Almighty, Master over all [created] works, blessed [is He]²² and He is blessed by the mouth of every soul. His greatness and goodness fill the world, perception and understanding surround Him. He is most high, over the holy chayos,²³ and adorned in glory above the chariot;²⁴ merit and uprightness are before His throne, kindness and mercy are before His glory.²⁵ Good are the luminaries which our God created He formed them with perception, understanding, and wisdom, strength and power He put into them, to be rulers²⁶ within the inhabited world. Full of luster and radiating brightness, beautiful is their luster throughout the world, joyous in their rising and happy in their setting, they perform with reverence, the will of their Possessor. Glory and honor, they give to His Name,²⁷ jubilation and joyous song at the mention of His Kingship. He called to the sun and it shone with light, He saw and fashioned²⁸ the form of the moon. Praise [they] give Him, all hosts on high, glory and greatness [are given Him by] the serafim, the ofanim and the holy chayos.²⁹

footnotes: ²² Hashem is the source of all blessing, and is blessed even without the blessing of man. ²³ Chayos are angels which exist eternally, unlike other angels which exist for short periods for specific functions. ²⁴ The “chariot” refers to the retinue of angels at their positions in heaven.—Siddur HaGra ²⁵ First the prayer mentions merit and uprightness, the qualities that man must acquire and live by and then it mentions kindness and mercy, the attributes with which Hashem conducts the world of man.—Avudraham ²⁶ See Bereishis 1:16. ²⁷ The steadfastness of their orbits and the efficiency of their functions testify to Hashem’s creation and providence. Thus they reflect honor and glory to His Name.—Avudraham ²⁸ Hashem saw that mankind would one day worship the sun and therefore created the moon to diminish the influence of the sun as a total force.—Avudraham ²⁹ Ofanim, chayos and serafim refer to various classes of angels.—Avudraham

To the Almighty, Who rested from all the creation. On the Seventh Day, He elevated Himself³⁰ and sat upon the throne of His honor. With glory He enwrapped Himself³¹ for the day of rest, a delight, He called the Sabbath Day; this is the praise of the Seventh Day— that on it, the Almighty rested from all His work. The Seventh Day [itself] offers praise and says: “A Psalm, a song by the Sabbath Day: ‘It is good to give thanks to Adonoy.'”³² Therefore glorify and bless the Almighty all beings that He has formed; praise, honor and greatness will they give to the Almighty, King, Creator of all, Who apportions rest to His people Yisrael, in His holiness on the holy Shabbos Day. Your Name, Adonoy, our God will be sanctified, and Your mention, our King, will be glorified in the heavens above and on the earth below. Be blessed, our Deliverer for the praiseworthy work of Your hands and for the light-giving luminaries which You made —that will glorify You, Selah.

footnotes: ³⁰ Hashem elevated Himself above everything He created during the six days of creation. ³¹ This sentence is based on the verse: ה' מָלָךְ גֵאוּת לָבֵשׁ—Adonoy has begun His reign He has clothed Himself with majesty (Tehillim 93:1). ³² When man is rested from his everyday tasks and freed from everyday problems, he is able to thank Hashem for all His blessings.

Be blessed, our Former,³³ our King, and our Redeemer—Creator of holy beings.³⁴ 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,³⁵ 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—

footnotes: ³³ 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. ³⁴ 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 ³⁵ 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

the Name of the Almighty, the King, the Great, the Mighty, the awesome One; holy³⁶ is He. And they all take upon themselves the yoke³⁷ of Divine sovereignty one from the other, and give leave to one another³⁸ to sanctify their Former in a spirit of serenity with clear speech and pleasantness,³⁹ all exclaim Kedushah in unison, and reverently exclaim:

footnotes: ³⁶ Despite the attributes we use to describe Him, He remains holy—beyond our conception. ³⁷ 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 ³⁸ 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 ³⁹ The clear speech of the angels is the holy tongue (pure Hebrew).—Yaavetz

“Holy, holy, holy is Adonoy of Hosts, the fullness of all the earth is His glory.”⁴⁰

footnotes: ⁴⁰ 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.

Oficiante y Congregación: Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo. Su gloria es mi fe. A Él invoco para obtener mi perdón. En este día de ayuno, respóndeme: ¡He perdonado!

