on Adam 
 
 was bestowed a " higher soul " (i^l)D; ^'^'V\) which dwelt 
 within him throughout the Sabbath. " Perceptions and 
 enjoyments through the sense of smell are the most 
 delicate ; they afford not a gross, material pleasure, but 
 rather a spiritual one ; and the perfume of the spices is, 
 therefore, a comfort to the ' over-soul,' which grieves when 
 the holy day departs" (_/ E. vi. 119. See Vitry 117, 
 Maimonides, Yad, Hilchoth Sabbath xxix. 29 ; Orah 
 Hayyim 297). The rubric (P.B. p. 216) states that 
 "the hands are spread towards the light," the reason 
 being that it was necessary to use and derive advantage 
 from the light in order to pronounce an effective and 
 sincere benediction over it (Berachoth 53 b). So, too, 
 the spice box is smelt for a similar reason. 
 
 Page 217. The hymn May he who maketh a dis- 
 tinction between holy and profane pardon our sins 
 ('pnisn) was possibly written for the concluding service 
 of the Day of Atonement, as the penitential character 
 of its sentiments is unmistakable. This view of the 
 origin of the poem is reported by the famous thirteenth 
 century Talmudist Mordecai b. Hillel (at the end of his 
 commentary on Yoma). The initials of the verses give 
 the name of the author (I^i?!? pnV!), but it is not certain 
 which Isaac, of several liturgical poets of the name, is 
 
clxxxiv Historical and Explanatory Notes. 
 
 intended. F. L. Cohen (in /. E. vi. 187) accepts the 
 identification with Isaac ben Judah ibn Ghayyat (1030- 
 1089). 
 
 The Lulab. 
 
 Page 218. Our P.B. now passes from the more 
 regular services to the forms used less frequently. 
 Following the same arrangement as distinguishes other 
 printed Prayer Books (e.g. the Rodelheim edition), the 
 benedictions on "taking the Lulab" are introduced at 
 this point. During Tabernacles the lulab is taken in 
 hand before the Hallel, which latter comes next in 
 our P.B. 
 
 The word lulab (3?-1?) is late Hebrew for Palm-branch; 
 it is used in the Targum of Leviticus xxiii. 40, where is 
 contained the law which was traditionally interpreted to 
 ordain the use of the " Four Species " (the citron, palm, 
 myrtle, and willow) on Tabernacles. 
 
 The meditation Lo, I am prepared... to fulfil the com- 
 mand of my Creator is a comparatively recent addition : 
 it is similar to the meditations popularised by the Shaare 
 Zion of Nathan Hannover (first printed in Prague in 
 1662). The purpose of the meditation is to prevent 
 a merely mechanical performance of the ceremony. 
 
 The benedictions (^Jj-I^ n.^'P? by and •l^^.pnB') are much 
 older. They occur together in the Tosephta (Berachoth 
 vii. 10, ed. Zuckermandel, p. 15 ; cf. Babylonian Talmud, 
 Succah 46 a, Pesahim 76). 
 
 Hallel. 
 
 Page 219. Hallel (?.?n) means literally Praise, and 
 was used to designate various sections of the Psalter 
 (Pesahim 118 a). Psalms cxiii.-cxviii. were known 
 (Berachoth 56a) as the " Egyptia?i Hallel" (the second 
 Psalm, cxiv., begins: "When Israel went forth from 
 Egypt ") in distinction to the " Great Hallel " (see above. 
 
Hallel. clxxxv 
 
 note on P.B. p. 25). It was an ancient rite to include 
 the Hallel on various festivals (Arachin 10). 
 
 The benediction which precedes the Hallel has two 
 forms in the Sephardic rite. In that rite the closing 
 words are: "to read the Hallel" ('?.i'nn-n« KhpS) when 
 only a portion of the Hallel is recited (as on New 
 
 Moon), and " to com.plete\\\& Hallel" (^.jinn-nsi li»|l'?) when 
 the whole of the six Psalms are included. Amram 
 (PP- 33) 36), Vitry (p. 202), and Maimonides confirm 
 this Sephardic custom of using the word " to complete." 
 The Askenazic rule, to use the formula " to read the 
 Hallel " on all occasions, was established on the authority 
 of R. Meir of Rothenburg (Tur, Orah Hayyim, §§ 487, 
 644, cf. Baer, p. 328). 
 
 Only a portion of the Hallel is recited on New Moon 
 (Taanith 28 b) — as it is a minor festival — and on the last 
 six days of Passover, because the ritual of the Exodus is 
 more closely associated with the first days of that festival. 
 Moreover, according to a tradition, the passage of the 
 Red Sea occurred on the seventh day of Passover, and 
 because of the calamity that befel Pharaoh's host, the 
 Synagogue refrained from its full measure of joyous 
 praise. The Ministering Angels, say the Rabbis (Megillah 
 10 b), desired to sing a song to God when the Egyptians 
 were overwhelmed at the Red Sea. But God refused 
 permission, saying, " Shall ye sing praises unto me, while 
 my children are sinking in the sea ? " When only a 
 portion of the Hallel was read, an older custom was 
 opposed to using the introductory benediction. 
 
 Certain verses at the end of Psalm cxviii. (beginning 
 111f< P.B. p. 223) are repeated — a custom apparently 
 referred to in the Mishnah (Succah iii. 11) and Talmud 
 (Succah 39 a). It will be noted that the whole of this 
 Psalm consists of couplets or triplets, in which the same 
 idea is repeated. This accords with the usual parallelism 
 of Hebrew poetry, but Psalm cxviii. is a striking instance 
 of the scheme. At verse 2 1 (111^) however the repeti- 
 tion ceases; hence it became customary (Rashi on 
 
clxxxvi Historical and Explanatory Notes. 
 
 Succah 38 b) to rejteai the verses during the liturgical 
 recitation of the Psalm as part of the Hallel. It may, 
 however, be that the ancient custom was for the con- 
 gregation to repeat each verse of the whole Hallel after 
 the Reader with the refrain Hallelujah. But the Tal- 
 mudic information (loc. cit.) is not quite clear. The 
 present custom for the congregation to repeat O give 
 thanks (-nin) after each of the ^r%t four verses of Psalm 
 cxviii. is attested by the Tosaphot (on Succah 38 b). 
 This phrase O give thanks and the rest of the line was 
 quite early a beloved refrain on the lips of the Temple 
 singers as may be seen from several passages in Chronicles 
 (e.g. 2 Chr. v. 13). The refrain was equally a favourite 
 in the mouths of the people. The First Book of the 
 Maccabees (iv. 24) records that after the victory at 
 Emmaus the people " returned home and sang a song of. 
 thanksgiving and gave praise unto heaven because he is 
 good, because his mercy endureth for ever." The refrain 
 was thus almost synonymous with liturgical praise. 
 
 Pages 219 — 224. In the course of the Hallel 
 Psalms the elevation of style is often emphasised by 
 grammatical ornamentation (as the addition of a hirek to 
 
 participles, e.g. ^n'S^Bn and pronominal forms, e.g. '?!?¥; 
 
 on the other hand 'ni>1D?H is an Aramaic construction. 
 Another poetical device, which became common in 
 later Hebrew prose, is the addition of "l to the con- 
 struct D:D-i3;tJD^). 
 
 The Hallel Psalms are rich in ideas of the heroic 
 type ; and texts from this group have been frequent on the 
 lips of warriors in all ages. Some writers believe that the 
 group emanates from the Maccabean age ; but without this 
 assumption it may be asserted that the Psalms respond 
 to the Maccabean spirit. Of Judas Maccabeus and his 
 associates we are told (i Mace. iii. 2) that "they fought 
 with gladness the battle of Israel." This note is missing 
 from Wordsworth's eulogy of the Happy Warrior ; the 
 poet's ideal would have been fuller for its inclusion. 
 Ready to dare and die, yet always joyous and prepared 
 
Hallel. clxxxvii 
 
 to sing Psalms to the God, death for whom is glorious, 
 and victory his praise. Psalm cxv. opens with the 
 magnificent sentence : Not unto us, not unto us, but unto 
 thy name give glory. In the context the Psalmist im- 
 plores God's help not for Israel's sake, but for the sake 
 of God's own name which the nations will depreciate if 
 the Lord save not his people. But the sentence has 
 been turned to express the true hero's repudiation of 
 honour to himself Success is won for the glory of 
 God, and to God the success as well as the praise is 
 due. Thus the hero has returned in triumph with the 
 text Not unto us on his lips. The martyr, again, has 
 gone to his doom with another Hallel verse (Ps. cxvi. ) to 
 cheer him : Precious in the sight of the Lord is the death 
 of his holy ones. So, too, the despised and lowly (of 
 which Israel is the type) have had their hearts upheld 
 by the confident statement (Ps. cxviii.) : The stone which 
 the builders rejected is become the headstone of the corner. 
 The corner-stone of the building would be large and 
 strong, for it bonded the walls together. Perhaps the 
 reference is to the chief corner-stone of the foundation, 
 but " the fiead of the corner is more naturally explained 
 to be the top-stone, not only bonding the walls together, 
 but completing the building " (Kirkpatrick). Truly heroic, 
 therefore, are these Psalms, leading up to the last of the 
 group, a Psalm of Dedication, written for some conse- 
 cration of the Temple after an interval of national sorrow 
 (the ages of Nehemiah and Judas Maccabeus have been 
 suggested by commentators). A procession is on its 
 way; the stanzas are sung antiphonally (one section 
 of the singers addressing the other which in turn re- 
 sponds, so the Midrash) ; until the gates are reached, 
 and the priests from within the "gates of righteous- 
 ness" greet with blessing the pilgrims that come in 
 the name of the Lord. (The horns of the altar, to 
 which the festival offering is bound with cords, are 
 the horn-like projections at the four corners, Exodus 
 xxvii. 2). It will be noted that the scope of the 
 Psalmist's sympathies is also cast in heroic proportions. 
 
clxxxviii Historical and Explanatory Notes. 
 
 Priests and Israelites are called upon to sing praises; 
 but so also are those who fear the Lord, a class identified 
 by some with the proselytes to Judaism, but by others 
 (cf. Ibn Ezra) the term is interpreted as including 
 all those, of whatever nation, who are filled with the 
 fear of God. (Cf. the universal appeal of Psalm cxiii. : 
 O praise the Lord, all ye nations, laud him, all ye peoples^ 
 And so all leads up to the supreme text : the Lord is God 
 and he hath given us light — a verse which has been aptly 
 used for Hanuccah, but the full significance of which is 
 not exhausted by the Hanuccah illumination. The first 
 word of God in the Creation story was Let there be light, 
 and " light " has been, throughout the world's spiritual 
 progress under the leadership of Israel, a symbol of the 
 impenetration of humanity with God's spirit, so that 
 the path of the righteous is as the shining light that shineth 
 more and more unto the perfect day (Prov. iv. i8). 
 
 Page 224. The doxology which closes the Hallel 
 
 (11?^D;) is mentioned in the Talmud (Pesahim 118) and 
 is found, with verbal variations, in all the old authorities. 
 On New Moons which fall on week-days the 
 lesson from the Pentateuch is Numbers xxviii. i — 15 
 (cited in part in the Mishnah, Megillah iv.) ; there is no 
 haphtarah. On New Moons falling on the Sabbath the 
 ordinary weekly lesson is read, and from a second scroll 
 Numbers xxviii. 9-15; the haphtarah is the last chapter 
 of Isaiah (T. B. Megillah 31 a). When the Sabbath 
 coincides with the day before New Moon the haphtarah 
 is I Samuel xx. 18-42 (Talmud, loc. cit.). 
 
 Musaph for New Moon. 
 
 Page 225. On the Musaph, or additional service 
 (flp-ID) in general, see above, notes to P.B. p. 159. The 
 form of Musaph for New Moon when it falls on a Sabbath 
 is also discussed there. 
 
 There is also a Musaph for New Moon when it falls 
 on week-days. The version in our P.B. is found with 
 
The Festival Light. clxxxix 
 
 slight verbal variations in all rites (e.g. Amram i. 33 ; 
 Vitry, p. 197). The opening words : The beginnings of 
 the months [thou didst assign unto thy people for a 
 season of atonement] are derived from the Scripture 
 (Numbers xxviii. 11). The first part of the Musaph 
 prayer for New Moon refers to the goat which was 
 offered in the Temple as an atonement (Numbers xxviii. 
 15, cf. Mishnah, Shebuoth i. 4); in the Talmud (Sheb- 
 uoth 9 b) the text, Leviticus x. 17, is interpreted as 
 referring to the New Moon. The second part, derived 
 from the festival Musaph (see P.B. p. 234), laments the 
 destruction of the Temple, and expresses the hope for its 
 rebuilding and the restitution of the sacrifices. 
 
 The Scriptural passages quoted besides those named 
 are : Numb. x. 10 ; Jeremiah xxxi. 3 ; Leviticus xxvi. 45 ; 
 Isaiah xxxv. 10. 
 
 On page 226 the rubric requires the addition of an 
 extra phrase in leap-years. This is a late addition, the 
 reason for it apparently being that while there are twelve 
 terms in the prayer for a prosperous month, a thirteenth 
 was added to correspond to the thirteenth month which 
 is intercalated in the Jewish leap-year (cf. Baer, p. 240; 
 he quotes the annotator of the Venice mahazor of the 
 year 1600, who attests the custom ; see also Yoseph 
 Omes, § 691). 
 
 The Festival Light. 
 
 Page 227. The significance of the Sabbath Light 
 has been explained above in the note on P.B. p. 108. 
 The Festival Light (with the benediction) is referred to 
 in the Jerusalem Talmud (Ber. ix., see Hag. Maim, on 
 Sabbath, ch. v. and Ratner Ahabath Zion, Ber. 209). It 
 is also ordained in the Shulhan Aruch (i. 263, § 5, and 
 514, § 11) and the formula given as in our P.B. Light 
 is an appropriate emblem of the Festival as of the 
 Sabbath joy. 
 
cxc Historical and Explanatory Notes. 
 
 The Festival Amidah. 
 
 Between the first three and the last three benedic- 
 tions common to all forms of the Amidah, a special 
 festival benediction is introduced. Thus the festival 
 Amidah, like that for the Sabbath, consists of seven 
 benedictions. 
 
 The middle benediction : Thou hast chosen us from 
 all peoples (IJJJlina r\m.) is termed in the Talmud (Bezah 
 17 a, etc.) the sanctification of the day, and the description 
 well accords with the contents — the declaration of the 
 holiness of the festival, and the assertion of Israel's privi- 
 lege and duty as the recipient of this sign of the divine 
 love. According to Rashi (Talmud, loc. cit.) the title 
 sanctification of the day (DTO DB'-np) applies specifically 
 to the portion of the benediction beginning (P.B. p. 228) 
 And thou hast given us in love .. festivals and seasons for 
 
 joy (-IJp'jnni). The actual paragraph as we have it must 
 in essence at least have been known to the early autho- 
 rities, for the Talmud (Yoma 87 b) cites it with the same 
 opening words as we use (-I^FIID? nnK). There are some 
 verbal variations in the extant rites, but the differences 
 are not important. 
 
 The Scriptural reminiscences found in the opening 
 sentence of the benediction are : Deut. x. 1 5, xiv. 2 ; 
 Ps. cxlix. 4; Isaiah Ixvi. 18; Jeremiah xiv. 9. 
 
 On a Saturday night a paragraph is inserted on the 
 distinction in the degree of sanctity between Sabbath 
 and Festival. This paragraph beginning: Thou.. .hast 
 made known unto us the judgments of thy righteousness 
 (UrniRl) is called & pearl vcv the Talmud (Berachoth 33 b), 
 and it is indeed a "precious" composition — a fine example 
 of the elevation of a formula into a poem. The Talmud 
 (loc. cit.) gives the actual reading of the paragraph ; our 
 P.B. follows the Talmud form but has some additional 
 
 words (from 7'n?Sl — last line but one of p. 227, to 
 nB>l?G)n_first word of p. 228 ; these words do not occur 
 
The Festival Amidah. cxci 
 
 in the Talmudic reading). The three Pilgrim festivals — 
 Passover, Pentecost, and Tabernacles — on which the 
 Israelites visited the Temple (Exod. xxiii. 14) — were 
 
 known as regalim (OvJI plural of 'JT = foot), so called, ac- 
 cording to Ibn Ezra, because most of the pilgrims went 
 up to Jerusalem on foot. The Rabbinic rule was that 
 every Pilgrim should walk on foot at least the final stage 
 of the journey up from the city of Jerusalem to the 
 Temple, deriving the rule from the word regalim (cf. 
 Mishnah Hagigah, i. i). The word, however, may 
 simply mean three times a year, the metaphor being 
 taken over from the sense three paces or foot-beats. In 
 the Scripture the phrase regalim for tim^s only occurs in 
 Exodus xxiii. 14 and Numbers xxii. 28, 32, 33. The 
 usual word for times is pe-amim (D'Pl?? lit beats) used of 
 the Pilgrim festivals in Exodus xxii. 17 and elsewhere. 
 The three features Of the festivals were : the joyousness, 
 the visit to Jerusalem, and the festival free-will offering 
 (T.B. Hagigah vi. 2) ; these are alluded to in the words : 
 Thou hast caused us to inherit, (a) seasons of joy, (b) ap- 
 pointed times of holiness, and {c) feasts of free-will gifts. 
 
 Thou hast made a distinction between the holiness of 
 the Sabbath and that of the festival. While on the 
 Sabbath "all work" was prohibited (Exodus xx. 10) 
 
 on the festival only ^'■servile work" (i^Tl^l? n3N7p) was 
 forbidden (Numb, xxviii. 18, etc.). The distinction is 
 most clearly made in Levit. xxiii. in verses 3 and 7 
 and in verses 28 and 35. In Exodus xii. 16 occurs 
 the ordinance (with reference to the Passover) : " And 
 on the first day there shall be a holy convocation, and 
 on the seventh day there shall be a holy convocation 
 to you ; no manner of work shall be done in them, save 
 that which every man must eat, that only may be done by 
 you." Thus, though all the ordinary work prohibited on 
 Sabbaths was also disallowed on the festivals, the prepa- 
 ration of food (and other labour incidental to it, such as 
 kindling fire) was permitted. Moreover, while, under 
 the Law, the profanation of the Sabbath was a capital 
 
cxcii Historical and Explanatory Notes. 
 
 offence, the breach of the festival observance was not. 
 Thus there were in various ways differences between the 
 holiness of the Sabbath and that of the festivals. 
 
 , Page 228. And thou hast given us in love. . .festivals 
 (•137-1EIR1). Each of the pilgrim feasts is, at the end of 
 this paragraph, described as a " memorial of the departure 
 from Egypt," with which each of them was associated in 
 history. But besides this general description, each of 
 the feasts is individually characterised. Passover is the 
 " season of our freedom " ; the Feast of Weeks is the 
 " season of the Giving of our Law " — (the revelation on 
 Sinai, according to traditional computation, occurred on 
 the sixth or seventh of Sivan, i.e. on the Feast of Weeks) ; 
 and Tabernacles is the "season of our Gladness" — (the 
 idea of gladfiess is particularly associated with this feast in 
 the text, Deut. xvi. 15 ; cf. 'Ca&Book of Jubilees xvi. 25-31). 
 The eighth day of Solemn Assembly is specially mentioned 
 because it is, in a sense, an independent festival (Lev. 
 xxiii. 36 ; Numbers xxix. 35 ; T.B. Succah 48 a). The 
 following day is known as the " Rejoicing of the Law," 
 a name unknown to the early Rabbinic authorities, but 
 cited by the Gaon Hai (939-1038). The feast was 
 probably not Palestinian but was introduced in Baby- 
 lonia, where the system of reading the whole Pentateuch 
 through every year prevailed (Zunz, Die Ritus des 
 synagogalen Gottesdienstes, pp. 86, 87). In the twelfth 
 century, the festival of Rejoicing of tlje Law was cele- 
 brated also by those who still retained the triennial 
 cycle, completing the Pentateuch once in three years. 
 Benjamin of Tudela (12th cent.) informs us that though 
 in Egypt there were two communities, one reading the 
 Law in the annual and the other in the triennial cycle, 
 yet "the two communities have an established custom 
 to unite and pray together on the day of the Rejoicing 
 of the Law, and on the day of the Giving of the Law " 
 {Itinerary, p. 98). In Palestine at the present day, 
 where the settled Jewish population does not observe 
 the ninth day, it celebrates the Rejoicing of the Law on 
 the eighth day of Tabernacles. 
 
The Festival Amidah. cxciii 
 
 May our remembrance rise (^3*1. npi;^). This passage 
 is referred to by name in Sopherim (xix. 7) and it, or 
 the preceding paragraph, in substance in various places 
 (Tosephta, Berachoth iii. 11; T.B. Ber. 29 a, Sabb. 24 a). 
 The Hebrew opens with a collocation of eight verbs, 
 each of which heightens the cumulative effect. But in a 
 Western language such devices are less pleasing ; therefore 
 the translator of our P.B. does not reproduce them all. 
 Abudarham (in the section dealing with the Passover) has 
 this note: Our remembrance [i.e. the remembrance of each 
 of us, the congregation here assembled] in accordance with 
 the text " Remember me, O Lord, with the favour that 
 thou bearest thy people" (Ps. cvi. 4); and the remembrance 
 of our fathers, in accordance with the text " And God 
 remembered his covenant with Abraham, with Isaac and 
 with Jacob " (Exod. ii. 24) ; and the remembrance of 
 Jerusalem thy city, in accordance with the text (Ps. 
 cxxxvii. 4) " If I forget thee, O Jerusalem, may my right 
 hand forget [to work wonders] "—the Midrash supposes 
 the verse spoken by God, not by Israel — and Abudarham 
 evidently cites the verse in this sense ; and the remem- 
 brance of Messiah, the son of David thy servant, according 
 to the text (Ps.cxxxii. i, 10) "Remember, O Lord, David... 
 and for thy servant David's sake turn not away the face 
 of thine anointed" (10'^P) ; and the remembrance of all 
 thy people the house of Israel, in accordance with the text 
 (Jeremiah ii. 2) "I remember for thee the kindness of 
 thy youth, the love of thine espousals ; how thou wentest 
 after me in the wilderness in a land that was not sown. 
 Israel was holiness unto the Lord." 
 
 Page 229. Bestow on us the blessing of these, ap- 
 pointed times (•13i<*^n'!). This paragraph is referred to in 
 the Jerusalem Talmud (Berachoth ix,, cf Sopherim xix. 7, 
 Pesikta Rabbathi i. with Friedmann's note). The opening 
 word (the hiphil form of ^^^) literally means : " Cause 
 us to lift up." This verb is iised with blessing as object ; 
 tl)us Ps. xxiy. 5, " he shall receive i^^\ lit, he shall lift 
 up) a blessing." As the verb may be rendered cause us 
 
 A. 13 
 
cxciv Historical and Explanatory Notes. 
 
 to carry away there is perhaps a secondary idea in the 
 prayer. The worshippers entreat God to cause them to 
 carry away with them the true spiritual benefit of 
 these festivals. The phrase Even as thou hast been 
 pleased to promise ihat thou wouldst bless us alludes to 
 promises of the divine blessing, on occasion of the 
 festivals, such as are contained in Deut. xvi. (13-17J. 
 The concluding benediction — Blessed art thou O Lord 
 who hallowest [the Sabbath and] Israel and the seasons — 
 is cited in the Talmud (Beza 17 a). The word used in 
 this benediction for seasons is not the usual Scriptural 
 word for the festivals (C'THIO) but a word meaiiing titnes 
 (Dijipp. This choice is partly an Aramaism, and partly 
 the result of the recognition that the festivals, besides 
 their religious and historical associations, are also closely 
 related to the times and seasons of the agricultural year. 
 
 Kiddush for Festivals. 
 
 Page 230. In the festival Kiddush or Sanctification 
 with the Cup of Wine, it was necessary to include a 
 specific reference to the festival under celebration 
 (Mechilta B6, Pesahim 105-6, Sopherim xix. 3). The 
 Sabbath was a memorial of the creation (Genesis ii. 2, 
 Exodus XX. 11), and owing to its recalling the servitude 
 under Pharaoh, the seventh day was also a memorial of 
 the departure from Egypt (Deut. v. 15). The festivals, 
 however, were regarded more exclusively in the second 
 aspect; all of them were connected with the Exodus 
 (Passover and Pentecost obviously so, Tabernacles be- 
 cause of the dwelling in tents in the Wilderness after the 
 redemption, Exod. xxiii. 43). Hence, in the festival 
 Kiddush (unlike that for the Sabbath) only one of the two 
 phrases — viz. " a memorial of the departure from Egypt," 
 — is incorporated in the benediction. The Kiddush, 
 practically in the same wording as given in our P.B., is 
 found in the old rites (Amram, p. 50 a; Vitry, p. 294. 
 The verbal differences in the versions are discussed by 
 J. Miiller in his notes on Sopherim, ch. xix.). 
 
Meditation in the Tabernacle. cxcv 
 
 Page 231. The habdalah {Separation) for Saturday 
 nights occurring on the festivals is frequently referred to 
 in the eSrly sources (e.g. Pesahim 103 ; similarly with the 
 habdalah within the Amidah Ber. 33 b). The benedic- 
 tion Blessed art thou... who hast kept us alive (•l^^nOB') is 
 appointed by the Talmud (Pesahim 7 b) in the same 
 formula as is now in general use. 
 
 Meditation in the Tabernacle. 
 
 Page 232. Like several other prayers introductory 
 to the performance of ceremonial obligations, this prayer, 
 recited in the Tabernacle on the first night of the festival, 
 is derived with some modification from the Shaare Zion 
 (ch. iii.), the work of Nathan Hannover (Prag, 1662). A 
 deep mystical fervour inspires such phrases as : O sur- 
 round us with the pure and holy radiance of thy glory, that 
 is spread over our heads as the eagle over the nest he siirreth 
 up : and thence bid the strea?n of life flow in upon thy servant. 
 Similar thoughts are found in the older mystical literature, 
 and their introduction into the Synagogue Prayer Book 
 was one of the finest services rendered by the Kabbalists 
 to Judaism. The angelology and other unsuitable phrases 
 in such compositions are easily removed and the resultant 
 prayers are rendered at once beautiful in form and in- 
 spiring in idea. 
 
 The benediction Blessed art thou .. .commanded us to 
 
 dwell in the Tabernacle (HSiS? ^K'v) is, on the other hand, 
 of the Tannaitic period (before the year 200 of the current 
 era) as may be seen from the citation in the Talmud 
 (Succah 45 b— 46 a, Tosephta Berachoth vi. [vii.] 9, p. 15). 
 The verb dwell is derived from the Scriptural text 
 (Levit. xxiii. 42) : " In Tabernacles shall ye dwell for 
 seven days." In olden times, the Succah or Tabernacle 
 was the actual dwelling-place during the week of the 
 festival, and while few Jews still sleep under its bowery 
 roof many take their meals in it and remain in it for as 
 large a part of the day as possible. 
 
 13—2 
 
cxcvi Historical and Explanatory Notes. 
 
 The Festival Musaph. 
 
 Pages 233-238. The Law ordained that on New 
 Moons, Sabbaths, the three Pilgrim Feasts — (the latter 
 called on p. 238, line 2, the three periods of our 
 
 festivals -I^yJ") '??5?S, a phrase not uncommon in the 
 Rabbinic literature, e.g. Lam. R. intr., but not usual in 
 the liturgy, being made up by combining two words used 
 of the festivals in Exod. xxiii. 14 and 17) — the New 
 Year and the Day of Atonement, an additional offering 
 (tip-ID) should be made besides the regular morning and 
 afternoon sacrifices. These additional offerings are fully 
 described in Numbers xxviii.-xxix. The Musaph prayer 
 corresponded with, accompanied, and later on replaced, 
 these additional sacrifices (T. B. Ber. 26-27). 
 
 Hence the distinguishing features of the Musaph 
 Amidah are (a) citations (from the Scriptural passages 
 named above) of the laws regulating the additional sacri- 
 fices, and (b) emphatic laments for the exile of Israel and 
 the destruction of the Temple, and corresponding petitions 
 for the restoration of Israel, the rebuilding of the Temple 
 and the re-institution of the sacrifices. That the exile 
 was the consequence of Israel's sin is the frequent burden 
 of the prophets from Amos to Jeremiah (cf also Ezekiel 
 xxxix. 23) and the same connection is expressed in the 
 Pentateuch (Leviticus xxvi. 23, Deut. xxviii. 64). 
 
 The paragraph beginning : But on account of our sins 
 we were exiled from our land (-U'SDn '3Sp-1) was known 
 (in part at least) to Sopherim (xix. 7) and appears much as 
 our P.B. has it in the Gaonic rites. 
 
 Service for New Year. 
 
 Pages 239-254. It was outside the plan of our P.B. 
 to include the complete services for the festivals. But 
 certain essential parts of those services are, nevertheless, 
 given. This is especially the case with the amidah prayers. 
 
Sei"vice for New Year. cxcvii 
 
 The New Year Amidah is one of the most masterly 
 products of the Jewish genius. In simple yet effective 
 phrases it speaks of God's universal sovereignty over man 
 and Nature, and of the coming Messianic time when all 
 mankind shall recognise it, and " form a single band to 
 do his will with a perfect heart." Israel was chosen in a 
 special sense to effect this purpose, and so (in the last of 
 the extra passages in the Amidah, page 241) the prayer : 
 Reign thou in thy glory over the whole universe merges 
 with a specifically Jewish aspiration : Sanctify us by thy 
 commandments .. .purify our hearts to serve t}iee in truth... 
 Blessed art thou, O Lord, King over all the earth, who 
 sanctifiest Israel and the Day of Memorial. 
 
 Though the term "New Year" (nJB'n E'SI) is not a 
 Biblical title for the festival observed on the first of the 
 seventh month (Tishri), it was well known to the Mishnah, 
 and became the regular Rabbinic title for the feast. 
 The New Year, in the economic or agricultural sense, 
 began of old in the autumn. In the Bible the feast is 
 named "Day of sounding the shophar" or ram's horn 
 (Numbers xxix. i) and "Memorial of the sounding of the 
 shophar " (Leviticus xxiii. 24). Hence the title " Day of 
 Memorial " which appears in the benediction just cited. 
 The Jubilee (Leviticus xxv. 9), like the New Year, was 
 ushered in by the solemn sound of the shophar, and it 
 has been held that the texts (cited above) referring to the 
 New Year enjoined this rite as a permanent feature of the 
 observances of the day. Besides this idea of a signal, 
 the shophar was associated with other memories, some of 
 which are detailed in the Musaph Amidah (P.B. p. 252). 
 The name " Day of Memorial " is also used in the sense 
 that God remembers all his creatures in mercy and in 
 judgment; hence the day is also called "Day of Judg- 
 ment " in the liturgy (the association qI judgment with the 
 New Year is first found in the Mishnah, Rosh Hashanah, 
 i. 2). 
 
 The Amidah occurs as in our P.B. text in the oldest 
 rites (Amram, p. 44 ; Vitry, p. 283 ; Maimonides) ; but, 
 in large part, it must be much older than the Gaonic age. 
 
cxcviii Historical and Explanatory Notes. 
 
 The same remark applies to the Amidah for Musaph (P.B. 
 p. 245 seq.). But whereas all the other Sabbath and 
 Festival Amidahs have, between the first three and last 
 three benedictions, only one central section, the New 
 Year Musaph has three sections, named Malchuyoth, 
 Zichronoth and Shopharoth. Each of these three extra 
 sections has an introduction and each has a sequel 
 ending in a benediction. Prefixed to tha first of these 
 
 sections is the Alenu prayer (035}'? -livl?), on which see 
 above note to P.B. p. 76. It belongs originally to the New 
 Year Musaph, but because of its importance, as an 
 assertion of the divine Kingship throughout the universe, 
 it became the accepted conclusion of every Jewish service. 
 Alenu is followed by three sections already called in the 
 older literature (Mishnah, Rosh Hashanah, iv. 5 ; Siphre 
 on Numbers x. 10; T. B. Rosh Hashanah, 32) by the 
 
 names they now bear : Malchuyoth (nV3?Dj pi. of niapDj 
 lit. invocations of Kingship), Zichronoth (nwi"l5?, pi. of 
 111??, lit. remembrances) and Shopharoth (nilSitJ', pi. of 
 iSiK', lit. trumpets, especially texts referring to the 
 shophar, as at the Revelation on Mount Sinai). These 
 sections of the Musaph " chiefly refer to the three funda- 
 mental principles of our religion: (i) Existence of God, 
 a Being that is King of the universe; (2) Divine Justice; 
 and (3) Revelation " (Friedlander,y«ze/£f^ Religion, p. 404). 
 There is also a frequent Messianic note in these passages. 
 
 Ten passages from the Bible are cited in illustration 
 of each of these principles. The texts are as follows : 
 
 Malchuyoth (P.B. p. 248). The arrangement of the 
 texts follows the general prescription of the Mishnah 
 (Rosh Hashanah, iv. 6). Three are taken from the 
 Pentateuch, then three from the Hagiographa, then three 
 from the Prophets ; and finally another from the Penta- 
 teuch either as a separate citation or imbedded in the 
 conclusion. The Alenu prayer is the introduction to 
 the proclamations of the divine Kingship : Exod. xv. 18 ; 
 Num. xxiii. 21 ; Deut xxxiii. 5 ; Ps. xxii. 29; Ps. cxiii. i ; 
 
Tashlich. cxcix 
 
 Ps. xxiv. 7-10; Is. xliv. 6; Obad. 21; Zech. xiv. 9; 
 Deut. vi. 5. 
 
 Zichronoth (P.B. p. 250), Gen. viii. i ; Exod. ii. 24; 
 Levit. xxvi. 42 (or Exod. vi. 5); Ps. cxi. 4; ibid. 5; 
 Ps. cvi. 45; Jer. ii. 2; Ezek. xvi. 60; Jer. xxxi. 20; 
 Levit. xxvi. 45. 
 
 Shopharoth (P.B. p. 252), Exod. xix. 16; ibid. 19; 
 Exod. XX. 15; Ps. xlvii. 6; Ps. xcviii. 6; Ps. Ixxxi. 4; 
 Ps. cl. ; Is. xviii. 3; Zech. ix. 14; ibid. 15. 
 
 Certain allusions in the Musaph are based on the 
 traditional association of the first of Tishri with the 
 Creation, and of this date with the binding of Isaac 
 on the altar (T. B. Rosh Hashanah, 10 b). 
 
 On page 244 reference is made to the eating of apples 
 dipped in honey or other sweet dishes on the New Year's 
 eve. It is symbolical of the hope for a pleasant year. 
 The custom has some support in the direction given on 
 the first of Tishri : Go your way, eat tfie fat and drink the 
 sweet (Nehemiah viii. 10). Tur (O. H. § 583) and 
 Maharil refer to the custom of taking apples with honey. 
 
 Tashlich. 
 
 Page 254. On the New Year it is customary with 
 some to go to the banks of a river, or any other piece of 
 water, and to say such texts as the last three verses of the 
 Book of Micah, which include the phrase: And thou wilt 
 cast all their sins into the depths of the sea. (In our P.B. 
 p. 255 a sentence is interpolated : O may est thou cast off 
 all the sins of thy people nKt2ri-?3l. . This is not a Scrip- 
 tural text.) As Baer (p. 407) points out, there is no 
 reference to this custom in the Talmud or in the Re- 
 sponses of the Gaonim. It is mentioned however by 
 Maharil. The ceremony is a symbolical act, similar to 
 rites described by anthropologists, but it has sometimes 
 received its explanation from the Midrash (Tanhuma, 
 section Vayera). Abraham on his way to Moriah is 
 obstructed by a deep stream of water, in which he 
 
cc Historical and Explanatory Notes. 
 
 and his son are nearly drowned. But the Patriarch 
 escaped tlie snare, having prayed (Ps. Ixix. 2) : Save me, 
 O God, for the waters are come in unto my soul. The 
 metaphor is that of a drowning man, in danger of his life. 
 This verse, taken in conjunction with that of Micah, is 
 sufficient explanation of the adoption of the custom, 
 which is termed Tashlich ('H'/'fiil), lit. Thou wilt cast, from 
 the text Micah vii. 19 cited above. (See Abrahams, 
 Festival Studies, ch. xiii.) 
 
 Service for the Day of Atonement. 
 
 Pages 256-269. Our P.B. includes the forms of 
 Amidah for the Day of Atonement. These forms agree 
 in the main with the versions found in the oldest rites 
 (e.g. Vitry, p. 389 seq.). 
 
 The passage (P.B. p. 257) beginning O God, pardon 
 
 our iniquities (^OP) is referred to by Rashi (on Yoma, 
 68 b) as part of the High Priest's confession. (The texts 
 cited are Isaiah xliii. 25, xliv. 22, Levit. xvi. 30.) The 
 concluding benediction (P.B. p. 258) of this passage: 
 Blessed art thou, O Lord, thou King, who pardonest 
 
 (Pn'lD ?|?D) is mentioned in Sopherim xix. 8. 
 
 The Amidah having been completed, certain con- 
 fessions and penitential prayers are appended. There 
 are two confessions each of which is arranged alpha- 
 betically. First comes the shorter alphabetical Viddui 
 or Confession of sins, beginning Ashamnu (•IJPB'N)— - We 
 have trespassed. The age of this passage is uncertain, 
 but the sentence introducing this confession : Verily we 
 have sinned (-laKDn •1J^lJ^? ^3^?) is declared in the Talmud 
 (Yoma 87 b) to be the essential phrase of the confession. 
 It is probable that the other alphabetical Viddui (P.B. 
 p. 259) : For the sin which we have committed (S^PD ^1?) is 
 older than the Ashamnu, though it was not originally so 
 long as in the version of our P.B. (Amram, p. 48 a, has a 
 much shorter version). Parts of it point to a period 
 
Service for the Day of Atonement, cci 
 
 during which sacrificial rites were still performed in the 
 Temple, or shortly after their cessation. That, however, 
 alphabetical confessions were in use much more anciently 
 than we have them liturgically recorded is clear from the 
 Didache, a work which belongs to the first century and 
 bears distinct traces of such a confession, as Rendel 
 Harris has shown. The forms in our liturgy, though in 
 one sense dating from the Gaonic age, may go back, to a 
 very much earlier date. 
 
 The beautiful form of confession (P.B. p. 259) 
 
 Thou knowest the secrets of eternity (^/iJ' VH ^1^' '"l^^) 
 is quoted in the name of Rab (Abba Arika, died 
 in 247). Its opening phrase is cited in the Talmud 
 (Yoma 87 b) as an alternative form of confession before 
 the liturgical forms had become fixed. Its brevity is 
 characteristic of the oldest strata of the Synagogue 
 prayers. Another fine prayer occurs in our P.B. p. 263. 
 This begins : O my God, before I was formed I was nothing 
 worth ('J^I^U NTg* li;)j the same Talmudic reference 
 ascribes this to R. Hamnuna (fourth century). These 
 prayers were not, however, necessarily composed by the 
 authorities in whose name they are cited, they may in 
 each case have been older, and the record may only refer 
 to their liturgical adoption. According to another Tal- 
 mudic record (Berachoth 17 a) this same confession of 
 R. Hamnuna was habitually recited by Raba son of 
 R. Joseph b. Hama (died at Mahuza in Babylonia in 
 352) as a concluding prayer to his daily devotions. 
 On the Day of Atonement there is an extra service 
 
 known as Ne:ilah {JryV'^^. The word literally signifies 
 closing, shutting, and is abbreviated from the fuller phrase 
 
 closing of the gates (D'l^f n^'l'?). At the time of closing the 
 Temple gates, near sunset, the priests anciently pronounced 
 their Benediction not only on the Day of Atonement, but 
 on public fasts and in the prayers in connection with the 
 maamadoth — lay delegacies corresponding to the particular 
 locality from which the ministrants at the Temple were 
 drawn (Mishnah Taanith iv. i). Already in the Talmud 
 
ccii Historical and Explanatory Notes. 
 
 the term Neilah was used of the final service on the Day 
 of Atonement. In tractate Yoma (87 b), where the term 
 is so used, indications are given that portions at least of 
 our present neilah service were already known, though 
 the exact forms were still unfixed. Vitry (p. 395) presents 
 the neilah service practically as in our P.B. (The Scrip- 
 tural quotations in P.B. pp. 267-8 are: Isaiah Iv. 6, 7; 
 Neh. ix. 17; Ezek. xxxiii. 11 ; Ezek. xviii. 23, 32.) Parts 
 of P.B. p. 267 have been incorporated in the daily service 
 (see P.B. p. 7 and the notes at that place). 
 
 A distinguishing mark of the neilah liturgy is the sub- 
 stitution of the verb " Seal us " in the Book of Life, in 
 place of the usual verb " Inscribe us." The metaphor of 
 the book is thus carried out : the entry is made on New 
 Year and is sealed on the Day of Atonement (T. B. Rosh 
 Hashanah 16 b). But this must not be interpreted too 
 literally ; that the gate of repentance is always open is a 
 truth inculcated by the Rabbis in scores of passages. 
 (Cf. note above on P.B. p. 51.) 
 
 The neilah service concluded in the Gaonic rite 
 (Vitry, p. 395) with the sevenfold citation of the phrase 
 uttered by Israel on Mount Carmel : The Lord, he is God 
 (i Kings xviii. 39). The lines Hear, O Israel {VtSP) and 
 Blessed be his name (D?* '=I-1'i3) were a later addition (as is 
 evident also from their omission in the text of the Shulhan 
 Aruch, i. 623, § 6). The addition may be due to its 
 character as a profession of faith, and it is so used in the 
 customary confession of the dying. See note below, 
 P.B. p. 317. Moreover, from a remark by Abraham 
 ben David of Posquieres (in his D'VT D'on ed. Lemberg, 
 44 a), we learn that in his time (twelfth century) it was 
 customary to say the three lines (VPK*, DE* ^-ni, and 
 
 D'H^xn x-in J*) in the Selihoth on the early mornings of 
 Fast-days, lest the proper hour for saying the morning 
 shema (9 a.m.) should be overpassed. 
 
 The Shophar is sounded (P.B. p. 269) to mark the 
 close of the solemn fast day. This custom may be a 
 memorial of the Jubilee which began on the tenth of Tishri 
 
Counting the Omer. cciii 
 
 and was announced by the Shophar (Leviticus xxv. 9). 
 But the termination of the Sabbath was in Temple times 
 signalled by the same means (Josephus, War, iv. ix. 12, 
 of. Mishnah Succah, v. 5), and the neilah custom may be 
 a survival of this. 
 
 Counting the Omer. 
 
 Pages 270-273. Omer means "sheaf." The pre- 
 scription of Leviticus xxiii. 10, 11, was traditionally 
 interpreted to mean that an Omer or sheaf of barley 
 was solemnly cut in the field, and that the yield of 
 this sheaf (one-tenth of an ephah) of barley was to be 
 presented as a wave-offering on the sixteenth of Nisan, 
 and until this had been done no Israelite was allowed to 
 partake of the new harvest. On the fiftieth day from the 
 bringing of the Omer was celebrated the Feast of Weeks. 
 The text (Leviticus xxiii. 15) goes on to enjoin : " And ye 
 shall count unto you... from the day that ye brought the 
 sheaf of the wave offering, seven Sabbaths shall be com- 
 plete." This counting \s still continued. The custom to 
 do this at night is prescribed in the early Rabbinic period 
 (Menahoth 86 a). 
 
 The meditation Lo, I am about to fulfil the affirmative 
 precept of the counting of the Omer (P.B. p. 270) is of late 
 introduction, but the method of counting by days and 
 weeks is ancient (see Talmud, loc. cit.). The exact word- 
 ing of the enumeration varies somewhat in the different 
 
 rites (Vitry, p. 301, omits the last word : I^J'?. The 
 same is the case with the Siddur Rashi § 437). The 
 passage, P.B. p. 273, May the All-merciful restore the 
 service (tPP^?) is found in substance in the old rites. 
 
 At the end there is (P.B. p. 273) a supplication for 
 the restoration of the Temple (partly found in Vitry) and a 
 short piyyut or poem beginning : We beseech thee, release 
 thy captive nation (Ob? 6*3^?). This piyyut has been 
 erroneously attributed by Kabbalist writers to the Tan- 
 naite Nehunya b. Hakanah, but it is clearly of very much 
 
cciv Historical and Explanatory Notes. 
 
 later date, though its author is unknown (Berliner, Rand- 
 bemerkungen, p. 59). The same piyyut appears in the 
 daily service of several rites, after the passages about the 
 sacrifices. It is found in Baer (p. 49 — corresponding to 
 p. II of our P.B.) and in the Sephardic rite (ed. Gaster, 
 p. 11). The Kabbalists are particularly fond of this poem, 
 the forty-two words of which (corresponding to the forty- 
 two days between the Passover week and the Feast of 
 Weeks) have, they hold, a hidden reference to the 
 "Name of the forty-two letters" — an ancient combina- 
 tion of phrases used to designate the Deity (Kiddushin 
 71a. See Maimonides, Guide, i. ch. Ixii.). 
 
 Service for Hanuccah. 
 
 Page 274. The Feast of Dedication was initiated in 
 the year 165 b.c.e., in commemoration of the re-dedication 
 of the Temple after the successful Maccabean revolt 
 against Antiochus Epiphanes. The story is fully told in 
 the two Books of the Maccabees, contained in the 
 Apocrypha ; sortie extracts from these books will be 
 found in the Appendix to these notes. The chief 
 ceremonial feature of the festival is the kindling of 
 lights for eight days (beginning on the 2Sth of Cislev). 
 It is possible that there was an older custom, not 
 confined to Israel, to celebrate with illuminations the 
 period of the Winter Solstice. But the custom received 
 a new meaning. As the rubric states : " On the first 
 evening a light is kindled, the number of lights being 
 increased by one on each consecutive evening." This is 
 explained by the legend that when the priests re-entered 
 the Temple they found only one small flask of consecrated 
 oil, and this lasted for eight days until new oil could be 
 provided for the Menorah or Candelabrum, the seven 
 lights of which were kept perpetually burning. As the 
 miracle increased day by day, it became customary to 
 kindle the Hanuccah lights in a progressive number (T. B. 
 Sabbath 2 1 b). An extra light (csiSy&AShammash) is kindled 
 
Service for Hanuccah. ccv 
 
 every night, partly for use in lighting the Hanuccah. lights 
 and partly to serve as a light for secular use. It was held 
 objectionable to use one of the lights to kindle the rest 
 (this was the view of Rab, Sabbath 22 a). It was also 
 considered unlawful to employ the Hanuccah lights for 
 ordinary work (Talmud, ibid.). Compare the words in 
 the benediction, P.B. p. 274: During all the eight days 
 of Hanuccah these lights are sacred, neither is it permitted 
 to make any profane use of them. (The name B'BB', given to 
 
 the extra light, may be connected with this verb tJ'Biilipn?.) 
 A pretty German poem makes use of this idea of Israel 
 as the shammash, the serviceable light-kindler of the world. 
 Although Hanuccah is not a Biblical feast, the Jewish 
 view of tradition permitted it to be regarded as divinely 
 ordained. Hence the benediction before kindling the 
 light runs : " Blessed art thou, O Lord our God, King of 
 the universe, who hast sanctified us by thy commandments 
 and commanded us to kindle the light of Hanuccah " (T. B. 
 Sabbath 23 a). The second benediction. Blessed art 
 thou. ..who wroughtest miracles (D'B^ nB'i;ia')j is also 
 alluded to in the Talmud and, together with the 
 passage begiiming W£ kindle these lights because of the 
 
 miracles (•I^^D. ri'"n.3n)j the whole service as given in our 
 P.B. is displayed in Sopherim (xx. 6). 
 
 The antiquity of the custom to recite Psalm xxx. after 
 kindling the Hanuccah lights is attested by the fact that 
 the Psalm is the text of the second discourse in the 
 Pesikta Rabbathi (cf. Sopherim xviii. 2). The heading 
 of the Psalm : " A Psalm, a Song at the Dedication of 
 the House," is appropriate to the occasion, and so are the 
 concluding verses: "Thou hast turned for me my mourn- 
 ing into dancing, thou hast loosed my sackcloth and 
 girded me with gladness : to the end that my glory [i.e. 
 my soul] may sing praises unto thee, and not be silent. 
 O Lord my God, I will give thanks unto thee for ever." 
 
 The hymn O Fortress, Rock of my salvation (IIV tto), 
 P.B. p. 275, is appointed in the rubric for chanting 2>z/>4« 
 home. It is now often sung also in the synagogue. The 
 
ccvi Historical and Explanatory Notes. 
 
 author's name — shown in the initial acrostic — is Mordecai; 
 according to Zunz {Literaiurgeschichie, p. 580) the author 
 may belong to the thirteenth century. The present well- 
 known melody is said to be an adaptation from an old 
 German folk-song (F. L. Cohen, Jewish Encyclopedia, 
 viii. 316). 
 
 A lesson from the Pentateuch is read every day of 
 Hanuccah, from Numbers vii. (Mishnah Megillah iv. 5). 
 
 Service for Purim. 
 
 Page 276. The three benedictions recited before 
 reading the Scroll (n^JP) of Esther on Purim (Adar 14th) 
 are alluded to in the Talmud (Megillah 21b). The 
 benediction after the reading : Blessed art thou... who dost 
 plead our cause (l^nn HN Q'ln) is given in full with slight 
 verbal variations on the same Talmudic page. 
 
 A piyyut which follows, opening : Who broughtest the 
 counsel of the heathen to nought (K''jn nE'iJ) is included in 
 Vitry (p. 214). It is an old composition, of the age of 
 the Gaonim, being cited as known to Rashi (in the Tanya 
 R. § 40. It is also referred to in Hag. Maim. Hilchoth 
 Megillah i. 6). The invocation ending : And may Har- 
 bonah also be mentioned for good {^.'Q. p. 277) is indicated as 
 old by the reminiscences of such phrases in the Jerusalem 
 Talmud (Megillah iii. 7 ; cf. Sopherim xiv. 6). 
 
 A lesson from the Pentateuch is read, Exodus xvii. 
 8-16, Mishnah Megillah iv. 5. It became customary to 
 repeat the last verse to bring the total up to ten verses. 
 Ten verses formed the minimum of a Pentateuchal 
 reading (T. B. Megillah 21 b). 
 
 Grace before Meals. 
 
 Page 278. Washing the hands before prayer as 
 well as before meals, in each case accompanied by a 
 benediction, is at once an elementary act of cleanliness 
 as well as a rite of consecration. "Cleanliness is next 
 
Grace after Meals. ccvii 
 
 to Godliness," says the proverb, the origin of which is 
 veiled in obscurity. But the maxim is a summary of a 
 whole range of Rabbinic ideas (such as are found in the 
 Mishnah Sota ix. 15). 
 
 The terms of the benediction Blessed art thou... who... 
 hast given us command concerning the washing of the hands 
 (D?T n^»p? Sr) are Talmudic (Ber. 60 b). The verb used 
 ('P3) rneans to raise, and was perhaps used because the 
 hands were raised in the act of pouring water over them 
 (Sota 4 b). Some (on the basis of such passages as 
 IJullin 107 a) explain the verb from the similar Greek 
 form antlion, a bucket, from which the water would be 
 poured. It may, however, be derived ultimately, as K. 
 Kohler suggests, from the Aramaic version of Ps. cxxxiv. 
 2. This phrase — "Lift up your hands to the sanctuary 
 and bless the Lord" — may well have been used as an 
 invocation to prayer during the ablution (the Targum 
 renders the verse NB'-i-ip \\yy, -iS-ID). On the whole sub- 
 ject of hand-washing as a religious rite see A. Biichler, 
 Der galildische Am-haares, pp. 96 seq. 
 
 Similarly, there is a Psalmic source for the benediction 
 over bread: Blessed art thou... who bringest forth bread 
 from the earth (X'VI'Si?). The benediction is cited in the 
 Mishnah (Ber. vi. i) and it goes back to Psalm civ. 14: 
 " He causeth the grass to grow for the cattle, and herb for 
 the service of man ; that he may bring forth food out of 
 
 the earth " (n^? I» ^^2 N*Vin^). 
 
 Grace after Meals. 
 
 The Patriarch Abraham was a type of generous 
 hospitality. The Talmud (Sota 10 a) has the following 
 passage : ^^- And Abraham planted a tamarisk in Beersheba 
 (Genesis xxi. 33). Resh Lakish said, We understand that 
 Abraham made a garden and planted therein all manner 
 of precious things (for the entertainment of wayfarers)... 
 And he called there on the name of the Lord. Read not he 
 
ccviii Historical and Explanatory Notes. 
 
 catkd (vayikra) but he caused to call (vayakri). Abraham 
 our father had the name of God proclaimed at the mouth 
 of all passers-by. How? After they had eaten and 
 drunk, they rose to thank him. Abraham asked of 
 them : Was the food that ye have eaten mine ? Ye have 
 partaken of the bounty of the God of the Universe. Now 
 praise, glorify, and bless Him who spake and the world 
 was." 
 
 In the same spirit was understood the text (Deut. viii. 
 lo) : " When thou hast eaten and art full, then thou shalt 
 bless the Lord thy God " ; the verse continuing " for the 
 good land which he hath given thee." Moreover, as "the 
 earth is the Lord's and the fulness thereof " (Psalm xxiv. i), 
 the Rabbi forcibly commenting on this last-cited text de- 
 clared (Ber. 35 a-b) "Whoever enjoys any worldly pleasure 
 without benediction commits a theft against God." (Comp. 
 also the comment on Psalm cxvi. i6 in T. B. Berachoth 
 34 b.) The antiquity of thanksgiving after meals is attested 
 by several ancient writers (e.g. Josephus, War, ii. viii. 5). 
 
 The custom of one of the company taking the lead in 
 calling upon the rest to offer thanks is, according to the 
 Palestinian Talmud (Ber. vii. 2), as old as Simon ben 
 Shetah, who belongs to the reigns of Jannseus and 
 Salome (104—69 b.c.e.). The introductory formulae in 
 our P.B. are essentially the same as those given in the 
 Mishnah (Ber. vii. 3) and in further detail in the Talmud 
 (Ber. 45, 49 b-50 a). The final words of the opening 
 invocation : Blessed be he and blessed be his name, are, a 
 later interpolation, but were already known to thirteenth 
 century authorities (Rokeah, § 283, Tur, I. cxcii.). On 
 the other hand, the recitation of Psalm cxxvi. on Sabbaths 
 and Festivals as a memorial of Zion even during the 
 enjoyment of earthly delights, was a still later rite. 
 It was adopted on the basis of a passage in the Zohar 
 (section Terumah) and first appeared in print in 1603 
 (Berliner, Randbemerkungen, p. 27). The custom has 
 attained well-deserved vogue. On the Zemiroth or table 
 hymns see Appendix below. 
 
 The main body of the grace after meals consists of 
 
Grace after Meals. ccix 
 
 four parts, all of which are mentioned in the Talmud 
 (Bar. 48 b). The various rites (ancient and modern) 
 differ considerably in the precise wording of the para- 
 graphs, but the general sense is identical. 
 
 (i) Page 280. Thanksgiving for food Qtn). Thou 
 givest food to all flesh is from Ps. cxxxvi. 25; compare 
 also Ps. cxlv. 15-16. 
 
 (ii) Pages 280-1. Thanksgiving for the land of 
 Israel ('TJU). This blessing for the land is already sug- 
 gestedin the text, Deut. viii. 10, cited at the end of the 
 benediction. The contents of the paragraph follow the 
 prescription of the Talmud (Ber. 48 b). The phrases a 
 desirable, good, and ample land are foimded on Jeremiah iii. 
 12 and Exod. iii. 8. 
 
 (iii) Page 281. Prayer for the Temple i^VTi). Here, 
 again, the Talmudic prescriptions are followed (Ber. 49). 
 The addition of passages, in this benediction, on Sabbaths 
 (ilV"}) and festivals («3*1 n^pi) is often referred to in the 
 Talmud (Pes. 105, see Baer, p. 537). The extra passage 
 for mourners (^D^) is found in Amram and Vitry (p. 52). 
 
 (iv) Page 283. General Praise and Petition (3i!3n 
 3*psni). This benediction, according to the Talmud 
 (Taanith 31, Ber. 48 b, T. J. Taanith iv. 5), was added 
 in the reign of Hadrian. After the fall' of Bethar and the 
 defeat of Bar-Cochba's gallant attempt to throw off the 
 Roman yoke, Hadrian, it is said, forbade the interment 
 of the slain, who were left lying in the open field. When 
 this prohibition was removed, a benediction was newly 
 introduced at Jabneh into the grace after meals, as a 
 thanksgiving for the escape from so signal a calamity. 
 This happened in the year 135 of the current era. 
 
 Page 283. The many Unes beginning "The All 
 Merciful" (ipnivl) are of still later introduction. The 
 sentences vary much in number; Maimonides- gives 3, 
 the French Mahzor (Camb. ms. Add. 667, p. 41 a) gives 
 6, our P.B. has 9 (with an additional sentence for 
 Sabbaths and Festivals), Vitry has 1 2, the, late Sephardic 
 rite 18, the Roman 22. Abudarham does not specify any 
 
 A. 14 
 
ccx Historical and Explanatory Notes. 
 
 sentences at all, but regards them as private and personal 
 petitions to be added at the need or ■ fancy of .each 
 individual (of. Tur i. clxxx. 9). 
 
 Page 284. The prayer by guest for host is men- 
 tioned in the Talmud (Ber. 46), but the addition for 
 Sabbaths and festivals at this point in the grace is late, 
 first appearing in editions of the eighteenth century 
 (Berliner, Randbemerkungen, p. 68). * 
 
 As our fathers Abraham, Isaac and Jacob were blessed 
 each with his own comprehensive blessing: the Hebrew 
 
 with all, from all, all (?3, 'SP, ?33) is a Talmudic colloca- 
 tion of words (Baba Bathra 1 7 a). It was suggested by 
 three texts in Genesis (xxiv. i, xxvii. 33 and xxxiii. 11). 
 
 The idea that Angelic hosts on high (DilS?) advocate 
 the cause of Israel is found in the Talmud (Flullin 92). 
 After a reminiscence of Psalm xxiv. 5, the passage goes 
 on to quote Proverbs iii. 4 : " so shalt thou find grace and 
 good understanding in the sight of God and man." 
 
 Page 285. There are two identical verses in Ps. xviii. 
 5 1 and 2 Sam. xxii. 5 1 ; one however begins magdil 
 
 ('■^fP) and the other migdol (^"^VP). In order to use 
 both verses, one was assigned for weekdays, the other for 
 Sabbaths (Abudarham). 
 
 The passage O fear the Lord (■'"<"':) was said silently 
 at least as early as the Vitry, which however only has the 
 first two sentences, Ps. xxxiv. 10, 11 (p. 53. Cf. Camb. 
 MS. Add. 667, 41 a). The silent utterance was due to 
 regard for the feelings of poor guests, who in olden times 
 were always invited to the table. Such verses as " they 
 that seek the Lord shall not want any good " (Ps. xxxiv. 
 11) and "I have not seen the righteous forsaken" 
 (Ps. xxxvii. 25) account for this sensitive etiquette. 
 The other quotations are : Ps. cxviii. i, cxlv. 16, and 
 
 Shorter form of Grace. 
 
 Page 286, The shorter form of Grace after meals is 
 a reversion to the older type. The ordinary form of 
 
Blessings on Various Occasions, ccxi 
 
 Grace in Maimonides, for instance, is far shorter than 
 the long versions now in use ; it contains only 1 94 words. 
 But with regard to deliberate shortenings of the longer 
 forms, the Talmud mentions one for recitation by working 
 men (Ber. 16 a, Tosephta v. 25). In the Prayer Book of 
 Amram (55 a) there is a short form of Grace for the use 
 of mourners. A shortened form for general use is given 
 in the Col-bo (compare also Aaron of Lunel's Orhoth 
 Hayyim, i. 36 d), but it found little acceptance. Its 
 rhymes jingle, and it is not a good summarisation of the 
 longer Grace. But there appeared in Venice in 1603 
 a little book (entitled jitDn nD"i3) which provided a far 
 better version. So good was it that it found favour from 
 the first with many Italian scholars, and it was also approved 
 by R. Joel Sirkes in 1631 (Bayit Hadash to Tur i. § 192), 
 by Judah Ashcenazi in 1753 (Beer Mteb on O. Hayyim 
 192), and by S. Baer (in his Prayer Book, p. 562). Its 
 author was R. Naphtali (son of David Zechariah Mendel), 
 editor of the Venice book referred to above. In the 
 form given by R. Naphtali, the lines are rhymed. This 
 feature is partially removed in the modified version 
 printed by Baer. The form in our P.B. departs still 
 further in details, but substantially it is the same as 
 R. Naphtali's. The latter prefixed the remark that his 
 short Grace was intended for children, and for adults 
 when closely occupied with their daily work. It is a 
 very clever summary of the longer Grace, and was com- 
 posed in terms designed by the author to meet all the 
 specific prescriptions of the Talmud. 
 
 Blessings on Various Occasions. 
 
 " To God belongs the earth and its fulness, according 
 to Ps. xxiv. I, but when consecrated by a benediction 
 it becomes man's privilege to enjoy it" says R. Levi 
 (Ber. 36 a). Most of the benedictions now in general 
 use (a large collection of which is given in our P.B. on 
 pages 287 seq.) are ancient. Each opens with the formula : 
 Blessed art thou, O Lord our God, King of the Universe; 
 
 14 — 2 
 
ccxii Historical and Explanatory Notes. 
 
 no formula which omitted to call on the name of God 
 and proclaim his Kingship was considered an adequate 
 blessing (Ber. 40 b). The formula is not a Biblical verse, 
 yet it is made up of Biblical phrases : Blessed art thou, O 
 Lord {Vs. cxix. 12), O Lord our God iJi&iX.. vi. 4), King 
 of the Universe (Jer. x. 10). The additional phrases 
 added when a religious duty is being performed are 
 similarly derived : who has sanctified us with his com- 
 mandments (Deut. xxviii. 9, xxvi. 19) and commanded us 
 (Deut. xxxiii. 4). 
 
 The Rabbinic sources of the benedictions in our P.B. 
 are as follows : 
 
 Pages 287-9. Wine, Mishnah Ber. vi. i and T. B. 
 Ber. 44 ; Food (other than bread), Ber. 36 b ; after certain 
 
 fruits, Ber. 40 a (the benediction JS^n tO is a summarised 
 version of the long Grace after meals). 
 
 Page 290. On eating various fruits, Mishnah Ber. vi. ; 
 on partaking of certain aliments comes (substantially) from 
 T. B. 37 and 44, and T. J. Ber. vi. i ; iox fragrant woods, 
 Ber. 43 a ; odorous plants, 43 b ; odorous fruits, ibid. ; 
 fragrant spices, 43 a. 
 
 Page 291. Yox fragrant oils, Ber. 43 a ; on witness- 
 ing lightning, Mishnah Ber. ix. 2 ; thunder, ibid. ; at sight 
 of the sea, ibid. ; on seeing beautiful trees or animals, Ber. 
 58 b; the rainbow, Ber. 59; on seeing trees blossoming, 
 Ber. 43 b ; on seeing a sage learned in the Torah, Ber. 58; 
 on seeing a scholar distinguished for other than sacred 
 knowledge, ibid. 
 
 Page 292. On seeing a King, Ber. 58; on seeing 
 giants or dwarfs, Ber. 58 b ; on fixing a mezuzah, T. J. 
 Ber. ix. 3 ; on certain enjoyments for \h& first time in the 
 season, Mishnah Ber. ix. 3 ; on hearing good tidings, 
 Mishnah Ber. ix. 2 ; on hearing evil tidings, ibid. ; on the 
 appearance of the New Moon, Sanhedrin 42, Sopherira xx. 
 and the oldest rites. 
 
Night Prayers. ccxiii 
 
 Prayers before retiring to rest at night. 
 
 Pages 293-7. Besides the recitation of the Shema 
 at the public evening prayer it was held incumbent to re- 
 peat the Shema (at least the first paragraph of it) before 
 retiring to bed (T. B. Berachoth 4 b). This duty re- 
 sponds to a deep psychological truth. The text on 
 which the Talmud founds the duty is Psalm iv. 4 " Stand 
 in awe and sin not : commune with your heart upon your 
 bed, and be still." To fill one's mind with high and noble 
 thoughts is a wise preparation for the hours of silent night. 
 The presence of the pure excludes the impure, and the 
 meditation over the good drives out the suggestions of 
 evil. Let not my thoughts trouble me, nor evil dreams, nor 
 evil fancies — so runs the phrase in the night prayer (P.B. 
 p. 293), and man takes the best means to ensure a rest 
 perfect before God by ending the day with thoughts of God. 
 It is not so much the extent of the prayer as the fact of 
 praying that would produce this salutary effect. Hence 
 Abaye held (Ber. 5 a) that for a man whose occupation 
 was the Torah one simple supplicatory text would suffice, 
 such as Ps. xxxi. 5 "Into thine hand I commend my 
 spirit,, thou hast redeemed me, O Lord, thou God of 
 truth." These words, it will be remembered, are cited in 
 the last couplet of Adon Olam, a night hymn perhaps 
 suggested by the Talmudic passage just referred to. That 
 the Torah safeguards Israel from evil is derived by the 
 Talmud also from Exodus xv. 26 : " If thou wilt diligently 
 hearken to the voice of the Lord thy God, and wilt do 
 that which is right in his eyes, and wilt give ear to his 
 commandmentSj and keep all his statutes, I will put none 
 of the sickness upon thee which I have put upon the 
 Egyptians, for I am the Lord that healeth thee." The 
 Law is a prophylactic, and the night was the time when 
 this divine protection seemed most necessary. 
 
 All the texts referred to in the previous Talmudic 
 passages are included in the night prayers. The extent 
 of these prayers varies : Amram (i. p. 19 a, cf. Siddur 
 Rashi § 429) has much the same as our P.B., except that 
 
ccxiv Historical and Explanatory Notes. 
 
 the latter shows some Kabbalistic influence. In another 
 Talmudic passage (Ber. 60 b) the first paragraph of the 
 Shema is specifically enjoined, and also the paragraph 
 beginning ^/«5«(/ art thou... who makest the bands of sleep 
 
 to fall upon mine eyes (^'PSD). This phrase may be a 
 metaphorical picture of sleep being let down with loosened 
 cords as the eyelids fall over the sleeper's eyes. Or the 
 idea may be that the bands of sleep fall on the whole 
 body, which lies fettered in slumber; most noticeably 
 the bands fall on the eyes, and these are referred to as 
 part for the whole. The ninety-first and third Psalms 
 are appropriate additions, on account of the verses : 
 " Thou shalt not be afraid of the terror by night " (Ps. 
 xci. s) and " I laid me down and slept, I have awaked, for 
 the Lord sustaineth me " (Ps. iii. 6). ^In the case of the 
 third Psalm it will be observed that the heading, with its 
 reference to the history of David, is omitted as inappro- 
 priate.) The terror by night may be the sudden assault 
 of enemies by night, or the personified dangers which, in 
 an older stratum of Jewish thought (Shebuoth 15 b), were 
 regarded as demoniac powers besetting human life. But 
 the Psalms chosen do not need the intrusion of such ideas 
 to fit them for the occasion. Obviously there is propriety 
 in the feeling that man realises God's watchfulness and 
 protection by night even more than by day. The care 
 which a wakeful man can take of himself is impossible 
 during his sleep, when the approach of danger cannot be 
 detected by his senses. 
 
 Page 295. The rest of the passages included in the 
 night prayer were added in the mediaeval period, being 
 known in substance to the Gaonim and the early codifiers. 
 Cause us to lie down in peace (•133*3B'n) is taken from the 
 evening service (P.B. p. 99), but without the concluding 
 benediction. Similarly the passage Blessed be the Lord by 
 Day comes from the same source (P.B. p. 100), and here, 
 too, the closing benediction is omitted. 
 
 Page 296. The section beginning The angel who 
 hath redeemed me (?i<iin •sJNj'Sn) is made up of Genesis xlviii.. 
 
Marriage Service. ccxv 
 
 i6 ; Exod. XV. 26 ; Zech. iii. 2 ; Song of Songs iii. 7, 8 ; 
 Numbers vi. 14; Ps. cxxi. 4; Genesis xlix. 18. The 
 threefold repetition of this last verse is Kabbalistic 
 and optional, and so is the angelic invocation which 
 follows. 
 
 Page 297. On the angels Michael, Gabriel, Uriel and 
 Raphael see note on Angelology in an earlier part of this 
 volume. This particular passage is found in the Col-bo 
 and is paralleled in the Midrash, Numbers Rabba ii. 
 and Pirke de R. Eleazar iv. Though Amram does not 
 include any such invocation in his version of the night 
 prayer, he cites a similar angelological formula to be said 
 by one going abroad by night (54 a). Ps. cxxviii. is added 
 very appropriately : its praise of work (compare the addi- 
 tion of the last verse of Ps. xc. before Ps. xci. on P.B. 
 p. 294), its lyric joy in domestic happiness, its touch- 
 ing reference to Zion, culminate in the ideal note of 
 contentment and confidence in its concluding phrase 
 Peace be upon Israel. 
 
 Marriage Service. 
 
 Page 298. Originally the ceremonies of betrothal 
 (ppllK) and marriage (r^'l^^?) were distinct; the former 
 being a ceremony performed in the home of the bride, 
 the latter, the actual marriage, celebrated in the home of 
 the groom. The custom of our P.B. to celebrate both 
 ceremonies together in one place was already known to 
 Rashi (Vitry, p. 587). 
 
 The benedictions themselves are ancient, being cited 
 (with a few verbal differences) in the Talmud (Kethuboth 
 7-8). The canopy (i^?n) is now a symbolic reminiscence 
 of the marriage chamber. The word rendered sacred 
 covenant of wedlock (i'^y-np) literally means sanctification. 
 The formula in connection with the wedding ring is 
 only partly Talmudic (Kiddushin 5), for the wedding 
 ring was not used in Talmudic times. (Cf. also Shulhan 
 Aruch, Eben Ha-ezer, xxvii. i.) There is still no 
 mention of the ring in the Yemenite service, which so 
 
ccxvi Historical and Explanatory Notes. 
 
 often reflects the usages of the Gaon Saadiah. On 
 the other hand, the ring is named in the formula in the 
 Manhig, Abudarham and Col-bo. The ring, says the 
 rubric of our P.B., is placed on the forefinger of the right 
 hand of the bride— this was the "index" and most 
 prominent finger. In modern times the bride removes 
 the ring after the ceremony and places it on the usual 
 wedding finger of the left hand. The use of the ring in 
 marriages was well established, in Gaonic times (Harkavy, 
 Responsa of Gaonim, § 65 ; cf. I. Abrahams, Jewish Life 
 in the Middle Ages, p. 183). 
 
 The reading of the Kethubah or wedding contract is 
 prescribed in later authorities (e.g. R. Meshullam, cited 
 in Tosaphoth to Pesahim 102 b). The Yemenite (modern) 
 custom is to read it before the betrothal ceremony. 
 
 Page 299. The Seven Benedictions, as already in- 
 dicated, are already quoted in the Talmud (Kethuboth 8). 
 First comes the benediction over the Witie, in accordance 
 with the usual ceremonial custom, especially on occasions 
 of joy. Then follows the benediction of God who has 
 created all things to his glory. After this praise of the 
 Creator of all, we have the eulogy of him who formed 
 man. Next the benedictions pass to the creation of her 
 who was prepared out of his very self, a perpetual fabric — 
 with reference to the creation of Eve, the mother of all 
 living. These three benedictions indeed are all based on 
 the opening sections of Genesis. (Some difficulty in the 
 third benediction might be removed by transferring the 
 conjunction 1 from V[>^>}\ to D^V? reading n-IO'n. D.^y?' 
 I'PJpn in'J?ri. in that case the phrase in»3|lPi — difficult to 
 apply to God even metaphorically — would refer to Adam. 
 This suggestion is made by Dr Berliner in his Rand- 
 bemerkungen, ii. 20, basing it on a citation from Saadiah 
 in the y'DD ed. 1488.) And just as the bridal couple joy 
 in one another, so will be the joy of Jerusalem in time to 
 come, as it is written in Isaiah Ixii. 5 : "As the bride- 
 groom rejoices over the bride, so shall thy God rejoice 
 over thee (Jerusalem)." Moreover, in a poignant text 
 
Marriage Sei^vice. ccxvii 
 
 (Ps. cxxxviii. 6) the memory of Jerusalem is raised to 
 a position surpassing all human joy. Hence the fifth 
 benediction. Again this leads to thoughts of Paradisiacal 
 bliss, and so the sixth benediction prays for a happiness 
 comparable to that of the first couple in Eden. All these 
 thoughts, the divine ordering of the joys of man and wife, 
 and the memory of Jerusalem, are combined in that 
 wonderful benediction which comes seventh in the series, 
 culminating in a reminiscence of the lyric outburst of 
 Jeremiah (xxxiii. lo-i i) "Yet again there shall be heard. . . 
 in the city of Judah and in the streets of Jerusalem... the 
 voice of joy and the voice of gladness, the voice of the 
 bridegroom and the voice of the bride." 
 
 According to the custom mentioned in the rubric 
 (page 299) a glass is broken by the bridegroom. The 
 most acceptable theory is that the custom arose from 
 a twofold thought, on the one hand from a desire 
 to keep even men's joys tempered by more serious 
 thoughts, and on the other hand from the never-for- 
 gotten memory of the mourning for Zion. The latter 
 thought predominates also in the wedding hymns often 
 sung at Jewish weddings, the former thought in the inci- 
 dent in Berachoth 30 b; " When the son of Rabina was 
 married, the father saw that the Rabbis present at the mar- 
 riage feast were in an uproarious mood, so he took a costly 
 vase of white crystal worth 400 zuzim and broke it 
 before them to curb their spirits." On which the Tosa- 
 photh (top of 31 a) simply remarks : " Hence we break a 
 glass at weddings." (On the subject of wedding customs 
 see I. Abrahams, op. cit. chs. ix. and x.) 
 
 The three texts with which the choral part of the 
 marriage service opens (P.B. p. 298) are taken from the 
 Psalms : cxviii. 26 ; xcv. 6 ; and c. 2. The short invocation 
 
 He who is mighty above all things ('3? ??' 1'''?*? ''P) is part 
 of a poetical composition of unknown authorship and 
 date. On the other hand, the four-lined poem prefixed to 
 the Grace after a wedding feast: Banish... grief {V.'E. 
 p. 300, "ipn '51) was written by Dunash, as the acrostic 
 initials show. Dunash ben Labrat was a poet and 
 
ccxviii Historical and Explanatory Notes. 
 
 grammarian of the tenth century. The benediction which 
 follows : Blessed be our God in whose abode is joy, is taken 
 from the Talmud (Kethuboth 8 a). It is possible as Ibn 
 Yarhi (quoted by Baer, p. 563) suggests, that the choice 
 of the word abode (PJ'?) was due to the mystic belief that in 
 the heavenly region so named, the fifth of the seven firma- 
 ments, the angelic hosts pour forth by night their lyric 
 ecstasies (Hagigah 12 b). The phrase, in whose abode is 
 joy, is certainly very striking. May God, the Psalmist 
 prays (Ps. civ. 31), ever rejoice in his works, just as he re- 
 joiced when he declared all things to be very good (Gen. i. 
 31, Proverbs viii. 22—31). The thought goes deeper, 
 however. In the passage just cited from Proverbs, 
 Personified Wisdom describes her primeval life with 
 God, and the picture closes with her characterisation 
 of that life as a continuous joy in the presence of God. 
 " I was Joy " cries Wisdom. Joy is thus the personified 
 equivalent to a contemplation of perfection, and God 
 himself rejoices in the sense of his own creative perfection, 
 which is itself the source of man's similar though less 
 perfect, less inherent, happiness (cf. Albo's Ikkarim, 
 ii. 15). Man's participation in this joy will attain to its 
 consummation when his soul finds ultimate dwelling with 
 God. In Thy presence is fulness of joy says the Psalmist 
 (xvi. end). 
 
 Consecration of a house. 
 
 Page 300. The Altar (Numbers vii.), the Temple 
 (i Kings viii.) and the Gates of the City (Neh. iii. i) 
 were " dedicated." It is possible that private houses 
 when newly built were also "dedicated" (Deut. xx. 5) in 
 Bible times. Public proclamation was made to the army 
 that those who had entered into domestic engagements 
 should return home. Among those thus freed from 
 military service was "the man who hath built a new 
 house, and hath not dedicated it." The meaning, how- 
 ever, may simply be: "hath not entered into occupation 
 of it " : at all events there are no Hebrew survivals of 
 
Consecration of a house. ccxix 
 
 such foundation sacrifices as have been revealed under 
 the Canaanite houses excavated at Gezer. Nor does the 
 Talmud record any form of service for the dedication of 
 a house. The Mishnah (Ber. ix. 3) merely enjoins that 
 one who has built a new house shall recite the formula 
 (iJTint^, see P.B. p. 231) prescribed for use on the enjoy- 
 ment of a new possession or pleasure for the first time. 
 The fixing of the mezuzah on the doorposts, to the 
 accompaniment of the fitting benediction-, was the 
 nearest approach to a dedication. But such arrange- 
 ments as that given in our P.B., with the Psalms and 
 prayers, are obviously appropriate. The prayer on page 
 303 is not ancient ; it is one of those specially compiled 
 for use in England. Dr Hirschel composed such a 
 prayer; that in our P.B. was drawn up by Dr Adler. 
 Ps. XV. sets forth the demands made of one who would 
 sojourn with God, abide in his tent, dwell in his holy 
 mountain — metaphors suggested by the Temple and the 
 Hill on which it stood. The demands are moral ; the 
 claimant for the divine fellowship must show his worthi- 
 ness by outward acts (he that worketh righteousness^ and 
 inward disposition (he speaketh truth in his hearty. So, 
 negatively, he neither slanders nor doeth evil, and refrains 
 from adding to his neighbour's troubles by reproaching 
 him in his hour of trial. Yet he has the firmness to dis- 
 criminate in the proper season. The reprobate, be his 
 wealth and station never so great, is despised by him ; 
 while he honoureth them that fear the Lord, though the 
 multitude may esteem them lightly because of their low 
 estate. Though he sweareth — i.e. enters into obhgations 
 — which turn out to be to his own hurt, yet he changeth 
 not. The Psalmist then particularises concerning two of 
 the worst lapses of honourable and just dealing — bribery 
 and usury. The Pentateuch severely condemns the judge 
 who accepts a bribe (Exod. xxiii. 7,. 8; Deut. xxvii. 25) — 
 the offence is perhaps more flagranriy an Oriental than a 
 Western vice, but is known the whole world over. Usury 
 (condemned by the Psalmist more generally than in the 
 Law) carries with it the idea of oppression, and though 
 
ccxx Historical and Explanatory Notes. 
 
 the word so translated CI^?) may also mean the taking of 
 interest, nevertheless, the Psalmist's stern condemnation 
 points to the abuse of the power of capital. Possessed 
 of the qualifications enumerated in this beautiful Psalm 
 (with which the opening stanzas of Ps. xxiv. may be com- 
 pared), a man will not only be admitted to fellowship 
 with God, but he will never be moved — his place in the 
 divine tent is permanently assured. 
 
 Page 301. Psalm ci., on the other hand, expresses 
 the desire of a king or ruler to so prepare a house that 
 God may come to dwell in it. O when wilt thou come 
 unto 7ne ? (Several Jewish commentators prefer the 
 rendering O when will it — the way of integrity — come 
 unto me ?) The Psalmist promises to banish base things 
 from his eyes, to associate only with him that walketh in 
 the way of integrity. He will not admit into his house 
 him that worketh deceit. The end of the Psalm, Morning 
 by morning will I destroy all the wicked of the land, 
 points to a warrior king who has enemies without as well 
 as within, and this accounts for the martial tone of some 
 of the phrases. 
 
 Following a favourite method of acrostic compilation, 
 our P.B. then selects also those four sections of the long 
 alphabetical Psalm (cxix.) whose initials form the word 
 Blessing (i^?'?|). The whole Psalm is so noble an ex- 
 pression of devotion to the divine word, that any selections 
 from it cannot fail to be beautiful and impressive. Such 
 devotion, interpreted, moreover, in the terms of the 
 previous Psalms, will, it is implied, bring blessing 
 material and spiritual on the home newly consecrated. 
 
 The Milah Service. 
 
 Page 304. The child, about to be initiated into the 
 Covenant of Abraham, is received with the greeting : 
 Blessed be he that cometh (a custom already mentioned by 
 Ibn Yarhi, the Tanya, and Abudarham). The latter notes 
 that the three letters of the Hebrew word for he that 
 cometh i^'^V>) amount numerically to eight, the child being 
 
The Milah Service. ccxxi 
 
 usually eight days old when circumcised. Some inter- 
 pret the word as an invitation to Elijah. 
 
 This is the throne of Elijah. Elijah was the "angel of 
 the Covenant" (Malachi iii. i), and in particular was the 
 guardian of the child at the Covenant of circumcision (see 
 Pirke R. Eliezer, end of ch. xxix- with reference to i Kings 
 xix. lo). " Elijah's chair " has often been an artistic 
 structure, for some pictures see Jewish Encyclopedia v. 
 1 28-9. The Scriptural texts in the passage are : Gen. xlix. 
 18; Ps. cxix. 166 j ibid, verse 162 (referred to the milah 
 rite in T. B. Sabbath 130) ; Pg. cxix. 165 ; ibid, verse 65 
 (prescribed for the occasion by the Zohar). 
 
 In the rubric the Sandek is rendered godfather ; it is 
 probably a Greek word = o-uVTe/ci/os, which may mean : 
 Companion to the child (others identify it with otji/Sikos 
 = representative, advocate). The function of the sandek 
 is simply to hold the child on his knees during the rite, 
 and as such the office is ancient (see references iny^ E. vi. 
 16-17). The benedictions on pages 304-5 are referred 
 to in the Tosephta Berachoth vi. (vii.) 12, 13, and in a 
 baraitha in T. B. Sabbath 137 b (the commentaries 
 on the last passage and on Menahoth 53 explain some 
 phrases of the benedictions, on which see Baer, p. 582). 
 The rest of the order of service is found substantially in 
 the old rites. The texts cited (P.B. p. 305) include 
 Prov. xxiii. 25; Ezekiel xvi. 6; Psalm cv. 8, 9, 10; 
 Genesis xxi. 4 ; Psalm cxviii. i. The poetical introduc- 
 tion to the Grace after the meal following the ceremony 
 (P.B. p. 306) is by an anonymous French author of the 
 period 1160-1240 (Zunz, Zur Geschichte, p. 682). The 
 extra passages inserted towards the end of the Grace 
 (P.B. p. 307), consisting of six paragraphs, each beginning 
 May the All-merciful (1^0^!?), are by Abraham b. Isaac 
 Hacohen, who wrote about the period of the first Crusade 
 (Zunz, op. cit., p. 153). 
 
ccxxii Historical and Explanatory Notes. 
 
 Redemption of the first-born. 
 
 Pages 308-9. In accordance with the texts quoted 
 in the father's declaration on page 308, the first-born son 
 (of the mother) was to be sanctified to the Lord (Exodus 
 xiii. 2), but the child was to be redeemed on payment of 
 five shekels to the priest (Numbers xviii. 16). The cere- 
 monies in our P.B. are described by Abudarham (towards 
 the end of his commentary on the liturgy) and are Gaonic 
 in age. 
 
 The Cohen's question: Which wouldst thou rather^ 
 is in Aramaic in our P.B. ; in some rites it is in Hebrew 
 (it is so in Abudarham) ; " it may be said in any language " 
 (Baer, p. 584). The sum given to the Cohen varies in 
 different countries : in England it is (as the rubric states) 
 usually fifteen shillings, calculating the shekel at three 
 shillings. 
 
 Page 309. The two benedictions recited by the 
 father are cited in the Talmud (Pesahim 121 b, last lines 
 of tractate). The phrase redemption of the son (PHS 
 I^lI) is Mishnaic (Bechoroth ii. i, cf. ibid. ch. viii.). The 
 benediction pronounced by the Cohen quotes Gen. xlviii. 
 20; Numb. vi. 24; Ps. cxxi. 5 ; Prov. iii. 2 ; Ps. cxxi. 6. 
 
 Prayer for Travellers. 
 
 Page 310. The prayer to be said when going on a 
 journey is taken (with some verbal variations) from the 
 Talmud (Berachoth 29 b). Several of the additional 
 phrases are found in Derech Eres Rabbah (xi. end). 
 The form in our P.B. has been affected somewhat by the 
 Shaare Zion of Nathan Hannover (first published in 1662). 
 But the older authorities (such as Ibn Varhi) have similar 
 forms. 
 
 The texts cited are: Gen. xxxii. 2; Exod. xxiii. 20; 
 Numb. vi. 24 ; Ps. xxxii. 7 ; Is. xxvi. 4 ; Ps. xxix. 10 ; 
 Pss. xlvi. 8, Ixxxiv. 13, xx. 10. 
 
Service at Hospital Collections, ccxxiii 
 
 Service at Hospital Collections. 
 
 Pages 311-12. This form was especially composed 
 for use in England by Dr Adler. It opens with citations 
 from Ps. xli. 1—3 and Is. Iviii. 7, 8. The invocation of 
 blessing CH^?^ 'P) on the donors follows and Ps. cxii. 
 concludes the service. 
 
 Page 312. Ps. cxii. is an alphabetical acrostic. 
 The man that fears God catches a reflection of God's 
 character : he is gracious and full of compassion, epithets 
 elsewhere (Ps. cxlv. 8) applied to God himself. In a 
 later verse this compassion is particularised in one of its 
 aspects : He hath dispersed, he hath given to the needy. It 
 is in his tenderness for the suffering, in his aid to those 
 who are in want, that man showeth himself likest God. 
 (The word hallelujah at the end is the first word of the 
 following Psalm cxiii., but it was held a laudable practice 
 to begin and end Psalms with the word hallelujah when- 
 ever possible. T. B. Pesahim, 117.) 
 
 Thanksgiving after child-birth. 
 
 Page 312. In Temple times, the mother offered 
 a sacrifice after the birth of her child (Leviticus xii. 6-8). 
 Hannah (i Sam. i. 24) took Samuel to the Temple after 
 he was weaned, and the Law prescribed offerings by the 
 mother (Levit. xii. 6). We first find clear references to 
 the visit of the mother to the synagogue in the second half 
 of the fifteenth century (Low, Lebensalter, p. 80), and the 
 custom spread from Germany to other lands. On that 
 occasion, the name is sometimes given in the case of 
 girls (op. cit. 104, 105). Girls are, however, more usually 
 named on the Sabbath after the child's birth, when the 
 father is " called up " to the Law. Boys are named at 
 the Milah ceremony. 
 
 The prayer in our P.B. consists of the following texts 
 from the book of Psalms : v. 8 (which is prescribed in 
 Amram i. p. 53, for recitation on entering the synagogue 
 
ccxxiv Historical and Explanatory Notes. 
 
 at any time); cxvi. 1-9, 12, 17-19- Thereupon follows 
 
 the benediction ('PIjIlI), on which see notes above on P.B. 
 p. 148. (That women also uttered this benediction before 
 a congregation or minyan is attested in A. Dantzig's 
 Hayye Adam i.. lxv..6,) After a prayer by the mother 
 (P.B. p. 313), the Minister pronounces the benediction 
 (Numbers vi. 24—26) over the child, if it is brought into 
 the synagogue. 
 
 Prayer for the Sick. 
 
 To visit the sick, whether the sufferer were Jew or 
 Gentile (Gittin 61 a), was a duty incumbent on all Jews 
 (Sota 14 a, cf. note on the passage from Mishnah Peah 
 above, P.B. p. 5). Among the tokens of sympathy to be 
 shown was the offering of prayer on the patient's behalf 
 (Nedarim 39 b). A short prayer of this kind is introduced 
 in the Amidah (P.B. p. 47 foot); this (based on the 
 Talmud Sabbath 12) was originally private, but was 
 transferred to the Synagogue in France towards the close 
 of the fourteenth century (Joseph Habiba in Nimmuke 
 Yoseph). 
 
 Page 314. Here, however, the prayer is by, not for, 
 the sufferer, who recites appropriate Psalms and prayers, 
 including a short confession of sin. Psalm xxiii. \The 
 Lord is my shepherd) stands first among the Psalms which 
 come to one's lips in a time of sickness. The " Shepherd " 
 is a constant figure for God in his attribute of loving 
 watchfulness over every individual in his flock. But the 
 sentence which above all fits the Psalm for the purpose 
 before us is that immortal line : Yea, though I walk through 
 the valley of the shadow of death, I will fear no evil, for 
 thou art with me ; thy rod and thy staff, they comfort me. 
 The metaphors throughout the Psalm are pastoral : here 
 reference is made to the narrow mountain glen in which 
 lurks a wild beast, while the shepherd's crook, poetically 
 described by two names, is the club with which he 
 protects his flock and the staff on which he leans. 
 
Confession on a death-bed. ccxxv 
 
 Psalm ciii. is^ another beautiful Psalm ; almost every 
 one of its phrases has; been utilised in other parts of the 
 liturgy. Perhaps for the man lying on a bed of sickness 
 the- phrases : God healeth all thy diseases and thy youth is 
 renewed like the eagle's are the fullest of immediate com- 
 fort. In the last phrase some have found an allusion to 
 the popular fable that " the eagle periodically renewed its 
 strength by soaring sunwards and then plunging into the 
 sea." But the reference simply is to the strength and 
 longevity of the eagle, which seems to be gifted with 
 perpetual youth. 
 
 Page 315. Psalm cxxxix. again presents us with 
 some of the most magnificent passages in Hebrew litera- 
 ture, notably the passage beginning : Whither can I go 
 from thy spirit, or whither can I flee from thy presence 1 
 Perhaps the phrase which suggested the use of the Psalm 
 in case of sickness is the verse : Thou hast beset me behind 
 and before, and laid thine hand upon me, with the final 
 aspiration lead me in the way everlasting. 
 
 Confession on a death-bed. 
 
 Page 317. " When a man is sick and near to death, 
 they say unto him: Make Confession" (Sabbath 32a). 
 The moral eflScacy of confession is affirmed in the Scrip- 
 tures : " He who confesses and forsakes his sins will 
 obtain mercy " (Proverbs xxviii. 13). Achan, before his 
 death, was called upon to confess his sin (Joshua vii. 1 9), 
 and though he had committed a proven offence, yet as 
 "there is not a righteous man upon earth that doeth 
 good, and sinneth not"(Eccles. vii. 20), everyone was 
 admonished on his death-bed to consider himself in 
 especial need of following Achan's example. The Tal- 
 mud does not prescribe a form of death-bed confession, 
 but Nahmanides (in his Torath Ha-adam) records a 
 form which he tells us had been long in vogue. The 
 form so recorded iubstantially agrees with that in our 
 P.B. (cf. also Yoreh Deah, ch. 338, § 2). The petition : 
 May my death be an atonement for aM the sins... of which 
 
 A. IS 
 
ccxxvi Historical and Explanatory Notes. 
 
 J have been guilty toward thee is . Mishnaic (Sanhedrin 
 vi. 2, cf. Berachoth 60 a). So, too, the Siphre (33 a) 
 holds : "All who die expiate their offences by death " (cf. 
 on this idea S. Singer, Lectures and Addresses, pp. 65-6). 
 The dying man passes away with expressions testify- 
 ing to his belief in the divine Kingship, and with the 
 proclamation of the Unity on his lips. So Akiba died a 
 martyr's death about the year 132 ; his soul departed as 
 he pronounced the word One (Berachoth 61 b). 
 
 The Burial Service. 
 
 Page 318. The essential idea of the Jewish burial 
 service is the declaration of the justice of the Judgment 
 (I'IlI P-f^V, whence the title for burial service). This idea 
 is derived from such texts as : " The Rock, his work is 
 perfect, for all his ways are judgment, a God of truth and 
 without iniquity, just and right is he " (Deut. xxxii. 4) and 
 " The Lord gave, and the Lord hath taken away: blessed 
 be the name of the Lord " (Job i. 21). The form in our 
 P.B. (p. 318) is in common use, dating from the Gaonic 
 period (Zunz, Literaturgeschichte, p. 21). Some portions 
 of it are already cited in the Talmud (Aboda Zara 18 a, 
 cf. Siphre on Deut. xxxii., and Numbers Rabbah, ch. viii.). 
 The rhymed verses are, however, later. 
 
 Page 319. Psalm xvi. is described in the heading 
 as Michtam, a title applied to five other Psalms (Ivi.-lx.). 
 Michtam may be derived from the word cethem (Dp|) = 
 gold; hence Michtam would be a golden ornament. 
 (Cf. Longfellow's phrase "ornament of rhyme.") The 
 Psalms so characterised are indeed artistic in form and 
 precious in contents. Psalm xvi. is a poem of joyous 
 faith ; it expresses " a happy serenity of peace, a glad 
 and restful confidence " in the bliss of communion and 
 fellowship with God. The words : I say unto the Lord... 
 I have no good beyond thee may express the Psalmist's 
 entire dependence on God, the source of all his good; 
 he can have no prosperity but by the divine favour. 
 But the phrase, especially in the translation adopted 
 
The Burial Service. ccxxvii 
 
 in our P.B., seems to convey a more complex idea. 
 "Not merely is God the source of all his weal, but 
 everything which he recognises as a true good, God 
 actually contains within himself" (Robertson Smith), 
 [The first Hebrew word (lil')^^), the second person 
 feminine, is corrected by some writers into the first 
 person. The older Jewish commentators, including the 
 Targum, arrived at the same result by supposing the 
 Psalmist to be addressing his soul : Thou, O my soul, hast 
 said, which is equivalent to I have said, or I say?^ From 
 God in heaven the Psalmist turns to the saints on earth, 
 th^y (they, not those great in the world's esteem) are the 
 noble ones in whom is all my delight. [The word '^y^^ is 
 the construct : nobles of, perhaps we may supply the earth, 
 from the first part of the verse. J These saints are the 
 nobles of the earth for whose companionship he aspires, 
 in that they are nearer God than their less saintly fellows. 
 Their happiness he contrasts with the multitudinous 
 sorrow of the apostates who have gotten unto themselves 
 another god [-lip? the verb into^ lit. to obtain by paying 
 the purchase money, hence to acquire]. I will not join 
 them, he protests, in' their drink offerings of blood, offerings 
 brought perhaps with hands stained with the blood of the 
 innocent, whom the apostates have slain. Nor will 
 I take their names upon my lips {their names may be the 
 names of the idolaters, or the names of the idols ; cf the 
 prohibition in Exod. xxiii. 13: "Make no mention of 
 the name of other gods "). The Psalmist had above 
 spoken of the saints (D'K'ni?), those who have realised 
 Israel's calling to be a holy nation and a Kingdom of 
 Priests (Exod. xix. 6). This leads the poet to another 
 sacerdotal metaphor : "I am thy portion and thine in- 
 heritance " said God to Aaron, whose tribe received no 
 share in the distribution of the land of Israel (Numb, xviii. 
 20). So, here, the Psalmist declares : The Lord is the 
 portion of mine inheritance, he is my cup — all sustenance 
 that I need comes from him. So the lines are fallen 
 unto me in pleasant places — the land was divided by lines 
 and apportioned by lot — and the Psalmist's portion, 
 
 15—2 
 
ccxxvni Historical and Explanatory Notes. 
 
 comradeship with the saints on earth and cdmmuTiioh 
 with God in heaven, is a delightsome heritage in his eyes. 
 / will bless the Lord who hath given nie counsel, who 
 has inspired me to make this choice of him as my lot. 
 God has put this ideal into my heart : my reins admonish 
 me, the " reins " (= the kidneys) are the seat of emotion 
 arid affection, and are often regarded as involving the 
 man's inner character (e.g. Jer. xi. 20). Silent meditation 
 at night has confirmed him in his resolve : / have set the 
 Lord always- before me, — one of the noblest texts in the 
 Hebrew Scriptures, fitly inscribed over the Ark in many 
 synagogues. The corollary of this setting God always 
 before him, the Psalmist finds in God's responsive near- 
 ness : He is at my right hand, — the position naturally 
 assumed by a protector, / shall tiot be moved. Then, in 
 three glorious verses the poet rounds off his description 
 of the happy consequences of his fellowship with God. 
 His heart, his glory (=his soul) are glad, and his flesh 
 ■{= life) will dwell in safety — his entire being is secure. 
 Even in the grate — rather Sheol, the abode of the dead- 
 God will not abandon him, he will not suffer his loving 
 one to see the pit, i.e. to be cast away in some cavern of 
 Sheol. [Our P.B. prints the keri; the kethib is plural, 
 ^^TPli! thy loving ones : this would make the Psalm refer 
 to the whole Israelite community.] So far from thus 
 abandoning me, concludes the Psalmist, Thou wilt make 
 known unto me the path of life, Thou wilt lead me on to 
 thy presence where is fulness of joy for ever. Some 
 have doubted whether these words refer to the immortality 
 of the soul, biit there can be no question but' that the 
 Psalmist, filled with a sense of close Communion with 
 God, conceives of his life with God as enduring for ever- 
 more. "The Psalmist's joy in God was in truth one of 
 the pathways whereby men climbed up to the conception 
 of immortality. And it was the purest of all the pathw,ays 
 — -if I may use so mingled a metaphor. For a belief i*! 
 immortality is not the mere postulate of God's righteous- 
 ness ; it is not the supposed necessary reward of human 
 merit ; but it is the result and the corollary of communion 
 
The Burial Kaddish. ccxxix 
 
 with God. It is the conviction that the spirit which has 
 found its source and home in God has also found a bond 
 and a union which even death is powerless to sever." 
 (Cf. C. G. Montefiore, The Bible for Home Reading, ii, 
 ■p. 504.) 
 
 Page 319. The benediction, Blessed be the Lord... 
 who formed you in judgm,ent, is cited in the Tosephta 
 (Berachoth vi. 9, cf. the baraitha T. B. Ber. 58 b— the 
 various versions differ verbally, see Pesikta Rabbathi xii. 
 and Friedmann's notes at the beginning of that section). 
 
 Page 320. The declaration of belief in the Resur- 
 rection (li3il nns) is taken from the daily Amidah (see 
 note above on P.B. p. 44). As the coffin is lowered into 
 the grave, these words are said : May he come to his place 
 in peace. This is a quotation from Exodus xviii. 23 : "All 
 this people -shall go to their place in peace." Jethro's 
 meaning was that if Moses followed his advice and 
 appointed assistant judges, the people would not need to 
 stand all day before Moses, but could quickly return 
 home satisfied. The phrase is aptly transferred to man's 
 eternal place, the Rabbis explaining several expressions in 
 the passage (especially verse 2q) as references to visiting 
 the sick and burying the dead (see Meohilta and Targum 
 on Exod. xviii. 20). Similar phrases are cited in the 
 Talmud (Moed Katon 29 a). 
 
 The custom of plucking grass on leaving the burial 
 ground is noted in the Col-bo. Similar, ideas will be 
 found in Vitry, p. 247. Two texts are cited : And they 
 of the city shall flourish like the grass of the earth (Isaiah 
 xxvi. 19) and fie remembereth that we are dust (Psalm 
 ciii. 14). Both are emblematic at once of the frailty of 
 life, and the certain hope, of the resurrection. (Cf. 
 Maabar Jabbok, ii. 30.) The last text: He will destroy 
 death for ever is taken from Isaiah xxv. 8. 
 
 -The Burial Kaddish. 
 
 Page 321. This form of the Kaddish, like the simpler 
 version, originally represented the " words of praise and 
 
ccxxx Historical and Explanatory Notes. 
 
 consolation '' which were spoken after a popular (Aggadic) 
 discourse. It was at the close of such study that the com- 
 forting hopes of the Messianic age were invoked, just as 
 nowadays many preachers round off their sermons with 
 the words "And may the Redeemer come unto Zion." 
 This amplified Kaddish may have been specially com- 
 posed for this purpose when the ordinary Kaddish had 
 passed from the lecture room to the synagogue (cf. D. 
 Pool, The Kaddish, p. 80). Its reference to the rebuild- 
 ing of the Temple shows that it cannot be older than 
 -the destruction by Titus (70 c.e.) and its citation in 
 Sopherim xix., written in the seventh or eighth century, 
 proves that it must be earlier than that date. " It is 
 hardly earlier than the third or later than the seventh 
 Century " (op. cit.). This form of the Kaddish would 
 easily be transferred to the burial rite because of its in- 
 sistence on the resurrection, the approaching restoration 
 of the Temple — two ideas very often connected on the 
 basis of Isaiah Ixvi. 13 "As one whom his mother com- 
 forteth, so will I comfort you; and in Jerusalem shall ye be 
 comforted." The same combination of individual with 
 communal hopes and experiences may be noted in the 
 Marriage service. 
 
 Prayer in the House of Mourning. 
 
 Page 322. Such forms of prayer are found in great 
 variety in Jewish devotional books. Psalms xvi. and 
 xlix. are usually included, because of the obvious appro- 
 priateness of their contents. On Psalm xvi. see note 
 above on P.B. p. 319. 
 
 The forty-ninth Psalm is, the poet tells us (verse 5), a 
 parable (i.e. a didactic meditation) and a dark saying (i.e. 
 the exposition of an enigmatic moral problem). The 
 prosperity of the wicked was one of the great " enigmas 
 of Ufe" and was solved by the belief in immortality. 
 In Ps. xvi. this hope is the natural outcome of man's 
 communion with God on earth ; that communion cannot 
 be interrupted by death, but progresses in eternity towards 
 
Prayer in the House of Mourning, ccxxxi 
 
 perfect realisation : going ever from strength to strength. 
 In Ps. xlix. the same conclusion is arrived at by another 
 line of thought. The injustices of earth, the inequalities 
 of human life, are corrected in a life hereafter ; what 
 seems to mortal eyes permanent is evanescent^ man in his 
 glory (in the imposing pomp of his earthly magnificence) 
 ahideth not. This pomp (in the repetition of the refrain 
 at the end of the Psalm) is folly, it likens man to the 
 beasts that perish. But God will redeem my soul from 
 the grave — ^from Sheol ; this is the hopeful message for 
 those who, even though they have failed in attaining a 
 righteous ideal, nevertheless take a serious view of life, 
 and estimate values in their true proportions. Not what 
 a man has but what he is counts. Yet all these thoughts 
 are tempered by the belief in the immeasurable mercy 
 and love of God. And so from the Psalmist's solemn 
 warning we pass to the gracious hope which softens and 
 transfigures it. 
 
 Page 323. Psalm xxxix. is termed by Ewald "indis- 
 putably the most beautiful of all the elegies in the Psalter." 
 The restraint which the mourner puts upon himself: / 
 was dumb, I opened not my mouth, because thou didst it : 
 fits the Psalm (as indeed do its whole contents), for use 
 in the house of mourning. (The Jeduthun of the title 
 was one of the leaders of the Temple music. He is 
 named several times in the Books of Chronicles, I. xvi. 
 41 etc.) 
 
 The prayer in our P.B. (pages 323-4) is a recent com- 
 position, but it is similar to older forms and enshrines the 
 chief ideas which have become organic parts of the 
 Jewish conception of life and death, the mercy of God 
 tempering his justice, the hope of eternal bliss for all 
 men in the near presence of God. The prayer ends 
 (page 324) with the citation of Isaiah Ixvi. 13, Ix. 20 and 
 XXV. 8 ; with the announcement of the Messianic hope 
 in its most touchingly human expression, He will destroy 
 death for ever. 
 
 That the assembly offers prayers for the soul of the 
 dead accords with the Rabbinic view that such prayers 
 
ccxxxii Historical and Explanatory Notes. 
 
 avail (Tanhuma, beginning of Ha-azinu, ^oii Deut. xxi. 8); 
 just as the prayers of the departed succour their descend: 
 ants (Taanith 1 6 a). The generations were bound together 
 in filial piety ; death did not end or break this bond. The 
 virtues of the fathers worked forwards to mitigate some of 
 the faults of the children, and the virtues of the children 
 worked backwards to remove sortie of the imperfections 
 of the fathers. Moreover, to pray for the dead is a not 
 unjustifiable corollary of the belief in God's boundless 
 mercy. " Unless we are prepared to maintain that at his 
 death the fate of man is fixed irretrievably and for ever ; 
 that therefore the sinner who rejected much of God's 
 love during a brief lifetime has lost all of it eternally; 
 prayer for the peace and salvation of the departed soul 
 commends itself as one of the highest religious obliga- 
 tions" (S. Singer, Lectures and Addresses, p. 72). 
 
 While, however, praying for the dead is in no sense 
 alien to Jewish traditional theology, it is not easy to assign 
 the date when forms for such prayers were introduced. 
 It is certain that they were known in the eleventh 
 century — for they occur in the oldest martyrologies (cf. 
 Salfeld, Das Martyrologium des Nurnburger Memorbuches, 
 p. ix., and I. Levi, La Commimoration des Ames dans le 
 Juddisme, in Revue des Atudes Juives, xxix. 44). Similar 
 forms oi'Yizcor (so called from the opening word May 
 he remember "113?!) are also found in Vitry, pp. 345, 392, 
 and in Rokeah, § 218 (cf for this and other forms Zunz, 
 Zur Geschichte und Literatur, p. 318; Literaturgeschichte 
 der synagogalen Poesie, pp. 617 seq.). The offering up of 
 the prayers was accompanied by almsgiving (cf. Pesikta 
 XX.); for the association of word and deed is character- 
 istic of the Jewish philosophy Gf life in all its aspects. 
 
 Service at the Setting of a Tombstone. 
 
 Page 325. The Mishnah (Moed Katon, i. 6) uses 
 the phrase " dedicate '' with regard to family sepulchres, 
 but this (see Jerusalem Talmud ad loc.) only referred to 
 the proper construction of the graves, in order to prepare 
 
Memorial Service for the Dead, ccxxxiii 
 
 them for; their purpose. The service in our P.B. is one 
 of several which have been arranged in recent times. 
 
 The first chapter of the Psalter — Happy is the man that 
 walketh not in the counsel of the wicked — is a confident 
 assertion that of the two ways a man may choose, righteous- 
 ness is the path to life. Yet the selection of this Psalm 
 for the purpose before us fits in with a common feature 
 of the Jewish commemorative services. No man is 
 righteous in life, yet there is an undercurrent of belief in 
 the righteousness of the one whose death is the occasion 
 of the service. It is well with the righteous, exclaims the 
 Psalmist; it is well with our departed friend, exclaim 
 those who repeat the Psalmist's words. 
 
 Psalms XV., xvi. and xc. appropriately follow. Besides 
 these, we have a further passage which, while proclaiming 
 man as evanescent as the flower of the field, yet affirms 
 the everlasting love of God towards them that fear him. 
 Again the implication is that the one, over whose remains 
 a tombstone is being raised, belongs to the category of 
 God-fearers. It is a humane and ennobling suggestion. 
 For if no man is wholly righteous, still less is any man 
 wholly wicked. In our best moments every one of us 
 tries to live for the best, and though no one may say it of 
 himself, each may say of all other men that they belong 
 to the category of the innocent and upright, whose latter 
 end is peace. This thought is the sublimest charity as 
 well as the supremest optimism of which our nature is 
 capable. 
 
 As for man, his days are as grass ; this passage is com- 
 posed of the texts : Ps. ciii. 15-17 ; Deut. xxxii. 29 ; Ps. 
 xlix. 18; Ps. xxxvii. 37; Ps. xxxiv. 23; Ps. xxxvi. 8, 9; 
 Isaiah Ivii. 2. 
 
 Memorial Service for the Dead. 
 
 Pages 326-7. Lord, what is man, that thou regard- 
 est him ? — the passage so beginning consists of the texts : 
 Ps. cxliv. 3, 4; Ps. xc. 12 ; Ps. xxxvii. 37 ; Ps. xlix. 16 ; 
 Ps. Ixxiii. 26 ; Eccles. xii. 7 ; Ps. xvii. 15. 
 
ccxxxiv Historical and Explanatory Notes. 
 
 For the form May God remember (113??) see note 
 above on P.B. p. 323. On occasions varying in the 
 different rites from every Sabbath to once a year on the 
 Day of Atonement (Pesikta 174 b), it has for several 
 centuries been customary to commemorate the dead 
 in synagogues, especially by the promise to assist in 
 charitable undertakings. (Cf. the references at the close 
 of the note just referred to, and Tur, Orah IJayyim, 
 ch. 621, § 6.) Such in memoriam services have become 
 an important rite in many modern congregations (cf. 
 Jewish Encyclopedia, viii. 463 ; vi. 283). 
 
 Prayers for Young Children. 
 
 Pages 328-9. The Talmud tells us (Succah 42 a) 
 that among the first texts taught to children were Deut. 
 xxxiii. 4 (Moses commanded us the Law as an inheritance 
 of the congregation of Jacob) and the Shema (Deut. vi. 4). 
 These form the nucleus of the prayers for young children 
 which appear on the last pages of our Prayer Book. The 
 rest consists of Scriptural verses and excerpts from other 
 parts of the liturgy. 
 
 Many of the books which have been published in 
 recent times for the use of Jewish school-children 
 contain forms of prayer. In addition to these, and 
 owing to the increased vogue of Children's Services, 
 various compilations of prayers and hymns in Hebrew 
 and the vernacular have been produced. Already in the 
 year 1866, S. D. Luzzatto, in his Hebrew and Italian 
 Prayer Book {Formulario delle Orazioni, Mantua), intro- 
 duced for the use of childreri an abbreviated form 
 (p. 324). One of the benedictions which he prints, runs : 
 
 niys? *JB'-npi n-in; ■'ifm D^iyn tj^o ";n^S " '^?^ ^■''''? 
 
 "Blessed art thou O Lord our God, King of the 
 Universe, who hast made me a Jew and sanctified me 
 with the commandments." 
 
II. Extracts from the "Books of 
 THE Maccabees." 
 
 Introduction. 
 
 The historical accounts of the heroic exploits of 
 Judas Maccabeus and his brethren are contained in the 
 Apocrypha, a collection of various Jewish books which 
 are not included in the Biblical canon, but which are of 
 great value and importance. The word Apocrypha is 
 Greek (pi. of airoKpiK^os, literally hidden away). Apart 
 from the Rabbinic literature, it is to these Books of the 
 Maccabees that we owe our first-hand knowledge of the 
 incidents which led up to the institution of the festival of 
 ^anuccah, and such passages as summarise the main 
 course of events are here cited in abbreviated form. 
 
 The dates are given in these extracts by the Seku- 
 ddean era, which began with the year 312-11 b.c.e. 
 Thus the years referred to : the 143rd, the 145th, the 
 146th, and the 148th year, correspond approximately to 
 the years 170, 168, 167 and 165 b.ce. 
 
 The first Book of the Maccabees was originally com- 
 posed in Hebrew or Aramaic, though now it is only 
 preserved in Greek. The second Book was written in 
 Greek. Both books were composed in the latter part of 
 the second century b.c.e. 
 
 As to the title Maccabeus applied to Judas, the 
 favourite derivation is reading *3i?0 from Makkebeth 
 (n3|^D) mallet or hammer; the title being interpreted as due 
 to his military prowess. Others (reading 'I?"?) render 
 the Extinguisher (from ^33 to be extinguished) ; others 
 again see in the title the initials of the text (Exod. xv. 11) 
 Who is like unto thee, O Lord, amongst the mighty ones 1 
 (J'. D?N3 7\'ya'^ ''O). For other derivations see J. E. viii. 239. 
 
ccxxxvi Extracts from "Maccabees. 
 
 Antiochus Epiphanes and Jerusalem, (i Mace, i.) 
 
 Antiochus after that he had smitten Egypt, returned 
 in the hundred and forty-third year, and went up against 
 Israel and Jerusalem with a great multitude, and entered 
 presumptuously into the sanctuary, and took the golden 
 altar, and the candlestick of the light and all that per- 
 tained thereto,... and he made a great slaughter. And 
 there came great mourning upon Israel, in every place 
 where they were ; and the rulers and elders groaned, the 
 maidens and youths were made feeble, and the beauty of 
 the women was changed. ... And the land was moved for 
 its inhabitants, and the house of Jacob was clothed with 
 shame. 
 
 And after two years the king sent a chief collector 
 of tributes unto the cities of Judah, and he came unto 
 Jerusalem with a vast array. And he spake words of 
 peace unto them in treachery, and they gave him 
 credence : and he fell upon the city suddenly, and 
 smote it sore and destroyed much people out of Israel. 
 And they shed innocent blood on every side of the 
 sanctuary and defiled it. And the inhabitants fled and 
 Jerusalem became a habitation of strangers, and her high 
 estate was turned into mourning. 
 
 And King Antiochus wrote to his whole kingdom, 
 that all should be one people, and that each should 
 forsake his own laws. And all the nations agreed 
 according to the word of the king.... And on the fifteenth 
 day of Cislev, in the hundred and forty-fifth year, they 
 built an abomination of desolation upon the altar, and 
 in the cities of Judah on every side they erected idol 
 altars. And at the doors of the houses and in the streets 
 they burnt incense. And they rent in pieces the books 
 of the Law which they found and set them on fire. And 
 wheresoever with any was found a book of the covenant, 
 or if any remained faithful to the Law, the king's sentence 
 delivered him to death. And on the five and twentieth 
 
Antiochus Epiphanes. ccxxxvii 
 
 day of the month they sacrificed upon the idol altar.... 
 But many chose rather to die that they might not 
 profane the holy covenant: and they died. 
 
 The Mother and her Seven Sons. (2 Mace, vii.) 
 
 And it came to pass that seven brethren also with 
 their mother were at the king's command taken and 
 shamefully handled with scourges and cords.... 
 
 But one of them made himself the spokesman and 
 said, What wouldest thou ask and learn of us ? for we 
 are ready to die rather than transgress the laws of our 
 fathers. And the king fell into a rage, and commanded 
 pans and caldrons to be heated : and when these 
 forthwith were heated he commanded to cut out the 
 tongue of him that had been their spokesman, and to 
 scalp him, and to cut off his extremities, the rest of 
 his brethren and his mother looking on. And when 
 he was utterly maimed, the king commanded to bring 
 him to the fire, being yet alive. 
 
 And when the first had died after this manner, they 
 brought the second to the mocking;... he also underwent 
 the next torture in succession, as the first had done. 
 And when he was at the last gasp, he said. Thou, 
 miscreant, dost dispatch us out of this present life, but 
 the King of the world shall raise up us, who have died 
 for his laws, unto an eternal renewal of life. 
 
 And after him was the third made a mockmg-stock. 
 And he quickly stretched forth his hands courageously, 
 and nobly said, , From heaven I possess these ; and 
 for his laws' sake I count them naught; and from him 
 I hope to receive these back again : insomuch that 
 the king himself and they that were with him were 
 astonished at the young man's spirit, for that he nothing 
 i:egarded the pains. 
 
 ■ And when he too was dead they shamefully handled 
 and tortured the fourth in like manner. And being come 
 near unto death he said thus : It is good to die at the 
 
ccxxxviii Extracts from ''Maccabees." 
 
 hands of men and look for the hopes which are given by 
 God, that we shall be raised up again by him. 
 
 And next after him they brought the fifth, and 
 shamefully handled him. But he looked toward the 
 king and said, Because thou hast authority among men, 
 though thou art thyself corruptible, thou doest what thou 
 wilt ; yet think not that our race hath been forsaken of 
 God. 
 
 And after him they brought the sixth. And when he 
 was at the point to die he said. Be not vainly deceived, 
 for we suffer these things for our own doings, as sinning 
 against our own God : marvellous things are come to 
 pass ; but think not thou that thou shalt be unpunished, 
 having assayed to fight against God. 
 
 But above all was the mother marvellous and worthy 
 of honourable memory ; for when she looked on seven 
 sons perishing within the space of one day, she bare the 
 sight with a good courage for the hopes that she had set 
 on the Lord. And she exhorted each one of them in 
 the language of their fathers, filled with a noble temper 
 and stirring up her womanish thought with manly passion, 
 saying unto them, It was not I that bestowed on you 
 your spirit and your life, and it was not I that brought 
 into order the first elements of each one of you. It 
 was the Creator of the world, who fashioneth the genera- 
 tion of man and deviseth the first origin of all things; 
 and he in mercy will give back to you again both your 
 spirit and your life, as ye now contemn your own selves 
 for his laws' sake. But Antiochus, thinking himself to 
 be despised, yet overlooking her reproachful voice, 
 whilst the youngest was yet alive did not only make his 
 appeal to him by words, but also at the same time 
 promised with oaths that he would enrich him and 
 raise him to high estate, if he would turn from the 
 customs of his fathers, and that he would take him 
 for his Friend and intrust him with affairs. But when 
 the young man would in no wise give heed, the king 
 called unto him the mother, and exhorted her that 
 she would counsel the lad to save himself. And when 
 
The Mother and her Seven Sons, ccxxxix 
 
 he had exhorted her with many words, she under- 
 took to persuade her son. But bending toward him, 
 laughing the cruel tyrant to scorn, she spake thus in the 
 language of her fathers : My son, have pity upon me that 
 bare thee, and gave thee suck three years, and nourished 
 and brought thee up unto this age, and sustained thee. 
 Fear not this butcher, but, proving thyself worthy of thy 
 brethren, accept thy death, that in the mercy of God I 
 may receive thee again with thy brethren. 
 
 But before she had yet ended speaking, the lad said. 
 Whom wait ye for ? I obey not the commandment of the 
 king, but I hearken to the commandment of the law that 
 was given to our fathers through Moses. But thou, that 
 hast devised all manner of evil against the Hebrews, shalt 
 in no wise escape the hands of God. For we are 
 suffering because of our own sins ; and if for rebuke and 
 chastening our living Lord hath been angered a little 
 while, yet shall he again be reconciled with his own 
 Servants. But thou, O unholy man and of all most vile, 
 be not vainly lifted up in thy wild pride with uncertain 
 hopes, raising thy hand against the heavenly children ; 
 for not yet hast thou escaped the judgment of the 
 Almighty God that seeth all things. For these our 
 brethren, having endured a short pain that bringeth ever- 
 lasting life, have now died under God's covenant; but 
 thou, through the judgment of God, shalt receive in just 
 measure the penalties of thine arrogancy. I, as my 
 brethren, give up both body and soul for the laws of our 
 fathers, calling upon God that he may speedily become 
 gracious to our nation ; and that thou amidst trials and 
 plagues mayest confess that he alone is God ; and that 
 in me and my brethren may end the wrath of the 
 Almighty, which hath been justly brought upon our 
 whole race. But the king, falling into a rage, handled 
 him worse than all the rest, being exasperated at his 
 mocking. So he also died pure, putting his whole trust 
 in the Lord. 
 
 And last of all after her sons the mother died. 
 
ccxl Extracts from "Maccabees. 
 
 The Revolt, (i Mace, ii.-iii.) 
 
 In those days rose up Mattathias a priest from 
 Jerusalem, and he dwelt at Modin....And the king's 
 officers, that were enforcing the apostasy, came into the 
 city of Modin to sacrifice. And there came a Jew in the 
 sight of all to sacrifice on the altar which was at Modin, 
 according to the king's commandment. And Mattathias 
 saw it, and his zeal was kindled, and he ran and slew 
 him, and he killed the king's officer, and pulled down 
 the altar. And Mattathias cried out in the city with 
 a loud voice, saying. Whosoever is zealous for the Law, 
 and maintaineth the covenant, let him come forth after 
 me. And he and his sons fled into the mountains, and 
 forsook all that they had in the city. Then many that 
 sought after justice went down into the wilderness, to 
 dwell there, they and their sons and their wives, because 
 evils were multiplied upon them 
 
 And Mattathias died in the hundred and forty-sixth 
 year. And his son Judas, who was called Maccabeus, 
 rose up in his stead. And all his brethren helped him, 
 and so did all they that clave unto his father, and they 
 fought with gladness the battle of Israel. And he won 
 for his people great glory, and put on a breastplate as a 
 giant, and girt his warlike harness about him, and set 
 battles in array, protecting the army with his sword. 
 And he was like a lion in his deeds, salvation prospered 
 in his hands, and his memory is blessed for ever. 
 
 And Seron, the commander of the host of Syria, heard 
 say that Judas had gathered a band of faithful men, and 
 with a mighty army he came near unto the going up of 
 Beth-horon. Then Judas went forth to meet him with a 
 small company. And Judas said : With heaven it is all 
 one to save by many or by few: for victory standeth 
 not in the multitude of a host, but strength is from 
 heaven. They come unto us in insolence and lawless- 
 ness, to destroy us and our wives and our children, but we 
 fight for our lives and our laws. Now he leapt suddenly 
 
The Revolt. ccxli 
 
 upon them, and Seron and his army were discomfited... 
 and the fear of Judas and his brethren began to fall 
 upon the peoples round about them. 
 
 But when Antiochus heard these things he was full of 
 indignation : and he sent and gathered together all the 
 forces of his realm, an exceeding strong army. ...And 
 Ptolfemy, and Nicanor, and Gorgias, and with them forty 
 thousand footmen and seven thousand horse, came and 
 pitched near unto Emmaus. And the merchants of the 
 country took silver and fetters and came into the Syrian 
 camp to take the children of Israel for slaves.... And 
 Judas and his brethren saw that evils were multiplied, 
 and he said : Gird yourselves and be valiant men, for it 
 is better to die in battle than to look upon the evils of 
 our nation and the holy place. And Gorgias took five 
 thousand men and a thousand chosen horse and marched 
 by night, to fall upon the army of the Jews suddenly. 
 But Judas heard thereof, and with three thousand men 
 fell upon the [main] Syrian camp. And the Syrians 
 were discomfited and fled.... And Judas and his host 
 returned from pursuing after them, and he said unto the 
 people, Be not greedy of the spoils, inasmuch as there is 
 yet a battle before us, for Gorgias and his men are nigh 
 unto us in the mountain. While Judas was yet speaking, 
 there appeared. a part of Gorgias' men looking out from 
 the mountain, and they saw that their host had been put 
 to flight, and that the Jews were burning their camp; 
 and they fled all of them... and Israel had a great deliver- 
 ance that day. 
 
 In the next year Lysias gathered together threescore 
 thousand chosen footmen and five thousand horse, and 
 they came unto Idumea and encamped at Bethzur. And 
 Judas met them with ten thousand men. Then they 
 joined battle, and there fell of the army of Lysias about 
 five thousand men. Now when Lysias saw that his array 
 was put to flight, and the boldness that had come upon 
 them that were with Judas, and how they were ready 
 either to live or to die nobly, he removed to Antioch 
 [the Syrian capital]. 
 
 i6 
 
ccxlii Extracts from "Maccabees." 
 
 The Re-dedication, (i Mace, iv.) 
 
 But Judas and his brethren said, Behold, our enemies 
 are discomfited ; let us go up to cleanse the holy place, 
 and to dedicate it afresh. And all the army was gathered 
 together, and they went up unto mount Zion. And they 
 saw the sanctuary laid desolate, and the altar profaned, 
 and the gates burned up, and shrubs growing in the 
 courts as in a forest or as on one of the mountains, and 
 the priests' chambers pulled down ; and they rent their 
 clothes, and made great lamentation, and put ashes upon 
 their heads, and fell on their faces to the ground, and 
 blew with the solemn trumpets, and cried toward heaven. 
 Then Judas appointed certain men to fight against those 
 that were in the citadel, until he should have cleansed 
 the holy place. 
 
 And he chose blameless priests, such as had pleasure 
 in the law : and they cleansed the holy place, and bare 
 out the stones of defilement into an unclean place. And 
 they took counsel concerning the altar of burnt offerings, 
 which had been profaned, what they should do with it : 
 and there came into their mind a good counsel, that they 
 should pull it down, lest it should be a reproach to them, 
 because the Syrians had defiled it : and they pulled 
 down the altar, and laid up the stones in the mountain of 
 the house in a convenient place, until there should come 
 a prophet to give an answer concerning them. And they 
 took whole stones according to the law, and built a new 
 altar after the fashion of the former ; and they built the 
 holy place, and the inner parts of the house ; and they 
 hallowed the courts. And they made the holy vessels 
 new, and they brought the candlestick, and the altar of 
 burnt offerings and of incense, and the table, into the 
 temple. And they burned incense upon the altar, and 
 they lighted the lamps that were upon the candlestick, 
 and they gave light in the temple. And they set loaves 
 upon the table, and spread out the veils, and finished all 
 the works which they made. 
 
The Re-dedication. ccxliii 
 
 And they rose up early in the morning, on the five and 
 twentieth day of the ninth month, which is the month 
 Cislev, in the hundred and forty and eighth year (i.e. of 
 the Seleucidean era = the year 165-4 before the now current 
 era), and offered sacrifice according to the law upon the 
 new altar of burnt offerings which they had made. At 
 what time and on what day the Syrians had profaned it, 
 even on that day was it dedicated afresh, with songs and 
 harps and lutes, and with cymbals. And all the people 
 fell upon their faces, and worshipped, and gave praise 
 unto heaven, which had given them good success. And 
 they kept the dedication of the altar eight days, and 
 offered burnt offerings with gladness, and sacrificed a 
 sacrifice of deliverance and praise. And they decked 
 the forefront of the temple with crowns of gold and small 
 shields, and dedicated afresh the gates and the priests' 
 chambers, and made doors for them. And there was 
 exceeding great gladness among the people, and the 
 reproach of the Gentiles was turned away. And Judas 
 and his brethren and the whole congregation of Israel 
 ordained, that the days of the dedication of the altar 
 should be kept in their seasons from year to year for the 
 space of eight days, from the five and twentieth day of 
 the month Cislev, with gladness and joy. 
 
 16— i 
 
III. Prayers for Various Occasions. 
 
 Introduction. 
 
 Some meditations and hymns, which occur in various 
 forms of the Hebrew Prayer Book, are here included : 
 
 (a) The invocation : At the Dawn I seek thee, was 
 written by Solomon Ibn Gabirol, who lived in Spain in 
 the eleventh century. As is shown by the last words of 
 this poem, it was intended immediately to precede that 
 early passage in the morning prayer which begins O my 
 God, the soul which thou gavest me is pure (P. B. p. 5). 
 It will be noted that the initial letters of the poem form 
 an acrostic on the author's name, Solomon (nD!?B')- The 
 English version here printed is by Mrs R. N. Salaman. 
 
 if) The meditation : Lord 1 unto thee are ever 
 manifest my inmost hearfs desires, was written by Jehudah 
 Halevi, who was born in Toledo about 1085 and died in 
 Palestine about the year 1140. This meditation, one 
 of the sublimest of this poet's prayers, appears in several 
 liturgies for various occasions, among them the Day of 
 Atonement Some prayer books include it for daily use. 
 The phrase with which the poem opens and so effectively 
 ends is taken from Psalm xxxviii. 10. The translation is 
 by Mrs H. Lucas. 
 
 (c) The hymn : ■ For we are thy people, is used in 
 the Ashcenazic liturgy for the New Year and Day of Atone- 
 ment, but its terms are applicable to other occasions. 
 It is (as the notes on the translation indicate) built up 
 from Scriptural phrases describing the relationship 
 between God and Israel ; it is a more elaborate specimen 
 of the same kind of composition as is exhibited in the 
 
Prayers for Various Occasions, ccxlv 
 
 hymn There is none like our God (P. B. p. 167). The 
 order of the lines and the details of the words differ 
 considerably in the various editions. The one here 
 adopted is that given in the Service of the Synagogue 
 edited by H. M. Adler and the late Arthur Davis (London, 
 Routledge). Some other material has been derived, with 
 permission, from the same source. 
 
 {i) The spirited poem : All the world shall 
 come to serve thee, belongs to the period before Kalir 
 (Zunz, Literaturgeschichte der synagogalen Poesie, p. 21). 
 Rapoport and Sachs {Beitrage zur Sprach- und Alter- 
 thumsforschung, p. 78) suggest that the hymn may be 
 dated in the eighth century. Its reference to the 
 overthrow of images is thought by them to point to the 
 Byzantine campaign of the Iconoclasts, led by Leo the 
 Isaurian (717^741). The hymn, however, may merely 
 be a poetical version of the second part of the Alenu 
 prayer. The hymn is alphabetical, the acrostic appearing 
 in the first radical letter of the first verb in each clause. 
 (For this reason, in order to retain a vav line, the Mss. 
 read — after the analogy of Psalm cxxxix. 20 — iiDVI for 
 nOK'l in the sixth clause, and their spelling is also 
 adopted in the Rodelheim Mahzor. On the other hand 
 there are two zayin lines in the version here printed, the 
 first of these — inafl — is omitted in some texts.) The 
 translation here given is by Mr I. Zangwill. 
 
 ((?) The collection of texts beginning Unto thee it 
 was shown is already referred to in the Prayer Book of 
 Rashi (§ 308) as being said on the Rejoicing of the 
 Law ; in the same authority mention is also made of the 
 alphabetical hymn beginning God of Spirits. The same 
 form (with additions and variations) occurs in Vitry 
 p. 456. See also note above on P. B. p. 143. 
 
ccxlvi Prayers for Various Occasions. 
 
 nriB'' ^^jsS "^hyx 'Wp^ niix • ffB'j^^K ^rw 
 -Sa riN^n "riJ^y-^s • '^naxi nbyx ^n'?-ij ^js'? 
 
 T V ; • ) : •• ■ •■ T V : : V ) : t •.. ; •■ ; • 
 
 ♦nJD-nai ' niK'y'p jisj^'pni iVn "^iv ^B'n nrna 
 
 niya "^niK |3-'?y • ^m nipt n^^n ^S niin 
 
 t ^3 niSx n&K'J n^nn 
 
 At the dawn I seek thee, 
 
 Refuge, rock sublime ; 
 Set my prayer before thee in the morning, 
 
 And my prayer at eventime. 
 
 I before thy greatness 
 
 Stand and am afraid : 
 All my secret thoughts thine eye beholdeth 
 
 Deep within my bosom laid. 
 
 And withal what is it 
 
 Heart and tongue can do? ' 
 
 What is this my strength, and what is even 
 
 This the spirit in me too ? 
 
 But indeed man's singing 
 
 May seem good to thee; 
 So I praise thee, singing, while there dwelleth 
 
 Yet the breath of God in me. 
 
Prayers for Various Occasions, ccxlvii 
 
 ■ T ; - Tiv -: - ■ : ■ t-; - t I : : •■• t ; 
 
 T :|T ; • : - x: ' :t : t ; v I- : - : 
 
 '?f| p|-|N DK1 • *»h^ ^nia ^»a ^phna : *njK' 
 vh'^o noxaa niijri * '"nth '' r:^'^ : ^rni 
 
 : ■ — : ~ • : • I" : ~ t: I v t : ■ t : 
 
 'Ski • ni^ynn'? rh'y '^-^' niya 'Jiim ; ^n^osj^ 
 Dvv • mf2h ^Sy ^n« dv Dntsa • ^rtjy nnri 
 Sdn^i • *n-i| 7y3 j;j3Ni ♦ ^r^^p-Sy *mjp "i3d* 
 iiypj Dipp-Sx yDNi • ^nx^p iiN'pj) • tj'y ^asy 
 J ^nijnn DniJnpi n)pi22) • ^nh« 
 
 • -; - - T T ; ~ ; T -: - ~ : • t -:" 
 
 typaS *jyjp 'iSa jnj na^x D'^iyni. ? 'pp^h nbyx 
 
 : ♦nnnx 
 
 • I-: - 
 
 n'nn inai * E'pnx nan nSyx: no^xi ? 'mxM 
 
 V ; ■ T T ) : T T T -: - T ■■ : • x-; - 
 
 ih\ ' ^naS niiD ova 5£3** 'n'X'i ? 'riinx nan 
 
 • ■ T : T ; ~ 1 " '. ' : T • 
 
ccxlviii Prayers for Various Occasions. 
 
 _ . , -,.- . '■ ~ ; • T~ : • tt:,t ~ ' ~\ ^ - " 
 
 T T V : ■ • ~; - I T : - t ; ■ ; - ■ " ; 
 
 --ly niiyaa n.*iK5 ^js-^j^* »ns^i • i»k nto!i 
 
 Lord ! unto thee are ever manifest 
 My inmost heart's desires, though unexpress'd 
 In spoken words. Thy mercy I implore 
 Even for a moment — then to die were bless'd. 
 
 O ! if I. might but win that grace divine, 
 Into thy hand, O Lord, I would resign 
 My spirit then, and lay me down in peace 
 To my repose, and sweetest sleep were mine. 
 
 Afar from thee in midst of life I die. 
 
 And life in death I find, when thou art nigh. 
 
 Alas ! I know not how to seek thy face, 
 
 Nor how to serve and worship thee, most High. 
 
 O lead me in thy path, and turn again 
 My heart's captivity, and break in twain 
 The yoke of folly : teach me to afiflict 
 My soul, the while I yet life's strength retain. 
 
Prayers for Various Occasions, ccxlix 
 
 Despise not thou my lowly penitence : 
 Ere comes the day, when deadened every sense, 
 My limbs too feeble grown to bear my weight, 
 A burden to myself, I journey hence; 
 
 When to the all-consuming moth a prey. 
 My wasted form sinks slowly to decay, 
 And I shall seek the place my fathers sought. 
 And find my rest there where at rest are they. 
 
 I am on earth a sojourner, a guest. 
 
 And my inheritance is in her breast, 
 
 My youth has sought as yet its own desires. 
 
 When will my soul's true welfare be my quest? 
 
 The world is too much with, me, and its din 
 Prevents my search eternal peace to win. 
 How can I serve my Maker when my heart 
 Is passion's captive, is a slave to sin? 
 
 But should I strive to scale ambition's height. 
 Who with the worm may sleep ere fall of night ? 
 Or can I joy in happiness to-day 
 Who know not what may chance by morning's light ? 
 
 My days and nights will soon, with restless speed, 
 Consume life's remnant yet to me decreed : 
 Then half my body shall the winds disperse. 
 Half will return to dust, as dust indeed. 
 
 What more can I allege ? From youth to age 
 Passion pursues me still at every stage. 
 If thou art not my portion, what is mine ? 
 Lacking thy favour, what my heritage? 
 
 Bare of good deeds, scorched by temptation's fire, 
 Yet to thy mercy dares my hope aspire : 
 But wherefore speech prolong, since unto thee, 
 O Lord, is manifest my heart's desire? 
 
ccl Prayers for Various Occasions. 
 
 : lyiK nriNi Ti^jn ^jk * ^i^nSx nnxi ^»y ^un ^3 
 
 l-T T-: l|"T IT I" •••: T-: l|v - |T 
 
 : \v^r\ nnsi ^r\r> !ijn • iJinx nrixi Tiny !|j« 
 
 )l": V T -: )|vt|: |x i" ": t-: > i-t : |t 
 
 : mr\ nriNi 'rm. ^un • ^iSiiJ nnxi '?[n'?ni ijn 
 
 I- T - ; If- |T l-T T - : I |VT-:- |T 
 
 : ijnxv nn«i "nnWs ^jn * ^Tm nnxi ^»^3 ^:in 
 
 I" : T - : l|v T •.. : |t r- : t - : I |v ;- it 
 
 : iiininp nnxi ^n^JD ijk • iJin nnxi '?in^y-i ^jx 
 
 I" I; t- : I|VT\: it y t- : I|-.-t: - it 
 
 ,.. .... ^-. 1,... . -. ^ |T I':- T-: (|v- It 
 
 We are thy people'', and thou art our God^ ; we are thy 
 
 children ^ and thou art our father*. 
 We are thy servants^ and thou art our master"; we are 
 
 thy congregation', and thou art our portion '. 
 We are thine inheritance', and thou art our lot^°; we are 
 
 thy flock", and thou art our shepherd'^. 
 We are thy vineyard''*, and thou art our guardian"; we 
 
 are thy work, and thou art our maker'^- 
 We are thy beloved, and thou art our frierid"; we are 
 
 thy chosen ''', thou art our nearest". 
 We are thy subjects, thou art our King; we are thine 
 
 acknowledged people, thou art our acknowledged 
 
 Lordi". 
 
 ' Exod. xxxiii. 12. ^ Exod. xx. 2. ' Deut. xiv. i. 
 
 * Jeremiah xxxi. 9. * Leviticus xxv. 55. ^ Mai. i. 6 ; 
 
 Ps. cxxiii. 1. ' I Chr. xxviii. 8. ' Zech. ii. 16. 
 
 " Deut. ix. 29. '" Cf. Ps. xvi. 5, 6. " Ezek. xxxiv. 31, 
 
 Ps. c. 3. '^ Ps. xxiii. I, Ixxx. i. '" Isaiah v. 7. 
 
 " Ps. cxxi. 4. '* Is. xlv. 9, II. 
 
 '* From several passages in the Song of Songs — according to 
 the allegorical interpretation of the book. 
 
 " Exod. xix. 5. '8 Deut. iv. 7. '^ Cf. Deut. xxvi. 17, 18. 
 
Prayers for Various Occasions. ccli 
 
 I": 1 1" : ■■ :t • ) |v: t : |t •.■■.•;: 
 
 ' : : : ■ : ▼: - : ■ • x : ; i -.-it •• : - t 
 
 10 ■^^7t3y»i ' ^]J3 rh'^^2. ^'h'oi • b'n^S "^bS 
 J nD!i'?p ^n3 'Tj'p !|jrin • iiNiri D^pin^ ^ypB'i 
 
 All the world shall come to serve thee 
 
 And bless thy glorious Name, 
 And thy righteousness triumphant 
 
 The islands shall acclaim. 
 And the peoples shall go seeking 
 
 Who knew thee not before, 
 And the ends of earth shall praise thee. 
 
 And tell thy greatness o'er. 
 
 They shall build for thee their altars, 
 
 Their idols overthrown, 
 And their graven gods shall shame them. 
 
 As they turn to thee alone. 
 They shall worship thee at sunrise. 
 
 And feel thy Kingdom's might. 
 And impart their understanding 
 
 To those astray in night. 
 
cclii Prayers for Various Occasions. 
 
 They shall testify thy greatness, 
 
 And of thy power speak, 
 And extol thee, shrined, upUfted, 
 
 Beyond man's highest peak. 
 And with reverential homage, 
 
 Of love and wonder born, 
 With the ruler's crown of beauty 
 
 Thy head they shall adorn. 
 
 With the coming of thy Kingdom 
 
 The hills shall break into song. 
 And the islands laugh exultant 
 
 That they to God belong. 
 And all their congregations 
 
 So loud thy praise shall sing, 
 That the uttermost peoples, hearing, 
 
 Shall hail thee crowned King. 
 
 The main Scriptural references or reminiscences are : line i, 
 Isaiah xli. 1-5 ; line 4, the islands Isaiah xlii. 12 and often, refer- 
 ring in the first instance to the islands and coast towns of the 
 Mediterranean and thence more generally to remote habitable 
 lands; line 6, Isaiah Iv. 5; line 9, Malachi i. 11 ; line 12 (in 
 Heb. inX DDK') Zephaniah iii. 9; line 13, Ps. Ixxii. 5; line 15, 
 
 Isaiah xxix. 24 (the translation follows the reading •nffi7''1 as in 
 the Rodelheim Mahzor) ; 1. 1 7, Ps. cvi. 2 ; line 20, i Chr. xxix. 1 1 ; 
 line 21, Job vi. 10; lines 24-25, Isaiah xxviii. 5; line 26, Isaiah 
 xliv. 23 and often; line 31, Isaiah Ixvi. 19. 
 
Prayers for Various Occasions, ccliii 
 
 niy px D*ri'?Nn Kin ^^ ^3 ny-iS nx-in nnx 
 
 ' •■•: T t: ■ - |-T T|" :t t - 
 
 IT • . !■■■■•: t: • ; X ' - : x - ■• I r : x 
 
 I" : • - ; |-:— - I" ": xx •.• -; - 
 
 I . I" • - : I" :|-: )•• : ■ ■ ": |- • : • : 
 
 : nyi aSij;'? "^'Sp* ^* "^Sa *^ "^j'pa ^^ 
 : Di'?f'i iay nx "^j-t.^* ;^ |ri^ iayS ry ;^ 
 t SjD pK ^DsS psn'p linax k: vn;i 
 
 Unto thee it was shown, that thou mightest know that 
 
 the Lord he is God, there is none else beside him'. 
 (O give thanks) to him who alone doeth great marvels, 
 
 for his loving-kindness endureth for ever^. 
 There is none like unto thee among the gods, O Lord ; 
 
 and there are no works like unto thine'. 
 Let the glory of the Lord endure for ever ; let the Lord 
 
 rejoice in his works*. 
 Let the name of the Lord be blessed from this time forth 
 
 and for evermore". 
 
 ^ Deut. iv. 35. '^ Ps. cxxxvi. 4. ^ Ps. Ixxxvi. 8. 
 
 '' Ps. civ. 31. ' Ps. cxiii. 2. 
 
ccliv Prayers for Various Oceasiohs. 
 
 The Lord our God be with us, as he was with our fathers : 
 
 let him not leave us nor' forsake us\ 
 And say ye, Save us, O God of our salvation, and gather 
 
 us and deliver us from the nations, to give thaiiks 
 
 unto thy holy name, and to triumph in thy praise ^ 
 The Lord reigneth, the Lord hath reigned, the Lord 
 
 shall reign for ever and ever*. 
 The Lord will give strength unto his people, the Lord 
 
 will bless his people with peace^. 
 And may our words, we pray, be acceptable before the 
 
 Lord of alP. 
 
 1 ; Kings viii. 57. 
 
 "^ I Chr. xvi. 35. 
 
 ^ See note P.B. p. iii. 
 
 * Ps. xxix. II. 
 
 ' Adapted from Ps. xix. 15. 
 
 ^^i*N i^fs^i '' n«3ip rwh iaN»i I'lNn ywa *n*i 
 
 I IV : r..T: t: t I V |- I T T - 1 : • ■ r 
 
 T - l|v T : ■ t: t I I|VT ■ I |v : - : \\t. 
 
 ,.. . . |.|. ., ,.. .... 
 
 ^nii^Sa hny^B^'a r\r\W'S\ rh'y^ 'h iJ^ip '' 
 
 : -ini nn S53 ^piSa'aa!) n^^Vy b niaSa 
 
 T T * ' ; 1 ~ : " • t'^ t : - 
 
Prayers for Various Occasions. cclv 
 
 And it came to pass when the ark set forward, that Moses 
 
 said, Rise up, O Lord, and thine enemies shall be 
 
 scattered, and they that hate thee shall flee before 
 
 thee^ 
 Arise, O Lord, unto thy resting place, thou and the ark 
 
 of thy strength " 
 Let thy priests be clothed with righteousness, and let thy 
 
 loving ones exult'. 
 For the sake of David thy servant, turn not away the face 
 
 of thine anointed''- 
 And it shall be said in that day, Lo, this is our God, we 
 
 have waited for him, and he will save us; this is the 
 
 Lord, we have waited for him, we will be glad and 
 
 rejoice in his salvation ^ 
 Thy kingdom is an everlasting kingdom, and thy 
 
 dominion endureth throughout all generations ^ 
 
 J ^tT\"a '' ini min Ksn mti *5 
 
 "IT T ' t; - : T ....[... 
 
 niain njnn |i»v hn ^pr\:i ni^ta^n D^pqnn ix 
 
 X • : T Iv |v : ixT - : I : i^t 
 
 For out of Zion shall go forth the Law, and the word of 
 
 the Lord from Jerusalem''. 
 Father of mercies, do good in thy favour unto Zion ; 
 
 build thou the walls of Jerusalem. For in thee 
 
 alone do we trust, O King, high and exalted God, 
 
 Lord of worlds* 
 
 ' Numbers x. 35. ^ Ps. cxxxii. 8. " ib. 9. 
 
 * Ps. cxxxii. 10. ^ Isaiah xxv. 9. ' Ps. cxiv. 13. 
 
 '■ Isaiah ii. 3. * See note on P.B. page 143. 
 
cclvi Prayers for Various Occasions. 
 
 1" :It I--: -r: T T 
 
 T T • ; - T : ' ■■ T T r T " v; 
 
 nixnp dV3 ^3jy prn '?Niii 
 
 1" :It ; I"-: I TT 
 
 : KJ mhip^ Smh^ inn : n3 r\'i't^T\ nipnx nnn 
 
 TT-;- ;■ T TT|' It;** 
 
 I" :It : I"-: ■ T : I • T 
 
 T T • ; ~ • ~ T T r T t; |- 
 
 ,.. .I^ . ,..-. . .. 
 
 J Ni r\t\hin lisji -i'33 : Nil ny^tnn nntJ'na ynr 
 
 T T ■ : ~ T : ■ ~ T T I" ^ -. - - J.. 
 
 T X ■ : - •- : T T T J- • T ^ |v |V 
 
 X T • : - • - T T (• . - .. m 
 
 Tx-;-'-; - Tx|- t: It 
 
 I- :|t |--: t -:- : • t 
 
Prayers for. Various Occasions, cclvii 
 
 Save, O Lord ! O Lord, send prosperity'. 
 
 Answer us, O Lord, on the day when we calP ! 
 
 God of spirits', save ! Pirover of hearts", send prosperity ! 
 
 Mighty Redeemer ^ answer us in the day when we 
 
 call 1 
 Speaker of Righteousness", save ! Apparelled in glory', 
 
 send prosperity! Firm and Merciful", answer us 
 
 on the day when we call ! 
 Pure and Upright', save ! Pitier of the poor'", send 
 
 prosperity ! Good and Beneficent", answer us on 
 
 the day when we call ! 
 Knower of thoughts'", save ! Strong and Radiant", send 
 
 prosperity! Clad in Righteousness", answer us on 
 
 the day when we call ! 
 King of Worlds'^ save ! Resplendent, Majestic '^ send 
 
 prosperity I Upholder of the falUng", answer us on 
 
 the day when we call ! 
 Helper of the needy", save ! Redeemer and Deliverer", 
 
 send prosperity ! Rock everlasting™, answer us on 
 
 the day when we call ! 
 Holy. and Revered", save! Merciful and Gracious'^, 
 
 send prosperity ! Keeper of the Covenant^, answer 
 
 us on the day when we call I 
 Sustainer of the single-hearted^, save ! Omnipotent for 
 
 ever"', send prosperity ! Perfect in thy doings"", 
 
 answer us on the day when we call ! 
 
