When I proclaim Adonoy’s Name

attribute greatness to our God.

My Master, open my lips,

and my mouth will declare Your praise.

THE VIRTUE OF OUR FOREFATHERS

Blessed are You, Adonoy,

our God, and God of our fathers,

God of Avraham, God of Yitzchak,

and God of Yaakov,

the Almighty,

the Great, the Powerful, the Awesome,

most high Almighty,

Who bestows beneficent kindness,

Who possesses everything,

Who remembers the piety of the Patriarchs,

and Who brings a redeemer

to their children’s children,

for the sake of His Name, with love.

Remember us for life

King, Who desires life;

and inscribe us in the Book of Life,

for Your sake,¹ Living God.

footnotes: ¹ When saying the words, “לְמַעַנְךָ אֶלֹקִים חַיִים,” “for Your sake living God,” you might offer this silent prayer: Master of the Universe, because we believe in the absolute unity of Your Name, that You alone are the living God, and there is nothing besides You, it is fitting and proper that You inscribe us in the Book of Life.—Yesod V’shoresh HaAvodah

King, Helper, and Deliverer and Shield.

Blessed are You, Adonoy,

Shield of Avraham.

DIVINE MIGHT

You are mighty forever, my Master;

You are the Resurrector of the dead

the Powerful One to deliver us.

Sustainer of the living with kindliness,

Resurrector of the dead with great mercy,

Supporter of the fallen,

and Healer of the sick,

and Releaser of the imprisoned,

and Fulfiller of His faithfulness

to those who sleep in the dust.

Who is like You, Master of mighty deeds,

and who can be compared to You?

King Who causes death and restores life,

and causes deliverance to sprout forth.²

footnotes: ² The Divine deliverance of our people will not come about in a sudden, dramatic fashion, but rather as a gradual development, as a plant that sprouts forth in stages.

Who is like You merciful Father,

Who remembers His creatures for life,

in His mercy.³

footnotes: ³ The Chasam Sofer says that זו‍ֹכֵר יְצוּרָיו לְחַיִים בְּרַחֲמִים does not mean that we ask Hashem to remember us for life in His mercy, but rather that He grant us חַיִים שֶׁל רַחֲמִים, a life of mercy, a life in which we will exemplify the quality and virtue of compassion.

And You are faithful

to restore the dead to life.

Blessed are You, Adonoy,

Resurrector of the dead.

DIVINE SANCTIFICATION

You are holy and Your Name is holy

and holy beings

praise You every day, forever.

And so,

grant that Your awe, Adonoy, our God,

be upon all Your works,⁴

footnotes: ⁴ When saying these sentences, bear in mind these words: “How long has Your great, sacred Name been desecrated among the nations as they taunt us, asking, “Where is Your God? Why doesn’t He come to your aid?” Therefore, let Your awe be upon all Your works, Your dread upon all You have created, so they may all know there is no God but You, and thus will Your Name be exalted and sanctified even among the nations.—Yesod V’Shoresh HaAvodah

and Your dread upon all You have created;

and [then] all [Your] works will fear You,⁵

footnotes: ⁵ The ultimate sanctification of Hashem’s great and holy Name over the nation of Yisrael will have a tremendous impact on all peoples and will result in their spiritual uplifting for they will be inspired to fear Hashem, and subject themselves to His rule.—R’ Moshe Chaim Luzzato, (Yalkut Yedeos HaEmes)

and prostrate before You

will be all [Your] created beings.⁵

footnotes: ⁵ The ultimate sanctification of Hashem’s great and holy Name over the nation of Yisrael will have a tremendous impact on all peoples and will result in their spiritual uplifting for they will be inspired to fear Hashem, and subject themselves to His rule.—R’ Moshe Chaim Luzzato, (Yalkut Yedeos HaEmes)

And may they all form a single band⁶

footnotes: ⁶ The Divine inspiration of Hashem, Who is One, the Unity par excellence, can only be experienced by an entity, united, in a single cause. The nation of Yisrael, though composed of individuals, is nevertheless a unit, bound by its singular belief in Hashem and Torah. Thus we are referred to as גוֹי אֶחָד בָּאָרֶץ one nation in the land, and as such, we are capable of receiving and retaining the Divine influence. The nations of the world however are many, and the diversity within each nation is great. In their present status they are incapable of experiencing the Divine inspiration. We pray, therefore, for the time when they will attach themselves to the nation of Yisrael, and recognize the superiority of our moral and spiritual values. Then, they will attain a level of unity and be capable of receiving a degree of Divine enlightenment. This is the intent of our prayer, “and may they all form a single band.”—R’ Moshe Chaim Luzzato, Ibid.

to do Your will

with a perfect heart.

For we know Adonoy, our God

that rulership is Yours,⁷

footnotes: ⁷ Those who understand and recognize the mysterious ways in which Hashem rules the world, realize that despite superficial events that seem to indicate otherwise, Hashem’s rule is indisputable and all powerful. Thus we declare our firm belief in His rulership and His strength.—R’ Moshe Chaim Luzzato, Ibid

strength is in Your hand,

might is in Your right hand

and Your Name is awesome

over all You have created.