Oh Dios Santo, Tú eres poderoso en el firmamento.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú perdonas y aceptas el arrepentimiento.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú revelaste a Tu pueblo la profundidad de Tu ley.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú Te regocijas con el perdón de Tus hijos.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú perdonas a Tus creyentes.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tu pueblo proclama la grandeza de Tus acciones.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú deseas la sinceridad de Tu pueblo.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú rocías Tu pureza y purificas a Tus hijos.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú purificas como la nieve los errores de Tu pueblo.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú perdonas los errores de Tu pueblo Israel.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú llamas a Ti a los seres humanos en este día.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú absuelves los errores de Tus hijos amados.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú revelaste Tu gloria en el monte Sinaí.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Tú eres clemente y benévolo con los que Te veneran.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú perdonas, Tú eres indulgente.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, Con Tu bondad absuelves los errores.

Bendito sea Su glorioso nombre.

Oh Dios Santo, en este día Tú aceptas el arrepentimiento.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, reúne al pueblo consagrado a Ti, con Tu clemencia.

Bendito sea Su glorioso nombre.

Oh Dios Santo, Tú eres misericordioso y clemente, nadie Te iguala.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo.

Oh Dios Santo, los cielos son la residencia de Tu gloria.

Bendito sea Su glorioso nombre.

Oh Dios Santo, en los cielos, las huestes angelicales proclaman Tu gloria.

Bendito sea Su glorioso nombre.

Su reino proclamo entre las congregaciones de mi pueblo. Su gloria es mi fe, a Él invoco para obtener mi perdón. En este día de ayuno, respóndeme: ¡He perdonado!

And the Ofanim⁴¹ and the holy Chayos, with a mighty sound rise toward the Serafim. Facing them, they offer praise and say,

footnotes: ⁴¹ Ofanim, Chayos haKodash, Serafim are various classes of Angels. Ofanim denotes animated wheels as conceived in association with the Heavenly throne. (Avudraham); Chayos are those angels who exist eternally (Yaavetz; some angels exist only for short times for specific functions.) Serafim indicate “beings of fire.”

“Blessed is the glory of Adonoy from His place.”⁴²

footnotes: ⁴² 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,

they⁴³ offer pleasant melodies; 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,⁴⁴ Causer of deliverance to sprout forth; Creator of cures. Awesome in praise, Master of wonders, He renews in His goodness, each day, continuously,⁴⁵ the work of creation, as it is said: “[Give thanks to Him] Who makes the great luminaries,” for His kindness is everlasting.”⁴⁶ Shine a new light upon Tziyon,⁴⁷ and may we all soon be privileged to [enjoy] its brightness. Blessed are You, Adonoy, Former of the luminaries.⁴⁸

footnotes: ⁴³ The angels. ⁴⁴ Rabbi Pinchos ben Yair was given two measures of barley for safekeeping. The owner forgot about it for a number of years. Rabbi Pinchos 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 Pinchos 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, Devorim 3:6 ⁴⁵ 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. ⁴⁶ Tehillim 136:7. ⁴⁷ 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 ⁴⁸ 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 us⁴⁹ Adonoy, our God; [With] great and abundant pity⁵⁰ 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 fulfill⁵¹ 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 unify⁵² our hearts to love and fear Your Name; and may we never be put to shame,⁵³ 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 upright⁵⁴ to our land. Because, You are the Almighty, Who performs acts of deliverance,⁵⁵ and You have chosen us⁵⁶ from among all peoples and tongues, and You have brought us close to Your great Name, forever in truth; that we may give thanks⁵⁷ to You, and proclaim Your Oneness, with love. Blessed are You, Adonoy, Who chooses His people Yisrael with love.

footnotes: ⁴⁹ 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.” ⁵⁰ 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 Yitzchok ⁵¹ 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 Yitzchok ⁵² 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 Yitzchok ⁵³ 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 a “hand out” 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 ⁵⁴ May we return from our exile with our heads held high, not in meekness.—Siach Yitzchok ⁵⁵ Even if we do not deserve to be saved in our own merit, save us anyhow because You perform acts of deliverance. ⁵⁶ 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 Yitzchok ⁵⁷ 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 Yitzchok