 ' Ps. cxviii. 25. 
 
 " Adapted from Ps. xx. 10. 
 
 ^ Num. xvi. 23; in closer accord with the text, this hymn in 
 
 Mahzor Vitry, p. 457, begins niniin *n7X ^X. 
 
 * Adap. from Ps. vii. 10, etc. 
 
 ' Adap. from Prov. xxiii. 11, Jeremiah 1. 34; comp. use of 
 phrase in Amidah, P.B. p. 47. 
 
 " Adap. from Is. xlv. 19. ' Is. Ixiii. i. 
 
 8 The word p'ni is not Biblical, but it is found in the Hebrew 
 text of Ecclus. xxxvi. 25. It signifies enduring, faithful. 
 
 ' Job viii. 6 ; Prov. xxi. 8. 
 '" Adap. from several texts. 
 
 '' Ps. cxix. 68. See T. B. Berachoth, 46 b. Compare use in 
 P.B. p. 283 and p. 292. 
 
 A. 17 
 
cclviii . Prayers for Various Occasions. 
 
 i'' Adap. from Ps. xciv. ii. 
 ^' Job xxxvi. 5 and Ps. Ixxvi. 5. 
 '■* Adap. from Ps. civ. i, Is. lix. 17. 
 '* Adap. from Ps. cxlv. 13. 
 ^^ Adap. from Ps. Ixxvi. 5. 
 
 ■^' Adap. from Ps. cxlv. 14; comp. use in Amidah, P.B. p. 45. 
 '* Adap. from Is. xxv. 4. " Ps. xxxiv. 23 and xxxv. 10. 
 
 ™ Is. xxvi. 4. ^ Ps. cxi. 9. 
 
 ^ Exod. xxxiv. 6. "* Dent. vii. 9. 
 
 ^ Adap. from Ps. xli. 13. 
 
 ^ The word f)*!?)? (powerfril) is Biblical (Eccles. vi. 10), but it is 
 more common in Aramaic. 
 
 ™ Adap. from Ps. xviii. 31, Deut. xxxii. 4. 
 
IV. Table Hymns. 
 
 Introduction. 
 
 The Jewish Table Song was a bridge between the 
 sacred and the secular. It was at once a hymn and a 
 glee. Musical and vocal accompaniments to meals were 
 common in ancient, as they are not unusual in modern, 
 times. The Rabbinic sources record specific instances 
 of the singing of Psalms and Acrostics at table (Midrash 
 Rabba, Ruth vi., T. J. Hagigah ii. § i). Philo, too, in his 
 account of the Jewish Therapeutae, lovingly insists on their 
 habit of singing table hymns. The Mishnah refers to the 
 practice of holding religious conversations at table (Aboth 
 iii. 4, P. B. p. 191). In the mediaeval Jewish conscious- 
 ness, moreover, the separation between secular and sacred 
 was scarcely admitted. The inter-penetration of ordinary 
 life with divine thoughts was nowhere more manifest 
 than in the conception of the table as an altar (Menaboth 
 97 a). Geniality and reverence, warmth and earnestness, 
 are combined into a harmony in the Table Songs which 
 began to abound in the tenth century. Several are in- 
 cluded in the Malizor Vitry (§§ 158, 194, 203). These 
 songs or zemiroth were chiefly written for the Sabbath 
 and festivals. The ideas associated with the Sabbath 
 (see above, notes on the Inauguration of the Sabbath) 
 give a mystical touch to some of these Zemiroth. An 
 excellent collection of these, with metrical German 
 renderings and notes will be found in L. Hirschfeld's 
 Die hiius lichen Sabbaithgesdnge. 
 
 17—2 
 
cclx Table Hymns. 
 
 Here, a few of the most popular of these hymns are 
 included : 
 
 (a) The hymn Rock from whose store we have 
 eaten is of unknown authorship. It is based on the 
 paragraphs of the Grace after Meals, and the refrain is 
 made up from the first phrase of the Grace and the verse 
 (2 Kings iv. 44) which comes towards the close of the 
 Grace in the Sephardic version. As Baer (p. 205) points 
 out there is no reference to the Sabbath in this hymn, 
 which is, he adds, appropriate for any occasion. The 
 translation is by Mrs R. N. Salaman (some phrases 
 and the metre beifag taken from a rendering by 
 Mr I. Zangwill). 
 
 (b) The Aramaic hymn God of the World was 
 composed by Israel Najara (the initial letters of the 
 verses from the name Israel). He lived in Palestine in 
 the second part of the sixteenth century. 
 
 if) Abraham Ibn Ezra was the author of the 
 poem if we the Sabbath keep with faithful hearts, Ibn 
 Ezra (twelfth century), a writer in several branches of 
 literature, enriched the liturgy with many hymns. The 
 author's name is given in acrostic simply as Abraham, but 
 all authorities agree in assigning it to Ibn Ezra (cf. Vitry, 
 p. 178). 
 
 (d) This poem. This day is for Israel light and 
 rejoicing, is remarkable for the lyric pathos of its second 
 verse. It introduces the idea of the over-soul, which 
 resides in man during the Sabbath (T. B. Besa 16, 
 Taanith 27) — the Sabbath quietude and delight raise 
 the soul as it were to a higher spiritual sphere. The 
 author of the poerii is named in the acrostic "Isaac," and 
 Zunz includes this author among the writers of the 
 thirteenth century {Liferaturgeschichte 555). Hirschfeld 
 attributes the hymn to Isaac Luria (sixteenth century). 
 He' detects the name Luria in the fourth verse. He 
 also suggests the reading PtD for B'Sn at the beginning of 
 the fifth verse, thus completing the acrostic signature to 
 ptn Kni"? pr,'^''. The translation is by Mrs R. N. Salaman. 
 
Table Hymns. cclxi 
 
 • ;r : :i- T - v; -;t :|- t 
 
 : '' ima 
 
 t; ~ ; ■ 
 
 •tonS-nx wSiN 'iiy^iK mi' -iaSiy-riK |in 
 
 : - V :|- T I T I- :t v 't- 
 
 *ij*S3 )hhn^ ')}2^h mii p-Sy MynEr iJ^^i 
 
 I • : -: - : ; ■ v I •• - f -r ■■ : 
 
 T- It I ■■ l-T : ;l- T 
 
 :|- : :|-T - v; -:t :|-t v • 
 
 : i\ ni^Ni. • lySy n^a npn 
 
 • ijinini !|jy3b * ^jidk ^212 • ij':'iN iWb i!is 
 
 t '' 11-13 
 
 jaB'to p»v '?y ' i^pi^ l^y "^y • "^jions onn 
 
 t: - I' : ^ r- - l-T : •: 
 
 ♦ !|jinini wyiB' * 'T\m iDia* y'^iNiWbiw 
 
 :l- : :|-T - v: -:t :|- t ■••. • ( 
 
 : '* 1115 
 
 t; ~ ; • 
 
 yp i^B'J DB^i • x'psri p»x i^y • B'ij?an ma* 
 
cclxii Table Hymns. 
 
 I-t;- t':*- It-:-t '/-;- tt;- tt 
 
 t: - ; ■ : ■■ t • r - ■.-;•: 
 
 .,- . . |-T - -:t : !-•' ■■■ ■ 
 
 Hock from whose store we have eaten — 
 Bless him, my faithful companions. 
 Eaten have we afid left over — 
 This was the word of the Lord. 
 
 Feeding his world like a shepherd — ■ 
 Father whose bread we have eaten, 
 Father whose wine we have drunken. 
 Now to his name we are singing, 
 Praising him loud with our voices, 
 Saying and singing for ever : 
 Holy is none like the Lord. 
 
 Rock from whose store we have eaten, etc. 
 
 Singing with sound of thanksgiving. 
 Bless we our God for the good land 
 Given of old to our fathers; 
 Bless we him now who has given 
 Food for our hunger of spirit; 
 Strong over us is his mercy. 
 Mighty the truth of the Lord. 
 
 Rock from whose store we have eaten, etc. 
 
 Mercy, O Rock, for thy people ! 
 Pity the place of thy glory, 
 Zion, the house of our beauty. 
 Soon shall he come to redeem us — 
 Offspring of David, thy servant. 
 He that is breath of our spirit — 
 Send thine anointed, O Lord ! 
 
 Rock from whose store we have eaten, etc. 
 
Table Hymns. cclxiii 
 
 O that the Temple were builded, 
 Filled again Zion our city — 
 There a new song shall we sing him, 
 Merciful, holy and blessed, — 
 Bless we him now and for ever. 
 Over the full brimming wine- cup, 
 Blest as we are of the Lord. 
 
 Rock from whose store we have eaten. 
 Bless him, my faithful companions — 
 Eaten have we and left over — 
 This was the word of the Lord. 
 
 The main scriptural references are: Refrain, see introduction; 
 my faithful companions, cf. i Sam. xx. 19. There is none holy as 
 the Lord, i Sam. ii. 2. The good land (Heb. nipp, some read 
 nilltS rrnpri) Jeremiah iii. 19 etc. Strong over us is his mercy, 
 Ps. cxvii. 2. Zion the house of our beauty, Isaiah Ixiii. 15. Off- 
 spring of David, thy servant, a Messianic reference, cf. Jer. xxxiii. 15. 
 The breath of our spirit etc. (lit. the breath of our nostrils) Lamenta- 
 tions iv. 20. Filled again Zion, i.e. either repopulated or filled 
 with righteousness, Isaiah xxxiii. 5. Over the full brimming wine- 
 cup refers to the cup of wine (called cup of blessing) taken after the 
 grace (Pesahim 103 a). 
 
cclxiv Table Hymns. 
 
 Iv IV T : - I : : - t - : t : - t i x 
 
 : nnrin'? 
 
 TT-; - : 
 
 Iv (V T : - : ; " t - : ▼ : - x i • x 
 
 X "" ; ~ 
 
 ■r - ; " : Tx 
 Iv jv T : - : : " X - : X : - x t • x 
 
 • ps^M sipT N»ton "^Da • ps*j5nv "^nniy pnnnn 
 : NOSB'Pia •^Pin^ii Sy.* n^ • psSx pje^ "in5 nh' 6 
 'ht^ KsVto K^n Mix • N^aWi oSy riai n» 
 
 f v j V X : - ; : - X - : T : - x ' x 
 
 X ~ ; - 
 •. • Itt t ) •.. : T ; It; •• T T -.■: 
 
 : N»as-'73tt ninn 
 
 T - % T • : :- : 
 
 ■nSa NsSa x!in mjx • N»X3'?yi D'?y pan n* 
 
 I V |v X : - : : ~ x - : t : - t ' ■ t 
 
Table Hymns. cclxv 
 
 (v |v T : - : : - t- ; t : - -r ' • t 
 
 God of the World, eternity's sole Lord! 
 King over ■'kings, be now thy Name adored I 
 Blessed are we to whom thou dost accord 
 
 This gladsome time thy wondrous ways to scan ! 
 God of the World, etc. 
 Early and late to thee our praises ring, 
 Giver of life to every living thing ! 
 Beasts of the field, and birds that heavenward wing. 
 
 Angelic hosts and all the sons of man ! 
 God of the World, etc. 
 
 Though we on earth a thousand years should dwell, 
 Too brief the space, thy marvels forth to tell ! 
 Pride thou didst lower, all the weak who fell 
 
 Thy hand raised up e'er since the world began ! 
 God of the World, etc. 
 Thine is the power, thine the glory be ! 
 When lions rage, O deign thy flock to free ! 
 Thine exiled sons O take once more to thee. 
 
 Choose them again as in thine ancient plan ! 
 
 God of the World, etc. 
 
 Turn to thy city, Zion's sacred shrine ! 
 
 On yon fair mount again let beauty shine ! 
 
 There, happy throngs their voices shall combine. 
 
 There, present joy all former ill shall ban ! 
 God of the- World, eternity's sole Lord I 
 King over kings, be now thy Name adored I 
 
 The Scriptural terms in this hymn are chiefly taken from the 
 Book of Daniel. 
 
cclxvi Table Hymns. 
 
 ia i3-i'?)!5 Dii • D^DTi ni^^yo rsn xxa itox 
 
 : 'y^) iya IS? 
 \)m^ nit'? nun ♦ ^b'Sj'? k'Sj n^an nxxtoN ia 
 
 1 . . ... * : - : V I • T T : : V 
 
 T T • ■ : V : • ..-1., •• : . I : I - t 
 
 : 'y^) )y^ ty 
 DnS 'niiy'? i3 • r^JD-Sx pin har} ma Dfi^n 
 • ntoN ,vjiij ^s '?y ninynn'? ia Dii * r:sh d^js 
 
 T t;- - ■;■: " tt; -t 
 
 : ^Jiy i)s>2 Di»p niS 
 ^aSiyS N*n nix • 'in^Ej': Sx na^' nm '2 
 
 : *3*i!) iJ^a ny 
 
Table Hymns. cclxvii 
 
 3iC3 f.y_] nnS • D*j!|j_yri dv xin 153^ dv xin 
 
 • I" : - :- T : 
 
 ^ we the Sabbath keep with faithful heart, 
 The Lord will Israel keep with love divine ; 
 
 Of his good grace and our true loyalty 
 O let this day for ever prove the sign I 
 
 The daily round its restless turmoil ends, 
 Our ears are closed to wordly battle-cries; 
 
 From toil set free, the hour we dedicate 
 To ponder on the Law that maketh wise. 
 
 If we the Sabbath keep etc. 
 
 Then wondrous memories refresh our soul, 
 Of manna, on our sires conferred of yore; 
 
 For us, as for our fathers. Heaven provides 
 A double portion for the Sabbath store. 
 
 If we the Sabbath keep etc. 
 
cclxviii Table Hymns. 
 
 The shew-bread every week the Priests arrayed 
 Anew upon the Table, 'twas God's word; 
 
 So we nor grieve nor fast on Sabbath days, 
 But feast around the Table of the Lord. 
 
 If we the Sabbath keep etc. 
 
 O honoured day, that sets our heart aglow ! 
 
 O day of joy, ordained to make us glad ! 
 With bread and wine we greet thee and good cheer, 
 
 A traitor he, whose Sabbath heart is sad ! 
 
 If we the Sabbath keep etc. 
 
 At eve and morn and noon our prayers ascend, 
 
 A loving answer God on us bestows ; 
 Our heart with Sabbath balsam let us lave, 
 
 And find a solace for all earthly woes ! 
 
 If we the Sabbath keep with faithful heart. 
 The Lord will Israel keep with love divine ; 
 
 Of his good grace and our true loyalty 
 O let this day for ever prove the sign 1 
 
 The Sabbath as a sign between God and Israel is taken from 
 Exod. xxxi. 13, 17. For some of the ideas in the hymn see 
 T. B. Sabbath 113^, 150*, Shulhan Aruch, O. Hayyim § 307. 
 For the allusion to the manna see Exod. xvi. 5. 
 
Table Hymns. cclxix 
 
 T : — T : ■ : x " ▼ ; • : 
 
 T ; 
 
 niiNDi rmt^h •nniiE' naxS nni'?n nian 
 : nn!i3a nsitj' * 7T\m\ n^iix Sn^b'^S -it dv 
 
 X : - - T : • : IT ■• T : • : v j 
 
 To^ti n^'?3 mm ' D*to*-'?3a inix n^na mip 
 
 :■ |v : X |- • ■•■!•■: ■ X X • , X : |— X : !-!• 
 
 nsB' • nntsni np^n D^aijy ^iNxa ia • D^aSiy 
 
 — X : • I" ; - • -: : X ■ x '^ 
 
 X ; 
 
 : nniiia natJ' ♦ nnaEri mix SxnJJ'*'? nr dv 
 
 T : - - X : • : x ■• x : ■ : 
 
 n:>'hb nin nstx 'KniJ «n*« naxSa ^bn'? 
 
 X : V ; V X |x • • X X : • : 
 
 x;' T~ " ■!: T|:v r 
 
 : nn!iia n^^ ' nnpna 
 
 X : — X Ix ; ■•• 
 
 : nniJD n^K' * nnacri nnix SxnB'^S ht dv 
 
 X : x:-: x "X;-; 
 
cclxx Table Hymns. 
 
 run m^mi2 "nn^ca • nmm rra\ ' !)JB''ipa f^r\ 
 
 T : 1" ■ I : viv •.■:■.• t:t i" t): ■ 
 
 ni^ • mp) yp]^ n^&v n^p^ • nysv^ 
 
 T : 
 
 : nniijo nsB' • nnaEri mix SxiB"'? nr dv 
 
 This day is for Israel light and rejoicing, 
 
 A Sabbath of rest. 
 Thou badest us standing assembled at Sinai 
 
 That all the years through we should keep thy 
 
 behest — 
 To set out a table full-laden, to honour 
 
 The Sabbath of rest. 
 This day is for Israel light atid rejoicing, 
 
 A Sabbath of rest. 
 
 Treasure of heart for the broken people, 
 Gift of new soul for the souls distrest, 
 Soother of sighs for the prisoned spirit — 
 The Sabbath of rest. 
 
 This day is for Israel light and rejoicing, 
 A Sabbath of rest. 
 
 When the work of the worlds in their wonder was 
 
 finished, 
 Thou madest this day to be holy and blest. 
 And those heavy-laden found safety and stillness, 
 
 A Sabbath of rest. 
 This day is for Israel light and rejoicing, 
 
 A Sabbath of rest. 
 
 If I keep Thy command I inherit a kingdom, 
 
 If I treasure the Sabbath I bring Thee the best — 
 The noblest of offerings, the sweetest of incense — 
 
 A Sabbath of rest. 
 This day is for Israel light and rejoicing, 
 
 A Sabbath of rest. 
 
Table Hymns. cclxxi 
 
 Restore us our shrine — O remember our ruin 
 
 And save now and comfort the sorely opprest 
 Now sitting at Sabbath, all singing and praising 
 The Sabbath of rest. 
 
 This day is for Israel light and rejoicing, 
 A Sabbath of rest. 
 
 For the Talmudic references see Introduction. Among the 
 Scriptural references are Esther viii. i6, Psalm Ixxvi. 12, cxix. 4, 
 Genesis ii. 2, xliii. 34, Exod. xx. 10, Jeremiah xl. 5, xlviii. 41. 
 
INDEX TO PSALMS. 
 
 rSALM. rAGE. 
 
 i 325 
 
 iii 294 
 
 vi 62 
 
 vm 102 
 
 XV 300 
 
 xvi 319 
 
 xix 20 
 
 XX 73 
 
 xxiii 314 
 
 xxiv 70, 1 57 
 
 XXV 102 
 
 xxvii 85 
 
 xxix 111,157 
 
 XXX 85 
 
 xxxii 103 
 
 xxxiii 26 
 
 xxxiv 21 
 
 xxxviii 104 
 
 xxxix 323 
 
 xlviii 80 
 
 xlix 322 
 
 IL 105 
 
 Isvii 211 
 
 Ixxxi 82 
 
 Ixxxii 81 
 
 Ixxxiii. ..,,.. 84 
 
 PSALM. PAGK. 
 
 Ixxxvi 106 
 
 XC 22 
 
 xci 23,294 
 
 xcii 27, 112 
 
 xciii 28, 113 
 
 xciv 81 
 
 xcv. 108 
 
 xcvi 108 
 
 xcvii 109 
 
 xcviii no 
 
 xcix no 
 
 I. 20 
 
 ci 301 
 
 ciii 314 
 
 civ 176 
 
 cxii 311 
 
 cxiii 219 
 
 cxiv 219 
 
 cxv 220 
 
 cxvi 221 
 
 cxvii 222 
 
 cxviii 222 
 
 cxix. (part of) 301 
 cxx 178 
 
 PSALM. PAGE, 
 
 cxxi 178 
 
 cxxii 1 79 
 
 cxxiii 1 79 
 
 cxxiv 179 
 
 cxxv 180 
 
 cxxvi 180,278 
 
 cxxvii. 180 
 
 cxxviii 181,215,297 
 
 cxxix 181 
 
 cxxx 182 
 
 cxxxi 182 
 
 cxxxii 182 
 
 cxxxiii 183 
 
 cxxxiv 95,183 
 
 cxxxv 24 
 
 cxxxvi 25 
 
 cxxxix 315 
 
 cxliv 210 
 
 cxlv 29,71,155 
 
 cxlvi 30 
 
 cxlvii 31 
 
 cxlviii 32 
 
 cxlix 32 
 
 cl 33 
 
329 
 
 NIGHT PRAYER FOR YOUNG CHILDREN. 
 
 1. Blessed art thou, O Lord our God, King of the 
 universe, who makest the bands of sleep to fall upon mine 
 eyes, and slumber upon mine eyelids. 
 
 May it be thy will, O Lord my God and God of my 
 fathers, to suffer me to lie down in peace, and to let me 
 rise up again in peace. 
 
 2. Hear, O Israel : the Lord our God, the Lord is One. 
 Blessed be His name, whose glorious kingdom is for ever 
 
 and even 
 
 And thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. 
 
 3. And these words which I command thee this day 
 shall be upon thine heart: and thou shalt teach them 
 diligently unto thy children, and thou shalt talk of them 
 when thou sittest in thine house, and when thou walkest 
 by the way, and when thou liest down, and when thou 
 risest up. And thou shalt bind them for a sign upon thine 
 hand, and they shall be for frontlets between thine eyes. 
 And thou shalt write them upon the doorposts of thy 
 house and upon thy gates. 
 
 4. Blessed be the Lord by day ; blessed be the Lord by 
 night. Blessed be the Lord when we lie down ; blessed be 
 the Lord when we rise up. 
 
 5 Behold, he that guardeth Israel will neither slumber 
 nor sleep. 
 
 6. Into thy hand I commend my spirit: thou hast 
 redeemed me, O Lord God of truth. 
 
 7. For thy salvation I hope, O Lord. 
 
 *** For Infants, 2, 6, and 7. 
 THE END. 
 
329 
 
 TV t; I" v: t; •• t : • ^ - ; 
 
 :nyi D^y^ iniD^^&iiai db' i^rs^ 
 -Vy Di»n ^«ib ♦djn ^B'n nWn Dn^i'in vni a. 
 
 I : - : • T v -: v |- t • t : - t : 
 
 'mim D3 TnTr\ ^^■:h dwdb^ : "riiiS 
 
 I : : • : t t : - • : ] {-i t : ■•■.-■: h' t : 
 
 : hixinf '■m) IB*** >{^ D!iy nS nan 5. 
 
 .. T; • •• 't " : T 
 
 : n»N *?« ^» TiiN nnns ^nii n^pSN -rin^a e 
 
 ... ./. .. t: ■ ' !•' ■ I- : - I :t: 
 
 t r= 'r^^P ^ni'!iB'*7 7- 
 
 *,* For Infants, 2, 6, and 7. 
 
 THE END. 
 
328 
 
 MORNING PRAYER FOR YOUNG CHILDREN. 
 
 r. Blessed art thou, O Lord our God, King of the 
 universe, who removest sleep from mine eyes, and slumber 
 from mine eyelids. 
 
 2. Blessed art thou, O Lord our God, King of the 
 universe, who hast given us the Law of truth, and hast 
 planted everlasting life in our midst. 
 
 3. Moses commanded us the Law as an inheritance of 
 the congregation of Jacob. 
 
 4. Hear, O Israel : the Lord our God, the Lord is One. 
 Blessed be His name, whose glorious kingdom is for ever 
 
 and ever. 
 
 And thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. 
 
 5. And these words which I command thee this day 
 shall be upon thine heart : and thou shalt teach them 
 diligently unto thy children, and shalt talk of them when 
 thou sittest in thine house, and when thou walkest by the 
 way, and when thou Uest down, and when thou risest up. 
 And thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the doorposts of thy house and 
 upon thy gates. 
 
 6. O my God, guard my tongue from evil, and my lips 
 from speaking guile. 
 
 Open my heart to thy Law, and let my soul pursue thy 
 commandments. 
 
 Let the words of my mouth and the meditation of my 
 heart be acceptable before thee, O Lord, my Rock and my 
 Redeemer. 
 
 *f* For Infants, l, 3, and 4. 
 
328 
 
 : on'?'''? irinu; rhsin 
 
 T V t; I" V: t: •• t : • ^ - : 
 
 -his dV'd ^ijx;^ *?JN ^B^ft? nWn Dn^'^n vni s. 
 '?|j^5B'5 tD3 nnail YiP"? ^^^^^1 * ^t?^*? 
 
 i nana "la-^a ^nsb*!! pa ^JiB'b lixa • ^nSx e. 
 
 r; ||vt: ■• |:v; • ••;• I t. ;• 
 
 *,* For Infants, i, 3, and 4. 
 
327 MEMORIAL SERVICE FOR THE DEAD. 
 
 while the breath of Ufe is within us. And may their souls repose 
 in the land of the living, beholding thy glory and delighting in 
 thy goodness. 
 
 And now, O good and beneficent God, what shall we say, what 
 shall we speak unto thee ? Our needs are many, our knowledge 
 slender. Shame covers us as often as the remembrance of all 
 thy love for us rises within our minds. O turn this day in 
 lovingkindness and tender mercy to the prayers of thy servants 
 who pour out their souls before thee. May thy lovingkindness 
 not depart from us. Give us our needful sustenance, and let us 
 not be in want of the gifts of flesh and blood. Remove from us 
 care and sorrow, distress and fear, shame and contempt. Let thy 
 grace be with us, that we may rear our children to keep thy 
 commandments and to fulfil thy will all the days of their life. 
 O God, take us not hence in the midst of our days. Let us com- 
 plete in peace the number of our years. Verily we know that 
 our strength is frail, and that thou hast made our days as hand- 
 breadths. Help us, O God of our salvation, to bear ourselves 
 faithfully and blamelessly during the years of our pilgrimage. 
 And when our end draws nigh and we depart this world, be 
 thou with us, and may our souls be bound up in the bond of 
 life with the souls of our parents and of the righteous who are 
 ever with thee. Amen, and Amen. 
 
V").|S!? n-iari nirpsi * ^32ip? «pi?P3 "lis bs nni^ip? ns;< 
 
 nibs >?.» ^3n,E>? n''?? ncJa : nnsip i2^vn. t:"'?-]!? 
 ni»n n2Q n3n : li'hv nhpm nnirsn-bs nat i^sb^b? 
 
 ■■ ; T T I" T T : Ft V T . - T VI" I" * 
 
 naJsms n-'asnc^n Tinni; nban b« a''an-a!i ions 
 
 T ; - V • : - • ivT ~: - • : •,* • -: - : v fv : 
 
 -iDn : mi nfca nania "•T'b ^ansn bsi iispn 
 
 " T T T T T - ; - " ■ I" • : - ~ ; 'r ■. 
 
 : n:3i nQ-in-bs insi mij-ba r\y\ro n3«^-b3 >a>bvT2 
 
 T T : V T - I- T TT T T ; T T • T I" T " 
 
 : ^3,sifN^ nn"'a;;in Tymirin^ 'Oi^-xn:^ rrrrn^n iriMil? 
 nitt^5|bi 'iT'jni^p nia^b !i3''rii35=i I3"i3a-ni^ b'la'? ^3^! 
 ^3''a'' *i2n2 -labsn Vn «3 b^ : i2ii>>n •'ist-bs fraisn 
 •I? ••I3VX "iyy i2?y;!> : !i3>pj n^pa nw niba?5 N^iasi 
 ansonb =i33??5'; •'ribfe? «ntv J=i3''pj rin? ninsm ■I3p3 biri 
 n3Sf7 513; "i»N?^ : -is-i.^a \'!n •'3?? '^a'; a'^an^ii nai«!2 
 n3'',wn •i3''pae;3i ^^^^ '^^^ "-v? C3bS:?n la nianb 
 niap3i ■la'^pias nia:p3 ny i=ii»nrT "^i^?2 nii^i? 
 
326 
 
 MEMORIAL SERVICE FOR THE DEAD. 
 
 On Holy Days, when the Memorial Service is held, and on the 
 Anniversaries of the Death of Parents, the following is said : — 
 
 Lord, what is man, that thou regardest him ? or the son of 
 man, that thou takest account of him ? Man is like to vanity ; 
 his days are as a shadow that passeth away. In the morning 
 he flourisheth, and sprouteth afresh ; in the evening he is cut 
 down, and withereth. So teach us to number our days that we 
 may get us a heart of wisdom. Mark the innocent man, and 
 behold the upright : for the latter end of that man is peace. 
 But God will redeem my soul from the grasp of the grave : for 
 he will receive me. My flesh and my heart faileth : but God is 
 the strength of my heart and my portion for ever. And the 
 dust returneth to the earth as it was, but the spirit retumeth 
 unto God who gave it. I shall behold thy face in righteousness ; 
 I shall be satisfied, when I awake, with thy likeness. 
 
 May God remember the soul of my revered father [mother] 
 who has gone to his [her] repose. May his [her] soul be bound 
 up in the bond of life. May his [her] rest be glorious, with 
 fulness of joy in thy presence, and pleasures for evermore at 
 thy right hand. 
 
 Father of mercy, in whose hand are the souls of the living 
 and the dead, may thy consolation cheer us as we remember 
 (on this holy day) our beloved and honoured kinsfolk who have 
 gone to their rest, our dear parents, the crown of our head and 
 our glory, whose desire it was to train us in the good and 
 righteous way, to teach us thy statutes and commandments, 
 and to instruct us to do justice and to love mercy. We beseech 
 thee, O Lord, grant us strength to be faithful to their charge 
 
326 
 
 On Holy Days, when niDtyj m3Tn is recited, and on the Anniver- 
 saries of the Death of Parents, the following is said: — 
 
 b5/7b DfN nnjjr^ni^i a5i3«-]5 insjirn a"j«-na ■;» 
 hibia-; a-nsb r^rr\ v'^j^ "if^iaa : nsiv ba? vnj na'^ 
 -"in^ : na5n 2?b n''23"i »iin ]? wa; niaipb : a5n''^i 
 -ni?'^. n-'rlb^-tTN : Dib;j? a?">i:5b nnqs ••? -la?: ns-iJi on 
 -i^ij "lanb^ nsa? nbs t nbp •^3^j?■' "'S bisa? n*a ''t^aa 
 
 - T . • •■ : T T T iT • I" 't * • : - • • : - 
 
 rv^ryss'^ VlNn-b» -issn 2t£;';i : Dbi^b D^ibN "'pbo't ••nab 
 
 / •: > ' viv : ■ -: T T ; ¥ " ' v: T V t -it; 
 
 : ?r^3!iaj^ TT'yy^ ny5PN ?r"',3? 
 
 CrT}"ia •'HM) ('3 p 'Q) nia ""^y na^3 OTrbfe? lisr 
 ^ryps «?« • (nabiyb nabne?) iabisb "if?!?^ ('s na '3) 
 ini^^aa tio'i D''?nn li-i^a nn^n? (ntt;?i3) itiJpg 
 Ti?'»a"'2 niai»? Tf^^ge n« nina?; »5tt? lias (nooipP) 
 
 : ^??N ' n^.3 
 
 • D'-nan") xz!^'»ryr\ niaJp? tii^^? i^i^ Q'^apin as 
 -riM (mn EJ'iiijn ai*?) 137i?t? «fpp3 •ist?;?!?^ Tfa^n^ri 
 -ns ann-ijjfib nabn -laJiiji a'^iapan') n'>>inyn •i3''a'Ti|7 
 Qni?i3P-b3 -iDy ^3n-iMQni •131??^ n-iap o'^irj-^' ^3nin 
 tyni^a^ 1''i||n 13^l|)b^ "i^;"! ^i^^in ?i-ip ^Dpninb 
 liatpb !i32i|)y ^^•; ssm : lap n5!7ST np"]? nices -isninb-i 
 
325 
 
 SERVICE AT THE SETTING OF A TOMBSTONE. 
 Psalm i. 
 
 Happy is the man that walketh not in the counsel of the 
 wicked, nor standeth in the way of sinners, nor sitteth in the 
 seat of the scornful. But his delight is in the law of the Lord ; 
 and in his law doth he meditate day and night. And he shall 
 be like a tree planted by the streams of water, that bringeth 
 forth its fruit in its season, whose leaf also doth not wither ; and 
 whatsoever he doeth shall prosper. The wicked are not so ; but 
 are like the chaff which the wind driveth away. Therefore 
 the wicked shall not stand in the judgment, nor sinners in the 
 congregation of the righteous. For the Lord knoweth the way 
 of the righteous, but the way of the wicked shall perish. 
 
 Psalm XV., /. 300; xvi./. 319; xc. /. 22. 
 
 As for man, his days are as grass ; as the flower of the field, 
 so he flourisheth. For the wind passeth over it, and it is gone ; 
 and the place thereof shall know it no more. But the loving- 
 kindness of the Lord is from everlasting to everlasting upon 
 them that fear him, and his righteousness unto, children's chil- 
 dren. Oh that they were wise, that they understood this, that 
 they would consider their latter end. For at his death he shall 
 carry nothing away ; his glory shall not descend after him. 
 Mark the innocent man, and behold the upright ; for the latter 
 end of that man is peace. The Lord setteth free the soul of his 
 servants ; and none that take refuge in him shall be condemned. 
 How precious is thy lovingkindness, O God ! and the children 
 of men take refuge under the shadow of thy wings. They sate 
 themselves with the fatness of thy house ; and thou givest them 
 to drink of the river of thy pleasures. He shall enter into peace ; 
 they shall rest on their beds — each one that walketh in his 
 uprightness. 
 
 Psalm xci./. 23 ; " Lord and King, who art Jull of compassion^ 
 
 etc.,p.Tfl.^ ; Mourner's Kaddish, p. 77. 
 
 DU3 
 
325 
 
 n32^D U'pr\2 W'n n^:3D rh^n iid 
 
 lyn-i.?!! Qiyuy-i n2?3 •iybrr rfb n^y aJ^Nn n.?JM 
 
 bb-) bia^ ^b ^nbri inv? 7Ci^ 'i''is i?'*? D:'p-'abQ-b? 
 -nttj^? v'^a-QS •>? Q'^Stthn ]5 i4b : n-^b?^ ntpsri^Jy 
 Q'^N^rn. tsQ^Jaa D'^sah. -"lap"^ s5b 73-bv : nn-i -lagi;!! 
 a"'?©-! tin,7;i Q^T?? 'nil t1 V?."'''"'? • Q''!?''^? ni?? 
 
 Vt3 D*^n, /. 300 ; t'D, p. 319 ; % p, 22. 
 
 dbiyn •''! Tpni : iaip*: li:? !i3-i""'3''-sbi ^33"'ST ■ia-n-i?^ 
 
 T " t; V IV ; ' : IV ■ - : iv *• : t~ t 
 
 ^ib^^e?:; ^!35n lb : a-i^n --agb 'irini^') VN-i.^^-bv cbimvi 
 TT't^b ban np.^ inia? i4b >? : cnnnqNb •13''2^^ nsr 
 t»''sb nn.qs •'5 naJ^^ n^-i^i nn-inp : iiia? v-inw 
 J i3 Qipinn-bs ^'ci0'A\ )h\ vin? ajsa v, niis : oibco 
 J 7'i''pn; I'^s?? b?5 Q7« ''351 a'«ribfc? ?i^pn "ifj'-na 
 Diba? Nta"; : npRJn ^fjl? '"^i?! 10''5 It^lis? r.n"! 
 : inba Tibin pnfastEJa-by •tt^'' 
 
 ; I •• T ; : • - IT 
 
 N'S D»^nn, /. 23 ; '131 N|K, /. 323 ; Din; ^^^p^ p. 77. 
 
324 PRAYER IN THE HOUSE OF MOURNING. 
 
 man upon earth, who doeth good and sinneth not. Remember 
 unto him [her] the righteousness which he [she] wrought, and 
 let his [her] reward be with him [her], and his [her] recom- 
 pense before him [her]. O shelter his. [her] soul in the shadow 
 of thy wings. Make known to him [her] the path of life : in 
 thy presence is fulness of joy ; at thy right hand are pleasures 
 for evermore. Vouchsafe unto him [her] of the abounding 
 happiness that is treasured up for the righteous, as it is written, 
 Oh how great is thy goodness, which thou hast laid up for 
 them that fear thee, which thou hast wrought for them that 
 trust in thee before the children of men ! 
 
 O Lord, who healest the broken-hearted and bindest up 
 their wounds, grant thy consolation unto the mourners : put 
 into their hearts the fear and love of thee, that they may serve 
 thee with a perfect heart, and let their latter end be peace. 
 Amen. 
 
 Like one whom his mother comforteth, so will I comfort you, 
 and in Jerusalem shall ye be comforted. Thy sun shall no 
 more go down, neither shall thy moon withdraw itself; for 
 the Lord shall be thine everlasting light, and the days of thy 
 mourning shall be ended. He will destroy death for ever ; 
 and the Lord God will wipe away tears from off all faces ; 
 and the rebuke of his people shall he take away from off all 
 the earth : for the Lord hath spoken it. 
 
Saxn n^ii nbsn 324 
 
 • n^ns^ ia? • D'^p^^sb i^ssn a^a 2-ia (nb) ib p'^BaJci'i 
 733 tja D"'pinb rib;9Q ^''^iiTb rissa-iaJy Tj^^ta an na 
 
 : nny ■'33 
 
 izi\?e? ♦ D;pia-?sb a?5n?« sb nsipeJb NQiin J? w?^ 
 a3b5 fi"=i5Vb '^0?nsi ^ins^i'; nab? ifi •a^'basb a^a^n? 
 : 7aN • nibo; DJipnny •'nni * nbt& 
 
 -J'^T'': XI ■'? ^5^" ^^ tjOT^T tTtpaaJ Til? i<a;-^4b : laiiari 
 npa^ nsgb njsin sba : tjb?^ ■«»'? !iabt»l obis lisb ?lV 
 ■b| byj? npj ias nsii^i D'>3?-b? b?a nvP'^ Q'Tibfe? "j^ 
 
 :-i5T «>•! ••a viif?!? 
 
323 PRAYER IN THE HOUSE OF MOURNING. 
 
 In addition to the above, other appropriate Psalms, such as Psalms xv., p. 
 300; xc, p. 22 ; xci.,/. 43 ; ciii-, /. 314 ; and xxxix.j or stfch 
 passages as Proverbs xxxi. 10 — 31, p. 123, should be redd in the 
 House of Mourning. 
 
 Psalui xxxix. 
 For the Chief Musician, for Jeduthun. A Psalm of David. 
 I said, 1 will take heed to my ways, that I sin not with my 
 tongue : I will keep my mouth with a bridle, while the wicked 
 is before me. I was dumb, and kept silence, I held my peace, 
 and had no comfort : and my sorrow was stirred. My heart 
 was hot within me ; while I was musing the fire kindled : then 
 spake I with my tongue : Lord, make me to know mine end, 
 and the measure of my days, what it is ; let me know how 
 fleeting I am- Behold, thou hast made my days as hajxd- 
 breadths ; and my lifetime is as nothing before thee : surely 
 every man, though he stand firm, is but a breath. (Selah.) 
 Surely as a mere semblance every man walketh to and fro : 
 surely they are disquieted for vanity : he heapeth up riches and 
 knoweth not who shall gather them. And now. Lord, what 
 wait I for? My hope is in thee. Deliver me from all my 
 transgressions ; make me not the reproach of the foolish. I 
 was dumb, I opened not my mouth ; because thou didst it. 
 Remove thy stroke away from me : I am consumed by the 
 blow of thine hand. When thou with rebukes dost chasten 
 man for iniquity, thou makest his beauty to waste away like 
 a moth : surely every man is a breath. (Selah.) Hear my 
 prayer, O Lord, and give ear unto my cry ; hold not thy peace 
 at my tears ; for I am a stranger with thee, a sojourner, as all 
 my fathers were. O spare me, that I may again be glad, before 
 I go hence, and be no more. 
 
 O Lord and King, who art full of compassion, in whose 
 hand is the soul of every living thing and the breath of all 
 flesh, who killest and makest alive, who bringest down to the 
 grave and bringest up again, receive, we beseech thee, in 
 
 thy great lovingkindness the soul of who hath been 
 
 gathered unto his [her] people. Have mercy upon him [her] ; 
 pardon all his [her] transgressions, for there is not a righteous 
 
h^an n*ai nSfin 323 
 
 /« addition to the above, other app-opriate Psalms, such as V13 Dvnn, 
 /. 30P; "i, p. 22 J K'V, p. 23 J J'p. /• 314; and D'?, «>■ such 
 passages as Proverbs N'?"'' K*? vlfO, ;». 123, should be read in 
 the House of Mourning. 
 
 ''5^1 n-je^Jy ^Pry^ : ti.t^ liarK) '(sr\r\^ rypy$^. 
 : ••'73?'^ sgh, 'T'5? DiDoe "'9^ n"]!9?;y •»3i8?y'3 ^''^09 
 •lab-ari : -isvg ""awi aiisa ''^''^i;?!;; nja^i ''^'?!?SJ 
 J^ ■'5,5"'Tin J ^Txh% ''filial t»tji'-iS3;:i "'S^'sqa '>?"3P?i 
 ninst? ngn ; ''5« ^Tr^-nsi nvi« N'^n-na in'^ nnsi "'Sp 
 
 7J1\ rn.5^19 1^53 ■'b^a ■^p^;T : i:;vt»^ n;ji8 i? ''B-nj?p^ 
 
 : 13^''^il^ 
 
 "755 M{)^ 'b?*! bis?; nnin njnipi ri"»a» • aJ'^s "i^^? bs 
 (•>3ibD PQ. n''3"ibD) •'sibD 72 •'^ibs na^s nist bi"r|n Tj^r?? 
 vb^ biaoi D'ln : (nav) ias bw (nspj^j) ^5^3 "ii??« 
 ]"»W Q*jM •«? • (fi''^?^) v:?a?9 bab bna^ nbo • (i^'^^V) 
 
322 
 
 PRAYER IN THE HOUSE OF MOURNING. 
 
 After the ordinary Daily Service, the following Psalm (xlix.) is read in 
 the House of the Mourner. On those days on which Tcu:hanun 
 (p. 57) is not said, Psalm xvi.,/. 319, is substituted for Psalm xlix. 
 
 Psalm xlix. For the Chief Musician. A Psalm of the Sons of Korah. 
 Hear this, all ye peoples ; give ear, all ye inhabitants of the 
 world : both low and high, rich and poor, together. My mouth 
 shall speak wisdom ; and the meditation of my heart shall be 
 of understanding. I will incline mine ear to a parable : I will 
 open my dark saying to the lyre. Wherefore should I fear in 
 the days of evil, when the iniquity of them that would supplant 
 me compasseth me about, even of them that trust in their 
 wealth, and boast themselves in the multitude of their riches 1 
 None of them can by any means redeem his brother, nor give 
 to God a ransom for him : (for the redemption of their soul is 
 costly, and must be let alone for ever:) that he should still live 
 always, that he should not see the pit. For he will see that 
 wise men die, the fool and the brutish together perish, and 
 leave their wealth to others. Their inward thought is, that 
 their houses shall continue for ever, and their dwelling places 
 to all generations ; they call their lands after their own names. 
 But man that is in glory abideth not : he is like the beasts 
 that perish. This is the way of them that are foolish, and of 
 those who after them take pleasure in their speech. (Selah.) 
 Like sheep they are laid in the grave ; death shall be their 
 shepherd : but the upright shall have dominion over them in 
 the morning ; and their form shall be for the grave to consume, 
 that there be no habitation for it. But God will redeem my 
 soul from the grasp of the grave : for he will receive me. 
 (Selah.) Be not thou afraid when a man becometh rich, when 
 the glory of his house is increased : for at his death he shall 
 carry nothing away ; his glory shall not descend after him. 
 Though while he lived he blessed his soul, and though men 
 praise thee that thou doest well unto thyself, he shall go to 
 the generation of his fathers, who shall never see the light. 
 Man that is in glory, but without understanding, is like the 
 beasts that perish. 
 
322 
 
 After the ordinary Daily Service, the following Psalm (CD) is read in 
 the House of a Mourner. On those days on which J-13nri (/. 57) 
 is not said, t'C DvPin, /. 319, is substituted for Psalm t3'D. 
 
 13'D D'^nn 
 
 "i5Tit? bo^aV n^y : nia^an ''5'b n>iani nia?!^ nai"; '^g 
 ''apS I'l? 5"i "'^''jji «■)•'« na^ : ^ryy^n "ii3?5 nripfci 
 
 D£j?5)3 ^■'75 -ip.ii : i-153 □•'ribNb iri^y^b 2?"«y n'^jo'; n'rp 
 n^> •»? :nn^n n^l^ t^b nsjb Tis-T!''! : tabisb bii^i 
 : D^D Q'^insb snTV) 'if?^'' "'^P^ ^''9? fn,^. ^n^a^, o'^ajn 
 n/pia??? ^Nip n'T^ niib c/pb??;? obi^b ia-ii^ia oaip 
 : -lais niart?3 bttJa? r^r^3 "'i?"'5 ai^l J nian^ ^b]? 
 ]>4a3 : nbp siin^ dj^-'p? nrfio^l "iaj? bp3 D^ni nj 
 anis"! -ii?2b a-'-ia;'; n? irjn QSi^ riia sinaJ biN?7b 
 biNtr i»a •'ttJprnijp^ d-'nbg-iis : ib b5-ra biNg; nibnb 
 ifa5 r^•^~pr^^^^ t»"'y iiiPSi-''? i^^T'^-by : nbp ^'^rr^\ •'S 
 -1? : ilia? vngy iiri^b bsiri n;?'; inia? t^b ■'S : in-'^ 
 nii-iv N2;ji : ttV ^-'I^'^o-''? 'r"l,i''1 "iTl?'; i'';n5 itrps 
 btt?a? ]"<?> ^\ -ip"'? 07^ : -lis-iHi'! ^b ns,3-"r? "i"'^i2« 
 
 : -lai? niaros 
 
32 1 THE BURIAL SERVlCfi. 
 
 The following Kaddish is said by Children after the Burial of their 
 Parents. On those days on which Tachanun is not said (p. 57), 
 the Kaddish, p. 77, is substituted. 
 
 Mourners. — May his great name be magnified and sanctified 
 in the world that is to be created anew, where he will quicken 
 the dead, and raise them up unto life eternal ; will rebuild the 
 city of Jerusalem, and establish his temple in the midst thereof; 
 and will uproot all alien worship from the earth and restore the 
 worship of the true God. O may the Holy One, blessed be 
 he, reign in his sovereignty and glory during your life and 
 during your days, and during the life of all the house of 
 Israel, even speedily and at a near time, and say ye, Amen. 
 
 Cong, and Mourners. — Let his great name be blessed for ever 
 and to all eternity. 
 
 Mourners. — Blessed, praised and glorified, exalted, extolled 
 and honoured, magnified and lauded be the name of the Holy 
 One, blessed be he ; though he be high above all blessings and 
 hymns, praises and consolations, which are uttered in the 
 world ; and say ye, Amen. 
 
 Co«^.— Let the name of the Lord be blessed from this time 
 forth and for evermore. 
 
 Mourtiers.—yia.y there be abundant peace from heaven, and 
 life for us and for all Israel ; and say ye. Amen. 
 
 Cong.— My help is from the Lord, who made heaven and 
 earth. 
 
 Mourners.— He who maketh peace in his high places, may he 
 make peace for us and for all Israel ; and say ye. Amen. 
 
The fallowing Kaddish is said by Children after the Burial of theit 
 Parents. On those days on which ]-13riri Ip. 57) is not said, the 
 Kaddish, p. 77, is substituted. 
 
 T'/:iV Niin ''7 MKJ^:?'? «:sn. ns?? aJ^j^rT^i b^ni' ^-"rmrs. 
 
 -ipveVi • nga? rrb?''?:! bb?^!i^ tDb«?-'n'!-'»"^ N^i-if? sjanb^ 
 • n"nn«b sjaeJ-'''^ N?'7V? ^?0^^1 NV"?NS5 ny"J?3 «30^? 
 
 ' anfj 7np>i Nb;>ss bs'i^ n'^a-b3-»'7 vn^ii ^iaiai-i^i) 
 
 ''l^i)'^ Clb^b "ni?!? N3"1 PT???^ NO^. Co»f.««<f;i/tf««fM. 
 
 : N*fibv 
 i^n^'!"! sbariii nia'i;;i^i -is^iri^i nsrieJn 'sii^ri^ ^-^Kw^er^. 
 -7a «b5?b • Min trn? • MttJ7f:-"i'T rrat^ bbnn^"! n^sni"! 
 
 : 71DS ^n!?titi 
 : nVis TVi nri»J3 tjibJ? ;;> no?' \-i^ c<,«^i 
 
 : 7ny ^-i:9i>»'). • b^ncp''. 
 : vii^*"} Diptf? nb's ^^^ nsa n.ts c<>«^. 
 «"i^!j Qib:p n^S! N^in faii^a faib^ r\\^v Moumers. 
 
 : 7SHI ^ni^t:?'] • b«-ie>yb3-b?i 
 
320 THE BURIAL SERVICE. 
 
 Thou, O Lord, art mighty for ever, thou quickenest the dead, 
 thou art mighty to save. 
 
 Thou sustainest the living with lovingkindness, quickenest 
 the dead with great mercy, supportest the falling, healest the 
 sick, loosest the bound, and keepest thy faith to them that sleep 
 in the dust. Who is like unto thee, Lord of mighty acts, and 
 who resembleth thee, O King, who "killest and quickenest, and 
 causest salvation to spring forth ? 
 
 Yea, faithful art thou to quicken the dead. 
 
 When the Coffin is lowered into the Grave, thefoUowingis said, the 
 sentence being varied according to the sex of the departed: — 
 
 May he come to his place in peace. 
 May she come to her place in peace. 
 
 On quitting the Burial Ground it is customary to pluck some grass, 
 and to say one of the following sentences : — 
 
 And they of the city shall flourish like the grass of the 
 earth. 
 
 He remembereth that we are dust. 
 
 All those who have been present at the Interment wash their hands, 
 and say : — 
 
 He will destroy death for ever ; and the Lord God will wipe 
 away tears from off all faces ; and the rebuke of his people 
 shall he take away from off all the earth : for the Lord hath 
 spoken it. 
 
 They then return to the Hall, and say, " And let the pleasantness of the 
 Lord our God be upon us," to " my salvation," pp. 23, 24, 
 
: v^'^rh 31 n;jiN di^?? n?.rT» * •'3't^ dbisb ^ia? nrin 
 
 n-'pp it'^p ' i^b nKii':^ ^ns^ ni-na? bsa Tjia? --la • -155 
 : D"'na ni"<pnb n;jiN p^ji • nysid^ n"'psai n^npi 
 
 ff%«» M« Co^« ?J lowered into the Grave, the following is said, the 
 sentence being varied according to the sex of the departed: — 
 
 : Qibi£75 t^2j iaipp b? 
 : n-ibaJs >i2Jji rrnipp bs 
 
 On qtdtting the burial Ground it is customary to pluck some grass, 
 and to say one of the following sentences : — 
 
 : viljn :3tty^5 -r^ya 'is'^^^i 
 
 j4// Mi7j« zf^i) have been present at the Interment wash their hands, 
 and say: — 
 
 -b| b?n nvp? OTibs \3"-tj^ nrip-i, ' n^jb n^an sba 
 
 T'iJ*)' ^/4«» return to the Hall, and say Dyj »0*1 /o ';5J;■1t^''3, 
 Pt- 23, 24. 
 
319 THE BURIAL SERVICE. 
 
 remnant of the flock of thy hand, and say unto the angel, Stay 
 thy hand. Thou art great in counsel and mighty in deed ; thine 
 eyes are open upon all the ways of the children of men, ta give 
 unto every one according to his ways, and according to the fruit 
 of his doings.. To declare that the Lord is upright r he is my 
 Rock, and there is no unrighteousness in him. The Lord gave, 
 and the Lord hath taken away ; blessed be the name of the 
 Lord. And he, being merciful, forgiveth iniquity and destroyeth 
 not : yea, many a time he turneth his anger away, and doth not 
 stir lip all his wrath. 
 
 Psalm xvL Michtam of David. 
 
 Guard me, O God, for in thee do I take refuge. I say unto 
 the Lord, Thou art my lord : I have no good beyond thee. As 
 for the saints that are in the earth, they are the noble ones in 
 whom is all my deUght. Their sorrows will be multiplied that 
 have gotten unto themselves another god : their drink offerings 
 of blood will I not pour out, nor take their names upon my lips. 
 The Lord is the portion of mine inheritance and of my cup : 
 thou maintainest my lot. The lines are fallen unto me in 
 pleasant places ; yea,: I have a dehghtsome heritage. I will 
 bless the Lord, who hath given me counsel: yea, my reins 
 admonish me in the night seasons. I have set the Lord always 
 before me: because he is at my right hand, I shall not be 
 moved. Therefore my heart rejoiceth and my glory is glad : 
 my flesh also will dwell in safety. For thou wilt not abandon 
 my soul to the grave : neither wilt thou suffer thy loving one 
 to see the pit. Thou wilt make known to me the path of life : 
 in thy presence is fulness of joy ; at thy right hand are plea- 
 sures for evermore. 
 
 The Coffin is borne from the Hall to the Burial Ground. These who 
 have not visited the Burial Ground for thirty days, say the fol- 
 lowing : — 
 
 Blessed be the Lord our God, King of the universe, who 
 formed you in jtrdgment, who nourished and sustained you in 
 judgment, who brought death on you in judgment, who knoweth 
 the number of you all in judgment, and will hereafter restore 
 you to life in judgment. Blessed art thou, O Lord, who quick- 
 enest the dead. 
 
• ni7b V5 ' 7i^? ;? : ia n/nb'j'&-^bi nia • 1^ -\^)-^^ T'-anb 
 
 • rcn??? tibi ^i? -155^ QJim Hin-) : Ty-ibo ;■; ngJ •«n'; 
 
 : in^q-bi) -i-'SJ ^bi • iessi n-'tp!?'^ na-ini 
 
 ''"!'''t^> • nap viM?""!?^^ n"»diii7b : iib?'"b2 i;n?'it2 • n^s 
 Di^-'SP? "j^pN-ba miiip -io« a;pi2?5 12"]'! :D5-i2pn-b| 
 
 • ">pi5') ■'pbo-^?!?) 5^ : ••ns^-bs oi^iiatjJ-ns Ntes-bssi * dto 
 ribD3-FiN • D'^a-'Vpa "'b-ibsi3 D'^baq : ""b-iia •q'^ain nris 
 •»3-n?)> niVb-FiH • i?;^^'; -i^s j^-riN tf-i^y : •^b^ n-ipE? 
 pb : aia^-ba ''3''a''a ""S • -fpri njsb :;^ in-'-iE? : '*ni''b? 
 aVyn-Mb ''3 : naab 73??> i"iE;5-nN ' Mta? b^;5 ""^b nn^ 
 m*N "'3J?nifl :nn,9? niN^b 'sttpo ];nn->5b 'biss^b >tt??!3 
 
 « 
 
 TAe Coffin is borne from the Hall to the Burial Ground. Those who 
 have not visited the Burial Ground for thirty days, say the 
 following: — 
 
 : QTian n?.na • ;•; 
 
3i8 
 
 THE BURIAL SERVICE. 
 
 On those days on which Tachanun {p. 57) is not said. Psalm xvi. {p. 319) 
 is read instead of the following : — 
 
 The Rock, his work is perfect, for all his ways are judgment : 
 a God of faithfulness and without iniquity, just and right is he. 
 The Rock, perfect in every work, who can say unto him, What 
 workest thou? He ruleth below and above; he killeth and 
 maketh alive : he bringeth down to the grave, and bringeth up 
 again. The Rock, perfect in every deed, who can say unto him, 
 What doest thou? O thou who speakest and doest, of thy grace 
 deal kindly with us, and for the sake of him who was bound like 
 a lamb, O hearken and do. Just in all thy ways art thou, O per- 
 fect Rock, slow to anger and full of compassion. Spare and have 
 pity upon parents and children, for thine. Lord, is forgiveness 
 and compassion. Just art thou, O Lord, in killing and in 
 making alive, in whose hand is the charge of all spirits ; far be 
 it from thee to blot out our remembrance; O let thine eyes mer- 
 cifully regard us, for thine, Lord, is compassion and forgiveness. 
 If a man live a year or a thousand years, what profiteth it him? 
 He shall be as though he had not been. Blessed be the true 
 Judge, who killeth and maketh alive. Blessed be he, for his 
 judgment is true, and his eye discerneth all things, and he 
 awardeth unto man his reckoning and his sentence, and all must 
 render acknowledgment unto him. We know, O Lord, that 
 thy judgment is righteous: thou art justified when thou speakest, 
 and pure when thou judgest, and it is not for us to murmur 
 at thy method of judging ; just art thou, O Lord, and 
 righteous are thy judgments. O true and righteous Judge 1 
 Blessed be the true Judge, all whose judgements are righteous 
 and true. The soul of every living thing is in thy hand ; thy 
 right hand is full of righteousness. Have mercy upon the 
 
3i8 
 
 : pn pnK 
 
 On those days on which j-13nn {p. S7) is not said, "fTp DPI3D (/. 319) 
 is read instead of the following :— 
 
 -•'19 •bvs-ba? ca^ "I'l-sn :N^n -iBJ^i iT'72 'bi^ t^^i 
 
 • n^?.n-b5? □''an -i^sn : bi?»i bisa; nnia • n?.ni?=i 
 si3b Dsn i5?n 'ntrsi nia'sn •ni^irn-na vbw -lat^'^-'D 
 
 -bino * D'^aoi N^at n^ps Ti^ ' °"'Pj? "i^^jh * ■i''?"3'=I"b?5 
 ninibipn p^b? ?jb ''? ' c??-! ni2N-bv J^a-DJini js; 
 ?I"[;5 -igjy ' ni''qnb=i ri'^anb :;^ nriy p'^^s : ninq-iri"! 
 N?--vrt:!l • ninab -lasi-ipT tyb nb^bq • nin-in-bi p'^ps 
 D'^acnq ^iiN Tib ""S ' nin^ps ^t]pv Q'-iaqi? ^''.S'^s 
 
 • njH!' c??' iby iN • njn!! nattJ-]? n>^ n^y : nin''b?)rn. 
 rcpi? rianr^ ]!!'=! Tr-i-ia 'n^n^ nin-i^b? 'ib liii-i'-na 
 
 • i^"*?? ban istaittJa^ ' i3"'T np^? ■<? • s^in ij^ia : n;.oa^ 
 : -laj^:! nj-jin inpb bsni • ia'^T] iaiarpD ansib obtt^p^ 
 
 • 'fjEisB?? n|Tni ♦ i^.5"T5 P'=T^w • TfEistpa pig •'3 ^^ -lavnij 
 
 • na«n ^^'^ Tj^na • riQMj p-T.;g osIk? • nps ]»n : ^''g)S?^i? 
 nybp pi,'^ * ^T*;!.^,? Tn-ba r^o? : np^5 Pl^ vtoBtpa-b?^ 
 
317 
 
 CONFESSION ON A DEATH BED. 
 
 I acknowledge unto thee, O Lord my God and God of my 
 fathers, that both my cure and my death are in thy hands. 
 May it be thy will to send me a perfect healing. Yet if my 
 death be fully determined by thee, I will in love accept it at 
 thy hand. O may my death be an atonement for all the sins, 
 iniquities and transgressions of which I have been guilty 
 against thee. Vouchsafe unto me of the abounding happiness 
 that is treasured up for the righteous. Make known to me the 
 path of life : in thy presence is fulness of joy ; at thy right hand 
 are pleasures for evermore. 
 
 Thou who art the father of the fatherless and judge of the 
 widow, protect my beloved kindred with whose soul my own 
 is knit. Into thy hand I commend my spirit; thou hast 
 redeemed me, O Lord God of truth. Amen, and Amen 1 
 
 When the end is approaching: — 
 
 The Lord reigneth; the Lord hath reigned; the Lord 
 shall reign for ever and ever. {To be said three times.) 
 
 Blessed be His name, whose glorious kingdoRi is for ever 
 
 and ever. ( To be said three times.) 
 
 The Lord he is God. {To be said seven times.) 
 Hear, O Israel : the Lord our God, the Lord is one. 
 
.?i7 
 
 ■'/ny'iBl?? ""inias "'d^Mli. ''ribhs ;^ 'rfgab ^gy niia 
 • n?qs? Ti;» 'lapi?^ II^VS V1C?31 "Vl •"31?^ QHI 
 
 'TT"',3S n« ninptp rnit; D-oirT mV^ •'j^'^iini Q^T^-^b 
 
 : ns: ?j5''»"'5 niaiy? 
 
 sy^-jQ iri-"n T'ppN st-t';? : Q9J93? nn^ajjp itt?93 na^H 
 
 tIttN"! 712^ ' ^PW b« ';'; •«nis 
 
 (To be said three times.) 
 
 tnyj o'piy^ iniD'pD nil? dc* "^jin^ 
 
 {To be said three times ^ 
 ( To be said seven times. ) 
 
3l6 PRAYER TO BE SAID BY A SICK PERSON. 
 
 who mention thee for treachery, thine adversaries who take thy 
 name in vain. Do not I hate them, O Lord, that hate tliee ? 
 and do not I strive with those that rise up against thee ? I 
 hate them with perfect hatred : they are become mine enemies. 
 Search me, O God, and know my heart : try me, and know 
 my thoughts : and see if there be any way of sorrow in me, 
 and lead me in the way everlasting. 
 
 A prayer of the afflicted when he faintath, and poureth out 
 his complaint before the Lord. Hear my prayer, O Lord, and 
 let my cry come unto thee. Hide not thy face from me in the 
 day of my distress : incline thine ear unto me ; in the day when 
 I call answer me speedily. I beseech thee, O Lord, Healer of 
 all flesh, have mercy upon me, and support me in thy grace 
 upon my bed of sickness, for I am weak. Send me and all 
 who are sick among thy children relief and cure. Assuage my 
 pain, and renew my youth as the eagle's. Vouchsafe wisdom 
 unto the physician that he may cure my wound, so that my 
 health may spring forth speedily. Hear my prayer, prolong 
 my life, let me complete my years in happiness, that I may be 
 enabled to serve thee and keep thy statutes with a perfect 
 heart. Give me understanding to know that this bitter trial 
 hath come upon me for my welfare, so that I may not despise 
 thy chastening nor weary of thy reproof. 
 
 O God of forgiveness, who art gracious and merciful, slow 
 to anger and abounding in lovingkindness, I confess unto thee 
 with a broken and contrite heart that I have sinned, and have 
 done that which is evil in thy sight. Behold, I repent me of 
 my evil way, and return unto thee with perfect repentance. 
 Help me, O God of my salvation, that I may not again turn 
 unto folly, but walk before thee in truth and uprightness. Re- 
 joice the soul of thy servant, for unto thee, O Lord, do I lift 
 up my soul. Heal me, O Lord, and I shall be healed, save 
 me, and I shall be saved, for thou art my praise. Amen, and 
 Amen ! 
 
rh)rh nVsn 316 
 
 : obis -sTi^a 
 
 ni^a '^garj tj^j^ -iripn-by :«ino I^'^n '^nviaJ? "^O^^n 
 >) N3N : •'5,3? -ina m"j|7« Qi>5 fi2?i;jt ''bs-nisn ''b-ia 
 hv biiin ?i?pn? ''3;iv'?^ ""^V °r:'i ' "'Jp? ^? ^^s'i'i 
 ^in5 nbvi^i ne^n;^ ">b nb?; : "'jn bbi3« 13 • •'^'^ a?n;? 
 : nis? -ipp ttJ'^rn'! ''5's?Q-ny Msn : ^yan •'bin -in?? 
 rri!:?!? "'^?'n«l ' "'"i.iti? "'saa nns"'."! Nsiib n;"*? ]n 
 •'Dias? nb3«i •<©; hv a-^a^ Pipini "^nbern sae? : n^?n 
 ?I>';rii7Q -lia^yb"! ^riT^^S liasb bs^s 75pb * c^i'^^ga 
 -b«i • -19 •'b-iiD "'laibtpb "«3 nv"T«l ''^.r5n : Db?i7 ab? 
 : vW"^y T[;[in2h5!i Tj-jpia-nN dn)?n 
 
 ''3S niin • ipp-nn"! d'^^n tn^ Dsirni i^un nin'^bp nibw 
 
 : '?f';3?b npbu; ^^-laJn? aw'i^'] ' "^nvn bs ""risfins nan 
 T|'>23b "Tibnnwi nbp?b a^idt^i tJibi • ipp"". •'ribM ••snrv 
 ^ttJ03 j^ l^'b^t""'? * 11J35 ti^?,? nab : ciDp?^ risijis 
 ^nbnP *•? ' nvp?!l«"l ''31?.''a?in W5"j«"! ;^ "'3^3") : wce'^ 
 
3I.'5 PRAYER TO BE SAID BY A SICK PERsON. 
 
 flower of the field, so he flourisheth, For the wind passeth 
 over if, and it is gone ; and the place thereof shall know it no 
 more. But the lovingkindness of the Lord is from everlasting to 
 everlasting upon them that fear him, and his righteousness 
 unto children's children, to such as keep his covenant, and to 
 those that remember his precepts to do them. The Lord hath 
 established his throne in the heavens ; and his kingdom ruleth 
 over all. Bless the Lord, ye his angels : ye mighty in strength, 
 that fulfil his word, hearkening unto the voice of his word. 
 Bless the Lord, all ye his hosts ;' ye ministers of his, that do 
 his will. Bless the Lord, all ye his works, in all places of his 
 dominion : bless the Lord, O my soul. 
 
 Psalm cxxxix. For the Chief Musician. A Psalm of David. V 
 
 O Lord, thou hast searched me, and knowest me. Thou 
 knowest my downsitting and mine uprising, thou understandest 
 my thoughts afar off. Thou siftest my path and my lying down, 
 and art familiar with all my ways. For while there is not yet 
 a word on my tongue, lo, thou, O Lord, knowest it all. Thou 
 hast beset me behind and before, and laid thine hand upon me. 
 Such knowledge is too wonderful for me ; it is too high, I can- 
 not attain unto it. Whither can I go from thy spirit ? or whither 
 can I flee from thy presence ? If I ascend into heaven, thou 
 art there : or if I make the grave my bed, behold thou art 
 there. If I take the wings of the morning, and dwell in the 
 uttermost parts of the sea, even there shall thy hand lead me, 
 and thy right hand shall hold me. If I say, Let deep darkness 
 cover me, and the light about me be night ; even the darkness 
 darkeneth riot from thee, but the night is light as the day — the 
 darkness is as the light. For thou didst form my reins : thou 
 didst weave me together in my mother's womb. T wiU give 
 thanks unto thee, for that I am fearfully and wonderfully made: 
 wonderful are thy works ; and that my soul knoweth right well. 
 My frame was not hidden from thee, whe>^ I was made in 
 secret, and curiously wrought in the depths of the earth. Thine 
 eyes did see mine unshapen substance ; and in thy bpok the 
 days, even all of theni that were to be formed, were written, 
 and for it also there was one among them. How precious unto 
 me are thy thoughts, O God ! How great is the sum of them ! 
 If I would count them, they are more in number than the sand: 
 when I awake, I am still with thee. O that thou wouldst slay 
 the wicked, O God : depart from me, ye bloodthirsty men : they 
 
rh)rh nSsn 315 
 
 -bs nbis-iri nbisa n'jn> Tppi : iaip:? Ti^y ^3"i'<3>-sbi 
 V7i?3 •«-i5V'^^ in-'-i? npc»"'p : D13? ""Sab ^n^'js'i vnt 
 : nb]2;nbj)? iniiD^ai "iNp? ]''i?n n^p^a nin-; : n;^ibsb 
 : i^?■7 Vip? sb^b in^i '<i^s nb na? va^ba njni •la'na 
 
 : np^-ny •'B?D3 oqa inbe?!?'? niapp-b?? vcpsa 
 c'Vp D*!?nn 
 
 -b?'] rinj •'i??"!! "'n-i« : pinna •'Vlb nnga '^asipi '•n^aJ 
 : n^a n'^y^ ninv i^ ""jiaJb? nba ]■»>< •<? : nrigson •»Dn'^ 
 •>3^a nyjT n^'^b? : nsss ib:s' ^S^CH ''?^1S nip:^ "lins 
 : n-a^ Tf^3Qa toni ?ip-na •nb^i! n?!?? : nb ba^s-iJlb n^i^?? 
 -''335 N^fe? : ^3/7 bis?? nvsNi nni!ii de5 D'jptp ps^-oy 
 "'3,TDt^ri') ijpjfi Tj'T^, na5-D3 : n^^ nnqy5 na???^ -in^ 
 ■^gJrrDii : ''3';T3?a liN nb^'^'? "'3p^»'; ■^B^q-TTN naMi • T,?''P^ 
 -••3 : nniHs np'^aJos T't^j ni^s nb;i^i 'ni^a trt^Jq^-tib 
 nisnia •>? b? TfiiK : •'a« ]^;3? ■•aspiji ••q'lb? OVI? '"'J?^ 
 ^a^iy 7n33->4b : -rba ns7^ •'aJsai ?r''£»va Di«bD3 vr^boj 
 WT •'ab? 5 vp rt»rinn?i "';?ap-"; io,&3 ''0''t»^-"iB?fc| Tjaa 
 iqN CP ibi) rfbi !ns^. a^'p) «n3'! nba ST-ipp-b^l '^r'',?'''? 
 nn.9py : Df^f^g^M-n -la^y n^ b« sji^-j -i-ipj-na •'bi : ni;;i2 
 vm-i nibg bbpri-DN : tjav iiir) ""qVP^ T'^l- ''''"'^ 
 N5^b swj ni^iTPb l-'^ia'' "i^« : ''3)!? ^nw a-^ai •'e5?N'! 
 
314 
 
 PRAYER TO BE SAID BY A SICK PERSON. 
 
 Psalm xxiii. A Psalm of David. 
 
 The Lord is my shepherd; I shall not want. He maketh 
 me to lie down in green pastures : he leadeth me beside the 
 still waters. He restoreth my soul: he giiideth me in the 
 paths of righteousness for his name's sake. Yea, though I 
 walk through the valley of the shadow of death, I will fear no 
 evil ; for thou art with me : thy rod and thy staff, they comfort 
 me. Thou preparest a table before me in the presence of mine 
 enemies : thou hast anointed my head with oil ; my cup runneth 
 over. Surely happiness and lovingkindness will follow me all 
 the days of my life ; and I shall dwell in the house of the Lord 
 for length of days. 
 
 Psalm ciii. A Psalm of David. 
 
 Bless the Lord, O my soul ; and all that is within me, bless 
 his holy name. Bless the Lord, O my soul, and forget not all 
 his benefits : who forgiveth all thine iniquity ; who healeth all 
 thy diseases : who redeemeth thy life from the pit ; who crown- 
 eth thee with lovingkindness and tender mercies: who satis- 
 fieth thy mouth with good things ; so that thy youth is renewed 
 like the eagle's. The Lord executeth righteous acts, and judg- 
 ments for all that are oppressed. He made known his ways 
 unto Moses, his doings unto the children of Israel. The Lord 
 is merciful and gracious, slow to anger, and abounding in 
 lovingkindness. He will not always contend ; neither will he 
 keep his anger for ever. He hath not dealt with us after our 
 sins, nor requited us after our iniquities. For as the heaven is 
 high above the earth, so mighty is his lovingkindness over them 
 that fear him. As far as the east is from the west, so far hath 
 he removed our transgressions from us. Like as a father hath 
 mercy upon his children, so the Lord hath mercy upon them 
 that fear him. For he knoweth our frame ; he remembereth 
 that we are dust. As for man, his days are as grass j as the 
 
314 
 
 p'i;^-"«b|Vn? i?p5^ 25127'! "'HJ53 : ''?^n3'; nhwi? "-n-Vs 
 -''3 5?-) s"i>^-b5b n^a^a s''5? tib^-'? aa : ine? i»pb 
 •'asb TTisn : ''pJpDs^ nan fTjci3^e?a^ lip??? '•lay njjiN 
 2ita IT8 : nwi "'pis ""^"i 70^2 i??^'=T nns tjj ^nVa? 
 : n'»i!?; "^"iVjtV nin^ rr^sa •'i^saji. ""jn "•s'l-b? ij^st^'! fp(75 
 
 -bob nbbn : vb^as-bs "»n32;n-bNi nin'^-riN >wti2 >d-i2 
 >27!^san "'?^,*n nni^a bbnian t-'p^tjibqri-bpb N9^n ""p^sis 
 
 5''7i"' : a"'p^t»2?-b5'b caBeJ^-i nin^ nipn^ nt??!? : "•sn^^ijj 
 nin^ )^3n? wrn t vi;Tib''b2 "i^ip^. •'331b nctfab van'^ 
 : -lira? nbivb b^b"! 2n^^ nsfjb rib : "rDp-2-1") d^i^n t]-!^ 
 n^p "•? : !i3ij?v "^^^ is-^nbis? ribi ^3]? nbj? i3''|?iiEiq2 rib 
 s^saa n^TP pM? : v^jii^-bv i'^n n2| vi^ii-bs w^pp 
 ninvDH"? n"'3?-b5 2^ on-i? n3i)?E5?i-n^ -"laaa pirrin 
 aJi3s : !i3iT3!S "i??"''? "T13J -la?.?^ »i; win "»? : v^n-i-b? 
 
313 tHAYfcR AFTER CHILDBIRTH. 
 
 The Minister responds :— 
 
 He who hath vouchsafed all good unto thee, may he vouchsafe 
 all good unto thee for ever. 
 
 O God, great, mighty and revered, in the abundance of thy 
 lovingkindness I enter thy house to offer unto thee the sacrifice 
 of thanksgiving for all the benefits thou hast bestowed upon 
 me. Travail beset me ; pains seized upon me ; but in my dis- 
 tress I cried unto thee, and from thine habitation thou didst hear 
 my voice, and didst help me. Thou didst deliver my soul from 
 death, mine eyes from tears, my feet from falling. Thou didst 
 heal all my sickness, and crown me with lovingkindness and 
 tender mercy. 
 
 Hitherto thy mercy hath helped me. I beseech thee, O 
 God, forsake me not for ever. Vouchsafe thy blessing unto 
 thy handtaaid ; strengthen and uphold me together with my 
 husband, that we may rear the child that has been born unto 
 us to fear thee and to serve thee in truth, and to walk in the 
 path of righteousness. Keep the tender babe in all his (her) 
 ways. Favour him (her) with knowledge, understanding and 
 discernment, and let his (her) portion be in thy Law, so that he 
 (she) may sanctify thy great name, and become a comfort to 
 us and a support in our old age. 
 
 And as for me, may my prayer unto thee, O Lord, be in an 
 acceptable time : O God, in the abundance of thy lovingkind- 
 ness, answer me in the truth of thy salvation. Amen. 
 
 If the Infant is brought into the Synagogue, the Minister is to 
 pronounce the Benediction over it .' — 
 
 The Lord bless thee, and keep thee : the Lord make his 
 face to shine upon thee, and be gracious unto thee : the Lord 
 turn his face unto thee and give thee peace. 
 
TAe Minister responds: — 
 
 : nbp aita bs "rj^jn?": s^n aits b? trbai?^ "•» 
 
 h^iai? fj^pn ai-i? • N-jiaoT liain bii^n bwo way 
 i^ibpi -itps niniisn bs bv n'lin nnj ^b nisib ?rn'<5 
 'T'^S "riM^i? '•'? i§9 ' ■'?=iTi7t|i nn-'?') D^b?p ''31SSH : '•bv 
 nja?) •'^pg j??5V,r7 • ^-^p-^ ^p^^ni •'bip fr^p-'O? s»e?^l 
 "•sHboj? ba'b 08,9-1 : ^ry^p •«b?'n n^ n^o? IP ''^■'y m 
 
 bsin : ns^b ''5tpip;?i bw say • 'r''PP"i '*3=i";|S "^^X^ ts 
 
 nay? l'7?vb'i Ip^l^^ ^^ "^X i?ps tb,?,?:! nss b^3?!) 
 • VD"i'i ba? Tj-iii Tb*n ny -lias? t nnaJ-'a rr^ nsjpbi 
 n^ii tt?'^p"«i s?Tp-iin5 ipbr; ]OT •bgipni nj"*? n^i ^as;^ 
 : i2Jj2"'B? ny bsb^V^ '^Pi? 3"'B?ab n;i7T ' biian "^r^x^ 
 "•jjas ^T'jprT an? QTib^ pan ni? 5'; '?Tb '^nbso ''3^1 
 
 ^ Me Infant is brought into the Synagogue, the Minister is to 
 pronounce the Benediction mer it : — 
 
312 PRAYER AFTER CHILDBIRTH. 
 
 passion and righteous. It is well with the man who dealelh 
 graciously and lendeth ; he shall maintain his cause in judg- 
 ment. For he shall never be moved : the righteous shall be 
 had in everlasting remembrance. He shall not be afraid of 
 evil tidings : his heart is steadfast, trusting in the Lord. His 
 heart is established, he shall not be afraid, until he see his 
 desire upon his enemies. He hath dispersed, he hath given to 
 the needy ; his righteousness endureth for ever ; his horn shall 
 be exalted in glory. The wicked shall see it, and be grieved ; 
 he shall gnash with his teeth, and melt away : the desire of the 
 wicked shall perish. Praise ye the Lord. 
 
 PRAYER OF THANKSGIVING FOR WOMEN AFTER 
 RECOVERY FROM CHILDBIRTH, 
 
 On entering the Synagogue say : — 
 
 As for me, in the abundance of thy lovingkindness will I 
 come into thy house : I will worship toward thy holy temple in 
 the fear of thee. 
 
 I love the Lord, because he heareth my voice and my sup- 
 plications. Because he hath inclined his ear unto me, therefore 
 will I call upon him as long as I live. The cords of death had 
 encompassed me, and the straits of the grave had come upon 
 me : I found trouble and sorrow. Then I called upon the 
 name of the Lord : O Lord, I beseech thee, deliver my soul. 
 Gracious is the Lord and righteous : yea, our God is merciful. 
 The Lord guardeth the simple : I was brought low, and he 
 saved me. Return unto thy rest, O my soul ; for the Lord 
 hath dealt bountifully with thee. For thou hast delivered my 
 soul from death, mine eyes from fears, my feet from falling. I 
 shall walk before the Lord in the land of the living. 
 
 What can 1 render unto the Lord for all his benefits towards 
 me? I will offer to ihee the sacrifice of thanksgiving, and will 
 call upon the name of the Loid. I will pay my vows unto the 
 Lord, yea, in the presence of all his people ; in the courts of 
 the Lord's house, in the midst of thee, O Jerusalem. Praise ye 
 the Lord. 
 
 T/ie following Blessing is then said : — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 vouchsafest benefits unto the undeserving, who hast also vouch- 
 safed all good unto me. 
 
rrhvb rhsin 31^ 
 
 •>Ti t tsB?jp5 vn?? bs^S'; nf?Q-i ^jin D'^i^-aiia : p^'^.^i 
 nvi nyia^s'p : p'^^s n^jn": nbiv lajb ^iav^^b obisb 
 
 Dn?T pnq5 v??; Dsai nwii vaJ-j : lina^ n^i;? iaip 
 : n^^iibbn : inrfw di?^ niyi? 
 
 On entering the Synagogue say: — 
 
 Tj^J-jp bs'TT-bt'! njOT??^ TP''5 NiiN ^r^pn 2n? ipy? 
 
 ■h "lary nKin-""? : ''?'i3qi!i ""bip-ny ^^ i sap?-''? "'risp^ 
 n-j2 "'SiNsp biN?J nsp^ n^p-'baf;! "'JIQOS : N"3pN ''a:5i 
 ^,1 7120 : ""tpp: n^be ^^^ nay N-jiptj! •j^-DgJ^-i t NVPfc' Ti^^l 
 : s"ii;?;in^ "'b^ "'/Hv'"! j^ D?«i:p9 "lab" : noia ^"'vJbNi p^'^rs'i 
 ••5£7?)3 r^-^rs ■'S : "'P^b? ba? 11 "<? ''?';p«ab •'???3 ""pnttJ 
 1'! "'Ssb tibnos 5 ""n-ia "'bgn-ny n^PT^a ''3''9"ny njaa 
 
 : Q''?Dn ni2"iw? 
 n7in npj n2jh;-?ib J ''^V N7iV''^5W-b3 vb a-'aJisi-n)? 
 : ia? bpb «?"ni5.3 ebaJs v'? ''"^-'J? ♦ ''ni?^! '^ D8^?=i 
 : nj^bbo p!?k5-ti^ •'Pisin? V: ^'P ni-i?n5 
 
 The following Blessing is then said: — 
 
 op^nb ^aian ♦ CDbiyn tyba ^a-'pb^ :^ nns ty'iip 
 
 : aia-bp "'jbaji^ • niaia 
 
3if 
 
 SERVICE ON THE OCCASION OF MAKING 
 COLLECTIONS FOR HOSPITALS. 
 
 Happy is he thai wis«;Iy cdnsidefeth the poor : the Lord will 
 deliver him in the day of misfortune. The Lord will preserve 
 him, and keep him alive, and he shall be made happy in the 
 land, and deliver thou him not unto the will of his enemies. 
 The Lord will support him upon the bed of languishing : thou 
 changest all his lying down in his sickness. 
 
 Is it not to break thy bread ta the hungry, and that thou 
 bring the' wandering poor into thy house? When thou seest the 
 naked, that thou cover him, and that thou hide not thyself from 
 thine own flesh ? Then shall thy light break forth as the morn- 
 ing, and thine health shall spring forth speedily: and thy 
 righteousness shall go before thee ; the glory of the Lord shall 
 be thy rearward. 
 
 SERMON. 
 
 May he who blessed our fathers, Abraham, Isaac and Jacob, 
 bless all those whose heart stirreth them up to bring free-will 
 offerings for the support of the hospitals of this city. May the 
 Holy One, blessed be he, give them their recompense, deliver 
 them from all trouble and distress, remove from them all sick- 
 ness, send blessing and prosperity upon all the work of their 
 hands, and prolong their days in well-being and happiness, 
 with ail Israel, our brethren ; and let us say, Amen. 
 
 Psalm cxii. 
 
 Praise ye the Lord. Happy is the man that feareth the Lord, 
 that delighteth greatly in his commandments. His seed shall 
 be mighty upon earth ; the generation of the upright shall be 
 blessed. Wealth and riches are in his house : and his right- 
 eousness endureth for ever. Unto the upright there dawneth 
 .light in the darkness, unto him that is gracious and full of com- 
 
3** 
 
 : vfy)n '^nnh mjn^ m iii'N av'? tid 
 
 :i3;jyip> >> :Y>2>iN 2;q55 ^mijirrbsi n*;?? '^^^) =in?.n"'") 
 ->3 nia M-'a^ n-'i^-ip d''?35i Tjjjrib 35-ib on^ Nibq 
 lia? TijT.12 Tfsjpib ijbni n!5?n nnoi? 'rri?i«'i ?r7."i« 
 
 : riB'-n 
 
 T'Vs D-ibin "'rigb ni2^^ N''5>7b nab at}^^ -ijps b3 
 n-ia b3a db"'-?:!^ d-3??» Dbe>> N^n ?f^^a w■^l|or^ • ns-rn 
 b?? nnb^ni n^i? Jib??"!-) nbqa bs ana t'P^,"! npns-) 
 a'')a"'V55i :2ia5 a^-'i^ia^-i ori^^S) Tfiy"!) cin''T; nto^a 
 : ]i3i} larfai • •i3''p« byrj^?^ bs cv 
 
 in"*?? -i^yi-]in : tj-ih'; an.EJ'; ni^^r iy-]» njr''; V"!.^? "'"'S? 
 
3IO 
 
 PRAYER TO BE SAID WHEN GOING ON A 
 JOURNEY OR VOYAGE. 
 
 May it be thy will, O Lord our God and God of our fathers, 
 to conduct us in peace, to direct our steps in peace, to uphold 
 us in peace, and to lead us in life, joy and peace unto the haven 
 of our desire. O deliver us from every enemy, ambush and 
 hurt by the way, and from all afflictions that visit and trouble 
 the world. Send a blessing upon the work of our hands. Let 
 us obtain grace, lovingkindness and mercy in thine eyes and in 
 the eyes of all who behold us. Hearken to the voice of our 
 supplications ; for thou art a God who hearkenest unto prayer 
 and supplication. Blessed art thou, O Lord, who hearkenest 
 unto prayer. 
 
 And Jacob went on his way, and the angels of God met him. 
 And when Jacob saw them, he said, This is the camp of God : 
 and he called the name of that place Mahanaim (a double 
 camp). Behold, I send an angel before thee, to keep thee by 
 the way, and to bring thee into the place which I have prepared. 
 The Lord bless thee, and keep thee : the Lord make his face 
 to shine upon thee, and be gracious unto thee : the Lord turn 
 his face unto thee, and give thee peace. 
 
 Then say, ^' And let the pleasantness^' etc., and Psalm xci., p. 294. 
 
 Thou art my shelter ; thou wilt preserve me from trouble ; 
 thou wilt compass me about with songs of deliverance. (Selah.) 
 Trust ye in the Lord for ever ; for in Jah the Lord is an ever- 
 lasting rock. The Lord of hosts is with us : the God of Jacob 
 is our stronghold. (Selah.) O Lord of hosts, happy is the 
 man that trusteth in thee. Save, Lord : may the King answer 
 us on the day when we call. 
 
 Then say Psalm cxxi., /. 178. 
 
3IO 
 
 tynn rh^n 
 
 s'inb nittJnn^sn nisa'^iD •'a''p-b|Kfl tjn'jja pois!") :3-i.is'! 
 
 • •'i3";3wrTJ!i bip isJaeJ^il * =i3''|sii"i-b3 ''3''?5^ ^''.r^? n-'^q^bi 
 vpioJ • ^i n;?s "n^na • ni?^ Ti^qw nbpiii ^pid bw "^S 
 
 : nbsip 
 
 2PS5 "iai^l'5 : n''nibfc? ''5^?ba i2--'is|i9n is-jib 'nb''? ^i^s^.i 
 N-inn inip!sirj-DB7 Nlpll nj OTibB nsHTS oh-i noJtfs 
 T5.7x5 T1'?5?V 1'',39b TTis^e O^B' "'ai^ ngn : Q'^jqn 
 1^5 : T^5«?^l ^,^ 'r?l?1 J ■'^350 "le'fc? Diparr-bs '^s^''5pb"| 
 : abw tib nb)"] ^i-^^^j vjsi V: «'?■! ' '^§^"'1 1"'1?« i''??' V: 
 
 TAen say DVJ »ri»l a«</ K'V D^^nn, /S. 294. 
 
 : nbp "'pjsaiD;^ ej^q '•st • '•37.?^? isa "b -i;^p n;;iN 
 iapb V» ^^ : D-^pbis n^s V: "^t? ""^ * "'^"'15 \^5 in^ia 
 -23fe>!p • «B9 niN?^ V: • t3ibt^3 ias-rifc? •jn^'; 1 V: ' 1^"! 
 J -jj^ np3 Di^ n^jy nisa? >•; : nbp aps^ "'dbw la^ 
 : ^3jf«i"ip Di'^? W.5S1 ibpn • nvtt'in •>,•». 
 
 T/ien say NOp D^^nn, /. 178. 
 
309 SERVICE FOR THE REDEMPTION OF THE FIRST-BORN. 
 
 The Cohen receives the redemption money, and returns the Child to his 
 Father, whereupon fhe latter says the following Blessing: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast sanctified us by thy commandments, and given us com- 
 mand concerning the redemption of the son. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast kept us in life, and hast preserved us, and enabled us to 
 reach this season. 
 
 The Cohen then takes the redemption money, and, holding it over the 
 head of the Child, say's : — 
 
 This is instead of that, this in commutation for that, this in 
 remission of that. May this child enter into life, into the Law 
 and the fear of Heaven. May it be God's will that even as he 
 has been admitted to redemption, so may 'he enter into the 
 Law, the nuptial canopy, and into good deeds. Amen. 
 
 The Cohen places his hand upon the head of the Child, and pronounces 
 the following Benediction : — 
 
 God make thee as Ephraim and Manasseh. The Lord bless 
 thee, and keep thee : the Lord make his face to shine upon 
 thee, and be gracious unto thee : the Lord turn his face unto 
 thee, and give thee peace. 
 
 The Lord is thy guardian : the Lord is thy shade upon thy 
 right hand. For length of days, and years of life and peace 
 shall they add to thee. The Lord shall guard thee from all 
 evil ; he shall guard thy soul. Amen. 
 
T^/ie Cohen receives the redemption money, and returns the Child to his 
 Father, whereupon the latter says the following Blessing : — 
 
 The Coheh then takes the redemption money, and, holding it over the 
 head of the Child, says : — 
 
 033^1 • ni b^ b^ina nj • nt v^r^ nj • nr nnj? nj 
 ntpstt; ii2-; •^nj : Qint? nN"iibi rr-jinb n''?nb ^sn nj 
 
 ?%« Cohen places his hand upon the head of the Child, and pronounces 
 the follomting Benediction : — 
 
 : ^nap?') ^^ 1?";)?'; ' ni^3ip3i Dn.py5 DTlbfcf Tf!p^^ 
 ?fb Dtp;) Tr^^tii "fja ';'; iw-; : •rf|ri''i 'fljN v^s ^,> -i»j 
 
 -n^ iiDP7 »i"b|9 i"]!???^ ^,'; J ^V '^''P'''' °^''^1 '^''■'^ 
 
3o8 
 
 SERVICE FOR THE REDEMPTION OF THE 
 FIRST-BORN. 
 
 The first-born Child, if a male, must be redeemed on the thirty-first 
 day of his birth. If, however, the Father be a Cohen or a Levite, 
 or the Mother the daughter of a Cohen or a Levite, they are exempt 
 from the duty of Redemptimi. Should the thirty-first day fall on 
 a Sabbath or Holyday, the ceremony is postponed until the day 
 following. 
 
 The Father, presenting his Child to the Cohen, makes the following 
 declaration : — 
 
 This my first-born son is the first-born of his mother, and the 
 Holy One, blessed be he, hath given command to redeem him, 
 as it is said. And those that are to be redeemed of them from a 
 month old shalt thou redeem, according to thine estimation, for 
 the money of five shekels, after the shekel of the sanctuary, the 
 shekel being twenty gerahs ; and it is said. Sanctify unto me 
 all the first-born, whatsoever openeth the womb among the chil- 
 dren of Israel, both of man and of beast : it is mine. 
 
 The Father then places before the Cohen silver to the amount of five 
 selaim or shekels (fifteen shillings), and the Cohen asks :— 
 
 Which wouldst thou rather, give me thy first-born son, the 
 first-born of his mother, or redeem him for five selaim, which 
 thou art bound to give according to the Law ? 
 
 The Father replies : — 
 
 I desire rather to redeem my son, and here thou hast the 
 value of his redemption, which I am bound to give according 
 to the Law. 
 
3o8 
 
 ipn pna 1TD 
 
 The first-bom Child, if a male, must be redeemed on the thirty-first day 
 of his birth. If, however, the Father be a Cohen or a Levite, or 
 the Miother the daughter of a Cohen or a Levite, they are exempt 
 
 from the duty of Redemption. Shotdd the thirty first dav fall on 
 a Sabbath or Holyday, the ceremony is postponed until the day 
 
 following. 
 
 The Father, presenting his Child to the Cohen, makes the following 
 declaration : — 
 
 N^l^ "jj^-ia t»ni?ni • ia^'^ ddt npQ s^n nia? '•35 nj 
 
 -eJ'up -laMsi • s!in rn% n'^iip's tsii^n bj^aJ? n'hi?^ '^^PQ 
 •'b nno55i ^^«^ by-je?^ ''353 o^T^I "'^,1 "'"'^^-b? "^b 
 
 : N-in 
 
 77ie Father then places before the Cohen silver to the amount of five 
 selaim or shekels (fifteen shillings), and the Cohen asks: — 
 
 Dirn -iE)| M-ing? Tfo'^ 13? ""V ]^b ''9?i ri^s? ''«» 
 
 : Nnp.iN'70 
 
 The Father replies: — 
 
307 SERVICE AT A CIRCUMCISION. 
 
 After " in the sight of God and man,'' p. 284, the following is 
 introduced: — 
 
 May the All-merciful bless the father and mother of the 
 child ; may they be worthy to rear him, to initiate him in the 
 precepts of the Law, and to train him in wisdom : from this 
 eighth day and henceforth may his blood be accepted, and 
 may the Lord his God be with him. 
 
 May the All-merciful bless the godfather who has observed 
 the covenant of Circumcision, and rejoiced exceedingly to per- 
 form this deed of piety ; may he requite him for his act with a 
 double recompense, and ever exalt him more arid more. 
 
 May the All-merciful bless the tender infant that has been 
 circumcised on his eighth day ; may his hands and heart be 
 firm with God, and may he become worthy to appear before 
 the Divine Presence three times in the year. 
 
 If the Mokel says Grace, one of the company present says the following 
 paragraph : — 
 
 May the All-merciful bless him who has circumcised the flesh 
 pf the foreskin, duly fulfilling e^ch part of the precept. — The 
 sprvice would be invalid of one vvho is timid and faint-hearted, 
 or who failed to perform the three essentials of the ceremony. 
 
 ^^y the All-merciful, regardful of the merit of them that are 
 akin by the blood of the circumcision, send us his anointed 
 walking in his integrity, to give good tidings and consolation to 
 the people that is scattered and dispersed among the peoples. 
 
 May the All-merciful send us the righteous priest, who re- 
 mains withdrawn in concealment until a throne, bright as the 
 sun and radiant as the diamond, shall be prepared for him, 
 the prophet who covered his face with his mantle and wrapped 
 himself therein, with whom is God's covenant of life and of 
 peace. 
 
 Continue, " May the All-merciful make us worthy,'" etc., p. 285. 
 
After DIX) D*n$K yy?,;*. 284, t/>e following is introduced:— 
 
 ! J iav 
 
 rfm'sh bb le^y • n'b'>J3n nn? bi?a tyin'; s^n i^qnFT 
 nb^pb ^n.?i^:»'3 * nb^a? in-iag?^^ ibijB nbE;''i • n'^'^a? Pis 
 
 : nbynb 
 iab"! V"]; ^"^n^i • njia^b biissrr tji tji?'; s^in ^^qirr 
 Q-^jpsg t»ba? ' n5"*5i#n >y^ nisnb nspi • n?«^ b^b 
 
 ^Me /!Ti\0 says Grace, one of the Company present says the following 
 paragraph : — 
 
 •>Ts'=f v^p^ 51?'' * "ViVv' i^? ^'t^'^ 'n"i.?? w-in ipn""7 
 
 -tt7bc»-Dy • nbsiog iniins a^bn Tin. «i;n t^''^ 'nVsin 
 
 : nb n^?! rfb r\\^ 
 "•snn n^3T? • n-'j?;? Tibin in^H?!? iab nb?;^ «^n ipiTv:^ 
 117s D^b • n-'a^n?"] niniia nh'^b^ nw^ ' n^in'^T nib^a 
 
 ir • Dibvb ni?b -la^S P"3;? ^^s ''^b rhp) Nin laoirt 
 
 Continue mV. Wn JODli?, «''^.. /• 285- 
 
306 SERVICE AT A CIRCUMCISION. 
 
 GRACE AFTER THE MEAL FOLLOWING 
 A CIRCUMCISION. 
 
 He who says Grace begins thus : — 
 Let us say grace. 
 
 The others respond: — 
 
 Blessed be the name of the Lord from this time forth and 
 for ever. 
 
 He who says Grace repeats the lait sentence, and continues : — 
 
 We will give thanks unto thy name in the midst of the 
 faithful : blessed are ye of the Lord. 
 
 The last sentence is repeated by the company present i — 
 
 With the sanction of the awful and revered God, who is a 
 refuge in times of trouble, the God girt with strength, the Lord 
 mighty on high, we will give thanks unto thy name in the 
 midst of the faithful : blessed are ye of the Lord. 
 
 With the sanction of the holy Law, pure and clear, which 
 Moses the servant of the Lord commanded us to be an heritage, 
 we will give thanks unto thy name in the midst of the faithful : 
 blessed are ye of the Lord. 
 
 With the sanction of the priests and Levites I will call upon 
 the God of the Hebrews, I will declare his glory in every region, 
 I will bless the Lord. We will give thanks unto thy name in 
 the midst of the faithful : blessed are ye of the Lord. 
 
 With the sanction of those present I will open my lips with 
 song, yea, my bones shall declare, Blessed is he that cometh in 
 the name of the Lord. We will give thanks unto thy name in 
 the midst of the faithful : blessed are ye of the Lord. 
 
 Then proceed as on p. 279, " We will bless," etc. 
 
: rh'ti r)'^:h pran nana 
 
 ffe who says Grace begins thus : — 
 
 jyie others respond: — 
 
 Zfe i«/4o jayj Grace repeats the last sentence, and continttes : — 
 
 : v^ D^N t=i''5^-i5 • •'jTO^ tiin^i 'TPtpV "^Ti 
 
 7%« /a.?/ sentence is repeated by the company present, who also make the 
 same response after each of the following stanzas : — 
 
 "ijg? ^^ ' n-jsa ninv^ 2?^a • N-ji^i ni'-is! b^ niEh? 
 
 : ^,'! a)-)Tp3. n>-^ii ' n-1^233 
 
 : v. D??5 «?n TT-'na * "'nia^J? na-jct^ni 
 
 Then proceed '^^'\, P- 279' 
 
305 SERVICE AT A CIRCUMCISION. 
 
 Immediately after the Circumcision the Father says the following 
 Blessing: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast sanctified us by thy commandments, and hast commanded 
 us to make our sons enter into the covenant of Abraham our 
 father. 
 
 Those present respond: — 
 
 Even as he has entered into the covenant, so may he enter 
 into the Law, the nuptial canopy, and into good deeds. 
 
 The Mohel continues : — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 Greatest the frUit df the vine. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 from the womb didst sanctify Isaac the well-beloved, didst set 
 thy statute in his flesh, and seal his offspring with the sign of 
 the holy covenant. On this account, O living God, our Portion 
 and our Rock, give command to deliver from destruction the 
 dearly beloved of our flesh, for the sake of the Covenant thou 
 hast set in our bodies. Blessed art thou, O Lord, who makest 
 the covenant. 
 
 Our God and God of our fathers, preserve this child to his 
 father and to his mother, and let his name be called in Israel 
 
 the son of . Let the father rejoice in him that came 
 
 forth from his loins, and the mother be glad with thfe frUit Of 
 her womb ; as it is written, Let thy father and thy mother 
 rejoice, and let her that bare thee be glad: and it is said, And 
 I passed by thee, and I saw thee weltering in thy blood, and I 
 said unto thee, In thy blood live. Yea, I said unto thee, In thy 
 blood live. And it is said. He hath remembered his covenant 
 for ever, .the word which he commanded to a thousand gene- 
 rations ; (the covenant) which he made with Abraham, and his 
 oath unto Isaac, and confirmed the same unto Jacob for a 
 statute, to Israel for an everlasting covenant. Arid it is said) 
 And .Abraham circumcised his son Isaac when he was eight 
 days old, as God had commanded him. O give thanks unto 
 the Lord ; for he is good ; for his lovingkindness endureth for 
 
 ever. This little child , may he become great. Even as 
 
 he has entered into the covenant, so may he entei: into the 
 Law, the nuptial canopy, and into good deeds. 
 
 The Godfather drinks of the Wine ; a few drops are given to the Infant, 
 and the Cup of Blessing being sent to the Mother, she also partaku 
 thereof. 
 
hb^tt nnii mb 
 
 305 
 
 Immediately after the Circumcision the Father says thefollming 
 Blessing ; — 
 
 Those present respond :— 
 r,5e bn^D continues:— • D''5il2 
 
 : Tssn ng N-iia • nbivn tybp ^a^pbfc? ';^ nris ti^n? 
 ]^|ib T'l^ cijirp -it»s • QbiSiTt Tt!?» 'i^-'/ib^ :;^ nris tyina 
 by • t£?ii7 nn^ niwa Dinci T'^ViiSI B£» iiytf?? pini 
 r\r\"'T, b'^snb n^a • v-n^a «i7bq '^n bw ♦ rii^t -i5K?a 73 
 tT=i"i2 • ^37^35 ni» -irr« inn? ^spb • nnij^ia ^-ine; 
 
 : nnan mis • v, nriN 
 • iasbn va^b n-trr nb,?.rT-n^ Dfip • ^a'^fiiny ■'!ibsi-'i2''ribH 
 Ngi'^a aijin ^»?;^ 'csibg ]a •^aibs)) b^ney^a io«? M-n|?';'i 
 ?fa«1 fj'^a^ nne?'; * a-ihss • njipa np? iai^ b^ril * "f^bo 
 
 t "'I'D tr^p^a nV ""s'^l * ''•Q 'n'!pia ^ "yat^i^ tri'pia 
 naJs : -\y^ s^bsb n-i? -i3'7 • inn? nbisb i3t • -i»S5l 
 phb ap5?b n^''P5?i t pi??'?^ insiaij;-! D.-^naN-nw n-is 
 iaa ?^n?^'''^^ D!715« ba>i . -ip^gi : obis nn? bs-ifc^b 
 --15 ^^b :i"Tin : airibs in's n?? -igJya n'^a^ n3iat?7-]2 
 t3?pa • rvfr. bin? (''?1'b9) liEii^n nr : i":TprT Qbi»b "'li aiia 
 : caita W'b's.Th'^ nsiribi n-iinb oga^ 7? nn?b wpsg; 
 
 7%* p'ljp drinks of the wine ; a few drops are given to the Infant, and 
 the Cup of Blessing being sent to the Mother, she also partakes thereof. 
 
304 
 
 SERVICE AT A CIRCUMCISION. 
 
 Upon the arrival of the Child who is to be initiated into the Covenant 
 of Abraham, those present at the Ceremony rise and say : — 
 
 Blessed be he that cometh. 
 
 The Father of the Child says: — 
 
 I am here ready to perform the affirmative precept fo cifcniii- 
 cise my son, even as the Creator, blessed be he, hath commanded 
 us, as it is written in the Law, And he that is eight days old 
 shall be circumcised among you, every male throughout your 
 generations. 
 
 The Mohel takes the Child, and, placing it upon a seat, says : — 
 
 This .is the thrbne of Elijah : — may he be remembered for 
 good ! 
 For thy salvation I have waited, O Lord. I have hoped, 
 
 Lord, for thy salvation ; and have done thy commandments. 
 
 1 have hoped for thy salvation, O Lord. I rejoice at thy word, 
 as one that findeth great spoil. Great peace have they who 
 love thy Law ; and there is no stumbling for them. Happy is 
 he whom thou choosest, and causest to approach that he may 
 dwell in thy courts. 
 
 Those present respond: — 
 
 O let us be satisfied with the goodness of thy house, thv holy 
 temple. 
 
 The Mohel places the Child upon the knees of the Godfather, and before 
 performing the Circumcision says the following Blessing: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast sanctified us by thy commandments, and hast given us 
 command concerning the Circumcision. 
 
304 
 
 : r^h't:^ nnn yio 
 
 upon the arrival of the Child who is to be initiated into the Covenant of 
 Abraham, tliose present at the Ceremony rise and say : — 
 
 : s:?n %r^. 
 
 The Father of the Child says : — 
 
 b-iab 'ST'nsn^ i^:)^r! -13522; nm ni?n ci.»pb p^a ^ajn 
 £3?^ Via^ D''?); naiaej-ian • n-jina aiin^s ♦ >n nt? 
 
 V" : T T T 
 
 The ?niO takes the Child and, placing it upon a seat, says : — 
 
 2-3 nib^ : n-i bba; ssias 'fin-jay bs ""SbN a>t» : ^^•^ 
 
 • ^■'l.sn lis??"; 
 
 Those present respond:^ 
 
 : fi]??"'!:? E7ii,7 Tigia n^ta? nv5fe>9 
 
 The 7\V!0 places the Child upon the knees of the p'n^P, and before per- 
 forming the Circumcision, says the following Blessing : — 
 
§63 SERVICE At THE CONSECRATION OF A iiOtJSE. 
 
 Sovereign of the universe ! Look down from thy holy habita- 
 tion, and in mercy and favour accept the prayer and supplication 
 of thy children, who are assembled here to consecrate this 
 dwelling, and to offer their thanksgiving unto thee for all the 
 lovingkindness and truth thou hast shown unto them. We 
 beseech thee, let not thy lovingkindness depart, nor the 
 covenant of thy peace be removed from them. Shield this 
 their abode that no evil befall it. May sickness and sorrow 
 not come nigh unto it, nor the voice of lamentation be heard 
 within its walls. Grant that the members of the household 
 may dwell together in this their habitation in brotherhood and 
 fellowship, that they may love and fear thee, and cleave unto 
 thee, and may meditate in thy Law, and be faithful to its 
 precepts. 
 
 Vouchsafe thy blessings unto the master of this house. 
 Bless, O Lord, his substance, and accept the work of his 
 hands. Keep him far from sin and transgression; Let thy 
 grace be upon him, and establish thou the work of his hands. 
 May thy lovingkindness be with her who looketh well to the 
 ways of her household, and may she be mindful that the woman 
 who feareth the Lord, she shall be praised. Bestow upon their 
 sons and daughters the spirit of wisdom and understanding. 
 Lead them in the path of thy commandments, so that all who 
 see thern may acknowledge that they arfe an oflspring blessed 
 of the Lord, blessed with a knowledge of thy Law and with 
 the fear of thee. Preserve them from all evil ; preserve their 
 lives. May thy gracious promise be realised in them, Blessed 
 shalt thou be when thou comest in, blessed when thou goest 
 out. And even as we have been permitted to consecrate this 
 house, so grant that we may together witness the dedication of 
 thy great and holy temple in Jerusalem, the city of our solem- 
 nities, speedily in our days. Amen. 
 
p2-;5-i C3''aqi5 bapi 'rieJip li^jsa nQipeJrt i^^vi^ pan 
 ' ttJiip"; bw brtsa Tf^prt Naij! : djjin ri'^b^? -ik7« ^'?sni 
 
 tt; F -t' : T" -!;• ~i~: -iv : t t t " 
 
 nyom B??^»? ^^^^ ^'!?n "'S? ^^ nsr t vriisin? 
 
 bvisi ib-'D ;^ ti"i2 ' n?an bsa bs ?i''pi3"i? pi,)? 
 
 HTi 5> ny-j? n^^ •'a viri) ' p'^'^S rii3"'brr r\>z>^'2 
 nn3i7 wi Q)7'^oi35-l QO'^aa hv ssin :bbnw 
 
 baa ani^E; : ns-i^^n nnina n-'aina ' :i tlia vnt rni 
 ' f[,»iaa nj?y Tj-"n2i • noa Q5p;T • Qa?53 riy lito?^ * ^1 
 n?;an "rr^an ni£»i?b ijiaj laJsai : fipN??a n^jN Tr-Tiai 
 tt51*t|?i1'i bi1|fT n^an nasn niNnb in,!! n5 fi|T3 ^a ' rrijis 
 • ley • «"'p;a n-ju^a •'u;isia ninp fji-'V Dib^jJ^ni? 
 
302 service at the consecration of a house. 
 
 Resh. 
 
 Consider mine affliction, and deliver me ; for I do not forget 
 
 thy Law. Plead thou my cause, and redeem me : quicken me 
 
 according to thy promise. Salvation is far from the wicked ; 
 
 for they seek not thy statutes. Great are thy tender mercies, 
 
 Lord : quicken me according to thy judgments. Many are 
 my persecutors and mine adversaries ; yet have I not swerved 
 from thy testimonies. I beheld the treacherous dealers, and 
 loathed them ; because they observed not thy word. See how 
 
 1 love thy precepts : quicken me, O Lord, according to thy 
 lovingkindness. The sum of thy word is truth : and every one 
 of thy righteous judgments endureth for ever. 
 
 Caph. 
 My soul pineth for thy salvation : I hope for thy word. Mine 
 eyes pine for thy promise, while I say, When wilt thou comfort 
 me? For I am become like a wineskin in the smoke; yet do 
 I not forget thy statutes. How many are the days of thy 
 servant? When wilt thou execute judgment on them that 
 persecute me ? The proud have digged pits for me, they who 
 are not after thy Law. All thy commandments are faithfulness : 
 they persecute me with falsehood ; help thou me. They have 
 almost made an end of me on earth ; but I forsake not thy 
 precepts. Quicken me according to thy lovingkindness ; so 
 shall I observe the testimony of thy mouth. 
 
 He. 
 Teach me, O Lord, the way of thy statutes ; and I will keep 
 it unto the end. Give me understanding, and I will keep thy 
 Law ; yea, I will observe it with my whole heart. Make me to 
 tread the path of thy commandments ; for therein do I delight. 
 Incline my heart unto thy testimonies, and not to covetousness. 
 Turn away mine eyes from looking at vanity, and quicken me 
 in thy way. Confirm thy word unto thy servant, which leadeth 
 unto the fear of thee. Turn away my reproach whereof I am 
 afraid ; for thy judgments are good. Behold, I long after thy 
 precepts ; quicken me in thy righteousness. 
 
"1 
 
 ••5"'"! n?"*! : "•nn;?^ t*b ?Tniin-''? •'a.Sy'ni •'^sv-ns-i 
 ^ ^MCi"'? itv^^l cytfJna pin-j j "'3>n 'jniPt^'^ '^jb^i 
 
 -^n;? : ^^\^t? "'SY'^? n?ps^ ''^» TI';i55-''n^-nKi3 : •'wnp?^ 
 npE? nj^n^ Ty^riisa-b? : f ^lin? t5b -i^s nin-'ttJ D'^-tt ib 
 : Ti'';jp^Q i;ji5,ty-t4b vwi yij^7 "'P'lbi) tisip? : ''jp.TV '*?=i?1l 
 
 'H 
 
 nna^l ''j^'??? 5 2p5! nans^'i ?fi|?ri •Tjn^j nin^ '^pnin 
 
 •»3>S "issn : »?2-b^ bs"! ?i''j-ii7?-b^ "'ab-tan : •'i?iV2i7 
 
 -IE7SI fpii?" T'T^sb Dpn : •'3,?.n 'TiSl^? H^a; niH-jsi 
 
 : n''?it3 l''gi???» ""s ''^1?? 1^^ Ti31i7 i5sn : "fip^i:!b 
 
 : ''3,?.o "finp"!?? l''7^i'?b ''i??|:5^ nan 
 
301 SERVICE AT THE CONSECRATION OF A HOUSE. 
 
 bringeth reproach upon his neighbour. In whose eyes a repro- 
 bate is despised ; but he honoureth them that fear the Lord. 
 He that sweareth to his own hurt, and changeth not. He that 
 putteth not out his money to usury, nor taketh a bribe against 
 the innocent. He that doeth these things shall never be moved. 
 
 Psahn ci. A Psalm of David. 
 
 I will sing of lovingkindness and justice : unto thee, O Lord, 
 will I sing praises. I will give heed to the way qf integrity: 
 
 wTien wilt thou come unto me ? I will walk within my house 
 in the integrity of my heart. I will set no base thing before 
 mine eyes : I hate licentious deeds ; they shall not cleave unto 
 me. A froward heart shall depart from me : I will know no 
 evil thing. Whoso secretly slandereth his neighbour, him will 
 
 1 destroy : him that hath an high look and a proud heart will I 
 not suffer. Mine eyes shall be upon the faithful of theland, 
 that they may dwell with me : he that walketh in the way of 
 integrity, he shall minister unto me. He that worketh deceit 
 shall not dwell within my house: he that speaketh falsehood 
 shall not abide before mine eyes. Morning by morning will 
 I destroy all the wicked of the land : to cut off all the workers 
 of iniquity from the city qf the Lord, 
 
 Psalms cxxi. (cxxvii. ,. cxxviii. , if appropriate), see pp. 178, iSo, 181. 
 Psalm cxix. 
 Beth. 
 Wherewith shall a youpg man keep his way pure? By taking 
 heed thereto according to thy word. With my whole heart 
 have I sought thee : O let me not wander from thy command- 
 ments. Thy word have I treasured up within mine heart, that 
 I might not sin against thee. Blessed art thou, O Lord: 
 teach me thy statutes. With my lips have I declared all the 
 judgments of thy mouth. I have rejoiced in the way of thy 
 testimonies, as much as in all riches. I will meditate on thy 
 precepts, and look towards thy paths. I will delight myself in 
 thy statutes : I will not forget thy word. 
 
 R R 2 
 
n^nn naiin iio 301 
 
 t^bi vnri^ va^;? i^2) nin^ "'Sl^-rij;?'! o^jpj 113''?? np3 
 nfe'V npb rib V^-^'S "^oip) ly?!?? lOj-rib isps : -)"<»; 
 
 : nbisV tsiai rib n^s 
 
 ■-^^b-Dri?! Trbon^ ^b^ «i2n inn' D-jpri tfi^5 nVspfeii 
 n-'^D-nb]? b3?,»b?— 15'^ ti? f3,5b rr'tp^-rib : Ti-'a an;?.? 
 : s-jw rib "31 '^aaa -ito^ aJjiJS 3;ib : ■'a p^T. rib "'nsafe? 
 25b an-i^ iz!:'3''i?-rT2| rr'Ja^y ini« ^in^-t nnpa ''Sa'b)? 
 ■q-i.;!^ "iibn •'"Tisiv na^b vi^-''39S,53 ''T'S *. b?^» rib ins 
 na'"^ nja-] ntpij •'nia a-;;?.? ac^.vrib : "'pp']??^ N=in cari 
 Vi.!i?-"'1?e^"i-b3 niS5?s nnpab : ^2>v njab lia^-rib Qnpip 
 : ii>^ •'b^Q-bi nin';-T':s?a nn?nb 
 
 (n'Dp T'Dp if appropriate) N'3p D''^nn, j^«//. 178, 180, 181. 
 
 (nana nvniN) i2'»p D^irin 
 '3 
 
 ^ab-b^a : t;??!? "'»?'V irns-n^ -isa-nsT^ niga 
 ippb 'rP'T?^ ■'^SP? ''?^5 J ^"'P'i?'?iP ^3apri-bs ^•'n^-i'i 
 •'jtiDBja : Tfi9.n ^ai^b nin^ nriy Tysna : "rrb-sip!^^ rib 
 -b:p bra ^ps^'^ 'f^'i^'ilS 'ni'il? • 'T'p"''©?!^'? ba ""nisp 
 fy^ppii? : fi''i;pniN np'':^^') ni^'^bw fi'^n'tps? : pn 
 
 J ttt;.?^ na«5^ rib seJ^w??^ 
 
300 
 
 GRACE AFTER THE WEDDING FEAST. 
 
 He mho says Grace commences thus : — 
 
 Banish, O Lord, both grief and wrath, and then the dumb 
 shall exult in song. Guide us in the paths of righteousness. 
 Regard the blessing of the children of Jeshurun. 
 
 With the sanction of those present we will bless our God, in 
 whose abode is joy, and of whose bounty we have partaken. 
 
 The others respond: — 
 
 Blessed be our God in whose abode is joy, and of whose 
 bounty we have partaken, and through whose goodness we live. 
 
 He who says Grace repeats the last sentence, and continues the Form oj 
 Service, pp. 280 — 285. At the conclusion of the Grace the Seven 
 Benedictions, p. 299, are said. 
 
 SERVICE AT THE CONSECRATION OF A HOUSE, 
 Psalm XXX. , p. 85. 
 
 Psalm XV. A Psalm of David. 
 
 Lord, who shall abide in thy tent ? Who shall dwell in thy 
 holy mountain? He that walketh blamelessly and worketh 
 righteousness, and speaketh truth in his heart. He that slan- 
 dereth not with his tongue, nor doeth evil to his fellow, nor 
 
300 
 
 ffe who says Grace commences thus : — 
 
 t iVfp ^^pijttJi • i3is)55 
 
 7>5^ others respond: — 
 
 ^« a//4o Jizyr Grace repeats the last sentence, and continues the Form of 
 Service, pp. 280 - 285. At the conclusion of the Grace the Seven 
 Benedictions, p. 299, are said. 
 
 : jT'an ram no 
 
 h n^Snn, /. 85, 
 
 : 7fa?"!p -in5 7^??^=''?i I^O*?? i«;-"'i9 nin'; • tt^ -niaTO 
 -bv bsT^b : 125^2 nia^ "15'n. Pi;? ''Sb-i D'^rsn iibin 
 : i3'-)p-b? h^ipj-t^b r^^^y:y\ n^T in^jib nb^-t^b ist&'b 
 
299 MARRIAGE SERVICE. 
 
 The Hebrew Marriage Contract is read by the Celebrant, after which 
 the following Seven Benedictions are said: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 Greatest the fruit of the vine. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast created all things to thy glory. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 Creator of man. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast made man in thine image, after thy likeness, and hast 
 prepared unto him, out of his very self, a perpetual fabric. 
 Blessed art thou, O Lord, Creator of man. 
 
 May she who was barren (Zion) be exceeding glad and exult, 
 when her children are gathered within her in joy. Blessed 
 art thou, O Lord, who makest Zion joyful through her children. 
 
 O make these loved companions greatly to rejoice, even as 
 of old thou didst gladden thy creature in the garden of Eden. 
 Blessed art thou, O Lord, who makest bridegroom and bride 
 to rejoice. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast created joy and gladness, bridegroom and bride, mirth and 
 exultation, pleasure and delight, love, brotherhood, peace and 
 fellowship. Soon may there be heard in the cities of Judab, 
 and in the streets of Jerusalem, the voice of joy and gladness, 
 the voice of the bridegroom and the voice of the bride, the jubi- 
 lant voice of bridegrooms from their canopies, and of youths 
 from their feasts of song. Blessed art thou, O Lord, who makest 
 the bridegroom to rejoice with the bride. 
 
 A glass is broken by the Bridegroom. 
 
 The Celebrant pronounces the Benediction. 
 
 Psalm A., p. 33. 
 
PNIB'J') ytDya "TTD 299 
 
 Tie na-in? is read by the Celebrant, after which the n^D"l3 ySB* 
 \'mifh_ are said:— 
 
 : nitjrr nai-' • abis;^ -ryba w^rrb^ ;n nrjs ty^-12 
 D^«ri nw -1^; ne7« • nbirn tjbp la-'pb^ ^^•; nj^is ■5T^n2 
 ''IS ]:!55 ^l^ap ft 7''pnni • wjan nsm'^i 0^25 • iiabs? 
 : Df^p -isi'' ♦ ;•; nris ■sjii? • is 
 
 : p''3?3 p*? npi»!3 • V: '"'^^ 'JT'n? 
 nj? ]35 T)''?'; 'fqiae^? * D"'5^nm d>v-i. nato;^ nab 
 
 ]i£»b N"i3 -ia?« • nbisn Trbp =i3''nb^ •;'; nj^s iy^-i3 
 n^oN • n37n"! n:?''':r np. nb'^a • nba") ir?i7 * ni^i^to") 
 HTin^ "»!»? 5?aE?^ 'i^-'jibsi ;^ rnui? * rvwr] nibaJ"! nnqM"! 
 bip^ ]j;iCT bip • nqaH^ bipi i^bb bip Q^b;»-Tn^ nis^n?!) 
 n^ne^aa ony?^ QOpna C3!^o nibn?a bip • nba 
 
 ^ ^/flij is broken by the Bridegroom. 
 The Celebrant pronounces the Benediction. 
 
 jp D'Snn, p. 33. 
 
298 
 
 MARRIAGE SERVICE. 
 
 « 
 Blessed be he that cometh in the name of the Lord : we 
 bless you out of the house of the Lord. 
 
 O come, let us worship and bow down ; let us kneel before 
 the Lord our Maker. 
 Serve the Lord with joy; come before him with exulting. 
 
 Psalm c, /. 20. 
 
 He who is mighty, blessed and great above all beings, may 
 he bless the bridegroom and the bride. 
 
 PRAYER OR ADDRESS. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 createst the fruit of the vine. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast sanctified us by thy commandments, and hast given us 
 command concerning forbidden marriages ; who hast disal- 
 lowed unto us those that are betrothed, but hast sanctioned 
 unto us such as are wedded to us by the rite of the canopy and 
 the sacred covenant of wedlock. Blessed art thou, O Lord, 
 who sanctifiest thy people Israel by the rite of the canopy and 
 the sacred covenant of wedlock. 
 
 The Bridegroom places the ring upon the forefinger of the right hand 
 of the Bride, and says: — 
 
 Behold, thou art consecrated unto me by this ring, according 
 to the Law of Moses and of Israel. 
 
298 
 
 : ^^"i sr^ri a^^spi? ;> db75 N?n r\T\^ 
 : !)3E?i» ;> ''agb nan^a nvi??! niqrit??? si^a 
 
 'p a'hnn, p. 20. 
 
 
 : ntJ'm IN n'^sn 
 
 : ]s?n """ig snia • abisn tyb^ •I3''pb^ ^l nrife! tjsn? 
 ^aaJ^p n^^ • dbiyi^ lyba •I3''pbfc? ";'; nriy •jT'n? 
 • niD^-iSv' ^y •''^!? "'5|!?'! • riinsp bs =i3-i?l ' I'^i^i^a? 
 tj."n^ • 7''B7-i^pT nBrj ''T bv ^ab niN-ibgn ny :iab T^i^rri. 
 : T'ttT^'^pi nen "'T, b^ bfc^nfe^? is? t^^pp • ^i nijiy 
 
 7>4« Bridegroom places the ring upon the forefinger of the right hand 
 of the Bride, and says : — 
 
297 PRAYERS BEFORE RETIRING TO REST AT NIGHT. 
 
 To be said three times : — 
 
 In the name of the Lord, the God of Israel, may Michael 
 
 be at my right hand ; Gabriel at my left ; before me, Uriel ; 
 
 behind me, Raphael ; and above my head the divine presence 
 
 of God. 
 
 Psalm cxxviii. A Song of Degrees. 
 
 Happy is every one that feareth the Lord, that walketh in 
 his ways. When thou shalt eat the labour of thine hands, 
 happy shalt thou be, and it shall be well with thee. Thy wife 
 shall be as a fruitful vine, in the recesses of thine house : 
 thy children like olive plants, round about thy table. Behold 
 thus shall the man be blessed that feareth the Lord. May the 
 Lord bless thee out of Zion : mayest thou see the good of 
 Jerusalem all the days of thy life. Yea, mayest thou see thy 
 children's children. Peace be upon Israel. 
 
 To be said three times ; — 
 Stand in awe, and sin not : commune with your own 
 heart upon your bed, and be still. (Selah.) 
 
 He is Lord of the universe, who reigned ere any creature yet 
 was formed : 
 
 At the time when all things were made by his desire, then 
 was his name proclaimed King. 
 
 And after all things shall have had an end, he alone, the 
 dreaded one, shall reign ; 
 
 Who was, who is, and who will be in glory. 
 
 And he is One, and there is no second to compare to him, to 
 consort with him : 
 
 Without beginning, without end ; to him belong strength and 
 dominion. 
 
 And he is my God— my Redeemer liveth — and a rock in my 
 travail in time of distress ; 
 
 And he is my banner and my refuge, the portion of my cup 
 on the day when I call. 
 
 Into his hand I commend my spirit, when I sleep and when 1 
 
 And with my spirit, my body also : the Lord is with me, and 
 I will not fear. 
 
ntoJbn Sjr jTibK' ns<np "no 
 
 297 
 
 To be said three titms. 
 
 • b^nga •'bii^D'^ij!! ♦ Vys'^n •'j'^aiq b«-icp'! ''d'V« V: °^? 
 
 Mts5 ns-jn • ]i»aa :^ ^r?!?'; : ^,? Nil '^^ '^'Vl P"*? 
 
 : b^Ji-tp'; 
 
 7fl ^« said three times. 
 
 N"i5? "i''?')"b| n"3K)5 
 N-j,73 ine? "ifba •^tt? 
 
 n'T'^nnb ib b-tpenb 
 
 mtoani t^^j ibi 
 
 rn^ ns? ■'bsrr "iiiJ'i 
 
 s-;)7^ aii5 ""Pis riais 
 
 M-j-'y t^b"! ""b V: 
 
 ■ifb!? n«?s • obis ]i*Ti^ 
 
 bs 12905 n|»S3 nsb 
 
 bin nibs? n.nN") 
 
 • njn N-im • n^^n N^ni 
 
 •"38; T'^i • 117^ M^ni 
 
 n^bsm ■hz rr^tpN-i. ^b? 
 
 ' "'bsia ^TS\ ' "'bfc) N^ni 
 
 • •'b Di3!p^ ''55 H^n"i 
 
 • •'n;i5 "Ti-iT DVT 
 
296 PRAYERS BEFORE RETIRING TO REST AT NIGHT. 
 
 glad in thy true salvation, when it shall be said unto Zion, 
 Thy God reigneth. The Lord reigneth; the Lord hath 
 reigned ; the Lord shall reign for ever and ever : for the 
 kingdom is thine, and to everlasting thou wilt reign in 
 glory ; for we have no king but thee. 
 
 The angel who hath redeemed me from all evil bless the 
 lads ; and let my name be named on them, and the name 
 of my fathers Abraham and Isaac ; and let them grow into 
 a multitude in the midst of the earth. — And he said, If 
 thou wilt diligently hearken to the voice of the Lord thy 
 God, and wilt do that which is right in his eyes, and wilt 
 give ear to his commandments, and keep all his statutes, 
 I will put none of the diseases upon thee, which I have 
 put upon the Egyptians ; for I am the Lord that healeth 
 thee. — And the Lord said unto the adversary. The Lord 
 rebuke thee, O adversary ; yea, the Lord that hath chosen 
 Jerusalem rebuke thee. Is not this a brand plucked out of 
 the fire ? — Behold the bed of Solomon : threescore mighty 
 men are about it, of the mighty men of Israel : they all 
 handle the sword, expert in war : every man hath his sword 
 upon his thigh, because of fear in the night. — The Lord 
 bless thee, and keep thee : the Lord make his face to 
 shine upon thee, and be gracious unto thee: the Lord 
 turn his face unto thee, and give thee peace. 
 
 To be said three times : — 
 
 Behold, he that guardeth Israel will neither slumber nor 
 sleep. 
 
 To be said three times : — 
 
 For thy salvation I hope, O Lord. I hope, O Lord, for 
 thy salvation. O Lord, for thy salvation I hope. 
 
ntDibn Sy VtoB' nxnp mo 296 
 
 t T\m kW -Ti^to wS pN *3 • nii35 i|iS»ri ny 
 
 ^ii"!*i pnv^.^ Drnnx *nh^^ db'i ^p^ Dnn Nnj9*i 
 '^ip'p s^DK^ri yitoB^DN ion»i tpxri anj^a ihS 
 vni^ib^ ri:5t«n"! nB'yri vrsj? "^B^jn") tj^h'^n « 
 Dnx253 'nab' nB'N nSnisn-'^a vijn-'^a mtotri 
 
 • r: • : ■ : r V -: t -: - - t |t \ t t : - t : 
 
 intsa nun : mi2 Ssto n^iN nr Ni'?n tD^B^n^a 
 
 T • " • •• •• T •.. V ': '(T T 
 
 :Sn-jb". naap n^ a*5p Dnlni Q'^ nb'^jf'W 
 "W i3"!h ET^x nibn'pp n'?'?i!? ^1" 'I^!.^ i=^ 
 \\ in; : "TiW-l V: ^^15'= ♦ ^'•''''^^ ins» bi^. 
 
 To i« jail/ iAree times. 
 
 X hvrp] 'tm \&'. N*?) DW nS njin 
 
 To be said three times. 
 
 
295 PRAYERS BEFORE RETIRING TO REST AT NIGHT. 
 
 thou, O Lord, art a shield about me; my glory and the 
 lifter up of mine head. I cry unto the Lord with my voice, 
 and he answereth me from his holy mountain. (Selah.) I 
 laid me down and slept ; I have awaked, for the Lord sus- 
 taineth me. I will not be afraid of the ten thousands of 
 people, that have set themselves against me round about. 
 Arise, O Lord ; save me, O my God : for thou hast smitten 
 all mine enemies upon the cheek bone ; thou hast broken 
 the teeth of the wicked. Salvation belongeth unto the 
 Lord : thy blessing be upon thy people. (Selah.) 
 
 Cause us, O Lord our God, to lie down in peace, and raise 
 us up, O our King, unto life. Spread over us the tabernacle 
 of thy peace; direct us aright through thine own good 
 counsel ; save us for thy name's sake ; be thou a shield 
 about us ; remove from us every enemy, pestilence, sword, 
 famine and sorrow; remove also the adversary from be- 
 fore us and from behind us. O shelter us beneath the 
 shadow of thy wings ; for thou, O God, art our Guardian 
 and our Deliverer; yea, thou, O God, art a gracious and 
 merciful King ; and guard our going out and our coming 
 in unto life and unto peace from this time forth and for 
 evermore. 
 
 Blessed be the Lord by day ; blessed be the Lord by 
 night ; blessed be the Lord when we lie down ; blessed be 
 the Lord when we rise up. For in thy hand are the souls of 
 the living and the dead, as it is said, In his hand is the soul 
 of every living thing, and the spirit of all human flesh. 
 Into thy hand I commend my spirit; thou hast redeemed me, 
 O Lord, God of truth. Our God who art in heaven, assert 
 the unity of thy name, and establish thy kingdom con- 
 tinually, and reign over us for ever and ever. 
 
 May our eyes behold, our hearts rejoice, and our souls be 
 
nban bj; yasr nxnp inb 295 
 
 N'ljPN ^^^-Sn *Sip j^B'tin Dnibi nimi ny5 i;!» 
 
 T|T . T ■ : |- T . -: T |v :|t - •• .|..-: — 
 
 -*3 V^a ^iy^tyin *^ nap j^Sy ^m n*:iD ntrx 
 
 v: . |-. . t: t ) T T |T • T V -: 
 
 : n^D '?|nD^i ^^y-'?y ny^e'^n 
 
 I" : - I- ■ -: - : t : ,.. ;■■. t: |" ' = " 
 
 nnib nvy^i ^j;;|'pn^ ♦■^jtoiWriaD iyj?y trmij!) 'D^*!!^ 
 
 p^ iDTi) *p) :3yni^ inni ^y^^ a:.iN iii^jpya 
 
 ni»^!i • npiN D!inni p-in Ti'pp Sn *3 nri« iuS^v^'i 
 : dSiy nyi nnya diSty'?!! D*»n'? ^jsiii ijnxx 
 
 : D'nsn) D*»nn nisy^i ^t5 *3 : op!ip3 :^ tj^is 
 trn^a :B'*N njj's-'?^ n^ni ^n-Sa b'SJ n*3 "ib'n 
 
 I :t: • - : t "1: t t viv t.- v : 
 
 : ly") D^iyS iiySy 
 
 V T T ^ : I" T 
 
294 PRAYERS BEFORE RETIRlSfG TO REST AT NIGHT. 
 
 And let the pleasantness of the Lord our God be upon 
 us: and establish thou the work of our hands upon usj 
 yea, the work of our hands establish thou it. 
 
 Psalm xci. 
 
 He that dwelleth in the shelter of the Most High, 
 abideth under the shadow of the Almighty. I say of the 
 Lord, He is my refuge and my fortress; my God, in 
 whom I trust. — For he shall deliver thee from the snare of 
 the fowler, and from the noisome pestilence. He shall 
 cover thee with his pinions, and under his wings shall thou 
 take refuge : his truth shall be a shield and a buckler. 
 Thou shalt not be afraid of the terror by night, nor of the 
 arrow that flieth by day ; of the pestilence that walketh in 
 darkness, nor of the plague that ravageth at noon day. A 
 thousand may fall at thy side, and ten thousand at thy 
 right hand ; it shall not come nigh unto thee. Only with 
 thine eyes shalt thou look on, and see the retribution of 
 the wicked. — For thou, O Lord, art my refuge. — Thou 
 hast made the Most High thy dwelling place ; there shall 
 no evil befall thee, neither shall any scourge come nigh 
 thy tent. For he shall give his angels charge over thee, to 
 keep thee in all thy ways. They shall bear thee upon their 
 hands, lest thou strike thy foot against a stone. Thou 
 shalt tread upon the lion and the adder : upon the young 
 lion and the serpent shalt thou trample. — Because he hath 
 set his love upon me, therefore will I deliver him : I will 
 set him on high, because he knoweth my name. When he 
 calleth upon me I will answer him ; I will be with him in 
 trouble : I will deliver him and honour him. With length 
 of days will I satisfy him, and will let him see my sal- 
 vation. J?ejieai the last verse. 
 
 Psalm iii. 
 
 Lord, how are mine adversaries increased ! Many are they 
 that rise up against me. Many there are which say of my 
 soul, There is no salvation for him in God. (Selah.) But 
 
I"-: |-T ■■ -: - I" T 
 
 nin*'? ibk qii'^jn* n.B' '^xi iv'py nnp3 ib'* 
 nisto ^S^s* Klin ^3 : irnbix 'rha ''ni^'nti^ ^ono 
 
 nS*'? nnsa x-i^m-n'? nnax nnnfai na^f nonn 
 
 T :jT - r • T ■ • -: T" : t • •.•:■.■ 
 
 -i!iB>» abj5» '^■'?n^ '^iKi na-jjo : D»v S|!ixr: yno 
 
 -*3 : riK'iri d^v?'1 naWi b*an Y,5'i?5 pn t B'5! 
 ^»^K njNJi-N'? : "TiJiyp rittB' p'py ^ppa nin; nm 
 
 {1N3 t]ari {3 "fiJiNb* D^3|-^y : -rj^D-irbi "^I^P?^ 
 '3 { pin) i*s| DbiJii "^hl^ 10^5 '^nK'-Sy : '?iS;i'i 
 ^jsnp' : ♦toB' p^"^3 iiniaJ^N iintsWxi ptrn *3 
 ^•ix nmsiNi iinx^HN mvn ^3jn toy iniyNi 
 
 I" 
 
 dni!?^N D'?*! j^Sv D^ai? D^5i ^-jx isi-np « 
 
293 
 
 PRAYERS BEFORE RETIRING TO REST 
 AT NIGHT. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who makest the bands of sleep to fall upon mine eyes, and 
 slumber upon mine eyelids. May it be thy will, O Lord 
 my God and God of my fathers, to suffer me to lie down in 
 peace and to let me rise up again in peace. Let not my 
 thoughts trouble me, nor evil dreams, nor evil fancies, but 
 let my rest be perfect before thee. O lighten mine eyes, 
 lest I sleep the sleep of death, for it is thou who givest 
 light to the apple of the eye. Blessed art thou, O Lord, 
 who givest light to the whole world in thy glory. 
 
 God, faithful King. 
 
 Hear, O Israel : the Lord our God, the Lord is One. 
 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
 And thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be 
 upon thine heart : and thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the way, 
 and when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the door-posts of thy house, and 
 upon thy gates. 
 
 9IQ 2 
 
293 
 
 : n\:^nr\ bj; ^n^ nifi'^ip -no 
 
 I T ■■ y-._ _ ^ . -.. - T" ":v 
 
 DiSB*^ ''^p.'^mp 'niij;; ^nSxi ^ri'pj^ *; Yi3^'p^ 
 ♦ "?I\j&^ nbh^ ^n^p *nn!i ♦ d^sjt Dninnni D*yn 
 
 T V t: I" v: t: ■»■ t ; • ^ - : 
 
 : 1S5 nbi^b inwb» Tia? Dtp "n'n? 
 
 "Tjiixz? '5iiN n^^{ n'?Kn Dni'nn vni : Y7^J2 Sai^ 
 ^j^iB'a Da n-iani^ •?i^ja'? dripicy) : ^i??^'W C3i*n 
 DriiB'j?!! t^a^p5i '^5?K';ii "^l?,? "^iri?'??i 1p'?5 
 
292 BLESSINGS ON VARIOUS OCCASIONS. 
 
 On seeing a King and his Court : — 
 — who hast given of thy glory to flesh and blood. 
 
 On seeing strangely formed Persons, siuh as Giants or Dwarfs : — 
 — who variest the forms of thy creatures. 
 
 On fixing a Mezuzah : — 
 
 — who hast sanctified us by thy commandments, and com- 
 manded us to affix the Mezuzah. 
 
 On tasting any Fruit for the first time in the season ; on entering into 
 possession of a new House or Land ; or on using new Raiment for 
 the first time : — 
 
 — ^who hast kept us in life, and hast preserved us, and hast 
 enabled us to reach this season. 
 
 On hearing Good Tidings : — 
 — who art good, and dispensest good. 
 
 On hearing Evil Tidings ; — 
 — ^the true Judge. 
 
 The folloiving is said on the Appearance of the New Moon : — 
 
 Blessed art thou, O Lord our God, King of the universe, by 
 whose word the heavens were created, and by the breath of 
 whose mouth all their host. Thou didst assign them a statute 
 and a season, that they should not change their appointed 
 charge. They are glad and rejoice to do the will of their 
 Master, the truthful Worker whose work is truth, who bade the 
 moon renew itself, a crown of glory unto those that have been 
 upborne by him from the womb, who in the time to come will 
 themselves be renewed like it, to honour their Creator for his 
 glorious kingdom's sake. Blessed art thou, O Lord, who re- 
 newest the months. 
 
 SB 
 
On seeing a King and his Court: — 
 
 On seeing strangely formed Persons, such as Giants or Dwarfs: — 
 
 On fixing a Mezuzah : — 
 
 On tasting any Fruit for the first time in the season ; on entering into 
 ■ possession of a new House or Land; or on using new Raiment for 
 the first time: — 
 
 On hearing Good Tidings: — 
 
 On hearing Evil Tidings : — 
 
 T^ie following is said on the Appearance of the New Moon : — 
 
agi BLESSINGS ON VARIOUS OCCASIONS. 
 
 On smelling Fragrant Oils : — 
 — who Greatest fragrant oil. 
 
 On witnessing Lightning, or on seeing Falling Stars, Lofty Mountains, 
 or Great Deserts : — 
 
 — who hast made the creation. 
 
 On hearing Thunder : — 
 — whose strength and might fill the world. 
 
 At the sight of the Sea ; — 
 — who hast made the great sea. 
 
 On seeing beautifui Trees or Anitnals : — 
 — who hast such as these in thy world. 
 
 On seeing the Rainbow : — 
 
 — who rememberest the covenant, art faithful to thy covenant, 
 and keepest thy promise. 
 
 On seeing Trees blossoming the first time in the Year •— 
 
 —who hast made thy world lacking in nought, but hast pro- 
 duced therein goodly creatures and goodly trees wherewith to 
 give delight unto the children of men. 
 
 On seeing a Sage distinguished for his knowledge of the Law : — 
 —who hast imparted of thy wisdom to them that fear thee. 
 
 On seeing Wise Men distinguished for other than Sacred Knowledge : — 
 — who hast given of thy wisdom to flesh and blood. 
 
nianan "no 291 
 
 On smelling Fragrant Oils : — 
 
 : aiv "iW ^^^ 
 
 On witnessing Lightning, or on seeing Falling Stars, Lofty Mountains, 
 or Great Deserts: 
 
 On hearing Thunder: — 
 "■At the sight of the Sea: — 
 
 : bi"T|n n;n-n^ n^^xi^ 
 
 On seeing beautiful Trees or Animals : — 
 
 On seeing the Rainbow: — 
 
 On seeing Trees blossoming the first time in the Year: — 
 
 On seeing a Sage distinguished for his knowledge of the Law : — 
 Gn seeing Wise Men distinguished for other than Sacred Knowledge :— 
 
290 
 
 BLESSINGS ON VARIOUS OCCASIONS. 
 
 And conclude : — 
 Blessed art thou, O Lord, for the sustenance and the nourish- 
 ment, for the vine and the fruit of the vine, for the tree and the 
 fruit of the tree. 
 
 All the following Blessings begin with the words, " Blessed art thou, 
 O Lord our God, King of the universe." 
 
 On eating Fruit which groivs on Trees .•— 
 
 — who Greatest the fruit of the tree. 
 
 On eating Fruit which grows on the Ground, Herbage, etc. :— 
 —who Greatest the fruit of the earth. 
 
 On partaking of Flesh, Fish, Eggs, Cheese, etc., or drinking 
 any Liquor except Wine : — 
 
 — by whose word all things exist. 
 
 Afier partaking of any of the Aliments referred to in the three 
 preceding Blessings : — 
 
 — who Greatest many living beings with their wants, for all the 
 means thou hast created wherewith to sustain the life of each 
 of them. Blessed be he who is the life of all worlds. 
 
 On smelling Fragrant Woods or Barks : — 
 — who Greatest fragrant woods. 
 
 On smelling Odorous Plants: — 
 — who Greatest odorous plants. 
 
 On smelling Odorous Fruits: — 
 —who givest a goodly scent to fruits. 
 
 On smelling Fragrant Spices : — 
 —who Greatest divers kinds of spices. 
 
And conclude: — 
 
 : vsn to by • V: "j?^ 'H'!"'? 
 
 ^// the following Blessings begin with the words, 
 
 0» eating Fruit which grows on Trees: — 
 
 0» eating Fruit which grows on the Ground, Herbage, etc, : — 
 
 Ok partaking of Flesh, Fish, Eggs, Cheese, etc., or drinking 
 any Liquor except Wine : — 
 
 After partaking of any of the Aliments referred to in the three preceding 
 Blessings : — 
 
 On smelling Fragrant Woods or Barks : — 
 On smelling Odorous Plants: — 
 On smelling Odorous Fruits: — 
 
 : ni-iga nits o''7. l^isr:' 
 
 On smelling Fragrant Spices: — 
 
zBg BLESSINGS ,0N VARIOUS OCCASIONS. 
 
 After Fruit i^^ 
 
 — and for the fruits. Blessed art thou, O Lord, for the land 
 and for the fruits. 
 
 After Food prepared from any of " the five species of Grain " ; — 
 
 — and for the sustenance. Blessed art thou, O Lord, for the 
 land and for^the sustenance. 
 
 After Food prepared as above aiid Wine : — 
 
 — for _the sustenance and for the fruit of the vine. Blessed art 
 thou, O Lord, for the land, the sustenance and the fruit of 
 the vine. 
 
 If Wine and Fruit are partaken of at the same time, begin the 
 Blessing thus : — 
 
 —for the vine and the fruit of the vine, the tree and the fruit 
 of the tree. 
 
 And conclude : — 
 
 — for the land, the vine and the fruits. Blessed art thou, .0 
 Lord, for the land, the vine and the fruits. ' . , . 
 
 If Food prepared from any of " the five species of Grain" and 
 Fruit are partaken of at the same time, begin : — 
 
 — for the sustenance and the nourishment, the tree and the 
 fruit of the tree. 
 
 And conclude : — 
 
 — for the land, the svistenance and the fruits. Blessed art 
 thou, O Lord, for the land, the sustenance and the fruits. 
 
 If Food prepared from any of " the five species of Grain,'' Fruit and 
 Wine are partaken of at the same time, begin : — 
 
 — for the sustenance and the nourishment, for the vine and 
 the fruit of the vine, for the tree and thefruit of the tree. 
 
1^)^*^:17] *i*iD 289 
 
 After Fruit: — 
 
 After Food prepared from any of ^' the five species of Grain " : — 
 
 After Food prepared as above and Wine: — 
 
 ^ ?^JK« and Fruit are partaken of at the same time, begin 
 the Blessing thus : — 
 
 And conclude : — 
 
 bs :^ nj?« iT'i'i? ' ni-igrr bvi ]?|n b?"! vi^rr bs 
 
 : ni-isprr b^i i^an bs"! Vll?'? 
 
 If Food prepared from any of " the five species of Grain " and Fruit 
 are partaken of at the same time, commence: — 
 
 • VS" ''^? ^51 V5?!? bvi nbjibsn bsi n^^non bs 
 
 ^«(/ conclude: — 
 
 b? • ;> nj?s tj^-13 • ni-isn bsi ninan bsi \nfJ!r;i bs 
 : ni-igrj bsi n:;nan b?i viS"? 
 
 If Food prepared from any of " the five species of Grain, " Fruit and 
 Wine are partalken of at the same time, begin : — 
 
 bsT ]S|n •'■1? bsi IgID bsi nb^bsn byi njnarr by 
 
 ♦ VS'7 •'I? ^51 VS'7 
 
288 BLESSINGS ON VARIOUS OCCASIONS. 
 
 people, upon Jerusalem thy city, upon Zion the abiding place 
 of thy glory, upon thine altar and thy temple. Rebuild Jeru- 
 salem, the holy city, speedily in our days ; lead us up thither 
 and make us rejoice in its rebuilding. May we eat of the 
 fruits of the land, and 'he satisfied with its goodness, and bless 
 thee for it in holiness and purity. 
 
 On Sabbath say : — 
 Be pleased to fortify us on this Sabbath day. 
 
 On New Moon : — 
 Be mindful of us on this day of the New Moon. 
 
 On Festivals : — 
 
 Make us rejoice — 
 
 On Passover: — on this Feast of Unleavened Bread. 
 
 On Pentecost : — on this Feast of Weeks. 
 
 On Tabernacles : — on this Feast of Tabernacles. 
 
 On the Eighth Day of Solemn Assembly and on the Rejoicing of the 
 Law : — on this Eighth-day Feast of Solemn Assembly. 
 
 On New Year : — Be mindful of us for good on this Day of 
 Memorial. 
 