And so,

grant honor, Adonoy, to Your people,⁸

footnotes: ⁸ Despite our status as a chosen and holy people, only when the entire world reaches its ultimate perfection, will we achieve our ultimate goal. Thus only after Hashem’s kingdom is revealed in the world, and good triumphs over evil, will we reach our maximum potential and thereby bask in His glory. This is our prayer, “grant honor, Almighty, to Your people.”—R. Moshe Chaim Luzzato, Ibid.

praise to those who fear You,

good hope to those who seek You

confident speech

to those who yearn for You,

joy to Your land, gladness to Your city,⁹

footnotes: ⁹ The only setting for this glorious fulfillment is in the Holy Land—there in the chosen land, will the chosen people experience its true spiritual fulfillment, under the leadership of the king, a descendant of the chosen house of royalty, the house of Dovid.

flourishing of pride to Dovid, Your servant¹⁰

footnotes: ¹⁰ The literal translation of קֶרֶן is horn, but it is often translated pride because the horn is the pride of the animal.

and an array of light

to the son of Yishai, Your anointed,

speedily in our days.

And then

the righteous¹¹ will see [this] and rejoice,

footnotes: ¹¹ According to Pri Tzadik, the righteous are those who serve Hashem with meticulous observance of Torah and Mitzvos even without experiencing the inner joy and radiance of serving Him. They will therefore be privileged to see and rejoice in the time to come.

and the upright¹² will be jubilant,

footnotes: ¹² The upright are those whose hearts are filled with joy at serving their Creator through the fulfillment of Torah and Mitzvos. They will therefore be jubilant at the revelation of Hashem’s kingdom.—Pri Tzadik

and the pious¹³ will exult with joyous song;

footnotes: ¹³ The pious are those whose attachment to Hashem is so great that they serve Him in ways which are even beyond and above the precisely ordained commands of the Torah. They will be privileged to exult in joyous song at the time to come.

injustice will close its mouth,

and all the wickedness will vanish like smoke,

when You remove the rule of evil¹⁴

footnotes: ¹⁴ The terms, injustice, all wickedness and rule of evil refer to Amalek, the archenemy of the Jewish people and of Hashem. Its name and memory will ultimately be obliterated from the earth.—R’ Moshe Chaim Luzzato

from the earth.

And You Adonoy will reign alone¹⁵

footnotes: ¹⁵ And thus will begin the kingdom of Hashem on earth, which is the ultimate goal of man’s development through the ages and which centers forever in Yerushalayim and Tziyon.—S.R. Hirsch

over all Your works

on Mount Tziyon,

dwelling place of Your glory,

and in Yerushalayim, city of Your Sanctuary,

as it is written in Your holy words,

“Adonoy will reign forever;

Your God, Tziyon,

throughout all generations.

Praise God.”

Holy are You, and awesome is Your Name,

and there is no God beside You,

as it is written,

“And Adonoy Tzevaos is exalted

through justice¹⁶

footnotes: ¹⁶ “When is Hashem exalted through justice?” The Talmud answers, “He is exalted during the ten days from Rosh Hashana until Yom Kippur.”—Berachos 12b

and the Almighty, the Holy One,

is sanctified through righteousness.”

Blessed are You, Adonoy,

the King, the Holy One.¹⁷

footnotes: ¹⁷ When saying “the King, the Holy One” bear in mind, that it is impossible for a human being to conceive or imagine His holiness.

You chose us from [among] all the peoples;¹⁸

footnotes: ¹⁸ You have designated us for a specific task and destiny.

You loved us and took pleasure in us;¹⁹

footnotes: ¹⁹ Your love for us was made manifest when You took us out of Egypt.

You exalted us above all tongues,²⁰

footnotes: ²⁰ We were exalted above all tongues when we received the Torah at Sinai, when Hashem chose our tongue as the most suited language for the revelation of His Torah.—S.R. Hirsch

and You sanctified us

with Your commandments;

You drew us near, our King,

to Your servitude²¹

footnotes: ²¹ By giving us Your Torah, You have become our King and so have permitted us to draw near to You as Your loyal servants.—S.R. Hirsch

and Your great and Holy Name,

You have pronounced upon us.²²

footnotes: ²² By shaping all of our life’s values and by Your evident guidance of our destinies, You have made us the bearers of Your Name.—S.R. Hirsch

And You gave us Adonoy, our God,

in love,

(this Shabbos Day and)

this day of Remembrance²³

footnotes: ²³ In the Torah, (Vayikra 23:24) Rosh Hashana is described with the words יִהְיֶה לָכֶם שַׁבָּתו‍ֹן זִכְרו‍ֹן תְּרוּעָה. We are thus taught that it is both a day of זִכָּרו‍ֹן, remembrance, and תְּרוּעָה, a day of sounding the teruah. Rav S.R. Hirsch writes that both terms are addressed to us. We are told that we must stop and thoughtfully reexamine the paths we have followed, just as our Creator remembers us, and examines our past conduct. With the blast of the shofar we are summoned to break with our past errors and to abandon everything in our lives that does not meet with Hashem’s favor.

a day for

(the remembrance of)

sounding the shofar²³

footnotes: ²³ In the Torah, (Vayikra 23:24) Rosh Hashana is described with the words יִהְיֶה לָכֶם שַׁבָּתו‍ֹן זִכְרו‍ֹן תְּרוּעָה. We are thus taught that it is both a day of זִכָּרו‍ֹן, remembrance, and תְּרוּעָה, a day of sounding the teruah. Rav S.R. Hirsch writes that both terms are addressed to us. We are told that we must stop and thoughtfully reexamine the paths we have followed, just as our Creator remembers us, and examines our past conduct. With the blast of the shofar we are summoned to break with our past errors and to abandon everything in our lives that does not meet with Hashem’s favor.

