Praised be Your Name forever, our King,

Almighty the great and holy King

in heaven and on earth.

For to You it is fitting [to offer]

Adonoy, our God,

and God of our fathers,

song and praise, glorification and hymns,

[to proclaim your] strength and dominion,

victory, grandeur, and might,

praise and glory,

holiness and sovereignty,

blessings and thanksgivings,

from now, forever.

Blessed are You, Adonoy,

Almighty,

King [Who is] great in [our] praise

Almighty,

of [to Whom we offer our] thanksgiving,

Master of [Whom we praise for His] wonders,

the Selector of song-hymns,

King,

Almighty,

Life of [all] the worlds.

A Song of Ascents.

Out of the depths

I have called to You, Adonoy.

My Master, hear my voice;

let Your ears be attentive

to the voice of my supplications.

If You God should take account of iniquities,

my Master, who could survive?

For with You is forgiveness,

in order that You be feared.

I hope for Adonoy, my soul hopes;

and for His word, I wait.

My soul [waits] for my Master

more than the watchman [waits]

for the morning,

[more than] the watchman [waits]

for the morning.

Wait, Yisrael, upon Adonoy,

for with Adonoy there is loving-kindness,

and with Him there is much redemption.

And He will redeem Yisrael

from all its iniquities.

Exalted and sanctified be His great Name

in the world which He created

according to His will;

and may He rule His Kingdom

in your lifetime and in your days,

and in the lifetime

of the entire House of Yisrael,

speedily and in the near future—

and say Amein.

May His great Name be blessed

forever and for all eternity.

Blessed and praised,

glorified, and exalted and uplifted,

honored and elevated and extolled

be the Name of the Holy One, blessed is He;

far above

all the blessings and hymns,

praises and consolations

which we utter in the world—and say Amein.

Bless Adonoy Who is blessed.

Blessed is Adonoy, Who is blessed

forever and ever.

Blessed are You, Adonoy,

our God, King of the Universe,

Former¹ of light,

footnotes: ¹ Forming, יוצֵר, is the act of refining or modifying an original substance, whereas, creating, בּורֵא, refers to creating the original substance from nothing. For example, when one shapes a wooden table, to make it round, he “forms” the wood, the original substance which was “created.” Similarly, Hashem “forms the light” which is His act of modifying or limiting the darkness He created.—Siddur HaGra

Creator of darkness,

Maker² of peace,

footnotes: ² Making, עושֶׂה, is the act of completion, such as when one completes a table by painting it. Similarly, Hashem’s finishing touch of creation is “making peace,” the vessel that holds it all together, as stated in the Mishnah, “Hashem found no vessel to contain blessing other than peace.” לֹא מָצָא הקב"ה כְּלִי מַחְזִיק בְּרָכָה אֶלָא הַשָּׁלום— Siddur HaGra

and Creator³ of all things.

footnotes: ³ The verse in Yeshaya (45:7) on which this blessing is based concludes with the words, “and creates evil.” In His original creation Hashem created the potential for evil, which He constantly limits and controls as the Former and Maker.—Siddur HaGra

He illuminates the earth

[and provides light] for those who dwell on it

with compassion;⁴

footnotes: ⁴ Hashem causes light to appear in stages, gradually. This is an act of great compassion for if He made it appear all at once, we would be overwhelmed and blinded by its brightness.— Avudraham

and in His goodness

renews every day, continually,⁵

footnotes: ⁵ Hashem is not a far-off observer of a mechanism which He created and ignores, but a Living Ruler, Who guides the universe and continually maintains it.

the work of creation.

How many are Your works, Adonoy;

You made them all with wisdom,

the earth is full of Your possessions.⁶

footnotes: ⁶ Lit., Your acquisitions: See Bereishis 14:22.

The King Who alone is exalted from then,⁷

footnotes: ⁷ I.e., before Creation. Hashem was King before all creatures were created.

Who is praised and glorified

and uplifted,

from the beginning of time.⁸

footnotes: ⁸ I.e., after Creation. Ever since Creation, Hashem has been praised and glorified by His creatures.

Eternal God,

in Your abundant mercy,

have compassion on us,

Master, Who is our strength,

Rock, Who is our stronghold

Shield, of our deliverance,

[Be] a stronghold for us.

The blessed Almighty, great in knowledge,

prepared and made the rays of the sun.

[The] Good [One] created [everything]

for the glory of His Name:⁹

footnotes: ⁹ See Yeshaya 43:7: “All that is called by My Name, I have created for My glory.”—Avudraham

the luminaries He set

around His strength (His throne).¹⁰

footnotes: ¹⁰ The Heavenly throne is thus conceived of as surrounded by angels and all the adoring heavenly bodies.—See Yeshaya 6:12

The chiefs of His hosts are holy beings,¹¹

footnotes: ¹¹ “Holy beings” are angels. In Hebrew the word for angels means messenger, and includes all the instruments of Divine purpose, whether in human form, or in the forces of nature.—Kuzari

the exalters of Shadai¹²

footnotes: ¹² A Name of Hashem (Bereishis 17:1; 35:11; 43:14 etc.) which refers to His setting boundaries and limits throughout creation.

continually recount

the glory of the Almighty

and His holiness.