 For thou, O Lord, art good and beneficent unto all ; and we 
 will give thee thanks for the land, 
 
 After Wine : — 
 
 and for the fruit of the vine. Blessed art thou, O Lord, for 
 the land and fpr the fruit of the vine. 
 
ni3i3n "iiD 288 
 
 • njjps 'lap'Sitt^l rtpiri^ i^bsoT 'o'^pj? rnnpa a7"5i7n 
 n^1J?5 i7''l?V 1?"7?3=i r'?=ii3a 5?3fl?5i n;-3?j? bsi^ai 
 
 Ob 3it2 DV: — 
 
 —an nv^ '^api^fcl 
 o« noa say: n-TH nisjBn 
 
 o« nisD jaj/: Ti-tn nisDn 
 
 On nJB'n E'NT : — 
 
 T T - • 
 
 4/?«>- fVim: — 
 
aS; 
 
 BLESSINGS ON VARIOUS OCCASIONS. 
 
 Before drinking Wine : — 
 Blessed art thou, O Lord our God, King of the universe, who 
 Greatest the fruit of the vine. 
 
 Before partaking of Food, other than Bread, prepared from any of " the 
 five species of Grain" {wheat, barley, rye, oats and spelt) : — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 Greatest various kinds of food. 
 
 After any Food, excepting Bread : — 
 Blessed art thou, O Lord our God, King of the universe. 
 After Wine : — 
 — for the vine and the fruit of the vine ; 
 
 After partaking of Grapes, Figs, Pomegranates, Olives or Dates : — 
 — for the tree and the fruit of the tree ; 
 
 After Food prepared as above : — 
 — for the sustenance and the nourishment ; 
 
 After Food prepared as above and Wine : — 
 — for the sustenance and the nourishment, the vine and the 
 fruit of the vine ; 
 
 — for the produce of the field ; for the desirable, good and ample 
 land which thou wast pleased to give as an heritage unto our 
 fathers, that they might eat of its fruits' and be satisfied with 
 its goodness^. -Have mercy, 'O Lord our God, upon Israel thy 
 
287 
 
 : niD-an no 
 
 Before drinking Wine: — 
 
 Before partaking of Food, other than Bread, prepared from any of ^^ the 
 five species of Grain " {wheat, barley, rye, oats and spelt) : — 
 
 After any Food, excepting Bread: — 
 .<4/?«>' Wim :-r- 
 
 7e|rT ng bsr lB|n 
 
 After partdking^of Grapes, Figs, Pomegranates, Olives or Dates : — 
 
 After Food prepared as above: — 
 
 After Food prepared as above and Wine : — 
 
 7S)|!:t n?) bsi 7Dsn bv nbs^jn bsi njnan 
 fiiji • rqmi siap^l Pins'? ^i^^^ la'^piasb J^iVpsni, 
 
286 
 
 SHORTER FORM OF GRACE. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 feedest the whole world with thy goodness, with grace, with 
 lovingkindness and tender mercy; thou givest food to all flesh, 
 for thy lovingkindness endureth for ever. Through thy great 
 goodness food hath never failed us : O may it not fail us 
 for ever and ever for thy great name's sake, since thou nourish- 
 est and sustainest all beings, and doest good unto all, and 
 providest food for all thy creatures whom thou hast created. 
 Blessed art thou, O Lord, who givest food unto all. 
 
 We thank thee, O Lord our God, because thou didst give 
 as an heritage unto our fathers a desirable, good and ample 
 land, the covenant and the Law, and food in plenty. Blessed 
 art thou, O Lord, for the land and for the food. 
 
 Have compassion, O Lord our God, upon Israel thy people, 
 and upon the kingdom of the house of David thine anointed : 
 speedily magnify the glory of the Temple, and doubly coriifbrt 
 us. Blessed art thou, O Lord, who in thy compassion rebuild- 
 est Jerusalem. Amen. 
 
 Blessed art thou, O Lord our God, O God, our Father, our 
 King, who art kind and dealest kindly with all"; thou hast dealt 
 kindly, dost deal kindly, and wilt deal kindly with us ; thou hast 
 bestowed, thou dost bestow, thou wilt ever bestow upon us 
 grace, lovingkindness and mercy. O make us worthy of the 
 days of the Messiah, and of the life of the world to come. 
 The Lord will give strength to his people : the Lord will bless 
 his people with peace. 
 
286 
 
 : mxj53 pribn naiii 
 
 • -i§79 bpV Di^!? l^i^ N=in • D'^prn?'! I5»ri5 in5 i2!«35 
 by) ^djp -iDp rf? i"«C3jji bii^n i2^a5i * i'^PO nbirb >? 
 wn t? 'biniin iae? -ittsa i^"j nbivb ]iva ^db -ion; 
 -ia?S Vi7i»-i5 b?b liia r?^'' bsb n^taoii bbb DaiDQi ^t 
 
 : ban nw ^tu ' ^,^ njjiM 'rj-na • s-55 
 
 n^jsr;! viSi «"'pi2fcf? ipbnjntt? b? ^a^'ribs :■; ?ib n^ia 
 nj?s -jj^-i^ ♦ S5ibb nnb"! • nnini irn^ ' naiT^n nipira 
 
 : ptan bv) v^S"? ^^ * "1"! 
 iVf n^^ n«bo bv] • 1I3V b^-iq?^ b» I3''rib« V: °rn 
 
 • D:'b555 ^3pD30i ' ri>2n Tin? n-jrrip b''75ni • ?rn''P9 
 
 aitsrr ifjif n • siasbn ^a-'a^ bfc^rr • •i^-'jib^ 5^ hj^n tjinsi 
 s^in • s)3b 2"'i3'' s-in n'^cia wn 2>ian wn • bsb n^aani 
 
 ^ -: - : V nr T ' •■ t i- ; : * i- ; it t T 
 
 : mbt^3 iai? n^ 'ili;?VTl 
 
285 GRACE AFTER MEALS. 
 
 On Festivals: — 
 
 May the All-merciful let us inherit the day which is alto- 
 gether good. 
 
 On New Year: — 
 
 May the All-merciful renew unto us this year for good and 
 for blessing. 
 
 On the Intermediate Days of Tabernacles : — 
 
 May the All-merciful raise up for us the fallen Tabernacle of 
 David. 
 
 May the All-merciful make us worthy of the days of the 
 Messiah, and of the life of the world to come. 
 
 On Week-days : — 
 
 Great salvation giveth he to his king.* 
 
 On Sabbaths, Festivals, and New Moons ;— 
 
 He is a tower of salvation to his kingj* and showeth 
 lovingkindness to his anointed, to Dg,vid and to his seed, 
 for evermore. He who maketh peace in his high places, 
 may he make peace for us and for all Israel, and say ye, 
 Amen. 
 
 O fear the Lord, ye his holy ones ; for there is no want to 
 them that fear him. Young lions 4° lack and suffer hunger: 
 but they that seek the Lord shall not want any good. O give 
 thanks unto the Lord, for he is good : for his lovingkindness 
 endureth for ever. Thou openest thine hand, and satisfiest 
 every living thing with favour. Blessed is the man that trusteth 
 in the Lord, and whose trust the Lord is. I have been young 
 and now I am old ; yet have I not seen the righteous forsaken, 
 nor his seed begging for bread. The Lord will give strength 
 unto his people ; the Lord will bless his people with peace. 
 
 * These changes are based upon the two readings of this verse in 
 Fsalm xviii. 51, and 2 Sam. xxii. .51 respectively. 
 
 PPT 
 
On ait3 DV :— 
 
 : aits fe^ Di"" ^d^'^n?! win • i;qrnr^ 
 
 On. nj^OB'N'l:— 
 
 On nisD nyten ^in ; — 
 
 : Nan 
 
 f» Week-days:— 
 <?« nSB' 310 dV and t^nPI tJ'NT ; — 
 
 T - > V 1 
 
 ijni?"! "'H^ in^typS nop na'y) isSib nij^iB'* 
 DiV HE'S?: Nin vah?35 QiV rw^ : nSiv^y 
 
 • nira-? •'jb ^lin : aita-b? !nt?rt^.-i^b ^i '^Bh'Ti • ttsni 
 
 : lirj "»0-b?b S''|i£pia!i * ^TTt'^^ '^P'^^ • "''^'?'^ °^''^^ ''*' 
 
 '>n''?^T "iv,3 5 in©5a :"; n^^^fi ♦ va nea-; -i?7« -i?|n tj^-i? 
 
 >j7 ;> : ninb-ttJipp i»itl aj^? p'^'^s •'rr^ii^T**'^! ' ''Wpt"°5 
 
 : nib^3 iav.-n^ '^i.?'!';'; ' l^i^ isvb 
 
284 GRACE AFTER MEALS. 
 
 an honourable livelihood. May the All-merciful break the 
 yoke from off our neck, and lead us upright to our land. 
 May the All-merciful send a plentiful blessing upon this 
 house, and upon this table at which we have eaten. May 
 the All-merciful send us Elijah the prophet (let him be 
 remembered for good), who shall give us good tidings, 
 salvation and consolation. 
 
 The following has to be varied according to circumstances : — 
 
 May the All-merciful bless my honoured father, the 
 master of this house, and my honoured mother, the 
 mistress of this house, them, their household, their seed 
 and all that is theirs, us also and all that is ours, as our 
 fathers Abraham, Isaac and Jacob were blessed each with 
 his own comprehensive blessing ; even thus may he bless 
 all of us together with a perfect blessing, and let us say, 
 Amen. 
 
 Both on their and on our behalf may there be such advo- 
 cacy on high as shall lead to enduring peace ; and may we 
 receive a blessing from the Lord, and righteousness from 
 the God of our salvation ; and may we find grace and 
 good understanding in the sight of God and man. 
 
 On Sahbath : — 
 
 May the All-merciful let us inherit the day which shall be 
 wholly a Sabbath and rest in the life everlasting. 
 
 On New Moon ; — 
 
 May the All-merciful renew unto us this month for good and 
 for blessing. 
 
• 53nN« Vya ^i^W 'lia^y? Kin ♦ fibnnri : nn?5 
 nr inW '^si • ntn n^aa nana nana nW* 
 niaita nniB'5 ^il?"T5"! • y«h i^iaT i^^asri 
 
 The following has to be varied according to circumstances : — 
 
 • n-TH n^an Sya nia ^ax nx "^na; Kin ♦ lannn 
 nxi DniK • mn n^an n'^ya ^nnia 'm nxi 
 
 V : T V - T " - -: - • T • • V : 
 
 b-riNi !ijniN ♦ on*? ntrN Sa hki oynr nxi Dn^a 
 
 T V : [T V T V -; T V ; T :- v : t •• 
 
 pnx* Dnnax iirnax iiananaty i»a • w"? ntrx 
 
 I' T : ■ T T : - I" -: -.t : ■ :■ : |t v -: 
 
 nn! !iijpa «niK "^jna; |3 ♦ hb hbb Saa apr.i^ 
 : }DK ntoNJi^ ♦ np'?^ nanaa 
 nna^ra'p n^jjib' n!iar ii\'?vi tsn^Sy im^"?*, Dnaa 
 
 • wyty* ^ri'^Ntt np-jvi :; nxa nana nb'J'! ♦ DiSe'. 
 
 : uia) n'Tihti *3^ya aits '^atyi tT^^caii 
 
 T T : • v; .. .. ; V J" : P ■■ t ; • ; 
 
 On nSB' say:— 
 
283 GRACE AFTER MEALS. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 O God, our Father, our King, our Mighty One, our Creator, 
 our Redeemer, our Maker, our Holy One, the Holy One 
 of Jacob, our Shepherd, the Shepherd of Israel, O King, 
 who art kind and dealest kindly with all, day by day thou 
 hast dealt kindly, dost deal kindly, and wilt deal kindly 
 with us : thou hast bestowed, thou dost bestow, thou wilt 
 ever bestow benefits upon us, yielding us grace, loving, 
 kindness, mercy and relief, deliverance and prosperity, 
 blessing and salvation, consolation, sustenance and sup- 
 port, mercy, life, peace and all good : of no manner of good 
 let us be in want. 
 
 The All-merciful shall reign over us for ever and ever. 
 The All-merciful shall be blessed in heaven and on earth. 
 The All-merciful shall be praised throughout all genera- 
 tions, glorified amongst us to all eternity, and honoured 
 amongst us for everlasting. May the All-merciful grant us 
 
 their grief, as it is said, As one whom his mother com- 
 forteth, so will I comfort you, and in Jerusalem shall ye be 
 comforted. Blessed art thou, O Lord, who comfortest Zion by 
 the rebuilding of Jerusalem. 
 
 Blessed art thou, O Lord our God, King of the universe, O 
 God, our Father, our King, our Creator, our Redeemer, our 
 Holy One, the Holy One of Jacob, the living King, who art 
 kind and dealest kindly with all, true God and Judge, who 
 judgest with righteousness, and in judgment takest the souls of 
 men unto thyself, who rulest in thy world, doing therein ac- 
 cording to thy will, for all thy ways are judgment. We are thy 
 people and thy servants, and for all things it is our duty to 
 give thanks unto thee and to bless thee. O thou who repairest 
 the breaches in Israel, mayest thou also repair this breach in 
 us, granting us life and peace. Mayest thou ever bestow upon 
 us grace, lovingkindness, mercy and all good : of no manner of 
 good let us be in want. 
 
|1T»n DDn^ "IID 283 
 
 ennp ^ennp ^mv ^hiii ijxnia wnnx • ):^^i3 
 
 I- ( I- I • r : 1" : I.. . - |.. : - 
 
 tt;: tt;- ttv t • tt; 
 
 • ]mn : nyi D^iyS ^^hv '^ht?\ a^n ♦ pDnn 
 n^m\ K!in • jtoqnn t yi^y D!pB'5 "^nan* x^in 
 
 • tiPii^Ja? nit£;D5 niTbl PI2 a&ia? * nia^? 7*1 ' npg bs 
 
 • i3?)E7n r?-i'^ b? "I? • 1212"!? ia nia^sb inbi»5 ti-ibe;"! 
 ib niiinb Q'^nm ^anat? ban bsi • vi?Sl lay ^^nasi 
 
 D'^oqi'i 19P1 ID i?b •■i3bi55''. «=in • nibgjb'i a''?nb =i3''!?¥« 
 : i27.5>n^ by 3iD b|?j^ ' aita b?"j 
 
282 GRACE AFTER MEALS. 
 
 our God, grant us such repose that there be no trouble, grief 
 or lamenting on the day of our rest. Let us, O Lord our God, 
 behold the consolation of Zion thy city, and the rebuilding of 
 Jerusalem thy holy city, for thou art the Lord of salvation and 
 of consolation. 
 
 On New Moons and Festivals add: — 
 
 Our God and God of our fathers ! May our remembrance 
 rise and come and be accepted before thee, with the remem- 
 brance of our fathers, of Messiah the son of David thy servant, 
 of Jerusalem thy holy city, and of all thy people the house of 
 Israel, bringing deliverance and well-being, grace, loving- 
 kindness and mercy, life and peace on this day of — 
 
 On New Moon say — The New Moon. 
 
 On New Year — Memorial. 
 
 On Tabernacles — The Feast of Tabernacles. 
 
 On the Eighth Day of Solemn Assembly and on the Rejoicing of the 
 Zaz«— The Eighth-day Feast of Solemn Assembly. 
 
 On Passozier — The Feast of Unleavened Bread. 
 
 On Pentecost — The Feast of Weeks. 
 Remember us, O Lord our God, thereon for our well-being ; 
 be mindful of us for blessing, and save us unto life: by thy 
 promise of salvation and mercy, spare us and be gracious 
 unto us ; have mercy upon us and save us ; for our eyes are 
 bent upon thee, because thou art a gracious and merciful God 
 and King. 
 
 *And rebuild Jerusalem the holy city speedily in our 
 days. Blessed art thou, O Lord, who in thy compassion 
 rebuildest Jerusalem. Amen. 
 
 * Jn the House of " Mourner the following is substituted, in place of 
 the passage from " And rebuild" to " in want ": — 
 
 Comfort, O Lord our God, the mourners of Jerusalem and 
 those who share in this present mourning. Do thou give them 
 comfort in place of their mourning, and gladness instead of 
 
pT»n nana i-id 282 
 
 bs;5^ ni»^tt;w bva «in n^y -^s • TjaJiji i-^v t:^;;7^rn^ 
 
 C»« E'nh B'NT a««/ 3113 DV add:— 
 
 ]i^?n ♦•la-'piay ]i-i5Ti •«^■^i7S^) ^lansT na-j';"! IPS';") ^id^^i 
 
 <«« niaD : — 
 niBJ^n an 
 
 nir^^n an 
 
 TT - 
 
 »» riDS : — 
 
 nisarf an 
 
 on 
 
 n-y^v ''VD^ and nnin ntyov 
 /^TI2S?7 an ""a-ip^^n 
 
 •lagi^l D^n at^rrii ns-itiJ^ la"]?-"! * n''?D^ ia ^3;s?''t£?im 
 7!i3D tilpa bs» •»? • •la-'^s''?? ?i^b^ -i? ••lajj-'a^in'! Jia'^bv ami 
 
 : n;^« n^nii 
 
 •^^13 • !|j*p;3 n^np? K'nipn i*y t^h^y nj^ii* 
 
 * /« ^,4/ ^<J»« o/an 73N the following is substituted in place of the 
 passage from n.531 to •13"1E)n'"^K ; — 
 
 cbaHH nyi D';btf?^"i^ ""Van ny i^-'nbs V: °r73 
 • njia'^p Do^tt;! ^■^^ tanqa * n-jo b^^^i a-baw^ct 
 
28l GRACE AFTER MEALS. 
 
 On Chanukah and Purim add, " We thank thee also for the 
 miracles" etc., pp. 51, 52- 
 
 For all this, O Lord our God, we thank and bless thee, 
 blessed be thy name by the mouth of all living continually 
 and for ever, even as it is written, And thou shalt eat and 
 be satisfied, and thou shalt bless the Lord thy God for the 
 good land which he hath given thee. Blessed art thou, O 
 Lord, for the land and for the food. 
 
 Have mercy, O Lord our God, upon Israel thy people, 
 upon Jerusalem thy city, upon Zion the abiding place of 
 thy glory, upon the kingdom of the house of David thine 
 anointed, and upon the great and holy house that was 
 called by thy name. O our God, our Father, feed us, 
 nourish us, sustain, support and relieve us, and speedily, 
 O Lord our God, grant us relief from all our troubles. We 
 beseech thee, O Lord our God, let us not be in need either 
 of the gifts of flesh and blood or of their loans, but only 
 of thy helping hand, which is full, open, holy and ample, 
 so that we may not be ashamed nor confounded for ever 
 and ever. 
 
 On Sabbath say: — 
 
 Be pleased, O Lord our God, to fortify us by thy command- 
 ments, and especially by the commandment of the seventh day, 
 this great and holy Sabbath, since this day is great and holy 
 before thee, that we may rest and repose thereon in love in 
 accordance with the precept of thy will. In thy favour, O Lord 
 
jiTton h3^a lib 281 
 
 On n^jq and Dn;ia oi/ar D'ipiiri hVL, pp. SI. 52. 
 
 D*?^?^!i ijS Dnitt wm^Jt li^pSx :? Sin '^yi 
 : nyi d^j;^ n*»ri ♦n-'?^ ^di -^^b^ "^iian: Mfnix 
 "•^y TP*^^ *.r^^ J??'i5i riy;??'! J^'psni ♦^'iriis 
 
 \ ^ ■ ■ M* " T : • - j" v; t: •• - 
 
 I • • • I • - 1 l" : 1" T (•*•.■; T T 
 
 I" v: t: I" • ; - - T : 
 
 nn>in|)ri r\^^ ^h qn *3 ♦DriNiSn n;'? n^ 
 
 :nyi 
 
 V T 
 
 0« nSE' say:— 
 
 ?r3i!n5 •'T,^'i2^ m.?D5 nansss ia 0=13^1 ia-ns??''? Ty^joV 
 tai^a n!75^i ^iaji nn? ••m t^b^fJ sia'^pb^ ^,^ -lab o''?!? 
 
28o GRACE AFTER MEALS. 
 
 Persons present who have not partaken of the Meal, say the following : — 
 
 Blessed be his name, yea, continually to be blessed for ever 
 and ever. 
 
 He who says Grace replies : — 
 
 Blessed be (our God) he of whose bounty we have partaken, 
 and through whose goodness we live. 
 Blessed be he, and blessed be his name. 
 
 If less than three Males aborve the age of thirteen he present, begin here: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who feedest the whole world with thy goodness, with grace, ■ 
 with lovingkindness and tender mercy; thou givest food 
 to all flesh, for thy lovingkindness endureth for ever. 
 Through thy great goodness food hath never failed us : 
 O may it not fail us for ever and ever for thy great name's 
 sake, since thou nourishest and sustainest all beings, and 
 doest good unto all, and providest food for all thy creatures 
 whom thou hast created. Blessed art thou, O Lord, who 
 givest food unto all. 
 
 We thank thee, O Lord our God, because thou didst 
 give as an heritage unto our fathers a desirable, good and 
 ample land, and because thou didst bring us forth, O Lord 
 our God, from the land of Egypt, and didst deliver us from 
 the house of bondage ; as well as for thy covenant which 
 thou hast sealed in our flesh, thy Law which thou hast 
 taught us, thy statutes which thou hast made known unto 
 us, the life, grace and lovingkindness which thou hast vouch- 
 safed unto us, and for the food wherewith thou dost con- 
 stantly feed and sustain us on every day, in every season, 
 at every hour. 
 
Persons present who have not partaken of the Meal, say the following : — 
 .fl^ who says Grace replies : — 
 
 ^/tfji /^flw three Males above the age of thirteen be present, begin here — 
 
 DnS inij Nin •n^toPin^'i ipn? jri5 nits? •i'j'S 
 n^an '^nan ininanii \ vxir\ oSiyS '5 ♦ 'V^'^'h 
 
 ■T T- ; : T^: • ttt. 
 
 Sis'? a*^a^ '75'? DJ-iD?5!i |T N!in *3 •'^nan i&?j' 
 
2J9 Grace after meals. 
 
 The following Introduction is customary if three or more Males, at)Ove 
 the age of thirteen, have eaten at table together : 
 
 He who says Grace commences thus: — 
 Let US say grace. 
 
 The others respond: — 
 
 Blessed be the name of the Lord from this time forth and 
 for ever. 
 
 Jle who says Grace proceeds : — 
 With the sanction of those present, 
 
 If there be present ten or more Males above the age of thirteen, iht 
 words " our God" are added: — 
 
 *We will bless (our God) him of whose bounty we have 
 partaken. 
 
 The others respond: — 
 
 Blessed be (our God) he of whose bounty we have partaken, 
 and through whose goodness we live. 
 
 * In the house of a Mourner the following Introductory Form is used: — 
 
 We will bless him that comforteth the mourners, and of 
 whose bounty we have partaken. 
 
 The others respond: — 
 
 Blessed be he that comforteth the mourners, of whose bounty 
 we have partaken, and through whose goodness we live. 
 
 He who says Grace repeats the last sentence. 
 Persons present who have not partaken of the Meal, say the following : — 
 
 Blessed be his name, yea, continually to be blessed for ever 
 and ever. 
 
The following Introduction is customary if three or more Males, above 
 the age of thirteen, have eaten at table together: 
 
 He who says Grace commences thus : — 
 The others respond: — 
 
 He who says Grace proceeds : — 
 
 If there he present ten or more Males above the age of thirteen, the word 
 13»n'^S is added. 
 
 I" v: 
 
 The others respond: — 
 * /» the house of an 75X the following Introductory Form is used: — 
 
 : ib^ip ^2^5^^ D'^bg^ OQag 'iji?? 
 
 7)4f others respond: — 
 
 : -1371:;? i2!i05^ ib^p i3b?«?P n^bahf ans?) ir-i-ia 
 
 ^ i».4fl says Grace repeats the last sentence. Persons present who have 
 not partaken oj the Meal, say the following : — 
 
278 
 
 GRACE BEFORE AND AFTER MEALS. 
 
 On washing the hands, previous to partaking of a Meal, say:— 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 given us command concerning the washing of the hands. 
 
 The following Blessing is said over the Bread: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who bringest forth bread from the earth. 
 
 Grace after Meals. 
 
 On Sabbaths and Holydays, and on those days when Tachanun (see 
 p. 57) is not said. Psalm cxxvi. is said: — 
 
 Psalm cxxvi. A Song of Degrees. 
 
 When the Lord turned again the captivity of Zion, we were 
 like unto them that dream. Then was our mouth filled with 
 laughter, and our tongue with exultation : then said they among 
 the nations. The Lord hath done great things for them. The 
 Lord hath done great things for us ; whereat we rejoiced. Bring 
 back our captivity, O Lord, as the streams in the south. They 
 that sow in tears shall reap in joy. Though he goeth on his 
 way weeping, bearing the store of seed, he shall come back 
 with joy, bearing his sheaves. 
 
278 
 
 ♦ ?!•» 
 
 On washing the hands, previous to partaking of a Meal, say: 
 
 7>5^ following Blessing is said over the Bread : — 
 
 Grace after Meals. 
 
 On Sabbaths and Holy days, and on those days when lunri (see p. 57) 
 is not said, Jlv^Bn I'B' is said. 
 
 ^,1 b'^'^sn D?i33 1119^^"' w n?"i -lasitrVi 13"'S P'na; sbia'; ts^ 
 
2 77 SERVICE FOR PURIM. 
 
 but was himself entrapped ; he sought to destroy, but was 
 speedily destroyed. Hainan displayed the hatred of his 
 fathers, and stirred up against the children the ancient enmity 
 of the brothers (Esau and Jacob), remembering not the mercy 
 of Saul, through whose compassion for Agag the enemy was 
 born. The wicked plotted to cut off the just, and the unclean 
 was caught in the hands of the pure. (Mordecai's) lovingkind- 
 ness (to Esther) prevailed over the father's (Saul's) error, but 
 the wicked (Haman) heaped sin upon the sins of his ancestor. 
 In his heart he hid his cunning devices, and sold himself to do 
 wickedness. He stretched forth his hand against God's saints ; 
 he gave his silver to cut off the remembrance of them. When 
 Mordecai saw that wrath had gone forth, and that the decrees 
 of Haman were issued in Shushan, he put on sackcloth and 
 wrapped himself in mourning, ordained a fast and sat upon 
 ashes. Who will rise up to atone for error, and obtain pardon 
 for the sin and iniquity of our fathers ? A flower blossomed from 
 the palm tree : lo ! Hadassah arose to awaken the merit of 
 those that slept in the grave. Her servants hastened to make 
 Haman drink the wine of the poison of snakes. He rose by 
 his riches, but fell in his wickedness ; he made him a gallows, 
 and was himself hanged thereon. All the inhabitants of the 
 world opened their mouths, for the lot of Haman was turned to 
 be our lot. When the righteous was delivered out of the hand 
 of the wicked, and the enemy was put in his stead, the Jews 
 ordained for themselves to celebrate Purim, and to rejoice 
 thereon every year. Thou didst regard the prayer of Mordecai 
 and Esther : Haman and his sons thou didst hang upon the 
 gallows. 
 
 The lily of Jacob rejoiced and was glad when Mordecai 
 was seen in the purple. Thou hast ever been Israel's salva- 
 tion, and their hope in every generation, to make known that 
 all who hope in thee shall not be ashamed, neither shall 
 any be confounded who put their trust in thee. Accursed be 
 Haman who sought to destroy me ; blessed be Mordecai the 
 Jew ; accursed be Zeresh, the wife of him that terrified me ; 
 blessed be Esther my protectress, and may Harbonah also be 
 remembered for good. 
 
 " But thou art holy " etc., p. 73, to " honourable,'' p. 75. On Saturday 
 evening begin "And let the pleasantness," etc., p. 2'i. The Reader 
 says Kaddish, p. 75, omitting " May the prayers," etc., " It is out 
 duty," etc., p. 76. On Saturday evening say the Conclusion 
 Service, p. 212. 
 
 002 
 
Dnis mo 277 
 
 -bv inb905-''? bwaj '^wi i5T ^bi : n-'jii'b n'-ns nyjip 
 1T5 N»K) "72^31 p"''^^ nn5nb »^ DKiT : 2i.';iN Tbia 35^ 
 -bv N^in fW'in VBri") 3^ ri53?;-bs -i5| "v^rj : -lin.ip 
 : nyn nit»sb "i3»n?l v^^-i? nfa^^na isb? pia t v^aq 
 nisn? : lanST nnsob ^i!!? isp? b«! "'g^ilpa nbt» i^; 
 -igJij") pb B?5b ' 7?i?-it»5 I3]jip 7ttn '»Jn71 n?i2. N?,r''5 ''S^HP 
 n5;e? -igsb Tia^!! nj "»» : -isisisn-bs ng?*'! aia irai 7sp9 
 n^TH' ^rr 2b:ibn msi V3 : 'i^'^nia^^ ps n«Kin binjpb'i 
 7\'; inipeJnb ^ar^b ib'^nsn ?7p''"ip : n"i3tt;> i-iisb ^^]^y 
 nb;p31 ys ib nc»» i^ehii be?") iitpvs tov : Q'^s'^sn naq 
 : ')37i5tDb 71903 T?!? "1=13 ■'S b5D ''5??v-bS) ^nri? no'^s : "fb^ 
 nrtib? ^a»p :it»53 nnri 7^13 2.';'i« san t?)? ybf^j p'''^^ 
 nbpiji-n^ i^""^"! : njtr'] nj^-b?? Diafeb"! d"<-)^s nit^sb 
 5 Jip^bn V5n-b5 ^55^ 7pn • "iJ^p^"! "'S'^'ia 
 
 : -ii^ D-'DinnJ?? nsjb wb?-! rfbi sib52?. ^Jlb 'fi'^ip-bs^ 
 
 • •'i^n^n ''5T)'?' "n-"'"'? * ''"7?^V '^i^^ "^^^ "i^^ ■"'"'^ 
 
 • ^^s^ nj3» -i;;30y np-ns ' ''I'^nss n^is tih;, nn^is 
 
 : aiisb 113? n?in-|n nj^ 
 
 {yili^ nriN), p. 73, /■<» T'njiS!!, /. 75. On Saturday Evening begin »n»7 
 Oyj /. 23. 7^ Reader says B*'-!]?, /. 75. omitting 7'S^TSh. 
 VShs^, p. 76. On Saturday Evening say "^ J^!!, /. 212. 
 
276 
 
 SERVICE FOR PURIM. 
 
 Before reading the Book of Esther the following Blessings are said:-^ 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 given us command concerning the reading of the Megillah. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who wroughtest miracles for our fathers in days of old, at 
 this season. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 us to reach this season. 
 
 After reading the Book of Esther say: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 dost plead our cause, judge our suit and avenge our wrong, 
 who renderest retribution to all that hate our soul, and on 
 our behalf dealest out punishment to our adversaries. Blessed 
 art thou, O Lord, who on behalf of thy people Israel dealest 
 out punishment to all their adversaries, O God, the Saviour. 
 
 The following paragraph is omitted after the Reading of the 
 Book of Esther in the morning: — 
 
 —Who broughtest the counsel of the heathen to nought, and 
 madest the devices of the crafty of none effect, when a wicked 
 man, an arrogant offshoot of the seed of Amalek, rose up against 
 us. Insolent in his riches, he digged himself a pit, and his own 
 greatness laid him a snare. In his mind he thought to entrap, 
 
276 
 
 Before reading the fl^jp the following Blessings are said:— 
 
 : n-n |to|5 Dnn d^toja iJ'pbxS 
 !i3p»pi iynriB> •D'piyn "^^p iij^nSx ;; nriN '=j!i^| 
 
 ^^«?- reading the n?3t3 joy .• — 
 
 : 5"'25ian b«rr ' Dr^na-blia b^-i.tp-'. iagb 
 
 y,?^ following paragraph is omitted after the Reading of the 
 n?5P in the morning. 
 
 !)3ibs Dnp5 : D''a!n^ niae^na "i?,*l Q^ia ri55 «"'?<::' i??'^? 
 ni2 ib nnpT i"i«7V5 n^ : pbps ^n^rrj pij n?3 sar; d^n 
 aJi35 ^?b?^ ^i^bb itt;935 nsn : isb ib naJp,'; inV-rf") 
 
2 75 SERVICE FOR CHANUKAH. 
 
 In the home the following Hymn is chanted. 
 
 O Fortress, Rock of my salvation, unto thee it is becoming to 
 give praise : let my house of prayer be restored, and I will 
 there offer thee thanksgivings ; v\fhen thou shalt have prepared 
 a slaughter of the blaspheming foe, I will complete with song 
 and psalm the dedication of the altar. 
 
 Full sated was my soul with ills, my strength was spent with 
 sorrow ; they embittered my life by hardship during my sub- 
 jection to the dominion of Egypt,* but God with his great 
 power brought forth the chosen race, while the host of Pharaoh 
 and all his seed sank like a stone into the deep. 
 
 To his holy oracle he brought me, yet there also I found no 
 peace, for the oppressor came and led me captive, because I 
 had served strange gods : I had to quaff the wine of bewilder- 
 ment ; well nigh had I perished, when Babylon's end drew 
 near ; through Zerubbabel I was saved after seventy years. 
 
 The Agagite (Haman), the son of Hammedatha, sought to 
 cut down the lofty fir tree (Mordecai) t; but his design became 
 a snare to himself, and his pride was brought to an end. The 
 head of the Benjamite thou didst exalt, but the enemy's name 
 thou didst blot out : the many sons he had gotten thou didst 
 hang upon the gallows. 
 
 The Grecians were gathered against me in the days of the 
 Hasmoneans ; they broke down the walls of my towers, and 
 defiled all the oils ; but from one of the last remaining flasks a 
 miracle was wrought for thy belovedj, and their men of under- 
 standing appointed these eight days for song and praises. 
 
 * " The kingdom of the heifer," see Jeremiah xlvi. 20. 
 + See Talmud Babli. Tr. Megillah, lo b. 
 X Likened to a lily in Song of Solomon ii. 2. 
 
naijh inQ 275 
 
 /« (Ae home the following Hymn is chanted: — 
 
 "«Q?!)f75 iiTia "'?n 'HbD Tis lia:;? "^ajga nv??!? niun 
 •nb^jpn-riiji s-'Sin 'nbiijn iij5^ *nb5^ nna^a isiavaJ? 
 
 • "'?J?5n'i bji: S21 • ^vs^\ix^ ^ naJ oa") • ''5t<i''5n itt?li? "i''?'^ 
 VP "'fi'l^V'?' ^^'5? ""^^p^ ^S7 rill *''^T?V °'''^-t ""5 
 
 ib nqjn?"! 'N^^^an-ia •'jjs 'x^yi aJina nnip nn? 
 ••'b'759 niain ^s-io^ 'D'^ae^n ''»''? "'JB •''b'V ''^5i?? °''33? 
 
274 
 
 SERVICE FOR CHANUKAH. 
 
 The Feast of Dedication lasts eight day^. On the first evening a light 
 is kindled, the number of lights beins; increased by one on each con- 
 secutive evening. The Chanukah lights should be kindltd as soon 
 as possible after nightfall. 
 
 On Friday the lights are kindled before the beginning of the Sabbath. 
 Before kindling the lights the following Blessings are said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and com- 
 manded us to kindle the light of Chanukah. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who wroughtest miracles for our fathers in days of old, at 
 this season. v 
 
 The following Blessing is said on the first evening only : — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 us to reach this season. 
 
 After kindling the first light, the following is said: — 
 
 We kindle these lights on account of the miracles, the 
 deliverances and the wonders which thou didst work for our 
 fathers, by means of thy holy priests. During all the eight days 
 of Chanukah these lights are sacred, neither is it permitted us 
 to make any profane use of them ; but we are only to look at 
 them, in order that we may give thanks unto thy name for thy 
 miracles, thy deliverances and thy wonders. 
 
 In the Synagogue Psalm xxx. , /. 85, is chanted. 
 
274 
 
 :n:3m -no 
 
 The Feast of nSjq lasts eight days. On the first evening a light is 
 kindled, the number of lights being increased by one on each con- 
 secutive evening. The naOR lights should be kindled as soon as 
 possible after nightfall. 
 
 On Friday the lights are kind/ed before the beginning of DBB'. 
 
 Before kindling the lights the following Blessings are said:— 
 
 5 !ijn pta m d^aji =lJ'nb^?'? 
 
 715^ following Blessing is said on the first evening only : — 
 .^fter kindling the first light, the following is said : — 
 
 nii^-iaJi^n bsi D-'san by rp-'bia -"lanaM ^bbn ni^3^ 
 • Q''?»ii|pn fr'',?03 ''T-bs •I3''pta«b O'^t^V'?' ^"i^^SS'T' bpi 
 man 13b 7"'>i!i t£;7)7 >ibbo ninan nsjD "*»'; nabsj-bpi 
 ?IOtpb nininb "'1? *"T5b5 no'i'^V ^V^ t^"?? i»»nB?nb 
 : T["'p"iNb53-b5'3 *rpviBJ';-bvT fi'^fprbv 
 
 In the Synagogue DJ^arr nSJn TB* niO|Pj /. 85, is chanted. 
 
273 ORDER OF COUNTING THE OMER 
 
 42. This is the forty-second day, making six weeks of the 
 Omer. 
 
 43. This is the forty-third day, making six weeks and one day 
 of the Omer. 
 
 44. This is the forty-fourth day, making six weeks and two 
 days of the Omer. 
 
 45. This is the forty-fifth day, making six weeks and three 
 days of the Omer. 
 
 46. This is the forty-sixth day, making six weeks and four 
 days of the Omer. 
 
 47. This is the forty-seventh day, making six weeks and five 
 days of the Omer. 
 
 48. This is the forty-eighth day, making six weeks and six 
 days of the Omer. 
 
 49. This is the forty-ninth dayj making seven weeks of the 
 Omer. 
 
 May the All-merciful restore the service of the temple to its 
 place. May it be thy will, O Lord our God and God of our 
 fathers, that the temple tfespeedily rebuilt in our days, and grant 
 our portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and as in ancient years. 
 
 Psalm Ixvii., p. 211. , 
 
 We beseech thee, release thy captive nation by the nlighty 
 strength of thy right hand. Accept the joyful chant of thy 
 people, lift us and purify us, O revered God. O thou mighty 
 One, guard as the apple of thine eye them that meditate upon 
 thy unity. Bless them, purify them, have mercy upon them, 
 ever vouchsafe thy righteousness unto them. O powerful and 
 holy Being, in thine abounding goodness lead thy congregation. 
 Turn, thou who art the only and exalted God, unto thy people, 
 who are mindful of thy holiness. Accept our prayer and 
 hearken unto our cry, thou who knowest all secrets. Blessed 
 be His name, whose glorious kingdom is for ever and ever. 
 
Qi-il nisiaijJ n^tjJ ontf; ni"' div2"3^1 •^^^8' t3'i*n 43. 
 
 :-i!D^V low 
 •'SeJ-i ni57^:3^ n^tp an^ ni'' d'^^^'in'] n^?iN ai»n 44. 
 
 ni»!D^ n^w nriip oi^ a"'V:|iis'] ni^i^q Di>n 45. 
 
 nwia;?? nt^B? on?? oi"' Q'^^^-jW) h^e; Qi>n 46. 
 
 nivsQ^ nt^?? DDB? Dt» cy^-jy"! n?5^ ai>n 47. 
 
 nis^att; nt^eJ qxh^ ni'> Q''??i"iy") njin?; Di*n 48. 
 
 ni»-i2t^ ns5tp Do^ ci" n^y^-jMi ny??;?i ni^n 49. 
 
 : ni^jiaip d-'?^?-! Dbi» "<??''? 
 t'D n*^nn, /. 211. 
 Tfisisr nan bap • n-jin? -t*;?;!) np'P? ^i'll '^^s «?^ 
 • D-i.pa; nn?? ?T"[^n? "'ehii -liaj S3 • s-ji^ ^la^nsi i3;33b 
 eJiip rPQ ' Qbn? Tpj? inpl? npDi aioe ^5^9 
 >n5iT n.25 ?iiS)^b nsa Tn; •'^IPIS bna ^15^10 dh^ 
 ' n'la^sfi s;:ii"' ispps? vt^^ b5n ispvie? ' ip^lt? 
 
272 ORDER OF COUNTING THE OMER. 
 
 27. This is the twenty-seventh day, making three weeks and 
 six days of the Omer. 
 
 28. This is the twenty-eighth day, making four weeks of the 
 Omer. 
 
 29. This is the twenty-ninth day, making four weeks and one 
 day of the Omer. 
 
 30. This is the thirtieth day, making four weeks and two 
 days of the Omer. 
 
 31. This is the thirty- first day, making four weeks and three 
 days of the Omer. 
 
 32. This is the thirty-second day, making four weeks and 
 four days of the Omer. 
 
 33. This is the thirty-third day, making four weeks and five 
 days of the Omer. 
 
 34. This is the thirty-fourth day, making four weeks and six 
 days of the Omer. 
 
 35. This is the thirty-fifth day, making five weeks of the 
 Omer. 
 
 36. This is the thirty-sixth day, making five weeks and one 
 day of the Omer. 
 
 37. This is the thirty-seventh day, making five weeks and 
 two days of the Omer. 
 
 38. This is the thirty-eighth day, making five weeks and 
 three days of the Omer. 
 
 39. This is the thirty-ninth day, making five weeks and four 
 days of the Omer. 
 
 40. This is the fortieth day, making five weeks and five days 
 of the Omer. 
 
 41. This is the forty-first day, making five weeks and six 
 days of the Omer. 
 
•noyn nn^SD mo 272 
 
 niriatp nrpbi^ nna? cav o'^icpsi nsatj; Di»n 27. 
 
 nirtt^; nv?-!S cdob? Di'* q>-ib7V1 njiae; ni»n 28. 
 
 Di'»"i ni»«i?; nv^-ys du?? Qi'^ D"'"itp^"i n^cpi? Di>n 29. 
 
 a^Kl; 13^^ nisttB? n?:ii-iN nn?? Di"* n^pbtp Di»n 30. 
 
 nwbm ni^-'oa; nv^i-)^ cn^ ni'' a^whw^ 117^ Di*n 31. 
 
 V^ I T • T 
 
 ■ V I T ■ T T T : - ; 
 
 ni:»i2S7 nv?i» aritP Qi"* Q'^EJbe;^ naJbcp Di»o 33. 
 
 nis«t?5 nv?"iy one? oi"' ta'^cpb^Jn nv?")S Di»o 34. 
 
 :'-i!93Jb D-'J?; nwr^i 
 nistta? n^ao cdpi?? ai'^ Q">:!Jbe5^ n^an Bi»r:i 35. 
 
 av) ni3J5tt? n^ipD ao?? ai*" a'>dhp\ nww ai»ri 36. 
 
 tnipyb ir^^ 
 •'SSyn ni»-in^ n^PD aue? or a-'pbp!) nyscp a"i*n 37. 
 
 :nn!&b cp^, 
 nir^2E? n^pD Bi;:!?^ av a'^wbp^ njbtp Qi»n 38. 
 
 :ipijb B"'a> n^b^^ 
 niv-in^ nt^PD art?? Qi'^ a-^aJbe?^ nse'in ai»n 39. 
 
 :np^^ B'^p'; nv?l«l 
 
 nc^pqi nis«g? n^PD an?? ai"- aiv^-iy ai^n 40. 
 
 :-ip!sJb aip^. 
 
271 ORDER OF COUNTING THE OMER. 
 
 12. This is the twelfth day, making one week and five days 
 of the Omer. 
 
 13. This is the thirteenth day, making one week and six days 
 of the Omer. 
 
 14. This is the fourteenth day, making two weeks of the 
 Omer. 
 
 15. This is the fifteenth day, making two weeks and one day 
 of the Omer. 
 
 16. This is the sixteenth day, making two weeks and two 
 days of the Omer. 
 
 17. This is the seventeenth day, making two weeks and three 
 days of the Omer. 
 
 18. This is the eighteenth day, making two weeks and four 
 days of the Omer. 
 
 ig. This is the nineteenth day, making two weeks and five 
 days of the Omer. 
 
 20. This is -the twentieth day, making two weeks and six days 
 of the Omer. 
 
 21. This is the twenty-first day, making three weeks of the 
 Omer. 
 
 22. This is the twenty-second day, making three weeks and 
 one day of the Omer. 
 
 23. This is the twenty-third day, making three weeks and 
 two days of the Omer. 
 
 24. This is the twenty-fourth day, making three weeks and 
 three days of the Omer, 
 
 25. This is the twenty-fifth day, making three weeks and 
 four days of the Omer. 
 
 26. This is the twenty-sixth day, making three weeks and five 
 days of the Omer. 
 
i»X^n nn^SD -no 271 
 
 coi n^aoi ^^7^ V^^p tan^ di'' -lisy nipt?? Di>n 12. 
 nii?!Q^ 151^ Qtig? Dii ni^v rrs^-p Di»!i 14. 
 
 V I T 
 
 Tiifc? Qi"«i nw«tt? •'sp one? Di'^ 1E7V ^W^J:} D"i*n 15. 
 
 V I T 
 
 Q^)^-. •«3B?=i nistttt;" "^2^ DOB? Qi"' 19?^ ^W^ t='i''^ i6. 
 D"*?!; niph^ ni^«?; 13?? aji^aJ ni'' ibv rrsytp Di>n 17. 
 
 nBrnoi nwwE; ••s?? Qng? Qi"' "ik'V nv??ri ni>n 19. 
 
 Di"*"! ni»-i2i|7 n^b?J ao^ ai"" Bn?»5'3 a:i|3^ ai>n 22. 
 
 ijeJ!) ni»i3^ najbe? arts? ai'' an^^i nipbe? ai»n 23. 
 
 nis«if? n^0 nup or ane>^i "??-;» ai>n 24. 
 
 :ns^b a-'K)'; n^b^i 
 
 ni^iaV? np^p no?? ar tzinfe??") n?^?in Q"!*!! 25. 
 n^orjinis-iaif? n;{??«? art^ ai*' antpyi n^?f? ai»n 26. 
 
270 
 
 ORDER OF COUNTING THE OMER. 
 
 The Ojiier is counted from the second night of Passover until the 
 night before Pentecost. 
 
 Lo, I am about to fulfil the affirmative precept of the counting 
 of the Omer, as it is written in the Law, And ye shall count 
 unto you from the morrow after the day of rest, from the day 
 that ye brought the Omer of the wave-offering, seven complete 
 weeks they shall be ; until the morrow of the seventh week shall 
 ye number fifty days. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast given 
 us command concerning the counting of the Omer. 
 
 1. This is the first day of the Omer. 
 
 2. This is the second day of the Omer. 
 
 3. This is the third day of the Omer. 
 
 4. This is the fourth day of the Omer. 
 
 5. This is the fifth day of the Omer. 
 
 6. This is the sixth day of the Omer. 
 
 7. This is the seventh day, making one week of the Omer. 
 
 8. This is the eighth day, making one week and one day of 
 the Omer. 
 
 9. This is the ninth day, making one week and two days of 
 the Omer. 
 
 10. This is the tenth day, making one week and three days 
 of the Omer. 
 
 11. This is the eleventh day, making one week and four days 
 of the Omer. 
 
270 
 
 nqrn riTSD -no 
 
 The HDJ) is counted from the second night ^ nOS until the night 
 before niVaB*. 
 
 2!in|!?^ ias n^^vT m.-'so-b^ nbs? ni^a Dupip lajn 
 m.^^a IP n5^,jnri na'-ajji ninaa; sagJ nQ^3;;in laV 
 
 V '1 T - ■ : - |T ■ : T : ■ : 
 
 : -la^b iTO nv Di>n i. 
 
 V I T T V 
 
 : -lai^b a-'a"^ '«3t?5 ai^n 2. 
 
 :-ia^V Q'^'^r n^bp Bi»n 3. 
 
 :-iaijb a'^a^^ nyi^ns Bi»ri 4. 
 
 :-iai'b B''a^, n^ao ai»n 5. 
 
 t-iaifb D'^a'^ r\xsxD ai>n 6. 
 
 V I T * T T • - w« 
 
 t-iaijb ii^jy ptta; ariE? a'^a; n»5a5 ai>rT 7. 
 -yrUA tzii"''! 117^ 5139; artB^ ^^^\ njiae; Bi»n g. 
 
 : -laiyb 
 
 V I T 
 
 B-'a; n^Jbp-i 117^ ^=13?; BiiB? B^a^, '^^?'S Bi*n 10. 
 
 : -laib 
 
 V I T 
 
 B-'a^, nya-iy"! ir7tj piisaJ arra:' bv n^v ""^^ ^'^"'^ "• 
 
 : -la^b 
 
269 CONCLUSION SERVICE FOR THE DAY OF ATONEMENT. 
 
 " Our Father, our King," pp. 55 — 57, is said after the Amidoth of the 
 Evening, Morning, and Conclusion Services. On Sabbath this 
 prayer is said only after the Conclusion Service. 
 
 Tlie Reader says the following verse, the Congregation repeating^t :— 
 Hear, O Israel ; the Lord our God, the Lord is One. 
 
 The Reader and Congregation say the following three times : — 
 
 Blessed be His name, whose glorious Kingdom is for 
 ever and ever. 
 
 The Reader and Congregation say the following seven times: — 
 The Lord, he is God. 
 
 The Shofar is sounded. 
 
11SD DvS rhy:! rhtn 269 
 
 ««^ nVv3. 0» n^B', -135 j>D 137^ w said only after n^i'yj. 
 
 7^e Reader says the following verse, the Congregation repeating it : 
 
 TV t: (•■ v: t: •• t ; • ^ - : 
 
 TAe Reader and Congregation say the following three times i — 
 /"/^i! Reader and Congregation say the following seven times : — 
 
268 CONCLUSION SERVICE FOR THE DAY OF ATONEMENT. 
 
 love hast given us, O Lord our God, [this Sabbath day and] 
 this Day of Atonement to be the end of, as well as the season 
 of pardon and forgiveness for, all our iniquities, that we may 
 cease from the violence of our hands, and may return unto 
 thee to do the statutes of thy will with a perfect heart. O 
 do thou in thy abounding compassion, have mercy upon us, 
 for thou delightest not in the destruction of the world, as it 
 is said, Seek ye the Lord, while he may be found, call ye 
 upon liim while he is near. And it is said. Let the wicked for- 
 sake his way, and the man of iniquity his thoughts ; and let 
 him return unto the Lord, and he will have mercy upon him ; 
 and to our God for he will abundantly pardon. But thou art 
 a God ready to forgive, gracious and merciful, slow to anger, 
 plenteous in lovingkindness, and abounding in goodness ; 
 thou delightest in the repentance of the wicked, and hast no 
 pleasure in their death ; as it is said. Say unto them. As I 
 live, saith the Lord God, I have no pleasure in the death of 
 the wicked; but that the wicked turn from his way and hve: 
 turn ye, turn ye from your evil ways ; for why will ye die, 
 house of Israel? And it is said. Have I at all any pleasure 
 in the death of the wicked, saith the Lord God, and not 
 rather that he should return from his way, and live ? And 
 it is said, For I have no pleasure in the death of him that 
 dieth, saith the Lord God ; wherefore turn yourselves and 
 live. For thou art the pardoner of Israel and tlie forgiver 
 of the tribes of Jeshurun in every generation, and beside 
 thee we have no King who pardoneth and forgiveth. 
 
 For the conclusion of the Amidah see p. 263, from " O my God, before 1 
 was formed. " 
 
^j5n niE^'? Y,'?^ ^''^^l ^^'7r ?P^0 '^'^nj jyp'p 
 oni D*5in YPO'^-^ ^J?«1 • ^bp ^'^b^ '^p''^, 
 
 ^B'n niy? ♦ imy\ t ^linp invri5 ^rix')|'p iNvan^ ^^^ 
 "Sni !inari"i*i ''-ha ±^') vnhsj^na ji« b'^ni i^n^i 
 
 V : I" -: - • t: v t: t : : - |v|t • : : - 
 
 pan nih^i? riiSx nrix^ : niSoS n37.-^3 !|j*p'?x 
 
 -Di< nin^ 'in« dnj ^jn-^pi dh^^k nbN oaN3^ 
 • n;n) S's'^y? W^r ^^b'i-dx *3 j;B>nn ntoa pnx 
 n*3 initon rte'?^ o^ynn d^^diio JiniiB' ^:i^^ 
 ^JhN DKJ ye'-) niD f bnN ^'snn ♦ ^o^^l t '^n'ib'*. 
 n'? ^3 *"i)5»?JT tn^^n) vpn'^p biEJ'5 Ni':'0 '^^'l* 
 : vpi i^'iS'PI • i^in* 'yiii DN^ nm nto^ pnx 
 
 ^or //i,; conclusion of the n"1*05?, ■^^^ /■ 263. from IH ^nPg 
 
267 
 
 CONCLUSION SERVICE FOR THE DAY OF 
 ATONEMEN-^. 
 
 The commencement of the Amidah as in the Evening Service, see 
 p. 256, to "revealed?" p 259. Then continue, adding on Sabbath 
 the "Words in brackets : — 
 
 Thou givest a hand to transgressors, and thy right hand 
 is stretched out to receive the penitent ; thou hast taught 
 us, O Lord our God, to make confession unto thee of all 
 our sins, in order that we may cease from the violence of 
 our hands, that thou mayest receive us into thy presence in 
 perfect repentance, even as fire offerings and sweet savours, 
 for thy words' sake which thou hast spoken. Endless would 
 be the fire offerings required for our guilt, and numberless the 
 sweet savours for our trespasses ; but thou knowest that our 
 latter end is the worm, and hast therefore multiplied the means 
 of our forgiveness. What are we? What is our life? What is 
 our piety? What our righteousness ? What our helpfulness ? 
 What our strength ? What our might ? What shall we say 
 before thee, O Lord our God and God of our fathers ? Are 
 not all the mighty men as nought before thee, the men of 
 renown as though they had not been, the wise as if without 
 knowledge, and the men of understanding as if without 
 discernment ? For most of their works are void, and the 
 days of their lives are vanity before thee, and the pre- 
 eminence of man over the beast is nought, for all is vanity. 
 
 Thou hast distinguished man from the beginning, and 
 hast recognised his privilege that he might stand before 
 thee ; for who shall say unto thee. What doest thou ? and if 
 he be righteous what can he give thee ? But thou of thy 
 
267 
 
 The commencement of the iTl^ipj? as in the Euening Service, see p. 256 
 to 3?T1* /. 259. Then continue, adding on Sabbath the words in 
 brcukets : — 
 
 •n^iB' h^\h ^W^ V^') D^y^ia'p t \m nrix 
 
 r -. T - I |VT : - : • : |- v: t: f : - : - 
 
 npij^y niiitrn? ^ii?5prii ^^y. pB'ya S'^ni jvp'? 
 n^ann 'na^sS nySini nan iunnnxa' viv nnxi 
 
 T I" : • I T • : T •■ : T • I" • -: - V - [•• t , 
 
 ll" : ■ - I" : - V I" - V : I : ' ] ' ■ 
 
 I |v T : - - I" T : - I" I ■ 
 
 Dn*»n ^a*i !inri onwa an *3 • Sam ^Si3 o^Jia?!) 
 
 ♦ ^osS ni»yS !inn*3ni b'xi^: K^iJx J?'?75n nrix 
 J "^S-Iw-nib p'lX^-DN) hm-r\b ^S ion* '» '? 
 
266 ADDITIONAL SERVICE FOR THE DAY OF ATONEMENT. 
 
 the ram, and one tenth part for each lamb, with wine 
 according to the drink offering thereof, and two he-goats 
 wherewith to make atonement, and the two continual offer- 
 ings according to their enactment. 
 
 [They that keep the Sabbath and call it a delight shall rejoice 
 in thy kingdom ; the people that hallow the seventh day, even 
 all of them shall be satiated and delighted with thy goodness, 
 seeing that thou didst find pleasure in the seventh day and 
 didst hallow it ; thou didst call it the desirable of days, in re- 
 membrance of the creation.] 
 
 Continue p. 2C,J, " Our God .... pardon," to the end 
 of the Amidah. 
 
 For the Blessing of the Priests when Ike Day of Atonement falls on u 
 week-day, seep. 238a. 
 
 AFTERNOON SERVICE FOR THE DAY OF 
 
 ATONEMENT. 
 
 For the Amidah, see p. 256. 
 
 CONCLUSION SERVICE FOR THE DAY OF 
 
 ATONEMENT. 
 
 "Happy are they," etc., p. 71. 
 
 "And a redeemer," etc., p. 73. 
 
 Kaddish, p. 37. 
 
11S3 DvS c)Di» nVfin 266 
 
 ia j^i-'irn ly^sij^ni * la'iiai? =ia??0?? •is^fe?"' £3^? ''T70 
 
 Continue — ^bnP"-13»r6x, ^. 257, to the end of the ill'PJJ. 
 
 FoY the Blessing of the Priests when "1133 Di* falls on a weeh-day.. 
 see p. z-i&a. 
 
 For the ilTOJ! je« /. 256. 
 
 B^iP. *vin, /• 37. 
 
265 ADDITIONAL SERVICE FOR THE DAV OF ATONEMENt. 
 
 May it be thy will, O Lord our God and God of our 
 fathers, merciful King, that thou mayest again in thine 
 abundant compassion have mercy upon us and upon thy 
 sanctuary, and mayest speedily rebuild it and magnify its 
 glory. Our Father, our King, do thou speedily make the 
 glory of thy kingdom manifest upon us ; shine forth and 
 exalt thyself upon us in the sight of all living ; bring our 
 scattered ones among the nations near unto thee, and gather 
 our dispersed from the ends of the earth. Lead us with 
 exultation unto Zion thy city, and unto Jerusalem the place 
 of thy sanctuary, with everlasting joy ; and there we will 
 prepare before thee the offerings that are obligatory for us, 
 the continual offerings according to their order, and the 
 additional offerings according to their enactment ; and the 
 additional offerings of [this Sabbath day and] this day of 
 Atonement we will prepare and offer unto thee in love 
 according to the precept of thy will, as thou hast prescribed 
 for us in thy Law through the hand of Moses thy servant, 
 by the mouth of thy glory, as it is said : — 
 
 [And on the Sabbath day two he-lambs of the first year with- 
 out blemish, and two tenth parts of an ephah of fine flour for a 
 meal offering, mingled with oil, and the drink offering tffereof ; 
 this is the burnt offering of every Sabbath, beside the continual 
 burnt offering and the drink offering thereof.] 
 
 And on the tenth day of this seventh month there shall 
 be an holy convocation unto you ; and ye shall afHict your 
 souls, ye shall do no manner of work. And ye shall offer a 
 burnt offering unto the Lord for a sweet savour ; one young 
 bullock, one ram, seven he-lambs of tlie first year; ihey 
 shall be unto you without blemish. And their meal offering 
 and their drink offerings as hath been ordained ; three tenth 
 parts of an ephah for each bullock, and two tenth parts for 
 
"iifiD nvh tiDia nSsn 265 
 
 ■ • !• I • " " I" v; T ; I |v T : ■ I T - : 
 
 ♦ ^aSa !iy;:K j niia hiyn^ r\ir\b ^njim D^a^n 
 ^T^?^ amri) ysini iririD lyj^y ff^ia'pa niM n"?!! 
 D33 w^ni:{!i3j!i D^ian paib liniiTis ^inpi ^n-S^ ^ry'? 
 D^S^'n*'?^ nai^ ^7^ ivv^ ^^x^^ni ♦ pN-^n^TO 
 
 : Dnp'pni D'swaii Dnnp? Dn*oi|i ij^phiri nii5ij5 
 
 'T[3ix'i J^5VP| !^?0^5 '^',^1)'? inpji nb'yj • n-jn 
 
 -'pv ifl3a?5 nag? nb^ 5'i3P?1 19^3 nb^bs nj^ipa n^b 
 
 ... T ., : . vll t): ■ V - • • : - V | - t •.• 
 
 • T : TV 'r TV JTT |V - - I . - |.. T- T*- 
 
 •S^nS n^yim ♦iB' 'nsf? D^Jhsry nB''?^' i^ih^ 
 
 • ITT ■;" "•• T~ * i V T s T \ t ' 
 
264 
 
 ADDITIONAL SERVICE FOR THE DAY OF 
 ATONEMENT. 
 
 For the commencement of the Amidah see pp. 159, \to, from " Lord, 
 open thou tny lips " to ''■praise thee daily. (Selah.)" 
 
 Say, "Now, therefore," p. 239, to " holy King," p. 240. Then 
 continue : — 
 
 Thou hast chosen us from all peoples, thou hast loved 
 us and taken pleasure in us, and hast exalted us above all 
 tongues; thou hast sanctified us by thy commandments, 
 and hast brought us near unto thy service, O our King, and 
 hast called us by thy great and holy name. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [this 
 
 Sabbath day for holiness and rest, and] this Day of Atonement 
 
 for pardon, forgiveness and atonement, that we may [in love] 
 obtain pardon thereon for all our iniquities; an holy convo- 
 - cation, as a memorial of the departure from Egypt. 
 
 But on account of our sins we were exiled from our land, 
 and removed far from our country, and we are unable 
 to fulfil our obligations in thy chosen house, that great 
 and holy temple which was called by thy name, because 
 of the hand that hath been stretched out against thy 
 sanctuary. 
 
264 
 
 For the commencement of t lie iTI'pjr, see pp. 159, 160, from ^JIK 
 
 ■'nm to nVV'^-ib^n:. 
 
 •S'«J' I35-1, p. 239, (ffl Biingn, /. 240. 7 hen continue— 
 
 T |TJ-r 
 
 Ok nSE' a^^ ^/5« warai z« brackets. 
 
 n-jn natsrn] DVTiN n;iriN5 lypSN *^> ^ij'p-jririi 
 
 •■T- • - ■ vr vll t|: . 
 
 "rfpn^n? M'53 iJ'pinin mrh ^ho\ x^rm pxi 
 i»n ^jflD vW '?i;^B' N^p^B'' t^'npni '^'i"'^^ ^'?5 
 
 n 
 
263 SERVICE FOR THE DAY OF ATONEMENT. 
 
 the Lord our God ; but the things that are revealed belong 
 unto us and to our children for ever, that we may do all the 
 words of this Law. For thou art the forgiver of Israel and 
 the pardoner of the tribes of Jeshurun in every generation, 
 and beside thee we have no king, who pardoneth and 
 forgiveth. 
 
 O my God, before I was fonned I was nothing worth, 
 and now that I have been formed I am but as though I had 
 not been formed. Dust am I in my life : how much more 
 so in my death. Behold I am before thee like a vessel filled 
 with shame and confusion. O may it be thy will, O Lord 
 my God and God of my fathers, that I may sin no more, 
 and as to the sins I have committed, purge them away in 
 thine abounding compassion though not by means of afflic- 
 tion and sore diseases. 
 
 For conclusion of the Amiiah see p. 142, "0 my God, guard my 
 tongue," etc. 
 
11S3 DV nSsn 263 
 
 :nriN nW nSiw "^nia "aSa iijS 
 
 T " T ■ : * I (V T : • -: ■■ -; . t • ; '■' | t 
 
 *nbN ^nVl 'd'?« :: Ti^^'^ 1^^"^ '^^ ' ^^^^'^ 
 
 D^:Sni nnis: n; W i**? '^^t? * Q'^in "^^^sriia 
 
 jD*y^ 
 
 For the conclusion of the PlTlpg j^^/. 142, li>f3 ^w^% 
 
252 SERVICE FOR THE DAY OF ATONEMENT. 
 
 And also for the sins for which we owe a burnt oifering : 
 
 And for the sins for which we owe a sin offering : 
 
 And for the sins for which we owe an offering, varying 
 
 according to our means : 
 And for the sins for which we owe an offering, whether for 
 
 certain or for doubtful trespass. 
 And for the sins for which we are liable to the penalty of 
 
 chastisement : 
 And for the sins for which we are liable to the penalty of 
 
 forty stripes : 
 And for the sins for which we are liable to the penalty of 
 
 death by the hand of heaven : 
 And for the sins for which we are liable to the penalty of 
 
 excision and childlessness : 
 
 For all these, O God of forgiveness, forgive us, par- 
 don us, grant us remission : 
 
 And also for the sins for which we are liable to any of 
 the four death penalties inflicted by the court, — stoning, 
 burning, beheading, and strangling; for the violation of 
 positive, or for the violation of negative precepts, whether 
 these latter do or do not admit of a remedy by the sub- 
 sequent fulfilment of a positive command* ; for all our sins, 
 whether Ihey be or be not manifest to us. Such sins as 
 are manifest to us, we have already declared and confessed 
 unto thee, while such as are not manifest unto us, are 
 manifest and known unto thee, according to the word 
 that hath been spoken. The secret things belong unto 
 
 * There are prohibitions, the Iransgression of which cannot be 
 rectified by any subsequent act of the offender. Such, for example, 
 are the laws forbidding work to be done on the Sabbath, and leavened 
 bread to be eaten on Passover : to each of them the statement applies, 
 
262 
 
 1133 DV rhsin 
 
 jn^iy anhv^ D*5*r! ^iJnb' d^Ktan '?v'i. 
 
 I nam nn^Sy D^ajn ijnbj d^n^ii hv\ 
 
 • Tiv) nSij; fa-^p Qn^Sy D^a»pi ^:m warn Wi. 
 j^^rii ^N'^.i DB'N DH'^r D^4»n sijnb' D^Npn Syi 
 
 :n!i"i*io nato nn^Sr^ wyn m^ a^xpn '?yi 
 
 tD^yanx nip^to nn^'py D^^jn !)Jxb> D^xtsn Wl 
 
 : D^pK' n»5 nn^a Dn^Sy D^n»ri !|JN2' d^n^h '?yi 
 
 :nnnyi ^13 Dn'^Sy C]'':i»r! !i3kb' D^Nipn Wi. 
 
 tw^-isa •!ij|?-'?ho • ^h-rho nnhp ni'pN d'?3 '?yi. 
 
 ♦ p*i n^5 riin^a jranx on^'py D^^jn !ijkb' D^xtDn Syi. 
 
 • HB'y ni^ta "^y • pin) • ann • nsib' • rh^pu 
 
 ♦ nb'if Dip n3-B>.»E' pa • nto n'? nixib-'^yi 
 -riNi ^:h D:i':'^ri-nN • n^y csip na |*k^ p5i 
 tDii-itoK 133 ijj? Dri'?5ri-riK : ij|? D*.i^ ny0 
 uS D^i"?!! DJ^NB'-nNi •dn*'?y ^h lynini ♦ Tikis':? 
 nhriDijn it^m^ ns'^a • D*yn*i D*iSii on •n^js'? 
 
 T : • - - v: vv T T - • • • ; .. I (.,. X : 
 
 rig's Q-IP I*!? I'K. On the other hand, the law (Deut. xxii. 6, 7) for- 
 bidding the rifling of a bird's nest, and taking the mother with the 
 young is, according to one view expressed in the Talmud (Maccoth, 17 a), 
 a negative precept, the transgression of which may be rectified by 
 letting the mother go free : to this class of prohibitions the rule applies, 
 
 nB>i? Dip as £?». 
 
26 1 SERVICE FOR THE DAY OF ATONEMENT. 
 
 For the sin which we have committed before thee by the 
 conversation of our Ups ; 
 
 And for the sin which we have committed before thee with 
 wanton looks : 
 
 For the sin which we have committed before thee with 
 
 haughty eyes ; 
 And for the sin which we have committed before thee by 
 
 effrontery : 
 
 For all these, O God of forgiveness, forgive us, par- 
 don us, grant us remission. 
 For the sin which we have committed before thee by 
 
 breaking off the yoke of thy commandments; 
 And for the sin which we have committed before thee by 
 
 contentiousness : 
 For the sin which we have committed before thee by 
 
 ensnaring our neighbour ; 
 And for the sin which we have committed before thee by 
 
 envy: 
 For the sin which we have committed before thee by 
 
 levity ; 
 And for the sin which we have committed before thee by 
 
 being stiff-necked : 
 For the sin which we have committed before thee by 
 
 running to do evil; 
 And for the sin which we have committed before thee by 
 
 tale-bearing : 
 For the sin which we have committed before thee by vain 
 
 oaths ; 
 And for the sin which we have committed before thee by 
 
 causeless hatred : 
 For the sin which we have committed before thee by 
 
 breach of trust ; 
 And for the sin which we have committed before thee with 
 
 confusion of mind : 
 
 For all these, O God of forgiveness, forgive us, 
 pardon us, grant us remission. 
 
 M M 2 
 
•iisa Dv nSsn 261 
 
 jnton^ D*3^y5 fi^js'p iijxpne^ Ntpn W 
 
 :Sy npnsa '^^ja'p ^UNtoriB' Niari Sy 
 
 inhh^^ ^^js'p «Kt)riB' Ni?n Sri 
 : sjn nnv5 '^'Js'? lix^ri^ Ntpn Sy 
 
 :B'Nn n^i'ppa ^ja'p iUKtsne' xtpn '?y 
 
 :ni'?*5n5 tj^jij^ liNbriB' NL?ri '?y'j 
 :nib' nyiatJ'3 ^os*? iiJNbnB' xtsn Sy 
 jD3n nwB'Si r^sh iJNDne' klspi Syi 
 
 T • - : • : I |v r : |t t v : -. - ; 
 
26o SERVICE FOR THE DAY OF ATONEMENT. 
 
 And for the sin which we have committed before thee by 
 confession with the mouth alone : 
 
 For the sin wliich we have committed before thee by 
 despising parents and teachers ; 
 
 And for the sin which we have committed before thee in 
 
 presumption or in error : 
 For the sin which we have committed before thee by 
 
 violence ; 
 And for the sin which we have committed before thee by 
 
 the profanation of the divine Name : 
 For the sin which we have committed before thee by 
 
 unclean lips ; 
 And for the sin which we have committed before thee by 
 
 folly of the mouth : 
 For the sin which we have committed before thee by tlie 
 
 evil inclination ; 
 
 And for the sin which we have committed before thee 
 wittingly or unwittingly : 
 
 For all these, O God of forgiveness, forgive us, par- 
 don us, grant us remission. 
 
 For the sin which we have committed before thee by 
 
 denying and lying ; 
 And for the sin which we have committed before thee by 
 
 the taking of bribes : 
 
 For the sin which we have committed before thee by 
 scoffing ; 
 
 And for the sin which we have committed before thee by 
 
 slander : 
 For the sin which we have committed before thee in 
 
 business ; 
 And for the sin which we have committed before thee in 
 
 eating and drinking : 
 For the sin which we have committed before thee by 
 
 usury and interest ; 
 
 And for the sin which we have committed before thee by 
 the stretched forth neck of pride : 
 
"I1S3 Dv nSsn 260 
 
 :ns ')i)^ "Tikis'? iJNtsnE' Nbn Syi 
 : Dnitt!) Dnin '^^iiSia 'n'^sh ^JNtsriB' Nisn "^s; 
 
 T T : ■ I T : I |v T : |t t v : •• - : 
 
 T I V I : ( |v T : |T T ..• : •• 
 
 tQ^T\ %r\^ Tr^JsS iiJNtsntr K£:n hv) 
 
 : • : I |v T : |t t •.• : •• - : 
 
 tvnn nx*3 tiosjS lixtsriB' xton '?» 
 
 i' T T VI" : I ]v T : jT T v : •• 
 
 jsn:i!) JTHDa T:sh ^liNtsne^ Ntsn '75? 
 
 T T : - 1- : I |v T : |t t •.- 
 
 - I - - : I |v T : |T T ..• i •• - : 
 
 :pn |iB''7i ^^js'p iJNpriB^ K^n Syi^ 
 :|n»5!i Nto ^ofiV w«pnK^ xtpn ':'y 
 
 :jna n*bi5 ^,^1^'? ^^^^0^ ''*'?'^ ^^\ 
 
259 SERVICE FOR THE DAY OF ATONEMENT. 
 
 What shall we say before thee, O thou who dwellest on 
 high, and what shall we recount unto thee, thou who 
 abidest in the heavens? dost thou not know all things, both 
 the hidden and the revealed ? 
 
 Thou knowest the secrets of eternity and the most 
 hidden mysteries of all living. Thou searchest the inner- 
 most recesses, and triest the reins and the heart. Nought 
 is concealed from thee, or hidden from thine eyes. 
 
 May it then be thy will, O Lord our God and God of 
 our fathers, to forgive us for all our sins, to pardon us for 
 all our iniquities, and to grant us remission for all our 
 transgressions. 
 
 For the sin which we have committed before thee under 
 
 compulsion, or of our own will ; 
 And for the sin which we have committed before thee in 
 
 hardening of the heart : 
 For the sin which we have committed before thee un- 
 knowingly ; 
 And for the sin which we have committed before thee with 
 
 utterance of the lips : 
 For the sin which we have committed before thee by un- 
 
 chastity ; 
 And for the sin which we have committed before thee 
 
 openly and secretly : 
 For the sin which we have committed before thee know- 
 
 ingly and deceitfully : 
 And for the sin which we have committed before thee in 
 
 speech : 
 For the sin which we have committed before thee by 
 
 wronging our neighbour ; 
 And for the sin which we have committed, before thee by 
 
 the sinful meditating of the heart : 
 For the sin which we have committed, before thee by 
 
 association with impurity ; 
 
ni£53 DV nSsn 259 
 
 ^*isS nQD3-nibi • Dinib iB'v 'lOsS nibN3-na 
 
 T T ■• : - -: " : t ^ ■• t - |" t - 
 
 yvi t:ih) nvh^ |nbi |^i nnn Sa tJ'Sin nm 
 
 T ^ |T - : ■ : I- - T - |T -:■-.■ 
 
 :i'?n vifs^? ^^is"? iJ«pn^ Ntan Syi 
 
 ... |T - T - I |v T : r ^ • • 
 
258 SERVICE FOR THE DAY OF ATONEMENT. 
 
 forgiveth. Blessed art thou, O Lord, thou King who par- 
 donest and forgivest our iniquities and the iniquities of 
 thy people, the house of Israel, who makest our tres- 
 passes to pass away year by year, King over all the earth, 
 who sanctifiest [the Sabbath and] Israel and the day oi 
 Atonement. 
 
 For the continuation of the Amidah see pp. 139-142, /ra?« "Accept''' 
 to "who makest peace.'' Then continue : — 
 
 Our God and God of our fathers, let our prayer come 
 before thee ; hide not thyself from our supplication, for we 
 are not arrogant and stiff-necked, that we should say before 
 thee, O Lord our God and God of our fathers, we are 
 righteous and have not sinned ; but verily, we have sinned. 
 
 We have trespassed, we have been faithless, we have 
 robbed, we have spoken basely, we have committed 
 iniquity, we have wrought unrighteousness, we have been 
 presumptuous, we have done violence, we have forged lies, 
 we have counselled evil, we have spoken falsely, we have 
 scoffed, we have revolted, we have blasphemed, we have 
 been rebellious, we have acted perversely, we have trans- 
 gressed, we have persecuted, we have been stiff-necked, we 
 have done wickedly, we have corrupted ourselves, we have 
 committed abomination, we have gone astray, and we have 
 led astray. 
 
 We have turned aside from thy commandments and 
 good judgments, and it hath profited us nought. But 
 thou art righteous in all that is come upon us ; for thou 
 hast acted truthfully, but we have wrought unrighteousness. 
 
iisa DV nSan 258 
 
 I : |v [v t: ,t - I t t |t t V 
 
 /^o;- <^e continuation of the HTDg see pp. 139 — nz,from nV"! ^<» 
 Dl'pB'rt nB'iy. 7%«» continue:— 
 
 I" T • : • - - : ■ - : |" t ■ : | |v t : x 
 
 t» ^^isS ^aiS tj^iy ^B'l'j!) D^^s *:Ty ii^mji? |^x^ 
 «N£3Pi nSi iiiriiNt n^p^-^x iiJ^niiN ^nSxi li^pSx 
 
 n:xm iumx Sax 
 
 |-v:v -I :|- • :!-'■ -r ■' ■ I" ■• 
 
 ♦p ijxy* ♦ipB' ij'^Sb ♦iJDan 'iianT -iijyB'-im 
 
 ' - : j-T |v|/ : |- T : |- T :|- : |- : • : 
 
 : |- ■ : r ■» I Vl 1- I • : |-T : |- t 
 
 TjT : ■ - ) i" T : ■ ■ I |v : • ■ :|- 
 
 '•IV. ■ I" T T - T " I ■ " ' - : r 
 
 : ijysrin yn^xi n'B'y 
 
 : IT : • : C -: - t |- t 
 
257 SERVICE FOR THE DAY OF ATONEMeNT. 
 
 thy servant, of Jerusalem thy holy city, and of all thy people 
 the house of Israel, bringing deliverance and well-being, 
 grace, lovingkindness and mercy, life and peace on this Day 
 of Atonement. Remember us, O Lord our God, thereon 
 for our well-being ; be mindful of us for blessing, and save 
 us unto life : by thy promise of salvation and mercy, spare 
 us and be gracious unto us ; have mercy upon us and save 
 us; for our eyes are bent upon thee, because thou art a 
 gracious and merciful God and King. 
 
 Our God and God of our fathers, pardon our iniquities 
 [on this Sabbath day, and] on this Day of Atonement; blot 
 out our transgressions and our sins, and make them pass 
 away from before thine eyes ; as it is said, I, even I, am he 
 that blotteth out thy transgressions for mine own sake; and 
 I will not remember thy sins. And it is said, I have 
 blotted out, as a cloud, thy transgressions, and, as a mist, 
 thy sins : return unto me, for I have redeemed thee. And 
 it is said, For on this day shall atonement be made for 
 you, to cleanse you ; from all your sins shall ye be clean 
 before the Lord. [Our God and God of our fathers, accept 
 our rest.] Sanctify us by thy commandments, and grant 
 our portion in thy Law ; satisfy us with thy goodness, and 
 gladden us with thy salvation ; [and let us inherit, O Lord our 
 God, in love and favour, thy holy Sabbath ; and may Israel, who 
 hallow thy name, rejoice thereon] ; and purify our hearts to serve 
 thee in truth ; for thou art the forgiver of Israel and the 
 pardoner of the tribes of Jeshurun in every generation, 
 and beside thee we have no king who pardoneth and 
 
I" ■ : T T : ■ 1-|: t t : 
 
 onni !)i3Pi> Din n^prn^ T^w\ nin^i t D^.n'? 
 pan TiSa Sx ^3 'iii^yy Y,*?^ '^ i^y.'B'ini^ >ii*,'?y 
 
 J nm Diinii 
 
 T [T -: 
 
 lyyB's n^yni nni^ • njn Dnsan [ni-^a^ n-jn n?t^n] 
 Nin *DiN ^DJN • niexa • "^^j;y i^3D ^J^nxtsni 
 
 ^3 hii ni!iB' YP'^^'^ 15^?1 TH^^ ^V;" 'J:^'P9 
 T^^ Q:3'k "iM! ™.ri Di»r'3 •'1^x31 t^jri'pNj 
 
 ,.. i,.:J |T : - t; -■ : • v •• - ... 
 
 •Tinyiuy'S ^Jpiipan ^3>ii3» iiy?b' '"^plin? Wj5^n 
 irajjT 7i,aj-Ti5 nae; ]fe-i3^ n?nN3 is'^lib^? ^.i i3l?''n?n"!] 
 • n»N| ^'^5^'? ^33'? T^l [1P?^ 'fP'lP-^ ^^■^^ • ^? 
 
 "Sd5 p'ib': 'tone''? jSpipi VNn^:S jh^d r^m ^a 
 
256 
 
 SERVICE FOR THE DAY OF ATONEMENT. 
 
 The following Amidah is said at the Evening, Morning and Afternoon 
 Services. 
 
 For commencement of the Amidah see pp. 136, iyj,from "0 Lord, open 
 thou my lips," to "praise thee daily, {Selah.)" Say "JVinv 
 therefore," p. 239, to "'holy King,^' p. 240. Then continue : — 
 
 Thou hast chosen us from all peoples, thou hast loved 
 us and taken pleasure in us, and hast exalted us above all 
 tongues ; thou hast sanctified us by thy commandments, 
 and brought us near unto thy service, O our King, and hast 
 called us by thy great and holy name. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [this 
 Sabbath day for holiness and rest, and] this Day of Atonement 
 for pardon, forgiveness, and atonement, that we may [in love] 
 obtain pardon thereon for all our iniquities •; an holy con- 
 vocation, as a memorial of the departure from Egypt. 
 
 Our God and God of our fathers ! May our remem- 
 brance rise and come and be accepted before thee, with the 
 remembrance of our fathers, of Messiah the son of David 
 
2S6 
 
 The fallmving iT^'oy is said at the Evening, Morning and Afternoon 
 Services. 
 
 For the commencement of the HTipg see pp. 136, iy],from *0^E' 'jhS 
 
 to rha ^I'p^n;. 
 
 Ajy I35-1j /. 239, /« K'niSilj p. 240. 7"/5«» continue: — 
 
 T !• t: (t t : |- t ■ - t t ■ |T : - : t - 
 
 xwrp !ij*Sy 
 
 T |t| T I" 7 
 
 0» nS^ ai/i:/ the words in brackets. 
 
 m;n n?^n] DV-fiN n^ri{<5 1i'p'?^? !! li^'ji^J^^ 
 ("ITHOT ri-Tn CDnsan [Qi'^-nt^i nowoh*! n^-jfi^ 
 
 nxn;,"! y^5*.i ^y\ nSy;. '^ij^nia!!? ^nSxi siJ^nSx 
 ppn^ !iJ3.nj?S!i «3h5T wi npsti v^m ^yy 
 
455 SteRViCE FOR THE EVE OF tHE DAY OF ATONfeMENt. 
 
 in lovingkindness. He will turn again and have mercy 
 upon us ; he will subdue our iniquities. And thou wilt cast 
 all their sins into the depths of the sea. O mayest thou 
 cast all the sins of thy people, the house of Israel, into a 
 place where they shall be no more remembered or visited, 
 or ever again come to mind. Thou wilt show faithfulness 
 to Jacob, and lovingkindness to Abraham, as thou hast 
 sworn unto our fathers from the days of old. 
 
 SERVICE FOR THE EVE OF THE DAY OF 
 ATONEMENT. 
 
 On the day previous to the Fast of Atonement, Afternoon Service is said 
 as on Fridays, but earlier than usual. After "who makest peace," 
 p. 54, say "Our God , ... let our prayer come," to the end of the 
 Amidahfor the Day if Atonement ; see pp. 258 — 263. 
 
 "It is our duty," etc., p. 16. Kaddish, p. Tj. 
 
 Before going to Synagogue the lamp is lighted, and the following Blessing 
 
 is said : — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and com- 
 manded us to kindle the light of the [Sabbath and the] Day of 
 Atonement. 
 
O' rrhsb^ "n'Wrci iij^njiy tras* ^^'a'ny niB'* 
 
 T ■.. : • ' ■ : - : I ■• -: : • |- .-: - : t 
 
 iS-W iiWr^':'! 'nj?!!"^'?! ^nir-N'? im Dipm 
 
 : -1123 DV 31;^ "iiD 
 
 On TIS3 DV H'ly nnjD is said as on Fridays, but earlier than usual. 
 
 After nh4n nc'iy, p. 54, say -q^jEi^ Nap -irnns 'n'^N.i. -irn^K, 
 
 to the end of the "^0!? ?/^ niS? DV; w//. 258—263. 
 
 •"^^i?, /■ 76. Dinj B'*^5, /. 77- 
 
 Before going to Synagogue the lamp is lighted, and the following 
 Blessiiig is said: — 
 
 [onSaiiathaddbp^n'^^^ hf "iJ p'?!'!''? IJ'IVI VJliV^I 
 
 : Dn!iS5n dv 
 
254 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 for our freedom, lift up the ensign to gather our exiles ; 
 bring our scattered ones among the nations near unto thee, 
 and gather our dispersed from the ends of the earth. Lead 
 us with exultation unto Zion thy city, and unto Jerusalem 
 the place of thy sanctuary with everlasting joy ; and there 
 we will prepare before thee the offerings that are obligatory 
 for us, as is commanded us in thy Law through the hand of 
 Moses thy servant, from the mouth of thy glory, as it is said, 
 And in the day of your gladness, and in your set feasts, 
 and in the beginnings of your months, ye shall blow with 
 the trumpets over your burnt offerings, and over the 
 sacrifices of your peace offerings ; and they shall be to you 
 for a memorial before your God : I am the Lord your God. 
 For thou hearest the sound of the Shofar and givest heed 
 to the trumpet-blast, and there is none like unto thee. 
 Blessed art thou, O Lord, who in mercy hearest the sound 
 of the trumpet-blast of thy people Israel. 
 
 For the conclusion of the Amidah see pp. l64-€66, '^Accept" to "as in 
 
 ancieni years." 
 
 For the Blessing of the Priests when the New Year falls on a week-day, 
 see p. 238a. 
 
 On the First Day of New Year, or, when New Year falls on Sabbath, 
 on the Second Day, after the Afternoon Service, it is customary to 
 go to the banks of a river, or of any other piece of water, and to say 
 the following: — 
 
 Who is a God like unto thee, that pardoneth iniquity and 
 passeth by the transgression of the remnant of his heritage? 
 He retaineth not his anger for ever, because he delighteth 
 
n^tyn E'N'iS 9p)b nSsn 254 
 
 • dSiv nriDB'i fiK''7i?a n^a D^S^'in^S) nan? •?iTy 
 n!ix&3 !ii*nbin niianp-nx "rt^isS nsi'yj db'i 
 
 T-.. : ■ 1- : :)t '•■ , • I-' = •■ "• " ' = 
 
 tey nym ^t) ypiB' ♦:; nriN "^ina q^ nan 
 
 /"or '//^ conclusion of the iTI'ipg JSK'//. 164— 166, nV") /<) ni'jiD'll?. 
 
 Foi" /A« Blessing of the Priests when HiB'n ti'KI /aWs o» <s week-day, 
 see p. 238a. 
 
 o» /,5« jpw-rf z'ay 0/ njB'n trx'-i, or, TO/5«« mfn evnt >//i o« n|B', 
 
 on the Second Day, after nnjPj it is customary to go to the banks of 
 a river, or of any other piece of water, and to say the following : — 
 
 :K^n n^n j'sn *3 iisK ly^ p'?nn-N'? inSni 
 
253 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 sound of the Shofar, and the mountain smoking : and when 
 the people saw it, they were moved and stood afar off. And 
 in thy Holy Words it is written, saying, God is gone up with 
 a shout, the Lord with the sound of a Shofar. And it is said. 
 With trumpets and sound of Shofar shout joyously before 
 the King, the Lord. And it is said, Blow the Shofar on the 
 new moon, at the beginning of the month, for our day 
 of festival : for it is a statute for Israel, a decree of the God 
 of Jacob. And it is said, Praise ye the Lord. Praise God 
 in his sanctuary : praise him in the firmament of his power. 
 Praise him for his mighty acts : praise him according to his 
 abundant greatness. Praise him with the blast of the Shofar: 
 praise him with the harp and the lyre. Praise him with the 
 timbrel and dance : praise him with stringed instruments 
 and the pipe. Praise him with the clear-toned cymbals : 
 praise him with the loud-sounding cymbals. Let everything 
 that hath breath praise the Lord. Praise ye the Lord. 
 And by the hands of thy servants, the prophets, it is written 
 saying, All ye inhabitants of the world, and ye dwellers on 
 the earth, when an ensign is lifted up on the mountains, see 
 ye, and when the Shofar is blown, hear ye. And it is said, 
 And it shall come to pass on that day, that a great Shofar 
 shall be blown ; and they shall come who were lost in the 
 land of Assyria, and they that were outcasts in the land of 
 Egypt ; and they shall worship the Lord in the holy moun- 
 tain at Jerusalem. And it is said, And the Lord shall be 
 seen over them, and his arrow shall go forth as the light- 
 ning : and the Lord God shall blow the Shofar, and shall go 
 with the whirlwinds of the south. The Lord of hosts shall 
 be a shield unto them. So be a shield unto thy people 
 Israel with thy peace. 
 
 Our God and God of our fathers, sound the great Shofa^ 
 
 L L 2 
 
D»n Nn»i p^ mn-nn) is^Wn Sip nxi m^s'^n 
 ♦"ibK^ nina ^^^j5 n.5i?i spirix? ^ni^syn ^Vj?*5 
 
 -•/:•.■: T I : T : t : - • v: t t 
 
 pn ♦a : ^n qv^ nM5 "isiB' b'-ipi^ ^lypr* 
 
 ^r\hbr\ : iw y^pn? ^iniS'pn iB'ip^ Sx ^S'pn 
 ifliB' ypn5 ^niS'^n ti'^n^ 115 'ini'pbri vnhinj? 
 
 I -: - T I : I -: - • : vl" : | -: - 
 
 !iK3!i h\ii isiB'3 ypft* Niinn Di*3 n^ni ♦"i^xii 
 
 IT T T : ^ I - T • - - T T : ~ v: V : 
 
 V T" V " -: T - - v: V : '|t t • vjl ' : t - 
 
 *^Sn^ ypin: nsiEJ'5 ni.T ^jini infn pnM n^H 
 Sn^ isiE'5 ypJ? * 13'p^3^? 'riha). ^y^hi< 
 
25 3 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 goodness may the fierceness of thy wrath turn aside from 
 thy people, thy city and thine inheritance. Fulfil unto us, 
 O Lord our God, the word in which thou hast bidden us trust 
 in thy Law through the hand of Moses thy servant, from the 
 mouth of thy glory, as it is said, But I will remember unto 
 them the covenant of their ancestors, whom I brought forth 
 out of the land of Egypt in the sight of the nations, that I 
 might be their God : I am the Lord. For thou art he who 
 remembereth from eternity all forgotten things, and before 
 the throne of whose glory there is no forgetfulness. O 
 remember the binding of Isaac this day in mercy unto his 
 seed. Blessed art thou, O Lord, who rememberest the 
 covenant. 
 
 Thou didst "reveal thyself in a cloud of glory unto thy holy 
 people in order to speak with them. Out of heaven thou 
 didst make them hear thy voice and wast revealed unto them 
 in clouds of purity. The whole world trembled at thy 
 presence, and the works of creation were in awe of thee, 
 when thou didst thus reveal thyself, O our King, upon 
 Mount Sinai to teach thy people the law and command- 
 ments, and didst make them hear thy majestic voice and 
 thy holy utterances out of flames of fire. Amidst thunders 
 and lightnings thou didst manifest thyself to them, and 
 while the Shofar sounded thou didst shine forth upon them; 
 as it is written in thy Law, And it came to pass on the 
 third day, when it was morning, that there were thunders 
 and lightnings, and a thick cloud upon the mount, and the 
 sound of the Shofar exceeding loud ; and all the people that 
 were in the camp trembled. And it is said, And the sound 
 of the Shofar waxed louder and louder ; Moses spake, and 
 God answered him by a voice. And it is said, And all the 
 people perceived the thunderings and the lightnings, and the 
 
^Ty??i 'pv^ ^|)« plO ^''^t '^n^n ^:3!)i35i lySo^ 
 
 |T : - : • V T T- V I" v: t: |t vj- : | |v t -:- • 
 
 : nin| *J^? D'hSkS dhS nvn^ D^ian 'yvh d:7.V^ 
 i=i*ri )]nh p'OT- ^^-pS) • ^^i^5 ><B5 '515'? 
 
 nin?i T,^!"^ ^^ '^^^. ^^'^ ^^ ^- * '^^^ '"^ -^? 
 
 nin-nx Dy^a^Pii • rtivpi !n*]ii=» l^y"? 'i»'?'? 
 D^pn?!) niSpa ♦b'n ninri'?)b ^B>-!p nh^ni ^S'lp 
 ainM :J?s?sin an'b>y^ nsjy '?ip;i!i n*J?^3 tinht 
 
 nxto pin w '^pi nnn-Sy nni ]W. ^'p^^^ ^^p 
 ^p *np • "itoNi) { niDsa ib'n oyn-Sa "nn*! 
 !i33y» D^n^Kni lan* nB>to nittt prni. ^Sin wn 
 
25 1 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 remember my covenant with Jacob ; and also my covenant 
 with Isaac, and also my covenant with Abraham will I 
 remember ; and I will remember the land. And in thy 
 Holy Words it is written saying. He hath made a memorial 
 for his wondrous works : the Lord is gracious and full of 
 c;ompassion. And it is said, He hath given food unto them 
 that fear him : he will ever be mindful of his covenant. And 
 it is said, And he remembered for them his covenant, and 
 repented according to the multitude of his lovingkindnesses. 
 And by the hands of thy servants, the prophets, it is written 
 saying. Go and cry in the ears of Jerusalem, saying. Thus 
 saith the Lord, I remember for thee the kindness of thy 
 youth, the love of thy bridal state ; how thou wentest after 
 me in the wilderness, in a land that was not sown. And 
 it is said, Nevertheless, I will remember my covenant with 
 thee in the days of thy youth, and I will establish unto 
 thee an everlasting covenant. And it is said. Is Ephraim a 
 precious son unto me ? Is he a caressed child ? As often as 
 I spake against him, I earnestly remembered him ; there- 
 fore my heart yearneth for him ; I will surely have mercy 
 upon him, saith the Lord. 
 
 Our God and God of our fathers, let us be remembered 
 by thee for good : grant us a visitation of salvation and 
 mercy from thy heavens, the heavens of old ; and rernember 
 unto us, O Lord our God, the covenant and the loving- 
 kindness and the oath which thou swarest unto Abraham 
 our father on Mount Moriah : and may the binding with 
 which Abraham our father bound his son Isaac on the 
 altar appear before thee, how he Overbore his compassion in 
 order to perform thy will with a perfect heart. So may thy 
 compassion overbear thine anger against us ; in thy great 
 
•Tj^lp nan^ii niTNt pxni 15|k nn^^iJ *nn5 
 
 n:-Syi t vnpr] ih? tana^i inn? tDn"? ^bn. 
 *JTxi n^npi ihr\ *ibih ^i^ina d^N^aan "nn^y 
 
 ■•: T : T it|t: | t ■• t ■ ■ : - ) fi t -. 
 
 ^»^5 "^niN ^nnrnx ^Ji?? »ni5ll "itt«il jnyi^r 
 
 nan na-*3 D^yiE'yB' nS» qn ansK *'? n^jp*. 
 orin h 'vb !iibri p-Sy nij; ^3ni|N nbT ia 
 
 ^♦js'p iit3 |n3T? !i3p.5T '^ypm 'thi^. «',?'?« 
 caij?. *»B' ''Wb D^ibnn^ nyiity*^ mj5|55 li^.i'psi 
 
 T-- -; I'"'' tt::t.). •. 
 
 -m !iriN drnix "ipV?' nnpy^ y,?^^ ^^'^'^l 
 nw.*? vtoDi 5J^5?1 n3|»n aa Sy 135 pny*. 
 sjoya-riN ^^pDi itJ'l?* 13 • b'?^' m'?5 ^^i^t^ 
 
250 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 it. This day, on which was the beginning of thy work, is a 
 memorial of the first day, for it is a statute for Israel, a decree 
 of the God of Jacob. Thereon also sentence is pronounced 
 upon countries, — which of them is destined to the sword 
 and which to peace, which to famine and which to plenty ; 
 and each separate creature is visited thereon, and recorded 
 for life or for death. Who is not visited on this day? 
 For the remembrance of every creature cometh before thee, 
 each man's deeds and destiny, his works and ways, his 
 thoughts and schemes, his imaginings and achievements. 
 Happy is the man who forgetteth thee not, and the son of 
 man who strengtheneth himself in thee ; for they that seek 
 thee shall never stumble, neither shall any be put to shame 
 who trust in thee. Yea, the remembrance of all works 
 cometh before thee, and thou enquirest into the doings of 
 them all. Of Noah also thou wast mindful in thy love, and 
 didst visit him with a promise of salvation and mercy, when 
 thou broughtest the waters of the flood to destroy all flesh 
 on account of their evil deeds. So his remembrance came 
 before thee, O Lord our God, to increase his seed like the 
 dust of the earth, and his offspring like the sand of the sea : 
 as it is written in thy Law, And God remembered Noah, and 
 every living thing, and all the cattle that were with him in 
 the ark : and God made a wind to pass over the earth, and 
 the waters subsided. And it is said, And God heard their 
 groaning, and God remembered his covenant with Abraham, 
 with Isaac, and with Jacob. And it is said, Then will I 
 
nj5|3i 5>j'? ^b t npb) D^»n'? DT3|nb • nj^s^. 
 
 nW b'^n n.^K : B'^N hhvi? n.V!'! vni'7!i3?;!rii 
 
 nmt2 B'li-r nnsi nj3 Tikis'? D^E^yen-Va -idt 
 nnii mnjpiJW 'riipr nirix? nh-nN nx\ :d^3 
 ■'?3 nnB'^ ^asn ^a-nx 'TJ^$*5f^5 Q^^prini nyiB'^^ 
 
 I |... T : T : ■ I ■• - ■.■••:-- - | •• : ■ -r t 
 
 T T v: V ; •• •• : ~ : " :~ : ~ ; j" v: t; 
 
249 ADDItlONAL SERVICE FOR NEW YEAR. 
 
 Our God and God of our fathers, reign thou in thy glory 
 over the whole universe, and be exalted above all the earth 
 in thine honour, and shine forth in the splendour and 
 excellence of thy might upon all the inhabitants of thy 
 world, that whatsoever hath been made may know 
 that thou hast made it, and whatsoever hath been created 
 may understand that thou hast created it, and whatsoever 
 hath breath in its nostrils may say, the Lord God of Israel 
 is King, and his dominion ruleth over all. [Our God and 
 God of our fathers, accept our rest.] Snnctify US by thy com- 
 mandments, and grant our portion in thy Law ; satisfy us 
 with thy goodness, and gladden us with thy salvation : 
 [and in thy love and favour, O Lord our God, let us inherit thy holy 
 Sabbath; and may Israel, who hallow thy name, rest thereon]. 
 purify our hearts to serve thee in truth, for thou art God 
 in truth, and thy word is truth, and endureth for ever. 
 Blessed art thou, O Lord, King over all the earth, who 
 sanctifiest [the Sabbath and] Israel and the Day of Memorial. 
 
 Thou rememberest what was wrought from eternity and 
 art mindful of all that hath been formed from of old : 
 before thee all secrets are revealed and the multitude of 
 hidden things from the beginning ; for there is no forgetful- 
 ness before the throne of thy glory, nor is there ought 
 hidden from thine eyes. Thou rememberest every deed that 
 hath been done : not a creature is concealed from thee : 
 all things are manifest and known unto thee, O Lord our 
 God, who lookest and seest to the end of all generations. 
 For thou wilt bring on the appointed time of memorial 
 when every spirit and soul shall be visited, and the multitu- 
 dinous works be remembered with the innumerable throng 
 of thy creatures. From the beginning thou didst make this 
 thy purpose known, and from aforetime thou didst disclose 
 
: - )v IV •■ t: • •• v: t: - : t t : v - 
 
 ]i2-j3^ n2nM5 =)3''if7« ^,^ ^abiTOn'i] ♦ Tjpy'iB'^a i^pte^l 
 
 ♦ dnp n«;-'?3 npisi dSiy nb'y^ i3^t nnx 
 
 ♦ n*B'N"!3SE' nhripj parii niaSyn-b !i'7;i3 y,^^*? 
 nj3» nripj pxT • '^'Ti33 nd3 ^j?'? nn3K' |*n ^3 
 
 ph N*3n *3 •nnnri-'?3 t\)D -ly t:^3a!i nsii: 
 
 D*3n DTy» isTn*? ♦tJ^sJi »^1T''? '^P^^k P^^ 
 ' nynin hnd n^m^iii • n^'pDn rxS nins pan) 
 
248 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 kingdom, and do thou reign over them speedily, and for 
 ever and ever. For the kingdom is thine, and to all eternity 
 tiiou wilt reign in glory ; as it is written in thy Law, The 
 Lord shall reign for ever and ever. 
 
 And it is said, He hath not beheld iniquity in Jacob, 
 neither hath he seen perverseness in Israel : the Lord his 
 God is with him, and the trumpet shout of a King is among 
 them. And it is said. And he became King in Jeshurun, 
 when the heads of the people were gathered, the tribes of 
 Israel together. And in thy Holy Words it is written, say- 
 ing. For the kingdom is the Lord's, and he is ruler over the 
 nations. And it is said> The Lord reigneth ; he hath robed 
 him in majesty; the Lord hath robed him, yea, he hath 
 girded himself with strength : the world also is set firm, 
 that it cannot be moved. And it is said. Lift up your 
 heads, O ye gates, and be ye lifted up, ye everlasting doors, 
 that the King of glory may come in. Who, then, is the 
 King of glory ? The Lord, strong and mighty, the Lord 
 mighty in battle. Lift up your heads, O ye gates ; yea, lift 
 them up, ye everlasting doors, that the King of glory may 
 come in. Who, then, is the King of glory ? The Lord of 
 hosts, he is the King of glory. (Selah.) And by the hands 
 of thy servants, the prophets, it is written, saying. Thus 
 saith the Lord, the King of Israel and his Redeemer, the 
 Lord of hosts : I am the first, and I am the last ; and 
 beside me there is no God. And it is said, And saviours 
 shall come up on Mount Zion to judge the Mount of Esau, 
 and the kingdom shall be the Lord's. And it is said, And 
 the Lord shall be King over all the earth : in that day 
 shall the Lord be One and his name One. And in thy 
 Law it is written saying, Hear, O Israel : the Lord our God, 
 the Lord is One. 
 
nii!^T\ E^KiS p|Dia rhsn 248 
 
 n!iD'?)3n *3 ♦ -JB1" oSiyS mn» on^Sy "nteni 
 
 *• T : ■ ; T T T T : I -: - : I V |T • • - v: v : 
 
 'n^i ^ nDw^ { ia "aSa nyi^inii toy vrha nr^^ 
 
 • : - - v: V : Pv (v - : * t v: t ; 
 
 t Vxn^? ^t?:3B' in;, oy ^B'nt f|SNrin5 "^Sp I^T*5 
 '^Bna!) npfen v'? ^3 ♦ nbxS nina ^B'np n.n-!n!i 
 Ty ^» sy^iS sj'aS niNii "nSib ** ♦ "ntoNJi : rym 
 
 ^ t; •• t " t ■• I T T t; - v: V ; ■ ~ 
 
 •nSa Ni»i D^y ^nns iiNsyiini ds^b'N'i Dnye' 
 
 ( V |v T : T ^ " : • ; T • : %■ •• t • t : 
 
 11311 " ni3J"i Tiwy " • nnan ^712 nt *» : liisn 
 
 t: • : • t: t - | v |-.- v ■ i - 
 
 ^y) nSiy ^nns ^a&i Qym'^ nnm ^m : nan'?» 
 
 t; t^":" : V" T 't; : tt;* 
 
 T : t: t - |v |V v • ' " I • |v 
 
 niN3x « i'^Nii '7K*iB'^-'n'?p *♦ n^N nb ♦ nbx'? iiina 
 
 T : t: -: : •• t : • (v |v t: - t •• t 
 
 nn^ni itw "in-nx ^h^h m ins o^y^B'ia I'^yi 
 
 T : T : T " - V s • I ■ i * ■ T : 
 
 r-iNn-b-Sy tiSoS ^* n*ni •i»kji :n3!i'?)sn ^*'? 
 
 p vjT T T - (v |v ; t: t t : - v:v: t ; - t - 
 
 '^rri)r\y\ : nnx iori inx V: i^vC* ^^^J^^^ t:i»5 
 : nnx '* si^^hSn ** hnie^' v^iy • ibN*? 3!in3 
 
 T V t; I" VS tj •■ t ; • ^ - ; •• t 
 
247 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 [They that keep the Sabbath and call it a delight shall rejoice 
 in thy kingdom ; the people that hallow the seventh day, even 
 all of them shall be satiated and delighted with thy goodness, 
 seeing that thou didst find pleasure in the seventh day, and 
 didst hallow it; thou didst call it the desirable of days, in re- 
 membrance of the creation.] 
 
 It is our duty to praise the Lord of all things, to ascribe 
 greatness to him who formed the world in the beginning, 
 since he hath not made us like the nations of other lands, 
 and hath not placed us like other families of the earth, since 
 he hath not assigned unto us a portion as unto them, nor a 
 lot as unto all their multitude. For we bend the khee and 
 offer worship and thanks before the supreme Kjng of kings, 
 the Holy One, blessed be he, who strefched forth the 
 heavens and laid the foundations of the earth, the seat of 
 whose glory is in the heavens above, and the abode of whose 
 might is in the loftiest- heights. He is our God ; there is 
 none else : in truth he is our King ; there is none besides 
 him ; as it is written in his Law, And thou shalt know this 
 day, and lay it to thine heart, that the Lord he is God in 
 heaven above and upon the earth beneath : there is none 
 else. 
 
 We therefore hope in thee, O Lord our God, that we 
 may speedily behold the glory of thy might, when thou 
 wilt remove the abominations from, the earth,, and the idols 
 will be utterly cut off, when the world will be perfected 
 under the kingdom of the Almighty, and all the children 
 of flesh will call upon thy name, when thou wilt turn unto 
 thyself all the wicked of the earth. Let all the inhabitants 
 of the world perceive and know that unto thee every knee 
 must bow, every tongue must swear. Before thee, O Lord 
 our God, let them bow and fall ; and unto thy glorious name 
 let them give honour ; let them all accept the yoke of thy 
 
njB'n iyaih eiDiD nSsn 247 
 
 ia j-;i'';^-i •'V'^n^ni. • Tja^tsn ^ag^jTi^i ^rsp^ a\^ ^rin^J 
 r: rY'tTNn.a nb^ab -i3t nw-ip in"N niis"' rr^an intjJ'^pi 
 
 nsvS j-i'piii nnS Sisn inx':' nasj'':' ^lySy 
 «toB' n'^i nixn^n ^^ijs iijjry n'?b' ♦ n^B'N'ia 
 
 |T T : T -; T " : |T T V ■ " : 
 
 1" T : •.- T Ij..; ... T ■/ T T -: T : : ■ : 
 
 'j^S Dnte!) D^inntyfi!) n^y-ii) ijmiifi 'Diiibq S23 
 riDiJ N^n^ ; sin ^r\^ mi^n Q'J^m '^bb "sj'^p 
 
 Di»n t^m ♦innina ainp 'inSiir dsn Mja'ptt 
 rriKijri? nnnip niNiS iirnSx :; ^b nip^ }|-W 
 
 •"tip^dSd '^y-nx t=ib ii^Ti. ♦iJ|!i'. l"?: I^B' 
 
246 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 kingdom manifest upon us ; shine forth and exalt thyself upon 
 lis in the sight of all living ; bring our scattered ones among 
 the nations near unto thee, and gather our dispersed from 
 the ends of the earth. Lead us with exultation unto Zion 
 thy city, and unto Jerusalem the place of thy sanctuary with 
 everlasting joy ; and there we will prepare before thee the 
 offerings that are obligatory for us, the continual offerings 
 according to their order, and the additional offerings accord- 
 ing to their enactment ; and the additional offerings of [this 
 Sabbath day and] this Day of Memorial, we will prepare and 
 offer unto thee in love according to the precept of thy 
 will, as thou hast prescribed for us in thy Law through the 
 hand of Moses thy servant, by the mouth of. thy glory, as it 
 is said : — 
 
 [And on the Sabbath day two he-lambs of the first year with- 
 out blemish, and two tenth parts of an ephah of fine flour for a 
 meal offering, mingled with oil, and the drink offering thereof; 
 this is the burnt offering of every Sabbath, beside the continual 
 burnt offering and the drink offering thereof.] 
 
 And in the seventh month, on the first day of the month, ye 
 shall have an holy convocation ; ye shall do no servile work : 
 it shall be a day of blowing the Shofar unto you. And ye 
 shall offer a burnt offering for a sweet savour unto the Lord ; 
 one young bullock, one ram, seven he-lambs of the first year 
 without blemish. And their meal offering and their drink offer- 
 ings as hath been ordained ; three tenth parts of an ephah for 
 each bullock, and two tenth parts for the ram, and one tenth 
 part for each Iamb, with wine according to the drink offering 
 thereof, and two he-goats wherewith to make atonement, and 
 the two continual offerings according to their enactment ; beside 
 the burnt offering of the New Moon and the meal offering 
 thereof, and the continual burnt offering and the meal offering 
 thereof, and their drink offerings, according to their ordinance, 
 for a sweet savour, an offering made by fire unto the Lord. 
 
^'^l'?l * 'D""^? \^'y^ 1^'i'V «^3n) ysin] nin?3 i^^W 
 ■^^j?» n^5 t]:[?B'!i^*'?l n3i3 Tj'i^y j)>)^ ^jx'arii 
 Dv *|)i?i23 n«^ JDri;)^n3 D^spiiai Dinpi on^i^n 
 
 n!ia8<3 ^nna *3)!? ^-i^y he'd n.; W ^nn^in? 
 
 -bs in2c»9 nag; nbi? : isppi i^t^n nb^bs ni^ja nbb 
 
 n*n» B'np-Nnpto trnh'? nnxa ^y^iB'n B'-ihii 
 
 ... : . ..| I t| . . ... I - , ,. . . . : - ... , - 
 
 V : • T : -; - T -; V |v> : t v t 
 
 ip:3-p ^s **'? nn^j nnS r-i'?y cn^B'yi : do'? 
 
 |tt |... - T- - I ■ - r: T^ ... • -:- ... T 
 
 ♦j^ ifiS D^^i^y na''?^ la-i/b? Dn^apj) Dnn:?D!i 
 *j^!i i3pj| 17.1 toS jh^yi h'iS D^ih^'y 
 
 Dp'3W) 'nnn^to!) n^topn nVj^i •nnn^ai b'to 
 J "S nJTK nh*: nn."? DbSB'tos 
 
 T- v- -|- -I": TTi': 
 
24S 
 
 ADDITIONAL SERVICE FOR NEW YEAR. 
 
 For (he commencement of the Additional Amidah, see Sabbath Addi- 
 tional Service, pp. 159, 160, from " O Lord, open thou my lips," 
 to ^^ praise thee daily. (Selah.)" 
 
 Say, "Now, therefore," p. 239, to "holy King," p. 240. Tlien con- 
 tinue : — 
 
 Thou hast chosen us from all peoples ; thou hast loved 
 us and taken pleasure in us, and hast exalted us above 
 all tongues ; thou hast sanctified us by thy commandments, 
 and brought us near unto thy service, O our King, and 
 called us by thy great and holy name. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [this 
 Sabbath day and] this Day of Memorial, a day of blowing the 
 
 Shofar \on Sabbaths substitute for the last phrase — a day of remem- 
 brance of blowing the Shofar, in love] ; an holy convocation, as a 
 memorial of the departure from Egypt. 
 
 But on account of our sins we were exiled from our land, 
 and removed far from our country, and we are unable to 
 fulfil our obligations in thy chosen house, that great and 
 holy temple which was called by thy name, because of the 
 hand that hath been stretched out against thy sanctuary. 
 May it be thy will, O Lord our God and God of our fathers, 
 merciful King, that thou mayest again in thine abundant 
 compassion have mercy upon us and upon thy sanctuary, 
 and mayest speedily rebuild it and magnify its glory. Our 
 Father, our King, do thou speedily make the glory of thy 
 
245 
 
 For the commencement of the iTI'DJ? see pp. 159, 160, from ''JIX 
 "•TipV to .n^B 'ni|?i?n». Say 133-1, /. 239, to tyniPH, p. 240. 
 Then continue : — 
 
 n^ni • iijniN Plans* ♦ D^teyn-Ssto iJPi^ina nnx 
 
 TIT; |T T:l-T --T T- (T;-: T- 
 
 T |t|t I" T 
 
 On nSB' add the words in brackets. 
 
 njnn^t^nj DV-nx nanN5 iij^pSx V: ^^!?"I^^^- 
 
 ■ |T : . - . . v|" v) I t) : . 
 
 n^n^iypbin nib's?'? D^Sb; iumi;? fx) MipaiN 
 ^'js^6 |ixn ^n; :^B''ij?to5 rwhi^m njn ^jsa 
 nnn)!? iiniini D^ann yI?^'^? ^rij?a Wl ii^]?V 
 
244 KIDDUSH FOR NEW YEAR. 
 
 On Saturday night thefoUmuiftg is added: — 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 Greatest the light of the fire. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 makest a distinction between holy and profane, between light 
 and darkness, between Israel and other nations, between the 
 seventh day and the six working days. Thou hast made a dis- 
 tinction between the holiness of the Sabbath and that of the 
 festival, and hast hallowed the seventh day above the six 
 working days; thou hast distinguished and sanctified thy 
 people Israel by thy holiness. Blessed art thou, O Lord, who 
 makest a distinction between holy and holy. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 us to reach this season. 
 
 Kiddush and the Blessing over the Bread having been said, an apple, 
 dipped in honey, is taken, before partaking of which the following 
 is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who Greatest the fruit of the tree. 
 
 After having partaken of the apple and honey, say : — 
 
 May it be thy will, O Lord, our God, and God of our 
 fathers, to renew unto us a happy and pleasant year. 
 
njBTf tyaih mip iid m^ 
 
 Oft Saturday night fhe following is added: — 
 
 t a?Si? ''I'iNp wiia • n'V'S''^ "nVP '•2"*!^^^ x- "^S Tiii? 
 
 E'T'Ip flW N^Si'Sil 13 "13 having been said, an apple, dipped in 
 honey, is taken, before partaking of which the foTlowing is said: — 
 
 y(^e>- hailing partaken of the apple and honey, say : — 
 
243 
 
 KIDDUSH FOR NEW YEAR, 
 
 When New Year occurs on Sabbath begin here : — 
 
 And it was evening and it was morning, — the sixth day. 
 
 And the heaven and the earth were finished and all their 
 host. And on the seventh day God had finished his work which 
 he had made ; and he rested on the seventh day from all his 
 ■work which he had made. And God blessed the seventh day, 
 and he hallowed it, because he rested thereon from all his work 
 which God had created and made. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who Greatest the fruit of the vine. 
 
 On Sabbath add the words in brackets. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast chosen us from all peoples and exalted us above 
 all tongues, and sanctified us by thy commandments. 
 And thou hast given us in love, O Lord our God, [this 
 Sabbath day and] this Day of Memorial, a day of blowing the 
 Shofar \on Sabbath substitute for the last phrase — a day of remem- 
 brance of blowing the Shofar, in love] ; an holy convocation, as a 
 memorial of the departure from Egypt. For thou hast chosen 
 us and hast sanctified us above all nations ; and thy word 
 is truth and endureth for ever. Blessed art thou, O Lord, 
 King over all the earth, who sanctifiest [the Sabbath and] 
 Israel and the Day of Memorial. 
 
243 
 
 : njtrn tt^t^-i^ t:/np no 
 
 When New Year occurs on nSB* begin here : — 
 
 -b?a na?? ia "^s ink aJ'^tp;'! ■'^'^a^n ni^-nkji n-'riV^jj 
 : nitt;sb OTib^ s-i?-i^b? insNbp 
 
 On n3G^ flfif/ /"^^ words in brackets, 
 
 T - 
 
 xnpa [narjsa] nynri [linar] QV njn p3Tn dv 
 
 ■J pan DV) 
 
242 SERVICE FOR NEW YEAR. 
 
 and gladden us with thy salvation [and in thy love and favour, 
 O Lord our God, let us inherit thy holy Sabbath ; and may Israel, who 
 hallow thy name, rest Uiereon]. O purify Our hearts to serve 
 thee in truth, for thou art God in truth and thy word is 
 truth, and endureth for ever. Blessed art thou, O Lord. 
 King over all the earth, who sanctifiest [the Sabbath and] 
 Israel and the Day of Memorial. 
 
 For the conclusion of the Amidah see pp. 139 — 142, "^Accept "to " as in 
 ancient years," 
 
 The folUrwing form of greeting is used on New Ysar 
 May you be inscribed for a happy year. 
 
)i2-iw nnnw5 w'-pV^ji ^,-! ^3>"»n5ni] ♦ ''{JpyiB'^5 IJp!?^! 
 
 V « ( : T : V v: • v: t - • v v: v | : ; t s 
 
 : pan DVT '?N'i?'» [1 n^^ri^ 
 
 For the conclusion of the iTI^pg see pp. 139 — 142, DXI. to ni'jiDli?. 
 
 y/i^ following forms of greeting are used on flJB'n CKl^ ^Ae expression 
 being varied according to the sex and number of the person or 
 persons addressed: — 
 
 ; !i2p?;n naits rq^ : rirn^r^ naiia naaf^ 
 
3.4^ SERVICE FOR NEW YEAB. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [this 
 Sabbath Day and] this Day of Memorial, a day of blowing the 
 Shofar, ym Sabbath substitute for the last phrase — a day of remem- 
 brance of blowing the Shofar, in love] ; an holy convocation as a 
 memorial of the departure from Egypt. 
 
 Our God and God of our fathers ! May our remembrance 
 rise and come and be accepted before thee, with the re- 
 membrance of our fathers, of Messiah the son of David thy 
 servant, of Jerusalem thy holy city, and of all thy people the 
 house of Israel, bringing deliverance and well-being, grace, 
 lovingkindness and mercy, life and peace on this Day of 
 Memorial. Remember us, O Lord our God, thereon for our 
 well-being; be mindful of us forTjlessing, and save us unto 
 life : by thy promise of salvation and mercy, spare us and 
 be gracious unto us ; have mercy upon us and save us ; for 
 our eyes are bent upon thee, because thou art a gracious 
 and merciful God and King. 
 
 Our God and God of our fathers, reign thou in thy glory 
 over the whole universe, and be exalted above all the earth 
 in thine honour, and shine forth in the splendour and ex- 
 cellence of thy might upon all the inhabitants of thy world, 
 that whatsoever hath been made may know that thou hast 
 made it, and whatsoever hath been created may understand 
 that thou hast created it, and whatsoever hath breath in its 
 nostrils may say. The Lord God of Israel is King, and his 
 dominion ruleth over all. [Our God and God of our fathers, 
 accept our rest.] Sanctify US by thy commandments, and 
 grant our portion in thy Law ; satisfy us with thy goodness, 
 
On n2B' add the words in brackets. 
 
 mxi n?i^n] Dv-riN ninN3 «»pSN *^; ii!?"|J?pii 
 [n5n«5] nyi^in [liist] dv Tin jnin [tai^n^i 
 
 r- ■ ■I" vli t): • 
 
 nxn^i y*a*^ ns^^i n^y;. viiypini? ^ri'?^). !)rp'?N 
 1^511 W5^'^i?si iJ4i"i5t i5ri "'P^'l Vi5??'!'i. np^^i 
 
 • '^}^ ^^i^\ n^a ^^y-b p^ri • 'TjB'ip n^y 
 
 iunj^fli •naiD'p i3 iiypSx j: ij'i.dt Tin pan nva 
 nyiB'^ -ini^i • ^'^yh i^ ijy^a'in) • npii^ b 
 yJ^n ^3 •liy^B'inT iy^i?y Drmi ijam D^n D^prini 
 : nnx Dmi nan "aSx: ':5k *3 • !)yj»y 
 iVs D'?iyn-b '7y '^i'?^ iiJ^pbN nVl =iJ*p'?« 
 
 '^ivr'^a n'! "1]J1N '^^ri '5?^^-'?3 "^y tj^ty jiNji 
 iDN^^ innv! nriN *| ^«*-'?| 1*5;^ in'py3 nriN ^3 
 wiD^ib!) ij^23 ^vkS^\ nSx ',♦ iSN3 ni&B'^ ^^^ '?3 
 
 •Tjaibib wy?^' ♦ ^p*iin3 iiJp^n |ni ^piVPI «b''^j5 
 
240 SERVICE FOR NEW YEAR. 
 
 And thou, O Lord, shall reign, thou alone over all thy 
 works on Mount Zion, the dwelling place of thy glory, and 
 in Jerusalem, thy holy city, as it is written in thy Holy 
 Words, The Lord shall reign for ever, thy God, O Zion, 
 unto all generations. Praise ye the Lord. 
 
 Holy art thou, and dreaded is thy name, and there is no 
 God beside thee, as it is written. And the Lord of hosts 
 is exalted in judgment, and the holy God is sanctified in 
 righteousness. Blessed art thou, O Lord, the holy King. 
 
 Thou hast chosen us from all peoples, thou hast loved 
 us and taken pleasure in us, and hast exalted us above 
 all tongues ; thou hast sanctified us by thy commandments 
 and brought us near unto thy service, O our King, and 
 called us by thy great and holy name. 
 
 On Saturday Night add the following : — 
 
 Thou, O Lord our God, hast made' known unto us the judg- 
 ments of thy righteousness ; thou hast taught us to perform the 
 statutes of thy will ; thou hast given us, O Lord our God, right- 
 eous judgments, true laws, good statutes and commandments. 
 Thou hast also caused us to inherit seasons of joy, appointed 
 times of holiness, and feasts of free will gifts, and hast given us 
 as an heritage the holiness of the Sabbath, the glory of the 
 appointed time, and the celebration of the festival. Thou hast 
 made a distinction, O Lord our God, between holy and profane, 
 between light and darkness, between Israel and other nations, 
 between the seventh day and the six working days ; thou hast 
 made a distinction between the holiness of the Sabbath and 
 that of the festival, and hast hallowed the seventh day above 
 the six working days : thou hast distinguished and sanctified 
 thy people Israel by thy holiness. 
 
niETi B'N-i rhsr\ 240 
 
 • nni -rh |i»x ^^n^^ D^i^^ ;) "f^^s: ♦ •^B'-jp n.515 
 
 'y^)i?^ !?Sn i^Ni ^a^ N-iii^ npiN Bh-ij5 
 B''^j5J Bnnjpn •^nhi issg^n niN^x j; naj'l ♦ i^inaa 
 
 : riNip ^yh)3 
 
 T |t|t l" T 
 
 On Saturday Night add the following: — 
 
 ninin"! on??"! n'^tsBieJn la'-ribg V: =i3y]j?rii • ^jaian "'din 
 "•isiai 7it»ip "'ssr !'3j?''n3iin * D'^S'ia ni^r^si u^'^n rm 
 i9iD ifap^ natt? nt^if? i3,t!^-!ini ♦ ^?^^ •'Sdi x&ii\ 
 
 J?V;!5rT • i?«J'iip n^s^n ^a^^ ng^t^o '•¥''51^0 ai'>-fi^'i 
 
239 
 
 SERVICE FOR NEW YEAR. 
 
 The lighting of the Festival Lamp as on p. 227. 
 
 Afternoon Service as on Fridays. For Evening Service, see pp. 113a- 
 115. Should the first evening of the New Year fall on Friday, the 
 Evening Service commences with "^ Psalm, a Song for the Sabbath 
 Day," p. 112. 
 
 The following Amidah is said at the Evening, Morning and Afternoon 
 Services. 
 
 For the commencement of the Amidah, see pp. 136, I37. from "0 Lord, 
 open thou my lips" to "praise thee daily. {Selah.)" Then con- 
 tinue : — 
 
 Now, therefore, O Lord our God, impose thine awe upon 
 all thy works, and thy dread upon all that thou hast created, 
 that all works may fear thee and all creatures prostrate 
 themselves before thee, that they may all form a single 
 band to do thy will with a perfect heart, even as we know, 
 O Lord our God, that dominion is thine, strength is in 
 thy hand, and might in thy right hand, and that thy name 
 is to be feared above all that thou hast created. 
 
 Give then glory, O Lord, unto thy people, praise to 
 them that fear thee, hope to them that seek thee, and free 
 speech to them that wait for thee, joy to thy land, gladness 
 to thy city, a flourishing horn unto David thy servant, 
 and a clear shining light unto the son of Jesse, thine 
 anointed, speedily in our days. 
 
 Then shall the just also see and be glad, and the upright 
 shall exult, and the pious triumphantly rejoice, while ini- 
 quity shall close her mouth, and all wickedness shall be 
 wholly consumed like smoke, when thou makest the domi- 
 nion of arrogance to pass away from the earth. 
 
239 
 
 The lighting of the Festival Lamp as on p. 227. 
 
 nnip as on Fridays. For 3'"lJ?.0 see pp. 113 — 115. Should the first 
 evening of H^^ri tPNT fall on Friday, 3*1J?,D commences with 
 
 nag'o dV^ I'tj' niDtJ?, /. 112. 
 
 The following nTDV. is said at the Evening, Morning and Afternoon 
 
 Services. 
 For the commencement of the nTpJ! see pp. 136, iyj,from *riStJ' 'ahN. 
 
 ^0 n^B ^1^.^n'.. T'/idw continue :— 
 
 \t2^mi^ w'p'jK « wyTB' i»3 ♦ dSb' a;i'?5 ^Jixi 
 Sa xn'ii ^2?i!J^i ^;*ib*5 rn^3^!i ^n^a fy y^^"? 
 
 T JTT V - T 
 
 nijpni y^yh n^nri ^su'? ^* niM |fi p^i 
 
 : ^yn"^ n^naa ^n^tj'a *Br-j5'? 
 Dn;pni in'py*. Dn.B'*"i OTp?'!^ int D^piv 155:1 
 
238« 
 
 THE ORDER OF THE BLESSING OF THE 
 PRIESTS. 
 
 G» Festivals, except on Sabbath, the following Order of the Blessing of the 
 Priests is added in the Additional Amidah after "acceptable unto 
 thee," p. 164. 
 
 The Priests ascend the steps of the Ark. 
 
 Cong, and Reader.— And may our prayer be acceptable unto 
 thee as burnt offering and as sacrifice. O thou who art 
 merciful, we beseech thee, in thine abundant mercy to 
 restore thy divine presence unto Zion, and the ordained 
 service to Jerusalem. And let our eyes behold thy return 
 in mercy to Zion, and there will we worship thee in awe, 
 as in the days of old and as in ancient years. 
 
 Header.— Blessed art thou, O Lord, whom alone we serve 
 in awe. 
 
 Continue " We give thanks unto thee," p. 164, to " it is becoming to 
 give thanks," p. 165. 
 
 The Reader says to "and his sons " in an undertone. 
 
 Our God and God of our fathers, bless us. with the 
 three-fold blessing of thy Law written by the hand of 
 Moses thy servant, which was spoken by Aaron and his 
 sons. 
 
 Reader .—The priests, 
 
 Cong. .-—Thy holy people, as it is said : 
 
 The Priests pronounce the following blessing : 
 
 Blessed art thou, O Lord our God, King of the uni- 
 verse, who hast sanctified us with the sanctity of Aaron 
 and hast commanded us to bless thy people Israel in love. 
 
 Reader followed by the Priests, word for word. Cong. : 
 
 The Lord bless thee and keep thee : Amen. 
 
 The Lord make his face to shine upon 
 
 thee and be gracious unto thee : Amen. 
 
 The Lord turn his face unto thee and 
 
 give thee peace. Amen. Selah. 
 
238a 
 
 :a^M Dii'^: -no 
 
 On festivals, except on Sabbath, the follnaing Order of the Blessing of 
 
 the Priests is added in the flpID Service after ^1^5? ^WP\ , p. 164. 
 
 The Priests ascend the steps of the Ark, 
 
 nWailjnn^ny "n^iSSinyni congregation and Reader. 
 
 T «' : l" T ■ -: I |v T : -v: v : 
 
 ^nyati' ^K'n D^a^in ^m^ Dim. x3n ♦ |3ij55!i 
 
 |.. .. , |.,.,: V : ■\i t ■ T -: T vr i 1 |v • 1 ■ : 
 
 : TiisJi n^n^^ ^"^5^ ^0''**^ * I? '^'^ ^^'^ ^""^"'• 
 
 Continue Dn.iD, /. 164, /i; nnin? , /. 165. 
 
 The Reader says to VJ^'I «'» «» undertone. 
 
 *SD miitoNH ♦ ^"^ny r\v;j2 n^-W nninan nnina 
 
 T -: T ) IV ! - V •• : - T : - T - 
 
 ♦ Q^jnJD Reader. 
 X n!)»N3 '^ifl"'f? t3y Congregation. 
 The Priests pronounce the following blessing : — 
 
 Congregation. Reader followed by the Priests, word by word. 
 
 Continue ni'?B' D'B', /. 165, /o //5< end of the nnvpif. 
 
238 ADDITIONAL SERVICE FOR FESTIVALS. 
 
 Israel to their habitations: and there we will go up to 
 appear and prostrate ourselves before thee at the three 
 periods of our festivals, according as it is written in thy 
 Law, Three times in the year shall all thy males appear 
 before the Lord thy God in the place which he shall choose, 
 on the feast of unleavened bread, and on the feast of 
 weeks, and on the feast of tabernacles : and they shall not 
 appear before the Lord empty. Every man shall bring 
 according as he is able, according to the blessing of the 
 Lord thy God which he hath given thee. 
 
 O Lord our God, bestow upon us the blessing of thy 
 appointed times for life and peace, for joy and gladness, even 
 as thou hast been pleased to promise that thou wouldst 
 bless us. [Our God and God of our fathers, accept our rest.] 
 Sanctify us by thy commandments, and grant our portion 
 in thy Law ; satisfy us with thy goodness, and gladden us 
 ■with thy salvation ; purify our hearts to serve thee in truth ; 
 and let us inherit, O Lord our God, [in love and favour,] with 
 joy and gladness thy holy [Sabbath and] appointed times ; 
 and may Israel who hallow thy name rejoice in thee. 
 Blessed art thou, O Lord, who hallowest [the Sabbath and] 
 Israel and the seasons. 
 
 For the conclusion of the Amidak, see pp. 164 — 166, "Accept" to 
 " as in ancient years." 
 
uhirh 5)016 nSsn 238 
 
 Yp'^K nin^ ^js-nx ^ii^r'^s nxn?. n^B's d*»v? 
 
 ^\T— -: ~~ ~;- t;- ""•: It — 
 
 T : |- T : T (■ T V -: - I t ; t : • ; t : 
 
 ijpisb'i '!i;:!it3» wy?^ * "^pl^^l i^p'pn jni f{*ni¥a| 
 « ^i'^^mm TitoNa Ti'iai?'? ija'? nntsi ♦■nnyiiti'^a 
 
 t: |- • : - : v v: v I : : t : | - : 1 1» t 
 
 [-1 nse?] fiB'B'a!) nril^B'l [Ti2^^•1 n^ow?] iiypSx 
 ♦^a^ *B^pj^ '^xn^* ^a !inJ5^:^ "^i^lp '"J.5?3ib 
 
 For the conclusion of the rTl'DJ? j«;/S/. 164—166, fiyi i'tf rii'jiDnjJ. 
 
237 ADDITIONAL SERVICE FOR FESTIVALS. 
 
 On tlie fourth of the Intermediate Days of Tabernacles, say the last 
 paragraph, and continue : — ■ 
 
 And on the sixth day ye shall oflfer eight bullocks, two rams, 
 fourteen he-lambs of the first year without blemish. And their 
 meal offering, etc. 
 
 On the fifth of the Intermediate Days of Tabernacles {Hoshana 
 Rabba), say the last paragraph, and continue : — 
 
 And on the seventh day ye shall offer seven bullocks, two 
 rams, fourteen he-lambs of the first year without blemish. And 
 their meal offering, etc. 
 
 On the Eighth Day of Solemn Assembly, and on the Rejoicing of 
 the Law, say : — 
 
 On the eighth day ye shall have a solemn assembly ; ye shall 
 do no servile work. And ye shall offer a burnt offering, an 
 offering made by fire, of a sweet savour unto the Lord : one 
 bullock, one ram, seven he-lambs of the first year without 
 blemish. And their meal offering, etc. 
 
 [They that keep the Sabbath and call it a delight shall rejoice 
 in thy kingdom ; the people that hallow the seventh day, even 
 all of them shall be satiated and delighted with thy goodness, 
 seeing that thou didst find pleasure in the seventh day, and 
 didst hallow it ; thou didst call it the desirable of days, in 
 remembrance of the creation.] 
 
 Our God and God of our fathers, merciful King, have 
 mercy upon us, O thou good and beneficent Being, sufifer 
 thyself to be sought of us ; return unto us in thy yearning 
 compassion for the fathers' sake who did thy will ; rebuild 
 thy house as at the beginning, and establish thy sanctuary 
 upon its site; grant that we may see it in its rebuilding, and 
 make us rejoice in its re-establishment ; restore the priests 
 to their service, the Levites to their song and psalmody, and 
 
On the Fourth Day of niSD D'nn 
 
 Oil Dnri^ipi) 'Ml ^EJ^iDGr! Di»3? 
 n5ij?-i33 'D"'tp35 d?5BJ db-'H npbc? onp ^^^rr nisasi 
 'Ui Dnn?p'i : q^^^;;! -i^y nisa-iN 
 
 '131 Dnrnpi : oo'^ajji n{p^ n^^-is 
 
 0» niVU ♦rOE' and miH nnOB' jor.-— 
 
 Viv-: •-: T ~:' ^ 
 
 rib n7h8 npt^o-V? n^b njrri?! n-iag ^t^^ts Di»3 
 
 'Ml Dnn?p-i : 0^9;^, ny5¥? n5^->3?i tj-'^^a? Ti^y b^« 
 •ia ;p''^T '':?"'5^n') *i,;i'«3a ia?5ri?') wae?^ qV? ''V"'??? 
 
 !iySs? DHi pnn 'n'^Jb w^nbN *r6xi iiynSx 
 
 I" T •• - It-:- |v |v ]•• -: •• •■ I" v: 
 
 Y^nn jiW i3','?« nniiB' MjS"Bh';in i^tDai ito 
 n*?™? "^n^? ni5 '"^ii^l i^V^ ^''^^ ^'^^^ 
 
236 ADDITIONAL SERVICE FOR FESTIVALS. 
 
 On the first two days of Tabernacles say : — 
 
 And on the fifteenth day of the seventh month ye shall have 
 an holy convocation ; ye shall do no servile work, and ye shall 
 keep a feast unto the Lord seven days. And ye shall offer a 
 burnt offering, an offering made by fire, of a sweet savour unto 
 the Lord; thirteen young bullocTcs, two rams, fourteen he-lambs 
 of the first year ; they shall be without blemish. 
 
 On all Festivals say : — 
 
 And their meal offering and their drink offerings as hath 
 been ordained ; three tenth parts of an ephah for each bullock, 
 and two tenth parts for the ram, and one tenth part for each 
 lamb, with wine according to the drink offering thereof, and a 
 he-goat wherewith to make atonement, and the two continual 
 offerings according to their enactment. 
 
 On the first of the Intermediate Days of Tabernacles say : — 
 
 And on the second day ye shall offer twelve young bullocks, 
 two rams, fourteen he-lambs of the first year without blemish. 
 And their meal offering, etc. • 
 
 And on the third day ye shall offer eleven bullocks, two rams, 
 fourteen he-lambs of the first year without blemish. And their 
 meal offering, etc. 
 
 On the second of the Intermediate Days of tabernacles, say the last 
 paragraph, and continue : — 
 
 And on the fourth day ye shall offer ten bullocks, two rams, 
 fourteen he-lambs of the first year without blemish. And their 
 meal offering, etc. 
 
 On the third of the Intermediate Days of Tabernacles, say the last 
 
 paragraph, and continue : — 
 
 And on the fifth day ye shall offer nine bullocks, two' rams, 
 fourteen he-lambs of the first year without blemish. And their 
 meal offering, etc. 
 
On the first two days of mSD say : — 
 
 n55tp njrtib an DO^n') ^it^Sin ^b n"ih3? npsljo-b? 
 n^V "V?1'H nj^-'S?! D"ife>2? D^;;«? nb-'ti! np-^ n^be? npn 
 
 0« a// Festivals say: — 
 
 >5^ii 'npb D"»?'ife?S' naJbe; '"i?"!!?? nn^iswi n;7i7?5P^ 
 •nssb T'ya;! ♦iso;? l?,'i') t»?|ib ^i-i^yi •b?^'^ n'^s'ie?^ 
 
 o« M« />'«/; X'oy 0/ ni3D »'nn ioy.-— 
 aijp;i5 n^^xp D'b''H i?7V '^''S'P "^P9""'3? °''"'-t' "'^^'^ '^'''■5'' 
 
 0« /'/5a Second Day of TliS^ D'nn — 
 
 '131 Don?P' : Dp''piji -)5pv nyans 
 
 On the Third Day of n'WD D'nn — 
 
 '131 D)jn?»i '131 *y»3nn oi'a-i 
 na^-'ja D'^tp?? "ay^xp Db"'H n:?i??]?i d>'-i? "'?5"'pqn Di»3^ 
 '131 Dpi?3P-i J DZp'^wri -itf ? nv^iM 
 
235 ADDITIONAL SERVICE FOR FESTIVALS. 
 
 On Tabernacles— FesiSt of Tabernacles — 
 
 On the Eighth Day of Solemn ^Assembly and on the Rejoicing of the 
 Laa;— Eighth-day Feast of Solemn Assembly we will prepare 
 and offer unto thee in love according to the precept of thy 
 will, as thou hast prescribed for us in thy Law through the 
 hand of Moses thy servant, by the mouth of thy glory, as it 
 is said : 
 
 [And on the Sabbath day two he-lambs of the first year with- 
 out blemish, and two tenth parts of an ephah of fine flour for a 
 meal offering, mingled with oil, and the drink offering thereof ; 
 this is the burnt offering of every Sabbath, beside the continual 
 burnt offering and the drink offering thereof.] 
 
 On the first two days of Passover say : — 
 
 And in the first month, on the fourteenth day of the month, is 
 the Passover unto the Lord. And on the fifteenth day of this 
 month shall be a feast : seven days shall unleavened bread be 
 eaten. On the first day shall be an holy convocation ; ye shall 
 do no servile work. 
 
 And ye shall offer an offering made by fire, a burnt offering 
 unto the Lord ; two young bullocks and one ram, and seven 
 he-lambs of the first year ; they shall be unto you without 
 blemish. 
 
 On Passover, after the first two days, say the last paragraph only. 
 
 On Pentecost say: — 
 
 And on the day of the first fruits, when ye offer a new meal 
 offering unto the Lord in your Feast of Weeks, ye shall have 
 an holy convocation ; ye shall do no servile work ; ye shall 
 offer a burnt offering for a sweet savour unto the Lord ; two 
 young bullocks, one ram, seven he-lambs of the first year. 
 
nhirh c|D"iib n'^sn 23s 
 
 On nnsg ^ym and nn^n nopB':— on niSD ;_ 
 
 ^iix*! nivib? nnnN5 Yi?^"? ^'ll'^l '^^^=3 •'^l^' 
 ^'nay riE'ib n^W ^n^in? !i3»i?v ^^pl?' i^i 
 
 -bs inagJ? nag? nbj? : i3p?i ie^3 nbsib? ni73n n^p 
 
 On the first two days of npB say: — 
 
 : ninib no,? t&frf? Dii -i?pv "V^l^? liaJNir;! tt^frasi 
 niso Q""!?; trs'^xo ai^ n-jn t^^n^ '^'i'' "'¥'? n^pnai 
 
 0» npS, after the first two days, say the last paragraph only. 
 On niynB' say:— 
 
 rrffh n^iq ni^jp Dssnipn?- onisan Qi"«5i 
 hJb nibs njN^^-V? D^b n;rT? BJifP'Mipa a^-^niJi^^a 
 ■5U5-»35 onep nin^b nrr'S o''^!^ nbis dj^iaipni n^sri 
 
334 ADDITIONAL SERVICE FOR FESTIVALS. 
 
 On the Eighth Day of Solemn Assembly and on the Rejoicing of the 
 Lam—The Eighth-day Feast of Solemn Assembly, the season 
 of our Gladness [in love] ; an holy convocation, as a memo- 
 rial pf the departure from Egypt. 
 
 But on account of our sins we were exiled from our land, 
 and removed far from our country, and we are unable to go 
 up in order to appear and prostrate ourselves before thee, and 
 to fulfil our obligations in thy chosen house, that great and 
 holy temple which was called by thy name, because of the 
 hand that hath been stretched out against' thy sanctuary. 
 May it be thy will, O Lord our God and God of our fathers, 
 merciful King, that thou mayest again in thine abundant 
 compassion have mercy upon us and upon thy sanctuary, 
 and mayest speedily rebuild it and magnify its glory. Our 
 Father, our King, do thou speedily make the glory of thy 
 kingdom manifest upon us ; shine forth and exalt thyself 
 upon us in the sight of all living ; bring our scattered ones 
 among the nations near unto thee, and gather our dispersed 
 from the ends of the earth. Lead us with exultation unto 
 Zion thy city, and unto Jerusalem the place of thy sanc- 
 tuary with everlasting joy ; and there we will prepare before 
 thee the offerings that are obligatory for us, the continual 
 oiferings according to their order, and the additional offer- 
 ings according to their enactment; and the additional 
 offering of [this Sabbath day with the additional offering of] this — '■ 
 
 On Passover raj'— Feast of Unleavened Bread — 
 
 On Pentecost— Feast of Weeks — 
 
On nnp >J»»B' and fTll'n nnoE': — 
 
 nixnS"! niWS Q^'^is; ismx pNi • yna-ix 
 Tn *J|)D vi?v '^i^K' N'nj?3E' annj^n) '?nan n^35 
 
 I" T •• - : r V It-:- I V |v |" - 
 
 h'lM ninf? iinj^ni wnrt YPO'^-? 1?^i?^'W) 
 mpi ♦ 'n-h^ 'yih w^Sy Njyuni vsjini. ninib 
 ^^"^jpp n'5 d^Sb^^^'"?) nn? "^I^y li'V*? ii«'5Di 
 
 -nxi tDha'^na D'SD!i)b!i crno^ on^tori siypbin 
 [Di"" now n^l mn n?#n] DV sjWti 
 
233 
 
 ADDITIONAL SERVICE FOR THE FESTIVALS, 
 PASSOVER, PENTECOST AND TABERNACLES, 
 AND FOR THE INTERMEDIATE DAYS OF 
 FESTIVALS. 
 
 For the commeiuement of the Additional Amidah see Sabbath Additional 
 Service, pp. 159, 160, from " Lord, open thou my lips,'' to "holy 
 God." 
 
 Thou hast chosen us from all peoples ; thou hast loved 
 us and taken pleasure in us, and hast exalted us above all 
 tongues; thou hast sanctified us by thy commandments, 
 and brought us near unto thy service, O our King, and hast 
 called us by thy great and holy name. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [Sab- 
 baths for rest,] appointed times for gladness, festivals and 
 seasons for joy ; [this Sabbath day and] this day of — 
 
 On Passover say — The Feast of Unleavened Bread, the 
 season of our Freedom ; 
 
 On Pentecost— The Feast of Weeks, the season of the Giving 
 of our Law ; 
 
 On Tabernacles— The Feast of Tabernacles, the season of 
 our Gladness j 
 
233 
 
 To be said on npB, niy3K' and niSD, and on ngisn VlH- 
 For t)u commencement of the iTI^Dg j« ri3B'^ ^P'"^, pp. 159, 160, 
 
 tj't; (t t:|-t --t t' Jt;-; t" 
 
 "n^nixaa WRKhpi 'niJirVn Saa ynibahi 'wa 
 
 T |t| T I" T 
 
 On n3EJ' arf(^ //4« words in brackets. 
 
 [.1 nj;ri2i3^ ninaa?] nariN? W^p'pN T, 1ji?"IPlJ!il 
 
 On nps jay; — 
 OirniySE':— 
 
 wnnpE' |a? Tip niSDn jn 
 
232 
 
 MEDITATION IN THE TABERNACLE. 
 
 To be said in the. Tabernacle on the first night of the Festival, 
 
 May it be thy will, O Lord my God and God of my fathers, 
 to let thy divine presence abide among us. Spread over us the 
 tabernacle of thy peace in recognition of the precept of the 
 Tabernacle which we are now fulfilling, and whereby we estab- 
 lish in fear and love the unity of thy holy and blessed name. 
 O surround us with the pure and holy radiance of thy glory, 
 that is spread over our heads as the eagle over the nest he 
 stirreth up: and thence bid the stream of life flow in upon thy 
 servant (thy handmaid). And seeing that I haye gone forth 
 from my house abroad, and am speeding the way of thy com- 
 mandments, may it be accounted unto me as though I had 
 wandered far in thy cause. O wash me thoroughly from mine 
 iniquity, and .cleanse me from my sin. Keep me in life, O 
 Lord ; vouchsafe unto me the abundance of thy blessings ; and 
 to such as are hungry and thirsty give bread and water unfail- 
 ingly. Make me worthy to dwell trustingly in the covert of thy 
 shadowing wings at the time when I part from the world. 
 O deal graciously with us in the decree to which thou settest 
 thy seal, and make us worthy to dwell many dlaysi upon the 
 land, the holy land, ever serving and fearing thee. Blessed be 
 the Lord for ever. Amen and Amen. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 commanded us to dwell in the Tabernacle. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 ns to reach this season. 
 
232 
 
 : niDDH jn no 
 
 To be said in the Tabernacle on the first night of the Festival. 
 
 rr\y§TS^ ''ii^ias "«!f?N!i "TjbH ^,"; T}^'^ f!^! ^^\ 
 m^p n«?3 IP"'^'?' ^S^ 13''^? tPiiSOl =i3";.5''S ira'^PS? 
 
 lOpS^ • ('B'2'S) 1'=I5S'V C^nn V5^ 1^587'^. tD^Z?^ 
 
 fy^isi!? tji-ji n^sir^n ''n''5?i "tin? nopn • ('s'n's) 
 
 n3?5 t;?i?? bs i^p5 riiDobl n^^b n«r "'b-iijini 
 
 : ^et?! IS^ • Qbiy> ;^ tt'ii? 
 