(with love)

a day of holy assembly

commemorating

the exodus from Mitzrayim.

But because of our sins,

we were exiled from our land,

and driven far away from our soil;

and we are unable,

and to perform our obligatory offerings

in Your chosen House,

in the great and holy House

upon which Your Name is proclaimed,

because of the hand [of violence]

that was sent against Your Sanctuary.

May it be Your will

Adonoy, our God and God of our fathers,

merciful King,

to once again have compassion on us

and on Your Sanctuary

in Your abundant mercy;

and rebuild it soon

and greatly enhance its glory.

Our Father, our King!

reveal the glory of Your Kingship

upon us soon,

appear and be uplifted over us

before the eyes of all living things.

Bring near our scattered [people]

from among the nations,

and gather our dispersed

from the ends of the earth.

Bring us to Tziyon, Your city,

with joyous song,—

to Yerushalayim, House of Your Sanctuary,

with everlasting joy.

And there we will offer before You

our obligatory sacrifices—

the daily [burnt] offerings in their order,

and the Musaf offerings

according to their rule.

And the Musaf offerings of

(this Shabbos day and)

this Day of Remembrance

we will prepare and bring before You

with love

according to the command of Your will;

as You wrote for us in Your Torah,

through the hands of Moshe, Your servant,

from the mouth of Your glory,

as it is said:

(“And on the Sabbath day [the offering is]:

two male yearling lambs without blemish;

two tenths [of an epha] of fine flour

for a meal-offering,

mixed with the [olive] oil, and its libation.”

[This is] the burnt-offering for every Sabbath,

in addition to the daily burnt-offering

and its libation; [wine-offering].)²⁴

footnotes: ²⁴ Bamidbar 28:9-10.

And in the seventh month,

on the first day of the month,

a day of holy assembly it shall be for you,

all work of labor, you shall not do;

a day of blowing [the shofar]

it shall be for you.

And you will prepare a burnt-offering

for a pleasing savor to Adonoy;

one young bullock,

one ram,

seven yearling lambs,

without blemish.²⁵

footnotes: ²⁵ Bamidbar 29:1-2.

And their meal-offerings and libations

as stated:

three tenths [of an epha of fine flour]

for the bullock,

two tenths for the ram,

and one tenth for each lamb,

and wine according to each libation;

and two he goats for atonement,

and the two daily burnt-offerings

according to their law.

[These are] besides

the burnt-offering of Rosh Chodesh

and its meal-offering,

and the daily burnt-offering

and its meal-offering;

and their drink offering according to their law.

for a pleasing savor,

an offering consumed by fire to Adonoy.²⁶

footnotes: ²⁶ Bamidbar 29:3-6.

(They will rejoice in Your Kingship—

those who preserve the Sabbath—

and call it a delight.

The people who sanctify the seventh [day]

will all be satisfied

and delighted with Your goodness.

And the seventh [day]—

You took pleasure in it,

and You hallowed it.

“Most desirable of days,” You called it—

a commemoration of the work of creation.)

It is our obligation to praise

the Master of all,

to ascribe greatness

to the Creator of [the world in]

the beginning:

that He has not made us

like the nations of the lands,

and has not positioned us

like the families of the earth;

that He has not assigned

our portion like theirs,

nor our lot like that of all their multitudes.

For they prostrate themselves

to vanity and nothingness,

and pray to a god that cannot deliver.

But we bow, prostrate ourselves,

and offer thanks

before the Supreme King of kings,

the Holy One blessed is He,

Who spreads the heavens,

and establishes the earth,

and the seat of His glory

is in the heaven above,

and the abode of His invincible might

is in the loftier heights.

He is our God, there is nothing else.

Our King is true, all else is insignificant,

as it is written in His Torah:

“And You shall know this day

and take into your heart

that Adonoy is God

in the heavens above

and upon the earth below;

there is nothing else.”

We therefore put our hope in You,

Adonoy our God,

to soon behold the glory of Your might

in banishing idolatry from the earth;

and the false gods

will be utterly exterminated

to perfect the world

as the kingdom of Shadai.

And all mankind will invoke Your Name,

to turn back to You,

all the wicked of the earth.

They will realize, and know,

all the inhabitants of the world,

that to You every knee must bend,

every tongue must swear allegiance to You.

Before You, Adonoy, our God,

they will bow and prostrate themselves,

and to the glory of Your Name give honor.

