TBE Service Guide by Ginger Brook

Welcome to Temple Beth-El Birmingham, Alabama

Shabbat and Festival Services Guide

Since 1907, Temple Beth-El isnâ&#x20AC;&#x2122;t a building; itâ&#x20AC;&#x2122;s a congregational family. For Our Guests

A selection of kippot is available inside each entrance at Temple Beth-El.

It is a sign of reverence for men, Jewish or not, to cover their heads while in the synagogue. Women who would like to do so are invited to as well. For that purpose, kippot (small head-coverings) are available at the entrances. In keeping with our observance of Shabbat, the Jewish Sabbath, we ask that you do not take pictures, write, use cell phones or other electronic devices, or smoke in the synagogue on Friday night and Saturday or other holidays.

Numbers 24:5

CONTENTS Welcome to Temple Beth-El ..............................4 What is a Synagogue..........................................6 What You See Around You .................................6 Synagogue Etiquette ...........................................8

“Ma tovu ohalecha Yaakov, mishk’notecha Yisrael” Traditional prayer upon entering the synagogue:

How lovely are Your tents, O Jacob, Your dwelling places, O Israel! As for me, O God abounding in grace, I enter Your house to worship with awe in Your sacred place.

The Rabbi and the Hazzan.................................8

I love Your house, Eternal One, the dwelling-place of Your glory;

The Books That We Use......................................9

Humbly I worship You, humbly I seek blessing from God my Maker.

Shabbat: “An Oasis in Time” ...........................10

To You, Eternal One, goes my prayer: may this be a time of Your favor.

What is a Bar or Bat Mitzvah? ........................11 The Order of the Service, Transliterations...12 Friday Night ........................................13 Shabbat Morning: Psukei D’Zimrah ...............................19 Shacharit ...........................................20 Torah Service ...................................28 Musaf..................................................32

In Your great love, O God, answer me with Your saving truth. The Clergy, Board of Directors, and the Temple Beth-El Foundation welcome you to our Sabbath worship service. We invite you to join with our congregational family as we pray together, mark the important milestones in our families’ lives and celebrate the Sabbath. May you be blessed in your coming in and going out.

Deut. 28:6

“Baruch ata b’vo-echa uvaruch ata b’tzeitecha”

WELCOME TO TEMPLE BETH-EL We are happy to have you join our service today, and hope that you will find it spiritually and intellectually enriching. This booklet is intended to help our visitors feel more at home. Temple Beth-El of Birmingham was founded in 1907, and was established in this building in 1926. The school and administrative wing behind the sanctuary was added in 1950, and the new Cultural Center wing was added in 1994. Our beautiful entrance area, offices and library were renovated in 2011. The name “Beth-El” (“House of God”) refers to the site where, in Genesis chapter 28, Jacob had his dream of angels ascending and descending a ladder to heaven. When Jacob awoke from his dream, he declared, “Surely God is in this place, though I did not know it,” and gave the place its name. Temple Beth-El is a Conservative synagogue, a member institution of the United Synagogue of Conservative Judaism. Conservative Judaism is a movement dedicated to a creative and dynamic balance of tradition and change. For example, in our service, we preserve the traditional structure and language of Jewish worship, even as we express our egalitarian values by including men and women equally in the service.

Temple Beth-El in the 1930s.

What is a Synagogue? We refer to this building as a temple, but, strictly speaking, it is a “synagogue” (from the Greek for “place of gathering”). In Hebrew, it is called a “beit knesset” (“house of assembly”). The synagogue developed as an institution after the destruction of Solomon’s Temple by the Babylonian empire in 586 BCE. Following the destruction of the rebuilt Second Temple by the Romans in 70 CE, the synagogue emerged as the central institution of Jewish worship. The Judaism of the synagogue is based on prayer and study rather than on sacrifice. Today the synagogue fulfills three major functions in the life of a Jewish community. It is a house of prayer (beit tefillah), a house of study (beit midrash) as expressed in our educational programs for youth and adults, and it is a house of the people (beit knesset), for communal gatherings of all kinds, including the celebration of major life cycle events.