231 KIDDUSH FOR FESTIVALS. 
 
 On Tabernacles— The. Feast of Tabernacles, the season of 
 onr Gladness ; 
 
 On the Eighth Day of Solemn Assembly and on the Rejoicing of the 
 Law— The Eighth-day Feast of Solemn Assembly, the season 
 of our Gladness [iu love J; an holy convocation, as a 
 memorial of the departure from Egypt; for thou hast 
 chosen us, and sanctified us above all peoples, and thy holy 
 [Sabbath and] appointed times thou hast caused us to in- 
 herit [in love and favour] in joy and gladness. Blessed art 
 thou, O Lord, who sanctifiest [the Sabbath,] Israel and the 
 festive seasons. 
 
 On Saturday night the following is added: — 
 
 Blessed art thou, O Lord our God, King of the universe, vi^ho 
 Greatest the light of the fire. 
 
 Blessed art thou, O Lord our God, King of the universe, who 
 makest a distinction between holy and profane, between light 
 and darkness, between Israel and other nations, between the 
 seventh day and the six working days. Thou hast made a dis- 
 tinction between the holiness of the Sabbath and that of 
 the festival, and hast hallowed the seventh day above the six 
 working days ; thou hast distinguished and sanctified thy 
 people Israel by thy holiness. Blessed art thou, O Lord, who 
 makest a distinction between holy and holy. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 us to reach this season. 
 
 The last Blessing is said en the following occasions: — The first two 
 nights of Passover ; the two nights of Pentecost; the first two 
 nights of Tabernacles ; on the night of the Eighth Day of Solemn 
 Assembly, and on that of the Rejoicing of the Law. 
 
ahi'^h my ttd 231 
 
 On niap:_ 
 On nnvj? ^j^m a«</ n"iin nnnV : 
 
 mnj2it p\ ♦ ntn nnvyn an '•yf^Wra 
 
 ny)a p nag?!] D*»yi?-'?|a riBhp iijpisi pi^pn 
 • ^ip'pnjn jiEyb^^ nhttB'a [^2-15=1 n^rjy?] ^B^if? 
 
 0« Sabbath Night the following n7'n3i1 «V added: — 
 
 : vo^ niNJfi Nn,i2 • obirii Tyba la'^jl^'^S :^ ni^W tjin? 
 
 •'?">5^n di"' 7''a • D'-a^b b«-itp^ ]''2 "iTeJnb -liN ^a binb 
 aiii Di-i nt^-iripb nisie? nt^"^ip i^a ♦ nb^an •'^^ neJaJb 
 
 : ttJilpb 2?l(7 i""? b'''7aarT 
 
 |Tv: '.* V T ^ t |v [V I" v: T. t - | t 
 
 :n-Tn pfV !|jsj*an] up*!"?) 
 
 •WJHnE' ji said on the following occasions : the first two nights of HpSj 
 the two nights of nWD^, the first two nights of JliSD, and on 
 the nights of nnp. 'rDE' and iTlin nn»E'. 
 
230 
 
 KIDDUSH FOR FESTIVALS^ 
 
 To be said on Passover, Pentecost and Tabernacles. 
 
 When the Festival occurs on Sabbath begin here : — 
 And it was evening and it was morning, — the sixth- day. 
 And the heaven and the earth were finished and all their 
 host. And on the seventh day God had finished his work 
 which he had made : and he rested on the seventh day from 
 all his work which he had made. And God blessed the seventh 
 day, and he hallowed it, because he rested thereon from all his 
 work which God had created and made. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who Greatest the fruit of the vine. 
 
 On Sabbath add the words in brackets. 
 
 Blessed art thou, O Lord our God, King of the universe^ 
 who hast chosen us from all peoples, and exalted us above 
 all tongues, and sanctified us by thy commandments. And 
 thou hast given us in love, O Lord our God, [Sabbaths for rest,] 
 appointed times for gladness, festivals and seasons for joy: 
 [this Sabbath day and] this day of — 
 
 On Passover say — The Feast of Unleavened Bread, the 
 season of our Freedom ; 
 
 On Pentecost — The Feast of Weeks, the season of the 
 Giving of our Law; 
 
230 
 
 : ub^h Krnp "no 
 
 n be said on nO{|, Jltoa^ and nfaD. 
 When the Festival occurs on D^B' begin here: — 
 
 -b|5 najt? i2 •'S ink aJ^rpp. "»s''5#d i=ii'>-ny Q-riVi"! 
 : nit»^b n'^ii'^fc? N"J5-"ii|^ inSN^o 
 
 0« nSB* ai/</ ^,5« words in brackets. 
 
 p nci?i3?3b ninasJ] nanxa ^i*ri'?N \\ ^'i^']'!^\ 
 
 [Di''-nyi n-rn 
 
 0« npS Jay; — 
 
 «p!inn pT Tin ni^sn t\ 
 
 On rfj?3B':_ 
 
229 SERVICE FOR FESTIVALS. 
 
 being, grace, lovingkindness and mercy, life and peace on 
 this day of — 
 
 On Passover:— The Feast of Unleavened Bread j 
 
 On Pentecost .-—The Feast of Weeks ; 
 
 On Tabernacles:— The Feast of Tabernacles j 
 
 On the Eighth Day of Solemn Assembly, and on the Rejoicing of 
 the Law:— The Eighth-day Feast of Solemn Assembly. 
 Remember us, O Lord our God, thereon for our well-being ; 
 be mindful of us for blessing, and save us unto life : by thy 
 promise of salvation and mercy, spare us and be gracious 
 unto us ; have mercy upon us and save us ; for our eyes are 
 bent upon thee, because thou art a gracious and merciful 
 God and King. 
 
 O Lord our God, bestow upon us the blessing of thy 
 appointed times for life and peace, for joy and gladness, 
 even as thou hast been pleased to promise that thou wouldst 
 bless us. [Our God and God of our fathers, accept our rest.] Sanc- 
 tify US by thy commandments, and grant our portion in 
 thy Law ; satisfy us with thy goodness, and gladden us with 
 thy salvation ; purify our hearts to serve thee in truth ; and 
 let us inherit, O Lord our God, [in love and favour,] with joy 
 and gladness thy holy [Sabbath and] appointed times ; and 
 may Israel, who hallow thy name, rejoice in thee. Blessed 
 art thou, O Lord, who hallowest [the Sabbath and] Israel and 
 the seasons. 
 
 For the conclusion of the Amidah, see pp. 139 — 142, " Accept "to" as 
 in ancient years." 
 
Cihy-h nSfinn no 229 
 
 o« iTj^g 'J w aw n-iin nnnB> : — o« niso : — 
 
 ■.jv -: I - • • 1 - \ - - 
 
 1" T : ■ -: - : » : - : • • - : l" • : 
 
 wn)?B'i ^iiLs^ «y5^ * 1pl^^5 lijpi'O 1^1 TP^V^? 
 r «,'?'n:?n^ TitoNi '?i^3y'7 'iJi'? "inb) ♦'?iny!iB'*5 
 
 p nattJ] pW5!| nni^B'a [7i:J-)5i n^ow?] !|J*p'7^^ 
 
 For the conclusion of the m^lSi.see pp. 139—142, "JP. '" nVjiOIB 
 
228 SERVICE FOR FESTIVALS. 
 
 between holy and profane, between light and darkness, be- 
 tween Israel and other nations, between the seventh day and 
 the six working days ; thou hast made a distinction between 
 the holiness of the Sabbath and that of the festival, and 
 hast hallowed the. seventh day above the six working days : 
 thou hast distinguished and sanctified thy people Israel by 
 thy holiness. 
 
 On Sabbath add the words in brackets. 
 
 And thou hast given us in love, O Lord our God, [Sabbaths 
 for rest,] appointed times for gladness, festivals and seasons 
 for joy ; [this Sabbath Day, and] this day of — 
 
 On Passover joy— The Feast of Unleavened Bread, the 
 season of our Freedom ; 
 
 On Pentecost — The Feast of Weeks, the season of the 
 Giving of our Law; 
 
 On Tabernaetes—TheFesLSt of Tabemacles, the season of 
 our Gladness ; 
 
 On the Eighth Day of Solemn Assembly and on the Rejoicing of the 
 Zaa/— The Eighth-day Feast of Solemn Assembly, the season 
 of our Gladness [in love]; an holy convocation, as a memorial 
 of the departure from Egypt. 
 
 Our God and God of our fathers 1 May our remembrance 
 rise and come and be accepted before thee, with the re- 
 membrance of our fathers, of Messiah the son of David 
 thy servant, of Jerusalem thy holy city, and of all thy 
 people the house of Israel, bringing deliverance and well- 
 
^"hyih nSsnn niD 228 
 
 0« Sabbath add the words in brackets. 
 
 p nr^iiarf? ninaa?] m^nxa !|yri^ J) w|?"|J?W 
 
 Qv-nx ♦ jibB''? D'3;bt!i D^an rmb)^ CDns^ia 
 
 On riDS Jay; — 
 
 On nij?nB':_ 
 
 «p^in pa jar ♦ nn niyae'n ari 
 
 I" T : ■ 1 - : v~ v|v -:t - ■ • : - 
 
 nN'i:.\ tf*a!i Nij] nbyr ♦w^nbNi ^H'jni y^pSN 
 pipn wJ^"='(?|i'i i^^nar i?j^) npa*) x^a^'^i rv£x\ 
 u^'y. |i"i5ti ♦ ^pv TH"?! '^i'^'^ l^i^n * ii*p^^^ 
 
227 
 
 SERVICE FOR FESTIVALS. 
 
 On lighting the Festival Lamp in the Home, the following is said :~ 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 commanded us to kindle [on Friday add: the Sabbath and] the 
 Festival light. 
 
 On the Eve of Festivals, Afternoon Service is said as on Ftideqts ; see 
 
 ^•94- 
 
 For Evening Service, see pp. Ii3fl-li5. Shotdd the evening of the Fes- 
 tival fall on Friday, the Evening Service commences with "A 
 Psalm, a Song for the Sabbath Day," p. II2. 
 
 The following Amidah is said at the Evening, Morning and Afternoon 
 Services of Passover, Pentecost, Tabernacles, and the Eighth Day 
 of Solemn Assembly and the Rejoicing of the Law. 
 
 For the commencement of the Amidah see Sabbath Morning Service, 
 pp. 136, 137, from "O Lord, open thou my lips," to "holy God." 
 Then continue : — 
 
 Thou hast chosen us from all peoples ; thou hast loved 
 us and taken pleasure in us, and hast exalted us above 
 all tongues ; thou hast sanctified us by thy commandments, 
 and brought us near unto thy service, O our King, and hast 
 called us by thy great and holy name. 
 
 On Saturday Night add the following:— 
 Thou, O Lord our God, hast made known unto us the 
 judgments of thy righteousness ; thou hast taught us to per- 
 form the statutes of thy will ; thou hast given us, O Lord our 
 God, righteous judgments, true laws, good statutes and com- 
 mandments. Thou hast also caused us to inherit seasons of 
 joy, appointed times of holiness, arid feasts of free will gifts, 
 and hast given us as an heritage the holiness of the Sabbath, 
 the glory of the appointed time, and the celebration of the 
 festival. Thou hast made a distinction, O Lord our God, 
 
227 
 
 : O'byiTn on^^i^n -no 
 
 On lighting the Festival Lamp in the Home, the following is said: — 
 
 : nib DV a "??') h^ nj p^'?in^ ^^^) vniv»5 
 
 (?« 3113 DV STJJj nnjp z!f said as on Fridays; seep. 94. 
 
 For yyiti see pp. 113 — 115. Should the evening of the Festival fall on 
 Friday, 3'IKO commences with nSB'n Dvb TE* n'lOtP, /. 112. 
 
 7%e following m^D^ 2V ja«(/ a/ //4« Evening, Morning and Afternoon 
 Services on np's,' niVIJB'j fl'lSp, ni;S3?. '3»PB' a«rf VTm nJipE'. 
 
 ^ijr ///« commencement of the m^DSJ J«« Sabbath Morning Service, 
 pp. lid, l37,/>-OOT 'nSB' '31X if(7 tynisn. Then continue:— 
 
 TI'T; (T T:pT '-T T" jT;-; T" 
 
 ♦ Tj^nix)!?:^ iiJri?^'?! •rt3iB>^!:i bib iJPitotohi^ Mia 
 
 T |t) T I" T 
 
 On Saturday Night add the following : — 
 
 •'ISian pb^ •'sar lab'TiS^l • D''5i^ ni^n-i D'^jvin ni3M 
 i5ia iin?!i n?e; nffirif? -lacpnim. • nnfj i?.n"i a^li? 
 niw ]^5 bin'^ ip-jf? r5 ■I3''pbw :^ b-!M3 * bjnr;! n3>5qi 
 
426 ADDITIONAL SERVICE FOR THE NEW MOON. 
 
 ram, seven he-lambs of the first year without blemish. And 
 their meal offering and their drink offerings as hath been 
 ordained, three tenth parts of an ephah of fine flour for 
 each bullock, two tenth parts for the ram, one tenth for 
 each lamb, and wine according to the drink offering of 
 each, a goat for atonement, and two daily offerings accord- 
 ing to their institution. , 
 
 Our God and God of our fathers, renew this month unto ' 
 us for good and for blessing, for joy and gladness, for 
 salvation and consolation, for support and sustenance, for 
 life and peace, for pardon of sin and forgiveness of iniquity, 
 {in Leaf Year add, and for atonement of transgression) ; 
 for thou hast chosen thy people Israel from all nations, and 
 hast appointed unto them statutes for the beginnings of the 
 months. Blessed art thou, O Lord, who sanctifiest Israel 
 and the beginnings of the months. 
 
 " Accep," ^> 164, to end Qf Amidahi, f. l66. 
 
 ■Kaddish, //. 7S,i 7&. , 
 
 "■It is our duty," etc., p. 76. 
 
 Mournet's Kaddish, p. 77. 
 
 Psalm w., p. 176. 
 
^wa jynn B'N'iS c|Di)b n^sn 226 
 
 rjMB' njjy-^jn ca^b'is inx ha) D^Jty npn 
 d^ihB'y n^^ i|"i»3 dn*5D3] DnniDi :Da*»jji 
 1303? -p;.i B'53'? pm\ h'.^h t:'r\m *3^ isS 
 
 t; *~; tt;-; tt:-; ttv: 
 
 n'TSsS '•« ^««/ I'"'"- -Mtf] |iy nn^^pV) Ntpn n'p^ri^'? 
 ^jjin"! 'nisxn-S3» rnna '?n'ib'» ^)?va-»3 ♦eye's 
 
 "I - : T; T - P T ■■" * l'' I''' V T • T t: " T 
 
 5 D'tJ'in ^B^ni Sn'!?'^ 
 
 nVT, /. 164, to mdcf nn*PS?,>. i66. 
 E'^i^ pp. 7S. 76- 
 
 DinjB"^i5, p. 77. ' - ; 
 
 'B'gvana, /. 176. 
 
 
225 
 
 ADDITIONAL SERVICE FOR THE NEW MOON. 
 
 For the commencement of the Amidah, see pp. 44, 45, to " holy God." 
 Then continue : — 
 
 The beginnings of the months thou didst assign uiito thy 
 people for a season of atonement throughout tlieir genera- 
 tions. While they offered unto thee acceptable sacrifices, 
 and goats for a sin offering to atone for them, these were to 
 be a memorial for them all, and the salvation of their soul 
 from the hand of the enemy. O do thou establish a new 
 altar on Zion, and we will offer upon it the burnt offering 
 of the New Moon, and prepare he-goats for thine accept- 
 ance ; while we all of us rejoice in the service of the 
 sanctuary, and in the songs of David thy servant, which 
 shall then be heard in thy city and. chanted before thine 
 altar. O vouchsafe unto them everlasting love, and the 
 covenant of the fathers remember unto the children. Bring 
 us with exultation to Zion thy city, and to Jerusalem thy 
 sanctuary with everlasting joy, and there will we prepare 
 unto thee the offerings that are obligatory for us, the con- 
 tinual offerings according to their order, and the additional 
 offerings according to their enactment j and the additional 
 offering of this New Moon we will prepare and offer unto 
 thee in love according to the precept of 'thy will, as thou 
 hast prescribed for us in thy Law through the hand of 
 Moses thy servant, by the mouth of thy glory, as it is said; 
 
 And in the beginnings of your months ye shall offer a 
 burnt offering unto the Lord ; two young bullocks and one 
 
225 
 
 : b}n^ tt^-rn tt^Ki'? ^d)?:^ rh^n 
 
 Far the commencement of the n"1'P3Jj see pp. 44, 45, ♦flBE' 'JIN ^0 
 t^'i'li'D. Then continue : — 
 
 T; TT- I": ■•'r"'" ):": -tt: *• t 
 
 ♦ i^nr d'pd'? ih3T ♦ mya naaS nsisn n^ybJi 
 }i»V5 enn nap : >^iiB' t» dk'SJ n^i^n) 
 Dw n^yjj'!) M^y nSyj srih trN^i n'^iyi m^dpi 
 
 jT '.. - : • T|: • - ■• - -: - ) t ; •.• -:- 
 
 Qn!i»j^n "T[Ty| D*ypB'3n ^"^lay i^ nra 
 
 .1315 ^TV p*V^ 13«'505 • ^^^I^ ^^^^'^ ^'i^^ 
 D*SD!iib!i D"nD3 Dn^ton itynbin nijaip-nx "?i\3|)S 
 
 n5p5B> i»| ^3i:f^ m.v»| nar)N5 y;i^h ^np^l 
 ^nba ^sa ^iiy m^^ n*-Sy "^niin? iy,Sy 
 
 -♦J3 Dns v^ f^'?V i^npJ? D3*B'iPi ^B'xnn^ 
 
224 HALLEL. 
 
 All thy works shall praise thee, O Lord our God, and thy 
 pious ones, the just who do thy will, together with all thy 
 people, the house of Israel, sTiall with exultation thank, 
 bless, praise, glorify, exalt, reverence, sanctify and ascribe 
 sovereignty unto thy name, O our King; for it is good to give 
 thanks unto thee, and becoming to sing praises unto thy 
 name, because from everlasting to everlasting thou art God. 
 Blessed art thou, O Lord, a King extolled with praises. 
 
 Kaddish, pp. 75, 76. On Chanukah^ Kaddish, /. 37. 
 
 For Order of Service at the Reading of the Law on New Moons and 
 the Intermediate Days of Festivals, see pp. 66— 71 ; on Festivals 
 and on New Moons falling on Sabbaths, see pp. 143—158. 
 
 On New Moons and the Intermediate Days of Festivals : — 
 ' ' Happy are they," /. 7 1 . 
 
 " And'a redeemer," p. 73, to " honourable," p. 75. 
 Kaddish, p. 37. 
 
 On New Moons continue with the following Amidak. 
 
 On Festivals, and on the- Intermediate Days' of Festivals, say the appro- 
 priate Amidoth of the Additional Service. 
 
D'pnx TT'?'^^- 'IT^^ '^^ ''^'p'^^ V: ^^^''^•'^1 
 n^ ^yht2^) >^np'>^ wns^i !iaan^i !i"iKfi^i ^nati'^i 
 
 ^agnn e'*''!]?, //. 75, 76. On nasq, K'*ii5 ^VD,/- 37- 
 
 Fur niinn nxni? nnp, <?« ti>'m tyNi o«<^ ijion Vin see pp.6(>— 
 71 ; o« D*3iD D*»; flKrf tj'nh K'xni nag' ^es j»?*. 143—158. 
 
 On vrin CNT a»^ ijJJBn i?in say ntyt?, /. 71, ]i»v^ xa-i, /. 731 
 
 tJ^T- 'VD, P- 37- 
 0« E'ln t^NT continue with thefoUowing m^py. 
 0« D'3iD D'P; EWfc? tK'lBn ^in say the appropriate D»BWD. 
 
223 HALLEL. 
 
 song; and he is become my salvation. The voice of 
 exulting and salvation is in the tents of the righteous : the 
 right hand of the Lord doeth valiantly. The right hand of 
 the Lord is exalted : the right hand of the Lord doeth 
 valiantly. I sliall not die, but live, and recount the works 
 of the Lord. The Lord hath chastened me sore : but he 
 hath not given me over unto death. Open to me the gates 
 of righteousness : I will enter into them, I will give thanks 
 unto the I.,ord. This is the gate of the Lord ; the righteous 
 may enter into it. 
 
 I will give thanks unto thee, for thou hast answered me, 
 and art become my salvation. 
 
 Repeat this and the next three verses. 
 
 The stone which the builders rejected is become the 
 head-stone of the corner. 
 
 This was the Lord's doing ; it is marvellous in our eyes. 
 
 This is the day which the Lord hath made ; we will be 
 glad and rejoice thereon. 
 
 Reader and Congregation : — 
 
 Save, we beseech thee, O Lord. 
 Save, we beseech thfee, O Lord. 
 We beseech thee, O Lord, send prosperity. 
 We beseech thee, O Lord, send prosperity. 
 Blessed be he that cometh in the name of the Lord : we 
 bless you out of the house of the Lord. 
 
 Repeat this and the next three verses. 
 
 The Lord is God, he hath given us light : bind the festal 
 offering with cords, even unto the horns of the altar. 
 
 Thou art my God, and I will give thanks unto thee: thou 
 art my God, I will exalt thee. 
 
 O give thanks unto the Lord ; for he is good : for his 
 lovingkindness endureth for ever. 
 
^r\ iiD 223 
 
 yp> D*pnx ^'?nN5 nyiB'^l nan Sip tnyiB'*'? h 
 
 cjn-Nix pnmyjj' ^'^-iinns { ^iina n'? m»'?i 
 
 |T |- ■- T- -|- - 
 
 Repeat this and the next three verses. 
 
 jnas tyxn'p nn^n D*to iiDxp j^n 
 til mtim^ nS^Ji ♦♦ nb'y Dvn-nr 
 
 T ; ; ■ : T (■ T T ; T T - •/ 
 
 Reader and Congregation : — 
 
 :Ni r\vhir\ ** nuk :w nn^Vitn ^» nun 
 
 T T';-T; TT T T':-T: TT 
 
 {*» n^ax: DDW^na " dB'a xan "nsi^ia 
 
 Repeat this and the next three verses* 
 
 
222 HALLEL. 
 
 yea, in the presence of all his people; in the courts of 
 the Lord's house, in the midst of thee, O Jerusalem. Praise 
 ye the Lord. 
 
 Psalm cxvii. 
 O praise the Lord, all ye nations; laud him, all ye 
 peoples. For his lovingkindness is mighty over us; and 
 the truth of the Lord endureth for ever. Praise ye the 
 Lord. 
 
 The follffwing verses are chanted by. the Reader, the Congregation at the 
 end of each verse repeating, " give thanks," etc., to " ever." 
 
 Psalm cxviii. 
 
 O give thanks unto the Lord ; for he is good : for his 
 lovingkindness endureth for ever. 
 
 O let Israel say, that his lovingkindness endureth for ever. 
 
 O let the house of Aaron say, that his lovingkindness 
 endureth for ever. 
 
 O let them that fear the Lord say, that his lovingkind- 
 ness endureth for ever. 
 
 Out of my straitness I called upon the Lord : the Lord 
 answered me with enlargement. The Lord is for me, I will 
 not fear : what can man do unto me ? The Lord is for me 
 among them that help me ; therefore shall I see my desire 
 on them that hate me. It is better to trust in the Lord 
 than to confide in man. It is better to trust in the Lord 
 than to confide in princes. All nations compassed me 
 about : in the name of the Lord I surely cut them down. 
 They compassed me about; yea, they compassed me about: 
 in the name of the Lord I surely cut them down. They 
 compassed me about like bees; — ^they were extinguished 
 as a fire of thorns : — in the name of the Lord I surely cut 
 them down. Thou didst thrust sore at me that I might fall : 
 but the Lord helped me. The Lord is my strength and 
 
222 
 
 r -. - -IT T : 
 
 tnjiiS'^n -ciSij/? "'-nbn) non ij^Ss? 
 
 T -: T ^ : t: v v:v - : " I" t 
 
 T/ie following, verses are chanted by- the Reader, the Congregation 
 responding '131 ;'nin at the end of each verse. 
 
 .- T^: ■ t:**:* t : 
 
 t: t : - : V - -r T >■ • I") T - ... I . 
 
 V : V • -: - t;' : • t: t t • v -: - - t • 
 
 iitD : a-rx3 nb3» "a nion'? ato : 'Wtyn 
 dty? *J!|335 D^ia-^i jn*5n55 nb?a V5 rtDqS 
 J D^^toN ♦! :; DB'ii ^JiMp-D: *J!i3p : D'?^P^? ♦a :» 
 : o'p^toSif ^3 ^^. w% D^xip B^Ni iD^'n oninD ^Jiap 
 
221 HALI.EL. 
 
 The heavens are the heavens of the Lord ; but the earth 
 hath he given to the children of men. The dead praise 
 not the Lord, neither any that go down into silence ; but 
 we will bless the Lord from this time forth and for ever- 
 more. Praise ye the Lord. 
 
 On New Moon and the last Six Days of Passover omit the following 
 paragraph : — 
 
 Psalm cxvi. 
 
 I love the Lord, because he heareth my voice and my 
 supplications. Because he hath inclined his ear unto me, 
 therefore will I call upon him as long as I live. The cords 
 of death had encompassed me, and the straits of the grave 
 had come upon me : I found trouble and sorrow. Then I 
 called upon the name of the Lord : O Lord, I beseech 
 thee, deliver my soul. Gracious is the Lord and righteous : 
 yea, our God is merciful. The Lord guardeth the simple : 
 I was brought low, and he saved me. Return unto thy 
 rest, O my soul ; for the Lord hath dealt bountifully with 
 thee. For thou hast delivered my soul from death, mine 
 eyes from tears, my feet from falling. I shall walk before 
 the Lord in the land of the living. I kept my faith in God 
 even when I spake, I am greatly afflicted; even when I said 
 in my haste, All men are liars. 
 
 What can I render unto the Lord for all his benefits 
 towards me ? I will lift the cup of salvation, and call 
 upon the name of the Lord. I will pay my vows unto the 
 Lord, yea, in the presence of all his people. Precious 
 in the sight of the Lord is the death of his loving ones. 
 Ah, Lord, truly I am thy servant : I am thy servant, the 
 son of thy handmaid ; thou hast loosed my bonds. I will 
 offer to thee the sacrifice of thanksgiving, and will call upon 
 the name of the Lord. I will pay my vows unto the Lord, 
 
: nan n.t-Sa n":)) r^\-H:>ri\ d»r«an-N'? j dnN-*j;i^ 
 
 Ok B'Yn tJ'KT a«(/ /,5« /dsi Six' Days of riDS omit the following 
 
 r'Dp D»^nn 
 
 Nnj^N :^-dB':3!i : ssxp« |ii;i nix 'j!){;{^p '^ikb' 
 : urnn !ii\nSxi pniji « nun : ^trsj nta'?^ « nnx 
 
 : I" "I --it:! - • : - t : - t: t t 
 
 nia£5 ^tj'sj m'?n *3 x'^yh'^ ^12^ *^ *3 ^s^niia'? 
 
 v(T ■ : - T : |- • . • : |T T - t t : • • ; |t : • 
 
 ♦:&'? ii'j'nnK t ^n-^a ''^jn-nx ny;b^-p ^j^y-nx 
 
 •■ : ■ I" - : V • l» ■ • ,: - v t : • I ■ • ■■ 
 
 *n*;jy ♦jx ^|'^^t ^5 *;:n;ipKrj :d"nn ni5:^K5 t! 
 
 T T T T • ; T : '.ITT ■ " 1 
 
 Nrmjj dWx **•? mj : xnpx v D£5':i!i ncj'x 
 
 T t;v .. - -: T- - T- tI: V t: •• : t v 
 
 n3K : in^Dh'? nniten « *j*ya ip* j iay-S^'? 
 
 T T T ' ."I ~- T ; |T - T; .. .. ; Jt T - T ; 
 
220 HALLEL, 
 
 the hills like lambs. What aileth thee, O thou sea, that thou 
 fleest? thou Jordan, that thou turnest back? Ye mountains, 
 that ye skip like "rams? Ye hills, like lambs? At the 
 presence of the Lord tremble, O earth, at the presence 
 of the God of Jacob ; who turned the rock into a pool of 
 water, the flint into a fountain of waters. 
 
 On New Moon and the last Six Days of Passover omit the following 
 paragraph : — 
 
 Psalm cxv. 
 
 Not unto us, O Lord, not unto us, but unto thy name 
 give glory, for thy lovingkindness and for thy truth's sake. 
 Wherefore should the nations say, Where, then, is their 
 God ? But our God is in the heaveris, he doeth whoso- 
 ever he pleaseth. Their idols are silver and gold, the work 
 of men's hands. They have mouths, but they speak not; 
 eyes have they, but they see not. They have ears, but they 
 hear not; noses have they, but they smell not. As for 
 their hands, they touch not; as for their feet, they walk 
 not ; they give no sound through their throat. They that 
 make them shall be like unto them ; yea, every one that 
 trusteth in them. O Israel, trust thou in the Lord : he is 
 their help and their shield. O house of Aaron, trust in the 
 Lord : he is their help and their shield. Ye that fear the 
 Lord, trust in the Lord : he is their help and their shield. 
 
 The Lord hath been mindful of us; he will bless, he will 
 bless the house of Israel ; he will bless the house of Aaron. 
 He will bless them that fear the Lord, both small and 
 great. May the I-«rd increase you, you and your children. 
 Blessed are ye of the Lord, who made heaven and earth. 
 
nbri j-^n^n own »|i Djn ^^-n» : |ns-*3?3 niynii 
 ;|«i{-*33| rtj;i!i d^S'n; npnri dnnri tiinxS 
 *5M tipy;. ni'pN ♦JsVto i^nx *bin |nN ♦aij^a 
 
 On df'in tyXT and the last Six DaysofVNSL omit Ihe following 
 
 n'3 :N!)n DUib!) Dniy nin*a nbs '^n'ib'' tdna 
 
 T • T T; V T - - ; •• T ; • v T 
 
 nin* *KT :N!in D3Joi dim nin^n in^5 |hrT« 
 { Nin D3Jib!) Dnry rtn^i imdi 
 
 -nK "pi* Snx'! n*|-nN "pi* ijnn^ w^3t « 
 
219 
 
 HALLEL. 
 
 The following Prayer (Hallel) is said on New Moon, on Passover, 
 
 Pentecost and Tabernacles, and on Chanukah. 
 On the Intermediaie Days of Festivals the Tephillin are removed 
 
 before Hallel ; on New Moon, before the Additional Service. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 commanded us to read the Hallel. 
 
 Psalm cxiii. 
 
 Praise ye the Lord. Praise, O ye servants of the Lord, 
 praise the name of the Lord. Let the name of the Lord be 
 blessed from this time forth and for evermore. From the 
 rising of the sun unto the going down thereof the Lord's 
 name is to be praised. The Lord is high above all nations, 
 and his glory above the heavens. Who is like unto the Lord 
 our God, that dwelleth so high; that looketh down so low 
 upon the heavens and the earth ? He raiseth up the lowly 
 out of the dust, and lifteth up the needy from the dunghill; 
 that he may set him with princes, even with the princes of 
 his people. He maketh the barren woman dwell in her 
 house as a joyful mother of children. Praise ye the Lord. 
 Psalm cxiv. 
 
 When Israel went forth out of Egypt, the house of Jacob 
 from a people of strange language; Judah became his 
 sanctuary, Israel his dominion. The sea saw it, and fled ; 
 Jordan turned back. The mountains skipped like rams, 
 
2ig 
 
 7^n is said OK t^Yn B'Nn, D^>j") sj'Se' ok(? naan. <?« njrt»n ^^n 
 
 ^-4e }»?aFI a>-« removed before %X\-^ on ^r\ tyNlj before f|D10. 
 
 Sy ♦» I £D*in-b-'?y can : i] djj' SVnto ^an^b 
 
 V |T T • ■ : - - I" v: T - • : -j- t - 
 
 S-^ nsy» 'p^pto :pNa!i d!pB'5 rtx')^ ^S^fiB^n 
 • nntob' D*J3n-Dx rrsn nipy i ^^♦s^'to : m 
 
 : TyS Dya apy*. n*5 Dnvis» Wl?'! m«V5 
 HNi D»n :vni':'B'toa '?xib* 'iLripS rM)r\'' nn'n 
 
 TT T- T ::~ "t;' •}'' ' "^ • '' : f 
 
2i8 
 
 MEDITATION AND BLESSINGS ON TAKING 
 THE LULAB. 
 
 On Tabernacles, previous to Hallel, f. 219, being said, the Lulab is 
 taken, and the following Meditation and Blessings are read: — 
 
 Lo, I am prepared and .ready to fulfil the command of my 
 Creator, who hath commanded us in his Law, And ye shall 
 take you on the first day the fruit of the tree Hadar, branches of 
 palm trees, a bough of the tree Aboth, and willows of the brook. 
 While I wave them, may the stream of blessings flow in upon 
 me, together with holy thoughts which tell that he is the God of 
 gods and Lord of lords, governing below and above, whose 
 kingdom ruleth over all. May this my observance of the pre- 
 cept of the Four Species be accounted as though I had fulfilled 
 it in all its details and particulars. And let the pleasantness of 
 the Lord our God be upon us ; and establish thou the work of 
 our hands upon us ; yea, the work of our hands establish thou 
 it. Blessed be the Lord for ever. Amen, and Amen. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 given us command concerning the taking of the Lulab. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast kept us in life, and hast preserved us, and enabled 
 us to reach this season. 
 
 The latter Blessing is said on the First Day of the Festival only. 
 Should the First Day, however, fall on Sabbath, it is said on the 
 SKond Day. 
 
2l8 
 
 On ni3pj previous to ^pPlj p. 219, being said, the 37-17 is taken, 
 and the following Meditation and Blessings are read: — 
 
 in-jin? ws^ *««-ii2 rm'a t3?.,f? ^bt!?^ pia >r)T\ 
 •'bs 5'^s^^. D;pi« ''Vt3S35i ' bOi3-''5isi nhV"V3?13V:^ 
 
 • nbj2?a-b32 in«bni b^ps^ nap5 ta-'Ve? D'^aiitiitT; "^aSisi 
 -b?5 n"'i;n«5f? ^iVn? ni?"'^ nv2"i« ri]?j? n^siaJq nooi 
 
 • c:bi57V ;^ -qr)^ ' -iraais ^3'^;:?^, ncpsai !i2>by njjiB 137.^ 
 
 T - ■ : - |T • . T , . 
 
 U'PinE' w said on the First Day of the Festival only. Should the First 
 
 rrv:vv 
 
 Day, however, fall on Sabbath, •Wjn.'^K' is said on the Second Day^ 
 
217 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 between the seventh day and the six working days. Blessed 
 art thou, O Lord, who makest a distinction between holy 
 and profane. 
 
 May he who maketh a distinction between holy and profane 
 pardon our sins ; our offspring and our possessions may he 
 multiply as the sand, and as the stars in the night. 
 
 The day hath declined like the palm tree's shade; I call upon 
 God who performeth all things for me ; the watchman saith. 
 The morning cometh, though it now be night. 
 
 Thy righteousness is like Mount Tabor : O pass thou wholly 
 over my sins ; let them be as yesterday which is past, and as a 
 watch in the night. 
 
 The season of mine oblations is over ; would that rest again 
 were mine ! I am weary with my groaning ; in my tears I melt 
 away every night. 
 
 Hear my voice, let it not be cast awayj open to me the lofty 
 gate, for my head is filled with dew, my locks with the drops of 
 the night. 
 
 Be entreated, O dreaded and awful God ; while I cry, grant 
 me thy redemption, in the twilight, in the evening of the day, 
 yea, in the blackness of the night. 
 
 I call upon thee, Lord, save thou me ; make me to know the 
 path of life ; from pining sickness snatch thou me, from day 
 to night. 
 
 Cleanse the impurity of my deeds, lest my foes should say, 
 Where is the God that made me, who giveth songs in the 
 night ? 
 
 We are like clay in thy hand ; forgive, we beseech thee, our 
 sins both light and grave, and day shall pour forth the word 
 Unto day, and night unto night. 
 
 May he who maketh a distinction between holy and profane 
 pardon our sins; our offspring and our possessions may he 
 multiply as the sand, and as the stars in the night. 
 
: v|| I ■• 
 
 :nb^]j2 n"'55i33'i 'bins n^rri 
 •npia; -inij^ '-iip^i ''bv b^b N-jp^ '-iph b§5 n^Q dv 
 
 : nb^1?-D3') -ijsh Nntj! 
 biiDny ni"*? 'niasi!! lia? '•ypp bs ♦lia;? nn? ^riQl? 
 
 T :iT - T : - : -: 
 
 : nb''b bsb nnJ»H 
 
 T :iT T ; %■ : 
 
 •ittW-n^ 'b^Mn ")S2? ""b nn?i 'bEig; ba rc^T^P •'b'ip 
 
 :nb>b •'D'^p-j •^riis^i? 'ba Hb)?? 
 •Di"» :2n^2 Pi^|5 •Di"'"i9 nj^p §,5^s *o'i''«'! wii^ "in»i7 
 
 T ;iT - • ■ I" : - : 
 
 : nb^ba niT'pr 103 
 : nb?bb nb'ibi. • iis'm ya^. 
 
 T rTT ■ T .|- . * I I 
 
 nsspsi ^3?>-|t 'bne^ ■la-'pi^Ein 'binb rsji T^ b'^'^iaaLT 
 
 J nb^^3 D-'^^ias'! ♦ bins mii 
 
2l6 SERVICE FOR tHE CONCLUSION OP SAEBAtH. 
 
 THE HABDALAH SERVICE, 
 
 A cup of wine is taken in the right hand, and the following is said: — 
 
 Behold, God is my salvation ; I will trust, and will not 
 be afraid : for Jah the Lord is my strength and song, and 
 he is become my salvation. Therefore with joy shall ye 
 draw water out of the wells of salvation. Salvation be- 
 longeth unto the Lord : thy blessing be upon thy people. 
 (Seiah.) The Lord of hosts is with us ; the God of Jacob 
 is our refuge. (Selah.) The Jews had light and joy and 
 gladness and honour. So be it with us. I will lift the cup 
 of salvation, and call upon the name of the Lord. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who Greatest the fruit of the vine. 
 
 :' The spice-box is taken, and the following is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who Greatest divers kinds of spices. 
 
 The hands are spread towards the light, and the following is said: — 
 
 Blessed art thou, O Lord our God, King -of the universe, 
 who Greatest the light of the fire. 
 
 The cup is again taken in the right hand, and the following is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who makest a distinction between holy and profane, be- 
 tween light and darkness, between Israel and other nations, 
 
2l6 
 
 : rhi2r] -itd 
 
 j4 cup of wine is taken in the right hand, and the following is said: — 
 
 ir\m ny *3 nn^« n'?) nb^x 'Tmi^\ S^ nan 
 
 ■• : — ■ I T : -J- V : - : t - ■ • : - t : t 
 
 :» : n'7|3 "TipDnn Tfi^y-Sy naiB'^n vS t nyiB'in 
 nniin^'? tn^o "i^f, ^n'^x ^liS-iaa^ib !|jsy niN^y 
 \^h n*nri |3 np^i jie'E') rv:i±r\ rrm nn^n 
 
 J fsan n? Nni3 • oSivn '?['7|d w*n'?N ^^; nrix '^'^'l 
 
 The spice-box ii taken, and the following is said: — 
 T'/^e hands are spread towards the light, and the following is said:— 
 
 niN)^ Nni3 ♦ oSix^n "ri^jb iirn^K ** nriN ^liiii 
 
 " T 
 
 T'-^tf .rw^ is again taken in the- right hand, and the following is said: — 
 
215 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 humility. This is written in the Law, repeated in the Prophets, 
 and a third time stated in the Writings.* It is written in the 
 Law, For the Lord your God, he is God of gods, and Lord 
 of lords, the great, mighty and revered God, who regardeth 
 not persons, nor taketh a bribe. And it is written after- 
 wards, He doth execute the judgment of the fatherless and 
 widow, and loveth the stranger, in giving him food and rai- 
 ment. It is repeated in the Prophets, as it is written, For 
 thus saith the high and lofty One that inhabiteth eternity, 
 and whose name is holy, I dwell in the high and holy place, 
 with him also that is of a contrite and humble spirit, to 
 revive the spirit of the humble, and to revive the heart 
 of the contrite ones. It is a third time stated in the 
 Writings, Sing unto God, sing praises to his name: extol ye 
 him that rideth upon the heavens by his name Jah, and 
 rejoice before him. And it is written afterwards, A father of 
 the fatherless, and a judge of the widows; is God in his holy 
 habitation. The Lord our God be with us, as he was with our 
 fathers: let him not leave us, nor forsake us. And ye that 
 cleave unto the Lord your God are alive every one of you this 
 day. For the Lord hath comforted Zion : he hath comforted 
 all her waste places, and hath made her wilderness like Eden, 
 and her desert like the garden of the Lord ; joy and gladness 
 shall be found therein, thanksgiving and the voice of melody. 
 It pleased the Lord for his righteousness' sake, to magnify the 
 Law and to make it honourable. 
 
 Psalm cxxviii. A Song of Degrees. 
 
 Happy is every one that feareth the Lord, that walketh in 
 his ways. When thou shalt eat the labour of thine hands, 
 happy shalt thou be, and it shall be well with thee. Thy wife 
 shall be as a fruitful vine, in the recesses of thine house: 
 thy children like olive plants, round about thy table. Behold 
 thus shall the man be blessed that feareth the Lord. May the 
 Lord bless thee out of Zion : mayest thou see the good of 
 Jerusalem all the days of thy life. Yea, mayest thou see thy 
 children's children. Peace be upon Israel. 
 
 The Reader says Habdalah, p. 216, omitting the Introductory Verses. 
 
 " It is our duty," p. 76. Mourner's Kaddish, p. 77. 
 
 * The third division of the Holy Scriptures, the first two being the 
 Law and the Prophets. 
 
natr ^ii)i)th n^injr 215 
 
 ni^> tibi D''??) MB?>-rfb igJs Niiani -i2|n b^in b^^r 
 
 nb ""J a''n5'^ D"'h<''595 ''«B7 : nb^tpi Dqb ib nch -is 
 )i3e?^ B?iij:i ainjp iatjy ahti^i is pD sm?"] nn -iny 
 si? ni-'onb^ D"'V?«? n^i"!, ni-'ony n^^-bs?;^ N??-ns'i 
 
 a^npsi : vapb 't'hv) iae? n:;5 riia-js? 23'-ib ^bt? iiD?5 
 : it»"[U lisi;? Q'^rrb^ niaaby liiT) cain^ ■'?fc? nn.o? 
 ^nys^-bs si3''pb«-t:v n^^rt n^sa ^aa? ^3"'{ibfe«i ^"j "TT"; 
 : Di>rT DsV? C'^n a5''iibH ija D'^ps'^n iaiiiKfi : •latpiaiybis!'] 
 n?!| ni-ja-io D^ji r;i''nh"]i7-b| dn? ii*? V: nnr'-S 
 : rrnot bip) n7in na n^h"; nriipB^i ]i£»t» :;';-p5 nii^'iv'! 
 : T'^^l'i n-iin b"'^?:: ipiv i§nb VS':' V: 
 
 nns ]555 Tfr^eJtj : tjb aits'] 'r'''3?J« bs^n i? ^j"*^? 
 
 a-itaa n^l^i Ti"?^ nin^ T?!?-; : nin*; nt "la? "?y-i!:i'; p-"'? 
 tb^-jeJi-bv Dib^ 7i'',5ab n''3a-n«-]:i : ^ii^n ''5'! ba cbEJ-n-; 
 
 y/ie Reader says n?'53n, /. 216, omitting the Introductory Verses. 
 
214 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 Sing unto the Lord ; for he hath done excellent things : this is 
 made known in all the earth. Cry aloud and shout, thou in- 
 habitant of Zion : for great is the Holy One of Israel in the 
 midst of thee. And one shall say in that day, Lo, this is our 
 God ; we have waited for him that he should save us : this is 
 the Lord; we have waited for him, let us be glad and rejoice 
 in his salvation. 
 
 O house of Jacob, come ye, and let us walk in the light of 
 the Lord. And abundance of salvation, wisdom and know- 
 ledge shall be the steadfastness of thy times : the fear of 
 the Lord is his treasure. And David prospered in all his 
 ways ; and the Lord was with him. He hath rescued my soul 
 in peace so that none might come nigh me, for they were ma.ny 
 that were striving with me. And the people said unto Saul, 
 Shall Jonathan die who hath wrought this great salvation in 
 Israel ? Far be it ; as the Lord liveth, there shall not one 
 hair of his head fall to the ground ; for he hath wrought with 
 God this day. So the people rescued Jonathan that he died 
 not. And the rescued of the Lord shall return, and come with 
 singing unto Zion; and everlasting joy shall be upon their 
 heads: they shall obtain gladness and joy, and sorrow and 
 sighing shall flee away. Thou hast turned for me my mourn- 
 ing into dancing ; thou hast loosed my sackcloth and girded 
 me with gladness. And the Lord thy God would not hearken 
 unto Balaam ; but the Lord thy God turned the curse into a 
 blessing unto thee, because the Lord thy God loved thee. Then 
 shall the virgin rejoice in the dance, and the young men and 
 the old together; for I will turn their mourning. into joy, and 
 will comfort them, and make them rejoice from their sorrow. 
 
 He createth the fruit of the lips : Peace, peace to him that 
 is far off and to him that is near, saith the Lord, and I will heal 
 him. Then the spirit came upon Amasai, who was chief of 
 the captains (and he said). Thine are we, David, and on thy 
 side, O son of Jesse ; peace, peace be unto thee, and peace be 
 to him that helpeth thee; for thy God helpeth thee. Then 
 David received them, and made them chiefs of the band. And 
 thus ye shall say. All hail, and peace be unto thee, and peace 
 be to thy house, and peace be unto all that thou hast. The 
 Lord will give strength unto his people; the Lord will bless 
 his people with peace. 
 
 Rabbi Jochanan said, In every passage where thou findest 
 the greatness of God mentioned, there thou findest also his 
 
tiny!itt;''5 ni:ipe;3i nb'^,?? ib ^a'^-ji? ^,'; nj •"lajj-^eJi"'') ib >i3''-p 
 
 inp : ii^iN N">rT ";'; nfeni nsii nKi5r:i rrs^w] iT^lr^ 
 -2-iipi? •«e?93 niba?5 nn? : iav vi b''?fe'n ipn-^-bab T)T 
 
 nb''j7i7 btjejipi? ri^^-^n nbingrt nv^K5";n ribv -ik7H nia^, 
 nfcys D'^nb^-D?-'? n?n« iaJ^ nisbp bs'i-Dss ^,';-''r! 
 ■jiiap^ ^1 v.=n?=i :nx3-i^bi inai^-n^ nyr^ si^5?5 n-|!i ni»n 
 nii^b) i^b^ C3E;t^-i-b5 bbis nTOtf?"] n?i3 p»v -iMaii 
 nnns ""b binab •<^QDa nasn : nnawi lia"' ^oai •■o"'©'! 
 
 t:i-- • t: •::- t:i-t tt-:-It ,t: c 
 
 -by Si!p8?b I'^pbg 5^ n?^-t<bi : niiac?> ''a7;TSi^l N"?^ 
 
 ?f5n8 *•? n?-;5b nbbi^rT-ny ^jb ff^bg ;■; "rrbD*! D:?b3 
 
 T^rT! D''apn D''"in3^ bina? nb^n^ nae?;?! r^ : ■^^if>^ >"; 
 
 : Daia"-? D'';iir;Tatt?"| Diiiiaoai ]i»^b nb^ij* "'p?9r;t'i 
 
 •;•; -ia^» aiiipbi pin-ib DibaJ i nibaJ D>^?b 3">3 wiia 
 tvi sfb n"'EJ"ib^n tt?>^"i ■'Ipas-ny n^5b m"ji, : vn«?)1'' 
 fFITS ■*? f7,?5?b ts'ibaJi ?ib Dibttf i Dibd^^aJr'?? 1^91 
 n3 DJji-iahfi ! irfw '»e'N15 C)3^^1 '^Tl Db5p.n I'^Jlby 
 : nibm ^b-^m bbi nib^p fir>''5ii nibtt? r^tjm '•i^f^ 
 
213 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 thy basket and thy kneading-trough. Blessed shall be the 
 fruit of thy body, and the fruit of thy ground, and the fruit of 
 thy cattle, the offspring of thy kine, and the young of thy 
 flock. The Lord shall command the blessing upon thee in 
 thy bams, and in all that thou puttest thine hand unto ; and 
 he shall bless thee in the land which the Lord thy God giveth 
 thee. The Lord shall open unto thee his good treasury, the 
 heavens, to give the rain of thy land in its season, and to bless 
 all the work of thy hand: and thou shalt lend unto many 
 nations, but thou shalt not borrow. For the Lord thy God 
 will bless thee, as he promised thee : and thou shalt lend unto 
 many nations, but thou shalt not borrow ; and thou shalt rule 
 over many nations, but they shall not rule over thee. Happy 
 art thou, O Israel : who is like unto thee, a people saved by 
 the Lord, the shield of thy help, and that is the sword of thy 
 majesty! And thine enemies shall submit themselves unto 
 thee ; and thou shalt tread upon their high places. 
 
 I have blotted out, as a cloud, thy transgressions, and, as 
 a mist, thy sins ; return unto me, for I have redeemed thee. 
 Sing, O ye heavens, for the Lord hath done it; shout, ye 
 nethermost parts of the earth; break forth into singing, ye 
 mountains, and forest, and every tree therein; for the Lord 
 hath redeemed Jacob, and will glorify himself in Israel. Our 
 Redeemer, the Lord of hosts is his name, the Holy One of 
 Israel. 
 
 Israel is saved by the Lord with an everlasting salvation : ye 
 shall not be ashamed nor confounded for ever and ever. And 
 ye shall eat in plenty and be satisfied, and shall praise the name 
 of the Lord your God, that hath dealt wondrously with you : and 
 my people shall never be ashamed. And ye shall know that I 
 am in the midst of Israel, and that I am the Lord your God, 
 and there is none else : and my people shall never be ashamed. 
 For ye shall go out with joy, and be led forth with peace : the 
 mountains and the hills shall break forth before you into sing- 
 ing, and all the trees of the field shall clap their hands. Be- 
 hold, God is my salvation ; I will trust, and will not be afraid : 
 for jah the Lord is my strength and song ; and he is become 
 my salvation. Therefore with joy shall ye draw water out of 
 the wells of salvation. And in that day shall ye say, Give 
 thanks unto the Lord, call upon his name, declare his doings 
 among the peoples, make mention that his name is exalted. 
 
-n^ ff^ ;^ nri9> : ■q'^ ]rib 'F"'i7^^ r?"i8?S Vli?? 1?"!3=i 
 
 -•3 : n^lpn-t^b nijiwi wyi □'jia 0''?V'^1 'T^i nB?sn-b3 
 D''2-n Q^ia ri^nsni "nV"^!? "'^'^s 1515 'ff^bw nin^ 
 nbai'ip? ^b ?j5^ C3''2-! n^ia? ;?bt»a^ tshsin ^b njjis"! 
 
 : tj'Tiri ia'^niaa-bs nriMi "qb ^'^afM ^t»q|?l 1^3fc?3 ^lU 
 
 !iab?ri-ribi !ittJ2f:i-rfb n'»pbi» n^sittJ^ji •'ja sa^ia b^jntp!! 
 ;•; atp-n^ D^jibbni Sfa?^l biD^ oribssi :"r» '^lab'iyTV 
 : obiyb ''S^ ^aJai'.-h^b'i sibgnb npsiv n^v-ieJH D3'''JbM 
 -^5b"| ii» 7^N"! £3?"'nb^ ^^•; ia«i ''a« b«r}^^ a-ji^s ^s d;5ST1 
 D-'-injT T>b?w Diba;?^ >isi?ii nqqtps"'? J Q^'i^'b "'SJ? itra;: 
 : fi?-i«q»? rrvsri •'^s-b^i n?n nprasb in??^ niyaini 
 ::: n; nnKST"! ■*■?? ''3 ""7?^ ^^1 n®?^ ''riV=it»^ bisi narr 
 : ns^BJ^rt ""a^saa licrtp? a>p-n^5«e?-'i J n:?!itt7''b ■^b-Tr^l 
 D-'iap? wnin iatjJ? in"))") ""ib -"nin s^inn Di^a d0"]8«i 
 n??y n^«3 '? ;? 'nft J'in?^ ^^^ '? =1"'''??'^ vj^b-'bs? 
 
212 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 And God give thee of the dew of heaven, and of the fatness 
 of the earth, and plenty of corn and wine : let peoples serve 
 thee, and nations bow down to thee : be lord over thy brethren, 
 and let thy mother's sons bow down to thee : cursed be every 
 one that curseth thee, and blessed be every one that blesseth 
 thee. And God Almighty bless thee, and make thee fruitful, 
 .and multiply thee, that thou mayest be a company of peoples ; 
 and give thee the blessing of Abraham, to thee and to thy seed 
 with thee ; that thou mayest inherit the land of thy sojournings, 
 which God gave unto Abraham. From the God of thy father — 
 may he help thee, — and the Almighty — may he bless thee with 
 blessings of the heavens above, blessings of the deep that 
 coucheth beneath, blessings of the breasts and the womb. The 
 blessings of thy father have prevailed above the blessings of 
 my progenitors unto the utmost bound of the everlasting hills : 
 may they be on the head of Joseph, and on the crown of the 
 head of him that is prince among his brethren. And he will 
 love thee, and bless thee, and multiply thee ; he will also bless 
 the fruit of thy body and the fruit of thy ground,- thy corn and 
 thy wine and thine oil, the offspring of thy kine and the young 
 of thy flock, in the land which he sware unto thy fathers to 
 give thee. Thou shalt be blessed above all peoples: there 
 shall not be thale or female barren among you, or among your 
 cattle. And the Lord will take away from thee all sickness ; 
 and he will put none of the evil diseases of Egypt, which thou 
 (knowest, upon thee, but will lay them upon all them that hate 
 thee. 
 
 The angel who hath redeemed me from all evil bless the 
 lads; and let my name be named on them, and the name 
 of my fathers Abraham and Isaac ; and let them grow into a 
 multitude in the midst of the earth. The Lord your God hath 
 multiplied you, and behold ye are this day as the stars of 
 heaven for multitude. The Lord, the God of your fathers, 
 make you a thousand times so many more as you are, and 
 bless you, as he hath promised you. 
 
 Blessed shalt thou be in the city, and blessed shalt thou be 
 in the field. Blessed shalt thou be when thou comest in, and 
 blessed shalt thou be when thou goest out. Blessed shall be 
 
niB' »N5fitoS n*an» 212 
 
 *'ni?b ri"',^':'! 'I,?!-! 'II?-! iri« ^l?": ■'^S'.bsi : tr^na 
 
 nbia : orrii ^^^I2? nb-na nriPi ns^h ninri nbn? 
 ,T«>n^ obiu niJ52 ni^jn-np nin nbna-bv !\-i3| Tj^ajj! 
 i7|i"ini 1P151 'l^nST : "fiip^ "1^5 fplRbi n&i'' aJt^ib 
 
 Tj-'j^bfc^b s2i??3-"i87S f^^isn bs 'Tfat^s' nhri'ipvi 'f'pb^ 
 -i|^V 15 n^.^T'j-Hb n^i^jsri-bin n;i7ri tj^i? : ij'^ na^ 
 "»na-b3'i "'bh-ba ?j^a ■;'; -r^pnT : Tjrij^rT??!! i^W.). 
 
 nna «i)^^i nn:»?in-nN "jyi?^ »T^3a in'sbtjian tjMbari.. 
 
 :2hb D^a^n ''5?i3? Di»n Q?|/7"! 0501? na-in D5'>dbs 
 DDOw 'n-i3''T D'^av? ^/'.^ i^SI '=?"'^S 1??'' D^^i^^ '^rib^ ^,? 
 
 ?f 1:^122 njjiy 71^12 : rnws. nn» ■jt-i-i^^ T'V? nijiN -ip-i? 
 
211 SERVICE FOR THE CONCLUSION OF SABBATH. 
 
 oxen are well laden ; when there is no breach and no surren- 
 der, and no lamentation in our streets ; happy is the people, 
 that is in such a case : yea, happy is the people, whose God 
 is the Lord. 
 
 Psalm IxviL For the Chief Musician ; on Neginoth. 
 A Psalm. A Song. 
 
 May God be gracious unto us, and bless us ; may he 
 cause his face to shine upon us. (Selah.) That thy way may 
 be known upon the earth, thy salvation among all nations. 
 Let the peoples give thanks unto thee, O God ; let all the 
 peoples give thanks unto thee. O let the nations rejoice 
 and exult : for thou wilt judge the peoples with equity, and 
 lead the nations upon the earth. (Selah.) Let the peoples 
 give thanks unto thee, O God; let all the peoples give 
 thanks unto thee. The earth hath yielded her increase: 
 God, even our God, shall bless us. God shall -bless us ; 
 and all the ends of the earth shall fear him. 
 
 For Evening Service see pp. 95 — loi. Amidah, pp. 44 — 54 ; Kaddish, 
 p. 37 ; "And let the pleasantness,'' elc, p. 23, to "salvation," 
 p. 24 ; " Bui thou art holy,'' etc., p. 73, to "honourable," p. 75. 
 
 Should a Festival occur on any day of the following week, the last 
 two passages are not said. If the Fast of the <)th of Ab commences 
 at the termination of the Sabbath, the first of these passages is 
 omitted. 
 
 Kaddish, p. 75. 
 On Chanukah the lights are here kindled by the Reader. 
 
n:3B' 'NxiaS r\'y^ 211 
 
 T rt T . V T T " : - T |T V ^ T 
 
 T'D D'^nn 
 
 !iJ3ni^"! 13301 Q'n'?^ • "^'^ ^i^Ii^ f^3*3^a n^fiaS 
 'h^^ ^Tn pxa nyn'? :n'?D ^ijnx vas nx' 
 
 T - HV : I V|T T "It r |v It • t t " t 
 
 : dVa n^sy ^nv D'hSk i d^sv ^nv j "'ipyiie'i D*.ia 
 wmh^ ijj'^a D^sy bb^n-^a d^isn^ my\ ^nw'. 
 
 nj'pSK D^ri'^N iijiiia* n^n* mw p« : dVs 
 
 1 v: • v: I" -IT : t : r : t | v|V t •-, 
 
 5 P«"'D|)N-'?3 iniN !iK^*»i n»ri'?N wpi^^ 
 
 /"or anjjfc see pp. 95— loi. n"t*DJ?, //. 44—54; B'^'^P. 'VB, 
 
 /• 37 i DVi 'n'l, /. 23, /<» 'nj;!iB»3, >. 24; B^np^ nnsi, p. 73. '" 
 
 T'7?!1, /• 75- 
 
 Should a Festival occur on any day of the following week, VS\ '^1*1 and 
 tJ'ni? nriXI are not said. If 3K3 '0 commences at the termination 
 of the Sabbath, DJf^ 'il'l is omitted. 
 
 <?« najPI //Sr /?;?• A^'j are here kindled by the Reader. 
 
310 
 
 SERVICE FOR THE CONCLTJSION OF SABBATH. 
 
 Psalm cxliv, A Psalm of David. 
 
 Blessed be the Lord my rock, who teacheth my hands to 
 war, and my fingers to fight : my lovingkindness, ^nd my 
 fortress, my stronghold, and my deliverer ; my shield, and 
 he in whom I take refuge : who subdueth my people 
 under me. Lord, what is man, that thou regardest him ? 
 or the son of man, that thou takest account of him ? Man 
 is like to vanity : his days are as a shadow that passeth 
 away. Bow thy heavens, O Lord, and come down : touch 
 the mountains, and they shall smoke. Flash forth light- 
 ning,' and scatter them; send out thine arrows, and dis- 
 comfit them. Stretch forth thine hands from above ; 
 rescue me, and deliver me out of great waters, out of the 
 hand of strangers ; whose mouth speaketh vanity, and 
 their right hand is a right hand of falsehood. I will 
 sing a new song unto thee, O God : upon a haip of ten 
 strings will I sing praises unto thee. It is he that giveth 
 salvation unto kings : who rescueth David his servant from 
 the hurtful sword. Rescue me, and deliver me out of the 
 hand of strangers, whose mouth speaketh vanity, and 
 their right hand is a right hand of falsehood. — When our 
 sons shall be as plants grown tall in their youth, and our 
 daughters as corner-stones hewn after the fashion of a 
 palace ; when our garners are full, affording all manner of 
 store, and our sheep bring forth by thousands, yea, are 
 multiphed by tens of thousands in our fields ; when our 
 
ato 
 
 Top D'^nn 
 
 r\bi h^rh mx t ^n^wnrw tri^N-p sinynini din 
 
 T T T |v - T T I" : - : - v: I v |- t •• - r t 
 
 nptJ' |*to^ DJ^Dn ii)i^-')2i Dn^s-iB'N :i3r*ja 
 
 I V |T I ■ : T ■ • : T V • V • V -: t •• •• : 
 
 T : - -: T ■.■I" : |t t |- t t t • • v: 
 
 nay nn"^^ J^Visri ^'^^h nmj^ jni^n tij^ 
 -ntrji ^aj"»ja n»a »jS*xni 05:13 : na^ annxs 
 
 ., - T" •• : -• -I" . - : .i" : t t v Iv •• 
 
 I" T V -1 I vlT I • : T . • : T V • V . 
 
209 AFTERNOON SERVICE FOR SABBATHS. 
 
 of Abraham? Because it is written, And he blessed him, and 
 said, Blessed be Abram of the Most High God, possessor 
 of heaven and earth (Genesis xiv. 19). Whence of Israel? 
 Because it is written. Till thy people pass over, O Lord, till 
 the people pass over which thou hast acquired (Exod. xv. 16) ; 
 and it says, As for the saints that are in the earth, they are the 
 noble ones in whom is all my delight (Psalm xvi. 3). Whence 
 of the house of the sanctuary ? Because it is written, The 
 place, O Lord, which thou hast made for thee to dwell in, the 
 sanctuary, O Lord, which thy hands have prepared (Exod. 
 XV. 17); and it says, And he brought them to the border of 
 his sanctuary, to this mountain which his right hand had 
 acquired (Psalm Ixxviii. 54). (11.) Whatsoever the Holy One, 
 blessed be he, created in his world he created but for his glory, 
 as it is said. Everything that is called by my name, it is for my 
 glory I have created it, I have formed it, yea, I have made it 
 (Isaiah xliii. 7) ; and it says. The Lord shall reign for ever and 
 ever (Exod. xv. 18). 
 "Rabbi Chananya," etc., p. 186. 
 
 "It is our duty" etc., p. 76. 
 Mourner's /Caddish, p. 77. 
 
n^ah nmib nSsn 209 
 
 '^'T'^y'l TMpp vi^3"^tt?Si 0"'tt?ini?b ni^isi ' •^^?i5 ''^"BV is?': 
 
 bi2?-by I3W''??'! "iiSiNI • ^"^T. •■'23i3 ''3^^? K71(?)5 >^ ri^^a 
 "sisna ttJiiijn K-i2^-na bb («*) : i3"'a> nnjp nt-in iE^iR 
 H-jipsn b3 la^sae? 'i^i25'b wb^ is-j5 t^b idbis? N>in 
 I j^ "ipiN? :vo''»5? ^S v;?!"):^^ v^n";? ''Ti^?^! "''P^? 
 
 : iri obijb Tiba"' 
 
 «3!^?. /. 76. 
 
2o8 AFTERNOON SERVICE FOR SABBATHS. 
 
 his sons. (9.) R. Jose, the son of Kisma, said, I was once walk- 
 ing by the way, when a man met me and saluted me, and I 
 returned the salutation. He said to me, Rabbi, from what place 
 art thou? I said to him, I come from a great city of sages 
 and scribes. He said to me, If thou art willing to dwell with us 
 in our place, I will give thee a thousand thousand golden dinars 
 and precious stones and pearls. I said to him, Wert thou to 
 give me all the silver and gold and precious s'tones and pearls 
 in the world, I would not dwell anywhere but in a home of the 
 Torah ; and thus it is written in the book of Psalms by the hands 
 of David, King of Israel, The law of thy mouth is better unto me 
 than thousands of gold and silver (Psalm cxix. 72) ; and not only 
 so, but in the hour of man's departure neither silver nor gold 
 nor precious stones nor pearls accompany him, but only Torah 
 and good works, as it is said. When thou walkest it shall lead 
 thee ; when thou liest down it shall watch over thee ; and when 
 thou awakest it shall talk with thee (Prov. vi. 22) :— when thou 
 walkest it shall lead thee — in this world ; when thou liest down 
 it shall watch over thee— in the grave ; and when thou awakest 
 it shall talk with thee — in the world to come. And it says. The 
 silver is mine, and the gold is mine, saith the Lord of hosts 
 (Haggai ii. 8). (10.) Five possessions the Holy One, blessed 
 be he, made especially his own in his world, and these are they, 
 The Torah, heaven and earth, Abraham, Israel, and the house 
 of the sanctuary. Whence know we this of the Torah? Be- 
 cause it is written^ The Lord possessed me as the beginning of 
 his way, before his works, from of old (Prov. viii. 22). Whence 
 of heaven and earth? Because it is written, Thus saith the 
 Lord, The heaven is my throne, and the earth is my footstool : 
 what manner of house will ye build unto me? and what manner 
 of place for my rest? (Isaiah Ixvi. i); and it says. How mani- 
 fold are thy works, O Lord! In wisdom hast thou made them 
 all ; the earth is full of thy possessions (Psalm civ. 24). Whence 
 
natrS nn:i2 rhsir\ 20& 
 
 •q-np "n)?n9 ""ty^^n nnw asp •Nppp-'i^ ■^tpi'^ •'sn -i»^ (t:) 
 
 iiaav '^'^'^t^'^ 'TpiS"^ •'3-1 •"'b -las •••as Bn^iD-beJi n'^apD 
 niaia ca;^! anj n.?'''^ o-ig^s pj^^ ?[b ici« ■^ayi i^pipp? 
 n''?3H5 ariji fips-bs -"b ];:ii3 nns nfc:5*ib -'Fna)$ •ni*b?-ia!i 
 PI • rrnin Qipi^a Mb^ T7 ''3'>^ nbisae? ni»b|-ia!i niaia 
 nni^i '•b aia 'banbi Tybn ti.T "'T-bs a^brrj;! n^p^ a^n? 
 -be? in"3"»a? ns^ao? s^^ lis tJibi • fpp) anr •'sb^a t^q 
 niaia 0133^5 tft^ :2T^j ^) p)D9 t^b ai^b "i^ Q^^bp T'^ nf^ 
 nasiaa? • laba ca^aia Q'^ffi'sa^ rnin h^V^ ni*b5"]a!i 
 M'<ri ini2>poi '^'bv -I'a^ri lapttJ? •syn's nn^n Tfabnon? 
 ?I?5tt?? n-jn dbwa -qi^iV* ni^pn Tjabn^na •frQ''P^ 
 
 • Nan dbisb '^r^'^po mtt Oi2J^'?q^ lap ^j-bv "liapi? 
 n^ao 0) : niwa? ;^ bn? an-tn "bi ^i^in ib -laiN"] 
 nnin ♦ )U ^hji^'] iabiy? «^n tr^-ia BJiijjn ib njp Q''3^,?p 
 b^b? TiTM 7;?p ari-iaw 1C« 7;?i? V"3«5 Q^?^ ^17^ l^?P 
 1'; a-ins^ ♦ 7?3a n-j-in : 117^ ijjp ttJ^pan n"-? ii^y 7;?("5 
 
 • It^sa vi^i D>p^ : rsa vbv?a aip. is-i^ rfaJsn ipafj 
 nr''ti» ""Vin Q^rn Vl!«i7^ ''^P? D^ip^n ;^ -lasi nb a-'na'ii 
 wn np leiMl ' '•^rj-fsa Qipp ">■''*''! ''^"''3?ri 1^ r^'^? 
 
 ni7-j3« :?r5;5i? n^? "^>9 o'tpv "p?^? b>? j: ^m^ 
 
207 AFTERNOON SERVICE FOR SABBATHS. 
 
 by asking and answering, hearing and adding thereto (by 
 one's own reflection) ; by learning with the object of teaching, 
 and by learning with the object of practising ; by making one's 
 master wiser, fixing attention upon his discourse, and reporting 
 a thing in the name of him who said it. So thou hast learnt, 
 Whosoever reports a thing in the name of him that said it 
 brings deliverance into the world, as it is said, And Esther told 
 the king in the name of Mordecai (Esther ii. 22). (7.) Great is 
 the Torah which gives life to those that practise it in this world 
 and in the world to come, as it is said. For they are life unto 
 those that find them, and health to all their flesh (Prov. iv. 22) ; 
 and it says. It shall be health to thy navel, and marrow to thy 
 bones {Ibid. iii. 8); and it says. It is a tree of life to them 
 that grasp it, and of them that uphold it every one is rendered 
 happy {Ibid. iii. 18); and it says. For they shall be a chaplet of 
 grace unto thy head, and chains about thy neck {Ibid. i. 9) ; and 
 it says. It shall give to thine head a chaplet of grace : a crown 
 of glory it shall deliver to thee {Ibid. iv. 9) ; and it says. For by 
 me thy days shall be multiplied, and the years of thy life shall 
 be increased {Ibid. ix. 11); and it says. Length of days is in its 
 right hand; in its left hand are riches and honour {Ibid. iii. 16); 
 and it says. For length of days, and years of life, and peace 
 shall they add to thee {Ibid. iii. 2). (8.) R. Simeon, the son of 
 Judah, in the name of R. Simeon, the son of Jochai, said. 
 Beauty, strength, riches, honour, wisdom, old age and a hoary 
 head and children are comely to the righteous and comely to 
 the world, as it is said, The hoary head is a crown of glory, 
 if it be found in the way of righteousness {Ibid. xvi. 31); and 
 it says. The glory of young men is their strength, and the 
 adornment of old men is the hoary head {Ibid. xx. 29) ; and 
 it says, A crown unto the wise is their riches {Ibid. xiv. 24) ; 
 and it says, Children's children are the crown of old men, and 
 the adornment of children are their fathers {Ibid. xvii. 6) ; and 
 it is said. Then the moon shall be confounded and the sun 
 ashamed ; for the Lord of hosts shall reign in Mount Zion and in 
 Jerusalem, and before his elders shall be glory (Isaiah xxiv. 23). 
 R. Simeon, the son of Menasya, said, These seven quali- 
 fications which the sages enumerated as becoming to the 
 righteous were all realised in Rabbi Judah the Prince, and in 
 
n'^n/h nnjjb nSsn 207 
 
 naip-bp "rttibn •»T'pio!i ?pia? 'ydis^ •bsit»" 'ii%b;i?i 
 7!!Dan^ "ian-n^ o'^snisn Tiic^^b njjp-bs nigiibni 'T^sbb 
 -bs n"ipb k^ri • i^]!?iM ntp? -15^ "leiNvf] * in?!iap-ny 
 iprfni "i^i^a^ • ^^"sh HhvQ M">3a i-ipiM de?? -12'^ lOiwrt 
 nania s'^nd n-i'i;n nbiia (t) : ""a^-ia tacpa Trbisb -ii?3Dii) 
 
 V IV ■ V T T : V/ T t: : T ^ : I viv - '• : v 
 
 D^n-'S -iaNi!«? * wan dbivan mn dbisa n^birb O'^^n 
 
 ■ - • - v:v II T - T T V - T T T r." : • 
 
 na n"'p''tqi3b wn n''?r:i"VS ""^iNl * f'^'i^??^ '''^^^ 
 
 tai (n) : tfb ^s-'pi'* Diba?i o"??:! nia??^ ta^aj -n^V? ''? 
 
 D''52ni na#ni nafp-tn naji^ni. ninani "ittJyni nsn"! 
 n?"-?? n^iiS?^ ^11?S ""^satt? • Dbi»b ntjai. a'^pi'^sb nya 
 "iirji nns w^n^n^ nn.N?fl iiaiwi * ^^^^ "151? '^"37,? 
 nnEis "i»iM^ • can^'v Q^'apq ^1^2 "isi«l * nn^fi? o^apT 
 rnpqi. npiMi • Dnias n'^aa n-iiijipn') O'^aa •«5a canr 
 DbttJ:iT'a-i 7i»2 -in? niMa? ;> ir^a-'S narin naJiasi naaVn 
 S3tt? ^b|>5 • -iipiM «:pap-i5 p»att? "•a-i : tia? vapT "r??,"! 
 
206 AFTERNOON SERVICE FOR SABBATHS. 
 
 Torah : a morsel of bread with' salt thou must eat, and water by 
 measure thou must drink, thou must sleep upon the ground, and 
 live a life of trouble the while thou toilest in the Torah. If thou 
 doest thus, Happy shalt thou be and it shall be well with thee 
 (Ps. cxxviii. 2) ; happy shalt thou be in this world, and it shall 
 be well with thee in the world to come. (5.) Seek not greatness 
 for thyself, and court not honour ; let thy works exceed thy 
 learning ; and crave not after the table of kings ; for thy table 
 is greater than theirs, and thy crown is greater than theirs, and 
 thy Employer is faithful to pay thee the reward of thy work. 
 (6.) The Torah is greater than the priesthood and than royalty, 
 seeing that royalty demands thirty qualifications,"* the priest- 
 hood twe,nty-four,t while the Torah is acquired by forty-eight. 
 And these are they : By audible study ; by distinct pronuji- 
 ciation ; by understanding and discernment of the heart ; by 
 awe, reverence, meekness, cheerfulness ; by ministering to the 
 sages, by attaching oneself to colleagues, by discussion with 
 disciples; by sedateness ; by knowledge of the Scripture and 
 of the Mishnah ; by moderation in business, in intercourse with 
 the world, in pleasure, in sleep, in conversation, in laughter ; 
 by long-suffering ; by a good heart ; by faith in the wise ; by 
 resignation under chastisement; by recognising one's place, 
 rejoicing in one's portion, putting a fence to one's words, claim- 
 ing no merit for oneself; by being beloved, loving the All- 
 present, loving mankind, loving just courses, rectitude and re- 
 proof; by keeping oneself far from honour, not boasting of one's 
 learning, nor delighting in giving decisions; by bearing the 
 yoke with one's fellow, judging him favourably, and leading 
 him to truth and peace; by being composed in one's study; 
 
 * See Sanhedrin ch. ii. 
 
 t See Baha Kama, 1 I0i5, and Mid. Tanchuma, section Bamidbar. 
 
 E E 2 
 
naB>S nnjib nSsn 206 
 
 ibnn-bs"! fjp^sb nb^9 a;i35i?i-bN (n) : san abiyb Tjb 
 
 D-'sans? n^sip? rninrt'] »a-]Ni tanps? nan^ni nib?a 
 
 b-isVs? • an5q pi215 * D"'a?0 aJ-iaa;? • ni^pa?? • ni??? 
 
 ♦ n-iinp a-isa? • njpaa-i N^i7a? ' a^it^^? * D'^T^a'prirT 
 tawiD? • nag? ta^va? • awpn Msa? ♦ vi!? 'i^^ tssirna 
 
 npt^nT ♦ iaipip-rife? -iisan • D">-i^©>n nbap? * Q'^apD 
 
 ♦ ia??b n^its pnoa iai^i • v-;?ib a;p nWsv'l ' 'iP/'C? 
 
 • ninainn-ny 2t7"iN * nnaJ'^gn-n^. aiijis * nipn^n 
 op?!', ia''fc!1 • iTiaV;n5 i^V d^js'^^T ' *Ti3?»i-1P PDl^P^i 
 
 • not n?V 'i3'''15ai • ii^D-n? biJ5 wjpia * ny-jin? 
 
Z05 AFTERNOON SERVICE FOR SABBATHS. 
 
 and like a river that flows on with ever-sustained vigour; he 
 becomes modest, long-suffering, and forgiving of insults ; and 
 it magnifies and exalts him above all things. (2.) R. Joshua, 
 the son of Levi, said, Every day a Bath-kol (a heavenly voice) 
 goes forth from Mount Sinai, proclaiming these words, Woe to 
 mankind for contempt of the Torah, for whoever does not labour 
 in the Torah is said to be under the divine censure, as it is said, 
 As a ring of gold in a swine's snout, so is a fair woman who 
 turneth aside from discretion (Prov. xi. 22*); and it says, And 
 the tables were the work of God, and the writing was the writing 
 of God, graven upon the tables. Read not charuth (graven), 
 but cheruth (freedom), for no man is free but he who labours in 
 the Torah. But whosoever labours in the Torah, behold he 
 shall be exalted, as it is said. And from Mattanah to Nachaliel, 
 and from Naehaliel to Bamotht (Numb. xxi. 19). (3.) He who 
 learns from his fellow a single chapter, a single rule, a single 
 verse, a single expression, or even a single letter, ought to pay him 
 honour, for so we find with David, King of Israel, who learnt only 
 two things from Ahitophel,J and yet regarded him as his master, 
 his guide and his familiar friend, as it is said, But it was thou, a 
 man, mine equal, my guide, and my familiar friend (Psalm Iv. 
 14). Now, is it not an argument from minor to major ? If 
 David, the King of Israel, who learned only two things from 
 Ahitophel, regarded him as his master, guide and familiar friend, 
 how much more ought one who learns from his fellow a chapter, 
 rule, verse, expression, or even a single letter, to pay him honour? 
 And honour is nothing but Torah, as it is said. The wise shall 
 inherit honour (Prov. iii. 35) ; and the perfect shall inherit good 
 (Ibid, xxviii. 10). And good is nothing but Torah, as it is said. 
 For I give you good doctrine, forsake ye not my Torah {Ibid. iv. 
 2). (4.) This is the way that is becoming for the study of the 
 
 * HfJ "censured," is here connected by "Notarikon," a peculiar 
 form of rabbinical interpretation, with the words 61X3 3nT DO 
 of this verse. 
 
 t A play upon the words of the text : Mattanah = "gift"; Naehaliel 
 = " the heritage of God "; Bamoth = " high places." 
 
 + In the two matters referred to in Psalm Iv. 15, "We took sweet 
 counsel together," and " We walked into the house of God with the 
 throng," David is said to have followed the teaching of Ahitophel. 
 
 E B 
 
natr'? rrnjto rhs^n 205 
 
 i^l^aaJ -ina5^ ppis i3>«!E> i^va? na^.vs^ rrnin \n ib 
 inV'=!3»i iaiaVs-b? boiai D-i"! "n'^^l ?=i32 nini lybini 
 
 • •'■fe-'ja s^in^ "2-1 -in« (3) : D"2^3?!3n-b? b? inipai-ipii 
 n-Tai«? nnpasi aiin -inp riNSii bip-ns ni^i tai^-baa 
 ppi» ia-'S^ "a-biffi' • rnin-btt? praia^VS riinab onb "is 
 ns; n^tii TiTQ ?)«? ant dw ■hb^se? ' fi^M n-ji?? n-iina 
 ansam nan DTibN nipija nnbm • -ipisi : oyta moi 
 
 T : ■ - : T 1" • v: ^r _. - \ ~ ; "^ : - it -it : 
 
 Nbis! rvnti Mnpri-by • nrihri-hv n^nri s^n n^rib^ anan 
 
 • nnin ^TOb^la ppistt' "p sb^ n'in-'ja Tfb yi^w nno 
 -inMi^ 'nbvrip nj "nn nnii^ T-ibbna ppiya? "p-bai. 
 p-is i-iaop npibn (J) : nitaa bw^bqapn b^bqia naflppit 
 ^b^Dbji iN in^ -i-ia'^ is t™ p^db is nny rrabrj is ins 
 •ijbp m? iia^sa 73^ • liaa ia anab -iyns nns nis 
 isnp nab? a^iai "St?; sb^ bsn^nsp Tab sbo? bsi^i 
 :>»n")!2^ "D^bs "anya tc'ias nnsi laspa; •iyn^a^ ioiibs ia-i 
 
 • T >, : ■ - ■ : V : v; t - ; ~ v; / v t \ ; 
 
 Tab rfbt£7 bsitp'' irba Tin na^ • -la'ni bp nnan ribni 
 •i»'^>ai iD^bs iai isnp nab? Qi-ian ''S?'' sbs bs^ii^osp 
 is nriy p!iDD is nns nabn is nris pns inana naibn 
 ■fjns^ naa-) naa nns-bs nns nis ib-'Ds iN ni^s "i=ian 
 D'-apn nia? nasae? NTiin sbs niaa 7"S1 'niaa ia anab 
 -iB>?3tt7 • nnin sbs aia T'S"! * aia ^bn?^ a^aia/ni 'ibnai 
 N""? ^3 (n) *• «r?Ci'^S •'Olifl Q?'? •'^p; aiB np^ "? 
 
204 AFTERNOON SERVICE FOR SABBATHS. 
 
 for marriage, at twenty for seeking a livelihood, at thirty for 
 entering into one's full strength, at forty for understanding, at 
 fifty for counsel, at sixty a man attains old age, at seventy the 
 hoary head, at eighty the gift of special strength (Psalm xc. lo), 
 at ninety he bends beneath the weight of years, at a hundred 
 he is as if he were already dead and had passed away from the 
 world. (25.) Ben Bag Bag said, Turn it (the Torah) and turri 
 it over again, for everything is in it, and contemplate it, and 
 wax grey and old over it, and stir hot from it, for thou canst 
 have no better rule than this. (26.) Ben He He said, Accord- 
 ing to the labour is the reward. 
 "Rabbi Chananya,'' etc., p. 186. 
 
 CHAPTER VI.* 
 
 "All Israel," etc., p. 184. 
 
 The sages taught the following in the style of the Mishnah, — 
 Blessed be he that made choice of them and their Mishnah. 
 (i.) R. Meir said, Whosoever labours in the Tora,h for its own 
 sake merits many things ; and not only so, but the whole world 
 is indebted to him : he is called friend, beloved, a lover of the 
 All-present, a loyer of mankind: it clothes him in meekness 
 and reverence; it fits him to become just, pious, upright and 
 faithful; it keeps him far from sin, and brings him near to 
 virtue : through him the world enjoys counsel and sound know- 
 ledge, understanding and strength, as it is said. Counsel is 
 mine, and sound knowledge; I am understanding;- I have 
 strength (Prov. viii. i4t) : and it gives him sovereignty and 
 dominion and discerning judgment ; to him the seci'ets of the 
 Torah are revealed ; he is made like a never-failing fountain, 
 
 * This chapter, called Chapter on the Acquisition of the Torah, or 
 Boraitha of R. Meir, is not a part of the Mishnah, but of the collection 
 of rabbinical dicta next in authority to it, and known as Boraithoth, 
 or " External Teachings." 
 
 t Wisdom, of which the Torah is the embodiment, speaks these 
 words. ■ '. , . 
 
Tsi^ih nmto nSsn 204 
 
 -iTSOi na-nan • -laiN as 23-15 (na) : obisrt ip bt?3^ 
 S^^n sb nsa!! ns nb?.i a'«pi Njj-iij ma-i pis sV?^V5 
 • -ipiM MO Nn-ia (tt) : nap^iii n^ita n'^a ?fb ^•'yaJ 
 
 • • I vlv 
 
 fvn '"It Kh>n3 w r\-\-^n I'jp- p-iD 
 
 ronatfja^VDna iiii^p.^JTii? nj^Tsn ptob? B''a3rT:-T3^. • 
 D-inaib naiT na^Jb rfnina peiyn-bi 'TpiN i^Na >?i (i?) 
 Nhra "ib N^-r n? iba dbisn-ba^ «b^ Ti^: sibr .ns-jn 
 "i-nt^ab^ivnin^nTi^ ajiiN- nipan-riN 'arr'iN a-inw/'sT 
 ia«5i -\d> Tipr^ p"»'7a • nt'nb ^niEJJsai n«-i>i niai? 
 ns? ^aaa D-'jpj') nsia? ''Tb .Sn^lpa-i N^on-ip inpcn)p^ 
 
 D-'bjan r? ''''pn? nbttJaai noba ib nj/ji?^ ' n-viS? ?b 
 
203 AFTERNOON SERVICE FOK SABBATHS. 
 
 being beyond the remedial action of his repentance). Moses 
 was righteous and made the multitude righteous ; the righteous- 
 ness of the multitude was laid upon him, as it is said, He exe- 
 cuted the justice of the Lord and his judgments with Israel 
 (Deut. xxxiii. 21). Jeroboam, the son of Nebat, sinned and 
 caused the multitude to sin ; the sin of the multitude was laid 
 upon him, as it is said, For the sins of Jeroboam which he sinned 
 and which he made Israel to sin (i Kings xv. 30). (22.) Who- 
 soever has these three attributes is of the disciples of Abraham 
 our father, but whosoever has three other attributes is of the 
 disciples of Balaam the wicked. A good eye, a humble mind 
 and a lowly spirit (are the tokens) of the disciples of Abraham 
 our father ; an evil eye, a haughty mind and a proud spirit 
 (are the signs) of the disciples of Balaam the wicked. What 
 is the difference between the disciples of Abraham our father 
 and those of Balaam the wicked? The disciples of Abraham 
 our father enjoy this world and inherit the world to come, as it 
 is said, That I may cause those that love me to inherit sub- 
 stance, and may fill all their treasuries (Prov. viii. 21); the 
 disciples of Balaam the wicked inherit Gehinnom and descend 
 into the pit of destruction, as it is said, But thou, O God, wilt 
 bring them dowa into the pit of destruction : bloodthirsty and 
 deceitful men shall not live out half their days; but I will 
 trust in thee (Psalm Iv. 24). (23.) Judah, the son of Tema, 
 said, Be strong as a leopard, light as an eagle, fleet as a hart, 
 and strong as a lion, to do the will of thy Father who is in 
 heaven. He used to say, The bold-faced are for Gehinnom, the 
 shame-faced for the Garden of Eden. (He said further) May it 
 be thy will, O Lord our God and God of our fathers, that the 
 Temple be speedily rebuilt in our days, and grant our portion 
 in thy Law. (24.) He used to say, At five years the age is 
 reached for the study of the Scripture, at ten for the study 
 of the Mishnah, at thirteen for the fulfilment of the com 
 mandments, at fifteen for the study of the Talmud, at eighteen 
 
nnK'S nnjto nSsn 203 
 
 n-'a-nn nn2i, niann-ny n3»i n^r n^a • n^sia;;? nito^jb 
 
 ♦ia "»!ibj? d-'a-in Nt?D D'^ani^-ntj s'^Eiqn') NKir^ t3?5-'?9 
 
 s^n HVjiq D"'"??! n^b?? ia-ttJ?.^ •'ip-V? (33) : b^irnp"; 
 Nsin nnDS Q'^i;iT n^i^ • la'^ay nrnay-bs? v'j-'n'^Jnp 
 
 nrriai Tyri) n:?-? r.? * ^3''?^ Dn-jass-b^ VTid^iiin nb|i?? 
 vpa^ri 7'»a no t vcrji? tas'^a-b^ vn-'ipbina naiTi tiJ^jt 
 VTiobin • vi|?irj Dvba-b^ Y'T'Pbob I3"'atj Dn-jat^-b^J 
 nbis;^ ttbgiai n-jo 0^1^^^ n^b?is wai? niT-iafe^-b^J 
 •M^as ar^^on^V^i tt?.i ■•arj's b">r7?nb "lO^?^ ♦nan 
 -ifc^ab n''T7VV nbn-'a n"'tthi'< rarii^ QVba-btj? vj-^nb^ 
 ■»e??S no^ itsab OTTii^ D'^rfbg ni^^i -i»^??J Tina? 
 n%ini (») J -^^-naas •'3S1 Di?"''?!'; isqj-^^b nn-jn^ cist 
 -liaai •»a?5 V"J "^^p bp"! nnas »s njrj * ipis n^'*;?-]? 
 ♦ipiN n^,n s!in : o^p^a^ ?[•'?(? 7i2-i nibsb nya 
 Tl'jjpba ^irj "'J?^, 5 W 73b I3''3? '^^3'' obn-'-ab Q''?? »l? 
 n-iriaa HJ^fpsn n'^a nja^tf? !i3''pia« "ubNi la-'ijbw ;"; 
 -1^ • nnV^ n^ii «^n (na) : ?i^lin? wpbg Ifi? "^^Vl^ 
 nipv B5b?7-7|i naefeb d"*??; -i^^-ia Mnf^ab a>^^ vS^tj 
 nenb mbv. nabtiJ-^a TTOb;!ib nncps BJaq-l? fTi^ab 
 
202 AFTERNOON SERVICE FOR SABBATHS. 
 
 culty and forgets with difficulty, his loss disappears in his gain; 
 he who uiiderstands quickly and forgets' with difficulty, his is a 
 good portion ; he who understands with difficulty and forgets 
 quickly, his is an evil portion. (i6.) As to almsgiving there are 
 four. dispositions : he who desires togive, but" that others should 
 not give, his eye is evil towards what appertains to others 
 (since almsgiving brings blessing to the giver);' he who desires 
 that others should give, but' will not give himself, his eye is evil 
 agaitist what is his own ; he who gives and wishes others to 
 give is a saijit; he who will not give and does not wish others 
 to.give is a wicked man. (17.) There are four characters sug- 
 gested by those who attend the house of study: he who , goes 
 and does not practise secures the reward for going; he who 
 practises but does not go secures the reward for practising; he 
 Who • goes and practises is a saint ; he who neither goes nor 
 practises is a wicked man. (18.) There are four qualities among 
 those that sit before the wise : they are like a sponge, a funnel, 
 a strainer, or a sieve: a sponge, which sucks up everything; 
 a funnel, which lets in at one end and out at the other; a 
 Strainer, which lets the wine pass out and retains the lees ; a sieve, 
 which lets out th? bran and retains the fine flour. . (19.) When- 
 ever love depends upon some material cause, with. the passing 
 away of that cause, the love too passes away ; but if it be not 
 dependent upon such a cause, it will not pass away for ever. 
 ■Which love was that which depended upon a material cause ? 
 Such was the love of Amnon and Tamar. And that which 
 depended upon no such cause ? Such was the love of David and 
 Jonathan. (20.) Every controversy that is in the Name of Heaven 
 shall in the end lead to a permanent result, but every con- 
 troversy that is not in the Name of Heaven shall Hot lead to a 
 permanent result. Which controversy was that which was in 
 the Name of Heaven ? Such was the controversy of Hillel and 
 Shamthai. And that which was not in the Name of Heaven? 
 Such was the controversy of Korah and all his company. (21.) 
 ■VVhosoever causes the multitude to be righteous, through him 
 no sin shall be brought about ; but he who causes the multitude 
 to sin shall not have the means to repent (the sins of others 
 
naB>'? nriJD nSsn 
 
 202 
 
 • i^^«;?I iipprr s^; las^ no^i?'! sisjtpb ntp";! • iiepn? 
 sSn?;'? ntpij ♦ nits p^p ir i^vh n^i ?inpbi -I'^ri!? 
 "ignia? niTO ^s-iy (to) ? S"? thrij ir I2is6 -T^ni^ii 
 
 nipy i2''h»i Tybin • anian n-^s ''s'Vin^ ni^s? rais! (t»). 
 •n;? n8?sn -15^ tybin ia'^^i ng;» 'ii;? n^'^bn "i5?^ 
 »21» (n^) : yan ntt;r rf?-) -qbin t5b ' T'pr^ njf's"! "ijbin 
 
 wsto it? D-iapsg? 'iT5?'8i * bbn-M^ aeio w^n^fJ aisp 
 
 • nnp^o-n^ ngibipi 7";,!!n-ny n^'^sia^ ^I^bJi? * io 
 "b? (13*) : nbbn-ny ^^!?'iPl nisi^n-ni^ n^-iaiisiS? ns^i 
 
 • n?n!!!! nbia? i3"^ biaa 157? nj^b^p-NTi^ nnqs 
 KTT irw • nbi^b nba? rrais* i915 njnb;? nj-'tite?'] 
 rT3"'>ii?''3 • "1^0? li^pfci nnns i» "i?15 n;^bn-N''nB' naoy 
 n)fjiq9-b|i (3) : ^r?^'^n'^^ in ^5^^ it "i?l5 rt)>hni 
 D^^B? QttJb rrs-'tiig?"! D'prir'b '^?"'0 Q^p?^ stiJb N'^ng; 
 D^na? Dtpb s'^ne; rijfpqa N-^n it-'S ♦ a»^nrf7 nsio T<tii 
 fiifpos i» B!!p?' ne^b rra-'S??! ' ''^^) bbn nf?bqo i» 
 MOT rfc' C3''?"!v'-fly n|ti3n-b| (nd) : in^s-b?"! ml? 
 i"T;2 D"')TQp9-ri!i! n"«2"ir7-n^ M-'BO'S'^"''?! ''"'i'b'S W5 
 
20I AFTERNOON SERVICE FOR SABBATHS. 
 
 their tithes and others do not, a dearth ensues from drought, 
 and some suffer hunger while others are full. If they all de- 
 termine to give no tithes, a dearth ensues from tumult and 
 drought. If they further resolve not to give the dough-cake 
 (Numb. XV. 20), an exterminating dearth ensues. Pestilence 
 comes info the world to fulfil those death penalties threatened 
 in the Torah, the execution of which, however, is not within the 
 function of a human tribunal, and for the violation of the law 
 regarding the fruits of the seventh year (Levit. xxv. i — 7). The 
 sword comes into the world for the delay of justice, and for the, 
 perversion of justice, and on account of the offence of those who 
 interpret the Torah not according to its true sense. Noxious 
 beasts come into the world for vain swearing, and for the pro- 
 fanation of the Divine Name. Captivity comes into the world 
 on account of idolatry, immorality, bloodshed, and the neglect 
 of the year of rest for the soil. (12.) At four periods pestilence 
 grows apace: in the fourth year, in the seventh, at the con- 
 clusion of the seventh year, and at the conclusion of the Feast 
 of Tabernacles in each year : in the fourth year, for default of 
 giving the tithe to the poor in the third year (Deut. xiv. 28, 29); 
 in the seventh year, for default of giving the tithe to the poor in 
 the sixth year ; at the conclusion of the seventh year, for the vio- 
 lation of the law regarding the fruits of the seventh year, and at 
 the conclusion of the Feast of Tabernacles in each year, for rob- 
 bing the poor of the grants legally assigned to them.* (13.) There 
 are four characters among men : he who saya, What is mine is 
 mine and what is thine is thine, his is a neutral character : — some 
 say, this is a character like that of Sodom ; he who says. What is 
 mine is thine and what is thine is mine, is a boor ; he who says, 
 What is mine is thine and what is thine is thine, is a saint ; he 
 who says. What is thine is mine and what is mine is mine, is a 
 wicked man. (14.) There are four kinds of tempers : he whom 
 it is easy to provoke and easy to pacify, his loss disappears in 
 his gain ; he whom it is hard to provoke and hard to pacify, his 
 gain disappears in his loss ; he whom it is hard to provoke and 
 easy to pacify is a saint ; he whom it is easy to' provoke and 
 hard to pacify is a wicked man. (15.) There are four qualities 
 in disciples : he who quickly understands and quickly forgets, 
 his gain disappears in his loss; he who understands with diffi- 
 
 * The gleanings, the forgotten sheaves, and the corners of the field 
 See Levit. xix. 9 ; Deut. xxiv. 19. 
 
niE''? nnjjb nSsn 201 
 
 ^-loaa tibo; mina niiioMn nin-'a-bs nbi»b sa nyi 
 
 : : ■ *•• T -: T • - t -r t ■,- iv 
 
 ''^ar-by obi^b nw^ anp • rcy^n?? ning b?! ^^ n-isb 
 
 • n^bqs tibgJ n-jina dnian-bsi ^''^rr rviw-b?! ^'^n 
 
 • Dt^n bsibrrby) N^a? n»o?rbr obirb nsa n:»-i njrr 
 ■b?i nin? "'^b?-b?i n'<b''b« miay-by nbis'^ nija nib? 
 D"*!?-!? nya^sa (n») : VIS"? n^n^^'b?!. Q"*!?"^ nia-'QeJ 
 nsy^a?? •»Si!^a3>i n''y''a^ai n'<V'>yy:? ' naiOP la'jjrT 
 ntoya •'39a n'^r-'a-ja : njE?-) nj^bjaaJ ai^n ''«?iaai 
 
 • n'»:^t^affi' ''5» itoya "'35a n-iriat^a • rr'ttJ^bt^attJ >3» 
 a^n •'^sia? • n-ivap ning ''39a n">vaa? "«s»2iaa 
 »a-|M (V) J D"*??? rri3;;ia bj; ■'sea n::^') r^d-h:^^w 
 Tvra iT 'jtV?' frV^'l ''>'?' ''v'2? "laiwr? * Q^wa ni'^a 
 ?fb»'5 lybtt? "'bffi' • DiTp n'^a iT onais aJ^i n''?i2">5 
 ?fb» • i''pn --ihw ^\f] ■tiba? •'b^' • V"?«v' tny •'baj 
 nia ' niyi? ni'^a »a-i^ (n*) : »?h "'bg? •'bc»T ''ba; 
 Di»ab n^R • inafe^a iiopn «?: nisnb nia^ Dirpb 
 niai Di»?b n^p^ ' iTO?na ii??' n?^. ^is^b nttJ^i 
 »a-is (ID) : v^, nis-f? ne?i7T Di»?b ni? * '^VK^ nisnb 
 •hyb S2> -fasb -T-na-i ?ia^b T'na • D^T'abna trt^p 
 
200 AFTERNOON SERVICE FOR SABBATHS. 
 
 me these ten times, and have not hearkened to my voice 
 (Numb. \w. 22). (8.) Ten miracles were wrought fpr our 
 fathers in the Temple: no woman miscarried from the scent 
 of the holy flesh; the holy flesh never became putrid; no fly 
 was seen in the slaughter house; no unclean accident ever 
 befell the high priest on the Day of .'Atonement; the rain 
 never quenched the fire of the wood-pile on the altar ; neither 
 did the wind overcome the column of smoke that arose there- 
 from; nor was there ever found any disqualifying defect in the 
 omer (of new barley, offered on the second day of Passover)j or 
 in the two loaves (the first fruits of the wheat-harvest, offered on 
 Pentecost), or in the shewbread ; though the people Stood closely 
 pressed together, they found ample space to prostrate them- 
 selves ; never did serpent or scorpion injure any one In Jeru- 
 salem ; nor did any man ever say to his fellow. The place is 
 too strait for me to lodge over night in Jerusalem. {9.) Ten 
 things were created on the eve of Sabbath in the twilight :* 
 the mouth of the earth (Numb. xvi. 32) ; the mouth of the well 
 (liiii. xxi. 16) ; the mouth of the ass {/did. xxh. 28) ; the rain- 
 bow ; the manna ; the rod (Exod. iv, 17) ; the Shamir ;t the shape 
 of the written characters ; the writing, and the tables of stone : 
 some say, the destroying spirits also, and the sepulchre of. 
 Moses, and the ram of Abraham our father; and others say, 
 tongs also made with tongs. J (10.) There are seven marks 
 of an uncultured, and seven of a wise man. The wise man 
 does not speak before him who is greater than he in wis- 
 dom ; and does not break in upon the speech iaf hi.s fellow ; 
 he is not hasty to answer ; he questions according to the subject 
 matter, and answers to the point ; he speaks upon the first thing 
 first, and upon the last last ; regarding that which he has not 
 understood he says, I do not understand it, and he acknow- 
 ledges the truth. The reverse of all this "is to be found in an 
 unciiltured man. (11.) Seven kinds of punishment come into 
 the world for seven important transgressions. If some give 
 
 * All phenomena that seemed to partake at once of the naturaland 
 the supernatural, were conceived as having had their origin in the in- 
 terval between the close of the work of creation and the commencement- 
 of the Sabbath. 
 
 t A worm, spoken of in the legendary history of Solomon (See' 
 Gittin, 68fl, Sotah, 48^). It is said to have had the power of splitting 
 the hardest stone upon which it was placed, and was therefore used by 
 Solomon in building the Teinple, in the construction of which no iron 
 tool was to be employed. . ■- 
 
 % A type of the various means and instruments which, tending in 
 their descent and distribution to the benefit of mankind, have their 
 origin with God. • : * ' 
 
200 
 
 ■ MtJ'S nm& nSfin 
 
 rn^t (n) : ""bip? to)9^ rib") n"'J?»?i najy nr ""nV^ 
 n^M n^'-prr rib • tt:''^i?an n-'S? wpia^b wja nie? 
 
 ir»bV "'lij. »-iy rib') • D^p^i^arj ri'<55 a>i2T n^ia rib"! 
 ••SS^?? tt?W D"'ni???n 125 ribi • QnQ?n Di''? biia 
 N2I33 ribi • iwvT} i>ias-n^ niin?^ ni^?? ribi • na-issn 
 D«iD!is2 'Q"»iiDi • D'i3sn Dpbn^ Dnbn •'Sa^ai "iP^5 b®Q 
 n^jJp^-i-T'a n"i|7Sy tpn? pi-rn ribi • Binr. Q"''!q^c?»i 
 l-b^oJ Dipian "ib n? i-iadb dim -i»n ribi • Qbisp 
 ]<i5 naa? 2n»5 !in"?59 d''"3?"7 nna^s (13) : oi'^cpsn'^a 
 pnti!.7 •'3 nmu ''3 VIS"? "'9 * ?0 lb!;?"! nida^n 
 • ninbni aopani :2t:ijin i''a^n^ n^ani lani nr^p 
 -btt? ib-'iii^ nttJa-btt?., in-iiia)?:) 7^^"'•rl^^ n« Q'^iais t»,>i 
 ■: TT^'wv ra$3. ra? m nnpis w'^.) ' ^"'as! Qn-i5S 
 ia^S Q3I7 ♦ D?'?? 5^??'?"! ^'p?? D"*!?"! n???' (♦) 
 D???, ia^si • na?r75 laaa biiatp --a wb 131a 
 ^;5V? b«iiit» • ^.•^wfp. b;73a ia'^wi ' "ii^D ''15^ 'JI''^b 
 ^i-iON-b?"! r'a^ ro^Nn^S -i»iri1 ' nabqs ="'£»«'> 
 nniai • '<s?VW ^^ ''Wl^, i^'^?' >ib^-na b?i * liiDM 
 ni»3»-iQ •'a'^a n^atp (n») : aba? Dn'^Biibrrt • na^^i-b? 
 
199 AFTERNOON SERVICE FOR SABBATHS. 
 
 force thou wast formed, and perforce thou wast bom, and thou 
 livest perforce, and perforce thou wilt die, and perforce thou 
 wilt in the future have to give account and reckoning before 
 the Supreme King of kings, the Holy One, blessed be he. 
 " R. Chananya," etc., p. i86. 
 
 Chapter V. 
 
 "All Israel," etc., p. 184. 
 
 (i.) With ten Sayings* the world was created. What does 
 this teach us ? Could it not have been created with one Saying ? 
 It is to make known the punishment that will befall the wicked 
 who destroy the world that was created with ten Sayings, as 
 well as the goodly reward that will be bestowed upon the just 
 who preserve the world that was created with ten Sayings. 
 (2.) There were ten generations from Adam to Noah, to make 
 known how long-suffering God is, seeing that all those genera- 
 tions continued provoking him, until he brought upon them 
 the waters of the flood. (3.) There were ten generations from 
 Noah to Abraham, to make known how long-suffering God is, 
 seeing that all those generations continued provoking him, 
 until Abraham our father came, and received the reward they 
 should all have earned. (4.) With ten trials our father Abra- 
 ham was tried, and he stood firm in them all, to make known 
 how great was the love of our father Abraham, (j.) Ten 
 miracles were wrought for our fathers in Egypt, and ten at the 
 Sea (6.) Ten plagues did the Holy One, blessed.be he, bring 
 upon the Egyptians in Egypt, and ten at the Sea. (7.) With 
 ten temptations did our fathers tempt the Hply One, blessed 
 be he, in the wilderness, as it is said. And they have tempted 
 
 * In Genesis i. the sentence, " And God said," occurs nine times. 
 Verse i, "In the beginning God created heaven and earth," is taken 
 as another "Saying," in accordance with Psalm xxxiii. 6, "By the 
 word of the Lord were the heavens made." 
 
nah nma rhs^n 
 
 199 
 
 lia^'rri r'=! IB^ "vnv nris Tfqn? b?i nis) nny Tipl? 
 :wn fjsna i»"iii?rT D-^pbiipD ''SVn ijba ••spb 
 
 • • -: I v|v 
 
 '"131 bS'n^^l-'bs 
 ini'? Tia^n-nis-i • d^w^i s-153 rii"ias.a mbsa (n) 
 -■ja sisr;!^ s^n •niN-janb bis^, i^n "io^»? ^bqi 
 ni-iayn nntoja ^???' dbisrr-ns B''i5«i:pa; n'^^dyi 
 hn?3S' n^i»q-n^ D''n»i2a¥? D^T^^b aiis tab ^j^bi 
 n? TS"! a"7y8 ni-iiT n-j^^ (3) : niin^a n-ibS5 
 n^p^vsia v«;i nini'^irfbsffi' • vapb n":BH "ij-i'M naa »"'7inb 
 rritt'y (a) 5 b^aan •'»tin airTib? h-'^ob' i» i''3sb 
 •vjob B";sM ^f-jh nas S"'7inb orriyiA ts) D'aa niiiT 
 .na-'a^ Oirrsin Mag? i? vaab B''P''3??a v^r niii^n-ba^ 
 nri-jas n5)3;79 niai-ip? rnb's (n) raba -lafe; bai?"! 
 : ^>^ B!;;t"i5tii"b^ Sn^iO naa V'T^rf? abaa t»?"i is'^as 
 b? rnb^i t3^7!?aa la-'pias?? it»S3 Q"'?'? n-iB?? (n) 
 by N!in ■jjsn? E?iTi?n h"*??? niaa nt»» (1) : cajn 
 niaiip? nnt»3? (t) : B»rr b? -itt?»i an^aa a^n^an 
 
198 AFTERNPON SERVICE FOR SA6BATHS. 
 
 the hour of his ang^er, and comfort him not in the hour when hjs 
 dead lies before him, and question him not in the hour'of his 
 vow, and strive not to see him in the hour of his disgrace. (24.) 
 Samuel the younger used to quote. Rejoice not when thine enemy 
 falleth, and let not thine heart be glad when he stumbleth : 
 lest the Lord see it and it displease him, and he turn away his 
 wrath from him (Prov. xxiv. 17, iS). (25.) Elisha, the son of 
 Abuyah, said. If one learns as a child, what is it like? Like 
 ink written on clean paper. If one learns as an old man, what 
 is it like? Like ink written on blotted paper.- (26.) R. jos6, 
 the son of Judah, of Chephar Babli, said, He who learns from 
 the young, to what is he like? To one who eafs^ unripe .grapes, 
 and drinks wine from his vat. And lie who learns from the old, 
 to what is he like? To one who eats ripe gfapesj and drinks'ol'd 
 wine. (27.) R. Meir said; Look "not at the fla&k, but aft 'what" it 
 contains : there may be a new fla^k full of old jwinCj and- an 
 old flask that has not even new wine in it. ^(28.) R. Eleazar 
 Hikkappar said. Envy, cupidity and ambition take a inan frbm 
 the world. (29.) He used; to say. They ,that are. born -are 
 destined" to" die ; and the dead to be brought .-to life again ; and 
 the living to be judged, to know,.to make ki)own, and to be rnad^ 
 conscious that he is God, he tlie Maker, he ihi Creator, he'the 
 Discerner, he the Judge, he the Witness, he the .Cdmpl'ainant ; 
 he, it is that will in future judge, blessed t)e he,,; -with whom 
 there is no unrighteousness, nor forgetfulness, nor respect, of 
 persons, nor taking of bribes : know also that everything is ac- 
 cording to the reckoning r and let not thy imagination give tfife^ 
 hope that the grave will be a place of refuge f<Sr "thee ; forper'^ 
 
n^i^h nmD nSsn 198 
 
 '!>N?;'n-bMi v^s^ beia iriBtp" n^tt'? sisaqaip-bN'] to:?? 
 : inbiTVp ny??? inisib b'iiriqj'ri-bs^ ini? nsp'a ib 
 ibp's?!) nppiji-bs ?i5!'N bb?? • nnis ^E)i?ii bswp" (id) 
 : iQs vb»n 2''a;m va'^va sii •«'' nsTi-iQ • ^ab b5^-b« 
 
 • npii s^n nab lb?, ^aibo • "isi« n:;^2t?-'i2i vw'bii (na) 
 
 • HDiT wn nbb IRI ^pHbni ' tE'in i;5-b? nasin? it-fb 
 E71S n"T!in^ na •'pS"' *'2-i (n; i P=inia "i;?-b» n:i'\n:? iiib 
 ♦naiT s-in nab n"»3aivin-ia ^aibi:I • -laiN •b^ari i?? 
 cpilW-ia laiVni ' iwaa t?,! nfiiB?'] ninp. n'^^as bs'isb 
 : jtt?'; i^,!! n/nittJi. nibsit»'2 n'^^as? bsisb ' naii s^n nab 
 ffi-'*^ na? Nb« 7p5p.? bsnpri-bs'iss'is Titiip "^anOD) 
 
 : ia r^ t^"T7 'i^"'?# )^T\ 1^) ^^ ^1^ )P?i^ ^- '"^^ 
 linsn"! nTijirin'j nwpn ♦ laiM Hspn "ijvb^ ''?"l (ns) 
 
 • laiM n:?? Nin (03) : pbi^ct ^a niNC'"^^ n''S'<?ia 
 »Tb 7'i'^ c^nm nv?iob Q'^an^ niab n^Tib^n 
 s^n Niian K^n isisn s-in bs s^nE; ri^nb^ ^Tinb^i 
 ]!nb Tn? s-in r"=! ^V? «i" "t??!? ^''^ VHC' «in V^'f^u 
 Nibra rfbi nnpaf k^b"! nb-j? «b v3D^ r><2? win sy^ia 
 -bsi • 7'i2B;rTn "«eb bbn?'' »11 * fntp" npa t4bi n^?Q 
 nriM ?irn3 b5E' 'tt^ o^^P "'5 biw^na; tj-j?'; ^p-'Ci?! 
 bri ^n n;?^ 'fioi? b»v ibia nipy fiQl? b»i i^ia 
 
197 AFTERNOON SERVICE FOR SABBATHS. 
 
 transgression has gotten himself one accuser. Repentance and 
 good deeds are as a shield against punishment. (14.) R. Jocha- 
 nan, the sandal maker, said, Every assembly which is in the 
 Name of Heaven will in the end be established, but that which 
 is not in the Name of Heaven will not in the end be established. 
 (,15.) R. Eleazar, the son of Shammua, said, Let the honour of 
 thy disciple be as dear to thee as thine own, and the honour 
 of thine associate be like the fear of thy master, and ihe feaf 
 of thy master like the fear of Heaven. (16.) R. Judah said, 
 Be cautious in study, for an error in study may amount to 
 presumptuous sin. (17.) R. Simeon said. There are three 
 crowns : the crown of Torah, the crown of priesthood, and 
 the crown of kingdom ; but the crown of a good name excels 
 them all. (18.) R. Nehorai said. Wander forth to a home of the 
 Torah, and say not that the Torah will come after thee ; for there 
 thy associates will establish thee in the possession of it ; and 
 lean not upon thine own understanding. (19.) R. Jannai said, It 
 is not in our power to explain either the prosperity of the wicked 
 or the afflictions of the righteous. (20.) R. Mattithyah, the son 
 of Cheresh, said, Be beforehand in the salutation of peace to 
 all men ; and be rather a tail to lions than a head to foxes. (21.) 
 R. Jacob said, This world is like a vestibule before the world to 
 come : prepare thyself in the vestibule, that thou mayest enter 
 into the hall. (22.) He used to say. Better is one hour of re- 
 pentance and good deeds in this world than the whole life of the 
 world to come ; and better is one hour of blissfulness of spirit 
 in the world to come than the whole life of this world. (23.) R. 
 Simeon, the son of Eleazar, said,- Do not appease thy fellow in 
 
 D D 
 
r\^tih nni» nSsn 197 
 
 caia D"'ffi'?a!i na>it»ip * ii^s liaap ib naif? nns 
 
 ^^sttr^a "iTs^i^ ""ai Ota) : B?.p.nn^ nsio vs C3>p^ 
 ita?^ 'nV?'? T"'!?? ^''?rT s7-!>!a^j!i lia? "(n^ ♦ "laiM 
 "•21 (Tt3) : Diiair Mnin? trai N-iia:i ira-i Kiia? '^1150 
 nbis -r^aV^ ^05^2? liia'^n? "'"'nT n?.rj • iisis n-jJin"; 
 nnin -i^n? • 70 n''10? najb?? • -i^jis ^ispp '^5"! (t*) *• I^^X 
 hv nbis :3ia op -insi • nia^n njipai. rt^n^ nnji 
 rnin Bipxpb nbia JT^ri ' -iigiN nin? •>2"i (n») J in">33 
 
 la^^a r«i • "iS'i« ■'S!! ''?1 (t3') « ?s;^:n-h)N ?ira''a-bHi 
 "•an (3) : n'^pnsn n^s'ia t^b fisn. n-'^rpin n'^r^ii rib 
 • n"jtfb| mb^a t3"''^i7a ns ' "leiM tin.P"'!? n^^nrio 
 np55 ••an (nd) : D^bst^b min TTip-bM'i ninsb aat n^n) 
 ' sarr dbisrr •'a?!? I'liTiipib nai'i n-rn dbis;^ • ixjiM 
 N-in (33) : r^P"^^^ Dasna; ""i? -I'-npipa ?f]p?p 7p;pr7 
 n"«ani3 D'^tpsa^ naw'oa nnw nyttf ns^ • -iniN n;n 
 -btt' nn« nvffi' ns'ji • Nan Dbi»;i rin-bsi? n-tn nbi»a 
 "•a-i (j3) : mn DbiSvi \»D-b3a san ribiya m-i nifp 
 
1 96 AFTERNOON SERVICE FOR SABBATHS. 
 
 Name of Heaven in secret will suffer the penalty for it in 
 public ; and this, whether the Heavenly Name be profaned in 
 ignorance or in wilfulness. (6.) R. Ishmael, his son, said. 
 He who learns in order to teach, to him the means will 
 be vouchsafed both to learn and to teach; but he who learns 
 in order to practise, to him the means will be vouchsafed to 
 learn and to teach, to observe and to practise. (7.) R. Zadok 
 said, Separate not thyself from the congregation ; (in the 
 judge's office) act not the counsel's part ; make not of the 
 Torah a crown wherewith to aggrandise thyself, nor a spade 
 wherewith to dig. So also used Hillel to say, He who makes 
 a worldly use of the crown of the Torah shall waste away. 
 Hence thou mayest infer, that whosoever derives a profit for 
 himself from the words of the Torah is helping on his own 
 destruction. (8.) R. ]os6 said, Whoso honours the Torah 
 will himself be honoured by mankind, but whoso dishonours 
 the Torah will himself be dishonoured by mankind. (9.) R. 
 Ishmael, his son, said. He who shuns the judicial office rids 
 himself of hatred, robbery and vain swearing; but he who pre- 
 sumptuously lays down ^ decisions is foolish, wicked and of 
 an arrogant spirit. (lo.) He used to say. Judge not alone, for 
 none may judge alone save One ; neither say (to thy judicial 
 colleagues), Accept my view, for the choice is theirs (ta concur); 
 and it is not for thee (to compel concurrence). (11.) R. Jonathan 
 said. Whoso fulfils the Torah in the midst of poverty shall in 
 the end fulfil it in the midst of wealth ; and whoso neglects the 
 Torah in the midst of wealth shall in the end neglect it in the 
 midst of poverty. (12.) R. Meir said, Lessen thy toil for 
 worldly goods, and be busy in the Torah ; be humble of spirit 
 before all men ; if thou neglectest the Torah, many causes for 
 neglecting it will present themselves to thee, but if thou labour- 
 est in the Torah, He has abundant recompense to give thee. 
 (13.) R. Eliezer, the son of Jacob, said. He who does one precept 
 has gotten himself one advocate; and he who commits one 
 
nacy'? nnj» rhsn 196 
 
 T'tn? it^vn a3it»> nri^ • ""-ibaa -lajsa Q''»"jm in©3 
 -b? inibri • -laiN ia? b«5ap^ "^sn. (i) : Dffi^n biVn? 
 -b? naiVn"] 'nabVi ni»bV "ifJS a''p''SPS f^bb nap 
 -liapb isbb^ niabb iT,5 tzi"'p''9pn nia;sb nai? 
 n!i2Sn"ia a?i-i?ri-bN • -iijis piis ""a-i (t) : nits^bi 
 rrn^v njp?n-bsi. ca'^^rT •'p-^iy? ^)??? £»yri-bsi 
 ' nnis bbn n^n tj?! • na-ienb n"^-i.p k^bi na-b'^faonb 
 •'"Q'^a nanan-bs mab sn • ^ibn Kjna t^'ariB'STi 
 -bs • -iai« V'^'' •'21 (n) : db^n-ia v»,n btti^ min 
 b^inan-bsi Tiin^n-by naaa isna nninrrny i^sao 
 bH5aa5^ •'?-! (D) : nin^rrbv bbna ia^a nninn-riM 
 bj;"! ng^w naa a piis r^n-ip ias? lytpinn • -laiw ia? 
 : nin oai stth naia? n^ji-jin? isb oan^ • N^a; n?!i2p-i 
 n^ni n rw?' ''"''''^1 n """^"^N * T^'iM n>^n N^n («) 
 : nrijM sib? □'•NaJ-i du?? ""nvT ib^p latin-bM? • ni^M wb^? 
 IsiD '>3!»a n-iinrrns D.»pan-b3 • iai« ^nai'' ••sn. («») 
 nbianb isfe -laJs'S nniflUTiy b^aan-bai. 'i^va npfp'b 
 pb?i pp^? asaa ni/T • lais "T'Ma •'an (3*) : -"aV^ 
 rrjinn-^a ribasi-By-] • n^^b? "'apa n-i-i-bs?? n)T;i1 m,in2 
 Sb-ttJj n-iinn ;?ba5?-ntiii * fFfi^S? nsin ca^be? iVa^; 
 • -iai« af^sni "'TS''^« ''?-! (v) : ^Yt^f? n^nn i?!? 
 nn5S i3'i»i7') * tl?^ a^bpij ib naip no« mja nB7isi7' 
 
195 AFTERNOON SERVICE FOR SABBATHS. 
 
 Chisma said, The laws concerning the sacrifices of birds and 
 the purification of women are ordinances of moment ; astronomy 
 and geometrj' are the after-courses of wisdom. 
 "Rabbi Chananya," etc., p. i86. 
 
 Chapter IV. 
 
 "All Israel," etc., p. 184. 
 
 (i.) Ben Zoma said, Who is wise? He who learns from all 
 men, as it is said, From all my teachers I have gotten under- 
 standing (Psalm cxix. 99). Who is mighty? He who subdues 
 his passions, as it is said, He that is slow to anger is better 
 than the mighty, and he that ruleth over his spirit than he that 
 taketh a city (Prov. xvi. 32). Who is rich? He who rejoices 
 in his portion, as it is said, When thou eatest the labour of 
 thine hands, happy art thou, and it shall be well with thee 
 (Psalm cxxviii. 2) ; happy art thou in this world, and it shall be 
 well with thee in the world to come. Who is honoured? He 
 who honours others, as it is said. For them that honour me 
 I will honour, and they that despise me shall be held in con- 
 tempt (i Sam. ii. 30). (2.) Ben Azzai said, Run to do even a 
 shght precept, and flee from transgression ; for precept draws 
 precept in its train, and transgression, transgression ; for the 
 recompense of a precept is a precept, and the recompense of a 
 transgression, a transgression. (3.) He used to say, Despise 
 not any man, and carp not at any thing; for there is not a 
 man that has not his hour, and there is not a thing that has 
 not its place. (4.) R. Levitas, of Jabneh, said, Be exceedingly 
 .lowly of spirit, since the hope of man is but the worm. (5.) 
 R. Jochanan, the son of Berokah, said, Whosoever profanes the 
 
n^h nmtt nSfin 19s 
 
 "•S-ia W IK! n-^ra •^onsi ]''3i? • -Dais MBpo "ij^'^tji 
 
 ■ ■ : I viv 
 
 '131 bs"ie?>-b3 
 
 • D-Tsrbsa naibn ♦ nan ^nr^ • -inis saiT-is (k) 
 -isba insn? bttJasi liaaa n'jss Ty-iM nita ins??? * "i"!?? 
 
 2ita^ n-rn nbi»a 'I'^^.^'h * ij^ aitsi fi"''i.??« bs^n ">? 
 
 • nin?n-nM -rapon • laap -inrN : n2?7 dbiy'^ lib 
 
 • -iipiN ''•?»"'i3i (3) J ibp. nhi i55y ''1?5P ''? "T?iS?¥^ 
 m-iia nisaa? Tnayn-ia mini) nbp nisnb v"" nin 
 
 VIV T ; • V T" -; T I • - (•• y I. T : • : ■ T "vs 
 
 "i5¥?-i ni?a ni^p la'^tt? n-ja? ^l^ia "1551 ni?D 
 D-jtf bsb « "•Hip-bN • -ipiN nin «-in (i) : nn5? nnag 
 n»a; ib ii^a; niK nb r^H^ "la^bsb a^bsa •^nn-bi^i 
 
 TT i^'v TT ';'"v ttt; *;- •; : 
 
 n35! aJ-iM D©"<ib ""^i. (n) : nipa ib ps?; i?'^ ?ib r^l 
 : nan aJia^;? nipri^ Oi"? bs?? nin I'Np Ynp * ipis 
 D^p^ DB? bbciipri^? • laiN npi-is'ia lanv >2i (n) 
 
194 AFTERNOON SERVICE FOR SABBATHS. 
 
 forsake ye not my Law (Prov. iv. 2). (19.) Everything is fore- 
 seen, yet freedom of choice is given ; and the world is judged 
 by grace, yet all is according to the amount of the work. (20.) 
 He used to say, Everything is given on pledge, and a net is 
 spread for all the living: the shop is open; and the dealer 
 gives credit ; and the ledger lies open ; and the hand writes ; 
 and whosoever wishes to borrow may come and borrow ; but 
 the collectors regularly make their daily round, and exact pay- 
 ment from man whether he be content or not ; and they have 
 that whereon they can rely in their demand ; and the judgment 
 is a judgment of truth; and everything is prepared for the 
 feast. (21.) R. Eleazar, the son of Azaryah, said. Where there 
 is no Torah, there are no manners ; where there are no man- 
 ners, there is no Torah: where there is no wisdom, there is 
 no fear of God; where there is no fear of God, there is no 
 wisdom : where there is no knowledge, there is no understand- 
 ing ; where there is no understanding, there is no knowledge : 
 where there is no meal, there is no Torah; where there is no 
 Torah, there is no meal. (22.) He used to say. He whose 
 wisdom exceeds his works, to what is he like? To a tree 
 whose branches are many, but whose roots are few ; and the 
 wind comes and plucks it up and overturns it upon its face, as 
 it is said, And he shall be like a lonely juniper tree in the 
 desert, and shall not see when good cometh; but shall in- 
 habit the parched places in the wilderness, a salt land and not 
 inhabited (Jeremiah xvii. 6). But he whose works exceed his 
 wisdom, to what is he like? To a tree whose branches are 
 few, but whose roots are many, so that even if all the winds 
 in the world come and blow upon it, it cannot be stirred from its 
 place, as it is said, And he shall be as a tree planted by the 
 waters ; and that spreadeth out its roots by the river, and shall 
 not perceive when heat cometh, but his leaf shall be green; 
 and shall not be troubled in the year of drought, neither shall 
 cease from yielding fruit (Jeremiah xvii. 8). (23.) R. Eteazar 
 
Mae's nnjib nSsn 194 
 
 ban"! iiT3 obisn laiis?!! nasin? nsitthni i-iss bbn (ts*) 
 lia-ir? ^sinj ban • -lais n^^rr N^n (a) : nipsisn 2t •'S^ 
 '«3i?on'i nriiin? n«nn • tDisnn-bsi-by ntt^^i? ni^isp^ 
 ria; nii'^b n?i-in bpi n5pi3 ijni nii^s opasni Fi^-^ia 
 °1W1^ D"'V"5?3'] tai-'-bj? t'-t;? a''~i.''TD» D"'«22ni njb^l 
 
 -■ja "iT^bN "•ai («3) : nrwpb i^np bbri) • nm^ ]■"! 
 
 nN")^ r*^ DN nN-).> 71s nn?n f« ds 'n-iin T'M viS 
 r« nj""? 7>iN DS nji? 7>^ n?^ I-'S ds 'na?!! T'S 
 : no;?. ^•'N nnin ^^s as nnin ]>« nD,T ]''S ds • nvj 
 nnb VE??aa na-ia innpi?^? bs • -i»is n>n s^in (na) 
 n-i-iii'] D-itsya vwnw) D'^a-ia i''B?5eJ 7'^"'^^ 'naiT sin 
 -)»-]»? n^^ni. nnfcjaa? * vas b? inpsini in"ipi»i . nwa 
 V")S naiaa nmn lattJi aita sia''-"'3 nsT" iJibi nanya 
 
 • V|V T;'- •••-;I-t: T' "5 : TT-;T 
 
 innjrii? w^np r'a^v^w ba b^fc? • atpo tib^ nnbp 
 D'^a-in. vt»*-ia?.i D'^asn vq2Vw ib'^sb • naii s^in nab 
 
 * *-, : T T *r : • T \ T T -; V ' T * : V t ; 
 
 dn-iTa T'S ia niatt;"i3i nisa obiraa; nimin-ba ib^BStt; 
 
 • • ; I " : ; T T T V T T * "J V 
 
 ba-vbyj D^a-b» bina? v?? "r'?"! '^'^W' '^^^ipj^a inis 
 7?S"] mjjs n;n^ Dh rfapa ny-]^ rib") vw-)0 nhp> 
 ""^n. (J3) : '•"IS r6b'sp '»''»; ribi asi: i^b ri-nka nap?!) 
 
193 AFTERNOON SERVICE FOR SABBATHS. 
 
 whose wisdom exceeds his works, his wisdom will not fndure. 
 (13.) He used to say, He in whom the spirit of his fellow- 
 creatures takes delight, in him the Spirit of the All-present 
 takes delight ; and he in whom the spirit of his fellow-creatures 
 takes not delight, in him the Spirit of the All-present takes 
 not delight. (14.) R. Dosa, the son of Horkinas, said, Morning 
 sleep, and midday wine, and children's talk, and attending the 
 houses of assembly of the ignorant put a man out of the world. 
 (15.) R. Eleazar Hammudai said, He who profanes things sacred, 
 and despises the festivals, and puts his fellow-man to shame in 
 public, and makes void the covenant of Abraham our father, and 
 makes the Torah bear a meaning other than the right, such a 
 one, even though knowledge of the Torah and good deeds be 
 his, has no share in the world to come. (16.) R. Ishmael said. Be 
 submissive to a superior, affable to a suppliant, and receiye all 
 men with cheerfulness. (17.) R. Akiba said. Jesting and levity 
 lead a man on to lewdness. The Massorah** is a fence to 
 the Torah; tithes are a fence to riches; vows are a fence to 
 abstinence; a fence to wisdom is silence. (18.) He used to 
 say, Beloved is man, for he was created in the image of God; 
 but it was by a special love that it was made known to him 
 that he was created in the image of God, as it is said. For in 
 the image of God made he man (Gen. ix. 6). Beloved are' 
 Israel, for they were called children of the All-present ; but it 
 was by a special, love that it was made known to them that 
 they were called children of the All-present, as it is said, Ye 
 are children unto the Lord your God (Deut. xiv. i). Beloved 
 are Israel, for unto them was given the desirable instrument; 
 but it was by a special love that it was made known to them 
 that that desirable instrument was theirs, through which the 
 world was created, as it is said, For I give you good doctrine ; 
 
 * The oral tradition, in accordance with which the text of the Scrip- 
 tures is determined and interpreted. 
 
nnB'S nnja nSsn 193 
 
 r«ie? bb') • iiap'^n nnia nipart n-T) =i3a''n nnia nin5n 
 nap-'tlT nni3 aipan ni-i t»^ >i3D''n nnia nin.?irt ran 
 
 ia»-btt; ni^Daa "^^a rQitt;''i o'^Tbin nn"'t&i nnns-btt? 
 -irybk;!! •'?'i (ID) : Dbisn-in nnsn-ny n'«tji>?ia ynj^ri 
 mivysrrnii. m^'pTi'j QiKJnjjrrn^ by>Dan • naiM iVTisn 
 Qn-i5«"btp' inn^i nsan'i n'^a-ia insq ■*?.? r^^^sni 
 w>^ >s bs fis nabq? riba? nnin? D"-?? nbaani sia'^pi^ 
 : H?n n^irb pbp ib i"');? D'^nia Q"'?'Sa!) n-jin ii>a 
 n"jnp';:ib rTi^i i»rinb bp nyn • -i»is bNyae?'; "•a-i (ftj) 
 Na'«p» "•ai (r») : nnptpa art^rrhs-nt^ bapa ninj 
 : nnrb a"TNn-nH t3'«b"'a'7a bWt n^ibpi pin^y • ipiM 
 a>9 Qnn? -i^»b ajt? nin??»a n-iinb a;? rrnba 
 • naiM n^n s^n (n>) : np-^n?^ 'T??'7^ ^t? r\v^^l^^ 
 M"T53t!7 ib n?iia n-iri"; n^D Qb,?3 «";5a^* d"7N 2''3»7 
 : Q-TMn-ny nbv D>ribfe? Db,?a ""S "ip^se^ ' ca'^rtb^ nbsa 
 ^?7.ia n-ji;:!^ nan cipab a^-aa ^M-ipao' bN-i??> n^'a-'aq 
 Vb QJ31S n>aa laNgei' • aipab a'*?? ^N"ipa^ OiTb 
 nan n'lan -ba anb inaa? b^tp': n^^a'^an : os'^iib^ 
 M-iaa ia^ n/jai? "'ba nnb 7ri3e:' nnb nsiia n-jo': 
 : sidrsJir^M >ryfir\ nsb •'^yipa aits npb "<3 lasgE? * nbisn 
 
192 AFTERNOON SERVICE FOR SABBATHS. 
 
 Dosa, of the village of Chananya, said, When ten people sit 
 together and occupy themselves with the Torah, the Shechinah 
 abides among them, as it is said, God standeth in the congre- 
 gation* of the godly (Psalm Ixxxii. i). And whence can it be 
 shown that the same applies to five? Because it is said, He 
 hath founded his bandf upon the earth (Amos ix. 6). And 
 whence can it be shown that the same applies to three? Be- 
 cause it is said, He judgetb among the judgiesj (Psa. Ixxxii. i). 
 And whence can it be shown that the same applies to two? 
 Because it is said, Then they that feared the Lord spake one 
 with the other; and the Lord hearkened, and heard (Mai. iii. 16). 
 And whence can it be shown that the same applies even to one ? 
 Because it is said, In every place where I cause my name to 
 be remembered I will come unto thee and I will bless thee 
 (Exod. XX. 24). (8.) R. Eleazar, of Bertotha, said, Give unto Him 
 of what is His, seeing that thou and what thou hast are His : 
 this is also found expressed by David, -who said, For all 
 things come of Thee, and of Thine own we have given Thee 
 (i Chron. xxix. 14). (9.) R. Jacob said, He who is walking by 
 the way and studying, and breaks off his study and says. How 
 fine is that tree, how fine is that fallow, him the Scripture 
 regards as if he had forfeited his life. (10.) R. Dostai, the 
 son of Jannai, said in the name of R. Meir, Whoso forgets 
 one word of his study, him the Scripture regards as if he 
 had forfeited his life, for it is said, Only take heed to thy- 
 self, and keep thy soul diligently, lest thou forget the tbings 
 which thine eyes have seen (Deut. iv. 9). Now, one might sup- 
 pose that the same result follows even if a man's study has 
 been too hard for him. To guard against such an inference, it 
 is said {ibid.). And Ifest tbey depart from thy mouth all the days 
 of thy life. Thus, a person's guilt is not established until he 
 deliberately and of set purpose removes those lessons from his 
 heart. (11.) R. Chanina, the son of Dosa, said, He in whom 
 the fear of sin comes before wisdom, his wisdom shall endure ; 
 but he in whom wisdom comes before the fear of sin, his 
 wisdom will not endure. (12.) He used to say, He whose 
 works exceed his wisdom, his wisdom shall endure; but he 
 
 * Ten are the minimum to form a " coi^regation " (Edah). 
 
 t Five, the minimum to constitute a "band" (Aguddah). 
 
 t The smallest judicial tribunal was composed of three judges. 
 
rill's nnjto n'^sn 192 
 
 ■ms? 3S3 a"'!ib.K "in^3e? * DrT'<5''5 n^sna; n3>3?? nnina 
 ♦PT-TD> vi.^^» in'^as? "la^ag? 'n^aD 'i^'^si? r^pi '^n 
 V|a=i • ta'sp'i Q'Ti'b^ anf:? "las^ * naybp sib-'DN i^apsi 
 
 njy^iij •'2-1 (n) : I'^n^lS'i '!'']?« tiatj ''!??J"n^ "T'?TM its^s 
 • iVttJ 'jjviffi''! nriNtt7 ib^a iVi^ji ♦ -i^iN wninna bJ-ii^ 
 : "nb ^ara fj"?;?^ ban 'r'?^""'? "iS'^n ^^'in in? 7?! 
 p">P9ni n|itt?5 ^n^ia TT^npn ♦ -laiN ap?^. ■^ai (ta) 
 nbsio nj T*? ns3-na nt. ^b''*:^ ny^-nn -ipis^ ina^Jap 
 13 '^B'P'n •'2"i («) : ia:'??? as.nna iVw? asinan vb» 
 
 p-1 in^|tt; • iaJ^aa a?Dnp =1^4^? a^nsn vb? nbga 
 cana?n-nN nsByTn-jB isa sfppa -ibe;j| ?rb "laf rt 
 •T:\abri •in3?Ja vb:? rrspn ib-'ss bi3"j 'T,?''? •inti?'H 
 3?rina ia-'S wn ♦ ^'^^p ••a^ bb Tf^^ba iiidvi?!! -laib 
 W!3iT)3 sa'^an ""a-i («») : iaba DTP''"! atp?.^t? i»93? 
 ina?;7 ^^'??»7^ 'I'S^P 'i'*^"? rii!n*a' ba • -laiN 
 inapq rs i«t?r; ^^I'iV ^^^V "i^'??'??' ^^1 ^^I'P^^ 
 ca-ia vj»?a^ b^ • lais rt^n t«n (a») : na^jpnp 
 vE^sap nana inapngJ bb") na^p-'^a ina?n injpano 
 
igi AFTERNOON SERVICE FOR SABBATHS. 
 
 maggots; and before whom thou wilt in future have to give 
 account and reckoning :— before the Supreme King of kings, 
 the Holy One, blessed be he. (2.) R. Chanina, the Vice-High- 
 Priest, said. Pray for the welfare of the government, since but 
 for the fear thereof men would swallow each other alive. 
 (3.) R. Chananya, the son of Teradyon, said, If two sit together 
 and interchange no words of Torah, they are a meeting of 
 scorners, concerning whom it is said. The godly man sitteth not 
 in the seat of the scorners (Ps. i. i) ; but if two sit together and 
 interchange words of Torah, the Divine Presence abides be- 
 tween them ; as it is said. Then they that feared the Lord spake 
 one with the other : and the Lord hearkened and heard, and a 
 book of remembrance was written before him, for them that 
 feared the Lord, and that thought upon his name (Mai. iii. 16). 
 Now, the Scripture enables me to draw this inference in respect 
 to two persons; whence can it be deduced that if even one per- 
 s(5h sedulously occupies himself with the Torah, the Holy One, 
 blessed be he, appoints unto him a reward ? Because it is said, 
 ThougKhe sit alone, and meditate in stillness, yet he taketh it 
 (the reward) upon him (Lam. iii. 27).* (4.) R. Simeon said. If 
 three have eaten at a table and have spoken there no words of 
 Torah, it is as if they had eaten of sacrifices to dead idols, 
 of whom it is said. For all their tables are full of vomit and-filthi- 
 ness ; the All-present is not (in their thoughts) (Isa. xxviii. 8). 
 But if three have eaten at a table and have spoken there words 
 of Torah, it is as if they had eaten at the table of the All- 
 present, to which the Scripture may be applied. And he said 
 unto me, This is the table that is before the Lord (Ezek. xli. 22). 
 (5.) R. Chanina, the son of Chachinai, said, He who keeps awake 
 at night, and goes on his way alone, while turning his heart 
 to vanity, such a one forfeits his own life. (6.) R. Nechunya, 
 son of Hakkanah, said. Whoso receives upon himself the yoke 
 of the Torah, from him the yoke of the kingdom and the yoke of 
 worldly care will be removed ; but whoso breaks off from him the 
 yoke of the Torah, upon him will be laid the yoke of the kingdom 
 and the yoke of worldly care. (7.) R. Chalafta, the son of 
 
 * Where biblical verses are employed not in a strictly literal sense, 
 it is to be observed that the Rabbis, like other preachers, made use of 
 such passages for homiletical purposes, as illustrations of their meaning 
 rather than as logical foundations for their teaching. It was felt that 
 additional weight would attach to any opinion with which some point 
 of contact could be found in the Scriptures. 
 
n^h nma nSsn 191 
 
 ••Jpa "n^a •<3?b 7i2¥?ni ?•=! iJ^ib T'oy n^s •<» •'aab-i 
 D"'3n3n ]3p Nj-'aq ''21I (a) •' N=in Tjma aJinirn noban 
 rt^nia ibr^i^w n«'^a-h)tt? naibp? b^sna n'ln '-laiN 
 li"'"n^-'I^ M^.SJD ••21 (i) : i»b5 a^>n ^n^^Tn^;? co^-n 
 rrt "i"?.r| n-jin n.57 nn>2"'3 ]"»k:»i D-^npi^e; a)^9 ♦ nais 
 ant^ ba^ * ^p; ^b D''?b aa;ia?:i tmsp ' D''?b 22?ia 
 • onra'^s n^^-i?; too?? nnin n^^ nn'^a''? t»."!") D-'apS^tp 
 spe?*! V: 38J|7!!i in»TbH t»''fc» ^^ ''isn^ =112113 w "ia«92; 
 VW ' '"lop "'Se^nbi ";^ "'Wi^'b "faab liist isp aos*!! 
 n-nina poiy^ 2c?;i»tt; 117^ !ib">sy i:,?? • n:'3E? j^jJ^ •'b 
 T721 ap^ ""5^??^" * "'?¥' "i^ ?i3P ^^-in tjsna tc'iTi'ris; 
 sibpsg; n^'be; ♦ naiM liyipa; "^sn (i) : vb» ba3 •<? ni';') 
 ibpM ^bs? n-jin ••-i.a'^l I'^bs ^-ia« ^b^ ni^y ^C^c^ ''^ 
 •'ba niJis s-'i? wba ni3nb^-b| •<? "laMse; ' DTia ''Oa-Ta 
 vb» ^na^l fC^ IC^'?" ^5 'i^?^'?' naJbt?? b?s • aipa 
 13-r^l "ia«aeJ • Bipa-btt; i3n'bc^a ^ib?^ >ibs? n-jin n.5T 
 ">3>5q^3 Ns-'aq •'21 (n) : ;;> ''39b -itt?H ^nbt^n m •b\i 
 iab nasan •'TH'; trip tybnan? nb^ba niygn '-laiN 
 TOjrrr^a Nja-in? •'ai (1) : it»"93a a»nna nj i"i.n ribisab 
 biJ -laaa Dn"«a?a rriSn bj? vby bapan-b? • -i»iN 
 trariis rrjin bi? -laaa piisn-ba") • n^ it"3^ ''^? ™='^'3 
 -7^ Mijipbn •'a-1 (t) : viS '^'V, ^^? ^''^^'^ '''' ''"^^ 
 
190 AFTERNOON SERVICE FOR SABBATHS. 
 
 said, Be careful to read the Shema' and to say the Amidah; 
 and when thou prayest, regard not thy prayer as a fixed 
 mechanical task, but as an appeal for mercy and grace 
 before the All-present, as it is said. For he is gracious and full 
 of mercy, slow to anger, and abounding in lovingkindness, and 
 repenteth him of the evil (Joel ii. 13); and be not wicked in 
 thine own esteem. (19.) R. Eleazar said, Be watchful in the study 
 of the Torah, and know what answer to give to the unbeliever ; 
 know also before whom thou toilest, and who thy Employer is, 
 who will pay thee the reward of thy labour. (20.) Rabbi 
 Tarphon said, The day is short, and the work is great, and the 
 labourers are sluggish, and the reward is much, and the Master 
 of the house is urgent. (21.) He used also to say. It is not thy 
 duty to complete the work, but neither art thou free to desist 
 from it ; if thou hast studied much Torah, much reward will be 
 given thee ; and faithful is thy Employer to pay thee the reward 
 of thy labour ; and know that the grant of reward unto the 
 righteous will be in the time to come. 
 
 "Rabbi Chananya," etc., p. 186. 
 
 Chapter III. . 
 
 "All Israel," etc., p. 184. 
 
 (i.) Akabya, the son of Mahalalel, said, Reflect upon 
 three things, and thou wilt not come within the power of 
 sin : know whence thou camest, and whither thou art going, 
 and before whom thou wilt in future have to give account 
 and reckoning. Whence thou camest ; — from a putrefying 
 drop; whither thou art going: — to a place of dust, worms and 
 
 c c 2 
 
MB'S nnjo nSsn 190 
 
 -by b)?QfyQ nn«tt;?ii nv>sj;i5^ ya?? nsnpa -T>nr ni.n 
 • Dipan ''sph) D'^jsodoi D'^aoi nV*? 5?5(? inV?^ i»?p 
 073') ^PiT21"| ciSN ijnM m>in n^n-ii ^sian-''? "la^aa? 
 -il^bw ''2"l (ta*) t flp?? ■'?.?? vwn •'rtiji-bNi ♦ n»nn-b» 
 aiajjTiQy-nn ^T) nnin tinV? ^■1pa? ni!;;j • -laiN 
 Tr;??«ba hvp siin •'la^ b»» nny ^a "iDpb vi) Di-isip'^syb 
 Di»n • -ijsis 7iS"iKi ■<2-i (d) : 'fipb?? "^^P "fiYuhw^w 
 n^nn n^wrf] c^bsg d'^bsieni nana naw^i^r!') ~i??P 
 ?fb» ^b • -laiN n\ri s^n (n3) j poi^ nian '7??!! 
 Qti! • naaa btjaiib TTin-is nris-i^bi lia^b n2«bj?n 
 N^n ]aH5? na-in -ipb ^yb Q'^ania nai.n nniri ijnab 
 ]nae? »"!•) • 1i;:jb»? -lat;; Tyb Q-??????" 1^5«ba bsa 
 : Niab T'ns'b D''p'«"^2-b2J trgb 
 '131 s^^pp.i^-^a s^,33q "la-i 
 
 '131 bwibi ba 
 cna^ ntt;b?5a JpsJiipn n??is b^bbqa-^a n:?PS (n) 
 Tlbin nj^s 7^-1 qw^ ]•«.««? r'^ n-ia? >Tb sa nqw ^'^wi 
 nsE)a fiN^ ]^sa • paeJqi p^ ]j?b t^o? nnsi "«a •■spbi. 
 • n^bin? na-i -iq» Dipab "sfbin nq^^ isbs ' nq-np 
 
189 AFTERNOON SERVICE FOR SABBATHS. 
 
 see which is the good way to which a man should cleave. R. 
 Eliezer said, A good eye ; R. Joshua said, A good friend ; R. 
 Jos^ said, A good neighbour ; R. Simeon said, One who fore- 
 sees the fruit of an action ; R. Eleazar said, A good heart. 
 Thereupon he said to them, I approve the words of Eleazar, the 
 son of Arach, rather than your words, for in his words yours are 
 included. (14.) He said to them. Go forth and see which is the 
 evil way that a man should shun. R. Eliezer said. An evil eye ; 
 R. Joshua said, A bad friend ; R. Jos^ said, A bad neighbour ; 
 R. Simeon said, One who "borrows and does not repay, — it is 
 the same whether one borrows from man or from the all-present 
 God ; as it is said, The wicked borroweth, and payeth not 
 again, but the righteous dealeth graciously and giveth (Psalm 
 xxxvii. 21) ; R. Eleazar said, A bad heart. Thereupon he said 
 to them, I approve the words of Eleazar, the son of Arach, 
 rather than your words, for in his words yours are included. 
 (15.) They each said three things. R. Eliezer said, Let thy friend's 
 honour be as dear to thee as thine own ; and be not easily moved 
 to anger; and repent one day before thy death. And (he 
 further said). Warm thyself by the fire of the wise ; but beware 
 of their glowing coals, lest thou be burnt, for their bite is the 
 bite of the fox, and their sting is the scorpion's sting, and their 
 hiss is the serpent's hiss, and all their words are like coals of 
 fire.* (16.) R. Joshua said. The evil eye, the evil inclination, 
 and hatred of his fellow-creatures put a man out of the world. 
 (17.) R. Jos6 said. Let the property of thy friend be as dear to 
 thee as thine own ; qualify thyself for the #tudy of the Torah, 
 since the knowledge of it is not an inheritance of thine, and let 
 all thy deeds be done for the sake of Heaven. (18.) R. Simeon 
 
 * The highest gifts, if abused,, may prove a source of suffering to those 
 whom they are designed to benefit. 
 
 c c 
 
n^h nnjD nSsn isq 
 
 "^t^M '?"! • ^1^^ f^? P5T*B? n^ia tj-i.^ K^n ir^« 
 ••pv ••?-) sits -lar? n»iM »t»in'; '•sn. nnia ^i? naiw 
 '•SI i'?''an-n« nyinn n«is 7i»!pa? ^an aita pa? ipiM 
 nsrnt? >3« nwi-i • nob ^ay : ai^ ab naiw ^t»>y 
 : Q5n.2^ v-;aT bb??^ usna^ •jri^-ia -itrbM 
 
 • ' ■ •** 't-:»v tt;v 
 
 pmn"^ ns-j tji;? N'-n it^ij! iis-^si ^s? • nrjh ins (r) 
 ?t»in^ ^a-i nr-j r» i^iN iT;?>>b« >ai • dinh naap 
 laiM pypaj ta-i »-i pa^ npiM -ipi"' -^ai sn nart -ii^iN 
 •niparrp nib? D-{k<in-]a njbn nnisj 'D^ptt^a i3«i«'i nibn 
 •<a-i * liinia? pin p>-!t,^^ ahw) ib) vpi np -layaij? 
 ••larn^? •'3S n^iT • Di7b -lay : s-j ab lais i»v'?^ 
 : czpn^^ ina"7 bba?^ Q^na^ tng-ii -ijsbM 
 Ti^ • -ii?iM nj^'^bs ''aT * ana-r n^^ .-nas nn (iti) 
 Di»5b nia '•njp-bNi lyb^j ?f«by a-'an tyiaq niaa 
 7"i-iM 113? aanrn? ni.oi 'T[/;in''a "'Spb Ti^y ni"" aw"! 
 ]i;ia-<tt;?ttJ 'nijain rfba; iPiboa? "I'^nj nini a-'ajq'bg? 
 n^-'rf? inttJTTbi 2-3[?s ns''ps? ]orP3?'! ^?-'"'' riS'^E?? 
 