And they will accept upon themselves

the yoke of Your kingdom,

and You will reign over them, soon,

forever and ever.

For the kingdom is Yours,

and to all eternity You will reign in glory,

as it is written in Your Torah:

“Adonoy will reign forever and ever.”

“He beheld no iniquity in Yaakov,

nor did He see wrongdoing in Yisrael;

Adonoy, His God is with him,

and the love of the king is among them.”²⁷

footnotes: ²⁷ Bamidbar 23:21. These words were uttered by Bilaam when he was asked to curse the nation of Yisrael. He realized that Yisrael was a unique nation in the eyes of Hashem, their King, and thus were invulnerable to his curses.

And it is said:

“And He was King in Yeshurun,

with the gathering of the heads of the people,

the tribes of Yisrael were united.”²⁸

footnotes: ²⁸ Devarim 33:5. Rashi says that Hashem was King of Yisrael only when the tribes of Yisrael were united. When there is unity and harmony among Jews, the kingdom of Hashem is revealed and enhanced.

And in Your holy words it is written:

“For the kingship is Adonoy’s,

and He rules over nations.”²⁹

footnotes: ²⁹ Tehillim 22:29. The word king signifies one whose leadership is accepted willingly by his people. In referring to the nation of Yisrael which willingly accepted the kingship of Hashem, the Psalmist says, “For the kingship is Adonoy’s.” A ruler, however, might be one who imposes his rule without consent of the people. Therefore, regarding the other nations who do not willingly submit to His Kingship, a Psalmist says, “And He rules over nations.”—Gaon of Vilna

And it is said:

“Adonoy has begun His reign,

He has clothed Himself in majesty;

Adonoy has clothed Himself,

He has girded Himself with strength.

He has also firmly established the world

so that it cannot be moved.”³⁰

footnotes: ³⁰ Tehillim 93:1.

And it is said:

“Lift up your heads,—gates,

and be uplifted

entranceways to eternity,

so that the King of Glory may enter.

Who is this King of Glory?

Adonoy, strong and mighty;

Adonoy, the Mighty One in battle.

Lift up your heads,—gates,

and lift up entranceways to eternity,³¹

footnotes: ³¹ The words וּשְׂאוּ פִּתְחֵי עו‍ֹלָם, “and lift up entranceways to eternity,” imply that the gates of the Temple will lift up voluntarily, whereas the earlier words וְהִנָשְׂאוּ פִתְחֵי עו‍ֹלָם, “and be uplifted entranceways to eternity” suggests that the gates must be uplifted against their will. The Siach Yitzchak quoting Malbim explains that initially Hashem was referred to as the King of Glory because He appeared as strong and mighty in battle, forcing the wicked to bend to His will. Therefore, the gates do not open willingly to permit the glory of Hashem to enter, and must be opened by force. Ultimately, however, the world will be so spiritually saturated that it will recognize Hashem’s greatness as the Creator of all. The gates will open by themselves to welcome Hashem, not as One mighty in vengeance but as the masterful Creator of the world.

so that the King of Glory may enter.

Who is He, this King of Glory?

Adonoy Tzevaos,

He is the King of Glory, Selah.”³²

footnotes: ³² Tehillim 24:7-10.

And by the hand of Your servants,

the Prophets

it is written:

“Thus said Adonoy,

King of Yisrael and its Redeemer,

Adonoy Tzevaos:

‘I am the first and I am the last;³³

footnotes: ³³ Yeshaya 44:6. According to the Kuzari, “first” is used to preclude the notion that anything existed before Him, but not to assert that He has a beginning. Similarly, “last” is used only to repudiate the idea that there is an end to His existence, not to fix a term for Him.

and beside Me, there is no God’.”³⁴

footnotes: ³⁴ Yeshaya 44:6.

And it is said:

“And deliverers will go up to Mount Tziyon

to judge the mount of Esav,

and the kingdom will be Adonoy’s.”³⁵

footnotes: ³⁵ Ovadyah 1:21.

And it is said:

“And Adonoy will be King

over the whole earth;

on that day

Adonoy will be One and His Name One.”³⁶

footnotes: ³⁶ Zecharyah 14:9. In messianic times, Hashem will be recognized as the One and only God by all nations, and they will accept Him willingly, proclaiming His unity.

And in Your Torah it is written:

“Hear, Yisrael:

Adonoy is our God

Adonoy is One!”³⁷

footnotes: ³⁷ Devarim 6:4.

Our God and God of our fathers,

reign over the entire world

with Your glory,

and be uplifted over all the earth

with Your honor,

and appear

in the splendor of Your majestic might

over all who dwell

in the inhabited world of Your earth;

so everything that has been made will know

that You have made it,

and it will be understood

by everything that was formed

that You have formed it.

And they will say

everyone who has breath in his nostrils,

“Adonoy, God of Yisrael is King

and His Kingship rules over all.

(Our God and God of our fathers,

be pleased with our rest)

Sanctify us with Your commandments

and give our share in Your Torah;

satisfy us from Your goodness

and gladden us with Your deliverance,

(And give us as our inheritance

Adonoy our God

with love and with pleasure

Your holy Shabbos;

and may Yisrael rest thereon—

they who are sanctifiers of Your Name)

and purify our hearts to serve You in truth,

for You are the true God,

and Your word is true and enduring forever.