Be Blessed, Adonoy, our God,

for the excellent works of Your hands,

and for the light-giving luminaries

which You made;

they will glorify You forever.¹³

footnotes: ¹³ Those of His creatures capable of praising Him do so. The rest are evidence of His astonishing wisdom and arouse the others to praise Him.

Be blessed, our Former,¹⁴ our King,

footnotes: ¹⁴ Some render צוּרֵנוּ “our Rock.” The Gaon of Vilna, however, maintains that it refers to Hashem as our Creator, thus describing Him in the tri-epochal aspect of His Unity: past, present, and future. He was our Creator, He is our King, and He will be our Redeemer.

and our Redeemer—Creator of holy beings.¹⁵

footnotes: ¹⁵ These are the Jewish People, who are sanctified in body and soul. The word Creator implies a creation of real substance—the Jewish People rather than angels.—Gaon of Vilna

Praised be Your Name forever, our King,

Who forms ministering angels;

and Whose ministering angels

all stand at the height of the Universe,

and proclaim with reverence, in unison aloud

the words of the living God,

King of the Universe.

All of them are beloved,¹⁶

footnotes: ¹⁶ Beloved—there is no envy, jealousy or rivalry among them. Pure—they have no selfish or ulterior motives; they serve Hashem with all their being.—Siddur HaGra

all of them are pure,

all of them are mighty;

and all of them perform

with awe and reverence

the will of their Possessor.

And they all open their mouths

in holiness and purity,

with song and music,

and they bless, and praise, and glorify,

and revere, and sanctify,

and proclaim the sovereignty of—

the Name of the Almighty, the King,

the Great, the Mighty, the awesome One;

holy¹⁷ is He.

footnotes: ¹⁷ Despite the attributes we use to describe Him, He remains holy—beyond our conception.

And they all take upon themselves

the yoke¹⁸ of Divine sovereignty

footnotes: ¹⁸ The yoke of Divine Sovereignty is borne willingly and joyfully by each creature as an emblem of his free service to Hashem.—S.R. Hirsch

one from the other,

and give leave to one another¹⁹

footnotes: ¹⁹ They take care not to precede one another in their praise of Hashem. On the contrary, each says to the other, “You begin, because you are greater and more worthy than I.”—Avos of R’ Nosson

to sanctify their Former

in a spirit of serenity

with clear speech and pleasantness,²⁰

footnotes: ²⁰ The clear speech of the angels is the holy tongue (pure Hebrew).—Yaavetz

all exclaim Kedushah in unison,

and reverently exclaim:

“Holy, holy, holy

is Adonoy of Hosts,

the fullness of all the earth is His glory.”²¹

footnotes: ²¹ Yeshaya 6:3. Targum Yonoson paraphrases this verse: “Holy [is Hashem] in the highest heights of heaven, the abode of His Divine Presence; holy upon earth, the work of His almighty power; holy [is He] forever and for all eternity.” The Talmud, (Maseches Chulin 91b) refers to this verse as the “Sanctification of the Angels.” According to Avudraham and Yaavetz, this Kedushah has been inserted here to refute those who maintain that Hashem relinquished His control over the heavenly bodies, and they are now able to function independently. We are therefore told that all the heavenly hosts proclaim Hashem’s sanctification and dominion over all the universe.

And the Ofanim and the holy Chayos,

with a mighty sound rise

toward the Serafim.

Facing them, they offer praise and say,

“Blessed is the glory of Adonoy

from His place.”²²

footnotes: ²² Yechezkel 3:12. According to the Kuzari, Hashem’s glory is a euphemism for Hashem Himself. Thus the verse means, “Blessed is Adonoy from His place,” conveying this concept: Hashem is more blessed (i.e., greater) than His place; He is not confined to any place. Another view set forth in the Kuzari is that “Hashem’s glory” includes the angels, His throne, His chariot, the firmament, and the spheres. These are called Hashem’s glory similar to a king’s retinue which is his royal splendor.

To the Blessed Almighty,

they²³ offer pleasant melodies;

footnotes: ²³ The angels.

to the King, the Almighty,

[Who is] living and enduring,

they utter hymns

and make praises heard.