 • -i?3is »^n^ ""a"! (ra) : a?s ''bq3? oiii-iaTb?! f\-p 
 Dii^irrnN n-'^if^ia ninarr nsptp") vui ns^i si.n 7''? 
 a"«an ^j-iaq! 7iaa iq^ • -laiM •»pi'< ••an (r») : abi»rr7a 
 ni^l\ rra'^Mt^ rnin Tiabb ?Ta?» 7p;pn') trbeJ? Tfjbs 
 
 ♦ -i»iM 7i3>iij^ >9T (n») : a^a^ drJ^ -v^ITI fi"»jf?3ja-b?) ti> 
 
1 88 AFTERNOON SERVICE FOR SABBATHS. 
 
 a place where there are no men, strive to be a man. (7.) More, 
 over, he saw a skull floating on the surface of the water : he 
 said to it, Because thou drownedst others, they have drowned 
 thee, and at the last they that drowned thee shall themselves 
 be drowned. (8.) He used to say, The more flesh, the more 
 worms ; the more property, the more anxiety ; the more wo- 
 men, the more witchcraft ; the more maid-servants, the more 
 lewdness ; the more men-servants, the more robbery ; — the 
 more Torah, the more life ; the more schooling, the more wis- 
 dom ; the more counsel, the more understanding ; the more 
 charity, the more peace. He who has acquired a good name, 
 has acquired it for himself; he who has acquired for himself 
 words of Torah, has acquired for himself life in the world to 
 come. (9.) Rabban Jochanan, the son of Zacchai, received the 
 tradition from Hillel and Shammai. He used to say, If thou 
 hast learnt much Torah, ascribe not any merit to thyself, for 
 thereunto wast thou created. (10.) Rabban Jochanan, the son 
 of Zacchai, had five disciples, and these are they, Rabbi Eliezer, 
 the son of Hyrcanus, Rabbi Joshua, the son of Chananya, 
 Rabbi ]os6, the Priest, Rabbi Simeon, the son of Nathaniel, 
 and Rabbi Eleazar^ the son of Arach. (11.) He used thus to 
 recount their praise : Eliezer, the son of Hyrcanus, is a 
 cemented cistern, which loses not a drop ; Joshua, the son of 
 Chananya— happy is she that bare him ; Josd, the Priest, is a 
 pious man ; Simeon, the son of Nathaniel, is a fearer of sin ; 
 Eleazar, the son of Arach, is like a spring flowing with ever- 
 sustained vigour. (12.) He used to say. If all the sages of 
 Israel were in one scale of the balance, and Eliezer, the son of 
 Hyrcanus, in the other, he would outweigh them all. Abba 
 Saul said in his name. If all the sages of Israel were in one 
 scale of the balance, and Eliezer, the son of Hyrcanus, also with 
 them, and Eleazar, the son of Arach, in the other scale, he 
 would outweigh them all. (13.) He said to them. Go forth and 
 
naB'S nni» nSsn iss 
 
 ■^a^-bs nssgJ nns ribii^a hn-i N^n pin (t) : ttJ"«« niTib 
 ■r]''jD\Ki!!? nfei "n^Q'^Eih^ ^?''ei8'=I bs • nib -law • D?an 
 
 ♦ na-1 n?-)? -itoa na-ia • -igiM rr^ri H^in (n) : i^ED^ti') 
 
 • n''Dt»? nana a-^w^ na-jia • najj-j na-ia ta'^psa nsna 
 •^p na-iia tn'-ia? nana 'naj n^na ninQt» nana 
 *na?n na-ia r^^>W] na-]a •n''*n nana nnin n^nis 
 ' ahw nana njj^? nana ♦ nj-ian na-^a n^s n^i-ia 
 ib njiT n-iin n.a^ ib nji? 'ia^vb nap^ aia aw mp, 
 b^ina bap laria ^ani'' ^ai (c) : wan a'^iyri •«?.n 
 -bN na-in n-nin n-ipb oi^; • -lais n^^r;t N^n • ">a^a^ 
 an-'abn ncJaq (») : ;ji"j;2'i3 Tys^ '<? fl^?»b ni^ita pTn^D 
 -7|i ijs-'bfeji lan • in -ib^^ ' "'Sn? I?'?''"' 7?"5^ "i^ ''''? 
 •'an in3n •«pi'' ""ai Njaaq*?? ?^"'i"1 "'^l Dispnin 
 n^n N!in («») : ins-i? ijsVn ''?'^-'! bwiij-ia pr^u? 
 naya i3''S!ey i-id nia Di3p-)in-|a il^^bN * aii?^ ^^'^^ 
 ' T'Pr7 ]ii2in •'Si'' • inibi'' n??M n::33IT)? yg^in^ • net? 
 : laanan ];»»? "iyiS'ia "irybH • not MTb^JW"!? V'^^''^ 
 ns? bwifc'": ■'a?n-h>3 -vn^ Q*^ • i^iM n;^! N^in (a*) 
 : nba-riN ?''7!?a njatp nP? Diap^-in-^a -ij»''bM7. n^ajt^a 
 F13a bN-jcP^ ""SPn-b? n-'n^. on * io^? "isiw ^i«2^ Nay 
 in5-]a "nJV^^l onav nsi oiapiin-i^ 1J^"'1>^J e^aTrfa 
 
187 AFTERNOON SERVICE FOR SABBATHS. 
 
 heedful of a light precept as of a grave one, for thou knowest not 
 the grant of reward for each precept. Reckon the loss incurred 
 by the fulfilment of a precept against the reward secured by its 
 observance, and the gain gotten by a transgression against the 
 loss it involves. Reflect upon three things, and thou wilt not 
 come within the power of sin : Know what • is above thee — a 
 seeing eye, and a hearing ear, and all thy deeds written in a 
 book. (2.) Rabban Gamaliel, the son of Rabbi Judah the 
 Prince, said, An excellent thing is the study of the Torah com- 
 bined with some worldly occupation, for the labour demanded 
 by them both makes sin to be forgotten. All study of the Torah 
 without work must in the end be futile and become the cause 
 of sin. Let all who are employed with the congregation act 
 with them for Heaven's sake, for then the merit of their fathers 
 sustains them, and their righteousness endures for ever. And 
 as for you, (God will then say,) I account you worthy of great 
 -reward, as if you had wrought it all yourselves. (3.) Be on your 
 guard against the ruling power ; for they who exercise it draw 
 no man near to them except for their own interests ; appearing 
 as friends when it is to their own advantage, they stand not by 
 a man in the hour of his need. (4.) He used to say. Do His 
 will as if it were thy will, that He may do thy will as if it were 
 His will. Nullify thy will before His will, that He may nullify 
 the will of others before thy will. (5.) Hillel said. Separate not 
 thyself from the congregation ; trust not in thyself until the day 
 of thy death ; judge not thy neighbour until thou art come into 
 his place ; and say not anything which cannot be understood at 
 once, in the hope that it will be understood in the end ; neither 
 say. When I have leisure I will study ; perchance thou wilt have 
 no leisure. (6.) He used to say. An empty-headed man cannot 
 . be a sinfearing rnan, nor can an ignorant person be pious, nor 
 can a shamefaced man learn, nor a passionate man teach, nor 
 can one who is engaged overmuch in business grow wise. In 
 
naB'S nnia nSsn 187 
 
 p3^ 7J?a 5'jS'' nfls 7>stt; nn-iaq?? nbj? n^sn? n^iriT 
 -ijow msb 1333 ni2» iDsn at^na nini Tiisa-btiy 
 nwN 7''«i C"]?? na???Ja bsriipn trrno^n -15,3? nng? 
 
 S3? bM'^bipa ^ai (a) : n''5n53 "issa 'fi'^bs^n-bDi nsaia? 
 •jini 135? mw iTObn ns'' ♦inis N"»i»an m-in^ ■'a-i-btr 
 
 » VIV • T : - VT •■ • T - T : • - V 
 
 PfTSiv i^vf^ rrjin-b?? 'yq nii3pn nn^iv n^i*^ Vl^ 
 -ny n-ipipir^i-bp"! • ^i? nn^is'! nbi?? nsio nsNbip 
 anias nsi3-tt& n'<ntE? lattJb nnsiy n-'poiJ? =i"'n"'. n^asn 
 na-'b?. •'ss nbra nriN-i * -tvh nvytv 0017721 □n^!:?'? 
 
 D'^aniM? CM-i? • ni3?v "inVb >-^bM D"j^^ ib n"'?"it:a 
 J 'iprj'^ nsttJa a-T«b "ib n'^iois rwi c:nN3ri nsps. 
 noygt^ ns 'fisis-]? i3i2-i nb^ '-laiN n;n N^in fn) 
 lis-] btp?»H? n.? i3iin "«3??) TrJi^n biaa ' isis-i? Tf?i2-) 
 -■ja tt?i-i9J?-bN • -lais Sbn (n) : ^3i2-] "'jfa cnny 
 -ns 7nri^N^ tTOia ni"" fV T'??V? 7»^J!i"b«i -inasn 
 -ig?9« •'in^a? 157 -ia>5n-bN') iaipab s-'ana; is ^j-iaq 
 SB^ n3^ ™sytt??b int^n-bNi vp^n^ isisa? siapb 
 >ft>i*Ni?ii Ni^ -lia I'^ij! '-laiN n^n N^n (1) : n.3S0 ^b 
 t«bi laba 7"T?i9rt rfb^ nab 7ttJ^2n t5b? Tipn VIS'C' ^^ 
 biw^rr D"»u73si 7"'Mtt; oipaan * D"'?nB n-jinp? n^-jsn-bs 
 
l86 AFTERNOON SERVICE FOR SABBATHS. 
 
 the Torah. (13.) He used to say, A name made great is a 
 name destroyed ; he who does not increase his knowledge 
 decreases it ; and he who does not study deserves to die ; and 
 he who makes a worldly use of the crown of the Torah shall 
 waste away. (14.) He used to say, If I am not for myself, who 
 will be for me ? And being for my own self, what am I ? And 
 if not now, when? (15.) Shammai said. Fix a period for thy 
 study of the Torah ; say little and do much ; and receive all 
 men with a cheerful countenance. (16.) Rabban Gamaliel 
 said. Provide thyself a teacher, and be quit of doubt, and 
 accustom not thyself to give tithes by a conjectural estimate. 
 (17.) Simeon, his son, said, All my days I have grown up 
 amongst the wise, and I have found nought of^ better service 
 than silence ; not learning but doing is the chief thing ; and 
 whoso is profuse of words causes sin. (18.) Rabban Simeon, 
 the son of Gamaliel, said, By three things is the world pre- 
 served : by truth, by judgment, and by peace, as it is said. 
 Judge ye the truth and the judgment of peace in your gates 
 (Zech. viii. 16). 
 
 Rabbi Chananya, the son of Akashya, said. The Holy One, 
 blessed be he, was pleased to make Israel worthy ; wherefore 
 he gave them a copious Torah and many commandments, as it 
 is said. It pleased the Lord, for his righteousness' sake, to 
 magnify the Torah and make it honourable (Isaiah xlii. 21). 
 
 Chapter II. 
 "All Israel," eic, p. 184. 
 
 (i.) Rabbi said, Which is the right course that a man should 
 choose for himself? That which he feels to be honourable to 
 himself, and which also brings him honour from mankind. Be 
 
naB''? nmto nSsn i86 
 
 QN ' nniM TT^r^ Nsin (n») : Fjbn wana t»snt»«T) 2»n 
 
 TT \/ T": tt: --:■•; t- 
 
 laJaiy rfb dni •'3m na •'assb •'aNaJDii ^b "*» "b -^aM vn 
 
 T : - ■ ; -IT T • : - ; •-;■•■; • • ■ • -; I •• 
 
 Tssp -lias V5)-). ^oi'iri ni»? • -lais •>att? (ita) : "'0'?''^ 
 : niD^ D"'35 -iap5 Q-Tsn-bs-nM bapi? mjn) na-i.n ni»si 
 P5Bn ?a pb^pni ni ?i^ nt»^ *"ia'"iN bw^bipa 721 (m) 
 -bs • -inis ia5 ^isipa; (t') : nnmi -iwvh na-]ri-bM"! 
 ni7''n^n nita n'lab "i/nssa rfbi Q'^aaqn 'j''5 '^ri'Via •^aj 
 s"'??? D''"i?? na7an-b3'i n»?an «bM -ijgv dnnan >^bi 
 riEJbp-b? . "iniM bN''bipa-'j5 ^isp^ ]a-i (n») t Nt?n 
 
 • Diba?n-bri T>'^n-bs'! naMn-bs C2»p ch^vn ona^ 
 
 : asn.saJa sia?2? aibttJ astpaii nas "lasatt; 
 
 • nii?a!i nnin nnb nain tj3"'B'V b^np^-ns n'lsj'V 
 
 :"T''=!^?1 nnin b'^^a:; "ipl? lya^ VSn i"; ittS??' 
 
 '131 bsn??'; ba 
 ntNn ib -iia»t^ n-itt?'* it-i't s"'n ifM • -laiN ""an (a) 
 
 TT T TV TT : ' vlV * " ■ ~ \." / 
 
185 AFTERNOON SERVICE FOR SABBATHS. 
 
 words with thirst. (5.) Josd, the son of Jochanan, of Jerusalem, 
 said, Let thy house be open wide ; let the poor be the members 
 of thy household, and engage not in much gossip with women. 
 This applies even to one's own wife ; how much more then to the 
 wife of one's neighbour. Hence the sages say. Whoso engages 
 in much gossip with women brings evil upon himself, neglects 
 the study of the Torah, and will in the end inherit Gehinnom. 
 (6.) Joshua, the son of Perachyah, and Nittai, the Arbelite, 
 received the tradition from the preceding. Joshua, the son of 
 Perachyah, said. Provide thyself a teacher, and get thee a com- 
 panion, and judge all men in the scale of merit. (7.) Nittai, 
 the Arbelite, said. Keep thee far from a bad neighbour, asso- 
 ciate not with the wicked, and abandon not the belief in retri- 
 bution. (8.) Judah, the son of Tabbai, and Simeon, the son of 
 Shatach, received die tradition from the preceding. Judah, the 
 son of Tabbai, said, (In the judge's office) act not the counsel's 
 part ; when the parties to a suit are standing before thee, let 
 them both be regarded by thee as guilty, but when they are 
 departed from thy presence, regard them both as innocent, 
 the verdict having been acquiesced in by them. (9.) Simeon, 
 the son of Shatach, said, Be very searching in the examination 
 of witnesses, and be heedful of thy words, lest through them 
 they learn to falsify. (10.) Shemayah and Abtalyon received 
 the tradition from the preceding. Shemayah said. Love work, 
 hate lordship, and seek no intimacy with the ruling power. 
 (11.) Abtalyon said. Ye sages, be* heedful of your words, lest 
 ye incur the penalty of exile and be exiled to a place of evil 
 waters, and the disciples who come after you drink thereof and 
 die, and the Heavenly Name be profaned. (12.) Hillel and 
 Shammai received the tradition from the preceding. Hillel 
 said. Be of the disciples of Aaron, loving peace and pursuing 
 peace, loving thy fellow-creatures, and drawing them near to 
 
ri^B^S T\ni2 nSsn 185 
 
 ''Di" (n) : Dnn?TTiy sps? nrnw TTyr]) Qri>hp. -issa 
 n^iinb limine ^O"^^ "•n^ •i^iN D^bttJsn'; kJ-^n lai^i"'-'?! 
 
 D-'DDn -"nas iNsa • i-ian nt»N2 -inhi bp snaM inaJsa 
 
 • T -; : T I - • •■ -; VI": V I T •- : T : • ; 
 
 bgiiaii iassb n»n biia nt&«n ni? nn>b n^'^rs^rrb^ 
 
 •• :: TT •• T'T • T' v;~~T 
 
 n^^rn^'l^ S^in'; (i) : obrt^a ani"' isioi n-iin n^'^a 
 nips • "laiN n^^rnj-ia V^in'; • nna sibsp "'ba-jNn "^naT 
 : nsot ^5b DT?'7"b3"ns 77 n^nj -1517 ^^ ng;?!! m sfp 
 sanV -i2n;;in-bN^ 3?-i 75^9 PDin lais •'bs^yn "'^a (t) 
 ■jisptp? •'2^ "12 n'v\rr<_ (n) : n!i2»-]Brrp aJy^n^'bt^i 
 tPSp'bs 'lais •'2?i"72 rrnn) •n^'a -ib^f? ptSfT?? 
 ?i''3sb nnaiy r'^rn ''br2 n^n^aJa^ • n"'a"»^n ••a-iiys srasv 
 
 I IV T : • : I ■ - « -; - :■•.-: . * - .. ; . 1 . . _ 
 
 7TS3«>y2 •vn*' ftiaaba nntaDpttJan •n'»sah3 ?j'»a''y2 ^••n'; 
 naar^? ^'ys'aw (t) : i^'^n-ns an'hv. >h^pw^ qinsi?? 
 71^212 T'nT nini • ansn-ns -lipnb n2ia mrr '-laiH 
 
 f IV T ; * • T "v: ¥ • " T ¥ ' -: " > • • •• 
 
 !ib2p ii"ba?S7 n^yaa; (*) : •i|5.ttJ> ^na^^ BDin? saaJ 
 ™32in-ny ioip^ nsMb^n-ns ant^ '-laiN n^sa?; •on?? 
 nimrr n'^asn '-laiM ivbaas (»♦) tnw-ib s^inri-bM-! 
 a'lip Dipipb -iban^ nsba nain ^inn Nsa; Qan^l? 
 Nsaai ^ffla;"! D?''iq« D''N2n an-'ttbwn w??^') a'^rnii 
 bbn • ana -ibap "'attJ'i bbn (3*) : bbnna n^a^ aw 
 crhw FiTiil D'ibir 2UiN l^DN^ba? vr'^Jabn'? n^n -lais 
 
l84 AFTERNOON SERVICE FOR SABBATHS. 
 
 ETHICS OF THE FATHERS, 
 
 One of the following chapters is read on each Sabbath from the Sabbath 
 after Passover until the Sabbath before New Year. 
 
 All Israel have a portion in the world to come, as it is said 
 (Isaiah Ix. 21), And thy people shall be all righteous ; they shal 
 inherit the land for ever, the branch of my plantmg, the work 
 of my hands, that I may be glorified. 
 
 Chapter I. 
 (i.) Moses received the Torah* on Sinai, and handed it down 
 to Joshua ; Joshua to the elders ; the elders to the prophets ; 
 and the prophets handed it down to the men of the Great 
 Synagogue. They said three things : Be deliberate in judg- 
 ment; raise up many disciples, and make a fence round the 
 Torah. (2.) Simon the Just was one of the last survivors of 
 the Great Synagogue. He used to say. Upon three things the 
 world is based : upon the Torah, upon the Temple service, and 
 upon the practice of charity. (3.) Antigonos of Socho received 
 the tradition from Simon the Just. He used to say, Be not 
 like servants who minister to their master upon the condition 
 of receiving a reward ; but be like servants who minister to 
 their master without the condition of receiving a reward ; and 
 let the fear of Heaven be upon you. (4.) Jos^, the son of 
 Joezer, of Zeredah, and Josd, the son of Jochanan, of Jerusalem, 
 received the tradition from the preceding. Jos^, the son of 
 Joezer, of Zeredah, said, Let thy house be a meeting house for 
 the wise ; sit amidst the dust of their feet, and drink their 
 
 * The word Torah is left untranslated. It is variously used for the 
 Pentateuch, the Scriptures, the Oral Law, as well as for the whole 
 body of religious truth, study and practice. 
 
MtrS nma nSsn i«4 
 
 One of the following chapters is read on each Sabbath from the Sabbath 
 after PIDB to the Sabbath before nOCS'n EJ'Nn 
 
 Dv>3 TTSVi -^m}^ 'Nan dbisb pb^ nrtV t^^?. '^N'^PV^I 
 : "iNSon^ •'T nbsa '»3?Eia nsa • v'lS ''''H"'^ obis^ a''p"''^2 
 
 rojin"'! v»in'»b pnoi?^ "•j'^Bp nnin bap ntjJa («) 
 np3? "igJ^Nb (TilpH n''N''5?i CN'^aab c^pw □•'aptb 
 ^''•^2 n-iannp -nn • onaT naJb^ ^-ips nn • nbinan 
 pspoJ (3) : n-iinb a^p nc^si nann Dn^pbi? •iT'asrT! 
 • naiM n^n ssin • nbiian noas n-it^a 7r^r\ r?<^^r\ 
 
 •• T T T ; - V IV ; •• T : • T T I • - - 
 
 niia^n bv) nninn b» iai» abirn Q'^iaf na^btij-b? 
 bap •iaia? t»i« Diap'^apy (j) : tu'^-rpq n-ib-'a? by^ 
 Qna^a vrT;n-'bN "-laiN n^n N^n •p-'^sn ps?)t&a 
 a-iias? -vrj «bij • on? bapb nap-b? ain-nw iz'<WT?im?Ti 
 N"jia •'ni'i ♦ D"i? bapb' .naa-by riba; a-iii-n!;; a^p^cJan 
 "la •'pi'''} nnn? aJ'^y "'.!.;?'i''"l? ''5'''' (i) * ^?''^S ts^aa; 
 w'^H "ij;»i"'*'?a ••pi"' ♦ ana >ibap q^JjbJjit: eJ^n 7ani^ 
 P5S09 iiyQ'] D''n3nb n»i jr^a ^y/;!''? ^rf; • -lais nnns 
 
183 AFTERNOON SERVICE FOR SABBATHS. 
 
 turn not away the face of thine anointed. The Lord hath sworn 
 unto David in truth — he will not turn from it — : of the fruit of 
 thy body will I set upon thy throne. If thy children will keep 
 my covenant, and my testimonies that I shall teach them, their 
 children also shall sit upon thy throne for evermore. For the 
 Lord hath chosen Zion ; he hath desired it for his habitation. 
 This is my resting-place for ever : here will I dwell ; for I have 
 desired it. I will abundantly bless her provision : I will satisfy 
 her needy with bread. Her priests also will I clothe with 
 salvation ; and her loving ones shall exult aloud. There will I 
 make a horn to spring forth unto David : I have prepared a 
 lamp for mine anointed. His enemies will I clothe with shame; 
 but upon him his crown shall shine. 
 
 Psalm cxxxiii. A Song of Degrees ; of David. 
 
 Behold, how good and pleasant it is for brethren to dwell 
 together in unity ! It is like the goodly oil upon the head, that 
 runneth down upon the beard, even Aaron's beard ; that run- 
 neth down upon the skirt of his garments ; like the dew of 
 Hermon, that runneth down upon the mountains of Zion : for 
 there the Lord commanded the blessing, even life for ever- 
 more. 
 
 Psalm cxxxiv. A Song of Degrees. 
 
 Behold, bless ye the Lord, all ye servants of the Lord, who 
 stand in the house of the Lord in the night seasons. Lift up 
 your hands towards the sanctuary, and bless ye the Lord. The 
 Lord bless thee out of Zion ; even he that made heaven and 
 earth. 
 
 " It is our duty,'' p. 76. 
 
 Mourner's Kaddish, p. 77. 
 
n^E^ nn3D nVsn 183 
 
 tj-^aa sneproN : Tyb-NS?^ n-iaJM ^73152 nan • naan 
 '«;nf7«T'^^* • ''^ si?ia^ f^T'jM li*?? ^,1 "in2->3 : tib 
 
 ©••abs va-'is : •»n"'tt>iab -la •'Jiisiv Tnb iip n">a2« aw ~ ~ 
 
 nat^ a-'va-"'?'' aits-na nan • inb riSbjan -i''^ 
 7,7jrr'b» ri!^ t»t4in-bs aitsn ^ai^a : nn^-taa a'^riat 
 ■hv "n^w ^in-irrba? : "CiriiTO •'S-bv T?.»tt? f-iq« IHT 
 : Dbiyn-tv B''*n • na-ian-ny ^,^ m? n^i? • ii»s nn;i 
 
 annijn ;^ "•las'ba ^^^-ny ^a-ia nan * riib?.ian -1"'?; 
 IP^a? J Jl'TiN WT,?i B??)? DaT;-!iN?:' : nib"'^a >^^ n-'a? 
 
 : vi^J ^V?^ ni?"^ li*?i9 "11 
 
1 82 AFTERNOON SERVICE FOR SABBATHS. 
 
 Psalm cxxx. A Song of Degrees. 
 Out of the depths have I cried unto thee, O Lord. Lord, 
 hear my voice : let thine ears be attentive to the voice of my 
 suppUcations. If thou, Lord, shouldst mark iniquities, O Lord, 
 who could stand ? But there is forgiveness with thee, that thou 
 mayest be feared. I wait for the Lord, my soul doth wait, and 
 in his word do I hope. My soul waiteth for the Lord, more 
 than watchmen wait for the morning ; yea, more than watch- 
 men for the morning. O let Israel hope in the Lord ; for with 
 the Lord there is lovingkindness, and with him is plenteous 
 deliverance. And he shall deliver Israel from all his iniquities. 
 
 Psalm cxxxi. A Song of Degrees ; of David. 
 Lord, my heart is not haughty, nor mine eyes lofty ; neither 
 do I exercise myself in great matters, or in things too mar- 
 vellous for me. Surely I have stilled and quieted my soul, like 
 a weaned child with his mother ; my soul is with me like a 
 weaned child. O Israel, hope in the Lord from this time forth 
 and for evermore. 
 
 Psalm cxxxii. A Song of Degrees. 
 Lord, remember for David all his affliction ; how he sware 
 unto the Lord, and vowed unto the Mighty One of Jacob : 
 Surely I will not come into the tent of my house, nor go up 
 unto the couch of my rest ; I will not give sleep to mine eyes, 
 or slumber to mine eyelids ; until I find out a place for the 
 Lord, a habitation for the Mighty One of Jacob. Lo, we 
 heard of it in Ephrathah : we found it in the fields of Jaar. 
 Let us go into his habitation ; let us worship at his footstool. 
 Arise, O Lord, unto thy resting-place ; thou, and the ark of thy 
 strength. Let thy priests be clothed with righteousness ; and 
 let thy loving ones exult. For the sake of David thy servant 
 
nairS nnjD nSsn 182 
 
 7Sp^ nn'^bipn ?i)?»-'? : "rbs^ i» "'3'tm. ' n^n^^jn 
 ""iTM : ''ribriin iiaibi ♦ •'t^s? nn^p ^,^ ^n-'jip : Nn^ri 
 
 : vni2i^ ban bs-ia^ 
 
 -rfbi • ''3"'$ ^'crpAh) •»5b n53-i4b V: * f nV ^"i^^^H "i''?^ 
 
 ■bs bsna^i bn^ : '^tp^i'hv baa? 'ia^ "b? baj? itt?&3 
 
 : abisn^ji nn5?a ■«'' 
 
 T - : T - ■■ T. 
 
 3'^p D^^nn 
 jj2tt;3ntt;si : inisybs nw nnb :^~ii3T * nibijan T'B^ 
 nbsN-DN '•rT'S bni;<? ^Jaif on : 2ps! i-'ssb -i"t3 v'? 
 : nan3n •'sssyb ''3''?^ ^J?' 7^«"D'i' • 'V^l '^^.^"^ 
 rtiasaaJ nan : npv> n>:2ih ni33^a ^b oipa s^pi^-i:? 
 niqrieJ? vrii3??Jab nsiaj t -is.rife'? '?•''?«??> "C'?,?^? 
 
 1]J?» T)7 -^^^V.^ !''33"T fin.-'pqi pis-JiB??)"'. fi-isrib 
 
l8l AFTERNOON SERVICE FOR SABBATHS. 
 
 late take rest, and eat the bread of toil : such things he giveth 
 unto his beloved in sleep. Lo, children are an heritage of the 
 Lord : the fruit of the womb is his reward. As arrows in the 
 hand of a mighty man, so are the children of youth. Happy 
 is the man that hath filled his quiver with them : they shall not 
 be ashamed, when they speak with enemies in the gate. 
 
 Psalm cxxviii. A Song of Degrees. 
 
 Happy is every one that feareth the Lord, that walketh in 
 his ways. When thou shalt eat the labour of thine hands, 
 happy shalt thou be, and it shall be well with thee. Thy wife 
 shall be as a fruitful vine, in the recesses of thine house : 
 thy children like olive plants, round about thy table. Behold 
 thus shall the man be blessed that feareth the Lord. May the 
 Lord bless thee out of Zion : mayest thou see the good of 
 Jerusalem all the days of thy life. Yea, mayest thou see thy 
 children's children. Peace be upon Israel. 
 
 Psalm cxxix. A Song of Degrees. 
 
 To the full have they afflicted me from my youth up, let 
 Israel now say ; to the full have they afflicted me from my 
 youth up : yet have they not prevailed against me. The plowers 
 plowed upon my back, they made long their furrows. The Lord 
 is righteous : he hath cut asunder the cords of the wicked. Let 
 them be ashamed and turned backward, all they that hate Zion. 
 Let them be as the grass upon the housetops, which withereth 
 before it shooteth forth : wherewith the mower fiUeth not his 
 hand, nor he that bindeth sheaves his bosom : neither do they 
 which go by say, The blessing of the Lord be upon you j we 
 bless you in the name of the Lord. 
 
naB'S nnja rhsm isi 
 
 n? -iDb Q-'aa ^^'; nbq? nan : n3B? iT'T^ ]^^ i? 
 -laan naJs tonwan >33 p -i'iaa"i'>2 D'^sns : luan 
 
 VIV - "J - - ; - .. . 1 „ ... • • ; I -.- IT - 
 
 S"'j"' : V3-n3 irbnn ■«'' N"T«-b3 ni»'N • nibsan T'B? 
 
 - r ; T T : - »" - t: ": t •• ; - -: - - 
 
 nnb 7B2? Tii?it?;N : Tjb aitai l''"i.t?JN b?t4n "^ ?i^Q3 
 : ^tanbttib a'^no QTirt "-bnaJs ^faa • ^in-'? Tis-i'^a 
 
 ns"!^ • Ti"-?? 'J^ 'I?!?: • T- '^•^ "^5i? "H'^t': 15"'? "S^' 
 whw ' ?T''32b Q-'aa-nK-ii : ?i''»n •>»•' bb Dbtt?!n"< n^isa 
 
 T ' IV T : • T •■ ■■ ' IV - ■• : 'IT T : : 
 
 iitthn ""aa-bv : "«y-ib3'< rib oa • >-iwaa "»3!n-i2 nan 
 
 :t .-_ *■ ;y - y.-. -it; -- 
 
 • T : -; 1 .. r • » ■ - T : t • -: - : i* v: v • : 
 
 • niaa n"»sn3 vn'' : li's '»M3t» bb linN las^i ^aJa'' 
 : -ia?)9 i3?n^ isip is? sba rib^ : ttfaj ^iba? na-jj^aJ 
 D3fi>? «?"^2 ♦ cj'bs v. nsna C3''")?i?ri ^-ia« rib? 
 
 : r Dt»a 
 
l8o AFTERNOON SERVICE FOR SABBATHS. 
 
 who hath not given us as a prey to their teeth. Our soul 
 escaped as a bird out of the snare of the fowlers : the snare 
 was broken, and we escaped. Our help is in the name of 
 the Lord, who made heaven and earfh. 
 
 Psalm cxxv. A Song of Degrees. 
 They that trust in the Lord are as Mount Zion, which cannot 
 be moved, but abideth for ever. The mountains are round 
 about Jerusalem, and the Lord is round about his people, from 
 this time forth and for evermore. For the sceptre of wicked- 
 ness shall not rest upon the lot of the righteous, that the 
 righteous put not forth their hands unto iniquity. Do good, O 
 Lord, unto those that are good, and to them that are upright 
 in their hearts. But as for such as turn aside unto their crooked 
 ways, the Lord will destroy them with the workers of iniquity. 
 Peace be upon Israel. 
 
 Psalm cxxvi. A Song of Degrees. 
 When the Lord turned again the captivity of Zion, we were 
 like unto them that dream. Then was our mouth filled with 
 laughter, and our tongue with exultation : then said they among 
 the nations, The Lord hath done great things for them. The 
 Lord hath done great things for us ; whereat we rejoiced, Brjng 
 back our captivity, O Lord, as the streams in the south. They 
 that sow in tears shall reap in joy. Though he goeth on his 
 way weeping, bearing the store of seed, he sh^ll come b^cl? 
 with joy, bearing his sheaves. 
 
 Psalm cxxvii. A Song of Degrees ; of Solomon. 
 
 Except the Lord build the house, they labour in vain4hat 
 build it : except the Lord watch over the city, the watchman 
 waketh but in vain. It is vain for you to rise up early, and so 
 
nae*'? T\mt2 rhssn iso 
 
 nea nisbaa Tiaas «j^b3 : nn'^at^'b n^a -lajna riVa; i'^ 
 
 • ViTT 'i- T 
 
 n'3p Q'hnn 
 nnsa iasb atao "■'i vnb a'»2D Dnrr nbaJST' : 2t£?'« 
 
 T - ■• - ; . T T - T • T ■ T M- T I " •• 
 
 •qws'tTan bnia bi? 57tt?in taaa? raa'^ t^b •'S tdbianvi 
 
 V. n^^sj'^n :,ni7"''i'; n;nbi.s? n'^pi'^sn ^nb^r^b 7vab 
 
 ■;'; D5'bii n;;\ibpbps D>tsan"] : nniab? DnaJib') Q-'aiisb 
 
 : bN-it»''-b3; oibtt; ♦ p«n ""bssTis 
 
 ! Q"<abin3 v^'^n 7i»2 ny^w-ri'^ \) 2!itt;5 • nibsan "i'«b» 
 b''^3n n^ia? snat^'' ts ♦ nan -laaitBib-i ^^''f phi(2 Nb^^ w 
 roTiab sia^n laas nibyb v, b'^'^i^ri tnbjsrDV nwjjb •«> 
 • n»ai? D-'Vi-Vn : aaaa Qip-'sya sian'^ap-riN •«;: nasia? 
 rfaj-ria • sn^n-TTttJa stE'a nban tiV tflbn : 'n'^)7^ na-ia 
 
 : vnabs sba nans 
 
 top n-fjnn 
 ibpr M"j» n^3 na5>-t^b v;-tDN • nab^Jb nibsan n^rp 
 Nitt? t-iaitt? "ipa? Miti? "i''»-iattJ'>-i4b ''"'-n« • ia vaia 
 
 ; T " '- T ;t • t : • t: • t 
 
179 AFTERNOON SERVICE. FOR SABBATHS. 
 
 Psalm cxxii. A Song of Degrees ; of David. 
 
 I was glad when they said unto me, Let us go unto the 
 bouse of the Lord. Our feet stood within thy gates, O Jeru- 
 salem ; Jerusalem that art built up as a city that is compact 
 together : whither the tribes go up, even the tribes of the Lord, 
 for a testimony unto Israel, to give thanks unto the name 
 of the Lord. For there are set thrones for judgment, the thrones 
 of the house of David. Pray for the peace of Jerusalem ; may 
 they prosper that love thee. Peace be within thy rampart, 
 prosperity within thy palaces. For my brethren and com- 
 panions' sakes I would fain speak peace concerning thee. For 
 the sake of the house of the Lord our God I would seek thy 
 good. 
 
 Psalm cxxiii. A Song of Degrees. 
 » 
 Unto thee do I hft up mine eyes, O thou that dwellest in the 
 
 heavens. Behold, as the eyes of servants look unto the hand 
 
 of their master, as the eyes of a maiden unto the hand of her 
 
 mistress, so our eyes look unto the Lord our God, until he 
 
 have pity upon us. Have pity upon us, O Lord, have pity upon 
 
 us : for we are full sated with contempt. Our soul is full sated 
 
 with the mocking of those that are at ease, with the contempt 
 
 of the proud. 
 
 Psalm cxxiv. A Song of Degrees ; of David. 
 
 If it had not been the Lord who was on our side, let Israel 
 now say : if it had not been the Lord who was on our side, 
 when men rose up against us, then they had swallowed us up 
 alive, when their wrath was kindled against us ; then the waters 
 had overwhelmed us, the stream had gone over our soul ; then 
 the proud waters had gone over our soul. Blessed be the Lord, 
 
nnsyS nnja rhs/n m 
 
 T " < • • T ; T TV T ; - T T ; '., V • : 
 
 niNDS •lauj'' naa? "«3 : '>•' DHJb niinb bN-ib'b n^ns 
 
 : ' : T T IT • t; •• : *■ x : • : ^' 
 
 ii'ibttJt • nbt£j-n'« dhxa hvifS : ii^ n"'5b nisos .toBaJnb 
 
 IT : • -IT T : : -; - ' t ^^: T • t : ■ ; 
 
 naJiias i3"'pbg ■';\-^''5 l?pb Jtia Diba; Ks-n-jaiy "'Vll 
 
 : tiV aita 
 
 : D^a^a ''9tt?»n "■a'^s-ntji "';?N|p3 Ti-'bt? • nibsan "r^xp 
 nrbM njiSB? •'315? D0"'3i"'S ''^'bN ti^na^ •'a-'S? nan 
 
 T; ,.. Y I" T ; V - I" V. T, / I 1 . . 
 
 a?bn !0tt;?3 nb-nvao; nan :wa «?pb an-''? las'? 
 
 : n"»5i''''tii3b wan n"'?asa?ri 
 
 n>»n \TB :mM ^^bv mpa «b n;qf v= '^^ 5bN-ie>^. 
 "lav nbria «siQKie7 o^an •'ty : «a qb« ninqa aawb^ 
 Tl^i:^ ;DW"'-!rn a^an •i3t»D3-bv -lay ny : !i3,8?P3"b^ 
 
J 78 AFTERNOON SE&VICE FOR SABBATHS. 
 
 are confounded ; thou gatherest in their breath, they die, and 
 return to their dust. Thou sendest forth thy spirit, they are 
 created; and thou renewest the face .of the ground. Let the 
 glory of the Lord endure for ever; let the Lord rejoice in his 
 works. He looketh on the earth, and it trembleth; he toivcheth 
 the mountains, and they smoke. I will sing unto the Lord as 
 long as I live : I will sing praise to my God while I have ttiy 
 being. May my meditation be sweet unto him : as for me, 1 
 wilf rejoice in the Lord. Sinners shall be consumed out of the 
 earth, and the wicked shall be no more. Bless the Lord, my 
 soul : praise ye the Lord. 
 
 Psalm cxx. A Song of Degrees. 
 
 In my distress I cried unto the Lord, and he answered me. 
 Deliver my soul, O Lord, from a lying lip, and from a deceitful 
 tongue. What shall he give unto thee, and what shall he add 
 unto thee, thou deceitful tongue ? Sharpened arrows of a 
 mighty man with coals of juniper. Woe is me, that I sojourn 
 jn Mesech, that I dwell among the tents of Kedar. My soul 
 hath full long had her dwelling with him that hateth peace. 
 I am all peace ; but when I speak, they are for war. 
 
 Psalm cxxi. A Song of Degrees. 
 
 I lift up mine eyes unto fhe hills : whence will my help 
 come ? My help is from the Lord, the maker of heaven and 
 earth. He will not suffer thy foot to slip : he that guardeth 
 thee will -not slumber. Behold, he that guardeth Israel Vill 
 neither slumber nor sleep. The Lord is thy guardian : the 
 Lord is thy shade upon thy right hand. The sun shall. not smite 
 thee by day, nor the moon by night. The Lord shall guard 
 thee from all evil ; he shall guard thy soul. The Lbrd shall 
 guard thy going out and thy coming in, from this time forth 
 and for evermore. 
 
Ma's nma rhsn 178 
 
 nnna rai • i»-)J?i vi^'? a-'^an : rbra? v, nia??'; 
 
 a"l?.^. 5 ''T'^a Tibsb nnaty ♦ ''»n? '•jb m/ipij : waJ^^j 
 
 Vnsn-jip Cijitsn !>ari^ : via nnfe^s "^abN • Tftp vby 
 
 J n-i^ibbn • ^'»-nM ""tPBa "^a-ia ♦ oa^N nw o-'Sttnii 
 
 •»> : S33»>i TiNnp •'b nmsa •'"'-bN • nibsan T>to 
 
 t: .,..-;-_ . i^It • T ITT - t: tf -: - - ■ 
 
 -na^ Tjb 7ri»-na : njai lit»ba ni^arriQhra •'2793 nb-'^n 
 ••bna ny n"»3!)a^ niaa •'sn : n;ai ]ii»b • Tfb >i''pi» 
 : -np -bHwav ••nasa? iraJa •'m3-"'a ""b n-'W : n'^am 
 
 t'" •• t; t ■ • : I- T ' V IV • :i- * ■ t I * t : 
 
 ''ai • Dibtt? •»3s : mbtt? i-«i£» dv •'?7D3 nb-nsap nai 
 
 .. y,-. f (• , -r • m. tt:It -- 
 
 : nanbab nan -lai^i 
 
 J vn|» t^a; ^sMa • onnrrbN •^yv mI&n • nibgab i'>t^ 
 tih:f2 ttiab tJD^"bM : vi{?3 tD^aa? nfe'V ^•j tzi^a "•-!« 
 : bN-}?^'; naitt? tB?'>^ rfb"? nwj i^b nan : I'natE' B-i3>-bs 
 nagrrib t»a,^n oai'' : ■^^;p\ irb? ?ib? ;^ floats' ^'^ 
 « : fyafas-riN ibp) s^-^sa i-iaeJi 1 V: : nb^ba n•l>^ 
 
177 AFTERNOON SERVICE FOR SABBATHS. 
 
 winds his messengers ; his ministers flaming fire : he founded 
 the earth upon its bases, that it might not be moved for ever. 
 Thou didst cover it with the deep as with a vesture ; the waters 
 stood above the mountains. At thy rebuke they fled ; at the 
 voice of thy thunder they hasted away. The mountains rose, 
 the valleys sank unto the place which thou hadst founded 
 for them. Thou hast set a bound that they may not pass over; 
 that they turn not again to cover the earth. He sendeth forth 
 springs into the valleys ; they run among the mountains. They 
 give drink to every beast oif the plain ; the wild asses quench 
 their thirst. By them the birds of the heaven have their dwell- 
 ing, they utter their voice from among the branches. He giveth 
 drink to the mountains from his upper chambers : the earth is 
 satisfied with the fruit of thy works. He causeth grass to grow 
 for the cattle, and herbs for the service of man ; that he may 
 bring forth bread from the earth ; and wine that maketh glad 
 the heart of man, and oil to make his face to shine, and bread 
 that strengtheneth man's heart. The trees of the Lord are 
 satisfied ; the cedars of Lebanon which he hath planted ; where 
 the birds make their nests : as for the stork, the fir trees are 
 her house. The high mountains are for the wild goats ; the 
 rocks are a refuge for the conies. He made the moon for 
 seasons : the sun knoweth its going down. Thou makest dark- 
 ness, and it is night ; wherein all the beasts of the forest 
 do move. The young lions roar after their prey, and seek their 
 food from God. The sun ariseth, they get them away, and lay 
 them down in their dens. Man goeth forth unto his work and 
 to his labour until the evening. How manifold are thy works, 
 O Lord ! In wisdom hast thou made them all : the earth is full 
 of thy possessions. Yonder is the sea, great and of wide extent ; 
 therein are moving things innumerable, living creatures both 
 small and great. There the ships make their course ; there is 
 leviathan whom thou hast formed to sport therein. These all 
 wait upon thee, that thou mayest give them their food in due 
 season. Thou givest unto them, they gather ; thou openest thine 
 hand, they ate satisfied with good. Thou hidest thy face, they 
 
r\^eh nnjib nSsn 177 
 
 ■hv tnN TD'' : Viif? t^w vmtpa niroi vawba nb'r 
 
 ■ viv "IT •* t-:t; tt;- v 
 
 •bv ' WB? aJ^nbs ninn : t^t n^iy Taiari-bs n^aiai? 
 5 l-i»sn:; ?i9?-i bip-in i^d«^. finisrin : c^a it??,! nnn 
 -bna? tDnV ri"ipj nt nipp-by niv;:? ••n-i> nnn sibs^ 
 
 na^ in^.ijbs >tprp>, : ^labn-; onn T>a Q'hqm Di3^,yn 
 paa ps??^ a^p^n-^iv orfbs : awa? D''i!?"}9 ^"i?p^. 
 ^•"bsp n?n • vni»b?a Dn;7 np.tpa tbip-so;?^ n^.NSs; 
 mhvb aB?5"i nanab -i-'sn ninsn : v"i^n v:a.br\ 
 t»i3s-3ab nato"' 7"«'»"i : v^n-:n onb N^isinb • uian 
 
 v: - ! --:'%-: • vit t < • vlv • i : tt t 
 
 .. -J : : • T : • v: ~ : v iV; ' v it ■ • r ' : - : 
 
 nT>Dn • «3p"' ansjs Dar-iaJM : »a3 -it»« liaab n-iM ' •»•< 
 
 t • ~; !■•'"• I • t; • T VI T T V ; ' T ; •• ; ~ t; 
 
 npnn n-iybp • O'lbsj^b n'^rrb^n pnn : nri'^a D^aJiia 
 naJri : istap y*!; aJpg? • D'^isiab tr^) nb^ : Q''3Dpb 
 DiaBB' nn"'Q?n t "is.v^n-'.n-bs tpb-in ia nVb ■^n-'j •jyaJr;! 
 -bij'! i!iQp»j:. aJp^n niTri : obpN bwa a?H3b=i ll^b 
 : a-i»-''-r» imhvbi ib»ab dtm «!J'« : 7Si!jaT' onbisa 
 
 yU»>— J T"!"; TIT. TT ■•• ■ TJ* T ; 
 
 i^PP r^i*? ^1 ^^ ' o?lTJ ^^T ''"'"'I ^J*^ "J * f i5t5P 
 nj li^jf? • 7«bn^ rii»3M Dtt? : nib'Tji-DV niap;? ni>n 
 : iny? nb?^ nrh )r\^b) ?i''b« nba : ia-pnbb ^-is> 
 
176 AFTERNOON SERVICE FOR SABBATHS. 
 
 Our God and God of our fathers, accept our rest; sanc- 
 tify us by thy commandments, and grant our portion in 
 thy Law ; satisfy us with thy goodness, and gladden us with 
 thy salvation ; purify our hearts to serve thee in truth ; and 
 in thy love and favour, O Lord our God, let us inherit thy 
 holy Sabbath ; and may Israel, who hallow thy name, rest 
 thereon. Blessed art thou, O Lord, who hallowest the 
 Sabbath. 
 
 For the conclusion of the Amidah see pp. 5C3 — 54. 
 
 The following is omitted on such occasions as those on which Tachanun 
 {see pp. 57 — 65) is omitted on Week-days: — 
 
 Thy righteousness is an everlasting righteousness, and 
 thy La* is truth. Thy righteousness also, O God, is very 
 high ; thou who hast done great things, O God, who is like 
 unto thee ? Thy righteousness is like the mountains of 
 God ; thy judgments are a great deep : man and beast thou 
 savest, Lord. 
 
 Kaddish, p. 75. 
 
 From the Sabbath after "the Rejoicing of the Law" until the Sabbath 
 before Passover, the following Psalms are read : — 
 
 Psalm civ. 
 
 Bless the Lord, O my soul : O Lord my God, thou art very 
 great ; thou hast robed thee in splendour and majesty, He 
 covereth himself with light as with a garment; he stretcheth 
 out the heavens like a curtain : he layeth the beams of his 
 upper chambers in the waters ; he maketh the clouds his 
 chariot ; he walketh up6n the wings of the wind. He maketli 
 
n^B'S nnjti rhsn 176 
 
 wnsE'i ^jjiiisa !i3y5B' • "^nnin? !i3jp[?n |jn^ ^'piV05 
 
 :i «!?'TO '^W ^l??*? ^^il*? *^n^? '■^psiB''? 
 Ss-i^'.ni mm •'^B'ij5 nag' pxni!i n^m^ lypSx 
 
 y^oj- //4^ conclttsum of the ni*DJ? iiK //. 50 — 54. 
 
 The following is omitted on such occasions as those on which JUHJIl 
 {fee pp. 57 — 65) is omitted on Week-days. 
 
 ..« s^*B^rl ntoni!i Dnx nan Dinn "f'DisB'D WnTis 
 
 t: ^ l» T •■ ; TT T - ; I |v T : -;- s 
 
 /Vff/w n'B»Ki3 nsK', //5^ nag' after n-iin nnnb', ww^j/^iian na^, 
 
 ihe nSB' ^^>iir flD^f, the following Psalms are read: — 
 
 n^ni Tin • ivx^ n'pia •»nbh| ;■; • X'-n^ ''B5?a ^?"n;a 
 mpan : nsn''? d-'Ob? ntaia nbh>b3 -lis ntda : naJab 
 
 v'T ; " T • s r . 'i-.T V T ; - - VI t : ttt 
 
175 
 
 AFTERNOON SERVICE FOR SABBATHS. 
 
 "Happy are they" p. 71. 
 
 " And a redeemer shall come,'' p. 73. 
 
 Kaddish, p. 37. 
 
 And as for me, may my prayer unto thee, O Lord, be 
 in an acceptable time : O God, in the abundance of thy 
 lovingkindness, answer me in the truth of thy salvation. 
 
 The first section of the Lesson from the Pentateuch of the following 
 Sabbath is read. 
 
 For Order of Reading the Law see pp. 66 — 71. 
 
 While the vestments are being replaced upon the Scroll, Psalm xdi., 
 p. 112, is said. 
 
 For the commencement of the Amidah see pp. 44 — 46; then continue:— 
 
 Thou art One and thy name is One, and who is like 
 thy people Israel, an unique nation on the earth ? Glorious 
 greatness and a crown of salvation, even the day of rest and 
 holiness, thou hast given unto thy people : — Abraham was 
 glad, Isaac rejoiced, Jacob and his sons rested thereon : — 
 a rest vouchsafed in generous love, a true and faithful rest, 
 a rest in peace and tranquillity, in quietude and safety, a 
 perfect rest wherein thou delightest. Let thy children per- 
 ceive and know that this their rest is from thee, and by 
 their rest may they hallow thy name. 
 
175 
 
 : r)^\i/h nn^Ki rhsin 
 
 '7^^?, A 7'- 
 l^»V^ KM, /. 73. 
 K'''=!5 *Vn, A 37- 
 
 The first riB'nS ?/■ /-4« nnni? e^ thefollmving Sabbath is read. 
 
 For n-jtan riNnp tid, j^^s^j. 66—71. 
 
 While the vestments are being replaced upon the nTlPl ^Sp, I^B* llDtK) 
 naB'n DV?. a 112, is said. 
 
 .Ail/- /AiT commencement of the ill^lDJI* j« /. 44 /e E'll^n, ^. 46 ; ^/5/» 
 continue : — 
 
 D^* *n)i>^\ mm TiVni nnxi^n tp??? ""^^ 
 
 nn«a ♦ nin^i nanx nri!i30 J n !in!)it vjai 3pa! 
 •nbaitDpB'ni niS^'^ diSb' r)m)? '^^'^^^^ ^idni 
 *3 !i]n*^ Ti^ ^yy ' <^3 nsh HJnNsy naSa' nnija 
 
174 
 
 KIDDUSH FOR SABBATH MORNING. 
 
 Exodus xxxi. i6, 17, 
 And the children of Israel shall keep the Sabbath, to 
 observe the Sabbath throughout their generations, for an 
 everlasting covenant. It is a sign between me and the 
 children of Israel for ever, that in six days the Lord made 
 the heavens and the earth, and on the seventh day he rested, 
 and ceased imta his work. 
 
 Exod. XX. 8 — II. 
 
 Remember the sabbath day to keep it holy. Six days 
 shalt thou labour, and do all thy work : but the seventh day 
 is a sabbath unto the Lord thy God : in it thou shalt not 
 do any work, thou, nor thy son, nor thy daughter, thy man- 
 servant, nor thy maidservant, nor thy cattle, nor thy stranger 
 that is within thy gates : for in six days the Lord made 
 heaven and earth, the sea and all that is therein, and rested 
 on the seventh day : wherefore the Lord blessed the sabbath 
 day and hallowed it. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who createst the fruit of the vine. 
 
 Blessed art thou, O Lord our God, King of the universe', 
 who bringest forth bread from the earth. ' ' 
 
174 
 
 ; nation nnnw myj/ob mip no 
 
 jWa «"? n\nv> 
 
 T - - V -;- T - - V M T : • ■• ; : T ; 
 
 Nin niN '^Knjr* ^33 i^?! *j*3 : oSiy nna dnhn*? 
 -nx) D^pB'n-nN njn: n^y D^a; ng^^ *3 th}h 
 
 K'>-'n 'a mnw 
 
 Tnay ^na^i "^jai nnx nox'^o-Sa ntJ'yn-xS 
 
 bv-nx nin» '^I'la jrW *«'??'? ova njji da ib'x 
 
173 ADDITIONAL SERVICE FOR SABBATHS. 
 
 And we will continually declare thy praise, and praise thy 
 glorious name. 
 
 Of thy blessing let thy peo{)le be blessed, for every one whom 
 thou blessest is blessed. 
 
 As for me, while I have my being, I will praise my Creator, 
 and I will bless him all the days of my appointed time. 
 
 Let the name of the Lord be blessed for ever, from everlast- 
 ing even to everlasting. 
 
 As it is written : Blessed be the Lord, the God of Israel, 
 from everlasting even to everlasting. And all the people 
 said. Amen, and praised the Lord. Daniel answered and 
 said. Blessed be the name of God for ever and ever : for 
 wisdom and might are his. And it is said : Then the Levites, 
 Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, 
 Shebaniah, and Pethahiah said. Stand up and bless the Lord 
 your God from everlasting to everlasting : and let them bless 
 thy glorious name, that is exalted above all blessing- and 
 praise. And it is said : Blessed be the Lord, the God of Israel, 
 from everlasting even to everlasting : and let all the people 
 say, Amen : praise ye the Lord. And it is said. And David 
 blessed the Lord in the presence of all the congregation: and 
 David said. Blessed art thou, O Lord, the God of Israel our 
 father, from everlasting to everlasting. 
 
 Hymn of Glory, p. 78. 
 
 Psalm xcii. p. 27. 
 
 The Mourner's Kaddish, p. 170. 
 
T)'2&7 e]Dia 173 
 
 : •'Mas '^a^bs -ins-iaMi • ''N-1S2 rhhrn^ ''iwa •'2«i 
 
 "v: V ~t: "-t ''t t- .. -.|.. t tt t : ■■ 
 
 Mnasn •^'^ NaSs n»i Nabs 7a Tinaa Nrf?M I'l naa; 
 
 t:;t • t:t -: t:t '• ' - t^ : t t v: • •• 1 
 
 bN^aTpn Tnto":. n»i}?fi snpfci*! • "law?,! : N'^n rh i? Nrn.^aai 
 n« siD^a ia!tr7 • rrviry? i^Ji^W ^V^^ i^'^y)^ "^^^s^Q "'S? 
 oai-ipn Tfih? DttJ !\3"i;i''i DVisii i» nbi»n ^a ns-'ribN ^^ 
 IP 'biinb'', 177^^ ;^ TJ-i"!? • ""PN31 5 nVni^ii nana b| b? 
 •-lab^ai :r!>!ibbn ]»« D»n bs las") •obiyn -rs) abiyn 
 n;?S ^in? • 1^1^ -nari*! bni?n bs ^ri?b :^ nw 1^17 Tj-ia^^ 
 : obii; i?'i dbira sia^^Nbkj-;?'''. ''rrbN ^,> 
 
 nbsn n*?', /. 78. 
 D^n» t5'«"!!|?, /. 170. 
 
172 ADDITIONAL SERVICE FOR SABBATHS. 
 
 When thou didst cleave the Red Sea, thy people saw thy 
 great hand, and they feared. 
 
 Thou didst guide thy people, so that thou mightest make 
 unto thyself a name of glory to manifest thy greatness. 
 
 Thou spakest also with them from the heavens, when the 
 clouds dropped water. 
 
 Thou knewest their wanderings in the wilderness, in a land 
 of drought, where none passed through. 
 
 Thou gavest to thy people the corn of heaven, flesh abundant 
 as the dust, and water from the rock. 
 
 Thou didst drive out many nations, and they took possession 
 of their land and of the labour of the peoples ; 
 
 That they might observe thy statutes and laws, the words of 
 the Lord, which are pure words. 
 
 And they delighted themselves with fat pastures, and with 
 rivers of oil from the flinty rock. 
 
 When they rested, they built thy holy city, and adorned the 
 house of thy sanctuary. 
 
 Then thou saidst. Here will I dwell for length of days ; I will 
 surely bless her provision. 
 
 There they shall sacrifice sacrifices of righteousness : thy 
 priests also shall be clothed with righteousness. 
 
 The house of Levi also shall chant pleasant songs ; they shall 
 shout for joy and sing unto thee. 
 
 The house of Israel and they that fear the Lord shall give 
 glory and thanks unto thy name, O Lord. 
 
 Thou hast dealt out exceeding kindness to the earliest ages ; 
 deal thus kindly also with the latest. 
 
 O Lord, rejoice over us, even as thou didst rejoice over our 
 fathers, 
 
 To multiply us and deal kindly with us ; and we will for 
 ever give thanks unto thee for thy goodness. 
 
 O Lord, rebuild thy city speedily, for it is called by thy 
 name. 
 
 And make the horn of David to flourish therein, and dwell in 
 the midst thereof for ever, O Lord. 
 
 There we will offer sacrifices of righteousness, and there may 
 our oblation be pleasant as in former days. 
 
 O bless thy people with the light of thy countenance ; for 
 they desire to do thy will. 
 
 And in thy good will fulfil our desire ; look, we beseech thee, 
 we are thy people, all of us. 
 
 Thou hast chosen us to be unto thee a treasured people: let 
 thy blessing be upon thy people for ever. 
 
: !w^^»^ • nbingn i*n sitn r^^v fiio qi ?isr??? ' 
 
 • It : t • ▼ V - : 'IT T - ' • T . T :r ■ : 
 
 T T ■ T • t viv : Ti"- t:v t:i-t 
 
 : Dip n^3tt>i litinj -ib»3t • Dinal lyi ftapb nnn 
 : wistib ba^i D2-]N iwyy: ' o-'ia? D'^ai mia t»-i^;p 
 ! ni-iini^ niiay V: ^"i'lpy * ni-iini tD'^^n ^npt?;'; -itts? 
 ! ^at» •'abs 1^2 to"ipbn»i ' 1»?^ "Vl'?'? ^^sr?! 
 t TfttJ^ipn n*-? snNBiT ♦ T^li? ^''^ *? Dr^iiasi 
 5 tn?^ "nia PIT'S • D"*!?; 'iqVb atps i^'b "latJ^i 
 ! p"j2 ntt7?bi T^Kp n« * Pli? "^n^T =in?p Da? •»? 
 ♦ :n'«B#; ?!« 'iBSiini lb • •"'"la.r n'm"'»5 ^ibrr rr'as 
 
 : ;j ?raB7 •iii"'^ -"n??"; ♦ >j isniT b^nbi rr^a 
 : tff»a'hq«'b D2 n'^a-'ri 73 • D-'aiaJMnb iV^p ;:ii2''t3rj 
 : siaTiiiM b» nwb itpNS ♦ la-'by wa b'>br\ "«■< 
 
 I" -; - T ; I- V -: - ,.. T T ■ T t; 
 
 { s^'^'^O ''? D^'iS'b srb nniai ♦ aia-'nb-i niai.nb -lanis 
 : snpa ?f»tt; n'^br "^s • nnna ?p''» naan •>'' 
 
 Ti; • ' : • T IV T • T" : ' : ■ v : • t; 
 
 i njian aisri 0717. ••a"'?! ♦ ni^aT? na^ pis •'DSt 
 J ^aisi nii»sb D'^saq ''9 • ff>aa ii«? ?i^s •ni?!) 
 : !0^3 ?i??? Na-isarr • laspq na;sj? frgis-)?^ 
 
171 ADDITIONAL SERVICE FOR SABBATHS AND FESTIVALS. 
 
 He is Lord of the universe, who reigned ere any creature 
 yet was formed : 
 
 At the time when all things were made by his desire, 
 then was his name proclaimed King. 
 
 And after all things shall have had an end, he alone, the 
 dreaded one, shall reign; 
 
 Who was, who is, and who will be in glory. 
 
 And he is One, and there is no second to compare to 
 him, to consort with him : 
 
 Without beginning, without end ; to him belong strength 
 and dominion. 
 
 And he is my God— my Redeemer liveth — and a rock 
 in my travail in time of distress ; 
 
 And he is my banner and my refuge, the portion of my 
 cup on the day when I call. 
 
 Into his hand I commend my spirit, when I sleep and 
 when I wake ; 
 
 And with my spirit, my body also: the Lord is with me, 
 and I will not fear. 
 
 UNITY HYMN FOR THE SABBATH DAY. 
 
 In some Congregations the following is said before " Blessed be he 
 who sj>ake," f. i6. 
 
 Of old thou didst rest on the seventh day ; thou didst there- 
 fore bless the Sabbath. 
 
 For every work of thine praise is prepared for thee ; thy 
 loving ones bless thee at all times. 
 
 Blessed be the Lord, the Maker of them all, the living God 
 and everlasting King. 
 
 For from of old there hath rested upon thy servants the 
 abundance of thy mercies and thy lovingkindnesses. 
 
 But in Egypt thou didSt begin to make known that thou art 
 exalted far 
 
 Above all gods, when thou didst execute great judgments 
 upon the Egyptians and upon their gods. 
 
San niS^a nnxi 
 ♦ nin Niini ♦ irn N!ini 
 
 V : T T ; 
 
 ♦ ♦nn n*j5SN h;3 
 
 N-iii "iiiS??: iiaS 
 
 niN$n5 n;ri: Nini 
 
 nn;3rinS iS S'B'i^nS 
 
 nnB'sni lyn iSi 
 nnx n!?si ♦'?5n i«i 
 «"Tj?K DV3 *pi3 nD5 
 
 roirn Dv'? "nn^n tk^ 
 
 /« WOT? Congregations the following is said before lONE' "Jl^ia, /. l6. 
 
 : n3!i3i2"' ny baa ^>T'Dn • •n'yn^ r^'np\ b^is bs byi 
 
 T "jt; '^ t: 'iv*-; t -; t*: -i t ^: 
 
 : obis? "sibKi!! Q''»n D-'jibft? • cbs -isi-* ^': ir-i-ia 
 
 n-jbs? '^ "•? S"''7"inb nibnn n^n^na^ 
 : Di7>ijbM5i cbh? d-iisbk; ana ?Fn"it»V? * Q'^ribN.b^ bj 
 
I70 ADDITIONAL SERVICE FOR SABBATHS AND FESTIVALS. 
 
 shall be King over all the earth : irt that day shall the Lord 
 be One, and his name One. 
 
 The following Kaddish is said by a Mourner. 
 
 And now, I pray thee, let the power of the Lord be great, 
 according as thou hast spoken. Remember, O Lord, thy tender 
 mercies and thy lovingkindnesses ; for they have been ever 
 of old. 
 
 Mourner.— Magnified and sanctified be his great name in 
 the world which he hath created according to his will. 
 May he establish his kingdom during your life and during 
 your days, and during the life of all the house of Israel, 
 even speedily and at a near time, and say ye. Amen. 
 
 Cong, and Mourner. — Let his great, name be blessed for ever 
 and to all eternity. 
 
 Mourner.— '^\es,%tA, praised and glorified, exalted, extolled 
 and honoured, magnified and lauded be the name of the 
 Holy One, blessed be he ; though he be high above all 
 the blessings and hymns, praises and consolations, which 
 are uttered in the world ; and say ye. Amen. 
 
 Co«^.— Let the name of the Lord be blessed from this 
 time forth and for evermore. 
 
 Mourner.— May there be abundant peace from heaven and 
 life for us and for all Israel ; and say ye. Amen. 
 
 Cong.— My help is from the Lord, who made heaven and 
 earth. 
 
 Mourner.— Ke who maketh peace in his high places, 
 may he make peace for us and for all Israel; and say ye. 
 Amen. 
 
31tD DV1 n^^h C|D10 170 
 
 t -ibrf? nia"^ n^t?3 "•ahs nb sj-b??^ nnsi 
 : nan oViyig -"S 'fi"»;TDqi ^,"! I'^gqi ibt 
 
 ■*"=! '*.H?i Ii3'av5i I'i3\*na nrnD^a "^'tei ♦ nnijrn? 
 J jtox n«?«^ ♦ 3^(5 iap!i ihm hiirp''. t^'f^P 
 
 ■• ■■ r : - T : I -T : T - : . 
 
 T - : T 
 
 amm ca'^n!! 'i^sn^.l hapi^^i "^nari! ^'""■«^'-' 
 • Nin "^ina ♦ NB'"!|T*'^ na^ S^nn^i nWn^"! "rnnn:! 
 -n xnianii NnnsE'ri khtb'"! Nnans-Ss-p kW'? 
 
 T t v: V ; T T : : *., t t • : t t ; • ▼ I • t (■• 1 
 
 •h^ w*j?j? D^»ni Nj^B'-p Nsn. NttSi^ nh* ^<'«'^«'-- 
 
 : |ax!n2?KvSNnB'?^3 
 
 : riNi ffibtr nJ^V " ^'^^ *">?y '^''"^- 
 
 I V|TT -I- T .. ' T: - •• •! • 
 
 5i3»Sv Q^'?^ fi^S- ^''^ Vtthi53 D^W ne^ ^o"'^^'-- 
 
169 ADDITIONAL SERVICE FOR SABBATHS AND FESTIVALS. 
 
 It is our duty to praise the Lord of all things, to ascribe 
 greatness to him who formed the world in the beginning, 
 since he hath not made us like tlie nations of other lands, 
 and hath not placed us like other families of the earth, since 
 he hath not assigned unto us a portion as unto them, nor a 
 lot as unto all their multitude. For we bend the knee and 
 offer worship and thanks before the supreme King of kingSj 
 the Holy One, blessed be he, who stretched forth the 
 heavens and laid the foundations of the earth, the seat of 
 whose glory is in the heavens above, and the abode of whose 
 might is in the loftiest heights. He is our God ; there is 
 none else : in truth he is our King ; there is none besides 
 him ; as it is written in his Law, And thou shalt know this 
 day, and lay it to thine heart, that the Lord he is God in 
 heaven above and upon the earth beneath : there is none 
 else. 
 
 We therefore hope in thee, O Lord our God, that we 
 may speedily behold the glory of thy might, when . thou 
 wilt remove the abominations from the earth, and the idols 
 will be utterly cut off, when the world will be perfected 
 under the kingdom of the Almighty, and all the children 
 of flesh will call upon thy name, when thou wilt turn unto 
 thyself all the wicked of the earth. Let all the inhabitants of 
 the world perceive and know that unto thee every knee must 
 bow, every tongue must swear. Before thee, O Lord our God, 
 let them bow and fall ; and unto thy glorious name let them 
 give honour ; let them all accept the yoke of thy kingdom, 
 and do thou reign over them speedily, and for ever and 
 ever. For the kingdom is thine, and to all eternity thou 
 wilt reign in glory ; as it is written in thy Law, The Lord 
 shall reign for ever and ever. And it is said, And the Lord 
 
y\i2 Dvi nnB'S pjoia 169 
 
 'y^'h !n'?l^ nrh San |i^^«S n^^ !irSy 
 lipB' nSi ni^riNri \'.iJ5 iijfc'y n'pe' ♦n^B'N'ia 
 
 ^J^S Dnitoi D^inriB'fi!) d'^^js ^injNi 'DJiaq Ss? 
 ntoij Nine' ♦ N^n "^i^ina B'njsn D^a'^i^n ^^'pa "^"p^ 
 
 Dvn rivTl 'in-nin? ninia •in'piT d|)n{ *^:2% 
 Sys» D^OB'3 D*ri'?Nn wn " *2 ''iniS-SN nhB'm 
 
 - |- • •!- T - • v: T t: ■ )|v T : v t .. -: - 
 
 nixsna nin» nSai? ^yrha '' 'S n!ip3 p-W 
 
 v|-.- : ■ : » •• : : • i- v: t: | : v) - : I •• 
 
 • pnni* nh3 D''?*'?S!?ni niS^n |p D*S^'?a n^nan'p • tin? 
 ♦ntjn'-Va !iyi'^ ^n's* jpN ^rtJ'r'^a tSk niisnS 
 
 " : T ^ ; ••; i- * | v it •• : • t I |v ■• : - : 
 
 I] fi^h : pB'^'^3 X^5?'i?i "^ni-Sa p.5n ^^ ^3 '?3n 
 
 o'pij^ HTO Dn^Sg t'^?!?!: * Ipi^'?!^ ^^^ t3^3 
 : 11335 *Ti'?0)? IS 'a'pij^'pi N^n ^W nisVan »? • "iitfi 
 n*rn^ ♦ ib^y] t iv) oSij;^ "^S;^? 1 1\ ♦ "^niins 3!in33 
 
1 68 ADDITIONAL SERVICE FOR SABBATHS AND FESTIVALS. 
 Mishnah : End of Treatise Tamid. 
 
 These were the Psahns which the Levites used to recite in 
 the Temple : — 
 
 On the first day of the week they used to recite (Psalm xxiv.), 
 The earth is the Lord's and the fulness thereof ; the world and 
 they that dwell therein. 
 
 On the second day (Psalm xlviii.), Great is the Lord and 
 exceedingly to be praised, in the city of our God, in his holy 
 mountain. 
 
 On the third day (Psalm Ixxxii.), God standeth in the congre- 
 gation of the mighty ; he judgeth among the judges. 
 
 On the fourth day (Psalm xciv.), God of vengeance, Lord, 
 God of vengeance, shine forth. 
 
 On the fifth day (Psalm Ixxxi.), Exult aloud unto God our 
 strength ; shout for joy unto the God of Jacob. 
 
 On the sixth day (Psalm xciii.), The Lord reigneth ; he hath 
 robed him in majesty ; the Lord hath robed him, yea, he hath 
 girded himself with strength : the world also is set firm, that it 
 cannot be moved. 
 
 On the Sabbath (Psalm xcii.), A psahn, a song for the Sab- 
 bath Day. It is the psalm and song also for the hereafter, for 
 the day which will be wholly a Sabbath, and will bring rest 
 in life everlasting. 
 
 Talmud Babli. End of Treatise Berachoth. 
 
 R. Eleazar said in the name of R. Chanina, The disciples 
 of the sages increase peace throughout the world, as it is said. 
 And all thy children shall be taught of the Lord ; and great 
 shall be the peace of thy children. Read not here banayich, 
 thy children (or disciples), but bonayich, thy builders. — Great 
 peace have they who love thy Law ; and there is no stumbling 
 for them. Peace be within thy rampart, prosperity within thy 
 palaces. For my brethren and companions' sake, I would fain 
 speak peace concerning thee. For the sake of the house of the 
 Lord our God I would seek thy good. The Lord will give strength 
 unto his people ; the Lord will bless his people with peace. 
 
ilD DIM MB''? tp)l2 i68 
 
 ban ni!ji'ibp!i viS"? X"'? * D''"!a'"'N ^""^ ^itt^win Di*5 
 
 i3"<rtbtj -i"'sa nV^a bbnai ^^ Vna • nna'iN vn '^at^a 
 
 (n"ia) :'i»iiT"in 
 BTibN 3")pa bN-mya asa n^ribN ♦ nna'is vn >w^h^7i 
 
 v: v'lv : " -*: - t • ■ v: • : t • • : - 
 
 (3"E5) J tastPI 
 : y-'Qin niapa bs '<"' nSana bs • ana'"i« !i'<n •'yaia 
 
 - 1* 't : " t: 't : •• • : t ^ • :t 
 
 (T'V) 
 
 !)»nn !i3-tw D-ribMb soiann • QnaS« >\'<rt "<ttJ''aD5 
 
 (N"D) : ^pT. ''ijbNb 
 
 Tj? ;^ t^ab ♦t»3^ n^wa 'jjbi^ ;^ • ana'iN '^V "''^^? 
 
 (j"s) : aian-b? ban lisn-fiN -i-tson 
 (3"s) 5 n':atiri o^-b -i>tp "I'lata • n'^naiM -vn nat^a 
 nn-iaan nao? ibaa; av)> • >^ab rnvb T'tt; -liata 
 
 : n-'ab^jn "-Ttb 
 
 msna nap's niobn 
 
 CD-'aaq »Tabi!i * ^<r?Q ''5'^- 'i'?^ "'?V^^ '5"' "'^'^ 
 an V. ''"J.-iab ij^aa bai "la^a^ * aViya niba; Qia-ja 
 a-i Diba; : tj^aia «bN ti^aa K"ipn bw "TT^aa uhp 
 nf?tt? Trb^o? aib»-"'rt^ : bia;?? Sab ^'ii^') ^nnin ''50'Nb 
 : -jya niba? ma-n-iaTN, ''V"3? Tim ]S!?b s tiiijiiaaiN? 
 ir^) iayb ti? ;? : ^b aia na?p5« i3''(jbs v^^-'a ^spb 
 
 : Dibi^a las-ny tji:?^ ' ;> 
 
167 ADDITIONAL SERVICE FOR SABBATHS AND FESTIVALS. 
 
 There is none like our God, none like our Lord, none 
 like our King, none like our Saviour. Who is like our God, 
 who like our Lord, who like our King, who like our Saviour? 
 We will give thanks unto our God, we will give thanks unto 
 our Lord, we will give thanks unto our King, we will give 
 thanks unto our Saviour. Blessed be our God, blessed be 
 our Lord, blessed be our King, blessed be our Saviour. 
 Thou art our God, thou art our Lord, thou art our King, 
 thou art our Saviour. Thou art he unto whom our fathers 
 burnt the incense of spices. 
 
 Talmud Babli : Treatise Cerithoth 6, a. 
 The compound forming the incense* consisted of balm, ony- 
 cba, galbanum and frankincense, in quantities weighing seventy 
 manehs each ; of myrrh, cassia, spikenard and saffron, each 
 sixteen manehs by weight ; of costus twelve, of aromatic bark 
 three, and of cinnamon nine manehs ; of lye obtained from a 
 species of leek, nine kabs ; of Cyprus wine three seahs and three 
 kabs : though, if Cyprus wine was not procurable, old white 
 wine might be used ; of salt of Sodom the fourth part of a kab, 
 and of the herb Maaleh Ashan a minute quantity. R. Nathan 
 says, a minute quantity was also required of the odoriferous 
 herb Cippath, that grew on the banks of the Jordan ; if, however, 
 one added honey to the mixture, he rendered the incense unfit 
 for sacred use, while he who, in preparing it, omitted one of its 
 necessary ingredients, was liable to the penalty of death. 
 Rabban Simeon, son of Gamaliel, says, the balm is a resin that 
 exudes from the wood of the balsam tree. The lye obtained 
 from a species of leek was rubbed over the onycha to improve 
 it, while the Cyprus wine was used to steep it in, so that its 
 odour might be more pungent. 
 
 • Exod. XXX. 34-— 38. 
 
aiD DV1 Tsl'zh e)D"lO 167 
 
 ' • • I" - ■ I I" • ■■ 
 
 MM^a Nin nriN '^ipm xin nriN *w\'i'?K xn 
 : D^SDn nnbp nx Tis'? 
 
 '1 mn-a rava nmbn 
 
 ns-ibpi • -ij»s D'^attf tstt^pn ♦ hdd -it»» nt^aJ -ib» nc^ct? 
 
 T'»; TT ■•; ::'" VT TT T' TT '' 
 
 r?. 'T^\l ns??;^ n3''tth3 nnia ♦nrejiji ]b3p^ 'na???? 
 7"»pn.9p ^v. "ft" 7"'« D«? ' N^V^ T'?P1 NfiV^ T'WP rP"'"7pP 
 nbsn • lajjn 557 n'^piitp nba : p-'^is ^nsin -iod n'^^x? 
 DMT M'lnaJ bs ^T]*n ns? ^m nais 7™ ">2t : N-inii; b| ^aJv 
 : nrT>a 2»n n'^aao ban nnN nsn n« * nbos tt;n^ na ina 
 neian Fina; sb« ia-'S nsn • naiN bybi?a 72 ]Sv»a7 7a-! 
 ■^■7? • 7"iS2rt ny p!2 ^si^tt? n3''Bha nna : fiiajpn •<??» 
 
 na ♦ n?^^ ^^ ''^ ri'i'^?^ r9''i?n iv. • i^^ ^n^^ 
 
 "■p TP"*??© 7''Si» «b« prb 71QJ n^b?-! •<» t^rri : mv Nnn^ 
 
 : t'laan •'39a n-jtsa Dibji 
 
1 66 ADDITIONAL SERVICE FOR SABBATHS. 
 
 peace ; and may it be good in thy sight to bless thy people 
 Israel at all times and in every hour with thy peace. 
 
 On the Sabbath of Penitence say : — 
 
 In the book of life, blessing, peace and good sustenance 
 may we be remembered and inscribed before thee, we and all 
 thy people the house of Israel, for a happy life and for peace. 
 Blessed art thou, O Lord, who makest peace. 
 
 Blessed art thou, O Lord, who blessest thy people Israel 
 with peace. 
 
 O my God ! guard my tongue from evil and my lips 
 from speaking guile ; and to such as curse me let my soul 
 be dumb, yea, let my soul be unto all as the dust. Open 
 my heart to thy Law, and let my soul pursue thy command- 
 ments. If any design evil against me, speedily make their 
 counsel of none effect, and frustrate their designs. Do it 
 for the sake of thy name, do it for the sake of thy right 
 hand, do it for the sake of thy holiness, do it for the sake of 
 thy Law. In order that thy beloved ones may be delivered, 
 O save with thy right hand, and answer me. Let the words 
 of my mouth and the meditation of my heart be acceptable 
 before thee, O Lord, my Rock and my Redeemer. He 
 who maketh peace in his high places, may he make peace 
 for us and for all Israel, and say ye. Amen. 
 
 May it be thy will, O Lord our God and God of our fathers, 
 that the temple be speedily rebuilt in our days, and grant our 
 portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and aS in ancient years. Then shall 
 the offering of Judah and Jerusalem be pleasant unto the Lord, 
 as in the days of old, and as in ancient years. 
 
 Kaddish, p. 75. 
 z ? 
 
naB'S e]&i» i66 
 
 ■S351 nr^M 'rx-i^! ^)?B"nx ijia*? "ti^yyi aibi 
 
 o« na-ii}' naa' j«)/;— 
 2033^ -15-p nails np2-!D^ ahdi ns-ja d"'»d "lap? 
 
 • uhwii D''5ita D^nV ''Sltp^. n'-a 'rr'^vb?! laras ^r-ip^s^ 
 
 : nlbt^rr ntpi» • ^^ nns •jjina 
 
 J diWa Sx'n?}'* iay-riN "^iiaan • ^;^ nriK ^^i-ia 
 
 ♦ ribiji ^2ip •>n&^ x;nt5 »iiB''p liv^ • ♦nSx 
 nnip : n.^npi '^aS nsya *K'|3i\ Dnn 'j^sj ^'pVpoSi 
 
 " : T : : - I": )~ • t t -; ■• t t •• : t t - t 
 
 r\m ^pni"? 1^^*? ^^J'y ^J;J&; }yp'p ng'y ^a^ |yp^ 
 ^;i'«?^ ny^enn ^nn; |«^n^. |yp^ "^pli^^ ]^pb 
 
 !U*!?y di'^B' riB'y! Nin v;bn»3 DiSa' nb'v ? '^^f:l1 
 
 n'2 n33»ttJ ^TiiaN tt^ni ^Tibs •*"' '?j''3Db I'lsn "in"" 
 7j"T?S3 D^PI ' 'Tp"?!^? •■QijI?'? 101 * ''3''»T? nnnj?3 aJ'^piSJ^i 
 
 : ni'3ia"T|: D''3tt55i aVir "•a"'? ^'J^wt'I nnsin^. 
 
165 ADDITIONAL SERVICE FOR SABBATHS. 
 
 at all times, evening, morn and noon. O thou who art all- 
 good, whose mercies fail not ; thou, merciful Being, whose 
 lovingkindnesses never cease, we have ever hoped in thee. 
 
 On Chanukah say, " We thank thee also,'" etc., pp. 51, 52. 
 
 For all these things thy name, O our King, shall be con- 
 tinually blessed and exalted for ever and ever. 
 
 On the Sabbath of Penitence say : — 
 O inscribe all the children of thy covenant for a happy life. 
 
 And everything that liveth shall give thanks unto thee 
 for ever, and shall praise thy name in truth, O God, our 
 salvation and our help. Blessed art thou, O Lord, whose 
 name is all-good, and unto whom it is becoming to give 
 thanks. 
 
 At the repetition of the Aviidah by the Reader, the following 
 is introduced :— 
 
 Our God and God of our fathers, bless us with the three-fold 
 blessing of thy Law written by the hand of Moses thy servant, 
 which was spoken by Aaron and his sons, the priests, thy holy 
 people, as it is said. The' Lord bless thee, and keep thee : the 
 Lord make his face to shine upon thee, and be gracious unto 
 thee: the Lord turn his face unto thee, and give thee peace. 
 
 Grant peace, welfare, blessing, grace, lovingkindness and 
 mercy unto us and unto all Israel, thy people. Bless us, 
 O our Father, even all of us together, with the light 
 of thy countenance ; for by the light of thy countenance 
 thou hast given us, O Lord our God, the Law of life, 
 lovingkindness and righteousness, . blessing, mercy, life and 
 
n:3^S e)D"iib 165 
 
 I IV -: - T • - ■ |tt:t : |v | t viv •• x : v 
 
 On nsjn ia> cmn bii, pp. si; 52- 
 
 D^iy'? T»]ji !iJ3Sa f|2?B> D2?hn\\ ^^narj* n^ ^yi 
 
 On HMty naC' jay.-— 
 
 : inn? •'53-b3 D"i?iEi a''»nb nin?^ 
 
 t nnin'p rm '^^ 
 
 At the repetition of the iTI'DJ?. by the Reader, the follvwing is 
 introduced : — 
 
 iiN5 nnN3 wW iii^N ^iJpna • '?i]3y '?n'i^ Sa Wi 
 D^»n nnin M^pSx :; ^V ripj ^33 i^«3 ^i • ^^a 
 ♦ Di'^Bh D^ni D^torini nDnai n|5iv!) lop n^pN^ 
 
l64 
 
 ADDITIONAL SERVICE FOR SABBATHS. 
 
 holy Sabbath ; and may Israel, who hallow thy name, rest 
 thereon. Blessed art thou, O Lord, who hallowest the 
 Sabbath. 
 
 Accept, O Lord our God, thy people Israel and their 
 prayer; restore the service to the oracle of thy house; 
 receive in love and favour both the fire offerings of Israel 
 and their prayer j. and may the service of thy people Israel 
 be ever acceptable unto thee. 
 
 And let our eyes behold thy return in mercy to Zion. 
 Blessed art thou, O Lord, who restorest thy divine presence 
 unto Zion. 
 
 We give thanks unto thee, 
 for thou art the Lord our 
 God and the God of our 
 fathers for ever and ever; thou 
 art the Rock of our lives, the 
 Shield of our salvation through 
 every generation. We will 
 give thanks unto thee and de- 
 clare thy praise for our lives 
 which are committed unto thy 
 hand, and for our souls which 
 are in thy charge, and for thy 
 miracles, which are daily with 
 us, and for thy wonders and 
 thy benefits, which are wrought 
 
 Congregation in an undertone— 
 
 We give thanks unto thee, 
 for thou art the Lord our 
 God and the God of our fa- 
 thers, the God of all flesh, 
 our Creator and the Creator 
 of ail things in the beginning. 
 Blessings and thanksgivings 
 be to thy great and holy name, 
 because thou hast kept us in 
 life and hast preserved us : 
 so mayest thou continue to 
 keep us in life and to preserve 
 us. O gather our exiles to 
 thy holy courts to observe thy 
 statutes, to do thy will, and 
 to serve thee with a perfect 
 heart ; seeing that we give 
 thanks unto thee. Blessed 
 be the God to whom thanks- 
 givings are due. 
 
 On Sabbath and New Moon. 
 people Israel from among all nations, and hast made thy holy 
 Sabbath known unto them, and hast appointed unto them statutes 
 for the beginnings of the months. Blessed art thou, O Lord, 
 who sanctifiest the Sabbath, Israel and the beginnings of the 
 months. 
 
Sx'iB'* ina m) ' •?|B''ip nsB' p5«'i5!i nnnxa iiyn'?^? 
 
 T T • : •• t: • •• • : )|v •• • :• t -: t 
 
 nnins n^^n lisn^? 'r\ry) * jixna S|pn nnnNSi 
 
 The Congregation in an undertone — ^*^ ^iHJN tZD^HiD 
 
 ■■■■■; ' 7 : '■; "," D'^ip 1J*nnN^^'7N1 
 
 binan ?i!?db nis7in? nto-ja P^ ^^'p "^^^ * "'Vl 
 
 ?i"^n»bii frp-^Ji. nw?b'i ?i''i?.n , '" ' "" ' = 
 
 : ni«ninn by ij^i-^? • nV "^b ni"I!|p?)ri lypto^J 
 
 On B'Yn cyN-ii. n3B». 
 • •»•« nns 'n!)-ia : nsap nnb D"<t»in •'aJsi ^■i!m nvTin onb 
 
 T; T - I T T : IT'T V T • T t; •• T '•• \ : T ; (T V T 
 
 : Q-'ttJin "'tiJN-ii bK-it»"'i nat^n ttJ'iTna 
 
163 ADDITIONAL SERVICE FOR SABBATHS. 
 
 without blemish, and two tenth parts of an ephah of fine 
 flour for a meal offering, mingled with oil, and the drink 
 offering thereof : this is the burnt offering of every Sabbath, 
 beside the continual burnt offering and the drink offering 
 thereof. 
 
 They that keep the Sabbath and call it a delight shall 
 rejoice in thy kingdom; the people that hallow the seventh 
 day, even all of them shall be satiated and delighted with 
 thy goodness, seeing that thou didst find pleasure in the 
 seventh day, and didst hallow it; thou didst call it the 
 desirable of days, in remembrance of the creation. 
 
 Our God and God of our fathers, accept our rest ; sanc- 
 tify us by thy commandments, and grant our portion in 
 thy Law ; satisfy us with thy goodness, and gladden us with 
 thy salvation; purify our hearts to serve thee in truth; and 
 in thy love and favour, O Lord our God, let us inherit thy 
 
 • On Sabbath and New Mooti. 
 
 he-Iambs of the first year without blemish. And their meal 
 offering and their drink offerings as hath been ordained, three 
 tenth parts of an ephah for each bullock, and two tenth parts 
 for the ram, and one tenth part for each lamb, with wine 
 according to the drink offering thereof, and a he-goat where- 
 with to make atonement, and the two continual offerings accord, 
 ing to their enactment. 
 
 They that keep the Sabbath and call it a delight shall rejoice 
 in thy kingdom ; the people that hallow the seventh day, even 
 all of them shall be satiated and delighted with thy goodness, 
 seeing that thou didst find pleasure in the seventh day, and 
 didst hallow it ; thou didst call it the desirable of days, in re- 
 membrance of the creation. 
 
 Our God and God of our fathers, accept our rest, and on this 
 Sabbath day renew this New Moon unto us for good and for 
 blessing, for joy and for gladness, for salvation and comfort, for 
 sustenance and maintenance, for life and peace, for pardon 
 of sin and forgiveness of iniquity {during Leap Year .-—and 
 for atonement of transgression) ; for thou hast chosen thy 
 
rhsf t iaw) i^B'5 n%^ nmib nSb D^j'n^y »jb'!i 
 : n3Dj) n^arin n'?y-W iniB'i nsB' 
 
 *V'5?J'n) • ^i!)i3» !iJ^yn^i ^vw^. ^^^ *y*5^ *??npto 
 
 'I T jTpT -T - ; '.* : -)•: t |' t 
 
 !ijn^Bn ^,5i£3i^ >mj^ ' ffpnin? iJjp'pn |ni fm^^ 
 :; uJ?*nJDl *r>i?«|i "^^^V*? 1^^^ ^0^1 '"^Jp^i^'? 
 
 o« B'Yn ^th] naB*. 
 
 T T ; • • • : T ; • r t ■• : - » : T v "1 .' 
 
 b>^ Q^ynpv "'3P-1 nsb ci''3nt|;» na???; • nana? t;n"'|p3i. 
 
 : DDDbna 
 
 i2 ;7''2-i •>r'<?^n"r • ^Fi-iisD ^lapso^? w???^ obs '^V''??^ 
 : n-'t^s-ia nbrsTsh -i3t riNnp iniH B'^a-' rr^an • int»^p? 
 :)2-»b5J a^'^rni iiann-iaaa nsi 'siaTitaN TibNi na-iribM 
 iSj»t»b • na-iabi nsbb n^ii tiJinn-riM mn nat^n ava 
 
 • T : T T r • : t ; v - v i - v v - t - - : 
 
 n-'S'nb ♦ nbababn noa-iDb ♦ nanab^i ns-iaJ'^b • nnatpb^ 
 
 •-: tt;-; tt;-: ttv; t • t;-: 
 
 msab-i duringLeap Year) li^ nn''bDbi Mtsn nb-'nab ♦ ■abxh^ 
 
 -jT -: iT-*:»;;"~r:' ▼• 
 
 ty^j-TiT naiwT • niasn-bsa wipa bs-icpi las^ •? t (»e?0 
 
l62 ADDITIONAL SERVICE FOfe SABBATHS. 
 
 manded concerning it ; and thou hast also commanded us, 
 O Lord our God, to bring thereon the additional offering 
 of the Sabbath as is meet. May it be thy will, O Lord our 
 God and God of our fathers, to lead us up in joy unto 
 our land, and to plant us within our borders, where we will 
 prepare unto thee the offerings that are obligatory for us, 
 the continual offerings according to their order, and the 
 additional offerings according to their enactment ; and the 
 additional offering of this Sabbath day we will prepare and 
 offer up unto thee in love, according to the precept of thy 
 will, as thou hast prescribed for us in thy Law through the 
 hand of Moses -thy servant, by the mouth of thy gloryj as 
 it is said : 
 
 And on the Sabbath day two he-lambs of the first year 
 
 On Sabbath and New Moon. 
 
 thee, both we and our fathers, our city hath been laid waste, 
 our sanctuary is desolate, our splendour hath gone into exile, 
 and the glory hath been removed from the house of our life, 
 so that we are not able to perform our obligations in thy 
 chosen house, in that great and holy house which was called 
 by thy name, because of the hand that hath been stretched 
 out against thy sanctuary. May it be thy will, O Lord our God 
 and God of our fathers, to lead us up in joy unto our land, 
 and to plant us within our borders, where we will prepare 
 unto thee the offerings that are obligatory' for us, the continual 
 offerings acccording to their order, and the additional offerings 
 according to their enactment ; and the additional offerings of 
 this Sabbath day and of this New Moon we will prepare and 
 offer up unto thee in love, according to the precept of thy will, 
 as thou hast prescribed for us in thy Law through the hand 
 of Moses thy servant, by the mouth of thy glory, as it is said : 
 And on the Sabbath day two he-lambs of the first year with- 
 out blemish, and two tenth parts of an ephah of fine flour for 
 a meal offering, mingled with oil, and the drink offering thereof: 
 this is the burnt offering of every Sabbath, beside the continual 
 burnt offering and the drink offering thereof. 
 
 Aiid in the beginnings of your months ye shall offer a burnt 
 offering unto the Lord ; two young bullocks and one ram, seven 
 
nntJ'S ejDiD 162 
 
 •ii|?!in^5 liy^ni ijvin'? nnttB'5 =i3j?yriB' !l3^pil^? 
 n-n nsB'h dv siDiiib-riKi • Dna'^na d^sd^si Dmoa 
 
 • T-- [- v: "tt;*: 't t:«: 
 
 i05 ^iixi niv»3 n^nx? ^js^p lanpj) nb'ya 
 ^"in^ 'SO ff^^y HB'D n;-Sy ^n^in^ ^lipv JJ)5p# 
 
 .••: TT-; 'T;-'; T-- : TT 
 
 On tynh E'Nn) naK'. 
 iS23 btsai «n,T' nb2T !i2t»'^pa n'^a D»a5i ^t^ij nn-in 
 
 T - %.: 1"'t: TT; 1" tI; • ■• •* T ; I" • T : T 
 
 n>^^ «>ni2in nitogb O'^'bis'! lan:^ ^ist 'W^d n-'?? 
 i*ri >3sa vby Tf^a; Nnip?^; a;iiijni biian n^aa fi^T^'? 
 
 nc£7T • -lab^aaa ^astsm ^amsb nn»c»2 ^bj^nczj iiaviiaM 
 
 T : i" ; • F- r • ■ I" : - : t , • : 1" -: - v r- -: 
 
 n'^DD^a^ nnip? D''i''a;? -"la^ninin niaaii^-riN Tf;3E)'b npsa 
 wijrtrf Wiki Di"'! n-rn na^n ni"* "•sp^n-n^i •nna^n? 
 in? •lais"! nns!?? naq«? 'f?"',??'^ ^'^li??'! nb?? toh 
 TI7iaD i?3Ki Ti^5? n^a "^Tr^v ?iO"jin? ^■'b? J??p??' 
 ^:e;:i na-'ari nattr'^aa aiipa?-"'??; na?^n ni'^a-i : "i^iaNs 
 inaa;a naaj nbi? : ispai ^ajf? nb-iba n;i?a nbp D'<a'-)p» 
 
 : napg^ T'lown nb2?-b? 
 D^3»? -lija"''?,? B''is v^ n^^ i^npj? D5''g7"Tg •'a?«T5') 
 
l6r ADDITIONAL SERVICE FOR SABBATHS. 
 
 Reader.— Ont is our God ; he is our Father ; he is our 
 King ; he is our Saviour ; and he of his mercy will let us 
 hear a second time, in the presence of all living (his promise), 
 " To be to you for a God." 
 
 Cong. — " I am the Lord your God." 
 
 Reader.— Krv^ in thy Holy Words it is written, saying, 
 
 Ccmg.—'Yh.& Lord shall reign for ever, thy God, O Zion, 
 unto all generations. Praise ye the Lord. 
 
 Reader.— \]'nX.o all generations we will declare thy greatness, 
 and to all eternity we will proclaim thy holiness, and thy 
 praise, O our God, shall not depart from our mouth for 
 ever, for thou art a great and holy God and King. Blessed 
 art thou, O Lord, the holy God. 
 
 On the Sabbath of Penitence conclude the last Blessing thus: — 
 the holy King. 
 
 Thou didst institute the Sabbath, and didst accept its 
 oiferings; thou didst command its special obligations with 
 the order of its drink offerings. They that find delight in 
 it shall inherit glory for everlasting; they that taste it 
 are worthy of life; while such as love its teachings have 
 chosen true greatness. Already from Sinai they were com- 
 
 On Sabbath and New Moon. 
 
 Thou didst form thy world from of old ; thou hadst finished thy 
 work on the seventh day ; thou hast loved us and taken pleasure 
 in us, hast exalted us above all tongues, hast sanctified us by 
 thy commandments, hast brought us near, O our King, unto thy 
 service, and called us by thy great and holy name. Thou, 
 O Lord our God, also gavest us in love Sabbaths for rest and 
 New Moons for atonement. But because we sinned against 
 
r\:ieh tp)n i6i 
 
 I" : r T I" v: T V 
 
 *0-'73 ^y\h noB' vtoni? wyw! N!in) •wreno 
 
 V " v: t: ■ -: 
 
 ♦ ibah ain| ^^"ij? na-iaii j^^'^^'-- 
 J !riSi>ri ♦ nn5 'rh li*v ^'p'?« c^'piv'? t! i^t?\ cong. 
 ^nenj? D*nv^ nxi'pi ^i} Ta? inj in^ ^«'^'•• 
 
 ( T - •• T 
 
 On njl1t5' nSg' conclude the last Blessing thus : — 
 
 Dtf n^Bhis n^w ♦ n^nijaip n^x^ nsB' nj3fl 
 *3'B» TN • nri3 n^i^ nn.?"? D*50i^C ^^) * i^I Q^D 
 
 <?« Enh E'Nni naB*. 
 • ''S"'2^n Di»2 iiji5sba ii^'b? • nii?]!? ?r^^'i3' ^l^^ nris 
 •I3mt£?'tni • niaittfbn-bsn sanaaiii laa n>^2n^ naniM fans 
 
 IT ; -' • ; ■ - T ■ (T ; - : (T T i- T : IT T ; 1- T 
 
 w^ifirt) biian ?jaa?i. • ^fpiiasb sos'^a i2i?5"!i?.l 1''0''?'?? 
 nn-'oab ninatt? nanwa -laTibN "•'••laVinm 'nNipioibs 
 
 T ; • T - T -; - : I" v: t: it ' v i* - t it't i" t 
 
 'O'lpiaNi 5ian,3s 'r''(3?V i3«iac^ ''9^'' > "TJ??^ b''^'7C? ''??''^? 
 
l6o ADDITIONAL SERVICE FOR SABBATHS. 
 
 On the Sabbath of Penitence say : — 
 
 Who is like unto thee, Father of mercy, who in mercy re- 
 memberest thy creatures unto life ? 
 
 Yea, faithful art thou to quicken the dead. Blessed art 
 thou, O Lord, who quickenest the dead. 
 
 Thou art holy, and thy name is holy, and holy beings 
 praise thee daily. (Selah.) Blessed art thou, O Lord, the 
 holy God. 
 
 On the Sabbath of Penitence, conclude the Blessing thus : — 
 the holy King. 
 
 IVhen the Reader repeats the Amidah, the following is added to 
 "holy God," p. l6i. 
 
 Reader.-^y^e. will reverence and sanctify thee according to 
 the mystic utterance of the holy Seraphim, who hallow thy 
 name in the sanctuary, as it is written by the h^nd of thy 
 prophet. And they called one unto the other and said, 
 
 C(p«j.— Holy, holy, holy is the Lord of hosts : the whoJs 
 earth is full of his glory. 
 
 Reader.— His glory filleth the universe ; his ministering 
 angels ask one another. Where is the place of his glory ? 
 Those over against them say, Blessed — 
 
 CoH^.— Blessed be the glory of the Lord from his place. 
 
 Reader.— From his place may he turn in mercy and be 
 gracious unto a people who, evening and moriiing, twice 
 every day, proclaim with constancy the unity of his name, 
 saying ip love. Hear — 
 
 C««5j;— Hear, O Israel : the Lord our God, the Lord is 
 One. 
 
On na'IC!' T\m say.— 
 
 ^iijin; Dv-So3 d'B'nj?!! c'^np tji^B''! tyiip nr« 
 
 It- ■■ t t: r - I T T|V 
 
 On n^^B' naB*, conclude the Blessing thus:— 
 W%«M the Spader repeats the TtVySS,^ the following nK'-nf) is said. 
 
 B'-Tj? 'S'lB' n^b' niD5 '^^'''^pJ) ^v'"l?^^ '^''^''' 
 
 - T : V V V 
 
 pxn-S? nSp ♦ nixnv ,\' tnip B'np jynp c««.s- 
 rh HT d»Sn^b' vnnB'S cSiv ^h i"!i33 ^''^'^- 
 
 V T V • -; T -:t ; T ^ •• T ; 
 
 ♦ toipiso :» ni33 '^in| c-^.?- 
 an?.*'?? cv fin;) D^tori'13 js^ Nin toip??? ^'<^^- 
 V^ nanxs a^ays n^aM dv ^33 iphi 3^y i»B' 
 
 T V t: I" v; x: •* t ; • ^ - ; 
 
IS9 
 
 ADDITIONAL SERVICE FOR SABBATHS. 
 
 For the Additional Service on the Intermediate SaibeUh of a Festival 
 see Service for the Festivals. 
 
 The following prayer {Amidah) to " as in ancient years," p. l66, 
 is said standing. 
 
 O Lord, open thou my lips, and my mouth shall declare 
 thy praise. 
 
 Blessed art thou, O Lord our God and God of our 
 fathers, God of Abraham, God of Isaac, and God of Jacob, 
 the great, mighty and revered God, the most high God, who 
 bestowest lovingkindnesses, and possesses! all things ; who 
 rememberest the pious deeds of the patriarchs, and in love 
 wilt bring a redeemer to their children's children for thy 
 name's sake. 
 
 On the Sabbath of Penitence say: — 
 
 Remember us unto life, O King, who delightest in life, and 
 inscribe us in the book of life, for thine own sake, O living 
 God. 
 
 O King, Helper, Saviour and Shield. Blessed art thou, 
 O Lord, the Shield of Abraham. 
 
 Thou, O Lord, art mighty for ever, thou quickenest the 
 dead, thou art mighty to save. 
 
 Fro7n the Sabbath after the Eighth Day of Solemn Assembly until 
 the First day of Passover say: — 
 
 Thou causest the wind to blow and the rain to fall. 
 
 Thou sustainest the living with lovingkindness, quickenest 
 the dead with great mercy, supportest the falling, healest 
 the sick, loosest the bound, and keepest thy faith to them 
 that sleep in the dust. Who is like unto thee. Lord of 
 mighty acts, and who resembleth thee, O King, who killest 
 and quickenest, and causest salvation to spring forth ? 
 
159 
 
 : n3t^^ qoiD rh^n 
 
 For IJl'lSn ^n) naB' f[WO see Service far D»^J1. ^?l^. 
 The fallowing rTl^pg to n'W'lClj?^ /. i66, zV jaa'rf standing. 
 
 liv T • : • - ■ T : • - T : t -: 
 
 niaan Sn3n '?Nn ♦ npy! 'ri'?«i pnv* *ri'?N cnn^x 
 
 • '?3n njipi D^:?itD dhdh Sttia ♦ ivW ':'« ^'li^ni 
 Shv? jyi^'p Dn'jn ^55^ Sni:! K*ia!i nnx ^ipn nsiii 
 
 On n^-lty n3B' Joy;— 
 
 • B^nn "ispa iiaanai • n'O'na rsn ?f?p d''»d'^ «•}.?» 
 
 • - - '.-r* : I" : T : . - - i - t » viv • i .t 
 
 • t'f\rh iin nriN D*na n»n;b 'J^^? D^ij;'? niaa nm 
 
 /^n;ro IT'E'N'ia nSE' ««ft7 ^.5« i^iW/ Day of HpS ra^/ .— 
 
 V IT - • -IT • 
 
 "ijibiD • WTi D^»515 D^nx? n»ri;^ nopi d*»n Vi^sa 
 iniiiibN D»pto!i Dn!iDN n^nbii D*'?in NSini d^SsiJ 
 
 T ; - |- ; - V - : • • I v jv 
 
158 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 stand in his holy place ? He that hath clean hands and a 
 pure heart ; who hath not set his desire upon vanity, and 
 hath not sworn deceitfully. He shall receive a blessing 
 from the Lord, and righteousness from the God of his sal- 
 vation. This is the generation of them that seek after him, 
 that seek thy face, (O God of) Jacob ! (Selah.) Lift up your 
 heads, O ye gates; and be ye lifted up, ye everlasting doors, 
 that the ICing of glory may come in. Who, then, is the, 
 King of glory? The Lord strong and mighty, the Lord 
 mighty in battle. Lift up your heads, O ye gates ; yea, lift 
 them up, ye everlasting doors, that the King of glory may 
 come in. Who, then, is the King of glory ? The Lord of 
 hosts, he is the King of glory. (Selah.) 
 
 While the Scroll of the Law is being placed in the Ark, the following to 
 " as of old " is said : — 
 
 And when it rested, he said. Return, O Lord, unto the 
 ten thousands of the thousands of Israel. Arise, O Lord, 
 unto thy resting place ; thou, and the ark of thy strength. 
 Let thy priests be clothed with righteousness ; and let thy 
 loving ones shout for joy. For the sake of David thy servant, 
 turn not away the face of thine anointed. For I give you 
 good doctrine; forsake ye not my Law. It is a tree of 
 life to them that grasp it, and of them that uphold it every 
 one is rendered happy. Its ways are ways of pleasantness, 
 and all its paths are peace. Turn thou us unto thee, O 
 Lord, and we shall return : renew our days as of old. 
 
 Kaddish, p. 37. 
 
3113 Dvi nnE'S nnnEr nSsn iss 
 
 KB'* : nibiaS yaB'j nSi •b's: xitj'S .Njya nS ntrx 
 
 !■■ t;-:^-;« ; -;- :t--tt v-j 
 
 iiNiJ'ani^ D3,*sj'Nn Dny^ ^ap irhp npy; y,^3»b'j?5?3 
 ;: "ii3i?n i^p nr 'a : iS^i^n ^^hp a^y) a'piy ^nns 
 
 •^IpP nr Nin 't$ t nban •^'^a ni:'! o'piy ^nns -in^i 
 
 T |v T - I V IV T : t: t - 
 
 While the 13D jV being placed in the Ark, the following to DIOS 
 
 p']r!ie'|'p* Yi^O^ •IJ^. P^5 nJ?« '?|nnwa'?:i'MO!ip 
 
 I -:- - • I VT • |- T |-|v ■ llv • : 
 
 T |» T ; T ■.. : T |v ! : T )•■-.--- • ■ - I ■■ 
 
 J DTp3 «*»' B^n naitrji 
 
 ■.■||v: I- T •■ - T I t: 
 
 B'*'li3 *Vn, p. 37. 
 
157 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 On returning the Scroll of the Lam to the Ark the Reader says:— 
 
 Let them praise the name of the Lord ; for his name 
 alone is exalted : 
 
 Consregation.—Yi\'!, grandeur is above the earth and heaven : 
 and he hath lifted up a horn for his people, to the praise 
 of all his loving ones, even of the children of Israel, the 
 people near unto him. Praise ye the Lord. 
 
 Ok Sabbaths and on Festivals occurring on Sabbaths say: — 
 Psalm xxix. A Psalm of David. 
 
 Give unto the Lord, O ye children of the mighty, give 
 unto the Lord glory and strength. Give unto the Lord the 
 glory due unto his name ; worship the Lord in the beauty 
 of holiness. The voice of the Lord is upon the waters: 
 the God of glory thundereth, even the Lord upon the 
 great waters. The voice of the Lord is powerful; the 
 voice of the Lord is full of majesty. The voice of the 
 Lord breaketh the cedars; yea, the Lord breaketh in 
 pieces the cedars of Lebanon. He maketh them also to 
 skip like a calf; I^ebanon and Sirion like a young wild-ox. 
 The voice of the Lord cleaveth ilames of fire ; the voice 
 of the Lord maketh the wilderness to tremble ; the Lord 
 maketh tremble the wilderness of Kadesh. The voice of 
 the Lord maketh the hinds to travail, and strippeth the 
 forests bare : and in his temple everything saith, Glory. The 
 Lord sat as king at the flood ; yea, the Lord sitteth as king 
 for ever. The Lord will give strength unto his people ; the 
 Lord will bless his people with peace. 
 
 On Festivals occurring on Week-days say :— 
 Psalm xxiv. A Psalm of David. 
 
 The earth is the Lord's, and the fulness thereof; the 
 world, and they that dwell therein. For it is he that hath 
 founded it upon the seas, and established it upon the floods. 
 Who may ascend the mountain of the Lord ? And who may 
 
nitD DV1 MB'S nnriB' nSsn is? 
 
 On returning the ISD to the Ark the Reader says : — 
 Congregation : — 
 
 -bsS rhr\!^ Sish Hj?. ^1). • i^^.p^'! nr'^y '^'^'^ 
 
 0« Sabbaths and on Festivals occurring on Sabbaths say: — 
 
 i3"3 nhr\r\ 
 
 jinB'i jiia^ "^^lyto? DI'pT^ 'P?^!^ \n^"i^^ I: 
 PlJJ'Dvi- f^'i'^t*? ^'^\ *) '^''P • '^'^P ^'^'^P V: ''^ni "1112? 
 
 On Festivals occurring on Week-days say: — 
 
 :na OB';i San nKiS)?>i pNn v'? '"i^^P "'H^' 
 
156 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 searchable. One generation shall laud thy works to another, 
 and shall declare thy mighty acts. On the majestic glory of 
 thy grandeur, and on thy marvellous deeds, will I meditate. 
 And men shall speak of the might of thy awful acts ; and 
 I will recount thy greatness. They shall pour forth the fame 
 of thy great goodness, and shall exult in thy righteousness. 
 The Lord is gracious and merciful ; slow to anger and of 
 great lovingkindness. The Lord is good to all ; and his 
 tender mercies are over all his works. All thy works shall 
 give thanks unto thee, O Lord ; and thy loving ones shall 
 bless thee. They shall speak of the glory of thy kingdom, 
 and talk of thy power ; to make known to the sons of men 
 his mighty acts, and the majestic glory of his kingdom. 
 Thy kingdom is an everlasting kingdom, and thy dominion 
 endureth throughout all generations. The Lord upholdeth 
 all that fall, and raiseth up all those that are bowed down. 
 The eyes of all wait upon thee ; and thou givest them their 
 food in due season. Thou openest thine hand, and satis- 
 fiest every living thing with favour. The Lord is righteous 
 in all his ways, and loving in all his works. The Lord is 
 nigh unto all them that call upon him, to all that call upon 
 him in truth. He will fulfil the desire of them that fear 
 him ; he also will hear their cry, and will save them. The 
 Lord guardeth all them that love him ; but all the wicked 
 will he destroy. My mouth shall speak of the praise of 
 the Lord ; and let all flesh bless his holy name for ever and 
 ever. 
 
 But we will bless the Lord from this time forth and for 
 evermore. Praise ye the Lord. 
 
31D DV1 n^B^ nnriB' nSsn 156 
 
 jnn^b'N ^nx'psi n.5-»i ^nin -ib| iin 
 
 J nails'^:?* ■^n/pni Tl'^/^"'^^ i^P* '^'i^^* 
 
 :n'ij nn-':'39 ''li^h^ptD D^to'?y-'?3 n^i^'pto "^ni^^© 
 
 { "ins?? o^5N"fiN DnS-fnij nrix) nab') ^*Si4 '?b o^a 
 : f\)n ^n-Si^ y^ac'ibi "^inrn^ nnia 
 
 T-;- t; 't; TT; t; t;I 
 
 V vi V |\t|: .•-•-: : T :| t ; t ': |r 
 
 : Dy^vi vW^. DnviB'-nKi he's!: v«n:-|ix") 
 
 • ;- *t:t t ■•; T— ; T V Tj 
 
I5S MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 In many Congregations the folloiving is said only on /he Sabbaths 
 preceding Pentecost and the Fast of the Ninth of Ab : — 
 
 May the Father of mercies, who dwelleth on high in his 
 mighty compassion, remember those loving, upright and blame- 
 less ones, the holy congregations, who laid down their lives for 
 the sanctification of the divine name, who were lovely and plea- 
 sant in their lives, and in their death were not divided ; swifter 
 than eagles, stronger than lions to do the will of their Master 
 and the desire of their Rock. May our God remember them for 
 good with the other righteous of the world, and avenge the 
 blood of his servants which hath been shed ; as it is written in 
 the Law of Moses, the man of God, Rejoice, O ye nations, with 
 his people, for he will avenge the blood of his servants, and will 
 render vengeance to his adversaries, and will make atonement 
 for his land and for his people. And by the hands of thy 
 servants, the prophets, it is written saying, I will cleanse their 
 blood that I have not yet cleansed : for the Lord dwelleth in 
 Zion. And in the Holy Writings it is said, Wherefore should 
 the nations say. Where is their God ? Let there be made known 
 among the nations in our sight the revenging of the blood of 
 thy servants which hath been shed. And it is said. For he 
 that maketh inquisition for blood remembereth them ; he for- 
 getteth not the cry of the humble. And it is further said. He 
 judgeth among the nations ; the land is full of corpses : he 
 smiteth the head over a wide land. He drinketh of the brook 
 in the way : therefore shall he lift up the head. 
 
 Happy are they that dwell in thy house : they will be 
 ever praising thee. (Selah.) Happy is the people, that 
 is in such a case : happy is the people, whose God is the 
 Lord. 
 
 Psalm cxlv. A Psalm of Praise : of David. 
 
 I will extol thee, my God, O King ; and I will bless thy 
 name for ever and ever. Every day will I bless thee ; and 
 I will praise thy name for ever and ever. Great is the 
 Lord, and exceedingly to be praised : and his greatness is un- 
 
211D DV1 n^^h nnntJ' nSsn iss 
 
 /« ;;2a»j' Congregations the following is said only on the Sabbaths 
 preceding niV^B' and 3N3 njJE'ri ; — 
 
 nivTif? • D"in'<p;?in'i Dnaj^rn. D-'T'pqn D*i)2qi5 ^ip9': 
 
 Q^ naitdb ^a-ribN d-i3T"' : Q-i^is v^ni nsip li^n nibsb 
 2sin33 : TTis^n inav n'^ nnfia Dip?^i • obi^ ••p-'^s -is?; 
 i'>"T2?-Di ''3 iar D'jia ^i'^ain • D'^ribsn aJ-^H nma rn.in? 
 Tinay ""T bsi : ias inm« -iSDi viiJb aitt;"« Dpai • Dip"; 
 
 • IV T -: " : - : - t : - ■.* ■ : t t ; • t 't t : ' 
 
 yys \''i •"»n''i?3 t^b oip'^ "'O'^pa"! 'ibsb nnn3 n''Si2?n 
 n*« Q-iian 'na^'' nab • nnfc?3 tiJ-jpn •'5ri5?=i t p*2? 
 : tjisc^n I'^i:??. ^\ nap? ^3^.?''?7b ca^is? si^^ : nn"<nbs 
 \^a^^TS_ nps? naa? )h -i3t cnis d-'D^ ani^ 13 -leisi 
 : rvsn vij? b» b;s-i vna ni»'i.a sba Q'^'ia? m ipi^l 
 ; tt7i^i nns ^3 hv nn??^ TyniTa bna? 
 
 : n*?}? 'T|!i';>|?n* nij; 'ffn^n o?jn» n.?^x 
 
 n'Dp D''^nn 
 
 • T ; T • 1 
 
 : i!^i D^yS ^»^ ^^^\ ?12':!l^< DV-':'?? 
 
154 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 On ike Sabiath preceding A^ew Moon the following is said: — 
 
 May it be thy will, Lord our God and God of our 
 fathers, to renew unto us this coming month for good and 
 for blessing. O grant us long life, a life of peace, of good, 
 of blessing, of sustenance, of bodily vigour, a life marked 
 by the fear of Heaven and the dread of sin, a life free from 
 shame and reproach, a life of prosperity and honour, a 
 life in which the love of the Law and the fear of Heaven 
 shall cleave to us, a life in which the desires of our heart 
 shall be fulfilled for good. Amen. (Selah.) 
 
 Reader. — He who wrought miracles for our fathers, and 
 redeemed them from slavery unto freedom, may he speedily 
 redeem us, and gather our exiles from the four corners of 
 the earth, even all Israel united in fellowship; and let us 
 say. Amen. 
 
 The New Moon of {naming the month) will be on 
 
 {naming the day or days). May it come to us and to all 
 Israel for good. 
 
 Cong, and Reader.— M&y the Holy One, blessed be he, 
 renew it unto us and unto all his people, the house of 
 Israel, for life and peace, for gladness and joy, for salvation 
 and consolation ; and let us say, Amen. 
 
nitD DV1 f\:it^ n^nntj' nSsn 154 
 
 On the Sabbath preceding E'lh t^NT the following is said: — 
 
 ... ; V 1" -: •• •• |- v: t: ) |v t j ■ | t ■ : 
 
 D«ri ♦ ntoxy rii'pn-StJ' D*»n noanis-VB' D^n nana 
 
 .- ,_. p . ,. ,_ ^^.-•„ ._ tt; 
 
 Dn3 i^NB' D**n Nipri my\ ^>i2^ my. do? ^■*?' 
 wi ♦nnE' D*?n • ib?) n^'p-^B' d*»n ♦ nsS^i riB'iia 
 
 T (V I •• T T : 1" • 
 
 Reader : — 
 
 Jijp'^j pp^l 3np5 iJniK hii^\ Min ♦ n'nn'? 
 ♦. pii naw) ♦ '?Nl^r'?3 oniPi • pNn nis^3 ysiNX? 
 
 {naming the day or Q^»5 n^H* (««'«2'»^ ''^« »zflw</^) {J>"fn {J^X*! 
 
 : nato"? '^xna'! '?3 W) iJ*,'?y Nan ("^"y^ 
 
 Congregation and Reader. 
 
 T - ; I" T I T )t - \" :- i 
 
 r\wh ♦ nn;?5B'^!i jibc'^ • tih^^ a»:rh h^'p] 
 
153 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 he remove from them all sickness, heal all their body, 
 forgive all their iniquity, and send blessing and prosperity 
 upon all the work of their hands, as well as upon all 
 Israel, their brethren ; and let us say. Amen. 
 
 The Reader takes the Scroll of the Law, and says the following Prayer 
 for the King and the Royal Family : — 
 
 He who giveth salvation unto kings and dominion unto 
 princes, whose kingdom is an everlasting kingdom, who 
 delivered his servant David from the hurtful sword, who 
 maketh a way in the sea and a path in the mighty 
 waters, — may he bless, gua-'^, protect, and help, exalt, 
 magnify, and highly aggrandize our Sovereign Lord, King 
 George, our gracious Queen Mary, Alexandra the 
 Queen-Mother, Edward Prince of Wales, and all the 
 Royal Family. 
 
 May the supreme King of kings in his mercy preserve 
 the King in life, guard him and deliver him from all 
 trouble, sorrow, and hurt. May he make his enemies fall 
 before him ; and in whatsoever he undertaketh may he 
 prosper. May the supreme King of kings in his mercy 
 put a spirit of wisdom and understanding into his heart 
 and into the hearts of all his counsellors, that they may 
 uphold the peace of the realm, advance the welfare of the 
 nation, and deal kindly and truly with all Israel. In his 
 days and in ours may Judah be saved, and Israel dwell 
 securely ; and may the redeemer come unto Zion. O 
 that this may be his will, and let us say, Amen. 
 
sib dvi nae^ nnr^ n^sn 153 
 
 7X< ^^a*;- takes the nniPl nBD^ and says the following Trayer for the 
 King and the Royal Family:— 
 
 ma^a ^ma'pD ' D*3*P5'? nSB'pa!! D^a'pi?'? nyiE'J^ jniun 
 ♦ rm yT[b nay niT^^^ i^Vi^!^ * D^aSiy-'^a 
 
 Our Sovereign Lord, King George, our gracious 
 
 Queen Mary, Alexandra the Queen-Mother, 
 
 Edward Prince of Wales, and all the 
 
 Royal Family. 
 
 |,, .... c": T-;-; "t: ■•;■ |vi¥ t t 
 
 "rba!) vjfiS vwiJJ' '^♦isn !in^»s' ppi lij^i mx Vao^ 
 
 ; tt; t: ■-; l"**~| *1TT | t ; t t t • 
 
 I •• • T -: - ; • T : - •• : - \-fi\t ' v i ' v ; • v -; 
 
 Diets' pnnn'? nyai naan np vj^yv-Sa a'^ai iaSa 
 t^Nfi^rVa ny naxj nop nicJ'ySi toy wSb') nia^m 
 ^^a1 piDi^ jfe^! ^^I?'!') !TJ^n' yB'jri irpjai vib;5 
 
J 52 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 trouble and mishap. May the Lord of heaven be their help 
 at all times and seasons ; and let us say, Amen. 
 
 TAe following two paragraphs are only said when Service is held 
 ■with a Congregation. 
 
 May salvation from heaven, with grace, Jpvingkindness, 
 mercy, long life, ample sustenance, heavenly aid, health of 
 body* a higher enlightenment, and a living and abiding 
 offspring, that will not break with, nor neglect any of 
 the words of the Law, be vouchsafed unto all this holy 
 congregation, great and small, children and women. May 
 the King of the universe bless you, prolong your lives, 
 increase your days and add to your years, and may you be 
 saved and delivered from every trouble and mishap. May 
 the Lord of heaven be your help at all times and seasons ; 
 and let us say. Amen. 
 
 May he who blessed our fathers, Abraham, Isaac and 
 Jacob, bless all this holy congregation, together with all 
 other holy congregations : them, their wives, their sOns and 
 daughters, and all that belong to them; those also who 
 unite to form Synagogues for prayer, and those who enter 
 therein to pray ; those who give the lamps for lighting, and 
 wine for Kiddush and Habdalah, bread to the wayfarers, and 
 charity to the poor, and all such as occupy themselves in 
 faithfulness with the wants of the congregation. May the 
 Holy One, blessed be he, give them their recompense j may 
 
ait3 bvi h:iB'S n^intj' nSsn 152 
 
 7/4e following two paragraphs are only said when Service is held 
 with a Congregation, 
 
 •: I \ : ■ T • T :- tt|- : t - t :- x : - - 
 
 j'ln NB'np N^np-^aS ♦xriniN ^ibansa 'risa^-K'? 
 Kib'^y-n NsSa ♦ ^^t^Ji xSstD N-n^yr Dy N»nn3i 
 
 t:t • t;- T-; t;- t-": • t~:;- 
 
 npiN |ri») p3»av n#?^ }b?n {^^1)1 pan: V^\ 
 -b |X5!i Npy-Sa |» fnrri^n) pp^nni •pa^^iip''? 
 
 t; 'TV • T*:» . T , , i 
 
IS I MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 On the Day of Atonement say : — 
 
 For the Law, for the divine service, for the prophets 
 {on Sabbath add, for this Sabbath Day,) and for this Day of 
 Atonement, which thou, O Lord our God, hast given us {on 
 Sabbath add, for holiness and for rest,) for forgiveness, pardon 
 and atonement, for honour and glory, — for all these we thank 
 and bless thee, O Lord our God, blessed be thy name by the 
 mouth of every living being continually and for ever : thy word 
 is true and endureth for ever. Blessed- art thou, O Lord, thou 
 King, who pardonest and forgivest our iniquities and the iniqui- 
 ties of thy people, the house of Israel, and makest our trespasses 
 to pass away year by year ; King over the whole earth, who 
 sanctifiest {on Sabbath add, the Sabbath,) Israel and the Day 
 of Atonement. 
 
 The following three paragraphs are not said on Festivals occurring 
 on Week-days. 
 
 May salvation from heaven, with grace, lovingkindness, 
 mercy, long life, ample sustenance, heavenly aid, health of 
 body, a higher enlightenment, and a living and abiding 
 offspring, that will not break with, nor neglect any of the 
 words of the Law, be vouchsafed unto the teachers and 
 rabbins of the holy community, who are in the land of 
 Israel, and in the land of Babylon, and in all the lands of 
 our dispersion ; unto the heads of the academies, the chiefs 
 of the captivity, the heads of the colleges, and the judges 
 in the gates ; unto all their disciples, unto all the disciples 
 of their disciples, and unto all who occupy themselves with 
 the study of the Law. May the King of the universe bless 
 them, prolong their lives, increase their days, and add to 
 their years, and may they be saved and delivered from every 
 
nib DV1 nnc'S nnriB' nSsn 151 
 
 On l-IB? DV jaj/;— 
 
 siaTibN "<"' ^3v) nnuttJ rt-in ansjan (Dh"* bsi n-Tn nat^n a^rf 
 
 I" v: t; it t I- t V V - •■■.•- \ - : v - t - - 
 
 • n-isabi ^h•^^n:^^ nn'^bob cnnnanbi nw'nh »» naB* a-^* 
 
 TT-; T-;*; T*:'\ T ;': tV:» t- 
 
 Tib DnSa i3n5« Wjib^ ■;"'. ban-b? Ti-iNpribi Ti^^b 
 nViDibnia trba ••«'' nriM 11^-12 • ivh D^pi n»N fjinn^ 
 
 - 1" ; " '■.* IV t: r - ' T - T T'" : V v: ' : t : 
 
 baa iia-'niaaJN "T^asa-i •b^-jcp''. n""? is? ni2i?bi. io'^niaisb 
 na:^n »« nae' «*o aJ'^pn viNn-ba-bv Trba • natr-i naa? 
 
 V; T-- T- ••r-;« V'T T T - ' V IV T T : T T 
 
 : nnean ni'^i bsib'^ 
 
 7'/4^ following three paragraphs are not said on Festivals occurring 
 on Week-days. 
 
 '5'1« **D) *??0'3? K'^PH) «?n N*&^|» |j?is Dip: 
 
 NnniiiD pill ir.^"? •«0n'>^ 'Pinsp '7b5*"«'? 
 ♦B'n!?!) xrii'pj ^K'n.'p!) 4^ 'K'n'p •xjnj'pa ny^x 
 
 N#:) jin^^n b^d* jinn: -sji;!^ ><p'?V"n ^«3'?» 
 
150 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 and for this Sabbath day, which thou, O Lord our God, 
 hast given us for holiness and for rest, for honour and for 
 glory, — for all these we thank and bless thee, O Lord our 
 God, blessed be thy name by the mouth of every living 
 being continually and for ever. Blessed art thou, O Lord, 
 who sanctifiest the Sabbath. 
 
 On the Three Festivals, as also on the Intermediate Sabbath of 
 Tabernacles, say:— 
 
 For the Law, for the divine service, for the prophets ; 
 
 On the Sabbath : for this Sabbath Day, 
 
 On Passover : and for this day of the Feast of UnleaveneeJ 
 Bread, 
 
 'On Pentecost: and for this day of the Feast of Weeks, 
 
 On Tabernacles: and for this day of the Feast of Tabernacles, 
 
 On the Eighth Day of Solemn Assembly: and for this 
 Eighth-day feast of Solemn Assembly, 
 
 which thou, O Lord our God, hast given us {on Sabbath add, 
 for holiness and for rest,) for joy and gladness, for honour 
 and glory, — for all these we thank and bless thee, O Lord our 
 God, blessed be thy name by the mouth of every living being 
 continually and for ever. Blessed art thou, O Lord, who sanc- 
 tifiest {on Sabbath add, the Sabbath,) Israel atid the Festivals. 
 
 On the New Year say ; — 
 
 For the Law, for the divine service, for the prophets (on 
 Sabbath add, and for this Sabbath Day), and for this Day of 
 Memorial, which thou, O Lord our God, hast given us {on 
 Sabbath add, for holiness and for rest,) for honour and glory,— 
 for all these we thapk and bless thee, O Lord our God, blessed 
 be thy name by the mouth of every living being continually and 
 for ever : thy word is true and endureth for ever. Blessed art 
 thou, O Lord, King over the whole earth, who sanctifiest {on 
 Sabbath add, the Sabbath,) Israel and the Day of Memorial. 
 
:ii£3 DV1 niajy'? nnne' nSsn 150 
 
 nn!i3»^ HB'npS w^ri^N '* ^iWnnsB' ntn natj'h 
 
 ' : ■ ! T ■•.!: • 1" v: t; |t t j- i v v - t - - 
 
 DHia !|im^i{ !)yriS« \\ hb'n-h^ ♦ ^1.^|5r>'?=i lia^'? 
 
 "» nag'). Di''-b51 a''t>(''59n-'bs'! n-jinsn-b?"] nninn-bs 
 (Di^-bsi Tiin nat&n «^<^ 
 
 en nisD J**"— <wi niyrjE' say— I OTj piDS M:)^— 
 
 n-To ni3Bn an n-jn n'ii>!D^o an | n-tn nisan an 
 
 o" nnp <3»»B' w-n-tn nn;^si;7 an "'a'^at^n 
 pi»E?b (nn^iaQb? nc&iif? <»« naB* -wf-jo •la'^pb^? ;^. ^ab ^jp??? 
 D'^iia iiana^ ^la-'iibH ^,^ bbn-bs * n-i.i($9;:ib=i Tiai?b ni^acpb^ 
 nbi^b T"*!!?^ •'n-b? '«S5 IJpe? ^i^ri"; * iiniH D''5i?J3.i lyb 
 bw"!^'; (1 na^n «» naa' *^ trJ'^rpq • ;"; ns^a •jjini^ • t?} 
 
 On nfnm-i say.-— 
 
 •w naB*) ni''-bs} D''ii»''5?n-bsi nnia^j^-b^l nninn-b:? 
 wrtby ■;•; wb rin?tj; n-jn Ti-i?-Tn (ov b?"] n^rr na^n a^-^ 
 bsn-b^ • niispnbn "Ti^^b (ni^sDJabi n^iiTb »» nsK' «^* 
 ?fZ3tt? TTi^P"! * 'nO'iw D''5ia)3^ "nb □''lia ^lan3« •I3''i1b« ■;'; 
 T\n^ ' isb njp") np« I"]?!'! ' T^l obirb T'Op ""n-b^ •'sa 
 Q n?t^n "f naB* ^rfi^ B^Trps? • Vi^!7-b3-b5 Tjba * il nijis 
 
149 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 Blessed art thou, O Lord, who hast chosen the Law, and 
 Moses thy servant, and Israel thy people, and prophets of 
 truth and righteousness. 
 
 After the Lesson from the Prophets the following is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 Rock of all worlds, righteous through all generations, O 
 faithful God, who sayest and doest, who speakest and 
 fulfiUest, all whose words are truth and righteousness. 
 Faithful art thou, O Lord our God, and faithful are thy 
 words, and not one of thy words shall return void, for thou 
 art a faithful and merciful God and King. Blessed art thou, 
 O Lord, God, who art faithful in all thy words. 
 
 Have mercy upon Zion, for it is the home of our life, and 
 save her that is grieved in spirit speedily, even in our days. 
 Blessed art thou, O Lord, who makest Zion joyful through 
 her children. 
 
 Gladden us, O Lord our God, with Elijah the prophet, 
 thy servant, and with the kingdom of the house of David, 
 thine anointed. Soon may he come and rejoice our 
 hearts. Suifer not a stranger to sit upon his throne, nor 
 let others any longer inherit his glory; for by thy holy 
 name thou didst swear unto him, that his light should not 
 be quenched for ever. Blessed art thou, O Lord, the Shield 
 of David. 
 
 On Sabbaths, including the Intermediate Sabbath of Passover, say: — 
 
 For the Law, for the divine service, for the prophets, 
 
mitD Di^T nisy'? nnriB' nSsn 149 
 
 h^iiy^.:?) iiny n^ani rriina inian ♦ ** nnx "ai^a 
 
 A/ier /heading the iTIDSn M^ following is said:— 
 
 ^n^{ lan^ ^n^*^ fi'^»«51 i^'p'?^ '.! «^n nrix 
 rw'htiiiL^ ^iny x^:i3n !in»SN3 ii^^nSx ♦♦ wniisB' 
 
 : - : I |v : - • T - |T • •• : I" v: t: |" : - 
 
 i«D3-W * lis'? ^T\ N^: nnnpa ♦ "rjn^B'to ^r\ n*a 
 
 V T T ^ s " V ; • V T : |- : " | : :| t 
 
 tin pa '"i rm ijini 
 
 o» naB', including nos ngran bin nac', say.— 
 
 ■; ••; ■; t*. t ; t - 
 
148 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 Persons who have been in peril of their lives, during journeys by sea or 
 land, in captivity or sickness, upon their deliverance or recovery 
 say the foil ffzuing, after the conclusion of the last Blessing :— 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who vouchsafest benefits unto the undeserving, who hast 
 also vouchsafed all good unto me. 
 
 The Congregation respond : — 
 
 He who hath vouchsafed all good unto thee, may he 
 vouchsafe all good unto thee for ever. 
 
 The following is said by the Father of a Bar-Mitzvah, when the latter 
 has concluded the Blessing after having been called to the Reading 
 of the Law. 
 
 Blessed be he who hath freed me from the responsibility 
 for this child. 
 
 After the Reading of the Law, the Scroll is held up, and the 
 Congregation say the following : — 
 
 And this is the Law which Moses set before the children 
 of Israel, according to the commandment of the Lord by 
 the hand of Moses. It is a tree of life to them that grasp 
 it, and of them that uphold it every one is rendered happy. 
 Its ways are ways of pleasantness, and all its paths are peace. 
 Length of days is in its right hand ; in its left hand are 
 riches and honour. It pleased the Lord, for his righteous- 
 ness' sake, to magnify the Law and to make it honourable. 
 
 Before the Lesson from the Prophets the following is said:^ 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast chosen good prophets, and hast found pleasure in 
 their words which were spoken in truth. 
 
nits DV1 tyn^h nnn^ nSsn hs 
 
 Persons who have been in ^eril of their lives, during journeys by sea or 
 land, in captivity or sickness, upon their deliverance or reccfvery say 
 the following after the conclusion of the last Blessing: — 
 
 d^5»n'p S?5iiiri 'D^yn ^ii lynSN ;» nrix "sjiini 
 
 T/^ij Congregation respond: — 
 
 The following is said by the Father of a mV'? 1?, when the latter has 
 coiuluded the Blessing after having been called to the Reading of 
 the Law : — 
 
 After the Reading of the Law, the min 1BD is held up, and the 
 Congregation say the following: — 
 
 : n'-^KVi, n'T.'iM '^n;!! ipnx 
 
 ^«/??>¥ Reading the ITIOSn /,5e follomng is said:— 
 
 ;nDN3 Dn»wn Dnnma nv^i D*?to D'«*?Ja 
 
147 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 ing the eyes. The Lord will give strength unto his people : 
 the Lord will bless his people with peace. As for God, his 
 way is perfect: the word of the Lord is tried: he is a shield 
 unto all them that trust in him. 
 
 Cong, and Reader.— KnA ye that cleave unto the Lord your 
 God are alive every one of you this day. 
 
 Those who are called to the Reading of the Law say the following 
 Blessing: — 
 
 Bless ye the Lord who is to be blessed. 
 
 Ciw^.— Blessed be the Lord, who is to be blessed for ever 
 and ever. 
 
 The Response of the Congregation is repeated, and the Blessing 
 continued : — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast chosen us from all peoples, and hast given us thy 
 Law. Blessed art thou, O Lord, who givest the Law. 
 
 After the reading of a Section of the Law, the following Blessing 
 is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast given us the Law of truth, and hast planted ever- 
 lasting life in our midst. Blessed art thou, O Lord, who 
 givest the Law. 
 
aits DV1 n^t^h nnnty nSsn h? 
 
 Congregation and Reader : — 
 
 J D^»n D3^3 D«n DD^nSx '♦a D\'5a'in dpini 
 
 ^ : \ - V •• v: T - I' ■■ : - v - : 
 
 Those who are called to the Reading of the mifl say the following 
 Blessing :^ 
 
 {"^I^to j;-nN ^3!)a 
 
 Congregation : — 
 
 7X£ Response of the Congregation is repeated, and the Blessing 
 continued : — 
 
 .<{^£/- /^ reading of a Section of the Law, the folloTiiing Blessing 
 is said: — 
 
 ♦ t! nfijjj "sjm ♦ «pina yt)i o'pij; \»n) ♦ rm trm 
 
146 MORNING SERVICE FOR SABBATHS Awb FESTIVALS. 
 
 created, — this world and the world to come, — in accordance 
 with his desire, and 'with the desire of them that fear him, 
 and of all the house of Israel : the Rock everlasting, the Lord 
 of all creatures, the God of all souls ; who dwelleth in the 
 wide-extended heights, who inhabiteth the heaven of heavens 
 of old ; whose holiness is above the Chayoth and above the 
 throne of glory. Now, therefore, thy name, O Lord our God, 
 shall be hallowed amongst us in the sight of all living. Let 
 us sing a new song before him, as it is written, Sing unto God, 
 sing praises unto his name, extol ye him that rideth upon 
 the heavens by his name Jah, and exult before him. And may 
 we see him, eye to eye, when he returneth to his habitation, as 
 it is written. For they shall see eye to eye, when the Lord 
 returneth unto Zion. And it is said, And the glory of the Lord 
 shall be revealed, and all flesh shall see it together ; for the 
 mouth of the Lord hath spoken it. 
 
 May the Father of mercy have mercy upon a people that 
 have been borne by him. May he remember the covenant with 
 the patriarchs, deliver our souls from evil hours, check the evil 
 inclination in them that have been carried by him, grant us of 
 his grace an everlasting deliverance, and in the attribute of his 
 goodness fulfil our desires by salvation and mercy. 
 
 The Scroll of the Law is placed upon the desk, and the Reader says 
 the following : — 
 
 And may he help, shield and save all who trust in him, 
 and let us say, Amen. Ascribe all of you greatness unto 
 our God, and render honour to the Law. 
 
 Jlere the Reader names the Person who is called to the Reading 
 of the Law. 
 
 Blessed be he, who in his holiness gave the Law unto 
 his people Israel. The Law of the Lord is perfect, restoring 
 the soul : the testimony of the Lord is faithful, making wise 
 the simple. The precepts of the Lord are right, rejoicing 
 the heart : the commandment of the Lord is pure, enlighten- 
 
y\t2 dvi niiK'S Mhne' nSsn ne 
 
 ^isipl "Wis-!? : M21/1 Dbisrii nw nbisn N-jag; nidbiv? 
 
 NB?-by inc^-^p^ ni»nn-bv in^fip : aif?. •^ai?; ""D??? 
 : ii^-b? •'S'^sb I2''pbfc| ^^i !i22 r^T^w tiJ'sfpin? 755!i J ^ia3^ 
 ^bp in^ !n)?)T ninbNb ii"'?; : 2:in|5 t^ii^ -i"'?; vasb lat^^') 
 
 : 7i»? ^-i aw? •isi'! i':'^^ T'.^ .'»? : n-in|3 -inij-biij in-iuj? 
 : -12T j^ >^ ""J I'^jH! it»2-b3 sisni >^ ni25 nb^Ji naj^ai 
 
 n'»3J7^ nn? ^i^T'!^ □•'P^as n? do-i^ s^in D^pDin 3n 
 7)? snn ns;:.? -isj';') nisnr? nis^n-"n? •"la'^piajps b"'2>i 
 «"'pibs??p «i'8''i B"'j?^is neib?b «jpiN fn^^") ni^^it;?!:! 
 
 ?%« mipl ISD is placed upon the desk, and the Reader says 
 the following: — 
 
 iy«?-« ?fe Reader natnes the Person who is called to the Reading 
 of the iTjiF). 
 
 ;; nnin : ST\m^% S^xi^. Sish niiri \r\v^ "fn? 
 : 'ns n»^3n» njtow *^ rm e^m rostra np^ari 
 
 • |v - (• : ~ T T v; V t; • I> I • 
 
145 MORNING SERVICE FOR SABBAT.HS AND FESTIVALS. 
 
 and afflict this .world. As for him who trusteth in the Lord, 
 let lovingkindness surround him. Amen. 
 
 Let the words of my mouth and the meditation of my heart 
 be acceptable before thee, O Lord, my Rock and my Redeemer. 
 
 And as for me, may my prayer unto thee, O Lord, be in an 
 acceptable time : O God, in the abundance of thy lovingkind- 
 ness, answer me in the truth of thy salvation. 
 
 (This verse is said three times.') 
 The Reader takes the Scroll of the Law, and the following is said: — 
 
 A'eader and Cong.— Hear, O Israel: the Lord our God, the 
 Lord is One. 
 
 Reader and Con^. —Ont is our God; great is our Lord; holy 
 is his name. 
 
 Reader. —Msignify the Lord with me, and let us exalt his 
 name together. 
 
 Reader and Cong. —Thine, O Lord, is the greatness, and the 
 power, and the glory, and the victory, and the majesty: 
 for all that is in the heaven and in the earth is thine; thine, 
 O Lord, is the kingdom, and the supremacy as head over 
 all. Exalt ye the Lord our God, and worship at his foot- 
 stool : holy is he. Exalt ye the Lord our God, and worship 
 at his holy mount ; for the Lord our God is holy. 
 
 Magnified and hallowed, praised and glorified, exalted and 
 extolled above all be the name of the Supreme King of Kings, 
 the holy One, blessed be he, in the worlds which he hath 
 
y\t2 DV1 D^nh nnntj' nSsn us 
 
 : ]as • 'laxj'iD^ nop •»;? ntaian) • dhSvh 
 
 ( This verse is said three times.) 
 
 The Reader takes the miH IBP^ and the following is said: — 
 Reader and Congregation: — 
 
 Reader and Congregation: — 
 
 : |f I" -: T I" v: t v 
 
 Reader: — 
 
 Reader and Congregation: — 
 
 - : -{■■- : viv : ■ - : t : - : t •..: - t: |: 
 
 ennj5 \hp. Dill'? !iiPH!)^n) iUpSx j? ^»?:n t tyN")*? 
 
 |t ■ :)t - : -:-:•: |" v: t: -: 
 
 I" v: t: 
 
 Qn'nri^i "lysri^? nant??''.! aJ'rnrT".') ''Iin'! ''^n h)S 
 
t44 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 be thy will to prolong our life in well-being. Let me also 
 be numbered among the righteous, so that thou mayest be 
 merciful unto me, and have me in thy keeping, with all that 
 belong to me and to thy people Israel. Thou art he that 
 feedeth and sustaineth all ; thou art he that ruleth over all ; 
 thou art he that ruleth over kings, for dominion is thine. I am 
 the servant of the Holy One, blessed be he, before whom 
 and before whose glorious Law I prostrate myself at all times : 
 not in man do I put my trust, nor upon any angel do I rely, 
 but upon the God of heaven, who is the God of truth, and 
 whose Law is truth, and whose prophets are prophets of truth, 
 and who aboundeth in deeds of goodness and truth. In him I 
 put my trust, and unto his holy and glorious name I utter 
 praises. May it be thy will to open my heart unto thy Law, 
 and to fulfil the wishes of my heart and of the hearts of all thy 
 people Israel for good, for life, and for peace. 
 
 On Festivals tht following is said : — 
 The Lord, the Lord is a merciful and gracious God, slow 
 to anger and abounding in lovingkindness and truth ; keeping 
 lovingkindness for thousands, forgiving iniquity and trans- 
 gression and sin. {To be said three times.) 
 
 Lord of the universe, fulfil the wishes of my heart for good ; 
 grant my desire, give me my request, even unto me, thy servant, 
 
 the son of (thy maid servant the daughter 
 
 of ), and make me worthy (together with my wife,) 
 
 (my husband,) (my children,) to do thy will with a perfect heart ; 
 and deliver me from the evil inclination. O grant our portion in 
 thy Law ; make us worthy to have thy divine presence abiding 
 with us ; vouchsafe unto us the spirit of wisdom and under- 
 standing, the spirit of counsel and might, the spirit of know- 
 ledge and fear of the Lord. So also may it be thy will, O Lord 
 our God and God of our fathers, that I may be fitted to do such 
 deeds as are good in thy sight, and to walk in the way of the 
 upright before thee. Sanctify us by thy commandments, that 
 we may merit the long and blessed life of the world to come : 
 guard us from evil deeds, and also from evil hours that visit 
 
21b DV"i nnB'S nnna' n'^sn h4 
 
 "narb •'IT "6 ''Tbs ni) "-n^ "ii2?ab^ "'bs' cnnab nji^'^'^s iaa 
 ta-baj N!in ri3M 'sbb'^ og-ispn sbbb ]t ssin naw :bNib^ 
 J STi Tib-'T Mnoban s^sba biJ Kj'^ba;^ N^n n3« • sbb b:; 
 
 -la b? sb") • N??"'n"i ejjn b» sb • p»T nv ^P5 nnnis 
 •i3it»p «nb« N^nT 'Nsatt;! «nbs2 wbs •Nas'^aD rnbM 
 
 ' ; T T v; • T - : • T T v; V TV T ; |- T I • T VI 
 
 : ]n??;!in isn Nay ST.'^p^ ^^'''^P. rJint^bi • vn^ N3n n? 
 rbsttJiD I n"'bt»n") • Mnnisa -^ab nriDrrn iimp siy-i snt 
 
 '•-::• •:-: t:~ ; *• ":*: ' t t't: t -: - ■• : 
 
 : nbe^bi. r'Db'i nab •bsi^i "ijas-bDT sab? •■'ab^ 
 
 On Festivals the following is said : — 
 
 : naHi "ron a-ii qiejm ti-im wani D^m bw nin'» i nin> 
 
 I.,.. i, T _ . - ,„T I T " • T -: T VIV 
 
 \To be said three times.) 
 
 im "laiST psni * naitab ^ab nibNiso Mba • nVwn lian 
 
 i., .. :'"t: t : •* -::• "~ t t' 
 
 -nsi) "'aati ('S na 'D) ?ini?« ('Q 75 'S) 1'=I?? ""b •'ribN?? 
 • nbttJ aab5 IPis^ ri"i£»sb cnia?^ •'^ai) (■'by.a-ns')) cna^H 
 
 nna;nE? n? wan • 'rOT'^? ''^iT^C W? * 5"3'7 "^^iiP ■'?S?v'9'' 
 nsy ra-i n3ia-i naan nin -laiby TJDSm •^•'b^ Trna'^att; 
 
 T ■• - I T ■ T ; T ~ I I" T - . : 1" T • : T • : 
 
 ;"! 'ii''i3Sy>a I'is-j ""n^ yy^ "^^. ns-j^"] ns'^r mn nnia?!i 
 Q^aiEi Q'^b^a n'it»sb nawa? •'i2'>pia^| "•rrbNi •i3''ijbs 
 ?fni2a?i >i3t£7'^p'i • ^"".SBb tana?'; -^ani? rijbbi • ^f?:?? 
 •Nan Dbhsn •"hb D''?"i«') caita c^^ob naratj? '^la 
 
143 
 
 ORDER OF READING THE LAW ON SABBATHS 
 AND FESTIVALS. 
 