Blessed are You Adonoy,

King over all the earth,

Sanctifier

(of Shabbos and)

of Yisrael and the Day of Remembrance.

You remember

the dealings of [men in] today’s world,

and You [also] consider the behavior

of all those who lived in earlier times.³⁸

footnotes: ³⁸ These four lines are translated according to Rabbenu Shlomo of Germaza (the Rebbe of Rashi) and Avudraham.

In Your Presence are revealed

all hidden things

and the multitude of secrets

from the beginning of creation;

for there is no forgetfulness

before the throne of Your Glory,

and there is nothing hidden from Your eyes.

You remember all that has been done,³⁹

footnotes: ³⁹ According to Rabbenu Shlomo of Germaza, כָּל הַמִּפְעָל refers to “all that has been done by man,” or it might also imply “all that has been done by Hashem” and thus indicates that Hashem remembers all His creatures. Whereas the first part of the prayer deals with man and his actions, כָּל הַמִּפְעָל refers to all the inanimate things such as the earth and its produce.—Avudraham

and even all that which is formed⁴⁰

footnotes: ⁴⁰ According to Avudraham these words refer to those who are yet unborn.

is not concealed from You.

All is revealed and known before You

Adonoy, our God

Who observes and looks

until the end of all generations.

For You set

an appointed time of remembrance,⁴¹

footnotes: ⁴¹ The appointed time of remembrance in Rosh Hashana. On that day Adam was created, and on that same day Hashem judged Him for his transgression, after he ate from the tree of knowledge. According to Rabbenu Shlomo this is in accord with the Midrashim that hold the world was created on the twenty-fifth day of Elul.

to consider every soul and being;

to cause numerous deeds to be remembered

and the multitude of creatures without end.

From the beginning of creation,

You have made this known,

and from before time

You have revealed it.

This day [Rosh Hashana]

is the beginning of Your work⁴²

footnotes: ⁴² According to Rabbenu Shlomo of Germaza, Rosh Hashana is the day on which Adam was created, (see above note 41) and according to Avudraham it is the first day of creation.

a memorial of the first day.

For it is a statute for Yisrael

a [day of] judgment of the God of Yaakov.⁴³

footnotes: ⁴³ Tehillim 81:5.

And over countries

[judgment] is pronounced,

which of them is destined for the sword [war]

and which for peace,

which for famine and which for abundance.

And on it, creatures are brought to mind,

to be remembered for life or for death.

Who is not considered on this day?

For the remembrance of all that is formed

comes before You:

the dealings of man,

and the decree of his fate,⁴⁴

footnotes: ⁴⁴ The word וּפְקוּדָתו‍ֹ has been translated according to Rabbenu Shlomo of Germaza and Avudraham.

and the misdeeds of man’s actions,

the thoughts of man and his schemes,

and the motives for the deeds of man.⁴⁵

footnotes: ⁴⁵ The motives for man’s deeds are the יֵצֶר טו‍ֹב, the Good Inclination, and the יֵצֶר הָרָע, the Evil Inclination.—Rabbenu Shlomo of Germaza and Avudraham.

Fortunate is the man

who does not forget You,

the son of man

who gains strength in You.

For those who seek You

will never stumble,

and never will they be disgraced—

all who trust in You.

For the remembrance of all their deeds

come before You,

and You examine the deeds of all of them.

And No’ach too, You remembered with love,

and [therefore] decreed for him

a promise of deliverance and compassion,

when You brought the flood-waters

to destroy all flesh

because of the wickedness of their deeds.

Therefore,

his remembrance came before You,

Adonoy, our God,

to multiply his seed

like the dust of the earth,

and his descendants as the sand of the sea;

as it is written in Your Torah;

“And God remembered No’ach⁴⁶

footnotes: ⁴⁶ According to the Midrash, since there is no forgetfulness before Hashem, the words וַיִזְכֹּר אֱלֹקִים אֶת נֹחַ, imply that Hashem took cognizance of No’ach’s virtuous deeds. According to Rashi, He took special cognizance of the fact that No’ach provided for the animals in the ark for twelve months.

and all the beasts

and all the cattle

that were with him in the Ark,

and God caused a wind to pass

over the earth,

and the waters were calmed.”⁴⁷

footnotes: ⁴⁷ Bereishis 8:1.

And it is said:

“And God heard their groaning cry,

and God remembered His covenant

with Avraham, with Yitzchak,

and with Yaakov.”⁴⁸

footnotes: ⁴⁸ Shemos 2:24. The Biblical verse deals with Hashem’s promise to redeem the children of Yisrael when they were yet enslaved in Egypt.

And it is said:

“I will remember My covenant with Yaakov,

and also My covenant with Yitzchak,

and also My covenant with Avraham,

will I remember;

and the land [of Yisrael] I will remember.”⁴⁹

footnotes: ⁴⁹ Vayikra 26:42. This verse deals with the ultimate repentance of all Yisrael and Hashem’s promise to return them to their homeland.