For He alone

is the Performer of mighty deeds,

Maker of new things;

Master of battles,

Sower of acts of righteousness,²⁴

footnotes: ²⁴ Rabbi Pinchas ben Yair was given two measures of barley for safekeeping. The owner forgot about it for a number of years. Rabbi Pinchas ben Yair planted the barley seed, and each year replanted the previous year’s harvest until it grew to be a substantial crop. After seven years, the owner returned to claim his two measures of barley and Rabbi Pinchas told him, “Come I will show you the great fortune you have accumulated.” Hashem does the same with the good and righteous deeds of man. He sows each righteous deed, and when the person is ready to receive his reward, Hashem returns the original righteous investment plus all the accumulated dividends. Midrash Rabba, Devarim 3:6

Causer of deliverance to sprout forth;

Creator of cures.

Awesome in praise, Master of wonders,

He renews in His goodness,

each day, continuously,²⁵

footnotes: ²⁵ Since the blessing began with the praise of Hashem as the Former of light Who continually renews the creation, it concludes on the same note.

the work of creation,

as it is said: “[Give thanks to Him]

Who makes the great luminaries,”

for His kindness is everlasting.”²⁶

footnotes: ²⁶ Tehillim 136:7.

Shine a new light upon Tziyon,²⁷

footnotes: ²⁷ We pray that we will be worthy of enjoying the original light of creation, which Hashem put aside for the righteous in the future world.—Yaavetz

and may we all soon be privileged

to [enjoy] its brightness.

Blessed are You, Adonoy,

Former of the luminaries.²⁸

footnotes: ²⁸ When reciting this blessing, bear in mind that even though the heavenly spheres appear immense to us and we attach much importance to them because of the vital functions they perform, in the eyes of their Creator they are no greater than worms. On the contrary, His wisdom and providence are more acutely recognized in an ant or bee because, in spite of their minuteness, they are endowed with a complex of faculties and organs.—Kuzari

[With] unbounded love You have loved us²⁹

footnotes: ²⁹ The Kuzari writes, “When reciting the blessing ‘Unbounded Love’ אַהֲבָה רַבָּה, one should bear in mind that Hashem’s Divine influence is especially directed at the Jewish People who receive it as naturally as a mirror receives rays of light. He should also bear in mind that the Torah is the expression of Hashem’s will and through it He establishes His dominion on earth as in heaven. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called love.”

Adonoy, our God;

[With] great and abundant pity³⁰

footnotes: ³⁰ Hashem bestowed His great and abundant pity on us after we sinned in making the golden calf. He not only pardoned us, but gave us the Second Tablets and ordained the construction of the Tabernacle (Mishkan) for His Divine Presence to dwell among us.—Siach Yitzchak

have You pitied us.

Our Father, our King!

for the sake of our forefathers

who trusted in You,

and whom You taught statutes of life,

so too, be gracious to us and teach us.

Our Father, merciful Father,

Who acts with compassion

have compassion on us

and put into our hearts

to comprehend,

and to be intellectually creative,

to listen, to learn, and to teach,

to preserve, to practice, and to fulfill³¹

footnotes: ³¹ We preserve the Torah by not forgetting its teachings; we practice the commandments and we fulfill them by making them permanent parts of our lives.—Siach Yitzchak

all the words of instruction in Your Torah

with love.

And enlighten our eyes in Your Torah,

and cause our hearts to hold fast

to Your commandments,

and unify³² our hearts

footnotes: ³² Make us single-hearted and undivided in our love and reverence of Your Name. Keep us from distraction of personal thoughts and selfish motives.—Siach Yitzchak

to love and fear Your Name;

and may we never be put to shame,³³

footnotes: ³³ When one has to receive a favor that is completely undeserved, he feels a sense of shame. We therefore pray to Hashem, that our redemption will not be “handed out” to us without merit and cause us to be ashamed. We proclaim that since we “trusted in His Name” and accepted the bitterness of our exile our deliverance is not totally undeserved.—Siach Yitzchak

for in Your holy, great, and awesome Name—

have we trusted;

may we exult and rejoice in Your deliverance.

And bring us to peace

from the four corners of the earth

and lead us upright³⁴ to our land.

footnotes: ³⁴ May we return from our exile with our heads held high, not in meekness.—Siach Yitzchak

Because, You are the Almighty,

Who performs acts of deliverance,³⁵

footnotes: ³⁵ Even if we do not deserve to be saved in our own merit, save us anyhow because You perform acts of deliverance.

and You have chosen us³⁶

footnotes: ³⁶ At the moment Hashem gave the Torah to the Jews at Sinai, we became His chosen people and were brought close to Him for eternity.—Siach Yitzchak

from among all peoples and tongues,

and You have brought us close

to Your great Name, forever in truth;

that we may give thanks³⁷ to You,

footnotes: ³⁷ These final words complete the prayer begun earlier: “Bring us in peace, and lead us upright to our land, so that we may give thanks to You, and proclaim Your Oneness, with love.—Siach Yitzchak

and proclaim Your Oneness, with love.

Blessed are You, Adonoy,

Who chooses His people Yisrael with love.