 There is none like unto thee among the gods, O Lord ; 
 and there are no works hke unto thine. Thy kingdom 
 is an everlasting kingdom, and thy dominion endureth 
 throughout all generations. The Lord reigneth ; the Lord 
 hath reigned ; the Lord shall reign for ever and ever. The 
 Lord will give strength unto his people ; the Lord will bless 
 his people with peace. 
 
 Father of mercies, do good in thy favour unto Zion ; 
 build thou the walls of Jerusalem. For in thee alone do 
 we trust, O King, high and exalted God, Lord of worlds. 
 
 The Ark is Opened. 
 
 Reader and Cong. — And it came to pass, when the ark set 
 forward, that Moses said. Rise up, O Lord, and thine 
 enemies shall be scattered, and they that hate thee shall 
 flee before thee. For out of Zion shall go forth the Law, 
 and the word of the Lord from Jerusalem. 
 
 The Reader takes the Scroll of the Law, and says : — 
 
 Blessed be he who in his holiness gave the Law to his 
 people Israel. 
 
 In some Congregations the following is said: — 
 
 Zohar, Parshath Vayakhel. 
 
 Blessed be the name of the Sovereign of the universe. Blessed 
 be thy crown and thy abiding-place. Let thy favour rest with 
 thy people Israel for ever ; show them the redemption of thy 
 right hand in thy holy temple. Vouchsafe unto us the benign 
 gift of thy light, and in mercy accept our supplications. May it 
 
143 
 
 : Dito on riDt^'? minn riKnp "no 
 
 ntoin nj^ri |V5{-nK ff^i^ii !^a*^^^ n^tjpiin nx 
 
 I -: T ■ : T •■ I V )v : |T T - : J : • -p ' : 
 
 TAe Ark is opened. 
 Reader and Congregation : — 
 
 I |v: i-.t: t: t | v v | - | t t - | : • • :- 
 
 7X« Reader takes the min ISD, a«(/ jaw ; — 
 
 T VI" t 
 
 : iriB'nj?? Srt: tey^ nniri |ri3B' "^iina 
 
 /« ^<7/»£ Congregations the following is said: — 
 DV 'JIO''^"' ^'^- ' ^l^^l 'HI'?? '!T'^"!5 N^V?' '^"'■^'^ '^'^'^ ^''"'■^ 
 
 ijD^pn n''5Si trasb •'Tq« 'n5''J?^ irns=i ' d'?^^ ^yi^". 'iy'ri? 
 NH"! : ]'<nrria W3p"i^? ^sii^ii "m"!"? snisi? n3|: N^^tatt^bn 
 
142 MORNING SKRVICE FOR SABBATHS. 
 
 peace ; and may it be good in thy sight to bless thy people 
 Israel at all times and in every hour with thy peace. 
 
 On the Sabbath of J'enitence say: — 
 In the book of life, blessing, peace and good sustenance 
 may we be remembered and inscribed before thee, we and all 
 thy people the house of Israel, for a happy life and for peace. 
 Blessed art thou, O Lord, who makest peace. 
 
 Blessed art thou, O Lord, who blessest thy people Israel 
 with peace. 
 
 O my God ! guard my tongue from evil and my lips 
 from speaking guile ; and to such as curse me let my soul 
 be dumb, yea, let my soul be unto all as the dust. Open 
 my heart to thy Law, and let my soul pursue thy command- 
 ments. If any design evil against me, speedily make their 
 counsel of none effect, and frustrate their designs. Do it 
 for the sake of thy name, do it for the sake of thy right 
 hand, do it for the sake of thy holiness, do it for the sake of 
 thy Law. In order that thy beloved ones may be delivered, 
 O save with thy right hand, and answer me. Let the words 
 of my mouth and the meditation of my heart be acceptable 
 before thee, O Lord, my Rock and my Redeemer. He 
 who maketh peace in his high places, may he make peace 
 for us and for all Israel, and say ye, Amen. 
 
 May it be thy will, O Lord our God and God of opr fathers, 
 that the temple be speedily rebuilt in our days, and grant our 
 portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and as in ancient years. Then shall 
 the offering of Judah and Jerusalem be pleasant unto the Lord, 
 as in the days of old, and as in ancient years. 
 
 On New Moon, Festivals, the Intermediate Days of Festivals, and 
 on Chanukah, Hallel, p. 219, is said after the Amidah^ 
 
 Kaddish, /. 75. 
 
 D 2 
 
nriB'S nnriB' nVsn 142 
 
 ■'^Mii nr-Sai '^n-i?': ^y-n« ■sin^'p ^^yy? y\^ 
 
 ci« na-iB' nag' joj/.-— 
 20331. na-n naita nDa-jsi mbB?") nana c^n ispa 
 • DibttJ^Ji D'^aia D-'jinV ^^"W* ri"'5 T'??'^3"i -lanps. ^•'jjab 
 
 : DiS^'i Skib') iDy-nx Tj'i^ori • ♦; nriN '^'>r\^ 
 " nib'ia 131X: 'nSB'!i y^tt ^iiB'S nixa • ^nSx 
 nn$ : n.)nri hbh isvi '?^I5-^) °i^^ '^P^ '^%^^'\. 
 
 ■• -: T : : - I ••: )-: t t -; •■ t t- : t t -" 
 
 ntyy ■'[n^njp jya'p ncys; "^i*!!:* fypS ntyi^ TjaB^ jyp'? 
 ^3^»; ny^pin ^nn; |«Sn^ |yp|? • •?|n'iin jya'p 
 nix ^* •!|"^3s5' ^^'^ FriOl '^-n?5N px"i^ vn? : 'Myi 
 «»'?V i^iV '"1^5?:- ^''•'^ "i*J^h»3 uhp r\^ t hi^i] 
 
 n**? n32»tt; 'o'^niaM. "•ribsi i2''nbti! ^^': ^''30^ ]iin •'rr; 
 
 ;'- ■ T ; T ^ . -IT r • t : 
 
 Ok B^ntji B'Nn, Dniia c'lp;, iriari^^n ami nsjrj, ^.^ri, /. 219, 
 
 is said after the Amidah. ^S^nijl E"''!i5 /. 75. 
 
141 MORNING SERVICE FOR SABBATHS. 
 
 at all times, evening, morn and noon. O thou who art all- 
 good, whose mercies fail not ; thou, merciful Being, whose 
 lovingkindnesses never cease, we have ever hoped in thee. 
 
 On Chanukah say, " We thank thee also,'' etc., pf. 51, S^- 
 
 For all these things thy name, O our King, shall be con- 
 tinually blessed and exalted for ever and ever. 
 
 On the Sabbath of Penitejice say: — 
 
 O inscribe all the children of thy covenant for a happy life. 
 
 And everything that liveth shall give thanks unto thee 
 for ever, and shall praise thy name in truth, O God, our 
 salvation and our help. Blessed art thou, O Lord, whose 
 name is All-good, and unto whom it is becoming to give 
 thanks. 
 
 At the repetition of the Amidah by ihe Reader the folloimng 
 is introduced : — 
 
 Our God and God of our fathers, bless us with the three-told 
 blessing of thy Law written by the hand of Moses thy servant, 
 which was spoken by Aaron and his sons, the priests, thy holy 
 people, as it is said, The Lord bless thee, and keep thee : the 
 Lord make his face to shine upon thee, and be gracious unto 
 thee : the Lord turn his face unto thee, and give thee peace. 
 
 Grant peace, welfare, blessing, grace, lovingkindness and 
 mercy unto us and unto all Israel, thy people. Bless us, 
 O our Father, even all of us together, with the light 
 of thy countenance ; for by the light of thy countenance 
 thou hast given us, O Lord our God, the Law of life, 
 lovingkindness and righteousness, blessing, mercy, life and 
 
n^B'S nnriK' nSsn 141 
 
 r !■ * T . - ' |tt: r : |v I T vjv •• T : V 
 
 On nSjn say D'BSn 7j^, pp. 51, 52. 
 
 o'^iy^ n^jbPi iij^Sa Ti^pB^ Dann^l '^lan? ob h^\ 
 
 t iyi 
 
 V T 
 
 On nn-iB' naB' ^oy.-— 
 ! TC"'"!5 ''5?"^| B''?'i!a n^srib :iirf?!i 
 
 ^isB' ym 'J) nriN "^jna tnSo iun^w) i^pyiB') 
 
 At the repetition of the m*OJ| by the Reader the following is 
 introduced :^ 
 
 V32^ I'lrtN '^Bx? n-i^a^n • fi^.53? ntrn •'T^ b? n2-in3rT 
 : DibttJ Tib Dt»ii Tybs vae >> viw^ : ^an'^i 'Jt'-bN 
 
 T ' : •• t: ' f.* ■• T T t: t • t'i-.- v. • ' iv •• 
 
 liNS inN3 w^3 !|J*1K 133^3 ♦ Titey S«nB'* b '7^1 
 
 "' : TV: (T \ 1- T I" -:t )|j^ •• t ; • t -: 
 
 n"n ni> w^pSx *; ^3^ ripj ^^is lix? *3 • Y,^? 
 ♦Di'^B') D«n] D^i^Dl) npn:?!) npnxii ion n^qxi 
 
I40 MORNING SERVICE FOR SABBATHS. 
 
 On New Moon and the Intennediate Dgys of Palaver a,nd Tabernacles 
 say : — 
 
 Our God and God of our fathers ! May our remembrance 
 rise, come and be accepted before thee, with the remembrance 
 of our fathers, of Messiah the son of David thy servant, of 
 Jerusalem thy holy city, and of all thy people the house of 
 Israel, bringing deliverance and well-being, grace, lovingkind- 
 ness and mercy, life and peace on this day of 
 
 On New Moon say — 
 the New Moon. 
 
 On Passover— 
 
 the Feast of Unleavened Bread. 
 
 On Tabernacles — 
 the Feast of Tabernacles. 
 
 Remember us, O Lord our God, thereon for our well-being ; 
 be mindful of us for blessing, and save us unto life : by thy 
 promise of salvation and mercy, spare us and be gracious unto 
 us ; have mercy upon us and save ijs ; for our eyes are bent upon 
 thee, because thou art a gracious and merciful God and King. 
 
 And let our eyes behold thy return in mercy to Zion. 
 Blessed art thou, O Lord, who r'estorest thy divine presence 
 unto Zion. 
 
 Congregation in an undertone — 
 
 We give thanks unto thee, We give thanks unto thee, 
 
 for thou art the Lord our ^"^ *^°" f^""' *^, ^^^ T 
 
 God and the God of our fa- 
 God and the God of our thers, the God of all flesh, 
 fathers for ever and ever; thou our Creator and the Creator 
 
 art the Rock of our lives, the BlSings^and '!haSSs 
 
 Shield of our salvation through be to thy grea,t and holy name, 
 
 every generation. We will because thou hast kept us in 
 
 . , , ., , , hfe and hast preserved us: 
 
 give thanks unto thee and de- go gayest thou continue to 
 
 clare thy praise for pur lives keep us in life and tq preserve 
 
 which are committed unto thy "s. O gather our exiles to 
 
 , J J - ^ I.- I. thy holy courts to observe thy 
 
 hand, and for our souls which statutes, to do thy will, and 
 
 are in thy charge, and for thy to serve thee with a perfect 
 
 miracles, which are daily with heart ; seeing that we give 
 
 jr., J J thanks unto thee. Blessed be 
 
 us, and for thy wonders and the Gpd to whom thanksgiv- 
 
 thy benefits, which are wrought ings are due. 
 
On {JfYn E^N-I say— 
 
 natJ'S nnntj' nSsn 140 
 
 On {ynh E'N-) owflT nvion ^m mj.-— 
 
 n2-i?.1 n^n^i y''a^;i tJa^ nbr> • !i3"'n'i3fc| ""rrbsi •la'^n^N 
 l'"n?T1 ' -lainhat:? '['•n??') * 'lap'^ips-'i lia'npT -la-p.'i if^B^i sat^';i 
 
 On nisD — ci« nof,^ 
 
 nissn an nisan an 
 
 ws'^aJin^ "^l^b '13 'i3^p?i naitd^ 12 ')a"'nbs "<;. ^anjj • mn 
 "^yh^ nryr\ ^a^gni D^in o'^aqn'! nsiitpi. ^5^5!l •n''*nb 13 
 
 The Congregation in an undertone — "Tj"^ ^ifliX CD^liO 
 
 s=,n nns?? tyb =,aiiah;- dmSd ^j.^-L,^^';, ' ^^ ^^^^ 
 "■ribs iia^nias -ribsi siaTrbs v 1 '. i ' "' . .1 ' 
 
 • n^Wnri^ .an,v..W^? ^^^^ '^^^^''^ ^^^^^ 
 
 bSian 7ij?pb n-i«-i'ini nio-;5 |.^» ^3;»PI 1« • nyi 
 
 ''i3^)?35i?"li3p''^n!7g5b»'t»i'TijrTi ninj? NIH nriN IJUB^* 
 
 FliDsni •^3p»nq=i wn;p ^ ^^^j^ ^L, ^^^^ .^;,^^ 
 
 ^■Jin^b^ ?r,?2'? nit»5b") ?j"'i?n i"" ■ 'i'-"' ' = 
 D^Yia lapasid b? obt^ 3?b? ^^1 ^^I? OnilD^O 
 
139 MORNING SERVICE FOR SABBATHS. 
 
 Exodus xxxi. l6, i^. 
 
 And the children of Israel shall keep the Sabbath, to 
 observe the Sabbath throughout their generations, for an 
 everlasting covenant. It is a sign between me and the 
 children of Israel for ever, that in six days the Lord made 
 the heavens and the earth, and on the seventh day he rested, 
 and ceased from his work. 
 
 And thou didst not give it, O Lord our God, unto the 
 nations of other lands, nor didst thou, O our King, make 
 it the heritage of worshippers of idols, nor do the uncircum- 
 cised dwell in its rest ; but unto thy people Israel thou 
 didst give it in love, unto the seed of Jacob whom thou 
 didst choose. The people that hallow the seventh day, even 
 all of them shall be satiated and delighted with thy good- 
 ness, seeing that thou didst find pleasure in the seventh 
 day, and didst hallow it ; thou didst call it the desirable of 
 days, in remembrance of the creation. 
 
 Our God and God of our fathers, accept our rest ; sanc- 
 tify us by thy commandments, ancl grant our portion in 
 thy Law ; satisfy us with thy goodness, and gladden us with' 
 thy salvation ; purify our hearts to serve thee in truth ; and 
 in thy love and favour, O Lord our God, let us inherit thy 
 holy Sabbath ; and may Israel, who hallow thy name, rest 
 thereon. Blessed art thou, O Lord, who hallowest the 
 Sabbath. 
 
 Accept, O Lord our God, thy people Israel and their 
 prayer ; restore the service to the oracle of thy house ; 
 receive in love and favour both the fire offerings of Israel 
 and their prayer ; and may the service of thy people Israel 
 be ever acceptable unto thee. 
 
r\i^h nnnB' n'^sn 139 
 
 -riNi DipB'n-nN nin* T\m o^a* ntJ'K'-^a dVvS 
 
 / . J T - T : T T . T V I" T ^ : 
 
 : {}'S3»i n5B' 'ynsTn Di»3i pxn 
 
 • D^Sny wiE': nS )r\m^2 ni] ♦ D^'p^p^ n.iaij;'? iijs'pa 
 nB'^$ apy; yni'p 'nnqx? inna ^ar '7NnB".'p '3 
 iijayn^i ijrsb" o'pa 'yajy ^tyipa oy 'nnns da 
 
 ... ..-:-: -.•,•. T |t| t 
 
 I- :|- I '^ : • •• : I" " I" v: 
 
 mw) Tjniitsa w'2^ • IP^ifi? i^j?'?0 I^i"! TP^^^? 
 i! wjp'n^ni TiDxi "^"i^y^ «?S in^i •fipr^B'^? 
 
 " T : tt • : ■ •• T : • | : - : |" v: t; •■ ; 
 
 T T - : •• t: • •■ • : )(■•• " • :■ r -: t 
 
 hvi'p] nnba n^ttPi pifl'? *nrii • px-j5 '?5pri n^qx^ 
 
 ♦ 11.^ 
 
138 MORNING SERVICE FOR SABBATHS. 
 
 Cong. — Holy, holy, holy is the Lord of hosts : the whole 
 earth is full of his glory. 
 
 Headir. — Then With a noise of great rUshing, nlighty and 
 strong, they make their voices heard, and, upraising them- 
 selves towards the Seraphim, they exclaim over against them, 
 Blessed — 
 
 Cong. — Blessed be the glory of the Lord from his place. 
 
 Reader. — From thy place shine forth, O our King, and 
 reign ovet us, for we wait for thee. When wilt thoU reign 
 in Zion ? Speedily, even in our days, do thoU dwell there, 
 and for ever. Mayest thou be magnified and sanctified in 
 the midst of Jerusalem thy city throughout all generations 
 and to all eternity. O let our eyes behold thy kingdom, 
 according to the wofd that was spokSfi in the songs of thy 
 might by David, thy righteous anointed : 
 
 Cong.— The. Lord shall reign for ever, thy God, O Zion, 
 Unto all generations. Praise ye the Lord. 
 
 Reader. — Unto all genefltiofts we will declare thy great- 
 ness, and to all eternity we will proclaim thy holiness, and 
 thy praise, O our God, shall not depart from our mouth for 
 ever, for thou art a great and holy God and King. Blessed 
 art thou, O Lord, the holy God. 
 
 On the Sabbath of Penitence conclude the Blessing thus: — 
 
 the holy King. 
 
 Moses rejoiced in the gift of his pottion, for thou didst 
 call him a faithful servant : a diadem of glory didst thou 
 place Upon his head, when he stood before thee upon 
 Mount Sinai ; and in his hand he brought down the two 
 tables of stone, upon which the observance of the Sabbath 
 was prescribed, and thus it is written in thy Law : 
 
naB'S nnncr rhan 138 
 
 pNn-'^D ^hn ♦ niNis *! ^nf^ t^'iij^ t^np ^"«^- 
 
 D^y^totj'to pini n^'iN Sina jyan Sipa tn ^^'^^''- 
 • r\!2^' "3:1^3 DnsyS n^siEr n»yS D'NJj'jnib ^p 
 
 I" I T T T ■., : - T : - \ : • : - : • ( 
 
 : )ty\ppb \\ 1)^2 •;[!l")3 congregation. 
 
 "?yi dSij;'? o*»j| anj^s ♦ p*v5 '^'i':'i!?ri *rio : iiS >ijrijx 
 "in^ ^Ty D*j2^n; 'tjina ^'=[pT}n] '^•^jnri : fb^n 
 
 : nj^iSi^n • nni ^1^ p»v '^*n'?%? D^iv^ ^; ^hi?\ c.«^. 
 '?)nB''ij5 D»rix^ nv^i'pi ♦ "^Sni n*^j liii ^in^ ^^^^r- 
 
 0» n3'1E^ n3E' conclude the Blessing thus:— 
 
 : ^^•^yll^ trban 
 
 ♦ i'? riNpp jttNi niy ^3 ip'pri n3;;i»3 n^» n^b^: 
 
 ♦ ♦rD-nn '^y •q^Jfi'? inaya • nni iE'Kna n^iNsn '^^Sa 
 
 - ■ - - I |VT : : T : » r ^ : •.•!•.:• ■ : 
 
 ♦Tjn-iina 3in| pi ♦nsB' 
 
137 MORNING SERVICE FOR SABBATHS. 
 
 On the Sabbath of Penitence say : — 
 
 Remember us unto life, O King, who delightest in life, and 
 inscribe us in the book of life, for thine own sake, O living 
 God. 
 
 O King, Helper, Saviour and Shield. Blessed art thou, 
 O Lord, the Shield of Abraham. 
 
 Thou, O Lord, art mighty for ever, thou quickenest the 
 dead, thou art mighty to save; 
 
 From the Sabbath after the Eighth Day of Soleinn Assembly until 
 
 the First Day of Passover, say : — 
 
 Thou causest the wind to blow and the rain to fall. 
 
 Thou sustainest the living with lovingkindness, quickenest 
 the dead with great mercy, supportest the falling, healest 
 the sick, loosest the bound, and keepest thy faith to them 
 that sleep in the dust. Who is like unto thee. Lord of 
 mighty acts, and who resembleth thee, O King, who killest 
 and quickenest, and causest salvation to spring forth ? 
 
 On the Sabbath of Penitence say : — 
 
 Who is like unto thee. Father of mercy, who in mercy re- 
 memberest thy creatures unto life ? 
 
 Yea, faithful art thou to quicken the dead. Blessed art 
 thou, O Lord, who quickenest the dead. 
 
 Thou art holy, and thy name is holy, and holy beings 
 praise thee daily. (Selah.) Blessed art thou, O Lord, the 
 holy God. 
 
 On the Sabbath of Penitence conclude the Blessing thus: — 
 the holy King. 
 
 When the Reader repeats the Amidah, the folloiving is said, to 
 "holy God," p. 138. 
 
 Reader. — We will sanctify thy name in the world even as 
 they sanctify it in the highest heavens, as it is written by 
 the hand of thy prophet : 
 
 And they called one unto the other and said, 
 
naE''? nnna' n'^sn 137 
 
 On n5-)E' naB' m/.-- 
 ♦ Q>>nn -isp5 «pn3i • n''»n2 V"?^ "h!?',? tD''*nb -lanat 
 
 • ^:f^rh y\ r\m D^no n»nD 'pA th)]}h liaa nrix 
 
 ^rijw n^B'K'ia r\W untUtke First Dayo/nOS say:— 
 
 : QEJan nnio^ ra-in ^''t^a 
 
 '•sjibiD ♦ n^ai d»oni.5 D^na n».np nona d^»pi Sa^pp 
 in^iitiN Df.pQi Dn.!|D^? n^nai n^Sin mi] D^'psij 
 
 T : - I- : - V - : • •• I n |v 
 
 *-;-; .-- T : •• ■-;-T -'it • 
 
 '^hbn] QV'h^^ d^B^npi EJ'nj? tjOE') s^'iip nriN 
 
 0« nD'ltS' naB' conclude the Blessing thus : — 
 fVhen the Reader repeats the n"J*pj?, the following riB'-'np w said:— 
 
136 MORNING SERVICE FOR SAB6ATHS AND PEStlVALS. 
 
 King and God, who liveth and enaureth ; who is high and 
 exalted, great and revered ; who bringeth low the haughty, 
 and raiseth up the lowly, leadeth forth the prisoners, 
 delivereth the meek, helpeth the poor, and answereth his 
 people when they cry unto him ; even praises to the Most 
 High God, blessed is he, and ever to be blessed. Moses 
 and the children of Israel sang a song unto thee with great 
 joy, saying, all of them, 
 
 Who is like unto thee, O Lord, among the mighty ones ? 
 Who is like unto thee, glorious in holiness, revered in 
 praiseSj doing marvels ? 
 
 With a new song the redeemed people offered praise unto 
 thy name at the sea shore ; they all gave thanks in unison, 
 and proclaimed thy sovereignty, and said. 
 
 The Lord shall reign for ever and ever. 
 
 O Rock of Israel, arise to the help of Israel, and deliver, 
 according to thy promise, Judah and Israel. Our Re- 
 deemer, the Lord of hosts is his name, the Holy One of 
 Israel. Blessed art thou, O Lord, who hast redeemed 
 Israel. 
 
 The folltming Prayer (Amidah) to "as in ancient years ^^ p. 142, is to 
 be said standing. 
 
 O Lord, open thou my lips, and my mouth shall declare 
 thy praise. 
 
 Blessed art thou, O Lord our God and God of our 
 fathers, God of Abraham, God of Isaac, and God of Jacob, 
 the great, mighty and revered God, the most high God, who 
 bestowest lovingkindnesses, and possessest all things ; who 
 rememberest the pious deeds of the patriarchs, and in love 
 wilt bring a redeemer to their children's children for thy 
 name's sake. 
 
3ii3 DVT MB'S nnnB' nSsn 136 
 
 Dn♦p^? x^xia d^Ss^ ri^ajtoi D^xa S^SB'to ^«"li3^ 
 • v'pN mp nya isy'p n3*iyi d*^ '■\f\v\ ^W. ^"t^^ 
 ♦J51 riB'a '"^li^i x'ln Tina fv'psj SnsS ni^njji 
 
 ♦ bVi !iiX5K^ • nan nntob'S n'i;B' liy ^'p hii'p'. 
 N-ii3 tyiija n^nxa nabs ^d nin* dSxa naba-*D 
 
 T v) I - T : •■• T I T ■ T : ■ •■ I T I T 
 
 J ih& r\m ri'?nn 
 D»ri nfl?rSy '^p^h whm inac' ne'in r\yp 
 'T\t?^) ^yhm nin oVa in; 
 : ny) dS^'? "^Sa^. I nin» 
 "?l»Nia niai '^x'ik'* nntya npi|7 •'^ni^: 'ii^f 
 
 TAe following Prayer, riTDJ?, to ni*3it3'7i5, /. Hz. " 'o *« ^«2'<^ 
 standing. 
 
 \ ^n'pnn n^a^ ^si nnsn ^rm *int< 
 
 )|VT ■ : ■- • T : • - T : T -: 
 
 'nSx ♦!i3'niaK 'nSxi la^nSx ♦; nm yr^ 
 niaan ':'nan Sxn • apy;. ^nSxi pnx» 'n'?N Dnnax 
 
 • '^an naip"! o^aiJa dhdo Saia ♦ {vW *?« xniani 
 iOB' |spS Dn*aa *3ab Sxia N^aai niax ^iipn nairi 
 
 ♦ nanxa 
 
 T -I - ; 
 
135 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 and endure ; they are faithful and desirable for ever and to 
 all eternity, as for our fathers so also for us, our children, 
 our generations, and for all the generations of the seed of 
 Israel his servants. 
 
 For the first and for the last ages thy word is good 
 and endureth for ever and ever ; it is true and trustworthy, 
 a statute which shall not pass away. True it is that thou art 
 indeed the Lord our God and the God of our fathers, our 
 King, our fathers' King, our Redeemer, the Redeemer of 
 our fathers, our Maker, the Rock of our salvation ; our 
 Deliverer and Rescuer from everlasting, such is thy name; 
 there is no God beside thee. 
 
 Thou hast been the help of our fathers from of old, a 
 Shield and Saviour to their children after them in every 
 generation : in the heights of the universe is thy habitation, 
 and thy judgments and thy righteousness reach to the fur- 
 thest ends of the earth. Happy is the man who hearkeneth 
 unto thy commandments, and layeth up thy Law and thy 
 word in his heart. True it is that thou art indeed the 
 Lord of thy people, and a mighty King to plead their cause. 
 True it is that thou art indeed the first and thou art the last, 
 and beside thee we have no King, Redeemer and Saviour. 
 From Egypt thou didst redeem us, O Lord our God, and from 
 the house of bondmen thou didst deliver us ; all their first- 
 born thou didst slay, but thy first-born thou didst redeem ; 
 thou didst divide the Red Sea, and drown the proud ; but 
 thou madest the beloved to pass through, while the waters 
 covered their adversaries, not one of whom was left. Where- 
 fore the beloved praised and extolled God, and offered 
 hymns, songs, praises, blessings and thanksgivings to the 
 
nita Dvi nntyS nnpiB' nVsn 13s 
 
 T - : ,.. - : |..T " I" T : ,.. -: 
 
 rhy^h m aita ^yi D*inn«n ^v) D^iiB'Nin ':'y 
 
 T ^ : T|- ; TT --j-x -: • -T- 
 
 I" -: I" -: |v IV I" : - (■• -: •• ■• |" v: t: 
 
 B*poi jjib • D'piya x!in nnx lypn^i niTV 
 
 ♦ ^aB'ia DSij; Dna t nnj nn-S35 cri^inK dh^jiS 
 yibE'»B' {T^N n?'^ : pN *p|js-ny '^nj^n)?^^ ^^^SB'pi 
 nriN nibNt : Sih-hv D*b* '^n^-ji "^ip'iifTi • TP''^'^'? 
 nm nax ? n^n. an'? niaii "^Sai 'T[ay'p jinx xin 
 w|? pN t^V^5^i *pm «in nriNi ptrN-i sin 
 
 ,.. v: t: (t: - : ■[-:•• - |- ■• |v jv 
 
 • ftSNH "nnii^ii nj"in DnniDr'?3 • iijnns dnay 
 
 T - |T T I : ^ T : |- T v - t (t • : ■ t -: 
 
 •|- -:- T :|- ■.:•.• ■ • • x : |- • ■■■: t :||-t | -: 
 
 ninsB'n) nh^K' nh^ar nnn^^ iupJi • hii ^m^ 
 h^ii my\ nn ♦ D»pi ^n '^n •n'^a'? niNiini niDia 
 
 T T • I T ^\ i I V |v s T : t; 
 
134 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 when thou sittest in thine house, and when thou walkest by 
 the way, and when thou Hest down, and when thou risest , 
 up. And thou shalt write them upon the door posts of 
 thine house, and upon thy gates : that your days may be 
 multiplied, and the days of your children, upon the land 
 which the Lord sware unto your fathers to give them, as 
 the days of the heavens above the earth. 
 
 Numbers xv. 37 — 41. 
 
 ■ And the Lord spake unto Moses, saying, Speak unto the 
 children of Israel, and bid them that they make them a 
 fringe upon the corners of their garments throughout their 
 generations, and that they put upon the fringe of each 
 corner a cord of blue : and it shall be unto you for a fringe, 
 that ye may look upon it, and remember all the command- 
 ments of the Lord, and do them ; and that ye go not 
 about after your own heart and your own eyes, after which 
 ye use to go astray : that ye may remember and do all my 
 commandments, and be holy unto your God. I am the 
 Lord your God, who brought you out of the land of Egypt, 
 to be your God : I am the Lord your God. 
 
 True and firm, established and enduring, right and faith- 
 ful, beloved and precious, desirable and pleasant, revered and 
 mighty, well-ordered and acceptable, good and beautiful is 
 this thy word unto us for ever and ever. It is true, the God 
 of the universe is our King, the Rock of Jacob, the Shield of 
 our salvation : throughout all generations he endureth and his 
 name endureth ; his throne is established, and his kingdom 
 and his faithfulness endure for ever. His words also live 
 
3i£3 DV1 niB'S nnnsj' n':'sn 134 
 
 nnS DD^nh^S nin» yaa'i "ib'x nb-isn '^y 02^33 
 : r-iNn-'?y n't^m 'f2'5 on'? 
 
 n*ni : nSsn S»ns piian n^^♦r':'y !i3n3i oKinS 
 
 JT T : V I" : f : \\r t - i- • "^ i) : jt : at i : 
 
 D3'i»y nnNi bsna'? nn« iininn n'?') anx on^byi 
 
 ••■ •• I" •■■•-: r : V : - : I" -. )- t : AT v.- . -:|- 
 
 -m Dn^B^yi nam mh t Dnnnx d^jt onx-ne'^ 
 
 nijni? '^■'^V^ r'i)^'^ ^^'l^^ 'mm "^m nyrhvt 
 
 3pri] 3!in{<) jibxji IB';! D!pl I'lii] yv^ n»x 
 n|;i 3iD"j vjaj^ttii ]^m n*'i«i ^"liii D^yj^ lanii 
 ^3^^D D^y ^nSx n»« t nyi n'pis^S ly^'py n|ri la-iri 
 • ejj? ito^i d;j5 np in) in^ : «y^» |j» ^pf. i« 
 
133 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 And thou shall love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be 
 upon thine heart : and thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the way, 
 and when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the door posts of thy house, and 
 upon thy gates. 
 
 Deut. xi. 13—21. 
 
 And it shall come to pass, if ye shall hearken diligently 
 unto my commandments which I command you this day, 
 to love the Lord your God, and to serve him with all your 
 heart and with all your soul, that I will give the rain of your 
 land in its season, the former rain and the latter rain, that 
 thou mayest gather in thy corn, and thy wine, and thine oil. 
 And I will give grass in thy field for thy cattle, and thou 
 shalt eat and be satisfied. Take heed to yourselves, lest your 
 heart be deceived, and ye turn aside, and serve other gods, 
 and worship them ; and the anger of the Lord be kindled 
 against you, and he shut up the heaven, that there be 
 no rain, and the land yield not her fruit; and ye perish 
 quickly from off the good land which the Lord giveth you. 
 Therefore shall ye lay up these my words in your heart and 
 in your soul ; and ye shall bind them for a sign upon your 
 hand, and they shall be for frontlets between your eyes. 
 And ye shall teach them your children, talking of them 
 
niD DV1 n^itrS n'nnK' nSsn 133 
 
 i| : . T : ■'I : [T : t ; if,;- -.•: jt : v t ; - jr : 
 
 ^ijV^ ^;?ix n|'^{ n'?Nn ti'');nn vni : ^nN^-S^^i 
 ^^^iB'? D| r>-i5l) T^?"? °.^^?^1 ♦ "^J^^^'W di^i^ 
 
 ni^ffi *3iiN ntTN ^niifto-Sx wat^'n yba'-DK n^ni 
 
 J.. - . 9- |T IV -; ~ : • V ^ ; ; • - < T • T t : 
 
 -h^p in;iy'7!) bp'ri'pN nin^-nN nSnx^ Di»n D3n« 
 
 Jv I • : iv: :- p : >■ -|t: |-.- : : - t : iv : - : 
 
 3B'y '^np, :'^;i!7V!) ^^T^^^l ^^^"l J!i|5?f<) ^^ph^'^ 
 -}£) D^S =iwn :rir3B'i ^^pii) "?ii?;^05^ ^ll^s 
 Dn^^? d^ri'^K h!p;2'^) Qprp) d353^ nri?): 
 -nx n^:y1 dds nin^-Pix nnni ten'? DJi*inftB'ni 
 
 ^T : ••• l^■" • J T T -;JT : T T JV : 1* ; . — T - 
 
 >n: nin' ncrx nibn rnxn ''^ya n^na Dmnxi 
 
 fy \T : iv -: T - I vjT T - -■ T •• : j-,. . • ..j. 
 
 1*3 nsiatoS vni dsn^-Sy nixS cnx Dnij}'ft!i 
 
132 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 our Father, our King, for our fathers' sake, who trusted in 
 thee, and whom thou didst teach the statutes of life, be also 
 gracious unto us and teach us. O our Father, merciful 
 Father, ever compassionate, have mercy upon us : put it 
 into our hearts to understand and to discern, to mark, learn, 
 and teach, to heed, to do and to fulfil in love all the words 
 of instruction in thy Law. Enlighten our eyes in thy Law, 
 and let our hearts cleave to thy commandments, and unite 
 our hearts to love and fear thy name, so that we be never put 
 to shame. Because we have trusted in thy holy, great and 
 revered name, we shall rejoice and be glad in thy salvation, 
 O bring us in peace from the four corners of the earth, and 
 make us go upright to our land ; for thou art a God who 
 worketh salvation. Thou hast chosen us from all peoples 
 and tongues, and hast brought us near unto thy great name 
 for ever in faithfulness, that we miglit in love give thanks 
 unto thee and proclaim thy unity. Blessed art thou, O 
 Lord, who hast chosen thy people Israel in love. 
 
 ( When Prayers are not said with the Congregation, add: — 
 God, faithful King ! ) 
 
 Deut. vi. 4 — 9. 
 Hear, O Israel : the Lord our God, the Lord is One. 
 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
21b DV1 natJ'S nnnty nSsn 132 
 
 ^5 inMB' iii^nnx 'liiny.a • ^^^hb ^y^a t iy'?y rhbn 
 
 h'Wrh^ pan*? 1J5'?5 jDl «',^y dpi-i Dn^.2?n faDin 
 n.5'i-'7|-nN n.»p'?!i nw^j?) nbe^ naS^!) ibhh yb^*? 
 p5ii ^pnina ^:»i^i? nxni : n^qx 3 ^p^> ii^j^n 
 
 xnian) '^hin ^e^np db'? '3 :ny) D^ij;^ jn^J 
 
 '2 ♦ !iJV'?«^ wipbip i:?^'?in"i pjsin nis^i yanxa 
 
 ?l^ nnin'p ♦ n»N3 nSp '^nan •^idb'S wpn'ipi 
 hvrp\ 11m -inian ♦ 'j; nm "^ina : niqNi ^'iD!'?i 
 
 {JVhen Prayers are not said with the Congregation, add:— 
 
 |T V #T ; ^" -v: >T ; A" 1 : • ^\.- i 
 
 ¥ T T ; : . " ' T 
 
131 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 The name of the Divine King, the great, mighty and 
 dreaded One, holy is he ; and they all take upon themselves 
 the yoke of the kingdom of heaven one from the other, and 
 give sanction to one another to hallow their Creator: in 
 tranquil joy of spirit, with pure speech and holy melody 
 they all respond in unison, and exclaim with awe : 
 
 Holy, holy, holy is the Lord of hosts : the whole earth is 
 full of his glory. 
 
 And the Ophanim and the holy Chayoth with a noise of 
 great rushing, upraising themselves towards the Seraphim, 
 thus over against them offer praise and say : 
 
 Blessed be the glory of the Lord from his place. 
 
 To the blessed God they offer pleasant melodies ; to the 
 King, the living and ever-enduring God, they utter hymns and 
 make their praises heard; for he alone performeth mighty 
 deeds, and maketh new things ; he is the Lord of battles ; 
 he soweth righteousness, causeth salvation to spring forth, 
 createth remedies, and is revered in praises. He is the 
 Lord of wonders, who in his goodness reneweth the creation 
 every day continually ; as it is said, (O give thanks) to him 
 that maketh great lights, for his lovingkindness endureth for 
 ever. O cause a new light to shine upon Zion, and may 
 we all be worthy soon to enjoy its brightness. Blessed "art 
 thou, O Lord, Creator of the luminaries. 
 
 With abounding love hast thou loved us, O Lord our 
 God, with great and exceeding pity hast thou pitied us. O 
 
nib DVT r\2i^h n^nriE' n'?sn 131 
 
 B'iift Niiani niaiin Snan ^Sisn Ssn Dty-nN 
 
 : inb? f'lNri-S? n*?;^ nisnif ^; {ynj!) {^nf? B'hj? 
 nisyS D*^Jjs'3nto '^nii tyrna tJ'ni?!! nvni D^nsixn) 
 
 -\: ■:-:• t -|-: v||- -: •- ti 
 
 ♦ Dni^ixi D^n^B'p onasj'? Q'^ib' 
 
 niyiiB'; n^pVi^ nip-jv ypir nian^o 'pya niu'nn n^V 
 B>in?5n ♦ nixS^an |^^? * ni'?nn xniJ niN>is^ N-iia 
 T\mh * iiDNS • n^B'Nia ng'ya n^isri DV-'?a3 ia^iba 
 n^xn n*x-'?y t^nn nix : non nh^ih 'a D^Snii Dnix 
 
 nnji^i n'^n;! nSttn ♦^3\d'?« \\ i3|??nNnai nariN 
 
130 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 To the God who rested from all his works, and on the 
 seventh day exalted himself and sat upon the throne of 
 his glory; who robed himself in glory on the day of 
 rest, and called the Sabbath day a delight. This is the 
 praise of the Sabbath day, that God rested thereon from 
 all his work, when the Sabbath day itself offered praise 
 and said "A Psalm, a song of the Sabbath day, It is 
 good to give thanks unto the Lord."* Therefore let all his 
 creatures glorify and bless God; let them render praise, 
 honour and greatness to the God and King who is Creator 
 of all things, and who, in his holiness, giveth an inheritance 
 of rest to his people Israel on the holy Sabbath day. Thy 
 name, O Lord our God, shall be hallowed, and thy remem- 
 brance, O our King, shall be glorified in heaven above and 
 on the earth beneath. Be thou blessed, O our Saviour, for 
 the excellency of thy handiwork, and for the bright lumin- 
 aries which thou hast made: they shall glorify thee for 
 ever. - - 
 
 Be thou blessed, O our Rock, our King and Redeemer, 
 Creator of holy beings, praised be thy name for ever, O our 
 King ; Creator of ministering spirits, all of whom stand in 
 the heights of the universe, and proclaim with awe in unison 
 aloud the words of the living God and everlasting King. 
 All of them are beloved, pure and mighty, and all of them 
 in dread and awe do the will of their Master ; and all of 
 them open their mouths in holiness and purity, with song 
 and psalm, while they bless and praise, glorify and reverence, 
 sanctify and ascribe sovereignty to — 
 
 " Midrash Tillim. 
 
iito DV1 r\2^h nnnB' rh&n 130 
 
 •••'1 T : - : T T vl-.- : • t: 
 
 niaja • laiN] n^^i? ^v'^m dv) ♦ inp^Si^-bo hvi 
 1313*1 11KS* "^i^sS j**S T))irh nit: nae'n dv'?tb' 
 
 -:t • -;T:|r': t- : T-- : 
 
 nxv "nSa '?kS !i3J^' nVnai np* n^B' ♦ V"i«»-'?3 hih 
 
 |v iv •■ T : • T •..: |t: - jv t : t •• t 
 
 ; T \|: • •• t: • - : r : • : - - 
 
 nNsn* «5^a Ti^^n ' ^.i?^' i^*p'?^ '1 "^i?^ * ^ij? 
 wr^B'io '^"iiripi jnnria fn^n-Sy) hv^b n^pm 
 
 jhSd 
 
 T |V 
 
 D^3 vnnE';^ im). Q^nij?'? nsv ♦ 133'ptt nyS ^toB' 
 n3i Vip3 nq! nNi'3 D'y^a^tti ♦ nSiy ons Dnpiy 
 Dnin? D^3 D*.3!|^^? ob '.:hv i7p'^ a'*n ornSx 
 
 n^B's nin^5!i ne'nj?? Dri^s-nx Dennis d^31 
 D*sny;&!i nnNsai uv^^'^ n»3n3i^i ^nnpT^i 
 
129 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 from aforetime, praised, glorified and extolled from days 
 of old. O everlasting God, in thine abundant mercies, 
 have mercy upon us, Lord of our strength, Rock of our 
 Stronghold, Shield of our salvation, thou Stronghold of ours ! 
 There is none to be compared unto thee, neither is there 
 any beside thee ; there is none but thee : who is like unto 
 thee ? There is none to be compared unto thee, O Lord 
 our God, in this world, neither is there any beside thee, O 
 our King, for the life of the world to come ; there is none 
 but thee, O our Redeemer, for the days of the Messiah; 
 neither is there any like unto thee, O our Saviour, for the 
 resurrection of the dead. 
 
 God, the Lord over all works, blessed is he, and ever to 
 be blessed by the mouth of everything that hath breath. 
 His greatness and goodness fill the universe; knowledge 
 and understanding surround him : he is exalted above the 
 holy Chayoth and is adorned in glory above the celestial 
 chariot* : purity and rectitude are before his throne, loving- 
 kindness and tender mercy before his glory. The luminaries 
 are good which our God hath created : he formed them 
 with knowledge, understanding and discernment ; he gave 
 them might and power to rule in the midst of the world. 
 They are full of lustre, and they radiate brightness : beautiful 
 is their lustre throughout all the world. They rejoice in 
 their going forth, and are glad in their returning ; they per- 
 form with awe the will of their Master. Glory and honour 
 they render unto his name, exultation and rejoicing at the 
 remembrance of his sovereignty. He called unto the sun, 
 and it shone forth in light : he looked, and ordained the 
 figure of the moon. All the hosts on high render praise 
 unto him, the Seraphim, the Ophanim and the holy 
 Chayoth ascribing glory and greatness — 
 
 * Cf. Talmud Babli, Tr. Chagigah, 13 b. 
 
a")t3 DV1 nasj'V nnntr nSsn 129 
 
 |;i» 'iJia^yp n« m ^^^? '^j^Sv QDI D'5"!i7 
 D|x ♦ T|n'?!ii y^] ^5^y| |'n : iijnya la^i^a !iiy^i 
 
 D^a^'iD n3!inni nsj'j! ♦ oSiv xSa )^^^ hi} t nae'^ 
 "W nn55 'T^in^l • B'ljpn ni-^n-W m^mi t inix 
 D^anni non ondd ♦js'? *iiB'^6!i mat ;ni3^i3n 
 Dns' MJ^nSx N'latJ' nhixD D^nto nniii ♦js'? 
 
 T T ; J" v: T T V : • : •• ; • 
 
 •DNb5 D^b'B'i Dnxxi D^ria^ :D'?ivn-'?55 DVt 
 K'ttSS'S N^p t iniia^D "idt*? mil rhn)i • toe''? 
 
 V |v - t) T : - -.I" : T •: t t: t ; - 
 
 nils' { nji^n n"i« y\?:}n] nxi ♦ liN-nin 
 n'srp rhi^") rm^i^ ♦ dhib niv"'?3 i'^-noriii 
 
l28 MORNING SERVICE lF6k SAfeBATHS AND FESTIVALS. 
 
 Congregation in an undertone. 
 
 Reader. — Bless ye Blessed, praised, glorified, exalted 
 
 and extolled be the name of the su- 
 
 the Lord who is to preme King of kings, the Holy One, 
 
 be blessed blessed be he, who is the first and the 
 
 e&bcu. j^^j^ ^^j beside him there is no God. 
 
 „ . „ . Extol ye him that rideth upon the hea- 
 
 Cong. and Reader.- ^^^^ ^^ ^^^ ^^^^ j^j^^ ^^^ ^j^jce be- 
 
 Blessed is the Lord fore him. His name is exalted above 
 
 . L Ki A ^^^ blessing and praise. Blessed be His 
 
 who IS to be blessed name, whose glorious kingdom is for 
 
 for ever and ever. ^^^'' ^"^^ ever. Let the name of the 
 
 Lord be blessed from this time forth 
 and for evermore. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who formest light and Greatest darkness, who makest peace 
 and Greatest all things. 
 
 On Sabbaths, and on Festivals falling on Sabbaths, say the following to 
 "they shall glorify thee for ever," p. 130. 
 
 On Festivals falling on week-days say, " Who in mercy," p. yj, to 
 "glorify thee for ever," p. 38, and then continue, "Be thou 
 blessed," p. 130, 
 
 All shall thank thee, and all shall praise thee, and all 
 shall say, There is none holy like the Lord. All shall 
 extol thee for ever, thou Creator of all things, O God 
 who openest every day the doors of the gates of the East, 
 and cleavest the windows of the firmament, bringing forth 
 the sun from his place, and the moon from her dwelling, 
 giving light to the whole world and to its inhabitants 
 whom thou createdst by thy attribute of mercy. In mercy 
 thou givest light to the earth and to them that dwell 
 thereon, and in thy goodness renewest the creation 
 every day continually; O King, who alone wast exalted 
 
alto DV1 nac^ nnriB' nSspi «« 
 
 Congregation in an undertone. Reader. 
 
 -^my] nantp^i mio^ . ^^jj^p, „.^j^ ,3^^ 
 
 Tjlpa-btt? hat?? Hban^) naiin^l "' 
 
 • sin tjina aJiTi^n nob^in ^5^a c.«^. ««</^,«^;.. 
 
 Vnq« i«;im r\xsvn ^^!ina? oy^j^x, ^^ij^^ „ ^.^^^ 
 
 2?hb nbp • d"«riby ^•'^ vis^aan ' ' ' ' ' . ^j,, 
 
 On Sabbaths, and on Festivals falling on Sabbaths, say the following 
 to ^%P- 130. 
 
 On Festivals falling on Weekdays say TS^n, /. 37, to il^D, /. 38, 
 and then continue ''I'ISOl!', /• 130. 
 
 jyiij"? ]»K ^nasi* '^arij ♦ ^inaB'? '^ani ^nv 'ran 
 -•^aa nnisn '?Nn • San nsv n'^D ^laan* '^an : «3 
 
 T : -I" - •• T - ■• T|v I I -: : - t - 
 
 x^sia • sjpi oi^n ypiai ♦ n^ra n.wE' rtn"?"! d^» 
 
 n^ n^Nisn J D^ani lYnaa NJiaty va^r'?i ^^a 
 |, T ... - • -: - - • : TT V T : I ^ 
 
 •T T T J •• - ; ; • -: - ; T |V T • T" ■ 
 
 T%:- T" - ! T :- (»(■/ - ...... ... 
 
127 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 He who inhabiteth eternity, exalted and holy is his name; 
 and it is written, Exult in the Lord, O ye righteous ; praise 
 is seemly for the upright. 
 
 By the mouth of the upright thou shalt be praised, by 
 the words of the righteous thou shalt be blessed, by the 
 tongue of the loving ones thou shalt be extolled, and in the 
 midst of the holy thou shalt be hallowed. 
 
 In the assemblies also of the tens of thousands of thy 
 people, the house of Israel, thy name, O our King, shall 
 be glorified with joyous cries in every generation; for such 
 is the duty of all creatures in thy presence, O Lord our 
 God and God of our fathers, to thank, praise, laud, glorify, 
 extol, honour, bless, exalt and adore thee, even beyond all 
 the words of song and praise of David the son of Jesse, 
 thy servant and anointed. 
 
 Praised be thy name for ever, O our King, the great and 
 holy God and King, in heaven and on earth ; for unto thee, 
 O Lord our God and God of our fathers, song and praise 
 are becoming, hymn and psalm, strength and dominion, 
 victory, greatness and might, renown and glory, holiness 
 and sovereignty, blessings and thanksgivings from hence- 
 forth even for ever. Blessed art thou, O Lord, God and 
 King, great in praises, God of thanksgivings, Lord of 
 wonders, who makest choice of song and psalm, O King 
 and God, the life of all worlds. 
 
 Kaddish, p. 37. 
 
lib DV1 nntrS nnriB' nSsn 127 
 
 D»j?nx !|33n :3m ♦ Sbp B'npi Dhto ♦ ny pie? 
 
 : SJ^'^pnri D^B'nj? y)\^;i^ ♦ oahriri dn/orj pB'"V5^ 
 "i«sn? nan? ':'N1^! n*5 sjiipy nb^n niVrii'pai?! 
 
 -'75 hv thph) nW? "n^iS "TinS DDn^ nxs'^ nae^'? 
 
 "Tihn) JiJ^pSx v^ nw •?i'p ^1 ♦ pN^ii D^p^5 EJ^njjni 
 nxj nWto»i T^ rrn^Ti '^^n nniB'!i i^B' iiynimx 
 niDi3 niDSaii nts'np nixsni nVnn ni!i3J!i n^nn 
 
 T : : - ' ■•.|: viv : • : t • : t : t \: 
 
 I D*»'?ix;n 'n hvi ':\h}2 ♦ iriar n.^B'? 15135 
 
126 MORNING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 of the bounties which thou hast bestowed upon our fathers 
 and upon us. Thou didst redeem us from Egypt, O Lord 
 our God, and didst release us from the house of bondage ; 
 during famine thou didst feed us, and didst sustain us in 
 plenty; from the sword thou didst rescue us, from pestilence 
 thou didst save us, and from sore and lasting diseases thou 
 didst deliver us. Hitherto thy tender mercies have helped 
 us, and thy lovingkindnesses have not left us : forsake us 
 not, O Lord our God, for ever. Therefore the limbs which 
 thou hast spread forth upon us, and the spirit and breath 
 which thou hast breathed into our nostrils, and the tongue 
 which thou hast set in our mouths, lo, they shall thank, 
 bless, praise, glorify, extol, reverence, hallow and assign 
 kingship to thy name, O our King. For every mouth shall 
 give thanks unto thee, and every tongue shall swear unto 
 thee ; every knee shall bow to thee, and whatsoever is lofty 
 shall prostrate itself before thee ; all hearts shall fear thee, 
 and all the inward parts and reins shall sing unto thy name, 
 according to the word that is written. All my bones shall 
 say. Lord, who is like unto thee ? Thou deliverest the poor 
 from him that is stronger than he, the poor and the needy 
 from him that robbeth him. Who is like unto thee, who 
 is equal to thee, who can be compared unto thee, O God, 
 great, mighty, and awful, most high God, Possessor of heaven 
 and earth ? We will praise, laud and glorify thee, and we 
 will bless thy holy name, as it is said, (A Psalm of David,) 
 Bless the Lord, O my soul ; and all that is within me, bless 
 his holy name. Thou art God in thy power and might, 
 great in thy glorious name, mighty for ever and awful by 
 thy awful acts, the King who sitteth upon a high and lofty 
 throne. 
 
aita DVT natrS nnnsj' nSsn "6 
 
 n*3ibi iirpSx v^ ijri'pN^ D^^V'^a MJijsvl «*p'i38 
 
 v|v •• |T : - : ■ ^ T T : |t :- t t: It • : • t -: 
 
 ♦ rnrin ^^Ty-x'^i • i»»ni iij^inTy nun-nr : ^ijn'Vi 
 
 (!•••'-! |T-: : I IV -: - it-: t i- - it • • 
 
 pii'psK' D^i3K trSs? tnvi*? !irri'?K *' liB'tsn-'^Ni 
 
 T :|- ■ V -T •• I- - -(VT •■ v: t: (•■ : • - '. 
 
 nob' iB'x jiB'Si !ii'3N3 nns3B' nasy:!! nini «3 
 
 » : r V -: I T : |" - : t : |- t v t r : - I ! r 
 
 5»x?nn. !l"l^?s^1 in|iB'*) iD-na^i nv err frr • !iys3 
 ns-'^a ^3 : JUjaSa ^i^ty-riN ^3*S?5!} I'J'li?-! ''X";!???) 
 
 -'?3i ♦ "TiiNn*: nbnS-bai ♦ ninn^n y,:sS naip-Vai 
 'Diai^y b * 3!in38J' ii'^a • "^lasj''? insr nrSai 3ip 
 
 : - T TV T T - I IV : ■ : ": '' : '■ll" 
 
 |V3Ni *jyi 1312a pTPia ';^ '^^xi^ ; ^i»3 *a ;; ni-ipNft 
 
 :pNi Dtj;:*^ n3p fi^'py '?x N'liani ni3an 'pnan 
 
 ♦ ^B'-jj? QB'-nN •^ins^i ^l^^5i '^'nW^'^ '^9?^> 
 DB'-nx ♦sip-Ssi "-nx ♦B'sa ^s'ls ♦ TnS • iiaxs 
 
 ♦ "^^ ni3?3 '?n5n ♦ "?|T!? rt»vyn3 Vxn J ity-rj? 
 
 ♦ my) en nds 
 
"5 
 
 MORNING SERVICE FOR SABBATHS AND 
 FESTIVALS. 
 
 Page 2 to" the Lord is One, " p. 36. Then continue as follows : — 
 
 The breath of every living being shall bless thy name, 
 O Lord our God, and the spirit of all flesh shall continually 
 glorify and exalt thy memorial, O our King; from ever- 
 lasting to everlasting thou art God; and beside thee we 
 have no King who redeemeth and saveth, setteth free and 
 delivereth, who supporteth and hath mercy in all times of 
 trouble and distress ; yea, we have no King but thee. 
 
 He is God of the first and of the last, the God of all 
 creatures, the Lord of all generations, who is extolled with 
 many praises, and guideth his world with lovingkindness and 
 his creatures with tender mercies. The Lord slumbereth 
 not, nor sleepeth ; he arouseth the sleepers and awakeneth 
 the slumberers ; he maketh the dumb to speak, looseth the 
 bound, supporteth the faUing, and raiseth up the bowed. 
 
 To thee alone we give thanks. Though our mouths 
 were full of song as the sea, and our tongues of exulta- 
 tion as the multitude of its waves, and our lips of praise 
 as the wide- extended firmament ; though our eyes shone 
 with light like the sun and the moon, and our hands 
 were spread forth like the eagles of heaven, and our feet 
 were swift as hinds, we should still be unable to thank 
 thee and to bless thy name, O Lord our God and God of 
 our fathers, for one thousandth or one ten thousandth part 
 
"5 
 
 :3iD DVT n:i^h nnntr rh^n 
 
 Page 2, i'o IHKj p. 36. JT^ew continue as follows: — 
 
 -h^ nr\\ " ^yrh^^ \\ '^t^^-n^ y)^^ ^n-Si r\bp) 
 ^Niii "^Sis ^jS f*N '^n-^'?^^'' * ''^ '^^'^ a'piyn-nyi 
 DOiK'X'in \i^N : nnx nW 'ti'?;^ sij'? px ♦ np«"i 
 : D^Dma vni-ni!) nona iaSij; jnjttn ninsB'nn iha 
 
 • -: - : T • : v |v : t >' .. - ; - ^ . . - . 
 
 D^S|5iJ "^xpiDHi Dn.!iD^ 'i^m'i^ •D^a'pN rt'B'ani 
 
 T - T )- I" : -: -IT T •• : • : : |-t: 
 
 -DV n^E'VB^ niiaitsn n^tovi fii^^l *5"!l Q'l''?'!? 's'?^? 
 
184 
 
 KIDDUSH FOR SABBATH EVENING. 
 
 The following is said in the Home by the Master of the House, frevious 
 to partaking of the Sabbath Meal; — 
 
 And it was evening and it was morning,— the sixth day. 
 
 And the heaven and the earth were finished and all their 
 host. And on the seventh day God had finished his work 
 which he had made ; and he rested on the seventh day 
 from all his work which he had made. And God blessed 
 the seventh day, and he hallowed it, because he rested 
 thereon firom all his work which God had created and 
 made. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who createst the fruit of the vine. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments and hast 
 taken pleasure in us, and in love and favour hast giveti us 
 thy holy Sabbath as an inheritance, a memorial of the 
 creation — that day being also the first of the holy convo- 
 cations, in remembrance of the departure from Egypt. For 
 thou hast chosen us and sanctified us above all nations, 
 and in love and favour hast given us thy holy Sabbath as 
 an inheritance. Blessed art thou, O Lord, who hallowest 
 the Sabbath. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who bringest forth bread from the earth. 
 
 For Kiddush on Festivals and ffew Year, see p. 230 and p. 243. 
 
X24 
 
 : mti' b'^bb irnp no 
 
 Thefollo/wing is said in the Home by the Master of the House, previous 
 to partaking of the Sabbath Meal: — 
 
 V . v: I VIT :- T T V -: : - : t • • ■ : - 
 
 ^ - • v: T T V -: 
 
 /■«>• E'W]5 d« D*3iD O^ttJ a«<^ njB'n K'K"! see p. 230 fl«^/. 243. 
 
123 EVENING SERVICE FOR SABBATHS. 
 
 ThtfolUnving is said in the Home by the Master of the House: — 
 
 Proverbs xxxi. 10—31. 
 
 A woman of worth who can find ? For her price is far 
 above rubies. The heart of her husband trusteth in her ; 
 and he shall have no lack of gain. She doeth him good 
 and not evil all the days of her life. She seeketh wool and 
 flax, and worketh willingly with her hands. She is like the 
 merchant-ships ; she bringeth her food from afar. She riseth 
 also while it is yet night, and setteth forth provision for her 
 household, and their portion for her maidens. She con- 
 sidereth a field, and buyeth it : with the fruit of her hands 
 she planteth a vineyard. She girdeth her loins with strength, 
 and maketh strong her arms. She perceiveth that her earnings 
 are good : her lamp goeth not out by night. She putteth 
 her hands to the distaff, and her hands hold the spindle. 
 She stretcheth out her hand to the poor ; yea, she putteth 
 forth her hands to the needy. She is not afraid of the snow 
 for her household ; for all her household are clothed with 
 scarlet. She maketh for herself coverings of tapestry ; her 
 clothing is fine linen and purple. Her husband is known 
 in the gates, when he sitteth among the elders of the land. 
 She maketh linen garments and selleth them ; and de- 
 livereth girdles unto the merchant. Strength and majesty are 
 her clothing ; and she laugheth at the time to come. She 
 openeth her mouth with wisdom ; and the law of loving- 
 kindness is on her tongue. She looketh well to the ways 
 of her household, and eateth not the bread of idleness. Her 
 children rise up and call her happy ; her husband also, and 
 he praiseth her, saying : Many daughters have done worthily, 
 but thou excellest them all. Favour is false, and beauty 
 is vain ; but a woman that feareth the Lord, she shall be 
 praised. Give her of the fruit of her hands ; and let her 
 works praise her in the gates. 
 
The following is said in the Home by the Master of the House : — 
 
 - IT T : . . . . . ) , . r : • ■ ■ [- v |" 
 
 { n*fi3 rfina b'ypii D^riB'Si nax ne^m t n«n *»^ 
 
 T IV - I V |- : - r - • : • V [:■ -r : f t |v - 
 
 ^ : I T|T - T : - • T I T : V ■ •• • t; t t ; t 
 
 nn.E' nttipT Jn^nhyj'p ph) nn*5^ t]ib jririi rhh 
 n^jnto liyi iri^n t D'la nyta: n^S3 nsD inppni 
 
 T |V : T ' : t: T vit t : it t |v - ■ : ■ I" |t 
 
 n^y-^h nnriD nits-*? naytj :n*njrmT j^sNtw. 
 
 I V |T : |T t |v - : • - T : . t [vt t- t :| 
 
 . - ; - • T ■., T T " T • V |T • T ; 
 
 nan; nijni nsDW nntry pno tpN-^jjTQV in^e^i 
 n*3 t pnx Dv"? pPi^J'rii rie'^n^ n-jn^ ?y : *iy3|S 
 niD^'?n n»six ; njijy'p-W "lon-nnini np^O^ ^^^^ 
 
 T |: - :- T |VT ||T •■ 'mi 
 
 -h)i n^Sy m] hm )^ nija ninn t /iS'7n\i nbyn 
 : n^jryib onytrn nsiS'^n^i nn» nsa nS-iiJri : '^^nnn 
 
122 EVENING SERVICE FOR SABBATHS. 
 
 whether it is dark, that which is certainly untithed must not then 
 be tithed, vessels must not be immersed to purify them from 
 their defilement, nor must the Sabbath lamps be lighted ; but 
 that which is doubtfully untithed may be tithed, the Erub may 
 be made, and hot victuals may be covered to retain their heat. 
 
 Talmud Babli. End of Treatise Berachoth. 
 
 R. Eleazar said in the name of R. Chanina, The disciples 
 of the sages increase peace throughout the world, as it is said, 
 And all thy children shall be taught of the Lord ; and great 
 shall be the peace of thy children. (Read not here banayich, 
 thy children, but bonayich, thy builders.) — Great peace have they 
 who love thy Law ; and there is no stumbling for them. Peace 
 be within thy rampart, prosperity within thy palaces. For my 
 brethren and companions' sakes I would fain speak peace con- 
 cerning thee. For the sake of the house of the Lord our God 
 I would seek thy good. The Lord will give strength unto his 
 people ; the Lord will bless his people with peace. 
 
 Kiddush, p. 124. 
 
 " It is our duty," etc., p. 76. 
 
 Mourner's Kaddish, p. 77. 
 
 " Magnified be the living God," etc., p. 2. 
 
 On the Eve of Sabbaths and of Holydays it is customary for Parents, 
 either at the conclusion of the Service in Synagogue, or upon reaching 
 their Home, to pronounce (he following Benediction upon their 
 Children : — 
 
 To Sons say: — 
 God make thee as Ephraim and Manasseh. 
 
 To Daughters say : — 
 God make thee as Sarah, Rebekah, Rachel and Leah. 
 
 To Sons and Daughters: — 
 The Lord bless thee, and keep thee: the Lord make 
 his face to shine upon thee, and be gracious unto thee : the 
 Lord turn his face unto thee, and give thee peace. 
 
nsi rf?'''h>"Ta TIN") Q'^Vsn nsi I'b^^^ia ]'<H) ''T^t} nM 
 
 maia nsDo nnhn 
 
 D'^naq "'TJ?^^ * ^^^50 ""ai "i?D^ "^P??^ "'5"! "i»^ 
 ai"! ^,'! •'I'lab it'',?? b?1 "^^^SP ' °V'i^9 °'i^?' d'*51» 
 
 : "!]3 QibttJ Na-n-jinhji "»«"!■] "'Hk? fs^ : Tjiipiiaiss 
 ICf. ia^b rj; ^,^ : "nb aita naJf^ss li'^pb^ v-n"'5 ]?^b 
 
 ty-ni?, /. 124. 
 
 «ll?Ji, A 76. 
 Bin; E**"?!?, /• 77- 
 
 0» ^/5£ ^w ?/^ Sabbalhs and of Holydays it is customary for Parents, 
 either at the conclusion tf the Service in Synagogue, or upon reaching 
 their Home, to pronounce the following Benediction upon their 
 Children: — 
 
 To Sons say: — 
 
 V - : • : • 1* : V : ^. P • 
 
 To Daughters say: — 
 
 : riNiSi Snn np?-) rrt'^ D^ri^N "pp^ 
 
 To Sons and Daughters: — 
 
121 EVENING SERVICE FOR SABBATHS. 
 
 may use tallow when it has been boiled, but the other sages 
 say, that whether so prepared or not, it may not be used. 
 
 2. On a festival one may- not use such consecrated oil as has 
 been condemned, after defilement, to be burnt. R. Ishmael 
 says, one may not, from respect to the Sabbath, use tar. The 
 sages permit the use of all kinds of oil ; the oil of sesamum, of 
 nuts, of radish seeds, offish, of colocynth seeds, as well as tar 
 and naphtha. R. Tarphon says, one may use no other than 
 olive oil for lighting the Sabbath lamp. 
 
 3. No part of a tree may be used as a wick for lighting, with 
 the exception of flax (spoken of in Joshua ii. 6 as " the flax of a 
 tree") ; nor is any part of a tree, if used in the construction of 
 a tent, capable of acquiring pollution according to the law 
 concerning the pollution of tents, except flax. If a slip of cloth 
 has been folded but not singed, R. Eliezer says it may become 
 unclean, and may not be used as a wick for lighting ; R. Akiba 
 says it remains clean, and may be used. 
 
 4. One may not perforate an egg-shell, fill it with oil, and 
 place it above the opening of the lamp, so that drops of oil 
 may fall therein ; he may not even employ an earthenware 
 vessel in this manner; but R. Jehudah permits it. If, however, 
 the potter had originally joined the two parts, then it is allowed, 
 because it is actually only one vessel. A person may not fill a 
 bowl with oil, place it by the side of the lamp, and put the end 
 of the wick into it, so that it may draw the oil to the flame ; but 
 R. Jehudah permits it. 
 
 5. He who extinguishes the light, because he is in fear of 
 heathens, of robbers, or of an evil spirit, or to enable a sick 
 person to sleep, is absolved ; if his object is to save the lamp, 
 the oil, or the wick, he is guilty of a breach of the Sabbath law. 
 R. Jos6 absolves from such guilt in every case except in that of 
 the one whose object is to save the wick, because by thus ex- 
 tinguishing it, he converts it into a coal. 
 
 6. For three transgressions women die in childbirth : because 
 they have been negligent in regard to their periods of separa- 
 tion, in respect to the consecration of the first cake of the dough, 
 and in the lighting of the Sabbath lamp. 
 
 7. Three things a man must say to his household on Sabbath 
 eve towards dusk: Have ye separated the tithe? Have ye 
 made the Erub ? Kindle the Sabbath lamp. If it be doubtful 
 
nntyS n^i^ij; 121 
 
 bc^SO i3"'t<BJ 117^1 bo^np ins nn^iiN D''»3ni 'bc&a)? 
 
 iia5 "<3?a Tit?V5 rp^'Vl'? ]''« "laiN bsyae?:! •<?-! • nita 
 
 nisps 192;? Q''5'i 7ptt;5 niaias ii^cp? nniafc? IPS'? 
 ]»a55 sby rP"'^T9 ]''« "19'iN psi© •'51 '^955=1 n^V? 
 
 nibi7« nsip^ saen "i2''h«i v?!? T? N^i^n bpi • 7rit|jQ 
 •"ai • n?q5n t^b") r?b?p?{? isjsirt nb^n? * 1J?e?Q m^^ 
 N2"'p^ "«a-i • na ]"'P''b7a T'N'i s"";:! rfi»,ri^ -ipis "i.t;?''bs 
 07*? 2ip? i4b (1) : n? rP'^^T'^'' i^TT n"iint? iniH 
 nan '^s bv np3;p^') ^o]?? nji^bs''"! nsi? b^ f^l^^?' 
 rnvT] "»5-n") • Dnn b^ H-n sb''psi5 ^5^3'? Mn^^ b'*???? 
 Nsina? •'39a -ni^a nVni?a -i2i»n nnan di:« bntji •T';?ia 
 -ign 125 n?,5;|i?i ^ai?; rnvj) ni^ N^a;i rib • 117^ •'b? 
 •'211 • "?S''^2? srr^tiJ b''3eJ2 n^in? nb^'osr? t»rii IB";) 
 vn^rya N^ntfJ •'39a "i.?n rn;ii nipDan (n) : -i'';?a n-j>in'; 
 nbinn b"'3t2?2 "w n^l nsii ''59a n^'Eipb •'59a n^i^ •'39a 
 bv DC5 laj^n bs on? ign b:& 017? * i''^? 1^*^ 
 nb-'ngn ]a V^n ]V?? "'^''S '9'''' ''^i * s?^ nVngn 
 a>w^ nii5i? aJbtj; bv <« : OJ7P1 ntt;i3> w^ng? 139a 
 n>n5 n^D? niT'nT irs?' ^^ * lOl'!? "^^'5 nina 
 Tjina "^aib D7« ■jj''-!? d^i^"! n^beJ (t) : -igii npVin?^ 
 V^lU on^iv. OBl)§V ' ^^00 ov n^a? n"i;y iri''5 
 r-i?!7?a r« n?8^q n;''^ pgt? n^B^D P9i? '"larr nj^ 
 
120 EVENING SERVICE FOR SABBATHS. 
 
 Reader and Cong. — He with his word was a shield to our 
 forefathers, and by his bidding will quicken the dead ; the 
 
 \\a\y Go^ [on the Sabbath of Penitence say, " holy King " ), like untO 
 
 whom there is none ; who giveth rest to his people on his 
 holy Sabbath day, because he took pleasure in them to grant 
 them rest. Him we will serve with fear and awe, and 
 daily and constantly w» will give thanks unto his name in 
 the fitting forms of Blessings. He is the God to whom 
 thanksgivings are due, the Lord of peace, who halloweth 
 the Sabbath and blesseth the seventh day, and in holiness 
 giveth rest unto a people sated with delights, in remem- 
 brance of the creation. 
 
 Reader. Our God and God of our fathers, accept our rest; 
 sanctify us by thy commandments, and grant our portion 
 in thy Law; satisfy us with thy goodness, gladden us with 
 thy salvation ; purify our hearts to serve thee in truth ; and 
 in thy love and favour, O Lord our God, let us inherit thy 
 holy Sabbath ; and may Israel, who hallow thy name, rest 
 thereon. Blessed art thou, O Lord, who hallowest the 
 Sabbath. 
 
 Kaddish, p. 75. 
 
 The following is not said on Festivals, on the Intermediate Sabbath of 
 a Festival, or on the evening after a Festival. 
 
 Mishnah, Treatise Sabbath, ch. ii. 
 
 I. With what materials may the Sabbath lamp be lighted, 
 and with what may it not be lighted ? It may not be lighted 
 with cedar-bast, nor with uncombed flax, nor with floss-silk, nor 
 with willow-fibre, nor with nettle fibre, nor with water-weeds, 
 .(all these forming imperfect wicks). It may also not be lighted 
 with pitch, nor with liquid wax, nor with oil made from the 
 seeds of the cotton plant, nor with oil which, having been set 
 apart as a heave-offering and having become defiled, is con- 
 demned to be destroyed by burning, nor with the fat from the 
 tails of sheep, nor with tallow. Nahum the Mede says one 
 
naB'S n»i*ix^ 120 
 
 Q^JlIb n*hlb ^1115 rt^K pib Reader and congregation. 
 
 ViT\^T\ (On r\ytp nae? »-fa</ ^^^n /or "jKn) SkH i^DNtiS 
 
 ihsi nNn'3 ni^yJ visS • nn'? n^jn'? n^fi Di 
 
 I T T : ■ : -: - T T ; v t - [■ T ; T T T 
 
 h»^to!i •»y*5^ •!j'n;3Xp!) nsB'n tr'i.p!? Di'^^n jn!;? 
 
 !!|jnn!ii05 T\T\_ •1i'pb^f ^ri'?Ni w^p^x ^''^^^■ 
 
 w'p'n^n) ♦ n^Na "fj-^^v^ i^^*? "in^l ^pyiE'*i lip^B'i 
 na !in!iyi ^B'np t\^w lixn^i narix^ li^p'?^ :* 
 
 TAe following is not said on Festivals, on IJJIlSn 7\T\ DSE' or on 
 the evening after a Festival: — 
 
 a'B naif rmm 
 
 nDT5 i^'?') ' BlJ^n ''59 ^SE? n|':i-i''5 ^'^1 ' -t^y^n nbTiS^ 
 t^bi • rtfj-iip i»!?73 t^bi p"*!? lipids ^bi ♦ n^se^s i^bi 
 a^P^ rp"'V-j)9 -lais •'iiipn D!in3 * abps ^ft)? n^^yg 
 
119 EVENING SERVICE FOR SABBATHS. 
 
 O my God! guard my tongue from evil and my lips 
 from speaking guile ; and to such as curse me let my soul 
 be dumb, yea, let my soul be unto all as the dust. Open 
 my heart to thy Law, and let my soul pursue thy command- 
 ments. If any design evil against me, speedily make their 
 counsel of none effect, and frustrate their designs. Do it 
 for the sake of thy name, do it for the sake of thy right 
 hand, do it for the sake of thy holiness, do it for the sake of 
 thy Law. In order that thy beloved ones may be delivered, 
 O save with thy right hand, and answer me. Let the words 
 of my mouth and the meditation of my heart be acceptable 
 before thee, O Lord, my Rock and my Redeemer. He 
 who maketh peace in his high places, may he make peace 
 for us and for all Israel, and say ye. Amen. 
 
 May it be thy will, O Lord our God and God of our fathers, 
 that the temple be speedily rebuilt -in our days, and grant our 
 portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and as in ancient years. Then shall 
 the offering of Judah and Jerusalem be pleasant unto the Lord, 
 as in the days of old, and as in ancient years. 
 
 The Reader and Congregation repeat from " And the heaven^' to 
 "and made,^' p. 117. 
 
 The following to " the Sabbath " p. 120, is omitted when Prayers are 
 not said with the Congregation : — 
 
 Reader. — Blessed art thou, O Lord our God and God of 
 our fathers, God of Abraham, God of Isaac and God of 
 Jacob, the great, mighty and revered God, the most High 
 God, Possessor of heaven and earth. 
 
T : ■ ... - 1 ; ^ T ■■ - ; ; T v: 
 
 nr\$ : nj.nri Si ^|vi '?'^^1 Q^'^'ri ^^P^ '^^p^h] 
 nen? • onbB'nto '^pSpi amy ^sn mni!: nyn *Si? 
 
 T ; : - )•*: I" : t t -; •• t t •• : t t - t 
 
 T\m^ "^pHi? fyp'? ^??'y V'^\ l^p'? ^^J'y ^p?' fyib'p 
 "^m ny^B'in ^nn: pif'pn.'; jyp'p ♦'^plii^ l^p^ 
 
 «*Sv Di^B' nb'y* n'n'n vanoa oi'^B' riK'y : hp] 
 ?T"T2S3 naJi : ipiin? ^^P^r:? 10) ' •la'^p^;? n-in!!p5 aJ'^Tfian 
 
 The Reader and Congregation repeat from -I??*! to niB>J5, /■ n?- 
 
 /rOOT 'i|!n3 ^<J naB'll tJ''npD a '^o, z> omitted when Prayers are 
 not said with the Congregation. 
 
 • w*rt:3K ^n^Ni !iJ*nSN '♦ nnx "ni^ia ^'''^'^'-- 
 
 I" -: •• ■. |.. v: t: t - | t 
 
 hr\ir\ S^n • ^apr. '''&>^\ pnv! *n'?K dn'iaN ♦ri'?K 
 
Il8 EVENING SERVICE FOR SABBATHS. 
 
 every generation. We will give thanks unto thee and de- 
 clare thy praise for our lives which are committed unto thy 
 hand, and for our souls which are in thy charge, and for thy 
 miracles, which are daily with us, and for thy wonders and 
 thy benefits which are wrought at all times, evening, morn 
 and noon. O thou who art all-good, whose mercies fail 
 not; thou, merciful Being, whose lovingkindnesses never 
 cease, we have ever hoped in thee. 
 
 On Chanukah say, " We thank thee" &'c., p. 51, to "thy great 
 navte," p. 52. 
 
 For all these things thy name, O our King, shall be con- 
 tinually blessed and exalted for ever and ever. 
 
 On the Sabbath of Penitence say : — 
 O inscribe all the children of thy covenant for a happy life. 
 
 And everything that liveth shall give thanks unto thee 
 for ever, and shall praise thy name in truth, O God, our 
 salvation and our help. Blessed art thou, O Lord, whose 
 name is All-good, and unto whom it is becoming to give 
 thanks. 
 
 Grant abundant peace unto Israel thy people for ever; 
 for thou art the sovereign Lord of all peace ; and may it be 
 good in thy sight to bless thy people Israel at all times and 
 at every hour with thy peace. 
 
 On the Sabbath of Penitence say : — 
 
 In the book of life, blessing, peace and good sustenance 
 may we be remembered and inscribed before thee, we and all 
 thy people the house of Israel, for a happy life and for peace. 
 Blessed art thou, O Lord, who makest peace. 
 
 Blessed art thou, O Lord, who blessest thy people Israel 
 with peace. 
 
DniD^n !i3;.»ri-W ^n^nj^ n£)D;ii ^ nnia •n^nn'n'? 
 i'ly ny-'^^atj' "Ti^niitoi tr^nix'^sj '^yi !ij»y dv 
 
 o'pix^ i*ibri iija'pb '^x??' Danji^i '^nan: dWWi 
 
 Cm nn-lty nSE' say.-— 
 
 : 'rnns ''35-V3 B''5ii3 D'^in'^ ainsi 
 
 t: t - I t t |v I" t: V : |- T : ■■ t 
 
 -nx 'sjin'? T[*yy5 ito] • uh^n h^h in« '^'?tt ><in 
 
 o« nn-iE' nsE' m;;/;— 
 20331 -13-T5 n^its np2-^D>i Dfr^i n^-i? 01*0 n^ps 
 
 J DiWs /w'lB'! ias-ns "^iintsn ♦ V: ^^J?*^ '^'i^? 
 
117 EVENING SERVICE FOR SABBATHS. 
 
 And the heaven and the earth were finished and all their 
 host. And on the seventh day God had finished his work 
 which he had made; and he rested on the seventh day 
 from all his work which he had made. And God blessed 
 the seventh day, and he hallowed it, because he rested 
 thereon firom all his work which God had created and 
 made. 
 
 Our God and God of our fathers, accept our rest ; sanc- 
 tify us by thy Commandments, and grant our portion in 
 thy Law ; satisfy us with thy goodness, and gladden us with 
 thy salvation; purify our hearts to serve thee in truth; and 
 in thy love and favour, O Lord our God, let us inherit thy 
 holy Sabbath ; and may Israel, who hallow thy name, rest 
 thereon. Blessed art thou, O Lord, who hallowest the 
 Sabbath. 
 
 Accept, Lord our God, thy people Israel and their 
 prayer; restore the service to the oracle of thy house; 
 receive in love and favour both the fire-oiferings of Israel 
 and their prayer ; and may the service of thy people 
 Israel be ever acceptable unto thee. 
 
 On New Moon and the Intermediate Days of Passover and Tabernacles 
 say, ^'Our God... May our remembrance," f. 50, to "King," p. 51. 
 
 And let our eyes behold thy return in mercy to Zion. 
 Blessed art thou, O Lord, who restorest thy divine presence 
 unto Zion. 
 
 AVe give thanks unto thee, for thou art the Lord our 
 God and the God of our fathers for ever and ever; thou 
 art the Rock of our lives, the Shield of our S^vation through 
 
'•". - : - T T : T : I V |T T : • p t - ._ ; - 
 
 ^^mm '^^'^^^ ^^f.^^ ' ^0^^ i^i^^O 1^1 TP^V^I 
 ^,; ^liS^pi^ni 'nm^ ^'r^iih >i^h nnbi ^nyii^r^a 
 hi<i& 1^5 !in!iy^i ♦ '?ii2'nj5 n5B> pxiiii niriN? siiNnSx 
 
 T T • : ■• T : • •• • : P I"' " • : • t -; t 
 
 mby n^ttri |is"i^ ^nni ♦ jixna ^'^Ji nnrixi 
 
 ♦ "'jay Sn"]^^ 
 
 o« tynh tyxT «»/ iin^n Vin tf/npa a»</e^ni3D mj/ 'lai i3\n'^K, 
 ■■/. so, ^nm'l/. SI- 
 
 I" v: t: t - t |t : I : 
 
 S4!in nm ^.p'. pa w^»ri n« ♦ nyj D'pij;'? ^yni:2^? 
 
Il6 EVENING SERVICE FOR SABBATHS. 
 
 Thou, O Lord, art mighty for ever, thou quickenest the 
 dead, thou art mighty to save. 
 
 From the Sabbath after the Eighth Day of Solemn Assembly until the 
 First Day of Passover say :— 
 
 Thou causest the wind to blow and the rain to fall. 
 
 Thou sustainest the living with lovingkindness," quickenest 
 the dead with great mercy, supportest the falling, healest 
 the sick, loosest the bound, and keepest thy faith to them 
 that sleep in the dust. Who is like unto thee. Lord of 
 mighty acts, and who resembleth thee, O King, who killest 
 and quickenest, and causest salvation to spring forth ? 
 
 On the Sabbath of Penitence say : — 
 
 Who is like unto thee, Father of mercy, who in mercy re- 
 memberest thy creatures unto life ? 
 
 Yea, faithful art thou to quicken the dead. Blessed art 
 thou, O Lord, who quickenest the dead. 
 
 Thou art holy, and thy name is lioly, and holy beings 
 praise thee daily. (Selah.) Blessed art thou, O Lord, the 
 holy God. 
 
 On the Sabbath of Penitence conclude the Blessing thus: 
 the holy King. 
 
 Thou didst hallow the seventh day unto thy name, as the 
 end of the creation of heaven and earth ; thou didst bless 
 it above all days, and didst hallow it above all seasons ; and 
 thus it is written in thy Law : 
 
n^B''? n^aiy ii6 
 
 ; Vi^rh ii nnx d*nib n»nb o'in ih^ niaa nnx 
 
 From n'B'Kna naB' ««/«'/ iAe First Day of HCS say .— 
 
 : na5|n iininii xyr!^^ n"'tt?a 
 
 ifaiD ♦ D*5n D^arjn? n^na n».r!& noni n^»n S'h^'q 
 Srm^ d.»j5)^^ DniiDi? i^ritti n^Siri xfini D^'?i3i3 
 
 ♦ rm^'^ n^toxbi n»nai n^aa 'n'?^ 
 
 T : - I- : - V - : • •• I v p 
 
 On r\'lW naC' iay.— 
 
 '^y\\ Di*-'705 D*^ij:3!i ennp •?ix?^i ennj5 ^rl^< 
 jBhnj?n "^Nri ♦:; rm "^lina ♦n'?D 
 
 0» na-'ltj' naE* conclude the Blessing thus :— 
 
IIS EVENING SERVICE FOR SABBATHS AND FESTIVALS. 
 On Passover, Pentecost and Tabernacles, say :— 
 
 And Moses declared the set feasts of the Lord unto the 
 children of Israel. 
 
 On New Year: — 
 Blow the horn on the new moon, at the beginning of the 
 month, for our day of festival : for it is a statute for Israel, 
 a decree of the God of Jacob. 
 
 On the Day of Atonement: — 
 For on this day shall atonement be made for you to 
 cleanse you ; from all your sins shall ye be clean before the 
 Lord. 
 
 Kaddish, p. 37. 
 
 On Festivals say the appropriate Amidoth. 
 
 O Lord, open thou my lips, and my mouth shall declare 
 thy praise. 
 
 Blessed art thou, O Lord our God and God of our 
 fathers, God of Abraham, God of Isaac, and God of Jacob, 
 the great, mighty and revered God, the most high God, who 
 bestowest lovingkindnesses, and possessest all things ; who 
 rememberest the pious deeds of the patriarchs, and in love 
 wilt bring a redeemer to their children's children for thy 
 name's sake. 
 
 On the Sabbath of Penitence say : — 
 
 Remember us unto life, O King, who delightest in life, and 
 inscribe us in the book of life, for thine own sake, O living- 
 God. 
 
 O King, Helper, Saviour and Shield. Blessed art thou, 
 O Lord, the Shield of Abraham. 
 
On nOS. niMB' aK^/ niSD • 
 
 h^'ph pn *3 : mn dv'? npaa nsiB' B'-iha iij^jpn 
 
 On >1B5 dV:_ 
 
 Ds^riNtsn hbb u^m iniS nyhv.^ '^^y nn ni»i '3 
 
 B'^'^P. 'tn, p. 37. 
 
 0« Festivals say the appropriate nn*Dg. 
 
 ni35ri '^inan "^Nn • apy;. ♦rl^Ni pr^\ *n'?N Dnnnx 
 • "^an njipi D^ito tsnpr? "^Dia • jv'py '?« xnian^ 
 lya*? Dn^j^ ^y^ Wy^ «*5ai nuK *ipn noiii 
 
 '^ D^'inn "isp? •■'3?^?i * D"'*n5 vsf? 'n^^ B''?Db >3n5j 
 
114 EVENING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 Cause us, O Lord our God, to lie down in peace, and 
 raise us up, O our King, unto life. Spread over us the 
 tabernacle of thy peace ; direct us aright through thine 
 own good counsel ; save us for thy name's sake ; be 
 thou a shield about us; remove from us every enemy, 
 pestilence, sword, famine and sorrow ; remove also the 
 adversary from before us and from behind us. O shelter 
 us beneath the shadow of thy wings ; for thou, O God, 
 art our Guardian and our Deliverer ; yea, thou, O God, 
 art a gracious and merciful King; and guard our going 
 out and our coming in unto life and unto peace from this 
 time forth and for evermore ; yea, spread over us the 
 tabernacle of thy peace. Blessed art thou, O Lord, who 
 spreadest the tabernacle of peace over us and over all 
 thy people Israel, and over Jerusalem. 
 
 On Sabbaths :— 
 Exodus xxxi. i6, 17. 
 
 And the children of Israel shall keep the Sabbath, to 
 observe the Sabbath throughout their generations, for an 
 everlasting covenant. It is a sign between me and the 
 children of Israel for ever, that in six days the Lord made 
 the heavens and the earth, and on the seventh day he 
 rested, and ceased from his work. 
 
y^^k^ nnib nxy? iiiijsni ^aiW nsD irSy trh^i 
 ♦ !|jnnxai iiiOsVb ttafc' noni • tin ly^i inni nn":!. 
 
 T |T i-l ■ - I" : ■• • I- ■ : - J IV ■" ■■ ■■ 
 
 «Nn!) !i3pNV 'ito^'i 'HRNi D^nni pan "^Sa hvt ^3 
 nsD !iySy tjnnsi ♦ dSij; noi nr\ya DiSjy'?!! n'^rh 
 
 - \ I" T ; T ^ - ; T - " T ; • . 
 
 w^Sb oi'^ J^5^ enisn • « nnx "tiini • "?i»iW 
 
 c?« n:aB':— 
 
 Kin ni« Sk'ib': *35 r^i '^*? ' ^b'^V J^H? on'in^ 
 "riNi d'6^'n-nK nin^ nb'y D^a* nE'tr-^a rh)h 
 
 V i -J- T * V T : T T • T V I" ' T^ : 
 
 i tysan. mp ^v^fri Di»3i pNn 
 
113^1 EVENING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 him, and that we, Israel, are his people. It is he who 
 redeemed us from the hand of kings, even our King, who 
 delivered us from the grasp of all the terrible ones; the 
 God, who on our behalf dealt out punishment to our 
 adversaries, and requited all the enemies of our soul ; who 
 doeth great things past finding out, yea, and wonders 
 without number ; who holdeth our soul in life, and hath 
 not suffered our feet to be moved ; who made us tread 
 upon the high places of our enemies, and exalted our horn 
 over all them that hated us ; who wrought for us miracles 
 and vengeance upon Pharaoh, signs and wonders in the 
 land of the children of Ham ; who in his wrath smote all 
 the first-born of Egypt, and brought forth his people Israel 
 from among them to everlasting freedom ; who made his 
 children pass between the divisions of the Red Sea; but 
 sank their pursuers and their enemies in the depths. Then 
 his children beheld his might ; they praised and gave thanks 
 unto his name, and willingly accepted his sovereignty. 
 Moses and the children of Israel sang a song unto thee 
 with great joy, saying, all of them. 
 
 Who is like unto thee, O Lord, among the mighty 
 ones ? Who is like unto thee, glorious in holiness, 
 revered in praises, doing wonders ? 
 
 Thy children beheld thy sovereign power, as thou 
 didst cleave the sea before Moses : they exclaimed, This 
 is my God 1 and said. The Lord shall reign for ever and 
 ever. 
 
 And it is said, For the Lord hath delivered Jacob, 
 and redeemed him from the hand of him that was 
 stronger than he. Blessed art thou, O Lord, who hast 
 redeemed Israel. 
 
!i3B'|3 DB'n 'isDa px-iy nixSsj) yn |»«-ny 
 
 D^DJ liWn^'yn ♦ !i3'N3B'-'?3"'?y iMip D^if^ ^lyi^iN 
 n|sri ♦ Dn-»J| na-ix? D^n^siD!) nhix nyns? npj?^!i 
 ^Nn^: isy-riN ^«xi»5 onxD n^r'^a ii^l^V? 
 t)!iD-D! n.T]i 1*5 v:3 "i^ayisri • oSiy n!i"in^ Dptoa 
 
 T T T : ^ - . J . .^. .. . y . V .. . V 
 
 I'^lj? jisna in!i3^&!i ^a?}'^ nin) inae' inn!i3|i 
 nnoB'3 m*B' ^liw ^S '?x-)B" *ji!i ntyo 'Dn'Sa 
 
 T : • ; T ■ T I : " T i • •• ; V V " ": 
 
 • • d'?3 !n»Ki • nan 
 
 T \ : T : T 
 
 t!hm TiNi naba *a nin» dSn3 nabD-^a 
 
 V) I - T : V T i T • T : • " T T 1 T 
 
 ... ,v "I • : T 
 
 '•^N nj • nB'x: ^js'? d; yj^ia ^\33 siNn "'inia^b 
 
 t ni?i cSy'? "^Sib* nin* • ^^bn) ♦ Wtf 
 • wea pin n».a lS{<4i apyrriN :» nn^-^a ^»n3i^ 
 
It^C EVENING SERVICE FOR SABBATHS AND FESTIVAL^. 
 
 quickly ft-om off the good land which the Lord giveth you. 
 Therefore shall ye lay up these my words in your heart and 
 in your soul; 4ihd ye shall bind them fot a sign upon your 
 hand, and they shall be for frontlets between your eyes. 
 Arid ye shall teach them your children, talking of them 
 when thoil sittest in thine hoUse, and when thou walkest hy 
 the way, and when thou liest down, and when thou risest 
 up. And thou shalt write them upon the door posts of 
 thine house, and upon thy gates : that your days may be 
 multiplied, and the days of your children, upon the land 
 which the Lord sware unto your fathers to give them, as 
 the days of the heavens above the earth. 
 
 Numbers xv. 37 — ^41. 
 
 And the Lord spake unto Moses, saying, Speak unto the 
 children of Israel, and bid them that they make them a 
 fringe upon the corners of their garments throughout their 
 geftei-ations, and that they put upon the fringe of each 
 corner a cord of blue : and it shall be untp you for a fringe, 
 that ye may look upon it, and remember all the command- 
 ments of the Lord, and do them; and that ye go not 
 about after your own heart and your own eyes, after which 
 ye Use to go astray : that ye may remember and do all my 
 commaiidnients, and be holy unto your God. I am the 
 Lord your God, who brought you out of the land of Egypt, 
 to be your God : I am the Lord your God. 
 
 True and trustwortliy is all this, and it is established with 
 us that he is the Lord our God, and there is none beside 
 
"• ■ • . V. . : ~ V •• j~ T ; V V : ~ : |v t 
 
 Dji;in3!i t^p^p^i ^5?B'5'! '^^:^.5 ^J!i5'?;ii "^0*55 
 
 Dp^riiNJ? !iin» v^'J'j "ib^n nh^an Sy ni^ii 
 t pNn-Sy D^DtJ'n »»*3 nn'? nn'? 
 
 I Vjt T - 'V- T - J" ' AV T J" T 
 
 .. t; • K" : V ", - J *■ >V V VT : V t- 
 
 Dnnjn *SJ3-Sy m*5f nnS iiB'yi d^'?^ mi^n) 
 
 JT T : V 1" : J" : |^t t - /• • - T : (t : at | ; 
 
 T ; J : • T ¥ V : - : jv • : • • : v t 
 
 Di)*ytf 'nnNi Dais'? nnx in^inn ih) Dn« on^B'yi 
 
 V •• I" J"-:|-: V ! - : ■<••-: r t : at iv • -p 
 
 nin* ON :D3*n'?N'? a^B^np Dn**ni ^ni^^a-'^a-iiN 
 
 JT I • -; |v "1 •■ \* I : 'V • ; (• ftT : • . t v 
 
 nVn'? nnxa rnxD banx ^nxsin ib'N D5\'i'?« 
 \'X'rh» *♦ N!in >3 u'^jy D»pi nxi-b nj!iaNi najj 
 
 I" V! TS * I ' """ • J • * ■ ■• * / •■ 
 
1136 EVENING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 ( ffhen Prayers are not scud witk the Congregation, add: — 
 God, faithful Kbg!) 
 
 Deut, vi. 4 — 9. 
 Hear, O Israel : the Lord our God, the Lord is One. 
 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
 And thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be 
 upon thine heart: and thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the way, 
 and when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the doorposts of thy house, and 
 upon thy gates. 
 
 Deut. xi. 13—21. 
 
 And it shall come to pass, if ye shall hearken diligently 
 unto my commandments which I command you this day, 
 to love the Lord your God, and to serve him with all your 
 heart and with all your soul, that I will give the rain of your 
 land in its season, the former rain and the latter rain, that 
 thou mayest gather in thy corn, and thy wine, and thine oil. 
 And I will give grass in thy field for thy cattle, and thou 
 shalt eat and be satisfied. Take heed to yourselves, lest your 
 heart be deceived, and ye turn aside, and serve other gods, 
 and worship them ; and the anger of the Lord be kindled 
 against you, and he shut up the heaven, that there be no 
 r^in, and that the land yield not her fruit ; and ye perish 
 
nib DV1 ratyS n*3-iy "3& 
 
 {When Prayers are not said with the Congregation, add: — 
 
 |T . ' T : v* v: 'T : A" t ; • ^ i- : 
 
 ^!!xx? *?ix '^E'^| n^xn on^-^n rni : "^nNa-b^!) 
 y^m^^ D3 ri-iaii T^5^ ^V^^\ 'V^i?'^'^- ^^'P 
 DPnB'j?!! :^p!ipii ?||5K'3!i "Ji-ii^n ^i^^sSii ^n^55 
 
 nivi? 'pjx 1^^ *niV»"V« iVi^^ri ybB'-DK n'n^^ 
 -'^M i'las:'?!) DD^n^K nin^-nx nin^'? oVn n^nx 
 
 T : : T ; V •• I v: ^t : v t -: j- : a - iv - w 
 
 -nx "ivyi d53 nin^-ciN rrnni t dm'? Dn^inne'ni 
 
II3« EVENING SERVICE FOR SABBATHS AND FESTIVALS. 
 
 Congregation in an undertone. 
 
 Reader. — Bless ye Blessed, praised, glorified, exalted 
 
 ,, -, J , ■„ t„ and extolled be the name of the su- 
 
 the Lord who is to ^^^^^ j^ing of kings, the Holy One, 
 
 be blessed. blessed be he, who is the first and the 
 
 last, and beside him there is no God. 
 
 ^ r D V Extol ye him that rideth upon the hea- 
 
 Cong. and Reader.— ^^^^ ^y j^j^ ^^^^ j^^^^ ^^^ rejoice be- 
 
 Blessed is the Lord fore him. His name is exalted above 
 
 all blessing and praise. Blessed be His 
 
 who IS to be blessed name, whose glorious kingdom is for 
 
 <■„, ^,„., «r„l ^„a, ever and ever. Let the name of the 
 
 for ever and ever. ^^^^ ^^ ^j^^^^^ ^^^^ ^^^^ ^j^^ ^^^^^ 
 
 and for evermore. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who at thy word bringest on the evening twilight, with 
 wisdom openest the gates of the heavens, and with under- 
 standing changest times and variest the seasons, and 
 arrangest the stars in their watches in the sky, according to 
 thy will. Thou createst day and night ; thou rollest away 
 the light from before the darkness, and the darkness from 
 before the light ; thou makest the day to pass and the night 
 to approach, and divides! the day from the night, the Lord 
 of hosts is thy name ; a God living and enduring continually, 
 mayest thou reign over us for ever and ever. Blessed art 
 thou, O Lord, who bringest on the evening twilight. 
 
 With everlasting love thou hast loved the house of Israel^ 
 thy people ; a Law and commandments,' statutes and judg- 
 ments hast thou taught us. Therefore, O Lord our God, 
 when we lie down and when we rise up we will rneditate 
 on thy statutes: yea, we will rejoice in the words of thy 
 Law and in thy commandments for ever ; for they are our 
 life and the length of our days, and we will meditate on 
 them day and night. And mayest thou never take away 
 thy love from us. Blessed art thou, O Lord, who lovest 
 thy people Israel. 
 
 Q2 
 
Congregation in an undertone. Reader. 
 
 -)89wi nsnp^i r^n\ iirpnn ^^-m !i3ia 
 
 ' ■ ■. . ■ ■, ,■ ■ Cong, and Reader. 
 
 r-iqs N^ini iws-! N!in^ " . ^^. 
 
 . V59b ipyi. latp n^5 nta-is? '" « '= ' - • ^ 
 
 :nVnni tj^^j-iy ^^^y^j ii^na 
 
 Dbisb inobg Tin? de; •jt^iiii 
 
 nj?va ^nhjj >^ Dtp ^^^. : ISJ ^'"^^^ '"'P"'^ "^^"^^ 
 
 ' •• : : ■ : ■ t - v ■•- : ■ - : - V | • -: - 
 
 nriN "^n? 'nyi xhy^ !ij»'?y "ijiS^* i*»ri Djpi 
 
 ■^n-nin na-15 no^Ji * 'r\^'^;^ rym iJpip^i lia^B*? 
 Xl'p\ "^J-TN) !|3»n Dn *3 ♦ ivt D^p TO^V^^*" 
 !i3»a n'Dn-'?^ ^nariNi tiS^i d^v nanj Dnn!i 
 
 IV ' ■ T - I ; T -: - : t :|t t t v : v v t 
 
113 INAUGURATION OF THE SABBATH. 
 
 night, with an instrument of ten strings and with a harp, 
 with thoughtful music upon the lyre. For thou, O Lord, 
 hast made me rejoice through thy work : I will exult in the 
 works of thy hands. How great are thy works, O Lord ; 
 thy thoughts are very deep. A brutish man knoweth it not, 
 neither doth a fool understand this : when the wicked 
 sprang up as the grass, and all the workers of iniquity 
 flourished, it was that they might be destroyed for ever. 
 But thou, O Lord, art on high for evermore. For, lo, thine 
 enemies, O Lord, for, lo, thine enemies shall perish ; all 
 the workers of iniquity shall be scattered. But my horn 
 hast thou exalted, like that of the wild-ox : ■ I am anointed 
 with fresh oil. Mine eye also hath seen my desire on mine 
 enemies ; mine ears have heard ray desire of them that 
 rose up against me, doers of evil. The righteous shall 
 spring up like a palm-tree ; he shall grow tall like a cedar in 
 Lebanon. Planted in the house of the Lord, they shall 
 blossom in the courts of our God. They shall still shoot 
 forth in old age ; they shall be full of sap and green : to 
 declare that the Lord is upright ; he is my rock, and there 
 is no unrighteousness in him. 
 
 Psalm xciii. 
 
 The Lord reigneth ; he hath robed him in majesty ; the 
 Lord hath robed him, yea, he hath girded himself with 
 strength : the world also is set firm, that it cannot be 
 moved. Thy throne is set firm from of old : ihou art 
 from everlasting. The streams have lifted up, O Lord, 
 the streams have lifted up their voice ; the streams lift up 
 their roaring. Than the voices of many waters, mighty 
 waters, breakers of the sea, more mighty is the Lord on 
 high. Thy testimonies are very faithful : hohness becometh 
 thine house, O Lord, for evermore. 
 
 Mourner's Kaddish, p. •j'j. 
 
 When a Festival or one of the Intermediate Days of a Festival falls on 
 Sabbath, the Inauguration Service commences with "A Psalm, a 
 Song, etc." f. 112. 
 
n3B' rh^p 113 
 
 'iririteb' '3 J 11333 jvan ^Sr '733->|?^5 lia'r''?^? 
 
 '?'P5i VT ^^ "ly,? '^'i* • TP^^^^ ^P'^V *^**?5 nin» 
 
 r T- V I" ! • T : - I : ■ V I • T 
 
 th)h taiip nriNj Jir*is| nnpfn^ p.« ^Sifs-b 
 n3N» ^*TN mn-^s nin* 'ti*3^n nan *3 :nin» 
 
 • :J- •• : • viT - |...|T •■ -:| t :t: • 
 
 D^xjno 'h^ D^aj^a n^itr? ^yy barii j|iy;i ]^m 
 tniiB'* m3'?3 nN3 nns* n^ina p^'ni: t ^jtn nartoB'ft 
 
 v : • I . T : - V |v : t : ■ ' t - | •- t : t t : |- : . 
 
 niy nnniJi iiyrj^ nnxns nin* n^35 D^SinE' 
 
 -,^»-»3 i^jn'p :Vn» D*350 D^JB''^ n3*E'3 p313^ 
 
 : ^3 nnSiy n'^i n^ix nin* 
 
 TIT : - : • T : 
 
 -e|N n-TNnn ij; nin; B'3S b'^S roNii i|So nin; 
 
 t nPlN D^iyJ!? T«2? ^ND3 |i33 { D'-DSri-Ss "^^ri |i3Pl 
 
 ninn? !in^* n'pip ninna ^m; n\r\] nhm ^in?'^ 
 
 B'niTnixi f[ri»3'p ^^«?^ ^:i?^^ ^*nny : nin^ Dins? 
 
 : Q^t?\ ^"yfp lip] 
 
 Binj B"*^!?, /. 77. 
 
 fF/5e« a Festival or one of the Intermediate Days of a Festival falls on 
 Sabbath, the Inauguration Service conwuKces with "W "IHStP, /• "2. 
 
112 INAUGURATION OF THE SABBATH. 
 
 spring of blessing ; from the beginning, from of old it was 
 ordained, — last in production, first in thought. Come, etc. 
 
 O sanctuary of our King, O. regal city, arise, go. forth 
 from thy overthrow ; long enough hast thou dwelt in the 
 valley of weeping ; verily He will have compassion upon 
 thee. Come, etc. 
 
 Shake thyself from the dust, arise, put on the garments 
 of thy glory, O my people ! Through the son of Jesse, the 
 Bethlehemite, draw Thou nigh unto my soul, redeem it. 
 
 Come, etc. 
 
 Arouse thyself, arouse thyself, for thy light is come : arise, 
 shine ; awake, awake ; give forth a song ; the glory of the 
 Lord is revealed upon thee. Come, etc. 
 
 Be not ashamed, neither be confouiided. Why art thou 
 cast down, and why art thou disquieted? The poor of 
 my people trust in thee, and the city shall be builded on 
 her own mound. Come, etc. 
 
 And they that spoil thee shall be a spoil, and all that 
 would swallow thee shall be far away : thy God shall rejoice 
 over thee, as a bridegroom rejoiceth over his bride. Come, etc. 
 
 Thou shalt spread abroad on the right hand and on the 
 left, and thou shalt reverence the Lord. Through the off- 
 spring of Perez we also shall rejoice and be glad. Come, etc. 
 
 Come in peace, thou crown of thy husband, with rejoicing 
 and with cheerfulness, in the midst of the faithful of the 
 chosen people : come, O bride ; come, O bride. Come, etc. 
 
 Psalm xcii. A Psalm, A Song for the Sabbath Day. 
 
 It is a good thing to give thanks unto the Lord, and to 
 sing praises unto thy name, O Most High : to declare thy 
 lovingkindness in the morning, and thy faithfulness every 
 
nae'nasi HB'^a tfo * npioj d"tj5Sj tyx-ia 
 
 T • ; 
 
 ^9 S^ont sjiini ♦ NDari p^n nnE' "^jS 
 niy ♦ *^i5< 'ibii'p "sj-iiK xa '3 ♦ nniyj^n nniym 
 
 |t ••.•:•.■ - • -. : ■ - -IT- : ■ I •• 
 
 n3^ J jrhprhv "I*;' nnj5Ji • *ay .\»;y ion* 
 
 I •)- T • T ( • (T : - : T I -s " : IT T • : • t ; 
 
 I tf ■ — — • I* ~; ~ t; V ; ■ ( ; ■ • I ' 
 
 T I- T : T : : • : ■ : - 
 
 •ain ♦ n'^nitii nnajra Dii • n'rya mv DiWn *«i3 
 
 I tt:t; t:*; - t, %|/: t. 'i 
 
 naV jn'pa ^Ni| ♦n^5 W3 'i^kP Dy^5ii!3« 
 iteT^i nin^S nnhS iib : na^n dv^ i*B' niDp 
 
Ill INAUGURATION OF THE SABBATH. 
 
 and Samuel among them that call upon his name, called 
 upon the Lord, and he answered them. He spake unto 
 them in the pillar of cloud : they kept his testimonies, and 
 the statute that he gave them. Thou didst answer them, 
 O Lord our God : a forgiving God thou wast unto them, 
 though thou tookest vengeance on their misdeeds. Exalt 
 ye the Lord our God, and worship at his holy mount ; for 
 the Lord our God is holy. 
 
 Psalm xxix. A Psalm of David. 
 Give unto the Lord, O ye children of the mighty, give 
 unto the Lord glory and strength. Give unto the Lord the 
 glory due unto his name ; worship the Lord in the beauty 
 of holiness. The voice of the Lord is upon the waters : 
 the God of glory thundereth, even the Lord upon the 
 great waters. The voice of the Lord is powerful; the 
 voice of the Lord is full of majesty. The voice of the 
 Lord breaketh the cedars; yea, the Lord breaketh in pjeces 
 the cedars of Lebanon. He maketh them also to s^ like 
 a calf; Lebanon and Sirion like a young wild-ox. The 
 voice of the Lord cleaveth flames of fire ; the voice of the 
 Lord maketh the wilderness to tremble ; the Lord maketh 
 tremble the wilderness of Kadesh. The voice of the Lord 
 maketh the hinds to travail, and strippeth the forests bare : 
 and in his temple everything saith. Glory. The Lord sat 
 as king at the flood ; yea, the Lord sitteth as king for ever. 
 The ]-ord will give strength unto his people; the Lord will 
 bless his people with peace. 
 
 * Come, my friend, to meet the bride ; let us welcome 
 the presence of the Sabbath. 
 
 "Observe" and "Remember the Sabbath day," the only 
 God caused us to hear in a single utterance if the Lord is 
 One, and his name is One to his renown and his glory and 
 his praise. Come, etc 
 
 Come, let us go to meet the Sabbath, for it is a well- 
 
 * In this poem, written in the form of an acrostic on the name of 
 the author, R. Shelomo Halevi (Alkabets), the Sabbath is personified 
 as a bride, whose visit to the faithful of Israel it is desired to honour 
 and welcome. 
 
 t A reference to the Midrashic explanation (see Talmud Skebuotk, 
 20 b) of the discrepancy between the two versions of the Fourth Com- 
 mandment in Exodus xx. 8 and Deut. v. 12. 
 
vnns? inDB' Dn^^N nan* ps? n^isya tDjy* xini 
 n^n am ha Dn*:y nnx ^ypha \] \ )th-]n) phi 
 
 I" v: t: -: t ' -: - I" : v t 
 
 : Tyi ni23 v'? i^C ci'W 'i?5 "h !iir! nn^'p ntorib 
 Sip J {rnb-nnnna **S iiinntj'n tojr nb3 ^^S dh 
 
 I vl I - : - : T - -: - : • : : t - t 
 
 :D*|n D:to-W *^; d^vin liisn'W dw S» V: 
 Q*m 152' \] h^p '."nni *^; 'rip P135 vr'^ip 
 lija*? '^Jy'iai DTpTl t jija'pn *.n^^"nN *,♦ naB'^i 
 tm ni^nS ^ivn :!"Sip :D*toKTp i^a li^^l 
 « Sip Jtyip nana ** S^n* naitt S*n* *» Sip 
 
 t: I "JT - . • t: • t t ; ■ ■ T t: | 
 
 nttN iSa iSa^n^^ ninv! ^IJJ'D*! niS*N SSin^ 
 ^ ** tdSiyS "nStt '* laEyn ^Ey* SiaisS ** :nia3 
 
 ^ t; T ^ ; pv (V t; Vl"~ T T t: T 
 
 : DiSe'i isy-riK "^na* 1 *,; fri*. iisvS 
 n3^ ♦. nS^p^ nsB' *J|) ♦ nSa riK^pS nin naS 
 " ♦ nn^an Sx ijy*»2'n ♦ nnx liiaia lian niae' 
 
 na^ : nSnnSi ^1^?^^'' ^^'p * '^0'? '"^^^ '^^^ 
 ♦nanan lipa N^n '2 -riDSii ^idS nae' nxipS 
 
 T T : - I : • ■ T : •• : : t - -I : • 
 
110 INAUGURATION OF THE SABBATH. 
 
 thou art exalted far above all gods. O ye that love the 
 Lord, hate evil : he preserveth the souls of his loving ones ; 
 he delivereth them out of the hand of the wicked. Light 
 is sown for the righteous, and joy for the upright in heart. 
 Rejoice in the Lord, ye righteous ; and give thanks to his 
 holy name. , 
 
 Psalm xcviii. A Psalm. 
 O sing unto the Lord a new song; for he hath done 
 marvellous things : his right hand, and his holy arm, hath 
 wrought salvation for him. The Lord hath made known 
 his salvation : his righteousness hath he revealed in the 
 sight of the nations. He hath remembered his lovingkind- 
 ness and his faithfulness toward the house of Israel : all 
 the ends of the earth have seen the salvation of our God. 
 Shout for joy unto the Lord, all the earth; break forth into 
 exultation, and sing praises. Sing praises unto the Lord 
 with the lyre ; with the lyre and the sound of song. With 
 trumpets and the sound of the horn shout for joy before the 
 king, the Lord. Let the sea roar, and the fulness thereof, 
 the world, and they that dwell therein. Let the streams 
 clap their hands, let the mountains exult together before 
 the Lord, for he cometh to judge the earth : he will judge 
 the world with righteousness, and the peoples with equity. 
 
 Psalm xcix. 
 
 The Lord reigneth ; let the peoples tremble : he sitteth 
 above the cherubim ; let the earth be moved. The Lord is 
 great in Zion ; and he is high above all the peoples. Let 
 them give thanks to thy great and dreaded name ; holy is he. 
 And the strength of a king that loveth justice thou didst 
 establish in equity ; thou hast wrought justice and righteous- 
 ness in Jacob. Exalt ye the Lord our God, and worship at his 
 footstool : holy is he. Moses and Aaron- among his priests, 
 
110 
 
 rtB'SJ "iibB' p !iMB' ^» '3nN : D'riSN-SrSy nh^i 
 
 i - ^ T ; • t; •■ -; • v: t • - t (•■ -; - 
 
 : isy-ip norS nim *»3 D'p^^x ^nm : nnae' 
 
 :|t v|": : t - |- • - : • t : ■ 
 
 TT t;-' tt "T- |- :• 
 
 ♦j»yS inu'iB'* *' ynin : ijrnp ynT!i ij^a* i'?-ny*B'in 
 
 T : T : - |. :) T - I : ■ : t j- 
 
 ■'73 vS iiynT : !iyn'?K nyiiB'^ nx p^-'pSN-Si ixn 
 
 h'\p) 11355 11355 v"? ^^'PI • '•^l^-H 'i^-^'^) ''^V? pKH 
 :^» ^San '3sS ^v^ri isiB' '?ipi niixitns :niaT 
 ci5-!iNn»» nhni t nn *5{J'*i ^75]^ ix'^toi D»n Dyi^ 
 -toSE'* r"i«n tsbsy'? K5 '3 '' ^JsS : I33i* Dnn in? 
 
 « : I^INn tDWri D'5!113 SB^' D*sy IT^t "^S^ \\ 
 
 •7113 ^)pB> nv { D^)3yn-'75-^y am Div'rns p»¥a 
 ri^3i3 nriN 5;n« DSB'a "n"?!? ^1 5«in B'np i<1iJ1 
 ^Jbtoh :n*iry nnx 5py'3 npixi ^l?'^ o'l^*^ 
 riB'a tKin jyiip vS^i ai?'? ^W^) ^^V^^ " 
 
109 INAUGURATION OF THE SABBATH. 
 
 the nations, his wondrous works among all the peoples. 
 For great is the Lord, and exceedingly to be praised : he 
 is to be revered above all gods. For all the gods of the 
 peoples are things of nought : but the Lord made the 
 heavens. Splendour and majesty are before him : strength 
 and beauty are in his sanctuary. Give unto the Lord, 
 ye families of the peoples, give unto the Lord glory and 
 strength. Give unto the Lord the glory due unto his name: 
 take an offering, and come into his courts. O worship the 
 Lord in the beauty of holiness; tremble before him, all the 
 earth. Say among the nations, the Lord reigneth : the world 
 also is set firm that it cannot be moved : he shall judge the 
 peoples with equity. Let the heavens rejoice, and let the 
 earth be glad; let the sea roar, and the fulness thereof; let 
 the plain triumph and all that is therein; yea, let all the 
 trees of the forest exult before the Lord, for he cometh; 
 for he cometh to judge the earth: he will judge the world 
 with righteousness, and the peoples in his faithfulness. 
 
 Psalm xcvii. 
 
 The Lord reigneth; let the earth be glad; let the many 
 coast-lands rejoice. Clouds and darkness are round about 
 him: righteousness and justice are the foundation of his 
 throne. A fire goeth before him, and burneth up his ad- 
 versaries round about. His lightnings illumine the world: 
 the earth seeth and trembleth. The mountains melt like 
 wax before the Lord, before the Lord of the whole earth. 
 The heavens declare his righteousness, and all the peoples 
 behold his glory. Ashamed are all they that serve graven 
 images, that make their boast of things of nought : worship 
 him, all ye gods. Zion heareth and rejoiceth, and the 
 daughters of Judah are glad, because of thy judgments, O 
 Lord. For thou, Lord, art most high above all the earth: 
 
MB' nSap 109 
 
 T| ; • ■ ; •.•|v :*;^ tt; tt; tt "I"''" 
 
 t: • - : ■ I V|T T T T T . I- v|| - :- : 
 
 tSw* tix'^to!! D»n dyi* rnxn Sjni D^tots'n iipitttj'* 
 
 -:- : T - - :• I V|T T •• t : ■ j- t - : : • 
 
 T v: V 
 
 V JT - T -; T It t; J- •• tt • t " - ; 
 
 -b infrf *j|5^a :) 'i^^b !iDpj Jjna onn : pxri 
 
 t : : T;|"T-p* *;■ t;t • • \. t 
 
 ix)^ pxn-'^a-Sy {v'py :; njjust-^3 : \\ Yi?l?'P 15?^'? 
 
loS 
 
 INAUGURATION OF THE SABBATH. 
 
 On kindling the Sabbath lights say: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and com- 
 manded us to kindle the Sabbath light. 
 
 Psalm xcv. 
 O come, let us exult before the Lord : let us shout for 
 joy to the rock of our salvation. Let us come before his 
 presence with thanksgiving: let us shout for joy unto him 
 with psalms. For the Lord is a great God, and a great 
 king above all gods. In his hand are the deep places of 
 the earth; the heights of the mountains are his also. The 
 sea is his, and he made it ; and his hands formed the dry 
 land. O come, let us worship and bow down ; let us kneel 
 before the Lord our maker. For he is our God, and we 
 are the people of his pasture, and the sheep of his hand. 
 To-day, oh that ye would hearken to his voice ! Harden not 
 your hearts as at Meribah, as in the day of Massah in the 
 wilderness : when your fathers tempted me, and proved me, 
 although they had seen my work. Forty years long was I 
 wearied with that generation, and said. It is a people that 
 do err in their heart, and they have not known my ways. 
 Wherefore I sware in my wrath, that they should not enter 
 into my rest. 
 
 Psalm XGvi. 
 
 O sing unto the Lord a new song : sing unto the Lord, 
 all the earth. Sing unto the Lord, bless his name : proclaim 
 his salvation from day to day. Recount his glory among 
 
io8 
 
 On kindling the Sabbath lights say : — 
 
 TT T :)- I p- : • ; t |'t t- t-:-; ; 
 
 Sinn 'sSai « Sna '^n '3 : 'h ynj nn^tora mina 
 !l^ia : ^nx* vn* ntra^i iintyr x^ini £3»n iSne'N : iS 
 
 I (T T TT V |v -: |T T : T " V ": 
 
 lynSx Nin ^a x 'm "-^js'? na-iai ny^iaai ninne^a 
 
 ,.. .... . |.. ^ x: •■ : • T : : • t |t : ■ : •.•-:-:■ 
 
 lE'N : lanea nea Dva nanxsa oaaa*? iiB'pn-'?^ 
 
 TT • T : - • t: T T - • 1 T : v ■• ": * I * 
 
 !iyi;;NS ur\) on aa^ ♦yh oy -nbxi ina toij^^ 
 
 • T : V I : • • - : ■ .: |- : • •■ -: t r : 
 
 T - j« I V |T T T T - |» T T . T - |* 
 
 iiia^ Diiaa nsD : inysiB'! Di*VDi»a n^a ito^ iiana 
 
107 EVENING SERVICE. 
 
 thou my God, save thy servant that trusteth in thee. Be 
 gracious unto me, O Lord ; for unto thee do I cry all the 
 day long. Rejoice the soul of thy servant ; for unto thee, 
 O Lord, do I lift up my soul. For thou. Lord, art good 
 and forgiving, and abounding in lovingkindness unto all 
 them that call upon thee. Give ear, O Lord, unto my 
 prayer ; and attend to the voice of my supplications. In 
 the day of my trouble I call upon thee; for thou wilt 
 answer me. There is none like unto thee among the gods, 
 O Lord; and there are no works like unto thine. All 
 nations whom thou hast made shall come and worship 
 before thee, O Lord; and they shall glorify thy name: 
 for thou art great, and doest marvellous things; thou art 
 God alone. Teach me thy way, O Lord; I will walk in 
 thy truth : unite my heart to fear thy name. I will praise 
 thee, O Lord my God, with my whole heart; and I will 
 glorify thy name for evermore. For great is thy lovingkind- 
 ness toward me, and thou hast delivered my soul from the 
 grave beneath. O God, the proud are risen up against me, 
 and a band of violent men have sought after my soul, and 
 have not set thee before them. But thou, O Lord, art a 
 merciful and gracious God, slow to anger, and abounding 
 in lovingkindness and truth. O turn unto me, and have pity 
 upon me ; give thy strength unto thy servant, and save 
 the son of thine handmaid. Work for me a token for good ; 
 that they which hate me may see it, and be ashamed, 
 because thou, Lord, hast helped me and comforted me. 
 
 Mourner's Kaddish, p. 77. 
 
^nn rwb'h n'iijr 107 
 
 ♦ «B'« '^p^ nin; "^^Sn-'s ^"iny B'Si npb^ t Dvn 
 
 T : I : ' I- I : - : •■<•■. t : t j- -: - 
 
 ^'is'p »m^\) iNiT^ nw IB'!!? n^iii-'?3 : '^'ftj^^ 
 niN^sj nji^vi nriN '?n^"*3 f^OB^ Jn55'l 'i'^^f 
 
 rriMX h^ lap^ dht d^hSn { njj?^nn '^ix^'is ^b'Isj 
 »m nriNi J D'lJ^'? '^i»B' nSi 'ppi. ^j^pa d^v'IV 
 n3$ :ntoKi ^pn-ini '^isn "^jin pam Diinr'^N 
 
 nr«s!-*3 iisyi^i *Nij}' ^xn^i naiJoS rtx ^ay-na'y 
 
 
 oinj E**"!!!?, /. 7?- 
 
Io6 EVENING SERVICE. 
 
 thee, thee only, have I sinned, and done that which is evil 
 in thy sight, that thou mayest be justified when thou 
 speakest, and be clear when thou judgest. Behold I waS 
 brought forth in iniquity, and in sin did my mother con- 
 ceive me. Behold thou desirest truth in the inward parts ; 
 therefore in the hidden part make me to know wisdom. 
 Purge me with hyssoji, and I shall be clean : wash me, and 
 I shall be whiter than snow. Make me to hear gladness 
 and joy, that the bones which thou hast crushed may be 
 glad. Hide thy face from my sins,, and blot out all mine 
 iniquities. Create for me a pure heart, O God-; and renew 
 a steadfast spirit within me. Cast me not away from thy 
 presence; and take not thy holy spirit from me. Restore 
 unto me the gladness of thy salvation ; and uphold me with 
 a wilUng spirit. Then will I teach transgressors thy ways ; 
 and sinners shall return unto thee. Deliver me from blood- 
 guiltiness, O God, thou God of my salvation, and my 
 tongue shall exult in thy righteousness. O Lord, open 
 thou my lips, and my mouth shall declare thy praise. For 
 thou delightest not in sacrifice, else would I give it : thou 
 takest no pleasure in burnt oifering. The sacrifices of God 
 are a broken spirit : a broken and a . contrite heart,; O God, 
 thou wilt not despise. Do good in thy favour unto Zion : 
 build thou the walls of Jerusalem. Then wilt thou delight 
 in sacrifices of righteousness, in burnt offering and whole 
 burnt offering : then will they offer bullocks upon thine 
 altar. 
 
 On Thursday. 
 
 Fsalm Ixxxvi, 
 A Prayer of David. 
 
 Incline thine ear, O Lord, and answer me ; for I am 
 poor and needy. Preserve my soul, for I am pious : 
 
h)m niih n^nny io6 
 
 |n : *)3N ^i^Jpri?. xtpn^ii ^ri'pSin piya-p j "?iip^tJ';i 
 ♦JNLsnM i *iynin ntoon Dnon^i ninran n^sn na^^ 
 
 I : : . j.. . T : T •.. t ; \ - t : )- t v v: 
 
 \\m ^jy^a^ri : paSx jWd!) ♦jpa^Jyi ^ntpsi :iiTN5 
 'NtDHD '!i»iis nnon tn^^'^ niaxy ni':'ip) nntoe^ 
 
 T T -: •• ( |v T ■• : - T |- • T -: t : |- t t : ■ : 
 
 n^n:? nsni ^y?'» \)ii^ 'h r):i'^n t ^3»a n^P\-h^ 
 vha D^Ntsm "n^s^-i D^ytya niisha t *JD»Dn 
 J3nn ^nyiiB'n ^nSx D\n^N i d^D-^a ^jS^jfn tJiiiB'^ 
 
 I- - : ■ T : " v: • v: • t - . j.. . - , t 
 
 *n5T jnx'^n ^h n^ijr njnxi hit j^srin-^'? *| 
 niain n^nri |vv"nN Tj^iifni n^^tp^n ' i ripn 
 
 On Thursday. 
 
 |V5Ni^ »jy-*3.*3p!y "Ji^iKin^n) ntsn nn'? ^^^^ri 
 nj^x fj'^^y v^n '3n nw-*3 T5^ niaa' :'J8< 
 
I05 EVENING SERVICE. 
 
 roar through the disquietude of my heart. Lord, all my 
 desire is before thefe; and my sighing is not hid from 
 thee. My heart throbbeth, my strength faileth me : as for 
 the light of mine eyes, it also is no longer mine. My lovers 
 and my friends stand aloof from my plague ; and my kins- 
 men stand afar off. They also that seek after my life 
 lay snares for me ; and they that seek my hurt speak of 
 destruction, and meditate deceits all the day long. But I 
 am as a deaf man, I hear not ; and I am as a dumb man 
 that openeth not his mouth. Yea, I am as a man that 
 heareth not, and in whose mouth there are no reproofs. For 
 in thee, O Lord, do I hope : thou wilt answer, O Lord my 
 God. For I said, Lest they rejoice over me : when my 
 foot shppeth, they magnify themselves against me. For I 
 am ready to halt, and my pain is continually before me. 
 For I declare mine iniquity ; I am troubled because of my 
 sin, But mine enemies are full of life, and are strong; 
 and they that hate me falsely are many. And, rendering 
 evil for good, they are adversaries unto me, because I fol- 
 low after good. Forsake me not, O Lord ; O my God, be 
 not far from me. Make haste to help me, O Lord my 
 salvation. 
 
 On Wednesday. 
 
 Psalm li. 
 
 For the Chief Musician. A Psalm of David : When Nathan the 
 Prophet came unto him, after he had gone in unto Bath-sheba. 
 
 Have pity upon me, O God, according to thy lovingkind- 
 ness: according to the multitude of thy tender mercies 
 blot out my transgressions. Wash me thoroughly from mine 
 iniquity, and cleanse me from my sin. For I know my 
 transgressions: and my sin is ever before me. Against 
 
 p 
 
'^inn nib*'? n*my ' los 
 
 'WNJ?"'?:? ^'1}^ 't^^ t '$h ntonai!? ^riJXB' ixi^-ny 
 *nb ♦Jim nn-inp ^5^ :n*]Fiw-NS ^i?)» ^nmsv 
 *yj3 n^|2? *y^.i ^nrik :*nK px dn-DJ *yy ^ini 
 ♦tj'^j *B^|"55i^ itJ^jviJ^^l t^"Tpv pi^l?? '^npi iib^! 
 *J^f1 ; iian;. £]i»n-'?| nSn^ niin 'I'li'i *risjl '^Tl 
 
 -|Q *nnaK-*5 : ^ri'^N 'yia njyn nnx ^nSnin nin* 
 
 I V ■ : r T ■ T v: T -: v -; - t - * : |t t : 
 
 : 'm^nfi JX"|N i*5N ^Jir^i : Thn n^3 *iiN5&i 
 nyi ♦to'pB'to!) npE' *xjb' ^311 ^lasy D**n *n*Ni 
 
 T T ■■ : - : |v|T - : -: |- t . - - : : 
 
 • f : - - - • t: T - 1- • I : : • t - ,- 
 
 *jn« *n")TyS ne'in :♦])»» pnin-'^K ^nSx nin* 
 
 T -: • T : V : t | • |v • ) - ; • - - v: t : 
 
 : *nu>iJJ>n 
 
 On Wednesday. 
 
 -nB'Na N*aan mi v'^x-^iia t in'? ntora n»f3a'? 
 
 V -: - - T - I T T T ■• : • T : : • 1" . 
 
 -♦3 : m:2 'nuispit^) 'y\vp *Jp33 Tp t ')3p^ nriD 
 ^Nbn r^^h^h n*»n nj3 mNtsm ynx ok ♦yB'S 
 
 •|TTj;-:|: "T •;/ • T.''T . r. 
 
I04 EVENING SERVICE, 
 
 roaring all the day long. For day and night thy hand was 
 heavy upon me : my sap was changed into the droughts of 
 summer. (Selah.) I made known my sin unto thee and 
 mine iniquity I did not cover : I said, I will confess my 
 transgressions unto the Lord ; and thou forgavest the guilt 
 of my sin. (Selah.) For this let every one that loveth thee 
 pray unto thee at a time when thou mayest be found : 
 surely when the great waters overflow they shall not reach 
 unto him. Thou art a shelter unto me ; thou wilt preserve 
 me from trouble; thou wilt compass me about with songs of 
 deliverance. (Selah.) I will instruct thee and teach thee in 
 the way which thou must go : I will give counsel ; mine 
 eye shall be upon thee. Be ye not as the horse, or as the 
 mule, which hath no understanding : with bit and bridle, 
 his harness, must he be tamed, else he will not come near 
 unto thee. Many pains shall be unto the wicked : but he 
 that trusteth in the Lord, lovingkindness shall compass him 
 about. Rejoice in the Lord and be glad, ye righteous : 
 and exult aloud, all ye that are upright in heart, 
 
 On Tuesday. _ 
 Psalm xxxviii. 
 A Psalm of David, to bring to remembrance. 
 O Lord, rebuke me not in thy wrath : neither chasten me 
 in thy hot displeasure. For thine arrows have sunk into 
 me, and thy hand lighteth upon me. There is no sound- 
 ness in my flesh because of thine indignation; neither is 
 there any health in my bones because of my sin. For 
 mine iniquities are gone over mine head : as a heavy 
 burden they are too heavy for me. My wounds stink and 
 fester because of my foolishness. I writhe and am bowed 
 down greatly ; I go mourning all the day long. For my 
 loins are filled with burning ; and there is no soundness in 
 my flesh. I am benumbed and crushed exceedingly : I 
 
Vinn nitons n'^yiy 104 
 
 T . ( T T T . T -: - • T T -; T ■ ; |- •/: V 
 
 S^sn* nNr':'y t nSo ^nxisn |iy riKs^j nnxi nin*'? 
 
 •• - : ■ - T |v • T - I -: T |T T I - : t 
 
 vh^ D^5n D*.^ titoB''? pn N^» ny^ y,!?'?!^ "i'pn-'?3 
 
 in^j: Ipp;, :na5 |*in px nn|5 did5 vnri-'^N t ^i*y 
 D^pnv ^'?*;J1 nin^a ^ni^B' tisaaiD* nop nin^a 
 
 "T ■ T I- : - : 
 
 On Tuesday. 
 
 n'h whrm 
 
 !n5a» naa N^^a ♦B'tin ^i5V wr's t^nNtsn 
 *'?pr"»3 : ^rip.'pn nip Di»n-b iiit?-n^. 'vnm 
 
 
103 EVENING SERVICE. 
 
 paths. Guide me in thy truth, and teach me ; for thou art 
 the God of my salvation ; for thee do I wait all the day. 
 Remember, O Lord, thy tender mercies, and thy loving- 
 kindnesses ; for they have been ever of old. Remember 
 not the sins of my youth, nor my transgressions : according 
 to thy lovingkindness remember thou me, for thy goodness' 
 sake, O Lord. Good and upright is the Lord : therefore 
 will he instruct sinners in the way. The meek will he guide 
 in justice : and the meek will he teach his way. All the 
 paths of the Lord are lovingkindness and truth unto such 
 as keep his covenant and his testimonies. For thy name's 
 sake, O Lord, pardon mine iniquity, for it is great. Who 
 is the man that feareth the Lord ? Him shall he instruct 
 in the way that he should choose. His soul shall dwell 
 in happiness ; and his seed shall inherit the land. The 
 communion of the Lord is with them that fear him ; and 
 he will make known to them his covenant. Mine eyes are 
 ever toward the Lord ; for he shall draw my feet out of the 
 net. Turn thee unto me and have pity upon me ; for I am 
 solitary and afflicted. The troubles of my heart are en- 
 larged : O bring thou me out of my distresses. Consider 
 mine affliction and my travail; and forgive all my sins. 
 Consider mine enemies for they are many ; and they hate 
 me with cruel hatred. O guard my soul, and dehver me : 
 let me not be ashamed, for I have taken refuge in thee. 
 Let integrity and uprightness protect me, for I wait for 
 thee. Set Israel free, O God, from all his troubles. 
 
 On Monday. 
 
 Psalm xxxii. A Psalm of David. Maschil. 
 
 Happy is he whose transgression is forgiven, whose sin 
 
 is covered. Happy is the man unto whom the Lord reckon- 
 
 eth not iniquity, and in whose spirit there is no guile. 
 
 When I kept silence, my bones wasted away through my 
 
h)nn nitons n*:i^v 103 
 
 *s?^! 'ri'?N nriN-*5 '^^a'?! ^l?i^^5 '^inin i ':iijh 
 
 '?l'ipn3 ni3jri-'?N 'SB'S!) ^"i-ij;^ nixtsn tnan oSij;)!? 
 }3-Sy nin* "iB't"! nib t nin; ^5i£3 jyp^ nriN-'H?^ 
 
 'innn nviS n»Ni non nin» ninnx-'^a nan-i 
 
 • ; " : 1 V v: V v |v t • : t t : - 
 
 inn^i vnt'? Min^, nio tpx B'n;; "lynn f'?^ 
 riBha N'vi* i<in"'3 '^ii^!''^^^ n^ari ^ry •♦Dsnin'? 
 ♦ni'? nnx : ^jn ^jyi -r^rr-'a 'jam ^k-hjs t hri 
 
 • T : T - jT • T : • T • • I" T ; " " : t . 
 
 m) 'Stoyi '^jy-HNi t^jx^sin ^nipiisteis io^rrin 
 Dan nwjj'i !i3r'3 *3'n hxt : ^nixtsn-Ss^ 
 
 TT -:*: I"*"' "■ "- • 
 
 T T • •• T : • 
 
 On Monday. 
 
102 EVENING SERVICE, 
 
 When the Evening Service is read after nightfall, the following three 
 Psalms are said: — 
 
 Psalm xxiv., p. Jo. 
 
 Psalm viii. 
 For the Chief Musician ; set to Gittith. A Psalm of David. 
 O Lord, our Lord, how glorious is thy name in all the earth, 
 who hast set thy splendour upon the heavens ! Out of the mouth 
 of babes and sucklings hast thou founded a power, because 
 of thine adversaries, that thou mightest still the enemy and the 
 revengeful. When I look upon thy heavens, the work of thy 
 fingers, the moon and the stars which thou hast ordained; 
 what is man that thou art mindful of him, and the son of man 
 that thou givest heed to him, and madest him little less than 
 divine, and didst crown him with glory and majesty ? Thou 
 madest him to have dominion over the works of thy hands ; thou 
 hast put all things under his feet : all sheep and oxen, yea, and 
 the beasts of the plain ; the birds of the air and the fish of the 
 sea, whatsoever passeth through the paths of the seas. Lord, 
 our Lord, how glorious is thy name in all the earth! 
 
 Psalm xxix., /. iii. 
 
 On the days of Omer when Tachanun {the Prayer between pp. 62 and 
 65) is said, one of the following Psalms is added : — 
 
 On Sunday. 
 Psalm XXV. A Psalm of David. 
 
 Unto thee, O Lord, do I lift up my soul. O my God, in 
 thee have I trusted, let me not be ashamed ; let not mine 
 enemies triumph over me. Yea, let none that wait for thee 
 be ashamed : let them be ashamed who deal treacherously 
 without cause. Show me thy ways, O Lord ; teach. me thy 
 
Sinn nia^S n^mv 102 
 
 When l3Dt3 3*"lV0 is read, the following three Psalms are said: — 
 T3 D'-Snn, /. 70. 
 
 'n D'^nn 
 
 '• : ; • -: • " -it t - - i j ^ ; v -; » •••it t t ; 
 
 cm'to -iSqs : ^yo niaq? nai nbs n-'sbsi nak t rb^jn-nnn 
 -baa Tfaa? "T»^s-na ^a-'a'TN ■<> : n'^is"' nims nni? D»n lai-i 
 
 T : ' ; • • - T I" -: t; • - : t •• t - ■• : 
 
 13'3 Di^nn, /. in. 
 
 On the days of Omer when J-13nn (the Prayer between pp. 62 aK</ 65) is 
 said, one of the following Psalms is added: — 
 
 On Sunday. 
 
 .T3 D'^nn 
 
 ♦finba 'ti ^ih^a. : nb'k ^sysj nin* "ji^Sn nnS 
 
 • : |- T I ; - v: TV ■ : - t : ) |v ■• • t . 
 
 ^^nin^K ^jy'Tin Tip\ ^^nn : Dpn. Dn;iian itya! 
 
1 01 EVENING SERVICE. 
 
 shall glorify thy name : for thou art great and doest mar- 
 vellous things ; thou art God alone. But we are thy people 
 and the sheep of thy pasture ; we will give thanks unto thee 
 for ever : we will recount thy praise to all generations. 
 
 Blessed be the Lord by day; blessed be the Lord by 
 night ; blessed be the Lord when we lie down ; blessed be 
 the Lord when we rise up. For in thy hand are the souls 
 of the living and the dead, as it is said, In his hand is the 
 soul of every living thing, and the spirit of all human flesh. 
 Into tliy hand I commend my spirit ; thou hast redeemed 
 me, Lord God of truth. Our God who art in heaven, 
 assert the unity of thy name, and establish thy kingdom 
 continually, and reign over us for ever and ever. 
 
 May our eyes behold, our hearts rejoice, and our souls 
 be glad in thy true salvation, when it shall be said unto 
 Zion, Thy God reigneth. The Lord reigneth; the Lord 
 hath reigned; the Lord shall reign for ever and ever : for 
 the kingdom is thine, and to everlasting thou wilt reign in 
 glory; for we have no king but thee. Blessed art thou, 
 O Lord, the King, who constantly in his glory will reign 
 over us and over all his works for ever and ever. 
 
 Kaddish, p. 37. 
 
 Amidah, pp. 44 — 54. 
 
 Kaddish, p. 75. 
 
 "It is our duty," &'c., p. 76. 
 
 The Mourner's Kaddish, p. 77. 
 
MB' ^ii)i)i:h) Sinn nia^'? n^i^y loi 
 !|Jm^f1 :-?|p^ D^n'?N n;?N r\)i6$) nbVi nris 
 
 D^nn nia'i)? ^n;? *3 t !ijp!ip5 i] "fi^ • =i3f?5?'5 
 ■iE'5-'?3 pi^ ^n-Sa s^sj in^a ib'J!? : CD^nsni 
 
 ^toSiy'p!! N^n "TiW niiofe ^3 : nyi oSij;'? ';j'?^* *^» 
 •^iiia ♦ nriN nW ^^S^ liS ^k ^i nb^^ ij'?i?ri ly 
 D'piy'? =iJ;'?5? '^i':'^? T'^J? ^^i^5l *^^»n ♦ :» nrix 
 
 : vto '71 "ryi nyi 
 
 B''1i? 'VO, /• 37- 
 "T^K, //• 44—54- 
 ^35Dn B'*'!!i?, /. 75- 
 
 «:k /• 76. 
 
 Din; rnis, ^. 77. 
 
lOO EVENING SERVICE. 
 
 of thy peace; direct us aright through thine own good 
 counsel; save us for thy name's sake; be thou a shield 
 about us; remove from us every enemy, pestilence, sword, 
 famine and sorrow; remove also the adversary from be- 
 fore us iand from behind us. O shelter us beneath the 
 shadow of thy wings ; for thou, O God, art our Guardian 
 and our Deliverer; yea, thou, O God, art a gracious and 
 merciful King ; and guard our going out and our coming 
 in unto life and unto peace from this time forth and for 
 evermore. Blessed art thou, O Lord, who guardest thy 
 people Israel for ever. 
 
 Blessed be the Lord for evermore. Amen, and Amen. 
 Blessed be the Lord out of Zion, who dwelleth in Jerusalem. 
 Praise ye the Lord. Blessed be the Lord God, the God of 
 Israel, who alone doeth wondrous things : and blessed be 
 his glorious name for ever; and let the whole earth be 
 filled with his glory. Amen, and Amen. Let the glory of the 
 Lord endure for ever ; let the Lord rejoice in his works. Let 
 the name of the Lord be blessed from this time forth and 
 for evermore. For the Lord will not forsake his people for 
 his great name's sake; because it hath pleased him to 
 make you a people unto himself. And when all the people 
 saw it, they fell on their faces : and they said, The Lord, he 
 is God; the Lord, he is God. And the Lord shall be 
 King over all the earth : in that day shall the Lord be One, 
 and his name One. Let thy lovingkindness, O Lord, be 
 upon us, according as we have hoped for thee. Save us, O 
 God of our salvation, and gather us and deliver us from 
 the nations, to give thanks unto thy holy name, and to 
 triumph in thy praise. All nations whom thou hast made 
 shall come and worship before thee, O Lord; and they 
 
nnB' *Nxia^i h)r\r\ nia^S n^iiy loo 
 Miib nsyi wjipn") "ripiW nao y^Sy b^nsi 
 
 IS?) nriytt tDiSe^'pi d^n^ !i3Nb!i iiJpNx niD^ii 
 : lyS Sn^b'^ toy it2)^ ' "; nriN "^ina ♦ dSij; 
 
 " p' .. T ; ■ ■• v: • ■«•: t: I T t -; - -|t t : 
 
 nbp nS)3:) d^j;^ nb|) db' "^jinnii t m^ r^ah^i 
 
 '3 td'piy-iy) nriyto ij'iba \] u^ ^'^» :vto| ^^ 
 \] h'^)n *3 Sn^n ia^ im^ tey-nx t! b'ls^-n'? 
 ■^y hf) Dyn-Ss Nn»i : oy^ "h n^m nisryS 
 
 TT : • v: T t; • V: t t: ; - v ■• : 
 
 ito^ nriN i\ n^n*. Niinn Di»5 pxn-Sa-Sy 'siSttS *^» 
 !ijy»Bnn t "'jS ^hn": '■\m^ )yh^ \\ ^"^dpi 'r\\ t im 
 a&h nnin^ o^iiin-p ij'?*yni siixipi Ji^y^! ^hSn 
 
99 EVENING SERVICE. 
 
 him, and that we, Israel, are his people. It is he who 
 redeemed us from the hand of kings, even our King, who 
 delivered us from the grasp of all the terrible ones; the 
 God, who on our behalf dealt out punishment to our 
 adversaries, and requited all the enemies of our soul ; who 
 doeth great things past finding out, yea, and wonders 
 without number ; who holdeth our soul in life, and hath 
 not suffered our feet to be moved ; who made us tread 
 upon the high places of our enemies, and exalted our horn 
 over all them that hated us ; who wrought for us miracles 
 and vengeance upon Pharaoh, signs and wonders in the 
 land of the children of Ham ; who in his wrath smote all 
 the first-born of Egypt, and brought forth his people Israel 
 from among them to everlasting freedom; who made his 
 children pass between the divisions of the Red Sea, but 
 sank their pursuers and their enemies in the depths. Then 
 his children beheld his might ; they praised and gave thanks 
 unto his name, and willingly accepted his sovereignty. 
 Moses and the children of Israel sang a song unto thee 
 with great joy, saying, all of them. 
 
 Who is like unto thee, O Lord, among the mighty ones ? 
 Who is like unto thee, glorious in holiness, revered in 
 praises, doing wonders ? 
 
 Thy children beheld thy sovereign power, as thou didst 
 cleave the sea before Moses : they exclaimed. This is my 
 God ! and said. The Lord shall reign for ever and ever. 
 
 And it is said. For the Lord hath delivered Jacob, and 
 redeemed him from the hand of him that was stronger than 
 he. Blessed art thou, O Lord, who hast redeemed Israel. 
 
 Cause us, O Lord our God, to lie down in peace, and raise 
 us up, O our King, unto life. Spread over us the tabernacle 
 
nnE' 'ii'i)bh) '^inn nia^S n*:i^y 99 
 
 m^^ wii "iBpp p«-ny PSihp)) nj^n pst-iy 
 
 n|an • Dn-*35 nD"|Ni3 D^nfiittJi nhix nyiS5 n»p^!i 
 S«-i^l tey-nx Kxi»i Qnv'^ npr'^^ in^iny^ 
 t)!iD-D! n|ii 1*1 Vila i»?yan ♦ bSiy n^nn^ DD^na 
 
 T T t; ^ - . . . .J. .. . .J . .J .. , .f 
 
 iiV^p jivia in!)3^a!i io^^ nin) >in5B' inn!in|i 
 
 T : • : T • T I : ■■ t ; • ■• ; v •.*•■-: 
 
 B'-ilDa "i-^NJ T\±i'2 '12 nin» dSn^i noM-^a 
 
 v) I - T : V T I T • T : • •■ T T ] T 
 
 : nSs ntyy ri'pnn xnij 
 
 V i" "I • : T 
 
 h^ nr • HB'D ^J^S D» yj^ia ^i?? ^^^. "^^i^i^ib 
 
 : lyi Dyv"? Tj'?;!?: nin; ♦ inipKi ^ m 
 ' mi^ pin i»» 'hiiii^ :ipT.-m \\ ms-*5 lax^i^ 
 
 ••t:" -t t; t- I T 
 
98 EVENING SERVICE. 
 
 quickly from off the good land which the Lord giveth you. 
 Therefore shall ye lay up these my words in your heart and 
 in your soul ; and ye shall bind them for a sign upon your 
 hand, and they shall be for frontlets between your eyes. 
 And ye shall teach them your children, talking of them 
 when thou sittest in thine house, and when thou walkest by 
 the way, and when thou liest down, and when thou risest 
 up. And thou shalt write them upon the door posts of 
 thine house, and upon thy gates : that your days may be 
 multiplied, and the days of your children, upon the land 
 which the Lord sware unto your fathers to give them, as 
 the days of the heavens above the earth. 
 