And in Your holy words it is written:

“He made a memorial for His wonders,

gracious and merciful is Adonoy.”⁵⁰

footnotes: ⁵⁰ Tehillim 111:4.

And it is said:

“He gave food to those who fear Him;

He is ever mindful of His covenant.”⁵¹

footnotes: ⁵¹ Tehillim 111:5.

And it is said:

“And He remembered His covenant for them,

and He relented

in accordance with

His abundant kindness.”⁵²

footnotes: ⁵² Tehillim 106:45.

And by the hand of Your servants,

the Prophets it is written:

“Go and proclaim it

in the ears of Yerushalayim, saying:

thus said Adonoy,

I remembered for you

the kindness of your youth,⁵³

footnotes: ⁵³ According to Malbim “the kindness of your youth” refers to the kindness of our forefathers who accepted the Oneness of Hashem and proclaimed His Kingship to a world steeped in the worship of idols. Metsudas Dovid maintains however that “the kindness of your youth” refers to the kindness Hashem bestowed on us at the early stage of our history, when He selected Yisrael as His special, unique people.

the love of your bridal days,⁵⁴

footnotes: ⁵⁴ This refers to the love Hashem bestowed on Yisrael when He gave us the Torah at Sinai. Our Sages refer to this event as the canopy, the chupah, by which the children of Yisrael were betrothed to Him.—Malbim, Metsudas Dovid

how you followed Me into the wilderness,⁵⁵

footnotes: ⁵⁵ Hashem recalls the faith of His people who followed Moshe into the wilderness.—Malbim, Metsudas DovidRashi maintains that the entire verse refers to one period of time. He says that the kindness of our youth was manifested when we followed Him, i.e., His messengers, Moshe and Ahahron, into the wilderness.

in a land that was not cultivated.”⁵⁶

footnotes: ⁵⁶ Yirmiyahu 2:2.

And it is said:

“I will remember My covenant

[which I made] with you

in the days of your youth,

and I will fulfill it for you

as an everlasting covenant.”⁵⁷

footnotes: ⁵⁷ Yechezkel 16:60.

And it is said:

“Is Ephraim not My precious son,

is he not a child of delight?

For whenever I speak of him,

I recall him even more;⁵⁸

footnotes: ⁵⁸ These words must be understood in the context of the two sentences (Yirmiyahu 31:17-18) preceding them. I have surely heard Ephraim bemoaning himself, saying: “You have chastised me and I was chastised ... I was ashamed, I was also disgraced, because I bear the humiliation of the sins of my youth.” Thus, explains Rabbenu Shlomo of Germaza, when Hashem hears Ephraim’s words of repentance, He is moved to proclaim His Divine love for him and to recall His delight in him. Ephraim is the name by which the ten tribes of Yisrael was referred.

Therefore,

My innermost being is aroused for him,

I will surely have compassion on him,⁵⁹

footnotes: ⁵⁹ The Almighty pledges His Divine mercy and promises to deliver them from exile.—Radak

says Adonoy.”⁶⁰

footnotes: ⁶⁰ Yirmiyahu 31:19. After reciting this verse, you might offer this silent prayer: Master of the Universe, remember on this Day of Judgment, that we are Your precious and loving children. Is there another nation in the entire world that gives You such נַחַת רוּחַ, pleasure, from the fulfillment of Your sacred commandments, as we do. We therefore beseech You, our Hashem, arouse Your mercy upon Your holy people and deliver us from this bitter exile, so that Your great and sacred Name will no longer be desecrated among the nations of the world.—Yesod Veshoresh HaAvodah

Our God and God of our fathers

remember us favorably before You

and be mindful of us

for deliverance and compassion

from the eternal high heavens.

Remember in our behalf, Adonoy, our God,

the covenant, the kindness

and the oath which You swore

to our father Avraham on Mount Moriah,

and let there appear before You

the binding with which our father Avraham

bound his son Yitzchak upon the altar,

and how he suppressed his compassion

to do Your will with a whole heart;

so may Your compassion suppress

Your anger against us,

and in Your great goodness

turn Your fierce anger away

from Your people, and from Your city,

from Your land,

and from Your territorial heritage.

And fulfill for us Adonoy, our God

the promise You made in Your Torah,

through Your servant, Moshe,

from the mouth of Your glory,

as it is said:

“I will remember for them

the covenant with their forefathers

whom I took out

of the land of Mitzrayim,

before the eyes of the nations,

to be their God;

I am Adonoy.”⁶¹

footnotes: ⁶¹ Vayikra 31:19.

For He Who remembers all forgotten things

from eternity, are You,

and there is no forgetfulness

before the Throne of Your Glory;

and the binding of Yitzchak—

in behalf of his descendants—

may You remember it today with compassion.

Blessed are You Adonoy,

Who remembers the covenant.

You were revealed in Your cloud of glory

to Your holy people

to speak to them.

From the heavens,

You let them hear Your voice,

and revealed Yourself to them

in pure clouds.