 Numbers xv. 37 — 41. 
 
 And the Lord spake unto Moses, saying. Speak unto the 
 children of Israel, and bid them that they make them a 
 fringe upon the corners of their garments throughout their 
 generations, and that they put upon the fringe of each 
 corner a cord of blue : and it shall be unto you for a fritige, 
 that ye may look upon it, and remember all the command- 
 ments of the Lord, and do them; and that ye go not 
 about after your own heart and your own eyes, ^fter which 
 ye use to go astray : that ye may remember and do all my 
 commandments, and be holy unto your God. I am the 
 Lord your God, who brought you out of the land of Egypt, 
 to be your God : I am the Lord your God. 
 
 True and trustworthy is all this, and it is established with 
 us that he is the Lord our God, and there is none beside 
 
 o 2 
 
nsB' ♦N5titoSi Sinn nia^S n*n-iy 98 
 
 fit . . : vv : - : " v •• j-t ; v v : - : jv t 
 
 D;?5n51 J^J?lp51 !II5^5=! ■?I1'1.5 ^Ji)5!?5V'^n'55 
 
 \an hyb] )yy_ {y6^ ^T^-^^?'' 1D'5 J^iIiT^"'7y 
 
 Dp'nhN'? nin* ysB'j ib'n nhimn h^ ^yn 
 
 : pNn-Stf u'bWn *a»3 nrh r\rh 
 
 I V(T T - -V- T - *■• • A-/t i" T 
 
 " t: • <■■ : V •-, - I •■ JV V IT : v ;- 
 
 Dnnai ♦sj3-Sy m^2f on'? iia^yi ahha iT\m) 
 
 \.f .... i" : - - 3* ■ >v T T ; V " -; jT : - Jt : 
 
 JT T : V i" : i' : Kt t - *• • - •> : jt : at | : 
 
 t : J : • T V V : - : Jv • : * * : v t 
 
 BDO^y nnxi bona'? nnx ^"i!ihn n'?^ dmx on^jj'yi 
 
 V " r J"-:r: V : - : <"-; r t ; at iv • -;(- 
 
 nvrh Dn^ftt riN;b bDn« ♦nxxin ib'n D5^^i'?^« 
 
 4 s I* • - ; • I v->v " V ; V • v* v -; v •■ ( v; 
 
 |v " I v: ^T : V -: a* |" w * 
 
97 EVENING SERVICE. 
 
 {When Prayers ari not said with the Congregation, add: — 
 God, faithful King!) 
 
 Deut. vi. 4 — 9. 
 Hear, O Israel : the Lord our God, the Lord is One. 
 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
 And thou shall love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be 
 upon thine heart : and thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the way, 
 and when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the door posts of thy house, and 
 upon thy gates. 
 
 Deut. xi. 13 — 21. 
 
 And it shall come to pass, if ye shall hearken diligently 
 unto my commandments which I command you this day, 
 to love the Lord your God, and to serve him with all your 
 heart and with all your soul, that I will give the rain of your 
 land in its season, the former rain and the latter rain, that 
 thou mayest gather in thy corn, and thy wine, and thine oil. 
 And I will give grass in thy field for thy cattle, and thou 
 shalt eat and be satisfied. Take heed to yourselves, lest your 
 heart be deceived, and ye turn aside, and serve other gods, 
 and worship them ; and the anger of the Lord be kindled 
 against you, and he shut up the heaven, that there be no 
 rain, and that the land yield not her fruit ; and ye perish 
 
 o 
 
nntr ♦NX"i)s'?i h)nT\ niib^S n^^ny 97 
 
 {When Prayers are not said with the Congregation, add: — 
 
 : 1^^ nbis^ in^^^a nia? Dtp" ?J^n5 
 
 ^!!VX? ^pJN ^B'^| n^Nrt Qni'^n vni^ t '?f'iKi^-'?35!i 
 ^iji^B'i D3 r)*i511 ^i^V ci]?^5^1 '^^^^'W ni*n 
 Dflnp^l?!) f'ltoipii ?i5;)B'5i ''11:^5 ^)?5'?5i '^n*i5 
 DninD!) : "n^ya pa nstsbS vni TiT-Sy nix':? 
 
 
 njvi? *pi« '^i?'^? ^nivi^"'?!^ ^y^??'^ ybB'-Dx n»n"! 
 -'^p? in^v'pi £3?'''!i''?« nP:"^^ ^?0f^^ i^^*^ s^^'^ 
 
 jv V ■ ; 5v : : - p : »■ " (t : [v : : - t : *■■.*:-: 
 
 -nx ")X»i Dia rrin^-ciN mni : on'? Dn^in^B'm 
 
 V <" T : V T T : I - T T : jv t \v ■ -: |- : • • 
 
96 EVENING SERVICE. 
 
 Congregation in an undertone. 
 Reader. — Bless ye Blessed, praised, glorified, exalted 
 
 ., T A 1 ;„ *„ and extolled be the name of the su- 
 
 the Lord who is to ^^^^^ ^^^^ ^^ ^i^^^^ ^^^ jj„ly Qne, 
 
 be blessed. blessed be he, who is the first and the 
 
 last, and beside him there is no God. 
 
 „ , a , Extol ye him that rideth upon the hea- 
 
 Cong. and Reader.— ^^^^ ^^ j,;^ ^^^^ j^j,_ ^^^j ^gj^j^g j^g. 
 
 Blessed is the Lord fore him. His name is exalted above 
 
 . K Ki , all blessing and praise. Blessed be His 
 
 who IS to be blessed name, whose glorious kingdom is for 
 
 for ever and ever. ?^"^ ''^^^T^'■. Y^ *« naine of the 
 
 Lord be blessed from this time forth 
 and for evermore. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who at thy word bringest on the evening twilight, with 
 wisdom openest the gates of the heavens, and with under- 
 standing changest times and variest the seasons, and 
 arrangest the stars in their watches in the sky, according to 
 thy will. Thou Greatest day and night ; thou rollest away 
 the light from before the darkness, and the darkness from 
 before the light ; thou makest the day to pass and the night 
 to approach, and dividest the day from the night, the Lord 
 of hosts is thy name ; a God living and enduring, continually, 
 mayest thou reign over us for ever and ever. Blessed art 
 thou, O Lord, who bringest on the evening twilight. 
 
 With everlasting love thou hast loved the house of Israel, 
 thy people ; a Law and commandments, statutes and judg- 
 ments hast thou taught us. Therefore, O Lord our God, 
 when we lie down and when we rise up we will meditate 
 on thy statutes: yea, we will rejoice in the words of thy 
 Law and in thy commandments for ever ; for they are our 
 life and the length of our days, and we will meditate on 
 them day and night. And mayest thou never take away 
 thy love from us. Blessed art thou, O Lord, who lovest 
 thy people Israel. 
 
naE' »Nxi»^ h)nr\ n^bh jt'^ij; 96 
 
 Congregation in an undertone. Reader. 
 
 '^mm r^^Psrp^^ Tin^n^. j >rp2r\ V"n« 13'^3 
 
 . ' ■.. " ', ,■ ■ Coni^. and Reader. 
 
 rios N^n) 1WM-) N!in^ . ^^. 
 
 •"Vnni D^my lanya n^-ia 
 
 -^j^a niN SSiii nS*^ dv Nnn MJixn;? y^j^na 
 
 ♦PI S« • to^ nixav !; n'?;j? p5!i dv p5 '7*'^5;b!i 
 nriN ^r\^ 'lyi nSij;^ !ii*,'?V '^'i'^^* "i'^^ £3*P1 
 
 J D*iny. anyan • V: 
 
 ^n-jin ni-!3 n'bm ♦ Yj^l^ n'B'3 !iJtt!ip5i iJ35B'5 
 i3»p) '^'Ti<] i3«.n on *3 ♦ nyi D^iy? ^*n^v»^i 
 !i3»» i^da-Sn stnans^ ♦ nS^Si Diav nam cniii 
 
 (V • • T - I ; T -; - : T :|T T t v : v . v t 
 
95 
 
 EVENING SERVICE FOR WEEKDAYS AND THE 
 TERMINATION OF THE SABBATH. 
 
 On Weekdays, if the Evening Service is read after nightfall, commence 
 here. At the termination of the Sabbath say Psalms cxliv. and 
 Ixvii., pp. 210, 211 ; then continue, "And he being merciful," see 
 below. On Weekdays, if the Evening Service is read before night- 
 fall, commence, ' ' And he being merciful" 
 
 Psalm cxxxiv. A Song of Degrees. 
 
 Behold, bless ye the Lord, all ye servants of the Lord, 
 who stand in the house of the Lord in the night seasons. 
 Lift up your hands towards the sanctuary, and bless ye the 
 Lord. The Lord bless thee out of Zion; even he that 
 made heaven and earth. 
 
 The Lord of hosts is with us ; the God of Jacob is our 
 stronghold. (Selah.) 
 
 (To be said three times.) 
 
 O Lord of hosts, happy is the man that trusteth in thee. 
 
 [To be said three times.) 
 
 Save, Lord : may the King answer us on the day when 
 we call. 
 
 (To be said three times.) 
 
 The Reader says Kaddish, p. 37. 
 
 And he being merciful, forgiveth iniquity, and destroyeth 
 not : yea, many a time he tumeth his anger away, and doth 
 not stir up all his wrath. Save, Lord : may the King answer 
 us on the day when we call. 
 
95 
 
 : row 'i^)i)f:h) b)m m^^*? noiy 
 
 On Weekdays, if 3^T5?p is read after nightfall, commence HvlllSn "^V. 
 At tlie termination of the Sabbath say IJ-lia ll"!? to YM> fP- 
 210, 2H; then continue DIITl N-ini, see below. On Weekdays, if 
 S'TJJP is read before nightfall, commence DIITI WHI. 
 
 DHtovn *' nnsj-'73 ^^-nx !id"i3 nan rihwrs "^^^ 
 : «-nK iiDnni {yip D3n* ^inb' trtS^^s V f^'55 
 
 t: V -:t vIi V ••: : ■• t. . 
 
 t pKi d:pE' nb^ |i»v» V: ^VJ^\ 
 x nSo npi?! ^nSx w|?-ia?^» ^sy niNiv :: 
 
 {To be said three times.') 
 
 : na np3 Dn« n,^K nix^^ V: 
 
 (7i ^« said three times.) 
 
 % ^3»?i|rDV? way: "^Ssn nv^enn t^ 
 
 (To be said three times. ) 
 r-ie Reader says B'*'?!? »Vn, /• 37- 
 
 n^BTiS naim n^ntr* xSi rty nss! fi^ni xJini 
 !iii9! "siSan nsj^^n :r : inan-'?3 n^y: n'?! m 
 
94 AFTERNOON SERVICE. 
 
 which the Lord hath commanded, Let an omerful of it be kept 
 for your generations ; that they may see the bread wherewith I 
 fed you in the wilderness, when I brought you forth from the 
 land of Egypt. And Moses said unto Aaron, Take a pot, and 
 put an omerful of manna therein, and lay it up before the Lord, 
 to be kept for your generations. As the Lord commanded 
 Moses, so Aaron laid it up before the Testimony, to be kept. 
 And the children of Israel did eat the manna forty years, until 
 they came to an inhabited land ; they did eat the manna, until 
 they came unto the borders of the land of Canaan. Now an 
 omer is the tenth part of an ephah. 
 
 AFTERNOON SERVICE FOR WEEKDAYS. 
 
 1. "Happy are they," p. 29, to " praise ye the Lord," p. 30. 
 
 2. Kaddish,p. 37. 
 
 3. Amidah, p. 44, lo "as in ancient years," p. 54. 
 
 4. " And David said," p. 62, to " suddenly,'' p. 63. 
 
 5. " Guardian of Israel," p. 64, to "for thy name's sake," p. 65. 
 
 6. Kaddish, p. 75. 
 
 7. " // is our dtity," p. 76. 
 
 8. The Mourner's Kaddish, p. 77. 
 
 AFTERNOON SERVICE FOR FRIDAYS. 
 
 As above, but omitting 4, 5, 7, 8. 
 
: nnvp VJSiS npn^? •'t;^''?in5 -lafos djo^ ''^Vp«0 "iiPS 
 nn? ^^;t5^ : nj^tf-ih^ ^IP^^V "i"? ''5?^ 'i'^'^ "S'^l 19 
 najoij nS"^y D^2-i5 naaJ B'«v?"1^ ^an-ni^ :ib?^ b^-ib^. 
 
 : b)rh nmo n'?£)n 
 
 I- ^'n^N, /• 29. 
 
 2. B'^'^i? 'VD,/. 37- 
 3. HTOl?, /. 44, i-fl ni»?iD1p., /. 54. 
 
 4. n)'=| lONji, /. 62. 
 
 5. b^-0] loots', /. 64. 
 
 6. bsSJpn B'^'^i?, /. 7S- 
 
 7. W;!?!?, /. 76. 
 
 8. Dinj B'»'ni5, /. 77. 
 
 : r\n\^ D"ir'? nm;:: n'^an 
 
 j4j aiove, but omitting 4, 5, 7, 8. 
 
93 MORNING SERVICE. 
 
 quails came up, and covered the camp : and in the morning 
 the dew lay round about the camp. And when the dew that 
 lay was gone up, behold, upon the face of the wilderness a fine 
 crisp thing, fine as the hoar frost on the ground. And when 
 the children of Israel saw it, they said one to another. What 
 is it ? for they knew not what it was. And Moses said unto 
 them. It is the bread which the Lord hath given you to eat. 
 This is the thing which the Lord hath commanded. Gather ye 
 of it every man according to his eating ; an omer a head, 
 according to the number of your persons, shall ye take it, 
 every man for them that are in his tent. And the children of 
 Israel did so, and gathered, some more, some less. And when 
 they did mete it with an omer, he that gathered much had 
 nothing over, and he that gathered little had no lack ; they 
 gathered every man according to his eating. And Moses said 
 unto them, Let no man leave of it till the morning. Notwith- 
 standing they hearkened not unto Moses ; but some of them 
 left of it until the morning, and it bred worms, and stank : and 
 Moses was wroth with them. And they gathered it morning by 
 morning, every man according to his eating : and when the 
 sun waxed hot, it melted. And it came to pass, that on the 
 sixth day they gathered twice as much bread, two omers for 
 each one : and all the princes of the congregation came and 
 told Moses. And he said unto them, This is that which the 
 Lord hath spoken. To morrow is a solemn rest, a holy sabbath 
 unto the Lord : bake that which, ye will bake, and seethe that 
 which ye will seethe ; and all that remaineth over lay up for 
 you to be kept until the morning. And they laid it up till the 
 morning, as Moses bade : and it did not stink, neither was 
 there any worm therein. And Moses said, Eat that to-day ; for 
 to-day is a sabbath unto the Lord : to-day ye shall not find it 
 in the field. Six days ye shall gather it ; but on the seventh day 
 is the sabbath, in it there shall be none. And it came to pass 
 on the seventh day, that there went, out some of the people to 
 gather, and they found none. And the Lord said unto Moses, 
 How long refuse ye to keep my commandments and my laws ? 
 See, for that the Lord hath given you the sabbath, therefore he 
 giveth you on the sixth day the bread of two days ; abide ye 
 every man in his place, let no man go out of his place on 
 the seventh day. So the people rested on the seventh day. 
 And the house of Israel called the name thereof Manna : and 
 it was like coriander seed, white ; and the taste of it was like 
 cakes made with honey. And Moses said, This is the thing 
 
nnne' rb&n 93 
 
 : n.jga'? a-'ap b^in na??? nri^;i ifja^n nsoan-ns oarii 
 -ibgs P':t Dsp™ p\ na^an '^39-^57 nan"! bK)n n's,:?^ bsrii 
 "I? S!in ]a vntj-bw aJ'^ts ^np^»i bi!ii-i??';-"'5? ^n"!*3 : YWJ-^'S 
 inj -i^h? nnbn s^in nnbhj n^a -iarf»5 s^n-n» ^s-t'; tib 
 k;''^ ^asKs -itsff? r\)p> n^a n:»N^ -ii'^n nj : nbatjb npb nin**. 
 ib!iS5 i??«b t»"'t:^ a3'>ot»?3 "ispp rib^Vl^ "t?V ib?^ •'sb 
 n'^rb*'! : Ki''5!?anT n5-]an-iiapb»ib«"ie>'». \2? 75--TO255 nni?;? 
 -«i2b tt?''*!? T'pnn i^ ta''?jfiarti n5-;Bn fi">^vn ^^bi -ii^^s? 
 : "i(:3-*TS :i3:^a -irii>-by w^vt anbis n^a np^ji : iisiT^ ib?N 
 cvbin D-i'i "1172-1^ las'? n'^aJ^a -Tiriii'i n^a-bs sisaiiri^bi. 
 ''D? E?"!^ -ii73s -i|732 in'w t^p^"."! i ngja nr^b? fi2,i*i try?*! 
 n3?7a ni^b sitsipb •'^^n ai»5 ''r:i^i : Da?i ttJa^n oni ibp^ 
 -i)5^»l : n^ab •"n-'a?! ni^n •>y''£p?-b| si^aiii ni^wb "^T^'sri •^s'p 
 n« -ir^a nin'^b tzJ-ifp-nst?? pnaaJnin^ iist -itt?« N^n Qnb« 
 sin"«-3n fii^n-bs nwi sibt^a ibt^3;pn^8 ns) -isy -iDtin-igyM 
 n:}? 1B7S3 -li^an-is ink ^n'^ain : if^an-TV n-jatpab osb 
 •inb5N ntpa -iaM*i : ia-n^^^r^-^b na-ii aJ'^sw i4bi n«5a 
 ngJa; : niffi>2 inssao t^^ QiTJ nin-'b ni^o n'^w-^'? ni>rT 
 ni»2 "'rr^l J ia-njnvt^b nattJ •»V"'5^n ni»3n inapbi!! a''J?> 
 naJa-b^ nin^ nipi^^l : -in;?!? Abi^ lapbV o^n-ia is?: ''»"'5^n 
 n?b ]n3 nSn''-'5 iki : >rp')ny '^!yy$T? -laeib Dri5sa nas-nv 
 ts-'ij^ iQ» □^ai'' arj!? "'^^n ni>2 ogb ^na s-in ^s-bs n2^ri 
 Di»5 dv!;;t in2tt?»i : "'»"'2t^n Di»2 iapaa t»''S N^l^-bs vrinjp 
 ]ab 11 sij^ Msini 7a ia?;-ni!<! b«-)?>rn"'3 isii?*! : ''^S^rr 
 nin^ n!}?-i:^8i?'^n nj n^a -iai4»5 : .aJn-j? nri'^ss? iavei 
 
92 MORNING SERVICE. 
 
 day, On the mount of the Lord it shall be seen. And the angel 
 of the Lord called unto Abraham a second time out of heaven, 
 and said, By myself have I sworn, saith the Lord, because thou 
 hast done this thing, and hast not withheld thy son, thine 
 only son : that I will surely bless thee, and I will surely mul- 
 tiply thy seed as the stars of the heaven, and as the sand which 
 is upon the sea shore ; and thy seed shall possess the gate of his 
 enemies ; and through thy seed shall all the nations of the earth 
 bless themselves ; because thou hast obeyed my voice. So 
 Abraham returned unto his young men, and they rose up and 
 went together to Beer-sheba ; and Abraham dwelt at Beer- 
 sheba. 
 
 Exodus xvi. 4 — 36. 
 
 And the Lord said unto Moses, Behold, I will rain bread 
 from heaven for you ; and the people shall go out and gather 
 a day's portion every day, that I may prove them, whether they 
 will walk in my Law, or no. And it shall come to pass on 
 the sixth day, that they shall prepare that which they bring 
 in, and it shall be twice as much as they gather daily. And 
 Moses and Aaron said unto all the children of Israel, At even, 
 then ye shall know that the Lord hath brought you out from 
 the land of Egypt : and in the morning, then ye shall see the 
 glory of the Lord ; for that he heareth your murmurings against 
 the Lord : and as for us, what are we, that ye murmur against 
 us .'' And Moses said, (This shall be) when the Lord shall give 
 you in the evening flesh to eat, and in the morning bread to 
 satisfy ; for that the Lord heareth your murmurings which ye 
 murmur against him : and as for us, what are we ? your mur- 
 murings are not against us, but against the Lord. And Moses 
 said unto Aaron, Say unto all the congregation of the children 
 of Israel, Come near before the Lord ; for he hath heard your 
 murmurings. And it came to pass, as Aaron spake unto the 
 whole congregation of the children of Israel, that they turned 
 toward the wilderness, and, behold, the glory of the Lord ap- 
 peared in the cloud. And the Lord spake unto Moses, saying, 
 I have heard the murmurings of the children of Israel : speak 
 unto them, saying, At even ye shall eat flesh, and in the morn- 
 ing ye shall be satisfied with bread ; and ye shall know that I 
 am the Lord your God. And it came to pass at even, that the 
 
^5 "i^rf*! : D^at^n-^a n'^atp nrn;?N-bi;j r{\n\ tjtihitt Hnp?i 
 
 ns-]M na-^rt^ 1?l?s 'm?"'? • TITT^-nij ?f3a-ns ;?52?n 
 tth"'.! D*n n9¥?-b'» -i^8 binji D^p^n "'55i5? Trsif nj? 
 
 : jibn nEy^s 
 
 -DN ''nnins 'rrb^q iiajsss 75p'b 'i»V5 ni'^na? ■itofpb') Dsn 
 
 ^^,^1 "•3?"b?^tj V"" wi n^a -ipti*5 : ai"" i oi'' *i^\b') "ii??« 
 nj5h-i :d^7VP Vl^'S 050^ M'^sin nin> •»? q^vti ^11?. 
 wn^i nirf^-b? n5''i::i3b;p-ny isptt?5 n'jn'; Ti2?!-ny Dj;;i"'i:5-ii 
 -1^3 a"i55 n^b nin"*. n^? nttJa "ipri*i : i3"i^:» ^a'^^n '<? np 
 -n^« D5>;:ibbni-ni§ nin'; vhrp^ p2e?b -lijaa c(t|?i bbsb 
 : irjn-i-bs ">3 op'^nabn •'a"''J?v^^ ^^ •■'3f73'i vb? as'^ba dj^s 
 "jsb •■i2'7p bsiP^ ■'33 n-ts-b|-by -ib^ rrt«:<"bt>i naJa -iprf>i 
 rns-b?-by fins "i5"7? ""np ; D5'';n3b;ii n« shk? •'? njn'; 
 : 73V9 ni!ii-)3 njnj nia? ngrr"! i^-ipn-bij ^39*ib«i«>"!-''3.3 
 ^VPip": ■'33 n3sib;ii-nj<i >:^vp0 t "la^b ngJa-by nin*; n^'l>^ 
 -.TO3bi?i "15251 "iip;i Hbptin D^^-]sn )"'3 ibsb anb^iS'^ 
 
91 MORNING service;. 
 
 Genesis xxii. i — 19. 
 
 And it came to pass after these things, that God did prove 
 Abraham, and said unto him, Abraham ; and he said, Here am 
 I. And he said. Take now thy son, thine only son, whom thou 
 lovest, even Isaac, and get thee into the land of Moriah ; and 
 offer him there for a burnt offering upon one of the mountains 
 which I will tell thee of. And Abraham rose early in the morn- 
 ing, and saddled his ass, and took two of his young men with 
 him, and Isaac his son ; and he clave the wood for the burnt 
 offei-ing, and rose up, and went unto the place of which God 
 had told him. On the third day Abraham lifted up his eyes, and 
 saw the place afar off. And Abraham said unto his young men. 
 Abide ye here with the ass, and I and the lad will go yonder, 
 and we will worship, and come again to you. And Abraham took 
 the wood of the burnt offering, and laid it upon Isaac his son ; 
 and he took in his hand the fire and the knife ; and they went 
 both of them together. And Isaac spake unto Abraham his father, 
 and said. My father : and he said. Here am I, my son. And he 
 said. Behold, the fire and the wood : but where is the lamb for 
 a burnt offering ? And Abraham said, God will provide himself 
 the lamb for a burnt offering, my son ; so they went both of 
 them together. And they came to the place which God had 
 told him of; and Abraham built the altar there, and laid the 
 wood ia order, and bound Isaac his son, and laid him on the 
 altar, upon the wood. And Abraham stretched forth his hand, 
 and took the knife to slay his son. And the angel of the Lord 
 called unto him out of heaven, and said, Abraham, Abraham : 
 and he said. Here am I. And he said. Lay not thine hand upon 
 the lad, neither do thou anything unto him : for now I know 
 that thou fearest God, seeing thou hast not withheld thy son, 
 thine only son, from me. And Abraham lifted up his eyes, and 
 looked, and behold, behind him a ram caught in the thicket by 
 his horns : and Abraham went and took the ram, and offered him 
 up for a burnt offering in the stead of his son. And Abraham 
 called the name of that place Adonai-Jireh : as it is said to this 
 
■nnriB' nSsn 91 
 
 DB? ^in^sni n-nbn Y"J!^-biS ^iV'tt'?'! pii^vny ri5ni<i-ie7N 
 
 i35 P17V!' n^i ins v-jV? ""S^^'ri^ ni?>i i-ibn-ns t»nii!!l 
 : DTibfcfn ib-ia^-- ie;s nipan-bfc! "!Tb*1 Dp*! nbi? "'iJs »p5^i 
 : ph-ja Dip^n-ns s-i»i v^'^s-n^ QOl^^ «?*i '^P'^bt^n oi'S 
 -iy,3ni ""SsniaDn-DV nb Dsb-^ap v-ii^a-by nnnay "lat^^i 
 
 nb^sao-ri^l 2?sn-ny ii;? npn ia? pn^vbi? D£p»i nbrn 
 ••a^ -11^^*1 V5N nn";5y-bs pi^^i -int^*i : T^n^ nr^s?? -"lib?.! 
 : nbj^'b n'^n n.»yi D-'Svni aJ^n nan -i^i^*'! '^25 ^ain nps^M 
 ori'^ae? sta'b?.! "^a? nbsb nk^n ib-ny-]"; n''nb^ ^^C-jsn n)5i4»"! 
 nrTn5N ntt7 75,*! a'^nb^^n ib-nnt< -iE?h? Dipan-bs •t^?*'! J I'^D! 
 ins Djp'lias pI^?'!'■^s^PS*1 D"'2yri-ns "n'^S!!! n^aT^riTis 
 -ns np?i inj-ny °n-i5s nbpii : o'^ssb bsaa naran-by 
 D^p^n-ia nin^ trsbe "^bs s-ip*! : ia?i-ni«i tan?;b rib^san 
 ■^1) nbp;?i-bs nia^i'i : "'aan isn*! Dni5« 1 dCIS^ "1)9^5*5 
 D"'r:Tb.^ SI';-''? '^i^V'JI iinp •'S nia^t;?^? ib bsn-bsn^^n-b^ 
 -ns Di;Tn5Ss"^«i : •'aaa ^ithiti^ ^raa-ny npf»n t^bi nnis 
 n;Tn5s -sTb,?.! v?iP5 tT35)5 rn^.a ins b^s-nani s-i>i i''?iv 
 -uw cn-i2s s-ip>i : iaa nnn nbi;b -mbssib-isn-ns np^i 
 : ns-j:: nini -in3 Di»n -i??y> -ia?s ns(-i^ 1 njn'; s^nn nipan 
 
90 MORNING SERVICE. 
 
 7. I believe with perfect faith that the prophecy of Moses 
 oiir teacher, peace be unto him, was true, and that he was 
 the chief of the prophets, both of those that preceded and 
 of those that followed him. 
 
 8. I believe with perfect faith that the whole Law, now 
 in our possession, is the same that was given to Moses our 
 teacher, peace be unto him. 
 
 9. I believe with perfect faith that this Law will not be 
 changed, and that there will never be any other law from 
 the Creator, blessed be his name. 
 
 10. I believe with perfect faith that the Creator, blessed 
 be his name, knows every deed of the children of men, 
 and all their thoughts, as it is said. It is he that fashioneth 
 the hearts of them all, that giveth heed to all their deeds. 
 
 11. I believe with perfect faith that the Creator, blessed 
 be his name, rewards those that keep his commandments, 
 and punishes those that transgress them. 
 
 12. I believe with perfect faith in the coming of the 
 Messiah, and, though he tarry, I will wait daily for his 
 coming. 
 
 13. I believe with perfect faith that there will be a 
 resurrection of the dead at the time when it shall please 
 the Creator, blessed be his name, and exalted be the re- 
 membrance of him for ever and ever. 
 
 For thy salvation I hope, O Lord ! I hope, O Lord, for 
 thy salvation ! O Lord, for thy salvation I hope ! 
 
 N 2 
 
T - T T |- - V : T : - • |"T : T - 
 
 iih nniPin miw na'^B' ni!i»N3 tdnxs *jk ta 
 
 T - V T •• : T v: V I ■ -: - • -: 
 
 J D^*?^'yto-S|-S^{ plan dsS in;, nx-^n 
 i»^ '^lan? N-iian^ r\ph^ niiDxa pa^fa *J^f *«♦ 
 
 : vmt2 n^))h B'^jyai vniva nait^'? 3*it3 Saia 
 e]Ki ♦ n^B^n nN*53 na'pp' niitoxii paj^a ^3^^ :i* 
 : n:3;b' dv-'??^ i'?-n|^^{ nr'?3 dv npnari*?' *b ^^ 
 d^nsn n»nri n.^n^iB' npS^ nj^axi paxa *3^{ v- 
 
 : D^nxj nxi'?!! ivh iiDi 
 
 * The Chaldee v?riiion of the preceding. 
 
89 MORNING SERVICE. 
 
 9. Thou shalt not bear false witness against thy neigh- 
 bour. 
 
 10. Thou sbalt not covet thy neighbour's house, thou 
 shalt not covet thy neighbour's wife, nor his manservant 
 nor his maidservant, nor his ox, nor his ass, nor any thing 
 that is thy neighbour's. 
 
 THIRTEEN PRINCIPLES OF THE FAITH.* 
 
 1. I believe with perfect faith that the Creator, blessed 
 be his name, is the Author and Guide of everything that 
 has been created, and that he alone has made, does make, 
 and will make all things. 
 
 2. I believe with perfect faith that the Creator, blessed 
 be his name, is a Unity, and that there is no unity in any 
 manner like unto his, and that he alone is our God, who 
 was, is, and will be. 
 
 3. I believe with perfect faith that the Creator, blessed 
 be his name, is not a body, and that he is free from all the 
 accidents of matter, and that he has not any form what- 
 soever. 
 
 4. I believe with perfect faith that the Creator, blessed 
 be his name, is the first and the last. 
 
 5. I believe with perfect faith that to the Creator, 
 blessed be his name, and to him alone, it is right to pray, 
 and that it is not right to pray to any being besides him. 
 
 6. I believe with perfect faith that all the words of the 
 prophets are true. 
 
 * These Articles of the Jewish Creed were formulated by Moses 
 Maimonides in the I2th century c.E. 
 
nnntj' n'^sn 89 
 
 t ^y'^.'p-^B'^{ '^b'j inbrn iniB'i^ ^n»^{'t n^^yi 
 
 r\m m^ K!in) ♦ D^xniri"':'?^ ^t^npai xnia xin 
 
 : ■ -I : 1 T • : I ■• : • t 
 
 itt^ ^nan* xniane' npS^ niittp ]^mi2 »jn ^ 
 
88 MORNING SERVICE. 
 
 2. Thou shalt have no other gods before me. Thou shalt 
 not make unto thee a graven image j nor the form of any- 
 thing that is in heaven above, or that is in the earth beneath, 
 or that is in the water under the earth ; thou shalt not bow 
 down thyself unto them, nor serve them : for I the Lord 
 thy God am a jealous God, visiting the iniquity of the fathers 
 upon the children, upon the third and upon the fourth 
 generation, unto them that hate me : and shewing loving- 
 kindness to the thousandth generation, unto them that love 
 me and keep my commandments. 
 
 3. Thou shalt not take the name of the Lord thy God 
 in vain ; for the Lord will not hold him guiltless that taketh 
 his name in vain. 
 
 4. Remember the sabbath day to keep it holy. Six days 
 shalt thou labour, and do all thy work : but the seventh day 
 is a sabbath unto the Lord thy God : in it thou shalt not do 
 any work, thou, nor thy son, nor thy daughter, thy man- 
 servant, nor thy maidservant, nor thy cattle, nor thy stranger 
 that is within thy gates : for in six days the Lord made 
 heaven and earth, the sea and all that is therein, and rested 
 on the seventh day : wherefore the Lord blessed the sabbath 
 day and hallowed it. 
 
 5. Honour thy father and thy mother: that thy days may 
 be long upon the land which the Lord thy God giveth thee. 
 
 6. Thou shalt not murder. 
 
 7. Thou shalt not commit adultery. 
 
 8. Thou shalt not steal. 
 
n^n-x'? { ^ifhv nnn^J wrhv^ fp h^hj-k'? a 
 p«3 'iB'Ni '^ssa br»B'3 im nmtirh^) hhh ^S 
 nnS ninriB'n-N'? : rixS nnna d^»3 ipn) nnjio 
 
 vv T ,v-: (- : • I I viT t - »- • -i- - Jv -: |- - at ■ 
 
 nsrai J »x3B>S D^y^n-Wi D^a^'TB^Sy D*33-Sy nnx 
 : *ni5:a nae'Sii ^anxS d^sSnS non 
 
 |T : ■ J" : I : v- -: | : n- t -: |- v iv 
 
 npr nS *3 NIB'S Trha nin^-DsrriN x^n nS j 
 
 :tT - t, : :' jt • v -; *•■ x : 
 
 nnyn U'pi npp t S^ph naBri Di,^-nN ni^i t 
 nin*'? naB' mm favi : ^nax'^to-'^a n^B'yi 
 
 JT p IT - ■ ■ : - : |)v : - : t t v- t ; 
 
 •;|:!3 |i-'7y *;5?»n^ Di;5 nyi D|-'^B'^f- b-n^i b;n 
 
 I- :)-:r "- - ' ■■■ »^ • 
 
 ♦ tiNin nS r 
 
87 MORNING SERVICE. 
 
 Reader.— May there be abundant peace from heaven, and a 
 happy life for us and for all Israel ; and say ye, Amen. 
 
 Cmg. — My help is from the Lord, who made heaven and 
 earth. 
 
 Reader. — He who maketh peace in his high places, may he in 
 his mercy make peace for us and for all Israel ; and say ye, 
 Amen. 
 
 PRAYER FOR SUSTENANCE. 
 
 My help is from the Lord, who made heaven and earth. Cast 
 thy burden upon the Lord, and he shall sustain thee. Mark the 
 perfect man, and behold the upright ; for the latter end of that 
 man is peace. Trust in the Lord, and do good ; dwell in the land, 
 and feed upon faithfulness. Behold, God is my salvation; I will 
 trust, and will not be afraid : for Jah the Lord is my strength 
 and song, and he is become my salvation. — O Sovereign of the 
 universe, in thy holy words it is written, saying. He that trusteth 
 in the Lord, lovingkindness shall compass him about ; and it 
 is written. And thou givest life to them all. O Lord God of 
 truth, vouchsafe blessing and prosperity upon all the work of 
 my hands, for I trust in thee that thou wilt so bless me through 
 my occupation and calling, that I may be enabled to support 
 myself and the members of my household with ease and not 
 with pain, by lawful and not by forbidden means, unto life and 
 peace. In me also let the scripture be fulfilled, Cast thy burden 
 upon the Lord, and he shall sustain thee. Amen ! 
 
 THE TEN COMMANDMENTS. 
 
 Exodus XX. I — 17. 
 
 And God spake all these words, saying. 
 I. I am the Lord thy God, who brought thee out of the 
 land of Egypt, out of the house of bondage. 
 
nnnB' nSsn 87 
 
 : TWi ^•P?' "^'^ T^ o?s n|^ co«^. 
 uhep r\^> vaqi5 s^n v^ino? tsiba? nb's *«</»•. 
 
 13fi^ J^"b? "nbeJrr : vi^j^ n'^na; n£?;i37 ^^^ qsisi '•ITV 
 : aiboy ttr'i^ib nnqfci! ''9 "1?;^ n«ni nri-iap : ?ib?b3^ N-ini 
 
 : rq^xah •'b-Tip. ^> n; n-j]??"! '*•?» '»3 * irtsw t^bi ne^y 
 V2 npiart ' -ibsb a-in? ?rP7f? "''!?f5 * nbi»-bttJ iaian 
 crib^ T^ • aV?"^<? "?.n^ nijiH'i >inDi • -isisaiD^ Tpn 
 
 ■•13 n?"35 '»b nbeyj?i '<v>5P ^^7DS^ li?5i i~«'?n ''7;'-bs^ 
 
 -iJ3ri5 i5;25 tib"! nn35 '';n'*5 "•35-1 •^a^s-n^ dsnob bs^saJ 
 
 ^bflJCJ • avT^e; «"T)79 ^2 q?;:''! ♦ nibaJbi i='"!nb i-iSiSS k^bi 
 
 : 751!? • Tl?|b5: N-ini Tf?;?-! >5-by 
 
 I .. -J. \.. T y- T ; - T d" • v: ■•■• : 
 
86 MORNING SERVICE. 
 
 up my soul from the grave: thou hast kept me alive, that I 
 should not go down to ihe pit. Sing praise unto the Lord, O 
 ye his loving ones, and give thanks to his holy name. For his 
 anger is but for a moment ; his favour is for a lifetime : weeping 
 may tarry for the night, but joy cometh in the morning. As for 
 me, I said in my prosperity, I shall never be moved. Thou, 
 Lord, of thy favour hadst made my mountain to stand strong : 
 thou didst hide -thy face ; I was confounded. I cried unto thee, 
 O Lord ; and unto the Lord I made supplication : What profit 
 is there in my blood if I go down to the pit ? Can the dust give 
 thanks to thee ? Can it declare thy truth ? Hear, O Lord, and 
 be gracious unto me; Lord, be thou my helper. Thou hast 
 turned for me my mourning into dancing ; thou hast loosed my 
 sackcloth, and girded me with gladness: to the end that my 
 glory may sing praise to thee, and not be silent; O Lord my 
 God, I will give thanks unto thee for ever. 
 
 Kaddish to be said after reading Lessons frotn the Works of the 
 Rabbis : — 
 
 Render. — Magnified and sanctified be his great name in the 
 world which he hath created according to his will. May he 
 establish his kingdom during your life and during your days, 
 and during the life of all the house of Israel, even speedily and 
 at a near time, and say ye. Amen. 
 
 Cong, and Reader. — Let his great name be blessed for ever and 
 to all eternity. 
 
 Reader. — Blessed, praised and glorified, exalted, extolled and 
 honoured, magnified and lauded be the name of the Holy One, 
 blessed be he ; though he be high above all the blessings and 
 hymns, praises and' consolations, which are uttered in the world j 
 and say ye, Amen. 
 
 Unto Israel, and unto the Rabbis, and unto their disciples, 
 and unto all the disciples of their disciples, and unto all who 
 engage in the study of the Law, in this or in any-other place, 
 unto them and unto you be abundant peace, grace, lovingkind- 
 ness, mercy, long life, ample sustenance and salvation from the 
 Father who is in heaven, and say ye, Amen. 
 
 CoKg. — Let the name of the Lord be blessed from this time 
 forth and for evermore. 
 
irinty nWn 86 
 
 5"i|?2i iafe-^a D''>n issN? vyi >3 : ittJ-jfj -njTb >nini v-j^po 
 : Dbis^ taiay-ba "'fpa?? •';n"]pt? •'pm : n$-i -ijiiab"! ''^i? rVj 
 
 •«ai5 ss,rna : ipnn^ V'ts-V^I N"!f?y n-jn? fii^tJ : bi73? 
 ijinn? •»'b binp'^ •'ispa ri?Di7 : ••'? -i»j> n>rj njn^ •'j^ai^'i 
 
 ' rr^-iy-i? trj?"''? Np^V? M?! natt; ttf'^prTi'jbrrari"! j^""!"-- 
 : ]a^ !i-iay^ • y^-ij: ]aT5=i wlpjss 
 
 • M>a'?y ■'IS'pyV'' nb^V Tl?? ^^^ll i^^P ^TJ) Cong.andReadtr. 
 
 "T^nril? Nt&P^^'l na'-iri^l in^^^i nariBJ^i :n?n'^. *"^'-- 
 
 ♦ N??b?3 n^aB-"? H09C??1 *^C"75??n no1''?^1 ^^?12 
 
 : 7aN •■'"ip'SI 
 ^T»bci"b3 bsi liPPT^bJ? byj 73?"i bs"! bsiinb^ b? 
 
 N'^^o^1 Msn N21 sabg? 7i3bi 7inb nu^ ^^S5 "in>|i-b?5 "iT] 
 ^Sn-iaS D-Jij;-])!? KJiriQ.1 M^pp Njitai ?''?''"?8 7''*i:i'? 7"'PD11 
 
 : 7ay iiai!'') • «;a??5 "'T 
 
^5 MORNING SERVICE. 
 
 From the beginning of the Month of Elul until Hoshana Rabba, the 
 following Psalm is read every Morning and Evening : — 
 
 Psalm xxvii. A Psalm of David. 
 
 The Lord is my light and my salvation ; whom shall I fear ? 
 The Lord is the stronghold of my life; of whom shall I be 
 afraid ? When evil-doers drew nigh against me to eat up my 
 flesh, even my adversaries and my foes, they stumbled and fell. 
 Though an host should encamp against me, my heart would 
 not fear ; though war should rise against me, even then would 
 I be confident. One thing have I asked of the Lord, that will 
 I seek after : that I may dwell in the house of the Lord all the 
 days of my life, to behold the pleasantness of the Lord, and to 
 inquire in his temple. For in the day of trouble he will hide 
 me in his pavilion : in the shelter of his tabernacle will he con- 
 ceal me ; he will lift me up upon a rock. And now shall mine 
 head be lifted up above my enemies round about me ; and I 
 will offer in his tabernacle sacrifices of joyful shouting ; I will 
 sing, yea, I will sing praises unto the Lord. Hear, O Lord, 
 when I cry with my voice ; have pity upon me, and answer me. 
 My heart saith unto thee, (since thou hast said,) Seek ye my 
 face. Thy face. Lord, will 1 seek. Hide not thy face from me; 
 thrust not thy servant away in anger : thou hast been my help ; 
 cast me not off, neither forsake me, O God of my salvation. 
 For my father and my mother have forsaken me, but the Lord 
 will take me up. Teach me thy way, O Lord ; and lead me on 
 an even path, because of them that lie in wait for me. Give me 
 not up to the will of mine adversaries : for false witnesses have 
 risen up against me, and such as breathe out violence. (I should 
 despair), unless I believed to see the goodness of the Lord in 
 the land of the living. Wait for the Lord ; be strong and let 
 thine heart take courage ; yea, wait thou for the Lord. 
 
 In some Congregations the following Psalm is said daily before 
 ' ' Blessed be he," etc., p. 1 6. 
 
 Psalm XXX. 
 A Psalm ; a Song at the Dedication of the House ; a Psalm of David. 
 
 I will extol thee, O Lord ; for thou hast drawn me up, and 
 hast not made my foes to rejoice over me. O Lord, my God, I 
 cried unto thee, and thou didst heal me. O Lord, thou broughtest 
 
nnriE' nSsn as 
 
 From ^iVk n'T till N|11 KJJJKnn, the follcrwing Psalm is read every 
 Morning and Evening. 
 
 to D'^nn 
 laa •>?D ti»9 njn^ Nn'»8 lan •'»i?J>i. niN njn^ tjt^ 
 
 -nif; •«3b K-i"'":-'^^ r\-m;a ^bv njqJii-QM : ibpj") ^bi??3 nap 
 
 mob ""W ""©r^? "J": ^''5? ''^?^ '^i^SS "^Ci^ 'Tj'^"': 
 
 bs ••HJrf"! d^t; n;jivi : ''?p'3i"i"i "i-i25 ibn{^ "i^p5 ''3n.'^i?ip^ 
 rriipTSl rn"*^!? ns^-iri TiST ib^^5 "'7?Ti!!'l ''^'i2"'3t? •'3';V« 
 •<3b -lay ffp : •'33S1 "'?3r7") Nii?S '^bip nini-ygeJ : nin>b 
 -by •'SJ^n 7F'«,35 -inpri-bN : xci^m nin'; i"'5?i-nN ^j? -laJpa 
 "•iibw ''pprpri-bsi "•aaJ^fri-bs i!?-*?!:! •';n"3t? 11?5 n*^? ^^ 
 njn^ ••pnin : •'aspM; njn-'i "<?!)2»s ■'I'lyi "'5N-''? '- "'?«'': 
 aJs53 '«33rin by : '•-jna? ]vpb "Tit»''P n-ii^iqi ••anj^ ?i|-)^ 
 niN-)b ''i^spi^n Nb^b : dd^ ns""! "li^g'^"'!?! '^'i^ij "'? "'"J? 
 ?fab VPB!! PIC? n'jn^'bs njip : D''»n TW' n^n-'-a^ta? 
 
 : n^n'^-b^ n^pl 
 
 In some Congregations the following Psalm is said daily before 
 
 h v!hr\T\ 
 ">jn''b"r ^? nin^ ?ipai-iM : in^ ^??Ct risan i\tt? lioTO 
 
84 MORNING SERVICE. 
 
 On the days when Tachanun (p. 62 to p. 65^ is said, the following is 
 added after the Psalm of the day : — 
 
 Psalm Ixxxiii. 
 
 A Song ; a Psalm of Asaph. 
 
 O God, keep not thou silence : hold not thy peace, and 
 be not still, O God. Por, lo, thine enemies make a tumult : 
 and they that hate thee have lifted up the head. They 
 take crafty counsel against thy people, and consult together 
 against thy hidden ones. They have said, Come and let 
 uS cut them ofT from being a nation ; that the name of 
 Israel may be remembered no more. For they have con- 
 sulted together with one consent ; against thee do they 
 make a covenant. The tents of Edom and the Ishmaelites ; 
 Moab and the Hagarenes ; Gebal, and Ammon, and Amalek ; 
 Philistia with the inhabitants of Tyre : Assyria also is 
 joined with them ; they have been an arm of help to the 
 children of Lot. (Selah.) Do thou unto them as unto 
 Midian; as to Sisera, as to Jabin, at the brook Kishort. 
 They were destroyed at Endor ; they became as dung for 
 the earth. Make their nobles like Oreb and Zeeb ; yea, all 
 their princes like Zebah and Zalmunna : who said. Let us 
 take to ourselves in possession the habitations of God. O 
 my God, make them like the whirling dust, as stubble 
 before the wind ; as the fire that burneth the forest, and 
 as the ilame that setteth the mountains on fire : so pursue 
 them with thy storm, and confound them with thy hurri- 
 cane. Fill their faces with confusion ; that they may seek 
 thy name, O Lord. Let them be ashamed and confounded 
 for ever ; yea, let them be abashed and perish. That they 
 may know that thou, of whom alone the name is the Lord, 
 art Most High over all the earth. 
 
 On New. Moetf, Psalm civ. is read, p. 176. 
 
On the days when J-WnPI (/>. 62 to p. 65) ir jajaT, the fvllowing is added 
 after the Psalm of the Day: — 
 
 !iN?^J^*WE'?3i }iw* "Ji^n^ix nan-^? : Sn bpB'ft-'^xi 
 
 -: • ^ ■• T : • ■• "T* : • ••*;-: ; 
 
 : nix »5B'7DSJ riB^Ss pSib^i pss?! "^^^ t nn^ni nxi» 
 ■nb'a : n'?D tDiS-'i?'? yill vn nay ni^j -iw'N-Da 
 ■pya na^^i : jitJ'^p Sma pn^a N^Eppi jnpi DnS 
 a^ilp) anya iiban;) ian^B' : r\iT\\h ji^^ I'n *^^<n 
 !ii'?-nB'n'i !it3N ib'k naa^orSa yp'^sa!) naraii 
 -'3$'? B'j^a S^'paa ian*^ ^nSx : D'ri'?N ni«^ nsi 
 fa : Dnn tsnSn nanSai nyrnuan tj^xa t nin 
 
 I ■■ • T •• - : T T V : -|T . •• . - I 
 
 fi'?j5 DO'J^ «!?» { d'?05J^ ^nsioai ij'ji.yDa DS-^iri 
 nsn!"! "ir*"?.? I'^OI*! '"^?" ♦ '^^^'^- '^^ ''^i?5'l 
 -Sv }i*^v ^^5^ "P* ^^^ '^^^■'^ ''^■■1 • ^^7^'\ 
 
 0« tJn'n E'K'I, /"jaAw civ. M ««</, /. 176. 
 
83 MORNING SERVICE. 
 
 the pleasant lyre with the harp. Blow the horn on the new 
 moon, at the beginning of the month, for our day of festival. 
 For it is a statute for Israel, a decree of the God of Jacob. 
 He appointed it in Joseph for a testimony, when he went 
 forth over the land of Egypt : where I heard a language that 
 I knew not. I removed his shoulder from the burden : his 
 hands were freed from the basket. Thou calledst in trouble 
 and I delivered thee ; I answered thee in the secret place 
 of thunder, I proved thee at the waters of Meribah. (Selah.) 
 Hear, O my people, and I will testify against thee : O Israel, 
 if thou wilt hearken unto me. There shall be no strange 
 god in thee ; neither shalt thou worship any foreign god. I 
 am the Lord thy God, who brought thee out of the land of 
 Egypt : open wide thy mouth, and I will fill it. But my 
 people hearkened not to my voice; and Israel was not 
 willing towards me. So I let them go in the stubbornness 
 of their heart, that they might walk in their own counsels. 
 
 that my people would hearken unto me, that Israel would 
 walk in my ways. I would soon subdue their enemies, and 
 turn my hand against their adversaries. The haters of the 
 Lord should submit themselves unto him : so that their 
 time might endure for ever. He would feed them also with 
 the fat of wheat : and with honey out of the rock would 
 
 1 satisfy thee. 
 
 Psalm for the Sixth Day of the Week. 
 
 This is the Sixth Day of the Week, on which the Levites in the 
 Temple used to say : — 
 
 (See Psalm xciii., p. 28.) 
 
 Psalm for the Saibath Day. 
 
 This is the holy Sabbath Day on which the Levites in the Temple 
 used to say : — 
 
 (See Psalm xcii., /. 27.) 
 
nnriB' n'^sn 83 
 
 j5h "2 t wan nS'h nD35 isitj' triri^ Wj?ri t "^irdv 
 
 -:innn Dn>{0 rnxa ^Sssn "^i^nSN nin» 1 ^Db« ; n^j 
 
 T |T •■ I : • : • I : • - »■ - t : |- : - -; - | |- 
 
 dri*5)iN DVOi : !i3|?ri» *5115 ^«T! 4 Vpb" ^tey 
 traT i^jji n^n i^n?? !inS»D^»i : th))h DJ?y *rt*i. 
 
 Psalm for the Sixth Day of the Week. 
 (J«e 3'V D^^nn, /. 28.) 
 
 Psalm for the Sabbath Day. 
 
 : HJ'^jpas nnaiN -vri n?iVn iae? t&ijp-natt? ai'* Qi»rj 
 (See a'S n^bnn, /. 27.) 
 
82 MORNING SERVICE. 
 
 slay the widow and the stranger, and murder the fatherless. 
 And they say, The Lord will not see, neither will the God of 
 Jacob give heed. Give heed, ye brutish among the people : 
 and ye fools, when will ye be wise ? He that planted the 
 ear, shall he not hear ? He that formed the eye, shall he 
 not see ? He that chasteneth the nations, shall not he 
 punish, even he that teacheth man knowledge ? The Lord 
 knoweth the thoughts of meii, that they are vanity. Happy 
 is the man whom thou chastenest, O Lord, and teachest 
 out of thy Law ; that thou mayest give him rest from the 
 days of evil, until the pit be digged for the wicked. For 
 the Lord will not cast off his people, neither will he forsake 
 his inheritance. For judgment shall return unto righteous- 
 ness : and all the upright in heart shall follow it. Who will 
 rise up for me against the evil-doers, who will stand up for 
 me against the workers of iniquity ? Unless the Lord had 
 been my help, my soul had soon dwelt in silence. When I 
 say, My foot slippeth, thy lovingkindness, O Lord, holdeth 
 me up. In the multitude of my thoughts within me, thy 
 comforts delight my soul. Hath the tribunal of destruction 
 fellowship with thee, which frameth mischief by statute ? 
 They gather themselves together against the soul of the 
 righteous, and condemn the innocent blood. But the Lord 
 is become my stronghold ; and my God the rock of my re- 
 fuge. And he bringeth back upon them their own iniquity, 
 and for their evil shall cut them off; the Lord our God 
 shall cut them off. 
 
 O come, let us exult before the Lord : let us shout for joy 
 to the rock of our salvation. 
 
 Psahii for the Fifth Day of the Week. 
 
 This is the Fifth Day of the Week, on which the Levites in the 
 Temple used to say : — 
 
 (Psalm Ixxxi.) 
 To the Chief Musician. Set to the Gittith. A Psalm of Asaph. 
 Exult aloud unto God our strength : shout for joy unto 
 the God of Jacob. Raise the song, and strike the timbrel, 
 
 M 2 
 
N^rj d:i]i nD'n t tD^i! nS? |^y "itj^-dn vW- ^^^ 11^ 
 Tjnninti!) n» ^l3ntp!:^-^B'^$ "laan n^K j'^an ntep 
 
 nm^y nin* '"^iS : m ^'^yb-oy *S nx^n^-^a n^yiD 
 
 ' r: •' ^ : •• |v|T .. -: I : 
 
 •hr\ ntop ^ri'iipN-DN : 'B'35 nton nj^K' tsyx:? *'? 
 ^a^n^ri *aip5 ^synb' lahs : ^jnypr nin; -p^n 
 
 nin* 'n") t^'^'i^y 'pi dii p^'ix B'SJ-'?y ii-^ij* tph 
 
 T : • :- ^ [■:-]■ T t: | ■- viv - I ' I 
 
 -m I Dn*'?y 2m t ♦pn;^ n^ix^ ^nSNi na^j'ib^ ♦•? 
 : w^nSx nln* ur\'t^T Dn^tts* Dnynni DiiN 
 
 I" v: T : .. . : - .... - ^ t t ; t 
 
 : !ijyE'» i«'? nynj nin^*:? niJi3 ^loS 
 
 I" : • : T i-T T - T-: -: : 
 
 PscUm for the Fifth Day of the Week. 
 
 (N'B D'^nn) 
 
8l MORNING SERVICE. 
 
 of thy judgments. Compass ye Zion and go round about 
 
 her : count the towers thereof. Mark ye well her rampart, 
 
 traverse her palaces; that ye may tell a later generation, 
 
 that this God is our God for ever and ever : he will be our 
 
 guide even unto death. 
 
 Psalm for the Third Day of the Week. 
 
 This is the Third Day of the Week, on which the Levites in the 
 Temple used to say: — 
 
 (Psalm Ixxxii.) A Psalm of Asaph. 
 God standeth in the congregation of the mighty; he 
 judgeth among the judges. How long will ye judge un- 
 justly, and respect the persons of the wicked? (Selah.) 
 Judge the lowly and fatherless : do justice to the afflicted 
 and destitute. Rescue the lowly and needy : deliver them 
 out of the hand of the wicked. They know not, neither 
 do they understand ; they walk about in darkness : all the 
 foundations of the earth are moved. I said, Ye are gods, 
 and all of you sons of the Most High. Nevertheless ye 
 shall die like men, and fall like one of the princes. Arise, 
 O God, judge the earth : for thou shalt possess all the 
 nations. 
 
 Psalm for the Fourth Day of the Week. 
 
 This is the Fourth Day of the Week, on which the Levites in the 
 Temple used to say : — ■ 
 
 (Psalm xciv.) 
 
 O God of vengeance, Lord, O God of vengeance, shine 
 forth. Lift up thyself, thou judge of the earth: render 
 to the proud their desert. Lord, how long shall the wicked, 
 how long shall the wicked triumph ? They prate, they speak 
 arrogantly : all the workers of iniquity are boastful. They 
 crush thy people, O Lord, and afflict thine heritage. They 
 
:n»S*7^ lisp niis^jDni I'l*:? Jiaip t^t?!?'!!? |yp'? 
 
 Afl/w _/^ir MiJ Th'ni Day of ttie Week. 
 
 D^riVx inj55 '7N-rn.V5 ay; D*nS« tjDK'? ^toito 
 fi»5Ni Srits^s ''Y^:%yy ^^\ *^y Din;) Sn-iib^B' 
 
 ■tnN5i I'lnitt;? d-in5 p« tti^^ iv'?y *J5i oriN 
 nnx-*3 x'^>Ar\ nbSE' DNi'^K n^iip nSbn antrn 
 
 T - • I VJT T T : T • ••■: T I I • - - T - 
 
 Psalm for the Fourth Day of the Week. 
 
 (TV D'^nri) 
 
So MORNING SERVICE. 
 
 Let the song of the poor be precious in thy sight as the song 
 that was sung at thy offerings. 
 
 May my blessing rise to the bountiful God, who createth and 
 produceth, who is just and mighty. 
 
 And when I bless thee, incline thine head unto me, and take 
 what I offer as though it were the choicest spices. 
 
 May my meditation be pleasant unto thee, for my soul panteth 
 after thee. 
 
 The Mourner's KaddisTi, p. 77- 
 
 Psalm for the First Day of the Week. 
 
 This is the First Day of the Week on which the Levltes in the 
 Temple used to say : — 
 
 (Psalm xxiv.,/. 70.) 
 
 Psalm for the Second Day of the Week. 
 
 This is the Second Day of the Week on which the Levites in the 
 Temple used to say : — • 
 
 (Psalm xlviii.) A Song ; a Psalm of the Sons of Korah. 
 
 Great is the Lord, and highly to be praised, in the city 
 of our God, in his holy mountain. Beautiful in elevation, 
 the joy of the whole earth is mount Zion, — at the sides of 
 the north, — the city of the great king. God hath made 
 himself known in .her palaces as a stronghold. For, lo, 
 the kings met each other, they passed on together. They 
 saw it ; then were they amazed ; they were confounded, 
 they hasted away. Trembling took hold of them there; 
 pangs as of a woman in travail. With an east wind thou 
 didst break the ships of Tarshish. As we have heard, so have 
 we seen in the city of the I^ord of hosts, in the city of our 
 God : God will establish it for ever. (Selah.) We thought of 
 thy lovingkindness, O God, in the midst of thy temple. As 
 is thy name, O God, so is thy renown unto the ends of the 
 earth : thy right hand is full of righteousness. Let mount 
 Zion rejoice, let the daughters of Judah be glad, because 
 
nnnsy nVsn so 
 
 : T»25 p-'^s TbiBi V?ino • t'S^Jo ttJrfi^ rh-ip '*o?l? 
 : dt^T a'^ab?? tj^ np nj:;ii«') • tot^T >^ sasan "'^l^-)3^^l 
 
 Dinj B'''=ii5, /. 77. 
 
 Psalm for the First Day of the Week. 
 
 (j«« Ta D'l^nn, /. 70.) 
 
 Psalm for the Second Day of the Week. 
 
 n^niJDnxi D*ri^« J ^1 'Jj'pp n!-ij? jisv ^flT- 1*"*?""!!^ 
 niisn :nn» n^iy inyiJ fi^^San n3n-*3 tiab'toS yni^ 
 S^n DB' Dninx myn t ^iTisni i'?ni3 ^n»r» rs ^^1 
 IB'M :e'*B'"jn nvjK iSB'in cnp rpr\^ :mS^»3 
 iiypSx n»y5 niK^v-nin*. n*ya iiyxi ji ^livp^^ 
 Tt'iDn D'n'^K iiysi j n'^o nSiyny r\p\'2\ D^n'^N 
 
 )|... : - ■ v: |- • T|v T »■ - T|. ; . 
 
79 MORNING SERVICE, 
 
 They figured thee in a multitude of visions ; behold thou art 
 One under all images. 
 
 They saw in thee both age and youth,* the hair of thy head 
 now grey as in old age, now black as in youth. 
 
 Age in the day of judgment, and youth in the day of battle ; 
 as a man of war he striveth with his hands : 
 
 He hath bound a helmet of victory upon his head; his right 
 hand, and his holy arm, hath wrought victory for him : 
 
 With dew of light his head is filled, and his locks with drops 
 of the night. 
 
 He shall be glorified by me for he delighteth in me ; yea, he 
 shall be to me a crown of beauty. 
 
 His head is like fine, pure gold ; upon his forehead is, im- 
 pressed the glory of his holy name. 
 
 For grace and glory, beauty and splendour his people hath 
 encircled him with a crown. 
 
 The plaited hair of his head seemed as in the days of youth, 
 his black locks were flowing in curls. 
 
 The abode of righteousness — his glorious beauty — may he 
 prefer it above his chiefest joy. 
 
 May his treasured people be a crown in his hand, a royal 
 diadem of glorious beauty. 
 
 They were borne by him, he carried them ; with a crown he 
 adorned them ; for that they were precious in his sight he 
 honoured them. 
 
 His glory resteth upon me, and mine upon him ; and he is 
 nigh unto me, when I cry unto him. 
 
 He is bright and ruddy in red apparel, when he cometh from 
 treading the winepress in Edom.f 
 
 The symbol of his all-embracing providence he showed to 
 the meek Moses, when the similitude of the Lord was before 
 his eyes. 
 
 Taking pleasure in his people, he will glorify the meek ; that, 
 dwelling amid praises, he may be glorified by them. 
 
 The sum of thy word is truth ; O thou, who hast called every 
 generation from the beginning, seek the people that seeketh 
 thee. 
 
 Accept, I beseech thee, the multitude of my songs, and let 
 my joyous cry come near unto thee. 
 
 Let my praise be a crown unto thy head, and my prayer be 
 set forth before thee as incense. 
 
 * In regard to these and the following expressions, compare Daniel 
 vii. 9; Exod. xv. 3; Song of Solomon v. 2, 14; Isaiah lix. 17; 
 Psalm xcviii. i. 
 
 f Compare Isaiah Ixiii, I, 2. 
 
rinriB' nSsn 79 
 
 : niai^o? b?^ ii;T^ n?rT - niai-'TD ah? fji^p-'ttJipri 
 
 : 31 ib 
 : it^iu 5i-ir=i ia''!?^ ib ny'^aJin • it£j>*i5 nysia?^ i;2i3 aJai^i 
 
 • "V?!? ''OVI ■'■'O''-^?.!?') ' ^^PJ 'itt'^i ^'iiiN -^bb© 
 : "»?? n-iEis-b '•b-n.jr'^ Miin^ • ••s v"?!? ''3 ""S "iM?n^ 
 
 : n-i^s nnisiv ib ini^^ • n-i^?n ""a? ^i25b=l 7Db 
 :ni-ine; D">bribi!i VjTiis.;;!? Tiinns "^e^g? it£?i4-) nisbns 
 
 : n"j33 Y'?''i?5 111?; "le^ss ' DT?y n-i.i9s tawtpj □••p^as 
 
 : Diifc?p iNi25 i^n? n>iE3 • nhM icsttbb nits^i ns 
 : v?''? "T^ijb ^,^ n3^n;[i ♦ ijs'ji ntjnii 71 be;?! -ib?)?. » 
 : iitii^ipnb ea nibn;p 2B?i> ♦ ino^ d''')?!? iav5 n^ii 
 : BJiT^ ^?h,in n:» nii^ ni^ trt^-in snip • ns^ fji?^ aJrii 
 : sT-'^s mp;?! •'or?'! ' I"*!?? «? ''I''?' TiJ^n ri"-?? 
 : nnipi? lis;? "'^nV^W * fT^pV IS'rfib "TTfi "'OVr'^ 
 
 * The Midrashic inteipietatioa of *71(< n^ ^Ijl^^lV ^^°<^- ^""V- ^S- 
 
78 MORNING SERVICE. 
 
 Con^.— Let the name of the Lord be blessed from this time 
 forth and for evermore. 
 
 Mourner.— May there be abundant peace from heaven, 
 and life for us and for all Israel ; and say ye, Amen. 
 
 Co»^.— My help is from the Lord, who made heaven and 
 earth. 
 
 Mounter.— He who maketh peace in his high places, 
 may he make peace for us and for all Israel ; and say ye, 
 Amen. 
 
 HYMN OF GLORY. 
 
 Tke Ark is opened and the following Hymn is chanted in alternate 
 verses by tke Header and Congregation. 
 
 I will chant sweet hymns and compose songs ; for my soul 
 panteth after thee. 
 
 My soul hath longed to be beneath the shadow of thy hand, 
 to know all thy secret mysteries. 
 
 Even whilst I speak of thy glory, my heart yearneth for thy 
 love. 
 
 Therefore will I speak glorious things of thee, and will honour 
 thy name with songs of love. 
 
 I will declare thy glory, though I have not seen thee ; under 
 images will I describe thee, though I have not known thee. 
 
 By the hand of thy prophets, in the mystic utterance of thy 
 servants, thou hast imaged forth the grandeur and the glory of 
 thy majesty. 
 
 Thy greatness and thy might they described in accordance 
 with the power made manifest in thy acts. 
 
 In images they told of thee, but not according to thine 
 essence ; they but likened thee in accordance with thy works. 
 
Jir^V Q'*ril N»a^-jp Kan NaS^ Nri'^ ^«.^r. 
 
 t y^) D*»B> njj^ « Dvtt nw c.^,^. 
 ^i»|7V Di'?^^ HB^! N!in vtthtoa Di'?B> riB'y ^.«^^. 
 
 J |tiN ^n2?Ki^ ♦ '?N'i^r'?5-'?y"l 
 
 TTi* Ark is opened and the following Hymn is chanted in alternate 
 verses by the Reader and Congregation. 
 
 \ aiisi? •'tpps "^"^^ '<3 • aS-i^M Dn''i??i nini^r Q''V?»iii 
 5 11'iD n''? ^V'ifj • 1^3^,''?? "T?rT •'5P93 
 
 : aSti^ n^??5 ^^^s isje^l * nin:??5 f 5 isis is^s 
 
 : s^^jin Ti3? nio j^^^^ ♦ ?r^p2 ntoa ?i^)j^5? 159 
 
 : ^fff s« "'9V ii-iB^n ' I??; ■•9? ti'?! ffw is? 
 
77 MORNING SERVICE. 
 
 under the kingdom of the Almighty, and all the children 
 of flesh will call upon thy name, when thou wilt turn unto 
 thyself all the wicked of the earth. Let all the inhabitants 
 of the world perceive and know that unto thee every knee 
 must bow, every tongue must swear. Before thee, O Lord 
 our God, let them bow and fall ; and unto thy glorious name 
 let them give honour ; let them all accept the yoke of thy 
 kingdom, and do thou reign ovei: them speedily,* and for 
 ever and ever. For the kingdom is thine, and to all eternity 
 thou wilt reign in glory ; as it is written in thy Law, The 
 Lord shall reign for ever and ever. And it is said, And the 
 Lord shall be king over all the earth : in that day shall the 
 Lord be One, and his name One. 
 
 The following Kaddish is said by a Mourner. 
 
 And now, I pray thee, let the power of the Lord be great, 
 according as thou hast spoken. Remember, O Lord, thy 
 tender mercies and thy lovingkindnesses ; for they have been 
 ever of old. 
 
 jj/(p«r««n— Magnified and sanctified be his great name in 
 the world which he hath created according to his will. 
 May he establish his kingdom during your life and during 
 your days, and during the life of all the house of Israel, 
 even speedily and at a near time, and say ye, Amen. 
 
 Cong, and Mourner. — Let his great name be blessed for ever 
 and to all eternity. 
 
 y7/oar««r.— Blessed, praised and glorified, exalted, extolled 
 and honoured, magnified and lauded be the name of the 
 Holy One, blessed be he ; though he be high above all the 
 blessings" and hymns, praises and consolations, which are 
 uttered in the world; and say ye, Amen. 
 
>%p'<\ ♦ !ii|?i» -)|y ^DB' nb?*?! • iSis^i !ip5*. =iJ'ip'?« 
 ^^Th iTjriO Dri'Sy "ijiSipn) ♦ "^p^ia^ib Sy-nx dVd 
 
 njri? N^nn DV5 pNn-'75-':'y "^^5^ ;^ n;n) ♦ nawi 
 
 : nnx iaB'!i inx « 
 
 TV : T V t; 
 
 Bin; t^^'^i? 
 : nsMb j?-!^? -ig5s3 "'j'lH ns sr^Tj"; nJiis^ 
 t nap Dbi57xj •«5 '["'POi v; 'f'S'T^. "ibr 
 
 «n5^ |^3^»V5!| |i3«n5 fiw^'po "^^Si^^i •nniv"?? 
 : fax ^npiji) ♦ anp |»p!i N^Jiya Wt- i^'3''?3-»i 
 
 dSsjS "^lab Xan l^f2^ MH) Cong, and Mourner. 
 
 xB'jri^l a»T*.l ^xsri*l nari?':! 'V^'^'- ^<^"^^- 
 * Nin Y15 • J^^liT'"^ ^W ^^^^'^] ^^^-f}'] y^I^r^'] 
 
 T T v: V ; T T ; : -.. T T ■ : t t ; • t i ^ I : 
 
76 MORNING SERVICE. 
 
 Header.— May the prayers and supplications of all Israel 
 be accepted by their Father who is in heaven ; and say ye. 
 Amen. 
 
 Co«^.— Let the name of the Lord be blessed from this time 
 forth and for evermore. 
 
 Jleailer.—M.a,y there be abundant peace from heaven, and 
 Ufe for us and for all Israel ; and say ye, Amen. 
 
 Cong.— My help is from the Lord, who made heaven and 
 earth. 
 
 Jieader.—'H.e who maketh peace in his high places, may he 
 make peace for us and for all Israel ; and say ye, Amen. 
 
 It is our duty to praise the Lord of all things, to ascribe 
 greatness to him who formed the world in the beginning, 
 since he hath not made us like the nations of other lands, 
 and hath not placed us like other families of the earth, since 
 he hath not assigned unto us a portion as unto them, nor a 
 lot as unto all their multitude. For we bend the knee and 
 offer worship and thanks before the supreme Kipg of kings, 
 the Holy One, blessed be he, who stretched forth the 
 heavens and laid the foundations of the earth, the seat of 
 whose glory is in the heavens above, and the abode of whose 
 might is in the loftiest heights. He is our God ; there is 
 none else : in truth he is our King ; there is none besides 
 him ; as it is written in his Law, And thou shaU know this 
 day, and lay it to thine heart, that the Lord he is God in 
 heaven above and upon the earth beneath : there is none 
 else. 
 
 We therefore hope in thee, O Lord our God, that we 
 may speedily behold the glory of thy might, when thou 
 wilt remove the abominations from the earth, and the idols 
 will be utterly cut off, when the world will be perfected 
 
S«nbr'?3"*'^ \\T\r\m') linniSv Saj^nri ^'-^n 
 
 !|yi?V ^''V) ii'^P'P NSI NDS^ Njn* deader. 
 
 tp^^l D'ttE' riB^ ♦;^ dya nw co»g. 
 ^i^W ni V nb'y.* x^n V25h?)2i ni'??' nb'j; ^"^■"-• 
 
 nsv'? rhii nrh Sin |nt$'? naa^S ^y\?v 
 ^a^ nSi ni^tiNrT «ij| ijE'y nVb' ♦ n^B'K^ia 
 
 nbii N!inB' • K^in "^na tJ'njjn D^aSi^n *a'?D "^Sa 
 w*a^!i SyaJ!? D^pK'a Sy\ aa'io!! • f-ix npv*! D^fiB' 
 
 Dvn rini) 'irTiina aiinaa mh^t d3« *waStt 
 Sssa D^ibB'a d'hSkh Nin « ^a ^aa'^-Sx nac'm 
 
 -|- . .|- T - • v: T r: • )|v T : v t ■■ -: - 
 
 J "liy i^N nnrip nNn-Wl 
 rriN^na T\'r}j? rSurh )Tp^^ i\ '^h njp^ p-W 
 ♦ |!inna; nha d^S^^nh) pijtri {a d^V^i^^ n^ayn^ ♦ "!|Ty 
 
75 MORNING SERVICE. 
 
 witness and inherit happiness and blessing in the days of 
 the Messiah and in the life of the world to come. To the 
 end that my glory may sing praise unto thee, and not be 
 silent : O Lord my God, I will give thanks unto thee for 
 ever. Blessed is the man that trusteth in the Lord, and 
 whose trust the Lord is. Trust ye in the Lord for ever ; for 
 in Jah the Lord is an everlasting rock. And they that 
 know thy name will put their trust in thee ; for thou hast 
 not forsaken them that seek thee. Lord. It pleased the 
 Lord, for his righteousness' sake, to magnify the Law and 
 to make it honourable. 
 
 On the days when the Additional Service is said, the Reader here says 
 Half Kaddish, to "in the world; and say ye. Amen"; on other 
 days, the whole Kaddish, as follows : — 
 
 And now, I pray thee, let the power of the Lord be great, 
 according as thou hast spoken. Remember, O Lord, thy 
 tender mercies and thy lovingkindnesses ; for they have been 
 ever of old. 
 
 .ff«a(/«n— Magnified and sanctified be his great name in 
 the world which he hath created according to his will. 
 May he estabhsh his= kingdom during your life and during 
 your days, and during the life of all the house of Israel, 
 even speedily and at a near time, and say ye. Amen. 
 
 Cong, and Header.— "Let his great name be blessed for ever 
 and to all eternity. 
 
 /leader.— Blessed, praised and glorified, exalted, extolled 
 and honoured, magnified and lauded be the name of the 
 Holy One, blessed be he ; though he be high above all the 
 blessings and hymns, praises and consolations, which are 
 uttered in the world; and say ye, Amen. 
 
 Cw^.— Accept our prayer in mercy and in favour. 
 
«n'?i n^B^n ni»* ♦iB''? naniii niib B'Tii nxnai 
 
 " - : - I' T - : •* : • t t : t - • : v : • : 
 
 ♦hSk « ♦ tii\ ^h) Tia? ^nan p.^b t «an nSiyrr 
 « ^^[^^ V3 n^n? ■^^^{ ii|n "^nsi qnlN d^v*? 
 
 • T^ t: t: - ••-;t- -;• 
 
 t nn^s^.'l nnin S*"?:! ipnx jVp^ v^n \\ 
 
 On the days when t|D4t3 is said, the Reader here says tJ*'"!!? *V0., 
 ». e., to )0K npW • KdSs{3 ; on other days, the whole Kaddish, 
 as follows: — 
 
 : -ibsb ma'7 'ixova ''3'tm nb sa-b^a'' nnvi 
 : n!»in obis?? •«? ?i''"3pqi 1^ 'fi-'igm i^r 
 
 : ION noNi • nnp ppi sSjya '?«'i^* n^a-Sa-n. 
 ^»^V^!i dSv^ "^nao xan no?' xn; '='"'s- '^^-^R^'^'r. 
 
 * N»oba 
 
 T - ; T 
 
 m^ry) D»hn?'j nxsn*) nan^'?) '^'lan* li^^"-- 
 ♦ N!in "^na ♦ KB^^jrn no?' "^^Hfi:) iiWn!) *T=inn:i 
 
 T T v; V s T T ; : ■., T T ■ ; T T : • T I • T y I 
 
 ; «pW;n n^ pyiii 0*01:115 ''Sjs '^""■^ 
 
74 MORNING SERVICE. 
 
 to all eternity is the Lord of hosts; the whole earth is full 
 of the radiance of his glory. Then a wind lifted me up, 
 and I- heard behind me the voice of a great rushing (saying), 
 Blessed be the glory of the Lord from his place. *Then 
 a wind lifted me up, and I heard behind me the voice of a 
 great rushing, of those who uttered praises, and said, Blessed 
 be the glory of the Lord from the region of his divine abode. 
 The Lord shall reign for ever and ever. *The kingdom of 
 the Lord endureih for iever and to all eternity; O Lord, 
 the God of Abraham, of Isaac and of Israel, our fathers, 
 keep this for ever in the imagination of the thoughts of the 
 heart of thy people, and direct their heart unto thee. And 
 he, being merciful, forgiveth iniquity and destroyeth not : 
 yea, many a time he turneth his anger away, and doth not 
 stir up all his wrath. For thou, O Lord, art good and for- 
 giving, and abounding in lovingkindness to all them that 
 call upon thee. Thy righteousness is an everlasting righte- 
 ousness, and thy Law is truth. Thou wilt show truth to 
 Jacob and lovingkindness to Abraham, according as thou 
 hast sworn unto our fathers frorn the days of old. Blessed 
 be the Lord day by day ; if one burdeneth us, God is our 
 salvation. (Selah.) The Lord of hosts is with us; the 
 God of Jacob is our stronghold. (Selah.) O Lord of 
 hosts, happy is the man who trusteth in thee. Save, Lord : 
 may the King answer us on the day when we call. 
 
 Blessed is our God, who hath created us for his glory, 
 and hath separated us from them that go astray, and hath 
 given us the Law of truth and planted everlasting life in 
 our midst May he open our heart unto his Law, and place 
 his love and fear within our hearts, that we may do his will 
 and serve him with a perfect heart, that we may not labour 
 in vain, nor bring forth for confusion. May it be thy will, 
 O Lord our God and God of our fathers, that we may 
 keep thy statutes in this world, and be worthy to live to 
 
 * The Ctoldee paraphrase of the preceding verse. 
 
 L 2 
 
nnnK' nSsn 74 
 
 ^jflSb^i : ^to^pipa '^^-nbi ■^iia Sna b^ut Sip nnx 
 • \"t?^] W^^^ '^. N'ab' yn Sp nnn nyjbE'i nh^i^ 
 
 D^m.Nini^ : ^^Sn anaS pri) "f|^y 13S nia^ha ix,t 
 -SaTyjiiS^iflN a^B'nS naini^ nvp: nSi ji^ nsa*^ 
 
 I T vliv •• ]■ I" -:- T :,-: ■ v -: t t: - : v |v 
 
 T : t: t |v I" T : " T |T T -;- t ■: 
 
 nB'K nixax ** : nSo aby» 'HSn ^h-^^m liissj 
 
 .... T : t: t IV I -:- •• v: |t - : • ,t . 
 
 : iiJN^p-dva !iiir» ^htsn ♦ ny^trin *» 1 113 ntsa din 
 D*yinn-|o ^uSn^n) inn^S !):n"!5B' ^ypSx "^na 
 Nin 'Oaina ytjj nSiy '?n) n»N niiin iiiS {wi 
 in^nn ina?N ^iJaSa db'^'i innina liaS nj?|)* 
 pnS jr^'^ nS ispS •dSe' aa^a n^^Si ioixi niB's;Si 
 
73 MORNING SERVICE. 
 
 On the following days Psalm xx. is omitted: New Moon, the day before 
 Passover, on the Fast of Ab, the day before the Fast of Atonement, 
 during the Feast of Dedication, on Purim and Purim Katon. 
 
 Psalm XX. For the Chief Musician. A Psalm of David. 
 
 The Lord answer thee in the day of trouble ; the name 
 of the God of Jacob set thee up on high ; send thee help 
 from the sanctuary, and uphold thee out of Zio«; remem- 
 ber all thy offerings, and accept thy burnt sacrifice (Selah) ; 
 grant thee thy heart's desire, and fulfil all thy purpose. We 
 will exult in thy salvation, and in the name of our God we 
 will set up our banners : the Lord fulfil all thy petitions. 
 Now know I that the Lord saveth his anointed; he will 
 answer him from his holy heaven with the mighty saving 
 acts of his right hand. Some trust in chariots and some in 
 horses : but we will make mention of the name of the Lord 
 our God. They are bowed down and fallen : but we are 
 risen and stand upright. Save, Lord : may the King answer 
 us on the day when we call. 
 
 And a redeemer shall come to Zion and to them that 
 turn from transgression in Jacob, saith the Lord. And as 
 for me, this is my covenant with them, saith the Lord : my 
 spirit that is upon thee, and my words which I have put in 
 thy mouth, shall not depart out of thy mouth, nor out of 
 the mouth of thy seed, nor out of the mouth of thy seed's 
 seed, saith the Lord, from henceforth and for ever. 
 
 But thou art holy, O thou that dwellest amid the praises 
 of Israel. And one cried unto another, and said. Holy, holy, 
 holy is the Lord of hosts : the whole earth is full of his glory. 
 *And they receive sanction the one from the other, and say. 
 Holy in the highest heavens, the place of his divine abode; 
 holy upon earth, the work of his might ; holy for ever and 
 
 * The Chaldee paraphrase of the preceding verse. 
 L 
 
On the foUauiing days Vfi'Xy) is omitted : t^'^^ B'NI , tie day before 
 nOS, 3K3 n3;E'n, 'tke'day before -|!|S2 U\< , during njjn, on 
 
 '3 tihr\T\ 
 
 ^33^: rriv D^'? J^F: "^^V- • ■'ll'? "li^P tivja'? 
 : TjnvP' l'i*V6i tJ^ljpP ^IIV '^'?^' * ^PV- '^^ ^^ 
 
 J irp^ yB|^ ni"i!aJ5 iB'ip ^tt^b !injy» in^e'X? nin» 
 
 I" V. T : ■■ : : r -: - • - v I" : ' I" ^ • [ 
 
 nin* : nni^P?! ^'^ 1^^i5^fl hp)) ^T^^ nm t i^3p 
 
 ♦;si : « D«3 npy!3 ye'S ^iB'Sii '^N'la j^^v'? «5i 
 -ntTN nmi ^^Sy *it^x ^nn ** "i»n nnx ^nna nxT 
 
 ... -: -T : I |v T ... -: ■ t: - t t • ■ . 
 
 ^yii T^i 'stt=i ^vii 'spi T?^ ^^^"9' ^'^ T^r» 'HJipB' 
 
 niK3V :: Bhnp B'inp B^^l'5 ^m\ '^r'^'? ^^I 
 
 -Sy B'^'ip * nriysK' n*5 hnW N»ii!? '»^3 ^^''^p 
 :* ♦ N»»'?y ^tt'py'pi oSy'? B'n.p ♦ i^rrpif niiy Ny-iK 
 
72 MORNING SERVICE. 
 
 searchable. One generation shall laud thy works to another, 
 and shall declare thy mighty acts. On the majestic glory of 
 thy grandeur, and on thy marvellous deeds, will I meditate. 
 And men shall speak of the might of thy awful acts ; and 
 I will recount thy greatness. They shall pour forth the fame 
 of thy great goodness, and shall exult in thy righteousness. 
 The Lord is gracious and merciful ; slow to anger and of 
 great lovingkindness. The Lord is good to all ; and his 
 tender mercies are over all his works. All thy works shall 
 give thanks unto thee, O Lord ; and thy loving ones shall 
 bless thee. They shall speak of the glory of thy kingdom, 
 and talk of thy power ; to make known to the sons of men 
 his mighty acts, and the majestic glory of his kingdom. 
 Thy kingdom is an everlasting kingdom, and thy dominion 
 endureth throughout all generations. The Lord upholdeth 
 all that fall, and raiseth up all those that are bowed down. 
 The eyes of all wait upon thee ; and thou givest them their 
 food in due season. Thou openest thine hand, and satis- 
 fiest every living thing with favour. The Lord is righteous 
 in all his ways, and loving in all his works. The Lord is 
 nigh unto all them that call upon him, to all that call upon 
 him in truth. He will fulfil the desire of them that fear 
 him ; he also will hear their cry, and v.'ill save them. The 
 Lord guardeth all them that love him ; but all the wicked 
 will he destroy. My mouth shall speak of the praise of 
 the Lord ; and let all flesh bless his holy name for ever and 
 ever. 
 
 But we will bless the Lord from this time forth and for 
 evermore. Praise ye the Lord. 
 
J nn'jyx ^'pihp} *1?"!] ^nin iia| nnp 
 J iDn-Si^!) D^SN "'{'IN nin? Dinni pun 
 
 J nnj 'niT'?D5 ^J?i'pB')b;S5i D'P^r'?! n^ioSfi ^nia'?^ 
 nnya DS^N-nx dnS-}niJ nnxi iiiae'* ^^Sk '?b ♦:*« 
 
 . . T : T V V T 1 •• T - : I" - : llv " " I" 
 
 : Pi 'n-h::^ T'^ii^J?') ^ir^^ ^P^^ 
 
 V v: ••• |.. t|:- V -; : t :| t : t . |t 
 
 • ;- •t;t t ••: T-: T / r. 
 
71 MORNING SERVICE. 
 
 him, that seek thy face, (O God of) Jacob ! (Selah.) Lift 
 up your heads, O ye gates ; and be ye lifted up, ye everlasting 
 doors, that the King of glory may come in. Who, then, is 
 the King of glory ? The Lord strong and mighty, the Lord 
 mighty in battle. Lift up your heads, O ye gates ; yea, lift 
 them up, ye everlasting doors, that the King of glory may 
 come in. Who, then, is the King of glory ? The Lord of 
 hosts, he is the King of glory. (Selah.) 
 
 JVAtle the Scroll of the Law is being placed in the Ark, the following to 
 " as of old" is said : — 
 
 And when it rested, he said. Return, O Lord, unto the 
 ten thousands of the thousands of Israel. Arise, O Lord, 
 unto thy resting place ; thou, and the ark of thy strength. 
 Let thy priests be clothed with righteousness ; and let thy 
 loving ones shout for joy. For the sake of David thy 
 servant, turn not away the face of thine anointed. For I 
 give you good doctrine ; forsake ye not my Law. It is a 
 tree of life to them that grasp it, and of them that uphold it 
 every one is rendered happy. Its ways are ways of pleas- 
 antness, and all its paths are peace. Turn thou us unto 
 thee, O Lord, and we shall return : renew our days as of 
 old. 
 
 Happy are they that dwell in thy house: they will be 
 ever praising thee. (Selah.) Happy is the people, that is 
 in such a case : happy is the people, whose God is the 
 Lord. 
 
 Psalm cxlv. A Psalm of Praise : of David. 
 
 I will extol thee, my God, O King; and I will bless thy 
 
 name for ever and ever. Every day will I bless thee ; and 
 
 I will praise thy name for ever and ever. Great is the 
 
 I.,ord, and exceedingly to be praised : and his greatness is un- 
 
^amn) Qy^ai nnyty ^m : nSo iiby* ^*3S ^trpia 
 nin; nnsn "^jSto nt ^a : linan "^So aSy] rh\}f ^nns 
 D^^B'Kn Dny^j' Mit : ntsn'pa "liaii nin; liaj^ wy 
 •^Sp n| Niin ^a : iban "^lipo «a;i oSiy ^nris iNjy^ 
 
 While the ISJp zj being placed in the Ark, the following, to Dip?, 
 
 : !i3Tyr\-'?K ^min Di"? ^fiPii lib npS ^3 : ^n^B'to 
 
 I -: - - • T V T • |- T )- |v I IV 
 
 T [v T ; T •.. : T |v : : t | • • -: - - • . - p .. 
 
 X D-iM w*»: {Tin naiiB'j^ 
 
 tnSD '^I'p'prii niv ^p*5 '5B'V n?'« 
 t vhSn ''^ Dm ntj'N iV noajy oyn ntj'N 
 
 T t: t: V T T •■ : - t |t v t t •• : - 
 
 ♦ Trh rhr\p\ n'op 
 
 t nri oSij;'? y^p !^'?'?!^«1 'JI,?'^?^? dv-Sd? 
 
7P MORNING SERVICE. 
 
 May it be the will of our Father who is in heaven to preserve 
 among us the wise men of Israel ; them, their wives, their sons 
 and daughters, their disciples and the disciples of their disciples 
 in all the places of their habitation ; and let us say, Amen. 
 
 May it be the will of our Father who is in heaven that good 
 tidings of salvation and comfort may be heard and published, 
 and that he may gather our banished ones from the four corners 
 of the earth ; and let us say, Amen. 
 
 As for our brethren, the whole house of Israel, such of them 
 as are given over to trouble or captivity, whether they abide 
 on the sea or on the dry land,- — may the All-present have mercy 
 upon them, and bring them forth from trouhle to enlargement, 
 from darkness to light, and from subjection to redemption, now 
 speedily and at a near time ; and let us say, Amen. 
 
 On returning the Scroll of the Law to the Ark, the Reader says: — 
 
 Let them praise the name of the Lord ; for his name 
 alone is exalted : 
 
 Congregation.— H\s majesty is above the earth and heaven ; 
 and he hath lifted up a horn for his people, to the praise of 
 all his loving ones, even of the children of Israel, the people 
 near unto him. Praise ye the Lord. 
 
 Psalm xxiv. A Psalm of David. 
 
 The earth is the Lord's, and the fulness thereof; the 
 world, and they that dwell therein. For it is he that hath 
 founded it upon the seas, and established it upon the floods. 
 Who may ascend the mountain of the Lord ? And who may 
 stand in his holy place ? He that hath clean hands and a 
 pure heart ; who hath not set his desire upon vanity, and 
 hath not sworn deceitfully. He shall receive a blessing 
 from the Lord, and righteousness from the God of his sal- 
 vation. This is the generation of them that seek after 
 
: ]?)^;? -larfai • nri-'oi^^ia n-iaipo-bsa oni-fn^n 
 ni-iib? -ibaipsi vnrpiw ' n^a^aa; ^la'';?^ ■^ssb]:? )i»r; tt"! 
 niDjs sa-isw ^a'^p^a V5D'''i ' ninoji ni^siaj^ ninio 
 
 Nb;sa Nri??n 'nVHsV isiav^p^ •n-iis^ n^ssoi •ni:Ti'f? 
 
 0« reluming the ISp /o //4^ ^z^, ^-^^ Reader says: — 
 Congregation : — 
 
 iB'1'1 "ir^ HT : iyjy* *n'?Kft npn^ii njn: n«» ni'in 
 
'69 MORNING SERVICE. 
 
 Persons who have been in peril of their lives, during Journeys by sea or 
 land, in captivity or sickness, upon their deliverance or recovery 
 say the following, after the conclusion of the last Blessing: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who vouchsafest benefits unto the undeserving, who hast 
 also vouchsafed all good unto me. 
 
 The Congregation respond; — ; 
 
 He who hath vouchsafed all good unto thee, may he 
 vouchsafe all good unto thee for ever. 
 
 After the Reading of the Law, the Scroll is held up, and the 
 Congregation say the following: — 
 
 And this is the Law which Moses set before the children 
 of Israel, according to the commandment of the Lord by 
 the hand of Moses. It is a tree of life to them that grasp 
 it, and of fherh that uphold it every one is rendered happy. 
 Its ways are wayS of pleasantness, and all its paths are peace. 
 Length of days is in its right hand; in its left hand are 
 riches and honour. It pleased the Lord, for his righteous- 
 ness' sake, to magnify the Law and to make it honourable. 
 
 On those Mondays and Thursdays when the Prayers, pp. 57 '" 6S> <^^^ 
 said, the Reader adds the following, previous to the Scroll of the 
 Law being returned to the Ark : — 
 
 May it be the will of our Father who is in heaven to establish 
 the Temple, the house of our life, and to restore his divine 
 presence in our midst, speedily in our days ; and let us say. 
 Amen. 
 
 May it be the will of our Father who is in heaven to have 
 mercy upon us and upon our remnant, and to keep destruction 
 and the plague from us and from all his people, the house of 
 Israel ; and let us say, Amen. 
 
Persons who have been in peril of their lives, during journeys by sea or 
 land, in captivity or sickness, upon their deliverance or recovery 
 say the following, after the conclusion of the last Blessing: — 
 
 u<yn^ '^toian -DSiyn ^12 ^yrh^ V: ^i?« T^'^ 
 
 The Congregation respond: — 
 
 After the Reading of the Law, the iTIIR "ISD is held up, and tht 
 Congregation say the following: — 
 
 X *i'"^N!) nnin V*'^;!! ipiv 
 
 0« M<?J« Mondays and Thursdays when JUnri w m«V/, p. 57 ;■« /». 65, 
 the Reader adds the following, previous to the iTIin IBD being re- 
 turned to the Ark : — 
 
 : p^ -iarf3T • -la-ip;? n-iiii?? i3?i^5 in;i''?«J-nH a-'PiiVi 
 
 •btin?7? rr'S is?-':? bso-t «^!?VP "?3'5'i ri'TT^ Vi?!?^! 
 
 : ley -ipriai 
 
68 MORNING SERVIck. 
 
 the simple. The precepts of the Lord are right, rejoicing 
 the heart : the commandment of the Lord is pure, enlighten- 
 ing the eyes. The Lord will give strength unto his people : 
 the Lord will bless his people with peace. As for God, his 
 way is perfect : the word of the Lord is tried : he is a 
 shield unto all them that trust in him. 
 
 Cong, and Reader.— And ye that cleave unto the Lord 
 your God are alive every one of you this day. 
 
 Those who are called to the Reading of the Law say the following 
 Blessing : — 
 
 Bless ye the Lord who is to be blessed. 
 
 Cong. — Blessed be the Lord, who is to be blessed for ever 
 and ever. 
 
 The Response of the Congregation is repeated and the Blessing 
 continued: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast chosen us from all peoples, and hast given us thy 
 Law. Blessed art thou, O Lord, who givest the Law. 
 
 After the Reading of a Section of the Law, the folloiving Blessing 
 is said: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast given us the Law of truth, and hast planted ever- 
 lasting life in our midst. Blessed art thou, O Lord, who 
 givest the Law. 
 
•rb^ N!in p» ♦nsii'iv :: ni^N ia^'n D^^ri '^nh 
 
 Congregation and Reader: — 
 
 . . \ ■ V •• v: T - I- •• : - V - : 
 
 TTiose who are called to the Reading of the JTlin say the following 
 Blessing : — 
 
 Congregation : — 
 
 7X# Response of the Congregation is repeated and the Blessing 
 continued: — 
 
 - |T V -; T ^ T I V (V 1" V: T : T - I T 
 
 After the Reading of a Section of the Law, the following Blessing 
 is said: — 
 
 •i)!!'!! ♦ !ij;Din5 ybi dS^j; r»n] ♦ hdn mn w|? 
 
67 MORNING SERVICE. 
 
 Reader and Cff«^.— Thine, O Lord, is the greatness, and 
 the power, and the glory, and the victory, and the majesty : 
 for all that is in the heaven and in the earth is thine j 
 thine, Q Lord, is the kingdom, and the supremacy as 
 head over all. Exalt ye the Lord our God, and worship 
 at his footstool : holy is he. Exalt ye the Lord our God, 
 and worship at his holy mount ; for the Lord our God is 
 holy. 
 
 May the Father of mercy have mercy upon a people 
 that have been borne by him. May he remember the 
 covenant with the patriarchs, deliver our souls from evil 
 hours, check the evil inclination in them that have been 
 carried by him, grant us of his grace an everlasting deliver- 
 ance, and in the attribute of his goodness fulfil our desires 
 by salvation and mercy. 
 
 The Scroll of the Law is placed upon the desk. The Reader unrolls it, 
 and says the following : — 
 
 And may his kii^dom be soon revealed and made visible 
 unto us, and may he be gracious unto our remnant and unto 
 the remnant of his people, the house of Israel, granting 
 them grace, kindness, mercy and favour; and let us say, 
 Amen. Ascribe, all of you, greatness unto our God, and 
 render honour to the Law. 
 
 Here the Reader names the Person who is to be called to the Reading 
 of the Law, 
 
 Blessed be he, who in his holiness gave the Law unto 
 his people Israel. The Law of the Lord is perfect, restoring 
 the soul : the testimony of the Lord is faithful, making wise 
 
nnnB' nSsn 67 
 
 Reader and Congregation : — 
 
 iSb'? NB'jrisni n^Si^an ^^^ ^S pNin^ u'lpm '?b-*3 
 B^np v'p;^ DnqS m^px^] i^pSx V: ^^^^i"" ^ ^^'h 
 
 r ■!-. t: 
 
 : D^tonn^ nyiB'; nnits ma? !|j^pi'?^{^p xVan. 
 
 yii^ min 13p is placed upon the desk. The Reader unrolls it, 
 and says the following : — 
 
 wpb^'ps jinji ♦ :3ii|'5 jar? iJ',^V i^i3'?)5 nNnni nSini 
 { nninS in? «pi ij^p^nS Sij ^iin '?3ri : j2:k n»Nii 
 
 Here the Reader names the Person who is to be called to the Reading 
 of the Law. 
 
 • jnjsn 's |3 's nby! nip jna 
 « ni^ri : in^nj?? Ski?}': i»v^ rrnin jn^B' "^na 
 
66 MORNING SERVICE. 
 
 thy people, O Lord, and save us from all evil. We have 
 sinned against thee, O Lord ; forgive, we beseech thee, 
 according to the abundance of thy tender mercies, O God. 
 
 O God, slow to anger and abounding in lovingkindness 
 and truth, hide not thy face from us. Have pity upon 
 Israel, thy people, and deliver us from all evil. We have 
 sinned against thee, O Lord ; forgive, we beseech thee, 
 according to the abundance of thy tender mercies, O God. 
 
 ORDER OF READING THE LAW. 
 
 The following to ^' as of old" /. 71, forms part of the Service when 
 Prayers are said with a Congregation on Mondays and Thursdays, 
 and also, with the exception of "May it be the will," etc., to "Amen," 
 pp. 69, 70, on Sabbath Afternoons, New Moon, the Intermediate 
 Days of Passover and Tabernacles, and on Fast Days (Mornings 
 and Afternoons). 
 
 The Ark is opened. 
 
 Reader and Cong. — And it came to pass, when the ark 
 set forward, that Moses said. Rise up, O Lord, and thine 
 enemies shall be scattered, and they that hate thee shall flee 
 before thee. For out of Zion shall go forth the Law, and 
 the word of the Lord from Jerusalem. 
 
 Blessed be he who in his holiness gave the Law to his 
 people Israel. 
 
 The Reader takes the Scroll of the Law, and says : — 
 Magnify the Lord with me, and let us exalt his name 
 together. 
 
 K ? 
 
pK ^^ «xDn { yrSsp ijy^B^n^ ^sy-Sy :; noirj 
 
 I (V -: - : T - : 
 
 : minn nxnp no 
 
 TTie following to Dlj?? , /. 71, forms part of the Service when Prayers 
 are said with a Congregation on Mondays and Thursdays, and also, 
 •with the exception of jiST *n^, pp. 69, 70, on Sabbath AflernooJis, 
 BJlh B'NT nj/itSn ^in, \nd on u, "l-iav n'3i;Pl (Mornings and 
 Afternoons). 
 
 The Ark is opened. 
 
 Reader and Congregation. 
 
 ws*i " I nfiip ♦ HE'D n»N*i 'hAr\ yfaJ3 *n^.i 
 nnin Nxn |i*vp *3 : ^,^1^ ^'W''^ '"^f?.*1 Tt?!^ 
 
 : ine^npa S^nb': S^h n^in jnaB' "^iiia 
 
 TAe Reader takes the JTlta IBD, and says: — 
 
65 MORNING SERVICE. 
 
 O Guardian of an only nation, guard the remnant of an 
 only nation, and suffer not an only nation to perish, who 
 proclaim the unity of thy name, saying, The Lord our God, 
 the Lord is One. 
 
 O Guardian of a holy nation, guard the remnant of a 
 holy nation, and suffer not a holy nation to perish, who 
 thrice repeat the three-fold sanctification unto the Holy 
 One. 
 
 O Thou who art propitiated by prayers for mercy, and art 
 conciliated by supplications, be thou propitious and re- 
 conciled to an afflicted generation ; for there is none that 
 helpeth. 
 
 Our Father, our King, be gracious unto us and answer 
 us, for we have no good works of our own ; deal with us in 
 charity and lovingkindness, and save us. 
 
 As for us, we know not what to do ; but our eyes are 
 upon thee. Remember, O Lord, thy tender mercies and thy 
 lovingkindnesses ; for they have been ever of old. Let thy 
 lovingkindness, O Lord, be upon us, according as we have 
 waited for thee. Remember not against us the iniquities 
 of our ancestors : let thy tender mercies speedily come to 
 meet us ; for we are brought very low. Be gracious unto 
 us, O Lord, be gracious unto us ; for we are sated 1 o the 
 full with contempt. In wrath remember to be merciful. 
 For he knoweth our frame; he remembereth that we are 
 dust. Help us, O God of our salvation, for the sake of 
 the glory, of thy name; and deliver us, and pardon our 
 sins, for thy name's sake. 
 
 The Reader says Kaddish, p. 37. 
 
 On Mondays and Thursdays the following two paragraphs are added. 
 They are, however, omitted on the following days; — New Moon, 
 the day before Passover, the Fast if Ab, the day before the Fast 
 of Atonement, during the Feast of Dedication, the two days of 
 Purim, and of Purim Katon, the \i,th and l^th of Adar Rishon. 
 
 O God, slow to anger and abounding in lovingkindness 
 and truth, rebuke us not in thine anger. Have pity upon 
 
 w 
 
D»srin) n^irin • D^jiijrin^ d'djijsi d^torin? nviji» 
 
 m ♦ a^TO IJI TK ^5 w;;yi ^j^n ^j^i^d ^j^a« ' 
 
 J =|jy^6}hh) TDpi npnv !|jtey 
 
 into D^jjj'Ni njiy iijip-n^jft 1?^ j ^h iij^p^ ^^x3 
 
 aT'5 Win :: ^rt I lat? ^i^. ^5 ^pq-i ^^^^^p, 
 
 ^pB'nii? 15tW iJy?^: n-iSn wpm 5 !|Jm^{ isy-^3 
 
 The Reader says K'»'^B 'VH,/. 37. 
 
 0» Mondays and Thursdays D*BNI ^nX ^N is added. This prayer is, 
 however, omitted on^ the following days t—^^Sn B'NT, the day beftre 
 npB, on 3N3 ■"H^?'J!I, «« '/^ (Ziy before 1-133 DV, during najrj 
 </i« /wo (/ay.? e?^ Dn-IS , and of jpjj D'"1'ia . '•" ' 
 
64 MORNING SERVICE. 
 
 Cong, and Reader. — We beseech thee, turn from thy wrath, 
 and have mercy upon the treasured people whom thou 
 hast chosen. 
 
 Cong. — O Lord, spare us in thy tender mercies, and give 
 us not into the hands of the cruel. Wherefore should the 
 nations say. Where now is their God ? For thine own sake 
 deal kindly with us, and delay not 
 
 Cong, and Reader. — We beseech thee, turn from thy wrath, 
 and have mercy upon the treasured people whom thou hast 
 chosen. 
 
 Cong. — Hear our voice, and be gracious, and forsake us 
 not in the hand of our enemies to blot out our name; re- 
 member what thou hast sworn to our fathers, I will multiply 
 your seed as the stars of heaven : — and now we are left a 
 few out of many. 
 
 Cong, and Reader. — Yet, despite all this, we have not for- 
 gotten thy name : we beseech thee, forget us not. 
 
 Cong. — Help us, O God of our salvation, for the sake of 
 the glory of thy name ; and deliver us, and pardon our sins 
 for thy name's sake. 
 
 Cong, and Reader. — O Lord God of Israel, turn from thy 
 fierce wrath, and repent of the evil against thy people. 
 
 O Guardian of Israel, guard the remnant of Israel, and 
 suffer not Israel to perish, who say. Hear, O Israel. 
 
nnriE' nSsn 64 
 
 rhiD nni)^ • "?|3nri?? :3lt^ N3N C<,«^. and Reader. 
 
 I . • : I |v : - : i" t t: t | s 
 
 fi * • /. T- •- T|T 't:- 
 
 : inxn-Vxi iDPi !ii)3y njyy 
 
 n^Jp Dhni • "^iJiiri?? ^IK' N3N C.«^-. and Reader. 
 
 w*;ipN n!5 i3j|5^i!i"'?Kl pnni^ yto^n siiSip c<,«^. 
 !i3'iKB'3 rm\ ' D;>yirMN n|n« Q^p^b *55i3? 
 
 K3 ♦ !|inpB> N*? •?|0?' HNT-SmI Con^. and Reader. 
 
 I" T : • 
 
 ♦•^iD^-nb? na'^-Sy liy^' ^ri^x i^niv c.«^- 
 
63 MORNING SERVICE. 
 
 am withered away: O Lord, heal me; for my bones are 
 troubled. My soul also is sore troubled : and thou, O Lord, 
 how long ? Return, O Lord, deliver my soul : save me for 
 thy lovingkindness' sake. For in death there is no remem- 
 brance of thee : in the grave who shall give thee thanks ? 
 I am weary with my groaning ; every night I make my bed 
 to swim ; I melt away my couch with my tears. Mine eye 
 wasteth away because of grief; it waxeth old because of 
 all mine adversaries. Depart from me, all ye workers of 
 iniquity; for the Lord hath heard the voice of my weeping. 
 The Lord hath heard my supplication; the Lord will re- 
 ceive my prayer. All mine enemies shall be ashamed and 
 sore troubled : they shall turn back, they shall be ashamed 
 suddenly. 
 
 On Monday and Thursday Mornings the following is added. On other 
 Weekdays, and in the Afternoon Service, continue " Guardian of 
 Tsrael," p. 64. 
 
 Reader and Cong. — O Lord God of Israel, turn from thy 
 fierce wrath, and repent of the evil against thy people. 
 
 Cong. — Look from heaven and see how we have become 
 a scorn and a derision among the nations ; we are accounted 
 as sheep brought to the slaughter, to be slain and destroyed, 
 or to be smitten and reproached. 
 
 Cong, and Reader. — Yet, despite all this, we have not for- 
 gotten thy name : we beseech thee, forget us not. 
 
 Cong. — Strangers say. There is no hope or expectancy 
 for you. Be gracious unto a people that trust in thy 
 name. O thou who art most pure, bring our salvation near. 
 We are weary, and no rest is granted us. Let thy tender 
 mercies subdue thine anger from us. 
 
n^'THB' nbsn 63 
 
 * -: : ■ • : =^: t t -: ' -: : • • r: ■ |-- t : -it - : •.. • 
 
 •)••• •;- t.-t: t tt -t;t-; ; 
 
 rw : n'iix-'733 npny *yu oyso ne'e'y : hdok 
 « yibB' : *:33 ^p :^ ya^'-^a px "h^^-h^ '3»P 
 »3*fi<-'?3 iND ^Vna^i )^y t np^ ^nVsri ♦» ^nann 
 
 ' - F I •■ I'-. ■' 
 
 On Motiday and Thursday Mornings the following is added. On other 
 Weekdays, and in the Afternoon Service, continue ?X1E'; ipitS', 
 /. 64. 
 
 •''ISK |hn?? 31{J' •'^N'lb*. ^hSn V: ^"'"'''-""'^C''"^- 
 
 \^^ nynri-'?y mr\\ 
 d'?pi jyS ii3*^n ^3 riN'Ti D^pe'a bsn cong. 
 
 V l|VT - 1- I- T • •■ : \ ■> 
 
 nixSi Jhr}*? '^^i* nnte"? |nx3 W3^ni • o^ias 
 
 N3 ♦ 1iH3E' N*? "'JOB' riNrSill Co»^- and Reader. 
 
 I" T : • 
 
 nyl?V» 1?V3-nN !|{J>33.^ f»n-i Miip-m^n 
 
63 MORNING SERVICE. 
 
 the greatness of our grief: forget us not for ever ; arise and 
 save us, for we trust in thee. Our Father, our King, though 
 we be without righteousness and good deeds, remember unto 
 us the covenant of our fathers, and the testimony we bear 
 every day that the Lord is One. Look upon our affliction, 
 for many are our griefs and the. sorrows of our heart. Have 
 pity upon us, O Lord, in the land of our captivity, and 
 pour not out thy wrath upon us, for we are thy people, the 
 children of thy covenant. O God, look upon our sunken 
 glory among the nations, and the* abomination in which we 
 are held as of utter defilement. How long shall thy strength 
 remain in captivity, and thy glory in the hand of the foe ? 
 Arouse thy might and thy zeal against thine enemies, that 
 they may be put to shame and broken down in their might. 
 O let not our travail seem little in thy sight. Let thy tender 
 mercies speedily come to meet us in the day of our trouble; 
 and if not for our sake, do it for thine own sake, and 
 destroy not the remembrance of our remnant ; but be gra- 
 cious unto a people, who in constant love proclaim the unity 
 of thy name twice every day, saying. Hear, O Israel : the 
 Lord our God, the Lord is One. 
 
 And David said unto Gad, I am troubled exceedingly ; 
 let us fall, I pray thee, into the hand of the Lord, for his 
 mercies are many; but let me not fall into the hand of 
 man. 
 
 O thou who art merciful and gracious, I have sinned 
 before thee. O Lord, full of mercy, have mercy upon me 
 and receive my supplications. 
 
 Psalm vi. 
 
 O Lord, rebuke me not in thine anger : neither chasten me 
 in thy hot displeasure. Be gracious unto me, O Lord; for I 
 
m px DN !iJ3^a ^y^ii qi sij^pri '3 !ii|j^Bnni 
 
 lan ^3 )ym nb^an tnnx ^^; dv-'?35 iJp^iai 
 w;.5B' pN5 !ir5?V V: !^wn ♦ iJ'??^ fii^^l iJ^aiN^to 
 
 n^HB'ri-'^Ni 'Vys ^jy^s'? ^^^ubh ^h-nn) Mimx 
 
 • ! - - : - : ) : - - : |- -: - : • : |- t x 
 
 -S33 U'pVM "^W Q'TO-^i^ t]k fh) J iiipnN^ lir 
 
 n^n»-i:5 W"'^'??^ "f^^ ''^""iv n^*?^ in i^^»i 
 } hSbn-Sn d-tn n!3!i i»rii d^ar^a 
 
6 1 MORNING SERVICE. 
 
 and deliver us from all trouble and sorrow. Thou art our 
 Father, our King, and we are called by thy name ; desert 
 us not. Forsake us not, our Father, and cast us not off, O 
 our Creator, and forget us not, O our Maker, for thou art a 
 gracious and merciful God and King. 
 
 There is none gracious and merciful like thee, O Lord 
 our God ; there, is none like thee, O God, slow to anger and 
 abounding in lovingkindness and truth. Save us in thine 
 abundant mercies ; from fierceness and rage deliver us. 
 Remember thy servants, Abraham, Isaac and Jacob ; look 
 not unto our stubbornness and our wickedness and our sin. 
 Turn from thy fierce anger, and repent of the evil against 
 thy people. Remove from us the stroke of death, for thou 
 art merciful, for such is thy way — showing lovingkindness 
 freely throughout all generations. Spare thy people, O Lord, 
 and deliver us from thy wrath, and remove from us the 
 stroke of the plague, and harsh decrees, for thou art the 
 Guardian of Israel. Unto thee, O Lord, belongeth righteous- 
 ness, but unto us confusion of face. How may we complain ? 
 What can we say, what can we speak, or how can we justify 
 ourselves? We will search our ways and try them, and 
 turn again to thee ; for thy right hand is stretched out to 
 receive the penitent. Save, we beseech thee, O Lord ; we 
 beseech thee, O Lord, send prosperity. We beseech thee, 
 O Lord, answer us on the day when we call. For thee, O 
 Lord, we wait; for thee, O Lord, we hope; in thee, O 
 Lord, we trust ; be not silent, nor let us be oppressed ; for 
 the nations say. Their hope is lost. Let every knee and all 
 that is lofty bow down to thee alone. 
 
 O thou, who openest thy hand to repentance, to receive 
 transgressors and sinners — our soul is sore vexed through 
 
nnntj' rh&n 6i 
 
 !ij;3|yri-'7N : wnapi-^N Nnpi ^y]?^ ^xjb') nriN iiia^a 
 
 : T\m u^n'i] pun ^b hvi 
 
 I '• ■ - T I |v -: - : I" • V t: v v (V - : • |" " 
 
 I -:- : I T :•: t t: - : ) |vt-:- : |.. . - ., j •• 
 
 ni» mt2 itn) ' •?|sy'p nwin-W Dnan"! ^sn pDO 
 D3n noh nb'y •nan'i p ^3 ♦ nnx D!inn ^3 ni»n 
 
 T • V |V V I Ijv : - (•■ • ' r " • ■■1' " 
 
 ♦ '^oy-Tto w,'?^vni ^isyW :^ nwn j nini "nirSM 
 -laiB' nris *3 • riB'p n*iu!i nsiiisn nao i^dd idhi 
 -nib :D*Jsn ntrs ^j'?! npnu^n ^iiN '^'^ tV^^iB'' 
 
 • T - V I |T : I T T : - T -: | : •• t : ■ 
 
 h^ph r\wp ^;*)b: *3 ' Y,^^ '^?''^^] '^IVO^l '•^'Pll 
 NUN tNi nn^Sxn *^ nhx • w ny^^rin ^ n3n :d^3{?' 
 
 TT T T':-t; tt t tc T: TT 'T 
 
 !-n3N CD^i ^ba: '3 • !i33yn!i ng'nri-SN • hn]i 
 
 T ; T ■ -:t • J"- : . .. / 
 
 nSq53 ♦ D^Ntsni Doyens '^ip'? naiitrris i: nnisn 
 
6o MORNING SERVICE. 
 
 We beseech thee, O gracious and merciful King, remem- 
 ber and give heed to the Covenant between the Pieces 
 (with Abraham), and let the binding (upon the altar) of 
 (Isaac) an only son appear before thee, to the welfare of 
 Israel. Our Father, our King, be gracious unto us and 
 answer us, for we are called by thy great name. Thou who 
 doest wondrous things at all times, deal with us according to 
 thy lovingkindness. O gracious and merciful Being, look, and 
 answer us in time of trouble, for salvation is thine, O Lord. 
 Our Father, our King, our Refuge, deal not with us according 
 to the evil of our doings; remember, O Lord, thy tender 
 mercies and thy lovingkindnesses ; save us according to thy 
 abundant goodness, and have pity upon us, we beseech 
 thee, for we have no other God beside thee, our Rock. 
 Forsake us not, O Lord our God, be not far from us ; for 
 our soul is shrunken by reason of the sword and captivity 
 and pestilence and plague, and of every trouble and sorrow. 
 Deliver us, for we hope in thee ; put us not to shame, O Lord 
 our God ; make thy countenance to shine upon us ; remem- 
 ber unto us the covenant of our fathers, and save us for thy 
 name's sake. Look upon our troubles, and hear the voice 
 of our prayer, for thou hearest the prayer of every mouth. 
 
 Merciful and gracious God ! Have mercy upon us and 
 upon all thy works, for there is none like unto thee, O Lord 
 our God. We beseech thee, forgive our transgressions, O our 
 Father, our King, our Rock and our Redeemer, O living 
 and everlasting God, mighty in strength, loving and good to 
 all thy works; for thou art the Lord our God. O God, who 
 art slow to anger and full of mercy, deal with us according 
 to the abundance of thy tender mercies, and save us for thy 
 name's sake. Hear our prayer, O our King, and deliver us 
 from the hand of our enemies; hear our prayer, O our King, 
 
1*5 M^l?'? Dan) ^^3T • Qini) p!ih ^hp «3n 
 : '?8<n^» jyp^ n*n; nnpy y,^^'? ^^1^1 * cnn^n 
 •W'Sy «1i?? '^'ni'^ ^^^ *5 iJiyi 1J30 iii5'?i^ 1i'?^i 
 pun ♦•'i^pria way nb^y ♦na-'?;isi nixSisj njyV 
 { nyiB'^n ^; ^ *3 ♦ n^iy na? iJJy^ nto^an Dini^ 
 ♦ w^SSya yna ii»y jj'yn-SN • ^jona iijaSz: w^^k 
 
 I" T -: - - I : |T • - r - I- -: - j- : - j- t 
 
 •ha t !i3n« "nnySaa nnx niSx ^i^S rx *3 • ^yhv 
 
 tt|: I" : - • |v • I - : ■ - |" v: r: |- : - 
 
 «S*xn • f\y) nnx-bai nsiisibi nn'^ai ^nE'toi anno 
 
 ,.. . - It: t t t • T .. - . V |v • ■ : • vi" •• 
 
 |T ) |VT •• T : I" v: t: (■••:- - : i)- ) : 
 
 ♦"?|D^ \dph wy^enn^ 13*nia^l nnrnj* ^:^-^:?^^ 
 ypity r\m '3 MjnVsj;! Sip j^to?'!i w*nhv5 nxn 
 
 {♦N »3 ••Ti^^B'ytt-b Sy? 1J*'?V cnn ♦pani Dini Sn 
 oaStt «*aK ^3'yB'^ nj NJy xax • ^yrhii \\ ^i»3 
 W aitD) nw n35 ppnn D»p) *n '?No:|?^?iJ^l ^lipw 
 D^SN "nnx '^N t^'pSx :^ N^n nm *3 ♦YB'ya-Sa 
 jypS wy^enni sj^pDi an? ^m nm • D*»rin nS»!i 
 
59 MORNING SERVICE. 
 
 O Lord, hearken and do ; defer not ; for thine own sake, 
 my God, because thy city and thy people are called by thy 
 name. O our Father, merciful Father, show us a sign for 
 good, and gather our scattered ones from the four corners of 
 the earth. Let all the .nations perceive and know that thou 
 art the Lord our God. And now, O Lord, thou art our 
 Father; we are the clay, and thou art our potter, yea, 
 we are all the work of thy hand. Save us for thy name's 
 sake, our Rock, our King, and our Redeemer. Spare thy 
 people, O Lord, and give not thine inheritance over to re- 
 proach, that the nations should make a by-word of them. 
 Wherefore should they say among the peoples, Where is 
 their God ? We know that we have sinned, and there is 
 none to stand up in our behalf; let thy great name stand 
 for our defence in time of trouble. We know that we have 
 no good works of our own ; deal with us in charity for thy 
 name's sake. As a father hath mercy upon his children, 
 so, O Lord, have mercy upon us, and save us for thy 
 name's sake. Have pity upon thy people ; have mercy 
 upon thine inheritance ; spare, we pray thee, according to 
 the abundance of thy tender mercies ; be gracious unto us 
 and answer us, for charity is thine, O Lord; thou doest 
 wondrous things at all times. 
 
 Look, we beseech thee, and speedily have mercy upon 
 thy people for thy name's sake in thine abundant mercies. 
 O Lord our God, spare and be merciful ; save the sheep 
 of thy pasture ; let not wrath rule over us, for our eyes 
 are bent upon thee ; save us for thy name's sake. Have 
 mercy upon us for the sake of thy covenant ; look, and 
 answer us in time of trouble, for salvation is thine, O Lord. 
 Our hope is in thee, O God of forgiveness. We beseech 
 thee, forgive, O good and forgiving God, for thou art a 
 gracious and merciful God and King. 
 
nnriB' nVsn S9 
 
 Diian-Sa ly-]*.! n^3! ♦ p^n nia^a j^anxa li'pi^is? 
 |yp'? iJy^Bnn : ^i^Jps ^-jj nb'yto!) iuny* nrixi nahn 
 
 ♦ D^sy^ ^ntoN* nits'? • D^ia oa-'^a'^:'? niDnnS ^nSm 
 
 I"-: - -:- • I •• : it t • : |-t v •• ■/: 
 
 W3 pN *3 wyn; J mx ny? «|?-"r)py! Snan ■?)&«' 
 -•jy n« Dnn? : Tjjb^ lyp"? iijjsy nfery npny • Q'^'yib 
 h^i^ri t ^a^ jyp^ i^y^E^rri !i:^J?y v, Drn.J!i ja d^J3 
 
 ♦ '?l*jbpn :3'"i5 s;3-nD!in ■?ip'?pr'?y tsni "^oyW 
 
 ^jb^ }yp^ mnp ^i^y-W kj-dpii NrtD|in 
 jsix ny^enn^ taring Dm ^yrh^ i] * D^inn Y^O"!? 
 
 nt)*3n '"^pnii }yp^ =iJ*i?y onn t ^p^ lyp"? >iiy*Bnn 
 ^jp'pnin ^5 ♦ny!iB';ri ;* "^S *3 Tiny nya wjyi 
 'jN ^3 ♦ rho) 3it3 "^N Nrn'pD n3n • nin^'^D ni*??!? 
 
 :nm Dinni pan ^"^p 
 
58 MORNING SERVICE. 
 
 and gather us from amongst the nations, to give thanks unto 
 thy holy name, and to triumph in thy praise. If thou shouldst 
 mark iniquities, O Lord, who could stand ? But there is 
 forgiveness with thee, that thou mayest be feared Not 
 according to our sins wilt thou deal with us, nor requite us 
 according to our iniquities. If our iniquities testify against 
 us, work thou, O Lord, for thy name's sake. Remember, 
 O Lord, thy tender mercies and thy lovingkindnesses ; for 
 they have been ever of old. May the Lord answer us in the 
 day of trouble, the name of the God of Jacob set us up on 
 high. Save, Lord : may the King answer us on the day when 
 we call. Our Father, our King, be gracious unto us and 
 answer us, for we have no good works of our own ; deal 
 with us in charity for thy name's sake. Our Lord, our God, 
 hearken to the voice of our supplications, and remember 
 unto us the covenant of our fathers, and save us for thy 
 name's sake. And now, O Lord our God, that hast brought 
 thy people forth out of the land of Egypt with a mighty 
 hand, and hast made thee a name as at this day; we have 
 sinned, we have done wickedly. O Lord, according to all 
 thy righteous acts, let thine anger and thy fury, I pray thee, 
 be turned away from thy city Jerusalem, thy holy mountain ; 
 because for our sins and for the iniquities of our fathers, 
 Jerusalem and thy people are become a reproach to all that 
 are round about us. Now therefore, hearken, O our God, 
 unto the prayer of thy servant and to his supplications, and 
 cause thy face to shine upon thy sanctuary that is desolate, 
 for'the Lord's sake. 
 
 Incline thine ear, O my God, and hear; open thine 
 eyes, and behold our desolations, and the city which is 
 called by thy name : for we do not lay our supplications 
 before thee because of our righteous acts, but because of 
 thine abundant mercies. O Lord, hear ; O Lord, forgive ; 
 
 I 2 
 
-^3 :nby* ^a ^jnx n^-naB'n niiiy-ox {"^nVrina 
 
 -: - • T -: T T : • -: . | (v t ■ : ■ 
 
 HE'y j^ !i3p !ijy iiy^iV'D^ { ^y)>^ h)^^t!\ «piiiy5 n'?! 
 : nan o'piyj? ^5 ^npni ;^ yPO"^ "^^I • "IP^ |5?p'? 
 
 T I- t: I -:- •• v: •■ |- : - : tt : t: |-- -: - 
 
 I"-:- 1" T I- : - I- T I" :|t : |"-:- |vlv- 
 
 iiJiiiN { Tjto^j' jyp'p !|j»y nb'y npny * DT^^ 1J3 fx 
 ^j^niiK nn3-n« ^h-'^:i1^ lyjiiinn Sip yibB' iiynSx 
 
 I" -: • : V |r T : |- -: - | ^ - : |" v: 
 
 '?l'?-B'yril npjri nji D!7.y» pNtt '^isy-nN nxitin 
 Yppiv"'???- '^^? 5 i^vn ''^^PC' ^^ t]i»3 DB' 
 
 rrinnS ^teyi D^JpB'n) w*nii^ niJiyii !)J^Ntorj5 
 
57 MORNING SERVICE. 
 
 Our Father, our King ! remember that we are but dust. 
 
 Our Father, our King ! let this hour be an hour of mercy and 
 a time of favour with thee. 
 
 Our Father, our King ! have compassion upon us and upon 
 our children and our infants. 
 
 Our Father, our King ! do this for the sake of them that were 
 slain for thy holy name. 
 
 Our Father, our King ! do it for the sake of them that were 
 slaughtered for thy Unity. 
 
 Our Father, our King ! do it for the sake of them that went 
 through fire and water for the sanctification of thy name. 
 
 Our Father, our King ! avenge before our eyes the blood of 
 thy servants that hath been shed. 
 
 Our Father, our King ! do it for thy sake, if not for ours. 
 
 Our Father, our King ! do it for thy sake, and save us. 
 
 Our Father, our King ! do it for the sake of thine abundant 
 mercies. 
 
 Our Father, our King ! do it for the sake of thy great, mighty 
 and revered name by which we are called. 
 
 Our Father, our King ! be gracious unto us and answer us, 
 for we have no good works of our own ; deal with us in charity 
 and kindness, and save us. 
 
 On Mondays and Thursdays the following is said to " the Lord is 
 One," p. 62. On other Week Days continue, " And David said," etc., 
 p. 62. Both these Prayers are omitted on New Moon, during the 
 whole month of Nisan, on the thirty-third day of Counting the Omer, 
 from the first day of Sitian until the second day after Pentecost, on the 
 ^th and l^th of Ab, on the day before New Year, from the day 
 before the Fast of Atonemeitt until the second day after Tabernacles, 
 on the Feast of Dedication, on the lyh of Shebat, on the two days of 
 Purim, and on the two days of Purim Katon, the 14/A and l^th of 
 Adar Kishon. These prayers are also omitted in the house of a mourner 
 during the week of mourning, and at the celebration of a circumcision. 
 
 And he, being merciful, forgiveth iniquity and destroyeth 
 not : yea, many a time he turneth his anger away, and doth 
 not stir up all his wrath. Withhold not thou thy tender 
 mercies from us, O Lord : let thy lovingkindness and thy 
 truth continually preserve us. Save us, O Lord our God, 
 
nnntr nSsn 57 
 
 lisjn n"^.) n'^aqi nsd nA-m nyi^n >n^ * sia^Vis ^3"»;iy 
 
 : ?rt?l)7 ott^-bs D'^a^irj ^^p'^ njps ' la.sVe ^i**;?^ 
 
 : -ti^isi^n ?i'''j?^-m njsr?? 'i^'^p.^s^ nip? • ^2;3^t3 ^^''^^ 
 : ^23Si!3yt5b-Dt>) ?i3V)ab ntps • ^33^a «"';3^ 
 
 snpptt? M-jiaoT -liajrr bii?o 'fiipo; ispV "K'S * ^i^a'Ve =i3>';is^ 
 
 t I3>bv 
 npi? ^aav ng^s d'^eps^ «2 ^^ ""^ ^33?i ^aan • ^ssVe ''3''?^ 
 
 On Mcyndays and Thursdays the foUawing, from WITl N-inl & nn^,;>. 62, 
 w added. On other Weekdays contimie "Vr^ "l^'f'l, A 62. ^oM these 
 p-ayers are omitted on K''lh tJ'KI, during the whole month c/lD'?, 
 o« npiV3 3'^ from JVO B'lh B'NT »«ri/ after niS/aK' JH nDN, tf« 
 aKa'ta'/^^^'''''^ and'rmr\ VSVr\ 1-\^„ from n-1B3 DV a-JI^' ««^27 
 fl/J'^r 3n 1'lpK, o» naan, DIB*? Vb, <;« 0*11 S a«</ «« the two 
 days of pp D'llS. These prayers are also omitted in the house of 
 an ^3^, and at the celebration of a n7*p D'"!?. 
 
 I'^rh nanni n^riB'* x'71 tiy ns5r Qini Nini 
 
 • t: t:*: •:" ijt 
 
 ^^»m nSdh-n'? ^* nnx : inan-Sa n^y; xSi isx 
 
 I |, -: - T : • t: t - t . t 
 
 «»ri^K ;i wy^enn : «!|"«: n^PJ? '^^tti?5 ^^Dn i3»p 
 
56 MORNING SERVICE. 
 
 Our Father, our King ! withhold the plague from thine in- 
 heritance. 
 
 Our Father, our King! forgive and pardon all our iniquities. 
 
 Our Father, our King ! blot out our transgressions, and make 
 them pass away from before thine eyes. 
 
 Our Father, our King ! erase in thine abundant mercies all 
 the records of our guilt. 
 
 Our Father, our King ! bring us back in perfect repentance 
 unto thee. 
 
 Our Father, our King ! send a perfect healing to the sick of 
 thy people. 
 
 Our Father, our King ! rend the evil judgment decreed against 
 us. 
 
 Our Father, our King ! let thy remembrance of us be for 
 good. 
 
 Our Father, our King! '^inscribe us in the book of happy 
 life. 
 
 Our Father, our King ! inscribe us in the book of redemption 
 and salvation. 
 
 Our Father, our King ! inscribe us in the book of maintenance 
 and sustenance. 
 
 Our Father, our King ! inscribe us in the book of merit. 
 
 Our Father, our King! inscribe us in the book of forgiveness 
 and pardon. 
 
 Our Father, our King ! let salvation soon spring forth for us. 
 
 Our Father, our King ! exalt the horn of Israel, thy people. 
 
 Our Father, our King ! exalt the horn of thine anointed. 
 
 Our Father, our King! fill our hands with thy blessings. 
 
 Our Father, our King ! fill our storehouses with plenty. 
 
 Our Father, our King ! hear our voice, spare us, and have 
 mercy upon us. 
 
 Our Father, our King ! receive our prayer in mercy and in 
 favour. 
 
 Our Father, our King ! open the gates of heaven unto our 
 prayer. 
 
 Our Father, our King ! we pray thee, turn us not back empty 
 from thy presence. 
 
 * At the Conclusion Service on the Day of Atonement, " seal us " 
 is substituted for " inscribe us " in this and the following sentences. 
 
: r\^v ^birf? nab^ n^-is-] nbtp • si^abs ^3"'?*? 
 
 : «3''^ -It? VT] vip - ^33^9 n3^a^ 
 
 : fr-^jpb 3it3 p-i3r5 =137131 • :i33bn Ji:'';it? 
 
 : n-'aitt n^^n -1503 :t3p03 * -i^aba !i3''3kji » 
 
 : nvw'^i nbtjs .-igpa ^q3;;i3 • .lasba -la^i;? 
 
 : nbsbb'i npa-ig -iQp3 ^33^3 * ^lasbia ^is'^ay 
 
 ""tnior -|Dp5 :i:3ri3 ••133b)3 W2^ 
 
 : nb^inip^ nrr^bp -iBp3 ••)3pn3 ' =i33b!a ^3"'2!S! 
 
 : 3i-i|75 T^v^w'! ^ab na?n • !)23ba ^la-^aw 
 
 : ^ip"-??;?) ]n4 Dir;T • n^sba ^3''2n 
 
 : ?i''ni3-)3a w^ ^^s ' -"li^ba i3''a« 
 
 : r;it» iis-'ppy sba • ■i33bi3 ^^t^i 
 
 : w-'J?? nni'! D=in :iabip rae? • ^3^b9 I3''3y 
 
 : «pbs;p-nM lis-jsi Q'^aqi? bap ♦ ^33ba ^la^ay 
 
 n3pbDnb wpw n.5e? nn? 'issba •t3''5« 
 
 * At the n?'^? Service on the Day of Atonement, •'IJOnil is substi- 
 tuted for WnpS in this and the following sentences. 
 
S5 MORNING SERVICE. 
 
 In illness, or when time is lacking, the following shortened form of 
 the Amidah may be said: — 
 
 " O Lord," p. 44, to " holy God," p. 45. 
 
 Give us understanding, O Lord our God, to know thy ways ; 
 circumcise our hearts to fear thee, and forgive us so that we 
 may be redeemed. Keep us far from sorrow ; satiate us on 
 the pastures of thy land, and gather our scattered ones from 
 the four corners of the earth. Let them that go astray be 
 judged according to thy will, and wave thy hand over the 
 wicked. Let the righteous rejoice in the rebuilding of thy city, 
 and in the establishment of thy temple, and in the flourishing 
 of the horn of David thy servant, and in the clear-shining light 
 of the son of Jesse, thine anointed. -Even before we call, do 
 thou answer. Blessed art thou, O Lord, who hearkenest unto 
 prayer. 
 
 Continue — 
 
 " Accept," p. 50, to ''ancient years," p. 54. 
 
 On New Moon, the Intermediate Days of Passover and Tabernacles, 
 and on the Feast of Dedication, say " Hallel," p. 219. 
 
 During the Ten Days of Penitence, the Sabbath excepted, the following 
 
 to " and save us," j). 57, is said. 
 
 Our Father, our King ! we have sinned before thee. 
 
 Our Father, our King ! we have no king but thee. 
 
 Our Father, our King ! deal with us for the sake of thy name. 
 
 Our Father, our King ! let a happy year begin for us. 
 
 Our Father, our King ! nullify all evil decrees against us. 
 
 Our Father, our King ! nullify the designs of those that hate 
 us. 
 
 Our Father, our King ! make the counsel of our enemies of 
 none effect. 
 
 Our Father, our King ! rid us of every oppressor and ad- 
 versary. 
 
 Our Father, our King ! close the mouths of our adversaries 
 and accusers. 
 
 Our Father, our King ! of pestilence and the sword, of famine, 
 captivity and destruction, rid the children of thy covenant. 
 
nnriB' nVsn 55 
 
 In illness, or when time is lacking, the following shortened form of 
 the HTpj! may be said: — 
 
 >p% p. 44, to K*hgn, p. 45- 
 ♦ ijn^^:i'^ 'Q.s^Vtim Via>i • ffsn^ nv.'f} i2"'pbN ;;> iM'^an 
 n'isaa «3t^iT •niKpaa ^2pn-n 'Qibiisa nvnb sob nbon") 
 
 I . -: . - If— -; . ; ; / IT - . . . 
 
 n'-rinni 'v^P.^ VIM'7 ^"^^5? ^2il»^'!? sia^'pis^Qyi 'ISim 
 
 •n^-ia • r{y3.n. nri« mt;]? nna • "^rv^w-o "•tp^-'in^ "ij nanrasi 
 
 : nban saia; • "•'' nny 
 
 T ■ : - I" T : T • 
 
 Continue — 
 nv-i, p. so, to n^>3iD1i5, p. S4- 
 
 On tynn rxn, nyisn ^in ««</ nsjn joy ^^n, /. 219 
 
 During the naiB'P <e| rVjB'V M« i'oWa^A excepted, say 
 
 : nriN sbs trba lab r« • ^a^ba «"«aM 
 
 T IT T V ' V IV IT * *• I** ; ~ I* T 
 
 : naita nati? ^a-'b's? tp'^n • ^apba ^"'aN 
 : niE7p ninra-bs •la-'bya biaa • wsba so'^aM 
 
 It "IT I" T " •■ - (" : - I* T 
 
 : ''Ct'ypp n'la^Jna btaa • ^aaba ^ray 
 : ii3''a"''is nTs non • waba na^as 
 
 I" : — : " T I" : - i* t 
 
 ! i3"<by)i3 rtatoai 12-ba nba • ^saba ^a"'a« 
 : 5i3"'a-it?|7a'i lai^Kipa ni>s aintp 'vabn =i3''aM 
 •»3BU /T'rTtt'Oi "'aoJi a^-ii aip"i ~ia;^nv'a '-laaba :i3">;3N 
 " "' -ng'"!? 
 
54 MORNING SERVICE. 
 
 During the Ten Days of Penitence say : — 
 
 In the book of life, blessing, peace and good sustenance 
 may we be remembered and inscribed before thee, we and all 
 thy people the house of Israel, for a happy life and for peace. 
 Blessed art thou, O Lord, who makest peace. 
 
 Blessed art thou, O Lord, who blessest thy people Israel 
 with peace. 
 
 O my God I guard my tongue from evil and my lips 
 from speaking guile ; and to such as curse me let my soul 
 be dumb, yea, let my soul be unto all as the dust. Open 
 my heart to thy Law, and let my soul pursue thy command- 
 ments. If any design evil against me, speedily make their 
 counsel of none effect, and frustrate their designs. Do it 
 for the sake of thy name, do it for the sake of thy right 
 hand, do it for the sake of thy holiness, do it for the sake of 
 thy Law. In order that thy beloved ones may be delivered, 
 O save with thy right hand, and answer me. Let the words 
 of my mouth and the meditation 6f my heart be acceptable 
 before thee, O Lord, my Rock and my Redeemer. He 
 who maketh peace in his high places, may he make peace 
 for us and for all Israel, and say ye, Amen. 
 
 May it be thy will, O Lord our God and God of our fathers, 
 that the temple be speedily rebuilt in our days, and grant our 
 portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and as in ancient years. Then shall 
 the offering of Judah and Jerusalem be pleasant unto the Lord, 
 as in the days of old, and as in ancient years. 
 
During the Hi-ltJ'n «»* ni.B'J! jay.i— 
 
 • Dibtp^ii D-'siE) D-'^n^ b«nt?''. n-'a ^jps-b?? ^3n,:s Tf^D> 
 
 J D'lVa '??<^|y: Sm-m '^'im • ;^ nrix "^j^na 
 ♦ nto-iJ) 'ii'^^ ♦risir!) TP ^f^^ "li^fp • ^nSx 
 nn?) ; n.;riri 'rs'? ^sya ^^^%\ Dhn ^b'|3;i ^b^pp*"] 
 
 ns?5? • dniiB'na S^p\ anvy nsn nnna nyi 'Sy 
 
 " : T : : - )" : |- : t t -; •• t t " : t r - t 
 
 rim "^pK'ip jyp'p ne^y ^y»* jypS nb'y "^jto^ }yp^ 
 ^^25) nyyin '^inn* pxSn* jyp^ '"^plifi l^p^ 
 
 13'Sy Di'^tJ' ilB^' NP V»ntt3 D^E' HB^ : »'?Ni1 
 
 J" T T V ■;" T : • T V ^ • -; : 
 
 : ni>5iai|7 d-*?^?!) obis "la^S qbaJr'^i n^^n'; 
 
S3 MORNING SERVICE. 
 
 And everything that liveth shall give thanks unto thee 
 for ever, and shall praise thy name in truth, O God, our 
 salvation and our help. Blessed art thou, O Lord, whose 
 name is AU-gopd, and unto whom it is becoming to give 
 thanks. 
 
 At the repetition of the Amidah by the Reader, the following 
 is introduced : — 
 
 Our God and God of our fathers, bless us with the three-fold 
 blessing of thy Law written by the hand of Moses thy servant, 
 which was spoken by Aaron and his sons, the priests, thy holy 
 people, as it is said, The Lord bless thee, and keep thee ; the 
 Lord make his face to shine upon thee, and be gracious unto 
 thee : the Lord turn his face unto thee, and give thee peace. 
 
 At the Morning and Additional Services, and also on Fast Days at 
 the Afternoon Service, say : — 
 
 Grant peace, welfare, blessing, grace, lovingkindness and 
 mercy unto us and unto all Israel, thy people. Bless us, 
 O our Father, even all of us together, with the light 
 of thy countenance; for by the light of thy countenance 
 thou hast given us, O Lord our God, the Law of life, 
 lovingkindness and righteousness, blessing, mercy, life and 
 peace ; and may it be good in thy sight to bless thy people 
 Israel at all times and in every hour with thy peace. 
 
 At the Afternoon and Evening Services say : — 
 
 Grant abundant peace unto Israel thy people for ever ; for 
 thou art the sovereign Lord of all peace ; and may it be 
 good in thy sight to bless thy people Israel at all times and 
 in every hour with thy peace. 
 
nnnB' nSfin 53 
 
 t: t - I T T)v I" ■': V : \" r : •• t 
 
 Ai the repetition of the iTI'py. by the Reader, the following is 
 introduced: — 
 
 At the Services of n^'inB' and tiplD, and also at nnjD <;« 
 /i«; Days, say : — 
 
 D«n nniM !i:^n'?N :; ijV ripj ^.^P ^^«? ^5 ♦ "^^is 
 • DiWi i:^»ni D*pPi"!l '^?'^?'' '^pIV'' ""^P ^^n^l 
 -•^D^!) nr'??? '7«'7^! "^yn^ "^inS ^^^*y5 nitsi 
 
 /4/ /;5? Services of HnJO a«<^ 3*1?.© jay •"— 
 
 -m "^iii^ T|'i*y5 ^to^ * c'l'^^'n '^?'? P^ l'?P ^^'"^ 
 
 T T T 
 
52 MORNING SERVICE. 
 
 On Chanukah. 
 
 In the days of the Hasmonean, Mattathias son of Johanan, the 
 High Priest, and his sons, when the iniquitous power of Greece 
 rose up against thy people Israel to make them forgetful of thy 
 Law, and to force them to transgress the statutes of thy will, 
 then didst thou in thine abundant mercy rise np for them in the 
 time of their trouble ; thou didst plead their cause, thou didst 
 judge their suit, thou didst avenge their wrong ; thou deliveredst 
 the strong into the hands of the weak, the many into the hands 
 of the few, the impure into the hands of the pure, the wicked 
 into the hands of the righteous, and the arrogant into the hands 
 of them that occupied themselves with thy Law : for thyself thou 
 didst make a great and holy name in thy world, and for thy 
 people Israel thou didst work a great deliverance and redemp- 
 tion as at this day. And thereupon thy children came into the 
 oracle of thy house, cleansed thy temple, purified thy sanctuary, 
 kindled lights in thy holy courts, and appointed these eight 
 days of Chanukah in order to give thanks and praises unto thy 
 great name. 
 
 On Purim. 
 
 In the days of Mordecai and Esther, in Shushan the capital, 
 when the wicked Haman rose up against them, and sought to 
 destroy, to slay and make to perish all the Jews, both young 
 and old, little children and women, on one day, on the thirteenth 
 day of the twelfth month, which is the month Adar, and to 
 take the spoil of them for a prey, — then didst thou in thine 
 abundant mercy bring his counsel to nought, didst frustrate 
 his design, and return his recompense upon his own head ; and 
 they hanged him and his sons upon the gallows. 
 
 For all these things thy name, O our King, shall be con- 
 tinually blessed and exalted for ever and ever. 
 
 During the Ten Days of Penitence say : — . 
 O inscribe all the children of thy covenant for a happy life. 
 
T ; r ■.* ; T T - : - T • ■• ' T T I V IT : • - •• • 
 
 ?irnin Dn"'3a;nb '^unb) ■^rsivbv nv^n iv n>iDbn 
 
 ' V'.'- T ▼•;": " t I ' ' I - - TTiT 'tt ;- 
 
 ns!itt7J? ;n''tt>y bs-n^?: 'las'^!! ^»y"i»5 tt'iTi;"! '7'i"T| n^ n>bs 
 Tin>2 "i"'5'ib ff^an siwa 7? -inN"] • n-rn ni»n3 ip-js^ ^bi^3 
 ni-i?n5 nina ip'^b-rrT'i ^fttJ^ipa-nN ^nqai ?ib3''r'"n« las'* 
 ?r»^V bvin^n niiin'^ -iVin naaq i»'; ngio^ iis^pvTrdif? 
 
 tbiian 
 o« nnsis. 
 ^pii Di^ibs lev?'? n-ii^n 7t»!it£?5 ~ii?t?s;''] "'5'^IP ''S''? 
 
 D'?iy^ n^ton W|'?» ^pB' D&iin*) "^lari* thrhv] 
 
 V T 
 
 During the na-iE'iTi '0? n'n|'j| jay.— 
 : Ti^n5 ''32-'b? Qisita D"'*n'^ ainp^ 
 
SI 
 
 MORNING SERVICE. 
 
 Remember us, O Lord our God, thereon for our well-being ; 
 be mindful of us for blessing, and save us unto life : by thy 
 promise of salvation and mercy, spare us and be gracious unto 
 us ; have mercy upon us and save us ; for our eyes are bent, 
 upon thee, because thou art a gracious and merciful God and 
 King. 
 
 And let our eyes behold thy return in mercy to Zion. 
 Blessed art thou, O Lord, who restorest thy divine presence 
 unto Zion. 
 
 We give thanks unto thee, 
 for thou art the Lord our 
 God and the God of our 
 fathers for ever and ever; thou 
 art the Rock of our hves, the 
 
 Shield of our salvation through 
 
 every generation. We will 
 
 give thanks unto thee and de- 
 clare thy praise for our lives 
 
 which are committed unto thy 
 
 hand, and for our souls which 
 
 are in thy charge, and for thy 
 
 miracles, which are daily with 
 
 us, and for thy wonders and 
 
 thy benefits, which are wrought 
 
 at all times, evening, morn and 
 
 noon.* O thou who art all- 
 good, whose mercies fail not ; 
 
 thou, merciful Being, whose 
 
 lovingkindnesses never cease, 
 
 we have ever hoped in thee. 
 
 Congregation in an undertone — 
 
 We give thanks unto thee, 
 for thou art the Lord our 
 God and the God of our fa- 
 thers, the God of all flesh, 
 our Creator and the Creator 
 of all things in the beginning. 
 Blessings and thanksgivings 
 be to thy great and holy name, 
 because thou hast kept us in 
 life and hast preserved us : 
 so mayest thou continue to 
 keep us in life and to preserve 
 us. O gather our exiles to 
 thy holy courts to observe thy 
 statutes, to do thy will, and 
 to serve thee with a perfect 
 heart ; seeing that we give 
 thanks unto thee. Blessed 
 be the God to whom thanks- 
 
 givings are due. 
 On Chanukah and Purim the following is added : — 
 
 We thank thee also for the miracles, for the redemption, for 
 the mighty deeds and saving acts, wrought by thee, as well as 
 for the wars which thou didst wage for our fathers in days of 
 old, at this season. 
 
!»3'»"J?» an-ni ^aan"! onn o'^arni nrw^ "i3i?i •ta'^'nb is 
 : nriN Qsinii ^''^^ "=1^!? ^^ "'^ * 131.3''^ 'lilps ''? * «j?''JpinT 
 
 Tie Congregation in an undertone — "IJ*^ 'ijnjN D^llO 
 
 bn?rt ^5«JV niMiini nis-i? 1^^ ^^V-'^ ^^^ * "'^l 
 anin' riani?? bv aba? 3?b3 ^^1 1^:5 Qnto^n 
 
 !ii*!ip aSiyD ^non ^isn-x'? *5 Dnn»ni ♦ '^i^pnn 
 
 IT 1 ' ■■ I |VT -: |- • . . . 
 
 On nSJn and QnlS the following is added: — 
 
 byi n'lrwijin bsi nii^aan bsi lijien b^i n"'?3n b? 
 : mn ^n-ra nnn D>ip»2 ^'^niafcjb n-'tpiytt? nioi^^an 
 
50 MORNING SERVICE. 
 
 empty away * ; for thou hearkenest in mercy to the prayer 
 of thy people Israel. Blessed art thou, O Lord, who 
 hearkenest unto prayer. 
 
 Accept, O Lord our God, thy people Israel and their 
 prayer; restore the service to the oracle of thy house; 
 receive in love and favour both the fire-offerings of Israel 
 and their prayer; and may the service of thy people 
 Israel be ever acceptable unto thee. 
 
 On New Moon and the Intermediate Days of Passover and Tabernacles 
 the following is added : — 
 
 Our God and God of our fathers ! May our remembrance 
 rise, come and be accepted before thee, with the remembrance 
 of our fathers, of Messiah the son of David thy servant, of 
 Jerusalem thy holy city, and of all thy people the house of 
 Israel, bringing deliverance and well-being, grace, lovingkind- 
 ness and mercy, life and peace on this day of 
 
 On New Moon say — 
 the New Moon. 
 
 On Passover — 
 the Feast of Unleavened Bread. 
 
 On Tabernacles — 
 the Feast of Tabernacles. 
 
 * On Fast Days the Congregation here say the following : — 
 
 Answer us, O Lord, answer us on this day of the fast of 
 our humiliation, for we are in great trouble. Turn not to 
 our wickedness ; conceal not thy face from us, and hide not 
 thyself from our supplication. Be near, we entreat thee, unto 
 our cry ; let thy lovingkindness be a comfort to us ; even before 
 we call unto thee answer us, according as it is said, And it shall 
 come to pass that, before they call, I will answer ; while they 
 are yet speaking, I will hear ; for thou, O Lord, art he who 
 answereth in time of trouble, who delivereth and rescueth in 
 all times of trouble and distress ; 
 
 H 2 
 
nnriK' nSsn 50 
 
 nihy -j^an f'H'h 'nni • p^ti? '75pn nariN? 
 
 o« B'Yn tJ'NT a«(f nnfieii ^^n 0/ nos a«^e/^ niso ^j.-— 
 
 JT^T:} nh^-n^.T S1251 rfaji n^j?^. • ^la-'pfa^ TibNi la'^ribs 
 7i-i5T"! •13"'pi2S Ii-I5n ' 133"'=Ti7S=l -IM^Sr "i^-ri "'Pl^l S'St^^l 
 
 Di''5i Dib^^n n'«?rTiV=i ciPDl^i 
 
 0« rfSD- 
 
 nissn 20 
 
 On nos— 
 
 - IV 
 
 Ok cYn 65'NT joy- 
 
 * 0« /^aj^ Days the Congregation here say •WSV.. 
 
 •••i3ni?« nbii; nnV5 ■'5 •i3p''5Sn nis us'^% ^335 :^ «35 
 
 •■laposb ?i7t?o N? Ti^ •i3n^1t£7b ai-ijj nj n.io 'siappn^a 
 ''ayi ■^Xt- PIS' "r'^l '^'^W^ "i?73 *''3,3? 1'^'^ "173 °1^ 
 
 '131 nns ^3 : 71)7-121 n-1^ m b?5 V'^sai n'^Ss • vn^ 
 
49 MORNING SERVICE. 
 
 And to Jerusalem, thy city, return in mercy, and dwell 
 therein as thou hast spoken ; rebuild it soon in our days as 
 an everlasting building, and speedily set up therein the 
 throne of David.* 
 
 Blessed art thou, O Lord, who rebuildest Jerusalem. 
 
 Speedily cause the offspring of David, thy servant, to 
 flourish, and let his horn be exalted by thy salvation, be- 
 cause we wait for thy salvation all the day. Blessed art 
 thou, O Lord, who causest the horn of salvation to flourish. 
 
 Hear our voice, O Lord our God ; spare us and have 
 mercy upon us, and accept our prayer in mercy and favour ; 
 for thou art a God who hearkenest unto prayers and sup- 
 plications : from thy presence, O our King, turn us not 
 
 * On the Fast of the Ninth of Ab the following is added at the 
 Afternoon Service : — 
 
 Comfort, O Lord our God, the mourners of Zion, and the 
 mourners of Jerusalem, and the city that is in mourning, laid 
 waste, despised and desolate ; in mourning for that she is 
 childless, laid waste as to her dwellings, despised in the down- 
 fall of her glory, and desolate through the loss of her inhabi- 
 tants : she sitteth with her head covered like a barren woman 
 who hath not borne. Legions have devoured her ; worshippers 
 of strange gods have possessed her : they have put thy people 
 Israel to the sword, and in wilfulness have slain the loving 
 ones of the Most High. Therefore let Zion weep bitterly, 
 and Jerusalem give forth her voice. O my heart, my heart ! 
 how it grieveth for the slain ! My bowels, my bowels ! how 
 they yearn for the slain ! For thou, O Lord, didst consume her 
 with fire ; and with fire thou wilt in future restore her, as it is 
 said. As for me, I will be unto her, saith the Lord, a wall of fire 
 round about, and I will be a glory in the midst of her. Blessed 
 art thou, O Lord, who comfortest Zion and rebuildest Jerusalem. 
 
 " Speedily," etc. 
 
 H 
 
* uh^)} |!;i3 !|j^p;5 anp5 nnix nj^i • ri^ai '^B'^f5 
 n.?i3 ♦ :: nri« -Ji^ina *• p;jri HDin^ nnno nil m^] 
 
 Dinn ij'ipi ♦ n^^yn nnnis •rj'^iny n^^^ r\m-m 
 
 : nyiB'? pp n^ay» • I* 
 
 * On the Fast of 3X the following is added at nnSO : — 
 
 'nig\ DtibtjJ-iT; ib^a-ni^i ii»? '^bas-ny i3''pb^ ^,'; ana 
 ib?p nba^rr • npait&n'i n";!iT5ril nai.QOT n^5SCT "l''?^T 
 npcji£»ni • rt"7ia?a n'j^T^n') • rir^niaiv^n f^?''.'?n^ * '7'',59 
 
 )5-bp • 'ji'^'b^ "'TPD ]iT|? =ia"in?i * a-jql? bN^e?!! fi?i^-n^ 
 •Drr'bbo bs? 15b 12b Trbip ]rirt n:'b2;^"T''i • ns^ri in? ]i»$ 
 njjis B?iit?!i • nnsrr tt?^^ V: "^^ "'^ * t=n"'^V'^^^ ''^'^ ''^^ 
 ttJti) rwis'in ;vD^? nb-n^rry i?i^i n^a^? • nnia^b Tny 
 ]i»? 0059 • ^,"! ni?y iTi"'? • nain? nj.™ ii3?b=i ' 2''59 
 
48 MORNING SERVICE. 
 
 Sound the great horn for our freedom; lift up the 
 ensign to gather our exiles, and gather us from the four 
 corners of the earth. Blessed art thou, O Lord, who 
 gatherest the banished ones of thy people Israel. 
 
 Restore our judges as at the first, and our counsellors 
 as at the beginning; remove from us grief and suffering; 
 reign thou over us, O Lord, thou alone, in lovingkindness 
 and tender mercy, and justify us in judgment. Blessed art 
 thou, O Lord, the King who lovest righteousness and judg- 
 ment. 
 
 During the Ten Days of Penitence concltide the Blessing thus;— 
 the King of Judgment. 
 
 And for slanderers let there be no hope, and let all 
 wickedness perish as in a moment; let all thine enemies 
 be speedily cut off, and the dominion of arrogance do thou 
 uproot and crush, cast down and humble speedily in our 
 days. Blessed art thou, O Lord, who breakest the enemies 
 and humblest the arrogant. 
 
 Towards the righteous and the pious, towards the elders 
 of thy people the house of Israel, towards the remnant 
 of their scribes, towards the proselytes of righteousness, 
 and towards us also may thy tender mercies be stirred, O 
 Lord our God ; grant a good reward unto all who faithfully 
 trust in thy name ; set our portion with them for ever, so 
 that we may not be put to shame ; for we have trusted in 
 thee. Blessed art thou, O Lord, the stay and trust of the 
 righteous. 
 
•^!n| ♦ pNn nis;i3 vT]m nn,! ii,vipl ♦ 'lynv'pa 
 : '7N"iE'* toy *ri"Tj rsi'^a • ** nnx 
 
 T • : - : I" -: : t . t : j- : t |. t 
 
 ^•^5^ )] nrix li^^'py ^iVtoi • nnixi jij*^ !|3»£3 noni^ 
 
 During- tie Tl^WTl *D* H'l'iS'l? conclude the Blessing thus : — 
 
 pT waStoi • =inn3» rrin;^ y,?!*!^ ^^\ * "^5*<^ 
 
 • w*p);i ninaa y^j^ni^ i5;bj;i!i nsB'n!) -ij^yri n>n;^ 
 
 D^riDian '^b^ liia 'idb' \n\ • ^rnSx ♦^ ^PO"^ '•^O! 
 
 • en^j nS) o'piv^ Driisr !i3|-?'pn D^^y] ♦ n6N5 '^t?^^^ 
 
47 MORNING SERVICE. 
 
 Look upon our affliction and plead our cause, and re- 
 deem us speedily for thy name's sake ; for thou art a mighty 
 Redeemer. Blessed art thou, O Lord, the Redeemer of 
 Israel. 
 
 On Fast Days the Header here says " Answer «j," etc., p. 50, 
 and concludes thus : — 
 
 Blessed art thou, O Lord, who answerest in time of trouble. 
 
 Heal us, O Lord, and we shall be healed ; save us and 
 we shall be saved; for thou art our praise. Vouchsafe a 
 perfect healing to all our wounds ;* for thou, almighty King, 
 art a faithful and merciful Physician. 
 
 Blessed art thou, O Lord, who healest the sick of thy 
 people Israel. 
 
 Bless this year unto us, O Lord our God, together with 
 every kind of the produce thereof, for our welfare ; give a 
 blessing upon the face of the earth. 
 
 From the ^th December until the First Day of Passover substitute 
 for the last sentence : — 
 
 Give dew and rain for a blessing upon the face of the earth. 
 
 O satisfy us with thy goodness, and bless our year like 
 other good years. Blessed art thou, O Lord, who blessest 
 the years. 
 
 * The following Prayer for a Sick Person may be introduced here : — 
 
 May it be thy will, O Lord our God, and God of our fathers, 
 speedily to send a perfect healing from heaven, a healing of 
 
 soul and body unto the sick among the other sick of 
 
 Israel 
 
]Vpb HTO !iiSw!i ♦ mn n;in"j !ii*;iy;i nx^ 
 
 On Fast Days the Reader here says 135J| , /. 50, and concludes thus : 
 
 *3 * ♦ iiJ^nDto-Sa'? T]bh^ na^sn nSs?ni • nm 
 ♦ :| nriN ^na ♦ ni^x ftoqni jdw xsn -^j^p "^x 
 
 -b-nxi nxn njts'h-nx ^lynSx ^^ JirSj: Tina 
 
 tt-;t ■■: - tt: I": t ; tt : n. 
 
 F'rom thi ^th December until the First Day of Passover 
 substitute for the last sentence : — 
 
 •T- |"T: t: t- 
 
 * The following Prayer for a Sick Person may be introduced here: — 
 
 fl^an ny^Bi!) t^|)|n ny-io-i D^att^n ip nipbe? ^^;?^lD-; nnno 
 • bhn??^ ""bin -lijie? Tjina 'd a 's n^inb" 
 
46 MORNING SERVICE. 
 
 J^eader.—Unto all generations we will declare thy great- 
 ness, and to all eternity we will proclaim thy holiness, and 
 thy praise, O our God, shall not depart from our mouth for 
 ever, for thou art a great and holy God and King. Blessed 
 art thou, O Lord, the holy God. 
 
 During the Ten Days, of Penitence conclude the Blessing thus: — 
 
 the holy King. 
 
 Thou favourest man with knowledge, and teachest mortals 
 understanding. 
 
 lAi the eenclusion af SMath or of a Festival saiy : — 
 
 Thou hast favoured us with a knowledge of thy Law, and hast 
 taught us to perform the statutes of thy will. Thpu hast made 
 a distinction, O Lord our God, between holy and profane, be- 
 tween light and darkness, between Israel and other nations, 
 between the seventh day and the six working days. O our 
 Father, our King, grant that the days which are approaching 
 us may begin for us in peace, and that we may be withheld fronx 
 all sin and cleansed from all iniquity, and cleave to the fear of 
 thee. 
 
 O favour us with knowledge, understanding and discern- 
 ment from thee. Blessed art thou, O Lord, gracious Giver 
 of knowledge. . 
 
 Cause us to return, O our Father, unto thy Law ; draw 
 us near, O our King, unto thy service, and bring us back 
 in perfect repentance unto thy presence. Blessed art thou, 
 O Lord, who delightest in repentance. 
 
 Forgive us, O our Father, for we have sinned ; pardon us, 
 O our King, for we have transgressed j, 
 
 (On Fast Days Selichatk are inserted here. ) 
 
 for thou dost pardon and forgive. Blessed art thou, O 
 Lord, who art gracious, ajad dost abundantly forgive. 
 
D^nxi h^iSij * '?i'?T-i n^-ij ihi nhv> R"^'^'-- 
 
 . T : - 1.. : ||V : T • - t : 
 
 |t - ■• T t: 
 
 During the T<^07y *t>^ H'lE'l! conclude the Blessing ikm : — 
 
 : B7ni5n ti>f n 
 
 ♦nya b^^nS nnji'ptoi ny-i d-in^ pin nm 
 
 ^^ ^,4^ conclusion of Saibath or of a Festival say: — 
 
 TjE^TTb -liN t">5 bin^ trip ^5 i3''ii^H ^,^ btr5J!i5 ' iJis"! 
 
 * 'FP'^I'!? D^??^.'^1 rv^ap n>■^'x^^ si?D-V?a n'«5i£»n 
 
 J nyj^n pin 
 
 ♦3 wsS^ ^hhnp ♦iJNton ^3 ir3« wip-nSi? 
 
 Vnitt *3 ("« -'^<»^' -Oay-f nin*)l? are inserted here.') * IJ^B'S 
 
 tniSDS ninsn }i-in •:: nj?« "^ns Tim nSiDi 
 
45 MORNING SERVICE* 
 
 Thou sustainest the living with lovingkindness, quickenest 
 the dead with great mercy, supportest the falling, healest 
 the sick, loosest the bound, and keepest thy faith to them 
 that sleep in the dust. Who is like unto thee, Lord of 
 mighty acts, and who resembleth thee, O King, who killest 
 and quickenest, and causest salvation to spring forth ? 
 
 During the Ten Days of Penitence say : — 
 
 Who is like unto thee, Father of mercy, who in mercy re- 
 memberest thy creatures unto life ? 
 
 Yea, faithful art thou to quicken the dead. Blessed art 
 thou, O Lord, who quickenest the dead. 
 
 Thou art holy, and thy name is holy, and holy beings 
 praise thee daily. (Selah.) Blessed art thou, O Lord, the 
 holy God. 
 
 During the Ten Days of Penitence conclude the Blessing thus : — 
 the holy King. 
 
 When the Reader repeats the Amidah, the following is said, to 
 " holy God," p. 46. 
 
 Reader. — We will sanctify thy name in the world even as 
 
 they sanctify it in the highest heavens, as it is written by 
 
 the hand of thy prophet : 
 
 And they called one unto the other and said, 
 
 Cong. — Holy, holy, holy is the Lord of hosts : the whole 
 
 earth is full of his glory. 
 
 Reader. — Those Over against them say. Blessed — 
 Cong. — Blessed be the glory of the Lord from his place. 
 Reader. — And in thy Holy Words it is written, saying, 
 Cong. — The Lord shall reign for ever, thy God, O Zion, 
 
 unto all generations. Praise ye the Lord. 
 
nnpiB' rhsin 4s 
 
 ^^)D • d^an D*toPiia D^na n».no "tdh? D^»n Si'p^a 
 in^iiaN D»pto^ Dn!lD^{ ym) D^Sin NSh^ D^'pisiJ 
 
 • nvitr* n>»5fa!i n»na!i n*»?3 i^}^ 
 
 During the r\-lWr\ 'D) ITIB'J! raj/;— 
 
 n»nx3 • ;» nriN "^jina ♦ D*no nvrin'p nrix jaxji 
 ^ii'p^n^ Dv-'^^i D^E'np!) tnnp ^ae^^ trinp nrix 
 
 During the nairip 'D^ ni^J? conclude the Blessing thus:— 
 When the Reader repeats the DTpV , the following flB'-np »> ja«rf; — 
 
 - T : V V V TJT : )|v ■ ; - - t t •■ : • 
 
 XiAr\ Sa n'7?5 ♦ niN;iy \\ ennp rnj5 B'np c««.?- 
 nni ^na c-..^^- ♦ iipN* "^na onoy'p ^^'^''-- : inn? 
 • "ibN^? aina "?|^ij? nanni r«^^- \ Sty^p v^ 
 : r\'^r\ ♦ -nni nn"p ji»v "^i^nSN dSiy^ :; '^'?;^' '^'"'^- 
 
44 MORNING SERVICE. 
 
 With a new song the redeemed people offered praise unto 
 thy name at the sea shore : they all gave thanks in unison, 
 and proclaimed thy sovereignty, and said, 
 
 The Lord shall reign for ever and ever. 
 
 O Rock of Israel, arise to the help of Israel, and deliver, 
 according to thy promise, Judah and Israel. Our Re- 
 deemer, the Lord of hosts is his name, the Holy One of 
 Israel. Blessed art thou, O Lord, who hast redeemed Israel. 
 
 The following prayer [AmidaK) to "as in ancient years" p. 54, is to 
 be said standing. 
 
 O Lord, open thou my lips, and my mouth shall declare 
 thy praise. 
 
 Blessed art thou, O Lord our God and God of our 
 fathers, God of Abraham, God of Isaac, and God of Jacob, 
 the great, mighty and revered God, the most high God, who 
 bestowest lovingkindnesses, and possessest all things ; who 
 rememberest the pious deeds of the patriarchs, and in love 
 wilt bring a redeemer to their children's children for thy 
 name's sake. 
 
 During the Ten Days of Penitence say : — 
 
 Remember us unto life, O King, who delightest in life, and 
 inscribe us in the book of life, for thine own sake, O living 
 God. 
 
 O King, Helper,^ Saviour and Shield. Blessed art thou, 
 O Lord, the Shield of Abraham. 
 
 Thou, O Lord, art mighty for ever, thou quickenest the 
 dead, thou art mighty to save. 
 
 From the Eighth Day of Solemn Assembly until the First Day of 
 Passover say : — 
 
 Thou causest the wind to blow and the rain to fall. 
 
am ns^'ry 'Tpp^ d»!;7!ikj i^j^^^ na^in htb' 
 ♦ iinaxi iis^Sani nin dVs nn» 
 : nyi D^yS '?['?^* t nin* 
 
 The follvwing prayer, HI^PJ!, /o nVjlDIi?, /. 54, i> ^ ^« ja«</ 
 standing. 
 
 ( |v T • : • - . T : • - T : t -: 
 
 '•myy '^nan S^n • ^iby! ^ri'^Ni pnv! ^ri'?^ cnn^N 
 
 ♦ 'jari njip) D^^ita D'IPO '???ia ♦ frW '^n N'l^an) 
 i»B' lyp^ Dri*J5 ^w"? "^Ni:! n*5»i Jii3« 'Ipn ^5^n 
 
 During the HH-ltJ'n '»'. fT;^!; jay;— 
 
 • D^nn -)|pb5 i)3,5n3') • n^na VSC ^^P t3''»rf? «n.5j 
 
 • y\Bnn^ nn rm, D^na n»n?3 *J^^it o'piyS niaj nj^x 
 
 ^WOT nnyg •J'DB' flpilO until the First DayofVB^ say:— 
 : D^^ri T'^ilQil O-l")!? 3'''^» 
 
43 MORNING SERVICE. 
 
 King, our fathers' King, our Redeemer, the Redeemer of 
 our fathers, our Maker, the Rock of our salvation; our 
 Deliverer and Rescuer from everlasting, such is thy name ; 
 there is no God beside thee. 
 
 Thou hast been the help of our fathers from of old, a 
 Shield and Saviour to their children after them in every 
 generation : in the heights of the universe is thy habitation, 
 and thy judgments and thy righteousness reach to the fur- 
 thest ends of the earth. Happy is the man who hearkeneth 
 unto thy commandments, and layeth up thy Law and thy 
 word in his heart. True it is that thou art indeed the 
 Lord of thy people, and a mighty King to plead their cause. 
 True it is that thou art indeed the first and thou art the last, 
 and beside thee we have no King, Redeemer and Saviour. 
 From Egypt thou didst redeem us, O Lord our God, and from 
 the house of bondmen thou didst deliver us; all their first- 
 born thou didst slay, but thy first-born thou didst redeem ; 
 thou didst divide the Red Sea, and drown the proud ; but 
 thou madest the beloved to pass through, while the waters 
 covered their adversaries, not one of whom was left. Where- 
 fore the beloved praised and extolled God, and offered hymns, 
 songs, praises, blessings and thanksgivings to the King 
 and God, who liveth and endureth ; who is high and exalted, 
 great and revered; who bringeth low the haughty, and 
 raiseth up the lowly, leadeth. forth the prisoners, delivereth 
 the meek, helpeth the poor, and answereth his people 
 when they cry unto him ; even praises to the Most High 
 God, blessed is he, and ever to be blessed. Moses and 
 the children of Israel sang a song unto thee with great joy, 
 saying, all of them, 
 
 Who is like unto thee, O Lord, among the mighty ones ? 
 Who is like unto thee, glorious in holiness, revered in 
 praises, doing marvels ? 
 
y\Bnai p» ♦ D^iyt) ^^!|^ i-tpin )yp)^^ rm 
 
 ♦ "^iaBna dSiy nr\^ i nini nh-'??^ tinnqx cno?'? 
 y»5y»B' {^'N n.B'N : p« *D$«-ny ^npivi T!?^^^'' 
 
 npiK n»N : Dpn nn'? ni35 '^'?»!i •?|av'? finx N^in 
 !iiS pN "^ny^aoi • pm «in nrixi ptrNi x^in 
 
 T : |T T I : : t : pr v •■ : t |t • : ■ t -; 
 
 •r -:- T :r ■■•: V • ■ • t : p ■ — : t:||-t | -: 
 
 D':3!inN iinsB' nNr':'y : inij vh onto nnx ♦ Dnnx 
 niniB'n) nh^B' nn^ar ann*^ wnai^ • Sx ^iDi^ni^ 
 
 Dn^pK sj^vitt a*'?|)B' n*3^;5!i d*k5 '^'sb'D NjniJi 
 
 ♦ )hvi Q'Sp ny? iay"? niiy) d^^ "iriy) D^py nnis!) 
 '13!| riB'ib ♦ "jjnhi^i i>«in "^i-ia |vW Sx*? ni'?nn 
 
 ♦ o'pa nDNi ♦ nai nntoB'3 nn^B' wy ^ '^xnb'* 
 
 T\ :t: t- t:*; t- t j: "t:» 
 
 N-ji3 8nj33 n-iw npba 'I? nin; dSks n^ba-^b 
 
'42 MORNING SERVICE. 
 
 fringe upon the comers of their garments throughout their 
 generations, and that they put upon the fringe of each 
 corner a cord of blue : and it shall be unto you for a fringe, 
 thai ye may look upon it, and remember a.U the command- 
 ments of the Lord, and do them ; and that ye go not 
 about after your own heart and your own eyes, after which 
 ye use to go astray : that ye may remember and do all my 
 commandments, and be holy unto your God. I am the 
 Lord your God, who brought you out of the land of Egypt, 
 to be your God : I am the Lord your God. 
 
 True and firm, established and enduring, right and faith- 
 ful, beloved and precious, desirable and pleasant, revered and 
 mighty, well-ordered and acceptable, good and beautifid is 
 this thy word unto us for ever and -ever. It is true, the God 
 of the universe is our King, the Rock of Jacob, the Shield of 
 our salvatioh : throughout all generations he endureth and his 
 name endureth ; his throne is established, and his kingdom 
 and his faithfulness endure for ever. His words also live 
 and endure ; they are faithful and desirable for ever and to 
 all eternity, as for our fathers so also for us, our children, 
 our generations, and for all the generations of the seed, of 
 Israel his servants. 
 
 For the first and for the last ages thy word is IgOod 
 and endureth for ever and ever ; it is true and trustworthy, 
 a statute which shall not pass away. True it is that thou art 
 indeed the Lord our God, and the God of our fathers, our 
 
 G 2 
 
n^nnty rhsn 42 
 
 n^rii : nS^n S^ns wan n^^x-Sy wn^i Qmh 
 
 •IT T : V i" : /• : ^t t - j- ■ - j : |t : ^t | : 
 
 dS^i^y *nnNi bi^nS nnx inifin k'?^ dhn Dn^iyyi 
 -riN Dn^B'yi nam rytoS : DnnriK D^y? cMN-ntJ'K 
 rrin* *3n ; r:yrhih d'^ip on^^m ^nixX5-'?3 
 r\)]Th Dn.vp pN?? bam *mvin nl'x D^nSN 
 
 |v •■ I v: JT 
 
 a^ani. iiinx") itosii^ ib';^ djpi py\ y^^] nm 
 n^l] aiDi Sij^i ij^n^i i^'^n^ xniii D^y^i ^arlJl 
 iiiaSib D^iy ^nSx nax : nyi dSiy^ iJ^'^y nn nain 
 •d»p ia^i djp Kin ^ini nn^ t^ye'r |;Jtt apy? i^x 
 
 • T TT ; v|t|- - t t v.v ; " I t : • : 
 
 th\)h ^1p) y\^ "^^1 D^^i'iO^C"''??! d^JiB'xiri-Sy 
 nnxB' n2:x : niiy* vh) pn njiitoxi nax ♦ iyi 
 
41 MORNING SERVICE. 
 
 Deut. xi. 13—21. 
 
 And it simll come to pass, if ye shall hearken diligently 
 unto my commandments which I command you this day, 
 to love the Lord your God, and to serve him with all your 
 heart and with all your soul, that I will give the rain of your 
 land in its season, the former rain and the latter rain, that 
 thou mayest gather in thy corn, and thy wine, and thine oil. 
 And I will give grass in thy field for thy cattle, and thou 
 shalt eat and be satisfied. Take heed to yourselves, lest your 
 heart be deceived, and ye turn aside, and serve other gods, 
 and worship them ; and the anger of the Lord be kindled 
 against you, and he shut up the heaven, that there be no 
 rain, and that the land yield not her fruit ; and ye perish 
 quickly from off the good land which the Lord giveth you. 
 Therefore shall ye lay up these my words in your heart and 
 in your soul ; and ye shall bind them for a sign upon your 
 hand, and they shall be for frontlets between your eyes. 
 And ye shall teach them your children, talking of them 
 when thou sittest in thine house, and when thou walkest by 
 the way, and when thou liest down, and when thou risest 
 up. And thou shalt write them upon the door posts of 
 thine house, and upon thy gates : that your days may be 
 multiplied, and the days of your children, upon the land 
 which the Lord sware unto your fathers to give them, as 
 the days of the heavens above the earth. 
 
 Numbers xv. 37 — 41. 
 And the Lord spake unto Moses, saying, Speak unto the 
 children of Israel, and bid them that they make them a 
 
 G 
 
n^.VO ^pJN n.B^^? *niv?5"'?K ^^VW^ ybe'-DN njni 
 -Sd3 in^iy'^i ^yrha nin'-nx ninx':' ni»n o^nx 
 
 d'^na u'rha farmyi Drinoi oanriS r-ins» 
 
 : J" v: V : :|- v : - ; av : - : iv : • 
 
 -riN nvvi °54» nin^-p]N nnn-j : Dp'? on^iriri^'ni^ 
 
 }nj np; nB'^^ nfibn p.5<nSya rrin?} Dri-inxi 
 DOB'srWi D33i'?-'?y rk>k ni'^-nx bnae'i t n^h 
 
 Av ; : *■ - : vv ; - : - v " ■•- t ; v v : - : )v t 
 
 p;3 jnfitoto^ rn] Dpi^-W Hah Dnk DniK^j!)!i 
 
 nnS D^^nhxS nin» yajyi na'N nto-ixn "^y ni^::: 
 : vnNn-'?y n^mn ^b'2 tirh 
 
 x'D-f^ I'D nanoa 
 
40 MORNING SERVICE. 
 
 and let our hearts cleave to thy commandments, and unite 
 our hearts to love and fear thy name, so that we be never put 
 to shame. Because we have trusted in thy holy, great and 
 revered name, we shall rejoice and be glad in thy salvation. 
 O bring us in peace from the four corners of the earth, and 
 make us go upright to our land ; for thou art a God who 
 worketh salvation. Thou hast chosen us from all peoples 
 and tongues, and hast brought us near unto thy great name 
 for ever in faithfulness, that we might in love give thanks 
 unto thee and proclaim thy unity. Blessed art thou, O 
 Lord, who hast chosen thy people Israel in love. 
 
 (^When prayers are not said with the Congregation, add: — 
 God, faithful King !) 
 
 Deut. vi. 4 — g. 
 Hear, O Israel : the Lord our God, the Lord is One. 
 
 Blessed be His name, whose glorious kingdom i^ f6r ever 
 and ever. 
 
 And thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be 
 upon thine heart: and thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the way, 
 and when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be for frontlets between thine eyes. And thou 
 shalt write them upon the" door posts of thy house, and 
 upon thy gates. 
 
nnnsr nSsn 40 
 
 nripm] nS^jj ♦ iuritja x-iian) h'lisn "rj^-ij? 
 pNn nis^3 vsnN)!? ahph m'yrj\ t '?fn,v=itJ'*5 
 
 ♦ nrix niviB'i '?y'i3 Sn '3 • >y^^^^ nvjbtJip lap^Vini 
 
 • *^^ nnx "^^^la : nar^N? ":|nri?'?^ tj^ nnin'p • nDN| 
 
 (When prayers are not said with the Congregation add: — 
 
 ^«^ 'i^ nB'^i nWn Dni-^in vn) : "TiNp-Sa^i 
 ^i^'ivp D| Ciri T^^*? '^^^^^^ ♦ 1?^'?"'^^ ^''!'^ 
 
 onans^ ; ^w 1V5 nsbbS i^ni "jfT-W. nix'? 
 
39 MORNING SERVICE. 
 
 tranquil joy of spirit, with pure speech and holy melody 
 they all respond in unison, and exclaim with awe : 
 
 Holy, holy, holy is the Lord of hosts : the whole earth is' 
 full of his glory. 
 
 And the Ophanim and the holy Chayoth with a noise of 
 great rushing, upraising themselves towards the Seraphim, 
 thus over against them offer praise and say : 
 
 Blessed be the glory of the Lord from his place. 
 
 To the blessed God they offer pleasant melodies ; to the 
 King, the living and ever-enduring God, they utter hymns and 
 make their praises heard ; for he alone performeth mighty 
 deeds, and maketh new things ; he is the Lord of battles ; 
 he soweth righteousness, causeth salvation to spring forth, 
 createth remedies, and is revered in praises. He is the 
 Lord of wonders, who in his goodness reneweth the creation 
 every day continually; as it is said, (O give thanks) to 
 him that maketh great lights, for his lovingkindness endureth 
 for ever. O cause a new light to shine upon Zion, and may 
 we all be worthy soon to enjoy its brightness. Blessed 
 art thou, O Lord, Creator of the luminaries. 
 
 With abounding love hast thou loved us, O Lord our 
 God, with great and exceeding pity hast thou pitied us. O 
 our Father, our King, for our fathers' sake, who trusted in 
 thee, and whom thou didst teach the statutes of life, be 
 also gracious unto us and teach us. O our Father, merciful 
 Father, ever compassionate, have mercy upon us ; O put it 
 into our hearts to understand and to discern, to mark, learn 
 and teach, to heed, to do and to fulfil in love all the words 
 of instruction in thy Law. Enlighten our eyes in thy Law, 
 
nnriB' n^sn 39 
 
 : iTi3| nNn-'?;) i6^ nixnv '.; B^nj? enip B'np 
 
 nsy^ D^K^jntt Sna tryp? ^Ijpn ni*hi n^^siKni 
 
 • DnoiN) D*n5^a onsy'p n^snlJ' 
 
 -liK : npn o'pij^^ ^5 D^Sn^ Dni« '^^v'? * ^i^^^^ 
 
 1yp^l^? niap ♦ ija'p)? i^^n : ii^,^V i?'?pO J^T'i 
 niB^ySl nb^S na'?'?>i nbSS vb^S S^a^n'pi r^n'? 
 
3§ MORNING SE&ViCI;. 
 
 from aforetime, praised, glorified and extolled from days 
 of old ; O everlasting God, in thine abundant mercies, 
 have mercy upon us. Lord of our strength, Rock of our 
 stronghold, Shield of our salvation, thou Stronghold of 
 ours ! 
 
 The blessed God, great in knowledge, prepared and 
 formed the rays of the sun : it was a boon he produced as 
 a glory to his name : he set the luminaries round about his 
 strength. The chiefs of his hosts are holy beings that exalt 
 the Almighty, and continually declare the glory of God and 
 his hohness. Be thou blessed, O Lord our God, for the 
 excellency of th^ handiwork, and for the bright luminaries 
 which thou hast made : they shall glorify thee for ever. 
 
 Be thou blessed, O our Rock, our King and Redeemer, 
 Creator of holy beings, praised be thy name for ever, O our 
 King ; Creator of ministering spirits, all of whom stand in 
 the heights of the universe, and proclaim with awe in unison 
 aloud the words of the living God and everlasting King. 
 All of them are beloved, pure and mighty ; and all of them 
 in dread and awe do the will of their Master ; and all of 
 them open their mouths in holiness and purity, with song 
 and psalm, while they bless and praise, glorify and reverence, 
 sanctify and ascribe sovereignty to — 
 
 The name of the Divine King, the great, mighty and 
 dreaded One, holy is he ; and they all take upon themselves 
 the yoke of the kingdom of heaven one from the other, 
 and give sanction to one another to hallow their Creator: in 
 
h'>'in^ rh^n 38 
 
 : !iins?5 n^^rto liy^: jja !ii55iy» ^!ix ij-ty pn^ 
 
 :3itD ♦ nm nnr Wsi r?n • ny'?. Vn^ "^ii^a Sk 
 ni3s . i-tu rta^iD iw nnixa • toe''? nba ns* 
 
 T •.. T -;t : •••-:- • -:t : •• i- : - - t | : • 
 
 n.5*^ Sipi nn; nNT5 o^y^D^^Di D^ijr on? n'nb)]f 
 D^m? D^ n^ninx n'pi : aSij; ij^jaii D^»n D*ri'?x 
 
 ni^tra n-iniDni ntrnpa Dn*is-nN Dennis d'pdi 
 Q7ny»!i nn^^soi CD^naE^i D^atintoi nn»T;i!i 
 
 tnnp N-iiun) liaiin Sinan '^I'pton Vxn db'-jik 
 Hill nnja • DnxvS B'npnS ntS nr niB'i aoniJi 
 
 - I - 1- : T : ; •) : - : •. t . . . . 
 
37 MORNING SERVICE. 
 
 Reader. — Magnified and sanctified be his great name in 
 the world which he hath created according to liis will. 
 May he establish his kingdom during your life and during 
 your days, and during the life of all the house of Israel, 
 even speedily and at a near time, and say ye, Ainen. 
 
 Cong, and Reader. — Let his great name be blessed for ever 
 and to all eternity. 
 
 y?«a£fe>-.— Blessed, praised and glorified, exalted, extolled 
 and honoured, magnified and lauded be the name of the 
 Holy One, blessed be he ; though he be high above all the 
 blessings and hymns, praises and consolations, which are 
 uttered in the world ; and say ye, Amen. 
 
 Congregation in an undertone. 
 
 Reader. — Bless ye Blessed, praised, glorified, exalted 
 
 the Lord who is to ^'^^ extolled be the name of the su- 
 
 , , . J preme King of kings, the Holy One, 
 
 be blessed. blessed be he, who is the first and the 
 
 last, and beside him there is no God. 
 
 Cong, and Reader. — Extol ye him that rideth upon the hea- 
 
 Blessed is the Lord vens by his name Jah, and rejoice be- 
 
 . Ill 1 fore him. His name is exalted above 
 
 who IS to be blessed ^11 blessing and praise. Blessed be His 
 
 for ever and ever. name, whose glorious kingdom is for 
 
 ever and ever. Let the name of the 
 
 Lord be blessed from this time forth 
 
 and for evermore. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who formest light and Greatest darkness, who makest peace 
 and createst all things : 
 
 Who in mercy givest light to the earth and to them that 
 dwell thereon, and in thy goodness renewest the creation 
 every day continually. How manifold are thy works, O 
 Lord ! In wisdom hast thou made them all : the earth is 
 full of thy possessions. O King, who alone wast exalted 
 
«n5!i |b^Dv?!i fiD^mii nnii^'pa •^^'??5!] • nniy-]? 
 nSy^ "^nno f<|1 »ix?B' xn"*. co/^?. ««</ 7?w.r. 
 
 T - ; T " ; T I 
 
 ^iB'J^l^'! dtohri^i "iNsr^^l J^sj?^^"! '^lari'; ^'«'^^^- 
 • art y-)^ ♦ NE'-|jr^'? ^b^ '?'?nnn nWn:) "iinn^i 
 Nnara Nnnatyn xm^B'i Nnan^-b-p sjW? 
 
 Congregation in an undertone. Reader. 
 
 -^^ n?np^. •Tna.';,^ , ^^^^^ „.^j^ ^^^^^ 
 
 V"nDN ^^^^^ ^itrs-i H^nttJ nVisb tnhian 5'! 'x\r\% 
 ' V23b siTb^yi nna? n'-a niaiva ■; . ^ ' ' 
 
 Dyis>in«baTi3?D2;tT>,n2 ' ^^ , ^^^ j^^;;^'^ 
 lyi nnsn ir-iha •<'« daJ nt' : iv* '' ' '•' ' '; 
 
 uitDi!) ♦ tD*ar7^5 H'|?V E3n^^l p.^*? i'^^li 
 J ^p;^,"? pxn nxSto • ny y napn? oVa ♦ :: yF5?0 
 
36 MORNING SfiRVlCE. 
 
 have taken hold of the inhabitants of PhiHstia. Then were 
 the dukes of Edora confounded ; the mighty men of Moab, 
 trembling taketh hold of them : all the inhabitants of 
 Canaan are melted away. Terror and dread falleth upon 
 them : by the greatness of thine arm they are as still as a 
 stone ; till thy people pass over, O Lord, till the people 
 pass over, which thou hast acquired. Thou wilt bring them 
 in, and plant them in the mountain of thine inheritance, 
 the place, O Lord, which thou hast made for thee to dwell 
 in, the sanctuary, O Lord, which thy hands have estab- 
 lished. The Lord shall reign for ever and ever. The 
 Lord shall reign for ever and ever. 
 
 For the kingdom is the Lord's : and he is ruler over the 
 nations. And saviours shall come up on mount Zion to 
 judge the mount of Esau ; and the kingdom shall be the 
 Lord's. And the Lord shall be King over all the earth : in 
 that day shall the Lord be One, and his name One. And 
 in thy Law it is written, saying. Hear, O Israel : the Lord 
 our God, the Lord is One. 
 
 On Sabbaths and Holydays continue here " The breath,'^ etc., p. 125. 
 
 Praised be thy name for ever, O our King, the great 
 and holy God and King, in heaven and on earth ; for unto 
 thee, O Lord our God, and God of our fathers, song and 
 praise are becoming, hymn and psalm, strength and do- 
 minion, victory, greatness and might, renown and glory, 
 holiness and sovereignty, blessings and thanksgivings from 
 henceforth even for ever. Blessed art thou, O Lord, God 
 and King, great in praises, God of thanksgivings. Lord of 
 wonders, who makest choice of song and psalm, O King 
 and God, the life of all worlds. 
 
nnntj' thsin 36 
 
 -ny |aN3 !ia^^ -TiynT Snja im 
 
 !|T-Dy nhyriy nin^ ^195? nhy: 
 
 pap ^j;i'v>n^ in? tey^n^ Sm^t^ j n^jp 
 : *?|n; !i3.4i3 *J^^? K'njjo nin^ j^'pys "?iJfi?B''p 
 
 { inN ibf) nm « n.^n: xinn Di»5 ♦ pxn-'^a-W 
 
 0« Sabbaths and Holydays continue here TIDE'J, j>. 125. 
 
 'D^«5 1J'p'?^? ;; n^3 ^^ ^5 •p.*;^?'' Q!p^5 tJ^"»|5rii 
 
 niina n-^h^ T\fy^ n'lx^ni nVnn nnio^^ n*?-!!! 
 ♦ i|S» '?x • J) nriK *^in3 t dSiy-iyi nny;!? niN-iini 
 
 J D'aSiyn *n '^n t|'?» ♦ nn^T n.^B'5 nnian 
 
35 MORNING SERVICE. 
 
 Then sang Moses and the children of Israel this song 
 unto the Lord, and spake, saying, 
 
 I will sing unto the Lord, for he hath been highly ex- 
 alted : the horse and his rider hath he thrown into the 
 sea. The Lord is my strength and song, and he is be- 
 come my salvation : this is my God, and I will glorify him ; 
 my father's God, and I will exalt him. The Lord is a 
 man of war: the Lord is his name. Pharaoh's chariots 
 and his host hath he cast into the sea : and his chosen 
 captains are sunk in the Red Sea. The floods cover 
 them : they went down into the depths like a stone. Thy 
 right hand, O Lord, that is glorious in power, thy right 
 hand, O Lord, dasheth in pieces the enemy. And in the 
 greatness of thy majesty thou overthrowest them that rise 
 up against thee : thou sendest forth thy wrath, it consumeth 
 them as stubble. And witii the blast of thy nostrils the 
 waters were piled up, the streams stood upright as an heap ; 
 the floods were congealed in the heart of the sea. The 
 enemy said, I will pursue, I will overtake, I will divide the 
 spoil : my lust shall be satisfied upon them ; I will draw my 
 sword, my hand shall destroy them. Thou didst blow with 
 thy wind, thg^sea covered them; they sank as lead in the 
 mighty waters. Who is like unto thee, O Lord, amongst 
 the mighty ones : who is like unto thee, glorious in holiness, 
 revered in praises, doing marvels? Thou stretchedst out 
 thy right hand, the earth swallowed them. Thou in thy 
 lovingkindness hast led the people which thou hast re- 
 deemed : thou hast guided them in thy strength to, thy holy 
 habitation. The peoples have heard it ; they tremble : pangs 
 
'"p'^n^i n; n"i;^n ^^y : d*5 nan b^hi. 
 
 nin» npn'pa b'^n nin» : injtoohijfi 
 
 Dhnri Ti;!!^!! lahni : ySa f yin nin^ 
 
 "tria? !i2^;i D^p iaiV5 T^^ 
 
 nax : nra'pa nbhri ^app nhp 
 
 T : • •• T T I T ■ 
 
 n^'s? ri'pnn Kiin ^IliJl n^NJ nob;) 
 
 S^n ptn D'sy ly^^ ♦ l,^!"? 
 
34 MORNING SERVICE. 
 
 Nehemiah ix. 6—^1 1. 
 Thou art the Lord, even thou alone ; thou hast made the 
 heavens, the heaven of heavens, and all their host, the earth 
 and all things that are thereon, the seas and all that is in 
 them, and thou givest life to them all; and the host ol 
 heaven worship thee. Thou art the Lord the God, who 
 didst choose Abram, and broughtest him forth out of Ur of 
 the Chaldees, and gavest him the name of Abraham : and 
 foundest his heart faithful before thee: 
 
 And thou madest a covenant with him to give the land 
 of the Canaanite, the Hittite, the Amorite, and the Periz- 
 zite, and the Jebusite, aind the Girgashite, even to give it 
 unto his seed, and hast performed thy wojrds ; for thou art 
 righteous. And thou sawest the affliction of our fathers 
 in Egypt, and heardest their cry by the Red Sea ; and 
 shewedst signs and wonders upon Pharaoh, and on all his 
 servants, and on all the people of his land ; for thou 
 fcnewest that they dealt arrogantly against them ; and didst 
 make thee a name, as it is this day. And thou didst divide 
 the sea before them, so that they went through the midst 
 of the sea on the dry land ; and their pursuers thou didst 
 cast into the depths, as a stone into the mighty waters. 
 
 Exod. xiv. 30 — XV. 18. 
 Thus the Lord saved Israel that day out of the hand of 
 the Egyptians; and Israel saw the Egyptians dead upon 
 the sea shore. And Israel saw the great power which the 
 Lord put forth against the Egyptians, and the people feared 
 the Lord : and they believed in the Lord, and in Moses 
 his servant. 
 
 F a 
 
nnnty nSsn 34 
 
 •• : -p T - V T |- T T - I |v- : t: t - 
 
 T : ■ - - T )v T V -: T : I viT T t t ; t : -j- t - 
 
 ^'p D^pB'n xnv^ D'ps-nN n»pi;^ nj^x^ ana ib'n 
 nxsp!i : Dnn^N ia^' rii^B'i D^i^a nixa inxvini 
 
 npm iynrS nnS m'\r\) 'D)yr\) ^nani nbsn 
 ^ynha ^jy-n« Nim : nnx pnx ^3 "^inm-nN 
 
 J- -: • t: V v,- - T r I • " • I I-' : ' 
 
 D»m : mn Di*n3 dlj' ■?i'?-B'yni nn^Sy nnn ^3 
 t D^-ry D:p5 pf<"ii!3? nSix&n n^jp^'n 
 
 Dyn !iK-)^»5 i3'7.VOI riin* na'y ig'x n'pn^n "i»n-nK 
 : niy ntJ'aii nin^a ^yt^m nin^-riN 
 
33 MORNING SERVICE. 
 
 and their nobles with fetters of iron ; to execute upon them 
 the judgment written : this is an honour for all his loving 
 ones. Praise ye the Lord. 
 
 Psalm cl. 
 
 Praise ye the Lord. Praise God in his sanctuary : praise 
 him in the firmament of his power. Praise him for his 
 mighty acts : praise him according to his abundant great- 
 ness. Praise him with the blast of the horn : praise him 
 with the harp and the lyre. Praise him with the timbrel 
 and dance : praise him with stringed instruments and the 
 pipe. Praise him with the clear-toned cymbals : praise 
 him with the loud-sounding cymbals. Let everything that 
 hath breath praise the Lord : praise ye the Lord. 
 
 The last verse is repeated. 
 
 Blessed be the Lord for evermore. Amen, and Amen. 
 Blessed be the Lord out of Zion, who dwelleth in Jerusalem. 
 Praise ye the Lord. Blessed be the Lord God, the God of 
 Israel, who alone doeth wondrous things : and blessed be 
 his glorious name for ever; and let the whole earth be 
 filled with his glory. Amen, and Amen. 
 
 Tlie following to "worship thee,'" p. 34, is said standing. 
 
 I Chron. xxix. 10 — 13. 
 
 And David blessed the Lord in the presence of all the 
 congregation : and David said, Blessed art thou, O Lord, 
 the God of Israel our father, from everlasting to everlasting. 
 Thine, O Lord, is the greatness, and the power, and the 
 glory, and the victory, and the majesty : for all that is in 
 the heaven and in the earth is thine ; thine, O Lord, is the 
 kingdom, and the supremacy as head over all. Riches and 
 honour come of thee, and thou rulest over all ; and in 
 thine hand are might and power; and in thine hand it is to 
 make great, and to give strength unto all. Now, therefore, 
 our God, we give thanks unto thee, and praise thy glorious 
 name. 
 
nnriB' nSsn 33 
 
 T -: - T • -: T : 
 
 J i'T» y^'51a iniSSn ^tynpa '^K-^iSSn ♦ n''hhr^ y? 
 
 S Ir ■ • I : - :|t : " -; - T -: - 
 
 ypna iin^iSSn : iSna :i'i3 ^r^hhr^ vnh^aja !in!i'?Sn 
 
 The last verse is repeated. 
 
 •• t: • ■• v: • ■.■: t: | t t -. - r t , 
 
 )hp'\ Q^vh i"in5 ^^ Ifn^^ : n?"? niNS^j ne'V 
 
 The following to D'JfiriB'D, / 34, »> said standing. 
 
 ^S toSixriyi fi'pij;;?? i^'?^ "^^T' ''^'^^ '! '^^^ 
 '^b-*! ninn^ nxin^ nnx^rini • nniniini n'pnjin >^! 
 
 ni Tji:?'! ^^% ^f^i^ nnxi y,^^^^ ■'^^^''^^= ^^^"1 
 D'Tia iii^p^N njjiyi :'?J3'? jstn^^ S-^jS '^-1:51 rT]!in:5i 
 
32 MORNING SERVICE. 
 
 Psalm cxlviii. 
 Praise ye the Lord. Praise ye the Lord from the heavens : 
 praise him in the heights. Praise ye him, all his angels : 
 praise ye him, all his host. Praise ye him, sun and moon : 
 praise him, all ye stars of light. Praise him, ye heavens of 
 heavens, and ye waters that are above the heavens. Let 
 them praise the name of the Lord : for he commanded, 
 and they were created. He hath established them for 
 ever and ever : he gave a decree which none shall trans- 
 gress. Praise the Lord from the earth, ye sea-monsters and 
 all deeps : fire and hail, snow and smoke ; stormy wind, 
 fulfilling his word : mountains and all hills ; fruit trees and 
 all cedars : wild beasts and all cattle ; creeping tilings and 
 winged birds : kings of the earth and all peoples ; princes 
 and all judges of the earth : both young men and maidens ; 
 old men and children : let them praise the name of the 
 Lord ; for his name alone is exalted : his majesty is above 
 the earth and heaven. And he hath lifted up a horn for 
 his people, to the praise of all his loving ones ; even of the 
 children of Israel, the people near unto him : praise ye the 
 Lord. 
 
 Psalm cxiix. 
 
 Praise ye the Lord. Sing unto the Lord a new song ; his 
 praise in the assembly of those that love him. Let Israel 
 rejoice in his Maker : let the children of Zion be glad in 
 their King. Let them praise his name with the dance: 
 let them sing praises unto him with the timbrel and lyre. 
 For the Lord taketh pleasure in his people : he adorneth 
 the meek with salvation. Let those that love him triumph 
 in glory: let them exult upon their beds. High praises 
 of God are in their throat, and a two-edged sword in their 
 hand ; to execute vengeance upon the nations, and punish- 
 ments upon the peoples : to bind their kings with chains, 
 
I : - • |- T - I • T : V -: - t -: - 
 
 T ' TT : - J |- : V |V TT 
 
 iiin n^'p iDE' ^m-'^ nin^ DB'-nx ^iS'^n* t Dny? 
 
 vn'ppj-Ss^ n'pnjn toy'? np ny) : n^ttB>) f nx-W 
 
 : r\\hb^ iinjp cy Sxn^: 05"? 
 
 iitSsj! : nyitJ^^a DMjy iss: ^m r\p\ nxh-*3 
 Q*iii5 n»p? ni^y'? : nn^a ni»s*3 aip) Djn^ia 
 
31 MORNING SERVICE. 
 
 wicked he maketh crooked. The Lord shall reign for ever, 
 thy God, O Zion, unto all generations. Praise ye the 
 Lord. 
 
 Psalm cxlvii. 
 
 Praise ye the Lord ; for it is good to sing praises unto 
 our God ; for it is pleasant, and praise is seemly. The 
 Lord doth build up Jerusalem ; he gathereth together the 
 outcasts of Israel. He healeth the broken in heart, and 
 bindeth up their wounds. He counteth the number of the 
 stars; he calleth them all by their names. Great is our 
 Lord, and mighty in power ; his understanding is infinite. 
 The Lord upholdeth the meek : he abaseth the wicked to 
 the ground. Sing unto the Lord with thanksgiving ; sing 
 praises upon the lyre unto our God : who covereth the 
 heaven with clouds, who prepareth rain for the earth, -who 
 maketh grass to sprout upon the mountains ; who giveth 
 to the beast its food, and to the young ravens which cry. 
 He delighteth not in the strength of the horse, he taketh 
 no pleasure in the vigour of a man. The Lord taketh 
 pleasure in them that fear him, in them that hope for his 
 lovingkindness. Extol the Lord, O Jerusalem ; praise thy 
 God, O Zion. For he hath strengthened the bars of thy 
 gates ; he hath blessed thy children within thee. He 
 maketh peace in thy borders ; he satisfieth thee with the 
 fat of wheat. He sendeth out his commandment to the 
 earth; his word runneth very swiftly. He giveth snow 
 like wool ; he scattereth hoar frost like ashes. He casteth 
 forth his ice like morsels : who can stand before his cold ? 
 He sendeth out his word, and melteth them : he causeth 
 his wind to blow, and the waters flow. He declareth his 
 words unto Jacob, his statutes and his judgments unto Israel. 
 He hath not dealt so with any nation : and as for his judg- 
 ments, they do not know them. Praise ye the Lord. 
 
: ^iJiSbri nil rh p*v Tp'^^ ^'?^v'? nin» 
 injiiinS nis-ini iii^^nx Snii : xnp^ n'ltoB' d'?^'? 
 
 I : ■ - I -: I" -: t t| : • •• t ■.. : 
 
 n^ttittsn it:o pixS r^ten D*iy3 D^ttE' riDoan 
 
 - |. : - - T T I V|T T ) . .. - . T : ■ |- T •/ - : - 
 
 "i^« 3"!i^ '3;iS nartS npn?'? jnii : i*vh o'ln 
 
 niW TjSiia^ wr\ : "^aip? T,^? ^^^5 X7^^ '^'^^ 
 n-)n;p-ny px ima« rhWn : '^y*5?J'! n^tsn n'pn 
 : nrs) n|N3 niB5 "ittp hp jnan : nil i^n: 
 
30 MORNING SERVICE. 
 
 and talk of thy power ; to make known to the sons of men 
 his mighty acts, and the majestic glory of his kingdom. 
 Thy kingdom is an everlasting kingdom, and thy dominion 
 endureth throughout all generations. The Lord upholdeth 
 all that fallt and raiseth up all those that are bowed down. 
 The eyes of all wait upon thee ; and thou givest them their 
 food in due season. Thou openest thine hand, and satis- 
 fiest every living thing with favour. The Lord is righteous 
 in all his ways, and loving m all his works. The Lord is 
 nigh unto all them that call upon him, to all that call upon 
 him in truth. He will fulfil the desire of them that fear 
 him ; he also will hear their Cry, and will save them. The 
 Lord guardeth all them that love him ; but all the wicked 
 will he destroy. My mouth shall speak of the praise of 
 the Lord ; and let all flesh bless his holy name for ever and 
 ever. 
 
 Blit we will bless the Lord from this time forth and for 
 evermore. Praise ye the Lord. 
 
 Psalm cxlvi. 
 
 Praise ye the Lord. Praise the Lord, O my soul : I will 
 praise the Lord, while I live : I will sing praises unto my 
 God while I have my being. Put not your trust in princes, 
 in a son of man, in whom there is no help. When his 
 breath goeth forth, he returneth to his earth ; in that very 
 day his designs perish. Happy is he that hath the God of 
 Jacob for his help, whose hope is in the Lord his God; 
 who made heaven and earth, the sea, and all that is therein ; 
 who keepeth truth for ever ; who executeth judgment for 
 the oppressed j who giveth food to the hungry : the Lord 
 looseth the prisoners; the Lord openeth the eyes of the 
 blind ; the Lord raiseth up them that are bowed down ; the 
 Lord loveth the righteous ; the Lord guardeth the strangers; 
 he upholdeth the fatherless and widow ; but the way of the 
 
: ini ^h-'??? '^iiiWtofiJi D*to^j;-b n^a'p^ ^nis'pti 
 
 : inya a'p^K-riN cnS-jnij nrix) nsb'* t|*^n Sb ^:^y 
 : jixn ^n-Sa'p y^a^toi ^T/nN npis 
 
 : nibN3 ^HNip^ iB^N} Sb"? VN^p-S?^ njn; ^hp 
 
 DHN-p^ d^inji !intp;iri-SN t niyi \nSxS nn^rs 
 K!)nn DV5 inD-jN^ nB**^ inin xyn : riwn iS |*ne' 
 -Sy nnB' nrya ipy? Snb' nip^x t vnjfn^y n^x 
 -^B'N-'?3-nNi D*n-nN via) D^ae> njj'y : vn'?N r\)p\ 
 
 V -: T V : T- V I viT T • j- t . ^ t .. t . 
 
 Dniy np> nin; t Dn^D^< n^ria nin; D^iy^'? Dn|7 
 -nx ^»B' nin; : D^pnv lanx nin^ d^s^is? cjpT nin; 
 
29 MORNING SERVICE. 
 
 For the Lord hath chosen Zion ; he hath desired it for his 
 habitation. For the Lord hath chosen Jacob unto himself, 
 Israel for his peculiar treasure. For the Lord will not cast 
 off his people, neither will he forsake his inheritance. And 
 he, being merciful, forgiveth iniquity, and destroyeth not : 
 yea, many a time he turneth his anger away, and doth 
 not stir up all his wrath. Save, Lord : may the King answer 
 us on the day when we call. 
 
 Happy are they that dwell in thy house : they will be 
 ever praising thee. (Selah.) Happy is the people, that 
 is in such a case : happy is the people, whose God is the 
 Lord. 
 
 Psalm cxlv. A Psalm of Praise : of David. 
 
 I will extol thee, my God, O King ; and I will bless thy 
 name for ever and ever. Every day will I bless thee ; and 
 I will praise thy name for ever and ever. Great is the 
 I>ord, and exceedingly to be praised: and his greatness is un- 
 searchable. One generation shall laud thy works to another, 
 and shall declare thy mighty acts. On the majestic glory of 
 thy splendour, and on thy marvellous deeds, will I meditate. 
 And men shall speak of the might of thy awful acts ; and 
 I will recount thy greatness. They shall pour forth the fame 
 of thy great goodness, and shall exult in thy righteousness. 
 The Lord is gracious and merciful ; slow to anger and of 
 great lovingkindness. The Lord is good to all; and his 
 tender mercies are over all his works. All thy works shall 
 give thanks unto thee, O Lord ; and thy loving ones shall 
 bless thee. They shall speak of the glory of thy kingdom, 
 
laBnibS nii« jvxsi *^ nni-*3 tnby»i ni^c Nin ^n»i 
 
 T : T • I • : t: - t • -■-- t* 'Iv- 
 
 T •.. : • " T : • T - T I -; - • 
 
 |iy n35; cinn K!ini : airr. n'? "inSr;!?! toy ^^^ B'ts! 
 : in»n-S3 *i^y* n'^i iisx n^B'n'? naim n^ne'! k'?! 
 
 t-;t 'T : - 't; t;*; •: 
 
 : !iJNnp-Dvn ^Jiy* "nSsn ny^B'in « 
 
 : rhf ^I'p'^n) niy -Tin*? ^i^'i* *^.^«< 
 : vri^N ^^a' Dyn nj^N iV nosty Dyn n.B'N 
 
 T •,- t;v t t " : - T jT V T T •■ : 
 
 ♦nnS n'?nn "'»? 
 
 • T ; T • : 
 
 : nyi D^ij;^ ^}?p riSipn^iti ^^nn^it DV-S35 
 
 !•- I |v : I IV -: - " : 
 
 : T\n>m ^■^nihsii nm ^nin nina inn 
 
 T I- T I |v : : • •• : • : I |v 
 
 T |v: - -: I : T -..: |" I !• ■ 
 
 : -iDn-'?-iJ!i D^SN T\ii nin* D>inni psn 
 : nails':!!; Yl*"??^- TN^"'^? "^'^= ^''1''* 
 
28 MORNING SERVICE. 
 
 spring up like a palm-tree; he shall grow tall like a cedar in 
 Lebanon. Planted in the house of the Lord, they shall 
 blossom in the courts of our God. They shall still shoot 
 forth in old age ; they shall be full of sap and green : to 
 declare that the Lord is upright ; he is my rock, and there 
 is no unrighteousness in him. 
 
 Psalm xciii. 
 The Lord reigneth ; he hath robed him in majesty ; the 
 Lord hath robed him, yea, he hath girded himself with 
 strength : the world also is set firm, that it cannot be 
 moved. Thy throne is set firm from of old : thou art 
 from everlasting. The streams have lifted up, O Lord, 
 the streams have lifted up their voice ; the streams lift up 
 their roaring. Than the voices of many waters, mighty 
 waters, breakers of the sea, more mighty is the Lord on 
 high. Thy testimonies are very faithful : holiness becometh 
 thine house, O Lord, for evermore. 
 
 On Weekdays continue here from p. 20. 
 
 Let the glory of the Lord endure for ever ; let the Lord 
 rejoice in his works. Let the name of the Lord be blessed 
 from this time forth and for evermore. From the rising of the 
 sun unto the going down thereof the Lord's name is to be 
 praised. The Lord is high above all nations, and his glory 
 above the heavens. Thy name, O Lord, endureth for ever; 
 thy memorial, O Lord, throughout all generations. The 
 Lord hath established his throne in the heavens ; and his 
 kingdom ruleth over all. Let the heavens rejoice, and let 
 the earth be glad ; and let them say among the nations. 
 The Lord reigneth. The Lord reigneth; the Lord hath 
 reigned ; the Lord shall reign for ever and ever. The Lord 
 is King for ever and ever ; the nations are perished out of 
 his land. The Lord hath frustrated the design of the 
 nations ; he hath foiled the thoughts of the peoples. Many 
 are the thoughts in a man's heart ; but the counsel of the 
 Lord, that shall stand. The counsel of the Lord standeth 
 fast for ever, the thoughts of his heart to all generations. 
 For he spake, and it was; he commanded, and it stood fast. 
 
nnnK' nSsn 28 
 
 niy : inns.* ^yrh^ ni'iviil nin; n^na nhw 
 
 -s)K njxnn ly nin; B'iS E'5'7 nixi ijSa nin; j'x 
 
 ■ T I V I : T : 
 
 On Weekdays continue here from p. 20. 
 
 t; • : T -; - ; t; - ; t ^ ; t; ; • • 
 
 : nn5 D^pB'n Sy j* i d^irSa-Sy tn \ \\ w '^'pn?? 
 
 ' ■• T : -I- T - : : • ' |t t - : - : • 
 
 i tiw nia^na K*jri D^ia my n*sn *^) : ixind 
 my t Dipn x^n j? nvyi b'^X"^'?? niae'riD nisi 
 iDN N!in ^3 nil 'rh ia'? nb^riiD nbyri o'piy'? \\ 
 
2 7 MORNING SERVICE. 
 
 the sons of men ; from the place of his habitation he gazetli 
 upon all the inhabitants of the earth; he that fashioneth 
 the hearts of them all, that giveth heed to all their works. 
 A king is not saved by greatness of power : a mighty man 
 is not delivered by greatness of strength. A horse is a 
 vain thing for safety : neither shall he rescue any by his 
 great power. Behold, the eye of the Lord is upon them 
 that fear him, upon them that hope for his lovingkindness ; 
 to deliver their soul from death, and to keep them alive 
 in famine. Our soul waiteth for the Lord: he is our 
 help and our shield. For our heart shall rejoice in him, 
 because we have trusted in his holy name. Let thy loving- 
 kindness, O Lord, be upon us, according as we have hoped 
 for thee. 
 
 Psalm xcii. A Psalm, a Song for the Sabbath Day. 
 It is a good thing to give thanks unto the Lord, and to 
 sing praises unto thy name, O Most High : to declare thy 
 lovingkindness in the morning, and thy faithfulness every 
 night, with an instrument of ten strings and with a harp, 
 with thoughtful music upon the lyre. For thou, O Lord, 
 hast made me rejoice through thy work : I will exult in the 
 works of thy hands. How great are thy works, O Lord : 
 thy thoughts are very deep. A brutish man knoweth it 
 not, neither doth a fool understand this : when the wicked 
 sprang up as the grass, and all the workers of iniquity 
 flourished, it was that they might be destroyed for ever. 
 But thou, O Lord, art on high for evermore. For, lo, 
 thine enemies, O Lord, for, lo, thine enemies shall perish ; 
 all the workers of iniquity shall be scattered. But my horn 
 hast thou exalted, like that of the wild-ox : I am anointed 
 with fresh oil. Mine eye also hath seen my desire on mine 
 enemies ; mine ears have heard my desire of them that 
 rose up against me, doers of evil. The righteous shall 
 
nnntj' rh^n 27 
 
 • I • I ' I ; I ■ T T T " ; T V T T 
 
 : T : ■ - |v|v - I T : 
 
 h'^^ ','nprh D^Sn^o'? vk^i^-Sk nin? py nan 
 n'ln^S nnan iij^'SJ tiiyna DnvnSi dlj'sj nisa 
 
 T T : )■■ ; - T TT T - : t ; - vjt ■ 
 
 ijy-ip DB':2 ^3 !|J3'? um' b->3 : x^n ijiijxs!) !i:i^Ty 
 
 :|T . : . |.. . - : . . j.. . ^ |... .. 
 
 J "nS !ii'?n* iB'xa ^li^W nin^ Ti'^DrT^n^ : iijnba 
 
 |T : |- • V -: - I" T T : | : : - * : : 1^ t 
 
 'iisr^i nin^S nnh'? :3i£D : nar'n dv"? n^B' niatto a'v 
 J ni'^^'pa ^nJitoxi fj^^on ^plna i^^n^ j jvSy '^;?5B'^ 
 
 .,..-. . . . I T • ■• -: -.-IT ■• -:- T •• -: 
 
 S»p;)i p* iih "lya B'^n : 'fi'piB'nto ^ipi^v "'^^ !^P1 
 
 (■ T- V |- : • T : - I : ■ v I • t 
 
 D^j^ Dh» nriN) :ny-ny Dia^'n'p px ^(?5Jb-':'3 
 iinaN* "fi^n^N n3n-*3 nin; -^j^i^K n^n ^3 { nin* 
 ^rh^ onp D^Ni3 onpi : px ^'?yr'?3 imsni 
 D^y^to 'h^ ^'^pz ^■jitJ'l ^yy tsani t py-i jama's 
 :n3?': pji^s n«5 ma: lans pnv : 'm ^^vp^^ 
 
26 MORNING SERVICE. 
 
 endureth for ever : Sihon king of the Amorites : for his 
 lovingkindness endureth for ever : and Og king of Bashan : 
 for his lovingkindness endureth for ' ever : and gave their 
 land for an heritage : for his lovingkindness endureth for 
 ever : even an heritage unto Israel his servant : for his 
 lovingkindness endureth for ever. Who remembered us in 
 our low estate : for his lovingkindness endureth for ever : 
 and hath released us from our adversaries : for his loving- 
 kindness endureth for ever. He giveth food to all flesh : 
 for his lovingkindness endureth for ever. O give thanks 
 unto the God of heaven : for his lovingkindness endureth 
 
 for ever. 
 
 Psalm xxxlii. 
 
 Exult in the Lord, O ye righteous : praise is seemly for 
 
 the upright. Give thanks unto the Lord with the lyre ; sing 
 
 praises unto him with the harp of ten strings. Sing unto 
 
 him a new song ; play skilfully with shouls of joy. For 
 
 the word of the Lord is right ; and all his work is done in 
 
 faithfulness. He loveth righteousness and justice : the 
 
 earth is full of the lovingkindness of the Lord. By the 
 
 word of the Lord the heavens were made ; and all the host 
 
 of them by the breath of his mouth. He gathereth the 
 
 waters of the sea together as a heap : he layeth up the 
 
 floods in store-houses. Let all the earth fear the Lord : let 
 
 all the inhabitants of the world stand in awe of him. For 
 
 he spake, and it was ; he commanded, and it stood fast. The 
 
 Lord hath frustrated the design of the nations; he hath 
 
 foiled the thoughts of the peoples. The counsel of the 
 
 Lord standeth fast for ever, the thoughts of his heart to all 
 
 generations. Happy is the nation whose God is the Lord ; 
 
 the people whom he hath chosen for his own inheritance. 
 
 The Lord looketh down from heaven ; he beholdeth ^11 
 
 E 2 
 
nnna' nSsn 26 
 
 :npn d'piy'p *3 
 tnpn p'piv'? 'I 
 
 iK'3-'?3^ pri^ jnj 
 
 T': TT -t;- t - I "•" 
 
 tr-jri i^B' i'? in^B* : i^-n»T im '^ijs -11333 nin*'? 
 
 |- -: - T : T : - : t r ■ t : ■ |-- |- •• 
 
 ni6b nin; npn i3|)^a^ npny idk t n3!iDK3 
 -^3 vs nn3!i )^i D^»B' nirr -ins : rnxn 
 : niiPinjji nnvix? |ni D*n *;b i33 d33 t dk3x 
 : Sin ^3B'^-'?3 niJ* iugd rnxn-Ss nin^D ixn^* 
 
 : T I T |v • I V|T T T r : ■■ : . 
 
 n^sn nin^ 5 nbyn n^v xin ^nj.i -ipx K!in ^3 
 rh^h nin^ nvy : c^ay ni3B'n;p xon D.i-i my 
 nin)■'^B'^? ')sn n^N : ini nn'p S:h nn^ria ibyn 
 nin* £3»3n Q'i^m : i"? nSn^S "ins own vri'?N 
 
 T ; " ' ' *(- T ■ T : : T T T T v: 
 
25 MORNING SERVICE. 
 
 Lord : ye that fear the LorJ, bless ye the Lord. Blessed 
 be the Lord out of Zion, who dwelleth at Jerusalem. Praise 
 ye the Lord. 
 
 Psalm cxxxvi. 
 
 O give thanks unto the Lord ; for he is good : for his 
 lovingkindness endureth for ever. O give thanks unto the 
 God of gods : for his lovingkindness endureth for ever. O 
 give thanks unto the Lord of lords : for his lovingkindness 
 endureth for ever. To him who alone doeth great marvels : 
 for his lovingkindness endureth for ever. To him that by 
 understanding made the heavens : for his lovingkindness 
 endureth for ever. To him that spread forth the earth 
 above the waters : for his lovingkindness endureth for ever. 
 To him that made great lights : for his lovingkindness en- 
 dureth for ever : the sun to rule by day : for his loving- 
 kindness endureth for ever : the moon and stars to rule 
 by night : for his lovingkindness endureth for ever. To 
 him that smote the Egyptians in their firstborn : for his 
 lovingkindness endureth for ever : and brought out Israel 
 from among them : for his lovingkindness endureth for ever : 
 with a strong hand, and with a stretched out arm : for his 
 lovingkindness endureth for ever. To him who parted the 
 Red Sea in sunder: for his lovingkindness endureth for ever: 
 and made Israel to pass through the midst of it : for his 
 lovingkindness endureth for ever : but overthrew Pharaoh 
 and his host in the Red Sea : for his lovingkindness en- 
 dureth for ever. To him who led his people through the 
 wilderness : for his lovingkindness endureth for ever. To 
 him who smote great kings : for his lovingkindness endureth 
 for ever : and slew mighty kings : for his lovingkindness 
 
 E 
 
'S|!i"i3 : np^-nx 
 
 npn dSij;'? *3 
 npn D^iy^ *3 
 npn oSij/? "2 
 iipn oSiy"? ^3 
 npn bSiv'p '3 
 npn nSiy'p ^3 
 npn rh)h '3 
 npn n'^ij/p ^3 
 npn Qh\)h '3 
 npn rh\}h ^3 
 npn pSij^ *3 
 npn uh^vb *3 
 npn a'piy'? ^3 
 npn oSiyS *3 
 npn pSij/? *3 
 
 nnntj' n'^sn 25 
 
 !i3'i3 nin* ♦XT nin^-nx !i3n3 
 
 : n)!iS'?n pJpB'n^ ptj' jvsp nin» 
 
 3to-^3 nin^S nin v^p 
 
 p^ri'^Niri 'ri'?xS nin 
 
 p^n^fn *jn^?S nin 
 
 iin'p ni'?'!^ nixSsj ne'V^ 
 
 niuria P^ip^n ncry'? 
 
 D^sn-Sy pNn ypi^'? 
 
 n^'?n4 pniN nby*? 
 
 Di»3 nWppS B'PtJ'n-nx 
 
 n'p^'pa niSa'aaS D^33i3') m»n-nN 
 
 * :|T - : : V : ■ t : - |"t- 
 
 pnni333 Dn.vp nsa'p 
 
 D3inp '^K'l^^ Nvi*i 
 
 n^yiD^ yi-ipi npm n;5 
 
 pnwS e)iD-D! in'? 
 
 i3in5 Sk']?:'^ "i*3yri"i 
 
 c|©-D*3 i'?*ni ny-j? nyai 
 
 isipa isy y'?^'^'? 
 D^Sn^ D'pSp n3p'p 
 
24 MORNING SERVICE. 
 
 calleth upon me, I will answer him ; I will be with him in 
 trouble : I will deliver him and honour him. With length 
 of days will I satisfy him, and will let him see my salva- 
 tion. Repeat the last verse. 
 
 Psalm cxxxv. 
 
 Praise ye the Lord. Praise ye the name of the Lord ; 
 praise him, O ye servants of the Lord : ye that stand in 
 the house of the Lord, in the courts of the house of our 
 God. Praise ye the Lord : for the I^ord is good : sing 
 praises unto his name ; for it is pleasant. For the Lord 
 hath chosen Jacob unto himself, and Israel for his peculiar 
 treasure. For I know that the Lord is great, and that 
 our Lord is above all gods. Whatsoever the Lord pleaseth, 
 that doeth he, in heaven and in earth, in the seas and in 
 all deeps. He causeth vapours to ascend from the ends of 
 the earth ; he maketh lightnings for the rain ; he bringeth 
 forth the wind out of his treasuries. It is he who smote 
 the firstborn of Egypt, both of man and beast. He sent 
 signs and wonders into the midst of thee, O Egypt, upon 
 Pharaoh, and upon all his servants. It is he who smote 
 great nations, and slew mighty kings ; Sihon king of the 
 Amorites, and Og king of Bashan, and all the kingdoms of 
 Canaan : and gave their land for an heritage, an lieritage 
 unto Israel his people. Thy name, O Lord, endureth for 
 ever; thy memorial, O Lord, throughout all generations. 
 For the Lord shall judge his people, and repent himself 
 concerning his servants. The idols of the nations are 
 silver and gold, the work of men's hands. They have 
 mouths, but they speak not ; eyes have they, but they see 
 not; they have ears, but they hear not; neither is there 
 any breath in their mouths. They that make them shall 
 become like unto them ; yea, every one that trusteth in 
 them. O house of Israel, bless ye the Lord : O house of 
 Aaron, bless ye the Lord : O house of Levi, bless ye the 
 
nnpiB' rhsiT) 24 
 
 X)ii : 1^ln?5^?l >inv'pntf n^y^ ^ajx toy ^r\m) 
 
 Repeat the last verse. X '<T\'il'W*'% inXIKI iHy^l^K D'^i^) 
 
 I r\v\\ n^y ^iS^n nin) u$-t\^ ■^r\ • n^^^S'pn n'S^. 
 
 D*p-i5 n«i7 nxpD D*Kb';i nSyo : niahjfi-'^ai d*s»5 
 nb5 nariB' : vnnyiNa nn nxid n^'y ntJisV 
 ^apina D^nijbi nhix hSb' : npri|-ny DnNa DnxD 
 Jim D^ii D*i3 nana' : inarVaai nyis? onxD 
 jB'an "Tj^p Jij;'p!i nbxn -^Sa jin^i?'? j D^a!ixy d^a'?^ 
 '^N")^:^ nSriJ n'pn^ Dvi« iri^l : JVJ? nb'poa '?b'?i 
 p-!)-'3 { nnj-nn^ finar nin* dSij;'? '^i^B' nin^ : isy 
 anri cioa D^iiin ^axy : omn* inay-'?yi ixsy nin^ 
 
 T t: )-.|v • - •• - -: T V : • t t -: - : - t : 
 
 nS] on'? D*yy nai; n*:)! nn^ ns : D-rx n^ na^ya 
 
23 MORNING SERVICE. 
 
 away. Who knoweth the power of thine anger, and thy 
 wrath according to the fear that is due unto thee ? So teach 
 us to number our days, that we may get us a heart of 
 wisdom. Return, O Lord; how long? — and repent thee 
 concerning thy servants. O satisfy us in the morning with 
 thy lovingkindness ; that we may exult and rejoice all our 
 days. Make us rejoice according to the days wherein thou 
 hast afflicted us, the years wherein we have seen evil. Let 
 thy work be made manifest unto thy servants, and thy 
 majesty upon their children. 
 
 And let the pleasantness of the Lord our God be upon 
 us : and establish thou the work of our hands upon us ; 
 yea, the work of our hands establish thou it. 
 
 Psalm xci. 
 
 He that dwelleth in the shelter of the Most High abideth 
 under the shadow of the Almighty. I say of the Lord, 
 He is my refuge and my fortress ; my God, in whom I 
 trust. — For he shall deliver thee from the snare of the 
 fowler, and from the noisome pestilence. He shall cover 
 thee with his pinions, and under his wings shalt thou 
 take refuge : his truth shall be a shield and a buckler. 
 Thou shalt not be afraid of the terror by night, nor of the 
 arrow that flieth by day ; of the pestilence that walketh in 
 darkness, nor of the plague that ravageth at noon day. A 
 thousand may fall at thy side, and ten thousand at thy 
 right hand ; it shall not come nigh unto thee. Only with 
 thine eyes shalt thou look on, and see the retribution of 
 the wicked. — For thou, O Lord, art my refuge. — Thou 
 hast made the Most High thy dwelling place ; there shall 
 no evil befall thee, neither shall any scourge come nigh 
 thy tent. For he shall give his angels charge over thee, to 
 keep thee in all thy ways. They shall bear thee upon their 
 hands, lest thou strike thy foot against a stone. Thou 
 shalt tread upon the lion and the adder : upon the young 
 lion and the serpent shalt thou trample. — Because he hath 
 set his love upon me, therefore will I deliver him : I will 
 set him on high, because he knoweth my name. When he 
 
nnntj' nSsn 23 
 
 nin* nniB' t nosn ^li*? Niii pin p ^lyib* nioibS 
 
 T : T T : T - : ■ t : ^ - | ■■ |- t : • 
 
 ^Dn nj5J3i !ii5J5iJ' t •^fnarSy Dmn) ^n»-iy 
 ^jn^ay nito*3 ii^nsB' : irib'-S^s nnab'ji nij-iisi 
 
 |T ■ • • I- : - I" T T : T : : ■ : t -: - : 
 
 nin^S nttK : pi'^n: '"iB' Sx? jv^y inp5 :ip' x'^j 
 rh'h nnsD xn^n-NS : iri&N mnbi nn^: nonn 
 
 T :|T - I- . T ■ • -: T : T v ; v 
 
 niB': at3j5ti Tj'^ri! '7SN3 na"i.» : Dav ti^iy: |*na 
 
 -♦3 J nxnn d^vb'-) hdWi b*3n '?j*yy5 pi ' ^^\ 
 Y,'?« naxn-iiS : -^ipt? p>f2t jv'py *pna nin* nriK 
 
 ♦3 : |*-ini -irs3 Dbin ^TJ? 10l>3 '^njs'-'^y : "?i|7^n 
 
22 MORNIKG SERVICE. 
 
 from speaking guile. Depart from evil and do good ; seek 
 peace and pursue it. The eyes of the Lord are towards 
 the righteous, and his ears are towards their cry. The 
 face of the Lord is against them that do evil, to cut off the 
 remembrance of them from the earth. (The righteous) 
 cry, and the Lord hearkeneth, and delivereth them out of 
 all their troubles. The Lord is nigh unto them that are of 
 a broken heart, and saveth such as are of a contrite spirit. 
 Many are the evil fortunes of the righteous : but the Lord 
 delivereth him out of them all. He keepeth all his bones : 
 not one of them is broken. Evil shall slay the wicked ; 
 and they that hate the righteous shall be condemned. The 
 Lord setteth free the soul of his servants ; and none that 
 take refuge in him shall be condemned. 
 
 Psalm xc. A Prayer of Moses, the man of God. 
 
 O Lord, thou hast been a dwelling place unto us in all 
 generations. Before the mountains were brought forth, 
 or ever thou gavest birlh to the earth and the world, even 
 from everlasting to everlasting tliou art God. Thou turnest 
 man back to dust, and sayest. Return, ye children of men. 
 For a thousand years in thy sight are but as yesterday when 
 it is past, and as a watch in the night. Thou earnest them 
 away as with a flood; they are in a sleep : in the morning 
 they are like grass which sprouteth afresh. In the morning 
 it bloometh, and sprouteth afresh ; in the evening it is cut 
 down, and withereth. For we are consumed by thine anger, 
 and in thy wrath are we confounded. Thou hast set our 
 iniquities before thee, our secret sins in the light of thy 
 countenance. For all our days haye passed away in thy 
 wrath, we bring our years to an end like a sound. The 
 days of our years are threescore years and ten, or even by 
 reason of strength fourscore years ; yet is their pride but 
 travail and nothingness ; for it is soon gone by, and we fly 
 
: dS^5fn Dnh^-Ssfii y»B' nirri ipyx 
 
 T ■ • T T T • - I- T T - I -: T 
 
 : nin* laS^V! s'ps^i p'*^.V rtpl niai 
 : rria^j n':' nana nnx vnbvy':'3 "iDB' 
 
 : ia Q^pnn-Sa idb'n; n*?) vjny b'Sj nin* nnb 
 n**n r\m pyp *^^^? D^ri'?Nn-B'*K na'oS n'psn '^ 
 
 SSiD* nnyS Pi^ni y'T npina : sii'^n! ^^vn| ipiaa 
 
 ^nnay^ os «*pr'^? '? • T,^?" ^^^^"^ ''^p'^^ TiJ-^^'? 
 ^3 tiNi Say Darrii n:6J'' D^aiae' nh^aja dni 
 
 • I V (T T TT T:T; TT 
 
21 MORNING SERVICE. 
 
 righteous altogether. More to be desired are they than 
 gold, yea, than much fine gold : sweeter also than honey 
 and the droppings of the honeycomb. Moreover by them 
 is thy servant warned: in keeping them there is great 
 reward. Who can discern his errors ? Clear thou me from 
 hidden faults. Keep back thy servant also from presump- 
 tuous sins ; let them not have dominion over me : then 
 shall I be blameless, and I shall be clear from great trans- 
 gression. Let the words of my mouth and the meditation 
 of my heart be acceptable before thee, O Lord, my Rock 
 and my Redeemer. 
 
 P.salm xxxiv. A Psalm of David ; when he changed his behaviour 
 before Abimelech, who drove him away, and he depsurted. 
 
 I will bless the Lord at all times : his praise shall con- 
 tinually be in my mouth. My soul shall make her boast 
 in the Lord : the meek shall hear and rejoice. O magnify 
 the Lord with me, and let us exalt his name together. I 
 sought the Lord, and he answered me, and delivered me 
 from all my fears. They looked unto him, and shone with 
 joy : and their faces shall not be confounded. This suf- 
 ferer cried, and the Lord heard him, and saved him out of 
 all his troubles. The angel of the Lord encampeth round 
 about them that fear him, and delivereth them. O taste 
 and see that the Lord is good : happy is the man that 
 taketh refuge in him. O fear the Lord, ye his holy ones : 
 for there is no want to them that fear him. Young lions 
 do lack, and suffer hunger : but they that seek the Lord 
 shall not want any good. Come, ye children, hearken unto 
 me : I will teach you the fear of the Lord. What man is 
 he that delighteth in life, and loveth many days that he 
 may see good ? Keep thy tongue from evil, and thy lips 
 
T3») :rip on^D-?'^ ' W- ''plV ^^^^ ninr-^tp^^tt 
 'n*p dn^K TN ^n-iS?')^^-^ ^"^.^y "pT} dh?.?? Q5 
 
 : *S5 in'pnri n^ibn ny-'??! nin^-nx ^^nn^? 
 : >n^p\) D^iiy ')X?)5?J'* T53 '^''pLiriPi nin^a 
 
 J nsn^-^N onosi nnai vSk !ii:^3n 
 J ^y^enn vniix-Sspv w m\ n-j^ ^y nj 
 
 : irnpn:. i?,|n n?j>x nin; ato-^3 ixni iitoytj 
 : 3iD nixnS n^tot inx D^»n }*snri b^^nh-*^ 
 
eo MORNING SERVICE. 
 
 The following Psalm is omitted on Sabbaths, Holy days, the day before 
 Passover, the Intermediate days of Passover, and on the day before 
 the Day of Atonement. 
 
 Psalm c. A Psalm of Thanksgiving. 
 
 Shout for joy unto the Lord, all ye lands. Serve the 
 Lord with joy : come before him with exulting. Know ye 
 that the Lord he is God ; he hath made us, and we are 
 his, his people and the sheep of his pasture. Enter into 
 his gates with thanksgiving, and into his courts, with 
 praise: give thanks unto him, bless his name. For the 
 Lord is good ; his lovingkindness is everlasting ; and his 
 faithfulness from generation to generation. 
 
 On Weelidays continue " Let tlie glory " etc., p. 28. 
 
 On Sabbaths and Holy days, and on Hoshana Rabba, the following 
 Psalms are said ; — 
 
 Psalm xix. For the Chief Musician. A Psalm of David. 
 
 The heavens recount the glory of God, and the firma- 
 ment declareth his handiwork. Day unto day poureth forth 
 speech, and night unto night proclaimeth knowledge. There 
 is no speech nor language; their voice cannot be heard. 
 Their sound is gone out through all the earth, and their 
 words to the end of the world ; in them hath he set a tent 
 for the sun. And he is as a bridegroom coming out of his 
 chamber, and rejoiceth as a strong man to run his course. 
 His going forth is from the end of the heaven, and his 
 circuit unto the ends of it : and there is nothing hid 
 from his heat. — The law of the Lord is perfect, restoring 
 the soul : the testimony of the Lord is faithful, making 
 wise the simple. The precepts of the I^rd are right, 
 rejoicing the heart : the commandment of the Lord is pure, 
 enlightening the eyes. The fear of the Lord is clean, 
 enduring for ever : the judgments of the Lord are truthful. 
 
nnriB' nSsn 20 
 
 The following Psalm is omitted on Sabbaths, Holydays, the day before 
 Passover, the Intermediate days of Passover, and on the day before 
 the Day of Atonement. 
 
 ^*-nN niiy t v^ixn-Sa 'h ^■^n'n minS littiD 
 
 T : V : • I v|T T TT-^|*T t: ;• 
 
 •v: t;*^: tt:' tt: | t;-; 
 
 i ittty iD^a i'? nin n'?nna vnhxn mina inyty 
 
 : -:t 1 T • : • t •■ -: t : t t : 
 
 TV: T ~ : i * T ^ . T . 
 
 0» Weekdays cotUinue ^11? ^n^,^ /a^i? 28. 
 
 On Sabbaths and Holydays, and on N|ll ^aVC'IH , the following Psalms 
 are said: — 
 
 Sx-nns Dnsp?5 D^pe'n : in'p liaja nsj^pV u-^ 
 nS^Si itoN y*3^ DvS dv : y^'pnn n^iia v-j: nto^i 
 
 insHD XV* inn? xiin^ : ona Snx db' ^mS 
 ixxift I D^DJJ^n n^jpa : nnx rnS liaj? Er^b: 
 nin^ min ; inena nnp; pxi onixpy infiipni 
 na^antt n:axj np*^ nny trsj na^po na^ar» 
 nna nin^ n«» aS-^nsa'a Dne^^ nin: n.!)!-?? : ^ns 
 
19 MORNING SERVICE. 
 
 from me, O Lord : let thy lovingkindness and thy truth 
 continually preserve me. Remember, O Lord, thy tender 
 mercies and thy lovingkindnesses ; for they have been ever 
 of old. Ascribe ye strength unto God : his majesty is 
 over Israel, and his strength is in the skies. O God, thou 
 art to be feared out of thy holy places : the God of Israel, 
 he giveth strength and power unto his people. Blessed be 
 God. O God of vengeance. Lord, O God of vengeance, 
 shine forth. Lift up thyself, thou judge of the earth : 
 render to the proud their desert. Salvation belongeth 
 unto the Lord.: thy blessing be upon thy people. (Selah.) 
 The Lord of hosts is with us ; the God of Jacob is our 
 stronghold. (Selah.) O Lord of hosts, happy is the man 
 that trusteth in thee. Save, Lord : may the King answer 
 us on the day when we call. Save thy people, and 
 bless thine inheritance : feed them, and carry them for 
 ever. Our soul waiteth for the Lord : he is our help 
 and our shield. For our heart shall rejoice in him, 
 because we have trusted in his holy name. Let thy 
 lovingkindness, O Lord, be upon us, according as we 
 have hoped for thee. Show us thy lovingkindness, O 
 Lord, and grant us thy salvation. Rise up for our help, 
 and set us free for thy lovingkindness' sake. I am the 
 Lord thy God, who brought thee up out of the land of 
 Egypt : open wide thy mouth, and I will fill it. Happy is 
 the people, that is in such a case : happy is the people, 
 whose God is the Lord. And as for me, I have trusted in 
 thy lovingkindness; my heart shall be glad in thy salvation : 
 Iwill sing unto the Lord, because he hath dealt bountifully 
 with me. 
 
: ''m^ *i*»n Tjj^am Tj^pn *3sa ^1??'^- «'?5r>"N':' 
 w^hih ^ 1JM : nan dSiya ^3 "nnDni « Tr^ftn^ '^bT 
 
 Dv'? nia^yni ry |ni3 Nin '^N-ib'* Sx fi^B'^jpteip 
 
 nyiB'^n ^j"? : d^ns-W '^la^ lE'n psn idsb' Nb^^n 
 iii'p-nab'p !|jay nix^v :) ? n^D "^npii ''ji^y-W 
 : "na ntsia mx ne'K nixnx ** : n'?D npy* \-i':'K 
 
 ijB'iJj : D'?iyn■^y mm) oyii ip'po^'^*? "^'i?'' 
 '3 iiis'p n»^» in-*3 : Nin i^3Jp^ iJpjy ^j*? nn|n 
 ^hn' ntyxa lySy ** Tj^Dn-^n* : !i3ni3:i itj'-ip DtJ>3 
 
 : (- • V -: - I" r t: J : : - • : : r ^ =r " •' 
 
 pNO 'fi'pysn Yp^« '.= '5^^ ♦ ^'?!.P'^ IVp^ ^^7^'^ ^^^ 
 'h nDSB' nyn nm : iinNStoKi ^^s-iamn nnxa 
 
 T |T V T T " : - I" : - -: - | i* v . p : 
 
 : 'Sy hf?i '3 *!^ nn^B'K fipyiitJ^^a 
 
l8 MORNING SERVICE. 
 
 all the peoples. For great is the Lord, and exceedingly to 
 be praised : he is to be feared above all gods. For all the 
 gods of the peoples are things of nought : but the Lord 
 made the heavens. Grandeur and majesty are before him : 
 strength and gladness are in his place. Give unto the Lord,, 
 ye families of the peoples, give unto the Lord glory and 
 strength. Give unto the Lord the glory due unto his name : 
 take an offering, and come before him : worship the Lord 
 in the beauty of holiness. Tremble before him -all the earth: 
 the world also is set firm, that it cannot be moved. Let 
 the heavens rejoice, and let the earth be glad ; and let them 
 say among the nations, The Lord reigneth. Let the sea 
 roar, and the fulness thereof; let the plain exult, and all 
 that is therein. Then shall the trees of the forest exult 
 before the Lord, for he cometh to judge the earth. O give 
 thanks unto the Lord ; for he is good : for his loving- 
 kindness endureth for ever. And say ye, Save us, O God 
 of our salvation, and gather us and deliver us from the 
 nations, to give thanks unto thy holy name, and to triumph 
 in thy praise. Blessed be the I^ord, the God of Israel, 
 from everlasting even to everlasting. And all the people 
 said. Amen, and praised the Lord. 
 
 Exalt ye the Lord our God, and worship at his footstool : 
 holy is he. Exalt ye the Lord our God, and worship at 
 his holy mount ; for the Lord our God is holy. And he, 
 being merciful, forgiveth iniquity, and destroyeth not : yea, 
 many a time he turneth his anger away, and doth not stir 
 up all his wrath. Withhold not thou thy tender mercies 
 
 D 2 
 
:) h^iy '2 jv^iK^iJi D^^yn-'755 inbi-nx nnun 
 vjs^ !iNii!) r\r\p )m ia^ nni ^;S ^lin npi 
 
 : npn d'piv'p ^2 ito *| 'f? nin : pKn-nx tais^'p 
 D^ian-p iijS^xni !|jx3pi ^ijyB'* ^n'?^ ijy^Enn !na^<1 
 
 " 1 • r • - : I- : |- : 1 ■■: |- • : ■ : 
 
 nv^'. iih) py isd* tDim Nini : irpSN :; ^ip 
 ;» nriN :in;^D-':>3 Ty: n'?! isn i^B'n'? niini 
 
TJ MORNING SERVICE. 
 
 lauded and glorified by the tongue of thy loving ones and 
 
 thy servants. We also will praise thee, O Lord our God, 
 
 with the songs of David thy servant ; with praises and 
 
 psalms we will magnify, laud and glorify thee, and we will 
 
 make mention of thy name, and proclaim thee our King, 
 
 O our God, thou the only one, the life of all worlds. O 
 
 King, praised and glorified be thy great name for ever 
 
 and ever. Blessed art thou, O Lord, a King extolled with 
 
 praises. 
 
 I Chron. xvi. 8 — 36. 
 
 O give thanks unto the Lord, call upon his name ; make 
 known his doings among the peoples . Sing unto him, sing 
 praises unto him ; tell ye of all his marvellous works. Glory 
 ye in his holy name : let the heart of them rejoice . that 
 seek the Lord. Search ye for the Lord and his strength ; 
 seek ye his face evermore. Reinember his marvellous works 
 that he hath done ; his wonders, and the judgments of his 
 mouth ; O ye seed of Israel, his servant, ye children of 
 Jacob, his chosen ones. He is the Lord our God : his 
 judgments are in all the earth. Remember his covenant 
 for ever, the word which he commanded to a thousand 
 generations ; (the covenant) which he maide with Abraham, 
 and his oath unto Isaac ; and confirmed the same unto 
 Jacob for a statute, to Israel for an everlasting covenant : 
 saying. Unto thee will I give the land of Canaan, as the lot 
 of your inheritance : when ye were but a few men in num- 
 ber ; yea, few, and sojourners in it ; and they went about 
 from nation to nation, and from one kingdom to another 
 people. He suffered no man to oppress them ; yea, he 
 rebuked kings for their sakes ; (saying), Touch not mine 
 anointed ones, and do my prophets no harm. Sing unto 
 the Lord, all the earth ; proclaim his salvation from day to 
 day. Recount his glory among the nations, his marvels among 
 
 D 
 
nnne* n'^sn 17 
 
 n;^?i Mn^yi VTpr? jitJ''?? "iks«?i nsE'ib 'toy 
 nh^ap!i nin^^a •''^*p'?»< tl 'l'?^!^;i "^l^i^iv "in 
 
 T : T ,. : |v|v • T ^ T ■• . T i" v: 
 
 'iVn i'i3 'K B^a-n >-i3t 
 
 : rrh'hv^ D^syn iiynin ito^n ^n'-p 'f? nin 
 
 ni'i inn? oSiy^ n^r j vps^a p^n-Sp? ^^'phii 
 Snm^ DnniK-nN nna ^m :nn s)'?^'? n^v 
 t o'piy nna Sn^^:'? pn'p npr"? nTay»i : pnv*'? 
 
 'irSx ^iatt i^'pnri^i : na nnji Dvpa ^BC?a *nz? 
 
 : lypn-'^K 'N'5Pi *Ci'^^5 !)V^ft-'7N : d^dS^ Dn^'?s? 
 
1 6 MORNING SERVICE. 
 
 On placing the Tephillah on the arm, say: — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 commanded us to lay the Tephillin. 
 
 On placing the Tephillah on the forehead, say : — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 given us command concerning the precept of the Tephillin. 
 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
 The Retsuah is placed thrice round the middle finger, and the 
 following is said: — 
 
 And I will betroth thee unto me for ever ; yea, I will 
 betroth thee unto me in righteousness, and in judgment, 
 and in lovingkindness, and in mercy : I will even betroth 
 thee unto me in faithfulness; and thou shalt know the 
 Lord. 
 
 Blessed be he who spake, and the world existed : blessed 
 be he : blessed be he who was the maker of the world in 
 the beginning : blessed be he who speaketh and doeth : 
 blessed be he who decreeth and performeth : blessed be 
 he who hath mercy upon the earth : blessed be he who 
 hath mercy upon his creatures : blessed be he who payeth 
 a good reward to them that fear him : blessed be he who 
 liveth for ever, and endureth to eternity : blessed be he who 
 redeemeth and delivereth : blessed be his name. — Blessed 
 art thoii, O Lord our God, King of the universe, O God 
 ^nd merciful Father, praised by the mouth of thy people, 
 
On putting on the IJ S^ H^Bfl. say:— 
 On putting on the t^NT ^E' H^Sri, jay ;— 
 
 7'/4« njJIXT is placed thrice round the middle finger, and the 
 following is said : — 
 
 ♦ D».p?3i nm *:|n3 • nenj;) izpix "^jna • n^trxn? 
 
 D*i?l ly^ 'H Tina • VNn*'? aiD *i3B' dW?5 "^^na 
 :: r\m ^ina • i»B> "^na '?*v»i nniis "^li^a * nxjS 
 
15 MORNING SERVICE. 
 
 How precious is thy lovingkindness, O God ! And the 
 children of men take refuge under the shadow of thy wings. 
 They sate themselves with the fatness of thy house ; and 
 thou givest them to drink of the river of thy pleasures. For 
 with thee is the fountain of life: in thy light do we see 
 light. O continue thy lovingkindness unto them that know 
 thee, and thy righteousness to the upright in heart. 
 
 Meditation before laying the Tefhillin. 
 
 I am here intent upon the act of laying the Tephillin, in ful- 
 filment of the command of my Creator, who hath commanded 
 us to lay the Tephillin, as it is written in the Law, And thou 
 shall bind them for a sign upon thine hand, and they shall be 
 for frontlets between thine eyes. Within these Tephillin are 
 placed four sections of the Law,* that declare the absolute unity 
 of God, and that remind us of the miracles and wonders which 
 he wrought for us when he brought us forth from Egypt, even 
 he who hath power over the highest and the lowest to deal with 
 them according to his will. He hath commanded us to lay the 
 Tephillin upon the hand as a memorial of his outstretched arm ; 
 opposite the heart, to indicate the duty of subjecting the longings 
 and designs of our heart to his service, blessed be he; and upon 
 the head over against the brain, thereby teaching that the 
 mind, whose seat is in the brain, together with all senses and 
 faculties, is to be subjected to his service, blessed be he. May 
 the effect of the precept thus observed be to extend to me long 
 life with sacred influences and holy thoughts, free from every 
 approach, even in imagination, to sin and iniquity. May the 
 evil inclination not mislead or entice us, but may we be led to 
 serve the Lord as it is in our hearts to do. Amen. 
 
 * Deut. vl. 4-9; xi. 13—21; Exod. xiii. i-io; 11-16. 
 
♦ P*?Dv Til*^? '^^1 ■=1'^ '^51 Q^nSx •ri'^pn nj5»^-n» 
 { DiX'n ^ony hn) ^n*| |B''jtp jj^! 
 : "iiN-nK")3 ^niN5 D^»n nip;^ "T))?y *3 
 
 Meditatio7i before laying the P)'Sri . 
 
 CT'^an^ ^:3?8; •'t:ni2 ni^a D^p^ pV,?i!i nnan? ]-iDp •'psn 
 
 •5btt? ON n;m 'i^a?; 'sibiti! niariQ i7a-]N nni '^'',3''? r? 
 ■nian:' in^'noN'! 'i''^'^- °'7t1 '^•I?' '1^5- "'S fT;'71 ''^J'^p 
 
 rsh^ irpb Tjo by n^anb ^2551 •i3i2-]3 ana ni»?b 
 •i3ab nis^Jn^ii ri^en nja TaveJb ^bn 755 ntti?''! •n^'itasn 
 npE7?na; nian 155 t»^^in b^l ' i»?? 'iT"5?ri'! "iriihrb 
 in7hi?b D^iayirp -ViiT; nb? "'ninis^ •'ttj^in cy TTioae? 
 "b ni'>nb ''by "jtb^W': 7''b9^ m.^s? ys^ni 'i^t?? tjiso^ 
 
 •13P''??') sii? "1^."! =13;? n-i|o:? t^bi ^3riQ> h^btt?-] ♦bbg py"! 
 
14 MORNING SERVICE. 
 
 applied to the whole of the general proposition. 9. If anything 
 is included in a general proposition, and is then singled out in 
 order to be made the subject of a special statement, similar to 
 the general proposition, this particularisation is intended, so 
 far as its subject is concerned, to lessen and not to add to its 
 restrictions. 10. If anything is included in a general propo- 
 sition, and is then singled out in order to be made the subject 
 of a special statement, not similar to the general proposition, 
 this particularisation is intended in some respects to lessen and 
 in others to add to its restrictions. 11. If anything is included 
 in a general proposition, and is then made the subject of a fresh 
 statement (not in harmony with the former), the terms of the 
 general proposition will not apply to it, unless the Scripture 
 distinctly indicates that they shall apply. 12. The meaning of 
 a passage may be deduced from its context, or from sorne 
 subsequent passage. 13. Similarly, when two passages are in 
 contradiction to each other, the explanation can be determined 
 only when a third text is found, capable of harmonising the 
 two. 
 
 May it be thy will, O Lord our God and God of our fathers, 
 that the temple be speedily rebuilt in our days, and grant our 
 portion in thy Law. And there we will serve thee with awe, 
 as in the days of old, and as in ancient years. 
 
 Before putting on the Tallith, say the following : — 
 
 I am here enwrapping myself in this fringed robe, in fulfil- 
 ment of the command of my Creator, as it is written in the 
 Law, They shall make them a fringe upon the corners of their 
 garments throughout their generations. And even as I cover 
 myself with the Tallith in this world, so may my soul deserve 
 to be clothed with a beauteous spiritual robe in the world 
 to come, in the garden of Eden. Amen. 
 
 On putting on the Tallith, say : — 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and hast 
 commanded us to enwrap ourselves in the fringed garment. 
 
i^jjy? t^bttJ 10^ ivh 7ist?b N^Ji b^52 njngJ nn-^-b^i w 
 
 : -i"'iDnnb^ bpnb S2"< 
 
 nny "-N aJ^i^i;! 15^2 ]i^b ssj') bb?? n>rip ns'^-b? " 
 ibb?b n'!\n^n ^annq*?? i? "ibbjb i-inqnb bis^, 
 
 : Drt''3"'5 ?''75!!') ■'P'b^n a^nsri 
 n>z n33?E7 si3''pi2fe? •'rrbwi lapby ;i;i ^';,5pb Ti^T Ti? 
 iT"!2^3 owt : ^ip^insi laipbo 70"! i^"*,??;? n-jn?? aJ^ipan 
 
 Before putting on the DvO , say the following : — 
 
 • "'ijnia n5?a D>pb "'"ii? n?''V-b?f? n"- be? i^ssop •'ssn 
 
 • Dnb'rb □n"'!?? ''???3-b5 n?''? n^rb li^i!') • n-iima 2^n?3 
 "Tip??? n^rn 73 n:tn d^'i^? iT^ba? n^sna ^WS d«'51 
 
 On putting on the n*?C), Joy ; — 
 
13 MORNING SERVICE. 
 
 their wives, their children and their slaves. 7. The peace 
 offerings were also holy in a minor degree. They might be 
 slain in any part of the court ; of their blood two sprinklings 
 had to be made at the altar in such a manner as to constitute 
 four, and tliey might be eaten, dressed after any manner, by 
 any person, in any part of the city, during two days and one 
 night. To the portions thereof belonging to the priests the 
 same rule applied as to the rest, except that the former 
 might only be eaten by the priests, their wives, their children 
 and their slaves. 8. The first-born, the tithe of cattle and 
 the paschal lamb were likewise holy in a minor degree. 
 They might be slain in any part of the court ; only one 
 sprinkling of their blood had to be made ; this, however, 
 had to be done towards the base of the altar. In respect 
 to their consumption the following differences prevailed : the 
 first-born might be eaten only by the priests, while the tithe 
 might be eaten by" any person : both might be eaten, dressed 
 after ' any manner, in any part of the city, during two days 
 and one night. The paschal lamb migl^t only be eaten the 
 same evening until midnight ; it might be partaken of by none 
 but the previously appointed number of persons, and it might 
 only be eaten roasted. 
 
 Boraitha d'R. Ishmael. 
 
 Rabbi Ishmael says : There are thirteen exegetical principles 
 by which the Law is expounded : — i. The inference from minor 
 to major. 2. The inference from a similarity of phrases. 3. A 
 general law may be derived by induction from different cases 
 which, occurring in the same or in different verses, have yet 
 some feature in common. 4. A general proposition followed 
 by the enumeration of particulars already comprehended in the 
 general proposition, (in which case the scope of the proposition 
 is limited by the things specified). 5. An enumeration of 
 particulars followed by a general proposition in which they are 
 also comprehended, (in which case the scope of the pi oposition 
 extends also to the things not specified). 6. Two general 
 propositions, separated from each other by an enumeration of 
 particulars, include only such things as are similar to those 
 specified. 7. An inference drawn from a general proposition 
 complemented by a particular term, and an inference drawn from 
 a particular term complemented by a general proposition. 8. If 
 anything is included in a general proposition and is then made 
 the subject of a special statement, that which is predicated of 
 it is not to be understood as limited to itself alone, but is to be 
 
nnntj' nSsn 13 
 
 7PT] n-iTs? nipp-b?? lo^'^ne? d"'Vp o'^eJ'Tii q^jp^b? t 
 
 Nai"? D!7s D-j^an : 117^! nb^ibi o^a; ''3«;b bDsa-b?? 
 apijsb') i=ii7''B?3b cjq^b bpss Q-i-iangJ Nby tDi^^ 
 
 : QrT''i5?bi 
 
 1553 7ri?5{? T2b?i • ni7^ n^ria ]WE) 7^11 nnjsa aipi? 
 -b?b ifP^ani D''?n3b b?fc?3 "lissn ]rib"'?s5 n??? : nio^n 
 *"TC%^ "V?!?! D"'»j "'S^jb b3^a-b53 -r^yri-b?? rbss?"! Q^y 
 nisq-tp sb^ b?^5 i2''i!«!'] nb^ba Kbi;j> b?M3 i:''^ nogn 
 : •'b? nV« bn^j i3''^!i v^^pb Hb» bp^j ir«i 
 
 bttjiav/- 'ann Kn""ia 
 
 tn^^l? nninn ni'^ra nnip^ tt?bi??2 •ni?iNbN?atp'; i2t 
 
 : nahi bpa 1 
 : nitt; n-nriai 2 
 
 : to-ng^ bbsp * 
 
 :bb?^ an^a^s 
 
 : ^-\w VS^ «V^.n ^^ ''^ ^V?'' a-j9-ibb5 6 
 
 : bb?b "jy"?? N=in^ an?a^ an?b ijn? N^ng? bb?a 7 
 
 nabb i^b i:sibb bb?o-'ia n?:i bbp? n^riw is'^-b? s 
 
 : N?; ibs bbgn^ps labb sb^^ n^' io^S-bS 
 
r2 MORNING SERVICE. 
 
 are the sin offerings of the congregation : the he-goats offered 
 on the new moon and on the festivals. They were slain 
 on the north side; their blood was received in a vessel of 
 ministry on the north side, and of this blood four sprink- 
 lings had to be made, one upon each of the four corners 
 of the altar. How was this done? The priest went up the 
 ascent, passed on to the middle terrace that surrounded the 
 altar, and came successively to the south-east, the north-east, 
 the north-west and the south-west corners. The remaining 
 blood he poured out at the southern base of the altar. These 
 sacrifices might be eaten, dressed after any manner, by the 
 males of the priesthood, within the hangings of the court, the 
 same day and evening until midnight. 4. The burnt offering 
 belonged to the class of the most holy. It was slain on the 
 north side ; its blood was received in a vessel of ministry 
 on the north side ; and of its blood two sprinklings had to 
 be made (at opposite angles of the altar) so as to constitute 
 four, (a portion of the blood thus reaching each of the four 
 sides of the altar). This offering had also to be flayed, dis- 
 membered and totally consumed by fire. 5. The peace offer- 
 ings of the congregation and the trespass offerings. — These are 
 the trespass offerings : the trespass offerings for robbery, for 
 profane appropriation of sanctified objects, for carnally know- 
 ing a handmaid already promised in marriage ; the trespass 
 offering of a Nazirite who has become defiled by a dead body ; 
 the trespass offering of a leper at his cleansing ; the trespass 
 offering of one who is in doubt whether he has committed an 
 act that has to be atoned for by a sin offering. All these were 
 slain on the north side ; their blood was received in a vessel 
 of ministry on the north side ; and of their blood two sprink- 
 lings had to be made at the altar in such a manner as to 
 constitute four. These sacrifices might be eaten, dressed after 
 any manner, by the males of the priesthood, within the hang- 
 ings of the court, the same day and evening until midnight. 6. 
 The thank offering and the ram of the Nazirite were holy 
 in a minor degree. They might be slain in any part of the 
 court ; of their blood two sprinklings had to be made at the 
 altar in such a manner as to constitute four ; and they might be 
 eaten, dressed after any manner, by any person, in any part 
 of the city, the same day and until midnight. To the portions 
 thereof belonging to the priests the same rule applied as to the 
 rest, except that the former might only be eaten by the priests, 
 
nnnE' nSsn 12 
 
 niai-rrt 715?? "'^"^^?i 25iDb njsii 27352 nb^ ' ns-'S 
 V^PW. "'¥i'i"'"T "''iD^ ^3? TTDtt? n>n arn n^t?; Ti-^iT^ 
 
 ^31S iri^ niaijin •'i^tp ito^ np-j") iis?a nic; "ibs? 
 : n-'^i^b b^bpT n-iri?i 125790 n;i»ip^ 
 
 nibtji Dtpt? niaaJh? in -ibifii •nia^si n^a? •>j?be' Tt^T n 
 r-jisa 0878 T'jj Qtp^ n^-ip ni75e? nttJs nib-'va oe^y, 
 pss2 ni^ -"b?? ^j?'^ Viapi ^iesa ]i;;iE)''n?7 • >^:^ dk?^ 
 IS? n''59b 7''b3^3i • y5-]8 idh:? nisijia "'J^ib; ]!i!s?q iip-ri 
 : ni^n 15 rib^b^ oi'^b b3h?a-b?5 mrip ■'i5rb D''S'bpn 
 
 DipKi^?5 lOP'H?? cVp D'^PIP "'"'?? ^■'Wl n7inn t 
 baa rV?S3l ' ^ais ?n^ niana •'j;??? i^s^p 19T] rrvt-s^ 
 n-jTOO : ni:jn iv nb^bi ni>b bpsa-bpa 07^ b^b "fV^ 
 Q^^gypb D^jo^b b?^5 D-j^anij? sb^ qti^ Nsi*? nrf?? 
 
II MORNING SERVICE. 
 
 three tenth parts of an ephah of fine flour for a meal offering, 
 mingled with oil, for each bullock ; and two tenth parts of 
 fine flour for a meal offering, mingled with oil, for the one 
 ram ; and a several tenth part of fine flour mingled with 
 oil for a meal offering unto every lamb ; for a burnt offering 
 of a sweet savour, an offering made by fire unto the Lord. 
 And their drink offerings shall be half an hin of wine for a 
 bullock, and the third part of an hin for the ram, and the 
 fourth part of an hin for a lamb : this is the burnt offering 
 of every month throughout the months of the year. And 
 one he-goat for a sin offering unto ihe Lord ; it shall be 
 offered beside the continual burnt offering, and the drink 
 offering thereof. 
 
 Mislinah, Treatise Zebachim, ch. v. 
 I. Which are the places where the sacrifices were offered ? — 
 Those that were most holy were slain on the north side of the 
 altar : the bull and the he-goat of the Day of Atonement were 
 slain on the north side ; their blood was received in a vessel of 
 ministry on the north side, and had to be sprinkled between 
 the staves of the ark, and towards the veil, and upon the golden 
 altar : one of these sprinklings omitted rendered the whole 
 ceremony invalid. The remaining blood the priest poured out 
 at the western base of the outer altar ; if, however, he did 
 not do so, the omission did not render the ceremony invalid. 
 2. The bulls and he-goats which were to be wholly burnt 
 were slain on the north side ; their blood was received in a 
 vessel of ministry on the north side, and had to be sprinkled 
 towards the veil and upon the golden altar : one of these 
 sprinklings omitted rendered the whole ceremony invalid. The 
 remaining blood the priest poured out at the western base of 
 the outer altar; if, however, he failed to do so, it did npt 
 render the ceremony invalid : both these and the preceding 
 offerings were burnt in the repository of ashes. 3. The sin 
 offerings of the congregation and of the individual. — These 
 
imr\ nsS }Dj3'5 nS6| nnjxj nSip D^jh^y D^h^) 
 ' f C«D '^*^<'? Ii^^'5 rhh^ r\np rhb wtP)! '<^m 
 imn t^^h p^'2 rhh^ nnp rhb pB'v p^yi 
 n.;ri* r^ii^ 'VO Dri^iDi) : nin^S n^'x rim nn. nVx^ 
 
 irjN D^ry i^yfe'i : niE'n ^B'nn^ i^-tn? tj^nh nSy 
 
 n5*-i?)n by"! ni'^an ^is-bs nj-jrr iwk) ]pT! pssa nnti? 
 n;n n-^rn n;p nasj^ ir;Tjp nny njpio :in-ir\ narp-bv'i 
 rfb 703 sb-oy p^inrr narab?? ""SlSia liD"; by "i^^w 
 
 ♦ 2?y 
 
 ]iS23 7ntt"'ne? cp'jc'an Qniyfe;^ nio-je^an n-'i^a 
 njnen-b? nnn ]^vp ip-\] pes? ni;?? ib?? 1?^ b^api 
 n;!;^ D'^n ■^n;?; ^^jiyq ]np nns nj^^Da ar^-tn naTn-bs") 
 rfb in? t^b-oy lia'-nrr n,5rabe? •'5-jsn liD^ by -iTSittJ 
 
 ntyb -iw?n ntiisn in =ib|[ji T'njri'i iiasrr ntitso i 
 
lO MORNING SERVICE. 
 
 first year without blemish, two day by day, for a continual 
 burnt offering. The one lamb shalt thou offer in the morn- 
 ing, and the other lamb shalt thou offer at even ; and the 
 tenth part of an ephah of fine flour for a meal offering, 
 mingled with the fourth part of an hin of beaten oil. It 
 is a continual burnt offering, which was ordained in mount 
 Sinai for a sweet savour, an offering made by fire unto the 
 Lord. And the drink offering thereof shall be the fourth 
 part of an hin for the one lamb : in the holy place shalt 
 thou pour out a drink offering of strong drink unto the 
 Lord. And the other lamb shalt thou offer at even : as 
 the meal offering of the morning, and as the drink offering 
 thereof, thou shalt offer it, an oifering made by fire, of a 
 sweet savour unto the Lord. 
 
 Leviticus i. II. 
 And he shall slay it on the side of the altar northward 
 before the Lord : and Aaron's sons, the priests, shall sprinkle 
 its blood upon the altar round about. 
 
 On Sabbath the following is added: — 
 
 Numbers xxviii. 9, 10. 
 And on the sabbath day two he-lambs of the first year 
 without blemish, and two tenth parts of an ephah of fine 
 flour for a meal offering, mingled with oil, and the drink 
 offering thereof: this is the burnt offering of every sabbath, 
 beside the continual burnt offering, and the drink offering 
 thereof. 
 
 On New Moon the following is added: — 
 Numbers xxviii. II-IS- 
 
 And in the beginnings of your months ye shall offer a 
 burnt offering unto the Lord ; two young bullocks, and one 
 ram, seven he-lambs of the first year without blemish ; and 
 
 c 2 
 
nnnEy nSsn lo 
 
 D»i^ Dib*an nae'-'Ji d^b'55 nin*S innpri "ib'ni 
 
 • : I V I - V -: - T ... V |v - V • t t f 
 
 ns^xn nn^jry^ JQ^aiyn p5 hto ^^tJ'n K'^an 
 nSy : |*nn nv^ii n^n| \^f% nSiS? rniiaS nVfa 
 \r\rh r\^^ m»j nnS *j^d nna n^j^tfri Tton 
 
 T - V • - I • - 1" : - • - : T \ -: T . t 
 
 •^w '^7\ tij^^ nnxn b^naS |^nn ny^nn ispJi 
 
 • jT : - T I •• V -: - ... - V (V - " : t - t •• 
 
 J rirh ni;i*3 nn. nts^x riB'yr) iSDi;:^ -ipsn nn^aa 
 nin* *jsS nib>{ naran "an* Vy ink bnt^ 
 
 T : •• •. • T I T - 1" : ■ - I VI-.- - - T : 
 
 : n»ip naran-'?!? i»Tn« D^jnari pnNt ^i? iipnn 
 
 0« Sabbath the following is added:— 
 '' 'a , n'3 nanon 
 
 nsB' nSv J i3pii jt^if ? rhhi^ nn^p nVp D^inl^y 
 : naoii n*»nn n'^y-Sy inac'a 
 
 T;'; -T- - ^ - -~; 
 
 0« New Moan the following is added : — 
 Vb-n'" / n'3 nmna 
 
 nproa ens nin*'? nSy iinnpn uy\^in 'm'^^'\ 
 :Dtt*ibr» nyiB' n3B'-05 dt^5 "f^^ ^'^\ ^'.p 
 
9 MORNING SERVICE. 
 
 same in the world to come. Sanctify thy name upon them 
 that sanctify it, yea, sanctify thy name throughout thy world ; 
 and through thy salvation let our horn be exalted and 
 raised on high. Blessed art thou, O Lord, who sanctifiest 
 thy name amongst the many. 
 
 Thou art the Lord our God in heaven and on earth, and 
 in the highest heaven of heavens. Verily "thou art the first 
 and thou art the last, and beside thee there is no God. O 
 gather them that hope for thee from the four corners of the 
 earth. Let all the inhabitants of the world perceive and 
 know that thou art God, thou alone, over all the kingdoms 
 of the earth. Thou hast made the heavens and the earth, 
 the sea and all that is therein ; and which among all the 
 works of thy hands, whether among those above or among 
 those beneath, can say unto thee. What doest thou ? Our 
 Father who art in heaven, deal kindly with Us for the sake 
 of thy great name by which we are called ; and fulfil unto 
 us, O Lord our God, that which is written, At that time 
 will I bring you in, and at that time will I gather you ; for 
 I will make you a name and a praise among all the peoples 
 of the earth, when I bring back your captivity before your 
 eyes, saith the Lord. 
 
 Numbers xxviii. i— 8. 
 
 And the Lord spake unto Moses, saying, Command the 
 children of Israel, and say unto them, My oblation, my 
 food for my offerings made by fire, of a sweet savour unto 
 me, shall ye observe to offer unto me in its due season. 
 And thou shalt say unto them. This is the offering made by 
 fire which ye shall offer unto the Lord ; he-lambs of the 
 
 c 
 
nnriE' nSsn 9 
 
 D^pB'h ^D|^5!) pNi^ DitoK'5 iiypSx ti Niin r\m 
 |hnK Nin nriN) jie^N-i Niin nj^x nto« ♦ D*;iv'?yn 
 
 - I V * : - - • : vT I |vT .. -. - T : 
 
 non way riK'y d^»^5B' ^y^^ jnra-na ^S 
 *vsip nyii D^nx n^^n x^nn nya •i!in3|'-no 
 
 - (•• - • : • : - • T ;)t V V •■ : t : r : 
 
8 MORNINTG SERVICE. 
 
 What shall we say before thee, O Lord our God and God 
 of our fathers? Are not all the mighty men as nought 
 before thee, the men of renown as though they had not 
 been, the wise as if without knowledge, and the men of 
 understanding as if without discernment? For most of 
 their works are void, and the days of their lives are vanity 
 before thee, and the pre-eminence of man over the beast 
 is nought, for all is vanity. 
 
 Nevertheless we are thy people, the children of thy 
 covenant, the children of Abraham, thy friend, to whom 
 thou didst swear on Mount Moriah ; the seed of Isaac, his 
 only son, who was bound upon the altar ; the congregation 
 of Jacob, thy first born son, whose name thou didst call 
 Israel and Jeshurun by reason of the love wherewith 
 thou didst love him, and the joy wherewith thou didst 
 rejoice in him. 
 
 It is, therefore, our duty to thank, praise and glorify 
 thee, to bless, to sanctify and to offer praise and thanks- 
 giving unto thy name. Happy are we ! how goodly is our 
 portion, and how pleasant is our lot, and how beautiful our 
 heritage ! Happy are we who, early and late, morning and 
 evening, twice every day, declare : 
 
 Hear, O Israel: the Lord our God, the Lord is One. 
 Blessed be His name, whose glorious kingdom is for ever 
 and ever. 
 
 Thou wast the same ere the world was created; thou 
 hast been the same since the world hath been created; 
 thou art the same in this world, and thou wilt be the 
 
DnNn inifiii • Tikis'? Sin Dn^n ^a^i !inh Dn^B'yto 
 t Sap '^an '5 i»N n»n5ri"|& 
 
 ^njj?!)^!) "^n^^) "^h nnin^ D^a»ri !|Jm^f ^y&^ 
 ^inm ''^^h nni'i) naia'-nnS) ^p}^'^ f^;;^) 
 
 TV T : I" v: T : .■■,.. ^ . 
 
7 MORNING SERVICE. 
 
 And may it be thy will, O Lord our God and God of our 
 fathers, to make us familiar with thy Law, and to make us 
 cleave to thy commandments. O lead us not into the 
 power of sin, or of transgression or iniquity, or of tempta- 
 tion, or of scorn : let not the evil inclination have sway 
 over us : keep us far from a bad man and a bad com- 
 panion : make us cleave to the good inclination and to 
 good works : subdue our inclination so that it may submit 
 itself unto thee ; and let us obtain this day, and every 
 day, grace, favour and mercy in thine eyes, and in the 
 eyes of all who behold us; and bestow lovingkindnesses 
 upon us. Blessed art thou, O Lord, who bestowest loving- 
 kindnesses upon thy people Israel. 
 
 May it be thy will, O Lord my God and God of my 
 fathers, to deliver me this day, and every day, from arrogant 
 men and from arrogance, from a bad man, from a bad 
 companion and from a bad neighbour, and from any mis- 
 hap, and from the adversary that destroyeth ; from a hard 
 judgment, and from a hard opponent, whether he be a son 
 of the covenant or be not a son of the covenant. 
 
 At all times let a man fear God as well in private as in public, 
 acknowledge the truth, and speak the truth in his heart ; and 
 let him rise early and say : 
 
 Sovereign of all worlds ! Not because of our righteous 
 acts do we lay our supplications before thee, but because 
 of thine abundant mercies. What are we ? What is our 
 life ? What is our piety ? What our righteousness ? What 
 our helpfulness ? What our strength ? What our might ? 
 
x'?! |vw n^S kS] {iyi nnny n.4 n'?! Nton n*S 
 
 Dnoq hi2)s^ * \\ r\m ifna : d»ato Dnpn ^jj^ajni 
 
 ♦jS^xJn^ • *^lil^? ^hSni ^hSn V: TrJ^'?^ I^^"! *^'* 
 p. nim ♦D'3s n!iTy»!i n^js '^y» Dv-ba!i Di»n 
 ♦ n^n^n |t)B']!?!i p. yjsto!) vi p^Oi P. "i5ni)!) 
 
 J?§ n"T.in^ • •'!ib|3^ -irij^? o'lptt? ni> Q"|N nu^ tabij?'^ 
 • -ia>^''l o'svh iad^a n^t? i5iii na^i|rT 
 
 no «n3K no • D^ann "rr^toni Sy *3 T^sh wownn 
 "HD wprna !iopyiiK'»-na !):i|'p.ix-na mn na !|j»»n 
 
6 MORNING SERVICE. 
 
 Men say ; — 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast not made me a woman. 
 
 Women say: — 
 Blessed art thou, O Lord our God, King of the universe, who 
 hast made me according to thy will. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who openest the eyes of the blind. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who clothest the naked. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who loosest them that are bound. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who raisest up them that are bowed down. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who spreadest forth the earth above the waters. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast supplied my every want. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast made firm the steps of man. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who girdest Israel with might. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who crownest Israel with glory. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who givest strength to the weary. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who removest sleep from mine eyes and slumber from 
 mine eyelids. 
 
A/en say: — 
 
 : r\m ^jb^ nW • oSiyn ijSp ^u^nSx V: ^^^ '^^'^^ 
 
 Women say: — 
 
 ; • • I" T V T T f V IV I" v: t: t - i t 
 
 ■|T - 
 
MORNING SERVICE. 
 
 Mishnah. Treatise Peah, ch. i. 
 
 These are the things which have no fixed measure (by 
 enactment of the Law) : the corners of the field, the first 
 fruits, the offerings brought on appearing before the Lord 
 at the three festivals, the practice of charity and the study 
 of the Law. — These are the things, the fruits of which a 
 man enjoys in this world, while the stock remains for him 
 for the world to come : viz., honouring father and mother, 
 the practice of charity, timely attendance at the house of 
 study morning and evening, hospitality to wayfarers, visit- 
 ing the sick, dowering the bride, attending the dead to the 
 grave, devotion in prayer, and making peace between man 
 and his fellow ; but the study of the Law is equal to them 
 all. 
 
 O my God, the soul which thou gavest me is pure ; thou 
 didst create it, thou didst form it, thou didst breathe it into 
 me ; thou preservest it within me ; and thou wilt take it 
 from me, but wilt restore it unto me hereafter. So long as 
 the soul is within me, I will give thanks unto thee, O Lord 
 my God and God of my fathers. Sovereign of all works, 
 Lord of all souls ! Blessed art thou, O Lord, who restorest 
 souls unto dead bodies. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast given to the cock intelligence to distinguish be- 
 tween day and night. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast not made me a heathen. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast not made me a bondman. 
 
Dni"i !iV{si : nnin n^ia'pn) anpn n^S'aji ji'Nnni 
 
 Dnon nht?^^ dnj nx -i!i33 ♦ |n ^iWi ♦ xan cSij;'? 
 fV^^h) n^a-iyi nnnB' cyrien n^a m^^n] 
 \m^ nan n!i'?!i nW noj^n) D*'?in n!ij93!i n^nnix 
 
 : oVa nJ33 n^iri 
 
 T " * T : • T (- T V T T : TV: 
 
 "iw"? *a PiTinn^ii ^asa nSteS n^iiv nriN) • ^a^j?? 
 « ^;;|)^ 'JN nniD 'anp5 nae'priK' jorSa '> NaS 
 -•ra in^ Q»iJ'x?»n-Sa |ia"i ^niax ^nSx). ^nSx 
 DnJsS niatyj n^tnisn •« nax "nna insum 
 
 • t;* t; .-. _— Tj T- |T T, 
 
 : rhh 1^!) DV pa pnan'p n^a ^i^?'? 
 { naj ^3W nW • nSiyn ^iStt ^i^pSx :^ nm "^ina 
 : nay '^m nW • oSiyn "nSp w^nSx v. i^Jl"!^ "^ii? 
 
4 MORNING SERVICE. 
 
 Blessed art thou, O Lord our God, King of the universe, 
 who hast sanctified us by thy commandments, and given 
 us command concerning the washing of the hands. 
 
 Blessed art thou, O Lord "our God, King of the uni- 
 verse, who hast formed man in wisdom, and created 
 in him many orifices and vessels. It is revealed and 
 known before the throne of thy glory, that if one of these' 
 be opened, or one of those be closed, it would be im- 
 possible to exist and to stand before thee. Blessed art 
 thou, O Lord, who healest all flesh and doest wondrously. 
 
 Blessed art thou, O Lord our God, King of the uni- 
 verse, who hast sanctified us by thy commandments, and 
 commanded us to occupy ourselves with the words of 
 the Law. 
 
 Make pleasant, therefore, we beseech thee, O Lord our 
 God, the words of thy Law in our mouth and in the 
 mouth of thy people, the house of Israel, so that we with 
 our offspring and the offspring of thy people, the house 
 of Israel, may all know thy name and learn thy Law. 
 Blessed art thou, O Lord, who teachest the Law to thy 
 people Israel. 
 
 Blessed art thou, O Lord our God, King of the uni- 
 verse, who hast chosen us from all nations and given 
 us thy Law. Blessed art thou, O Lord, who givest the 
 Law. 
 
 The Lord bless thee, and keep thee : the Lord make 
 his face to shine upon thee, and be gracious unto thee : 
 the Lord turn his face unto thee, and give thee peace. 
 
♦ d*SiSn nhhr\ d^M3 D»:ipj in n^:3!i nzaDna dnxn 
 
 Dnto nnx nns^ dNtr ^ihD ndd *js'? ynn ^iiSa 
 
 : 'f^^h "liay^l D*pnn'p ie'ijn ^n dhd im Dr\& ix 
 
 tniB'yS N^'^sibi la^rSn NSh ♦" nnx ^nna 
 
 -; - • : - T T T •■ t: t - I t 
 
 tnnin n.ni? poy'? !i:;is] vnixDa 
 ' "?{nnin npi'?i -rip^ ^y^v ^i^'pa '7X']^t rra ^;?y 
 
 : nninn fnii 
 
3 MORNING SERVICE. 
 
 5. Behold he is the Lord of the universe : to every 
 creature he teacheth his greatness and his sovereignty. 
 
 6. The rich gift of his prophecy he gave unto the men 
 of his choice, in whom lie gloried. 
 
 7. There hath never yet arisen in Israel a prophet like 
 unto Moses, one who hath beheld his similitude. 
 
 8. The Law of truth God gave unto his people by the 
 hand of his prophet, who was faithful in his house. 
 
 9. God will not alter nor change his Law to everlasting 
 for any other. 
 
 10. He watcheth and knoweth our secret thoughts : he 
 beholdeth the end of a thing before it existeth. 
 
 11. He bestoweth lovingkindness upon a man according 
 to his work ; he giveth to the wicked evil according to his 
 wickedness. 
 
 12. He will send our anointed at the end of days, to 
 redeem them that wait for the end — his salvation. 
 
 13. In the abundance of his lovingkindness God will 
 quicken the dead. Blessed for evermore be his glorious 
 
 He is Lord of the universe, who reigned ere any creature 
 yet was formed : 
 
 At the time when all things were made by his desire, 
 then was his name proclaimed King. 
 
 And after all things shall have had an end, he alone', the 
 dreaded one, shall reign ; 
 
 Who was, who is, and who will be in glory. 
 
 And he is One, and there is no second to compare to 
 him, to consort with him : 
 
 Without beginning, without end : to him belong strength 
 and dominion. 
 
 And he is my God — my Redeemer liveth — and a rock 
 in my travail in time of distress ; 
 
 And he is my banner and my refuge, the portion of my 
 cup on the day when I call. 
 
 Into his hand I commend my spirit, when I sleep and 
 when I wake ; 
 
 And with my spirit, my body also : the Lord is with me, 
 and I will not fear. 
 
in»5 |DN5 iN*5^ n^ '^y ♦ Sx i»yS |nj nax nnin 
 
 inSiT^ D^a^iy"? inf n^»: nSi Skh ci^Sr?: xS 
 
 ina-|p5 '^y^, tjto^ ts^ia *ii'p.OP ^7^1 ^s^^f 
 
 inyE'-t^ p. VB'n'p |nij • iSysa^ ipn B'^x'p Stoia 
 
 in'?nn db' ns: ny irna ♦ i^Dh nha '^n n»n^ D^nxs 
 ira) n*v!"^3 ^ip^ i?p iB'j^ 'D^ij; jinx 
 
 mN^I n*n* Nin^ • nin Kini • njn Nini 
 
 T |. : - ; . ; - ; - .. 1 .. . TV : 
 
 mx nyg *'?^n iisi ♦ "h^S^ 'n] * 'S« N^n) 
 Nnj?N Dvg *pi3 n3D ♦ "h Diioi *dj xirri 
 
PRAYER ON ENTERING THE SYNAGOGUE. 
 
 On entering the Synagogue say the following: — 
 
 As for me, in the abundance of thy lovingkindness will 
 I come into thy house : I will worship toward thy holy 
 temple in the fear of thee. 
 
 Into the house of God we will walk with the throng. 
 
 How goodly are thy tents, O Jacob, thy dwelling places, 
 O Israel ! As for me, in the abundance of thy lovingkind- 
 ness will I come into thy house : I will worship toward 
 thy holy temple in the fear of thee. Lord, I love the 
 habitation of thy house, and the place where thy glory 
 dwelleth. As for me, I will worship and bow down : I 
 will bend the knee before the Lord, my Maker. And as 
 for me, may my prayer unto thee, O Lord, be in an accept- 
 able time: O God, in the abundance of thy lovingkindness, 
 answer me in the truth of thy salvation. 
 
 MORNING SERVICE. 
 
 1. Magnified and praised be the living God: he is, and 
 there is no limit in time unto his being. 
 
 2. He is One, and there is no unity like unto his unity; 
 inconceivable is he, and unending is his unity. 
 
 3. He hath neither bodily form nor substance : we can 
 compare nought unto him in his holiness. 
 
 4. He was before anything that hath been created— even 
 the first I but his existence had no beginning. ■--' ! 
 
 B 2 
 
On entering (lie Synagogue say the following: — 
 
 ^^d^D'Sn n^qpi^N Tin^i NbN ■^j'^on aha oni 
 
 : tJ'J'na ^y\i d^hSn n*55 
 
 : ^pNi^i "Ti^-ip S5*n-'?N rm^m Tjri*? nun Tj'^pn 
 ^J^f5 J^'i^^l ll^i^ fiipO!) ^n*5 fij^it? 'i?;ipN ^» 
 'n'psn ^jjsii 5 *B'V vr'i?^*? i^^l?^ i^Vp^^l ninn^K 
 
 i TIW,/^* 
 
 |v : ■ 
 
 : ini-iriK^ 5]iD px d^) d^vj • n^n^? i^n* pxi nnx 
 : inB'-fp vSx "^iiyi nS • e)!iJ irN) e)!inn nia*^ iS px 
 
THE AUTHORISED 
 
 DAILY PRAYER BOOK. 
 
PREFACE. 
 
 NOTE TO THE NINTH EDITION. 
 
 SINCE the Singer Prayer Book was first issued twenty-two 
 years ago, 108,000 copies have been circulated, and the 
 Eighth edition has now become exhausted. The stereotype 
 plates hitherto used were found to- be no longer in a condition to 
 ensure accuracy of printing, and, in order to produce the Ninth 
 edition, much work was found necessary in the correction of 
 defects caused by wear. A committee of members of the Jewish 
 Religious Education Board, under the general direction of the 
 Rev. Michael Adler, have undertaken this duty, gladly availing 
 themselves of the opportunity of thus showing their affection for 
 the memory of the translator. 
 
 In the present edition, the Service for Friday Evenings has 
 been printed in complete form, and the Prayer for the Royal 
 Family has been brought up-to-date. 
 
 Besides the thick paper and thin paper editions in which the 
 Prayer Book has hitherto appeared, a large paper edition is being 
 prepared which will be bound to suit special requirements. 
 Arrangements have also been made with Mr. Israel Abrahams 
 to issue an annotated edition, for which he has written 
 comments and explanations incorporating materials prepared 
 for the purpose by Mr. Singer. 
 
 Arthur E. Franklin, 
 President of the Jewish Religious Education Board. 
 
 London, Ah, 5672— /«/jv, 1912. 
 
PREFACE. viii 
 
 margin) has throughout been adopted as a basis. Several 
 changes have, however, been made, chiefly in the direction of 
 greater hteralness. These are mainly the work of Mr. Claude 
 G. Montefiore. For this service, as well as for much other help, 
 I am greatly indebted to him. 
 
 My thanks are also due to the Chief Rabbi, to Dr. Friedlander, 
 Mr. I. Abrahams, and the Rev. Dr. Berlin for the valuable assis- 
 tance they have rendered me while the book was passing through 
 the press. 
 
 The copyright of the book is vested in the Jewish Association 
 for the Diffusion of Religious Knowledge. 
 
 S. SINGER. 
 IxiNDON, Tammuz, 5651 — July, i8gi. 
 
 NOTE TO THE EIGHTH EDITION. 
 
 SINCE the appearance of the last edition of the Authorised 
 Daily Prayer-book, the Community has had to mourn an 
 irreparable loss in the death of the Rev. Simeon Singer, n'T. 
 
 The Jewish Religious Education Board gratefully records the 
 fact that to his initiative and untiring labours the publication of 
 seven editions, numbering eighty-three thousand copies, is due. 
 The Prayer-book has found a place in nearly every Jewish house 
 in the British Empire, and in many homes in the United States. 
 The translation, couched as it is in terse and prayerful language, 
 is a splendid monument, not merely of his scholarship and mas- 
 tery of English style, but of his absorbing love of his faith and 
 of his devoted zeal as a Jewish Minister. 
 
 Henry Lucas, 
 President of the Jewish Religiotts Education Board. 
 
 London, Nissan, 5668. — April, 1908. 
 
PREFACE. 
 
 The present volume is designed to place within reach of the 
 community at large a complete Daily Prayer Booit, in Hebrew 
 and English, equally suitable for use in Synagogues, families, and 
 schools. It owes its origin to the generosity and public spirit of 
 Mrs. Nathaniel Montefiore, by whom the entire cost of pro- 
 duction has been defrayed. It is, therefore, now possible for all 
 who can afford the outlay of One Shilling to obtain a book 
 which could not otherwise have been offered to the public except 
 at a far higher price. 
 
 No pains have been spared to render the work of permanent 
 value, and worthy of its place as the Authorised Prayer Book of 
 the United Hebrew Congregations of the British Empire. As it 
 was practically complete before the death of the late Chief Rabbi, 
 Dr. N. M. Adler, it was enabled to receive, and to be issued with 
 the stamp of, his sanction and authorisation. 
 
 The main objects kept in view in the production of the book 
 have been to furnish a correct text (founded for the greater part 
 upon S. Baer's Abodath Israel) and a satisfactory translation, 
 and to combine with these fundamental requirements the not 
 insignificant advantages of good paper, clear type, and strong 
 binding. 
 
 To render the volume still more suitable for general use, a 
 number of prayers for special occasions have been introduced. 
 Of these, the Prayers to be said at the Consecration of a House, 
 and upon the Sick and Death Bed, were written or arranged by 
 the Rev. Dr. Hermann Adler, Chief Rabbi ; the Prayer in the 
 House of Mourning, the Service on the occasion of making 
 Collections for Hospitals, and the Thanksgiving to be offered up 
 by Women after their Confinement are the same that have been 
 in use for some years past, having been drawn up by the late 
 Chief Rabbi. The Marriage Service and Morning and Evening 
 Prayers for Children have also been introduced. 
 
 The English translation is entirely new. Its aim has been to 
 unite accuracy and even literalness with due regard to English 
 idiom, and to that simplicity of style and diction which befits the 
 language of prayer. It should be noted that in the translation 
 of the various Biblical passages the Revised Version (text or 
 
TABLE OF CONTENTS. 
 
 VI 
 
 The Order of the Blessing of the Priests 
 
 Service for New Year 
 
 Kiddush for New Year 
 
 Additional Service for New Year ... 
 
 T'^B'n-nD 
 
 Service for the Eve of the Day of Atonement 
 Service for the Day of Atonement... 
 Additional Service for the Day of Atonement 
 Afternoon Service for the Day of Atonement 
 Conclusion Service for the Day of Atonement 
 
 Order of Counting the Omer 
 
 Service for Chanukah ... 
 
 Service for Purim 
 
 Grace Before and After Meals 
 
 Shorter Form of Grace 
 
 Blessings on Various Occasions 
 
 Prayers before Retiring to Rest at Night ... 
 
 Marriage Service 
 
 Grace after the Wedding Feast '. . . 
 Service at the Consecration of a House . . . 
 
 Service at a Circumcision 
 
 Grace after the Meal following a Circumcision 
 
 Service for the Redemption of the First-born 
 
 Prayer to be said when going on a Journey or Voyage 
 
 Service on the occasion of making Collections for Hospitals 
 
 Prayer of Thanksgiving for Women after Recovery from Child 
 
 birth 
 
 Prayer to be said by a Sick Person 
 
 Confession on a Death Bed 
 
 The Burial Service ... 
 
 Prayer in the House of Mourning ... 
 Service at the Setting of a Tombstone 
 
 Memorial Service for the Dead 
 
 Morning Prayer for Young Children 
 Night Prayer for Young Children ... 
 
TABLE OF CONTENTS. 
 
 PAGE 
 
 Preface vii 
 
 Prayer on Entering the S3'nagogue 2 
 
 Morning Service 2 
 
 Mourner's Kaddish 77 
 
 Hymn of Glory ... — 78 
 
 Psalms for the Days of the Week ... ... 80 
 
 tmT i^np 86 
 
 Prayer for Sustenance ... ... 87 
 
 The Ten Commandments ... ... ... ... ... ... 87 
 
 The Thirteen Principles of the Faith 89 
 
 mpy riB'iss 91 
 
 pn ntna 92 
 
 Afternoon Service ... ... ... ... ... ... ... 94 
 
 Evening Service for Weekdays and the Termination of the 
 
 Sabbath 95 
 
 Inauguration of the Sabbaih ... ... 108 
 
 Evening Service for Sabbaths and Festivals ... Ii3g 
 
 Kiddush for Sabbath Evening ... ... 124 
 
 Morning Service for Sabbaths and Festivals 125 
 
 Order of Reading the Law on Sabbaths and Festivals 143 
 
 Additional Service for Sabbaths 159 
 
 Kiddush for Sabbath Morning ... ... ... ... 1 74 
 
 Afternoon Service for Sabbaths ... ... ... ... ... 175 
 
 Ethics of the Fathers 184 
 
 Service for the Conclusion of the Sabbath 210 
 
 Meditation and Blessings on taking the Lulab ... 218 
 
 Hallel 
 
 Additional Service for the New Moon 
 Service for Festivals ... 
 
 Kiddush for Festivals ... ♦; 
 
 Meditation and Blessings in the Tabernacle 232 
 
 Additional Service for Festivals, and for the Intermediate Days 
 
 of Festivals 233 
 
 219 
 225 
 227 
 23g 
 

 OI'iJ 
 
 
 
 in 
 
 
 
 Lli" 
 
 
 
 ,p3 
 
 
 
 /fi'7 
 
 
 
 ivi 
 
 
 PREVIOUS EDITIONS. 
 
 
 First Edition, 1890 .. 
 
 3,000 ( 
 
 ropiEs. 
 
 Second „ 1891 .. 
 
 5.000 
 
 ti 
 
 Third „ 1892 .. 
 
 10,000 
 
 i» 
 
 Fourth „ 1894 .. 
 
 10,000 
 
 J3 
 
 Fifth „ 1897 .. 
 
 10,000 
 
 » 
 
 Sixth ,, 1900 .. 
 
 20,000 
 
 ?» 
 
 Seventh „ 1904 .. 
 
 25,000 
 
 J? 
 
 Eighth „ 1907 .. 
 
 ... 25,000 
 
 M 
 
 
 108,000 
 
 )) 
 
THE AUTHORISED 
 
 DAILY PRAYER BOOK 
 
 OF THE 
 
 UNITED HEBREW CONGREGATIONS OF 
 THE BRITISH EMPIRE, 
 
 WITH A NEW TRANSLATION BY THE 
 Rev. S. singer. 
 
 PUBLISHED UNDER THE SANCTION OF THE LATE CHIEF RABBI 
 Dr. NATHAN MARCUS ADLER. 
 
 NINTH EDITION 
 
 3Lon&on : 
 
 EYRE AND SPOTTISWOODE, Ltd, 
 His Majesty's Printers. 
 
 5673— 1912. 
 Entered at Stationers* Hall, 
 
Y2N Tisan 2nn nasona 
 
 
THE AUTHORISED 
 
 DAILY PRAYER BOOK 
 
 OF THE 
 
 UNITED HEBREW CONGREGATIONS 
 OF THE BRITISH EMPIRE. 
 
CORNELL UNIVERSITY LIBRARY 
 
 3 1924 079 807 
 
S'^^^^ 
 
 GUIDO n^inl IQSCH 
 
 ^e^s^*