So too, the entire world

quivered before You,⁶²

footnotes: ⁶² When the Torah was given to the people of Yisrael, Hashem’s voice was heard to the ends of the world, and all the people trembled in their dwellings.—Maseches Zevachim 116a

and the works of creation⁶³

footnotes: ⁶³ The “works of creation” (בְּרִיּו‍ֹת בְּרֵאשִׁית) refers to those works that came into being as a direct result of Hashem’s command, such as the sun, moon, the stars, etc. that have existed since the Creation.—S.R. Hirsch

trembled before You,⁶⁴

footnotes: ⁶⁴ When Hashem’s voice was heard at Sinai, the heavens, and the earth were shaken, the oceans and the rivers retreated, the mountains and the hills collapsed, and all the trees bowed down.—Pirkei d’R’Eliezer (41)

when You, our King revealed Yourself

upon Mount Sinai

to teach Your people Torah and mitzvos.

You let them hear

the majestic splendor of Your voice,

and Your holy words from flames of fire;

amidst thunder and lightning

You revealed Yourself to them,

and with the sound of a shofar,

You appeared to them,

as it is written in Your Torah:

“And it was on the third day,

as morning dawned

there was thunder and lightning,

and a dense cloud over the mountain,

and the sound of a shofar

was exceedingly loud;

and all the people in the camp trembled.”⁶⁵

footnotes: ⁶⁵ Shemos 19:16.

And it is said:

“And the sound of the shofar

became increasingly louder;⁶⁶

footnotes: ⁶⁶ When a man blows a trumpet, the longer he blows the weaker the sound becomes; but the shofar blast on Mount Sinai grew louder and louder.—Rashi

Moshe spoke

and God answered him by voice.”⁶⁷

footnotes: ⁶⁷ Shemos 19:19.

And it is said:

“And all the people saw the sounds⁶⁸

footnotes: ⁶⁸ They saw that which was normally heard.—Rashi

and the flames,

and the sound of the shofar,

and the mountain in smoke;

and the people saw and were shaken,

and stood from afar.”⁶⁹

footnotes: ⁶⁹ Shemos 20:15.

And in Your holy words it is written:

“God has ascended with a blast,

Adonoy, with the sound of a shofar.”⁷⁰

footnotes: ⁷⁰ Tehillim 47:6.

And it is said:

“With trumpets and the sound of a shofar

raise your voices before the King, Adonoy.”⁷¹

footnotes: ⁷¹ Tehillim 98:6.

And it is said:

“Blow a shofar on the New Moon,

as the appointed time for our festive-day.⁷²

footnotes: ⁷² The Talmud (Rosh Hashana 8a) relates the word כֶּסֶה to כְּסֹה, covering. All the festivals occur when the moon is clearly visible. Rosh Hashana occurs at the beginning of the month when the moon is still covered.

For it is a statute for Yisrael,

a day of judgment of the God of Yaakov.”⁷³

footnotes: ⁷³ Tehillim 81:4-5.

And it is said:

“Praise God.

Praise the Almighty in His Sanctuary⁷⁴

footnotes: ⁷⁴ His sanctuary refers to the world of angels who minister to Him as He appears on His kingly throne.—Radak

Praise God in the firmament of His might.⁷⁵

footnotes: ⁷⁵ The “firmament of His might” refers to the heavenly spheres through which Hashem’s mastery of the physical world is revealed.—Radak

Praise Him for His mighty deeds,

Praise Him

according to the abundance of His greatness.

Praise Him with the blowing of a shofar,⁷⁶

footnotes: ⁷⁶ The shofar is the solemn instrument which awakens and calls us to Hashem.—S.R. Hirsch

Praise Him with lyre and harp.⁷⁷

footnotes: ⁷⁷ The lyre and harp are instruments which express man’s meditation upon Hashem.—S.R. Hirsch

Praise Him with drum and dance,⁷⁸

footnotes: ⁷⁸ “Drum and dance” indicates public expressions of exultation in Hashem.—S.R. Hirsch

Praise Him

with stringed instruments and flute.⁷⁹

footnotes: ⁷⁹ The string instruments and the flute indicate the inner rejoicing of the individual.—S.R. Hirsch

Praise Him with resounding cymbals,⁸⁰

footnotes: ⁸⁰ The cymbal was used to call entire assemblages to attentive participation.—S.R. Hirsch

Praise Him with clanging cymbals.

Let every soul praise God,

Praise God.”⁸¹

footnotes: ⁸¹ Tehillim 150.

And by the hand of Your servants,

the Prophets

it is written:

“All who inhabit the world of man

and who dwell on earth—

when the banner is raised on the mountains

you will see it;

and when a shofar will be sounded,

you will hear it.”⁸²

footnotes: ⁸² Yeshaya 18:3.

And it is said:

“And it will be on that day,

that a great shofar will be sounded,

and they will come—

those who were lost in the land of Ashur,⁸³

footnotes: ⁸³ Those who were exiled to Assyria were referred to as lost because they never returned to their land and their whereabouts was never determined (Etz Yosef, Dover Sholom).

and those who were outcasts

in the land of Mitzrayim,

and they will prostrate themselves

to Adonoy,

on the holy mountain in Yerushalayim.”⁸⁴

footnotes: ⁸⁴ Yeshaya 27:13.

And it is said:

“And Adonoy will appear over them,

and His arrow will go forth like lightning;

and my Master, Adonoy, will sound the shofar

and go forth in the whirlwinds of the south.⁸⁵

footnotes: ⁸⁵ Hashem will appear as a storming whirlwind to destroy Antiochus and his army. Others interpret this as a reference to the nation of Aram which will be destroyed (See Rashi to Zecharyah 9:14).

Adonoy Tzevaos will protect them.”⁸⁶

footnotes: ⁸⁶ Hashem will protect the nation of Yisrael. According to Ibn Ezra this refers to Hashem’s Divine protection of the Hasmoneans (Zecharyah 9:14-15).

So may You be a shield

over Your people, Yisrael,

with Your peace.

Our God and God of our fathers,

sound a great shofar for our liberty

and raise a banner to gather our exiles.

And bring near our scattered people

from among the nations,

and gather our dispersed

from the ends of [the] earth.

Bring us to Tziyon, Your city,

with joyous song,—

to Yerushalayim, house of Your Sanctuary,

with eternal joy.

And there we will offer before You

our obligatory sacrifices,

as we were commanded in Your Torah,

through the hands of Moshe, Your servant,

from the mouth of Your glory,

as it is said:

“And on the day of your rejoicing,

and on your appointed festivals,

and on your Rosh Chodesh days,

you will sound the trumpets

over your burnt-offerings

and over the sacrifices

of your peace offerings,

and they will be a memorial for you

before your God;

I am Adonoy, your God.”⁸⁷

footnotes: ⁸⁷ Bamidbar 10:10.

For You hear the sound of shofar,

and listen to the teruah;

and there is none like You.

Blessed are You, Adonoy,

Who hears the sound

of the teruah of His people, Yisrael,

with compassion.

PRAYER FOR RETURN OF DIVINE SERVICE

Be pleased, Adonoy, our God,

with Your people Yisrael

and their prayer;

and restore the service

to the Holy of Holies in Your abode,

and the fire-offerings of Yisrael;

and accept their prayer, lovingly

and willingly.

And may You always find pleasure

with the service of Your people, Yisrael.

And may our eyes behold

Your merciful return to Tziyon.

Blessed are You, Adonoy,

Who returns His Divine Presence to Tziyon.

THANKSGIVING

We are thankful to You

that You Adonoy are our God

and the God of our fathers forever;

Rock of our lives,

Shield of our deliverance,

You are in every generation.

We will give thanks to You

and recount Your praise,

for our lives

which are committed into Your hand,

and for our souls

which are entrusted to You,

and for Your miracles of every day with us,

and for Your wonders and benefactions

at all times—

evening, morning and noon.

(You are) The Beneficent One—

for Your compassion is never withheld;

And (You are) the Merciful One—

for Your kindliness never ceases;

we have always placed our hope in You.

And for all the foregoing

blessed and exalted

be your Name, our King

constantly, forever and ever.

Inscribe for a good life

all the children of Your covenant.

And all the living shall thank You forever

and praise

Your Name with sincerity

the Almighty, Who is our deliverance

and our help forever.

Blessed are You, Adonoy,

“The Beneficent” is Your Name

and You it is fitting to praise.

PRAYER FOR PEACE

Grant peace, goodness, and blessing,

favor, kindness and compassion

upon us

and upon all Yisrael, Your people.

Bless us, our Father,

all of us as one

with the light of Your countenance.

For by the light of Your countenance

You gave us Adonoy our God,

a Torah of life and the love of kindliness,

righteousness, blessing, compassion,

life, and peace.

And may it be good in Your eyes

and to bless Your people Yisrael,

at all times and at every moment

with Your peace.

In the book of life, blessing, peace

and abundant maintenance,

may we be remembered and inscribed

before You;

we and all Your people, the House of Yisrael

for a good life and peace.

Blessed are You, Adonoy,

Who makes the peace.

Who blesses His people Yisrael

with peace.)

May the words of my mouth be acceptable

and the thoughts of my heart — before You

Adonoy, my Rock and my Redeemer.

My God, guard my tongue from evil

and my lips from speaking deceitfully.

To those who curse me,

may my soul be unresponsive;

and let my soul be like dust to all.

Open my heart to Your Torah

and let my soul pursue Your commandments.

And all who plan evil against me,

quickly annul their counsel

and frustrate their intention.

Act for the sake of Your Name.

Act for the sake of Your right hand.

Act for the sake of Your holiness.

Act for the sake of Your Torah.

In order that Your loved ones be released,

deliver [with] Your right hand and answer me.

May the words of my mouth be acceptable

and the thoughts of my heart — before You

Adonoy, my Rock and my Redeemer.

He Who makes the peace in His high heavens

may He make peace

upon us and upon all Yisrael

and say Amein.

May it be Your will,

Adonoy, our God, and the God of our Fathers

that the Holy Temple be rebuilt

speedily in our days,

and grant us our share in Your Torah.

And there we will serve You reverently

as in the days of old,

and in earlier years.

And let Adonoy be pleased

with the offerings of Yehudah

and Yerushalayim