What You See Around You Although we are commanded not to worship “graven images,” we do have powerful symbols of our faith in the sanctuary. In front of you at the rear of the platform or bimah, you can see the “ark” (in Hebrew, the aron kodesh), which contains the Torah scrolls.

The Torah scrolls, decorated with silver ornaments reminiscent of those worn by the priests in the ancient Temple, contain the first five books of the Hebrew Bible (the “Five Books of Moses”) hand-written on parchment. Centered above the ark is the ner tamid, the eternal light, symbolic of God’s eternal presence. Above the Ark is a depiction of the tablets on which Moses brought the Ten Commandments down from Mount Sinai. When the doors and curtain in front of the ark are opened and the Torah scrolls are visible, the congregation stands in respect.

At the back of the sanctuary, on the wall between the two doors, is a sculpture in memory of the victims of the Nazi Holocaust. Along the rear wall are plaques commemorating members of our congregation who have died. On the Shabbat following their yahrzeit, the anniversary of their death, the light next to their plaque is lit. On holidays when the Yizkor (memorial) service is recited, all of the lights are lit.

Synagogue Etiquette It is a sign of reverence for all men, whether or not they are Jewish, to cover their heads while in the synagogue (women who would like to do so are invited to as well). For that purpose, kippot, small headcoverings, are available at the entrances. The tallit, a fringed prayer shawl, is traditionally worn by Jewish men during the morning prayers, in keeping with Numbers 15:3741, which tells us to wear fringes on the corners of our garments to remind us of all of God’s commandments. At Temple Beth-El, we invite Jewish women to wear the tallit as well. In keeping with our observance of Shabbat, the Jewish Sabbath, we ask that you do not take pictures, write, use cell phones or other electronic devices or smoke in the synagogue on Friday night, Saturday or other holidays.

Judaism is a religion rooted in family.

Judaism is a religion rooted in family. Hence, we are delighted to have children attend our service. If your children are comfortable sitting in the sanctuary, they are welcome here. As an alternative, we have babysitting available. We also offer childrens’ services, as listed on the cover of your announcement pamphlet.

The Rabbi and the Hazzan Our services are generally led by our Rabbi and Hazzan (Cantor), though any knowledgeable lay person may do so. The Rabbi is the spiritual leader and teacher of the congregation. In Judaism, a rabbi is a teacher of Torah. This title derives from the Hebrew word rabi, meaning “My Master”, which is the way a student would address a master of Torah. With the destruction of the two Temples in Jerusalem, the focus of scholarly and spiritual leadership in Judaism shifted to the sages of the Men of the Great Assembly (Anshe Knesset HaGedolah). This assembly began the formulation and explication of what became known as Judaism’s “Oral Law”, the commentary and application of the received text from Mount Sinai, the “Written Law”. The Oral Law was eventually codified within the Mishnah and Talmud as well as subsequent rabbinical scholarship, which led to what is known today as Rabbinic Judaism.

Conservative Judaism confers rabbinic ordination after the completion of a rigorous program in the codes of Jewish law and responsa (rabbinic interpretations) in keeping with Jewish tradition. Additional requirements include the study of: the Hebrew Bible, Mishna and Talmud, the Midrash literature, Jewish ethics and lore, the codes of Jewish law, the Conservative responsa literature, both traditional and modern Jewish works on theology and philosophy, as well as pastoral counseling and care. The Hazzan (or Cantor), leads the congregation in prayer. Also called “shaliach tzibbur” (emissary of the congregation), the Hazzan is trained in the traditional musical modes unique to each part of the service, and leads the congregation in prayer. In addition to the musical requirements of the position, a Hazzan’s training includes Hebrew language, the Jewish sacred texts, the laws and traditions pertaining to Jewish prayer, the liturgical chanting of the biblical books, Jewish theology and pastoral care and counseling. The Hazzan also participates in religious education, including the training of our children who are becoming bar or bat mitzvah, and leads our choir on the High Holy Days (the New Year and Day of Atonement) and at other times.

The Books That We Use During the service, we use two different books, both of which you can find in the book holders in front of your pew. The Siddur, or prayer book, contains the order and text of our service, with Hebrew and English on opposite pages. Our prayer book is called Sim Shalom (“Grant us Peace”), a title taken from the first words of one of our most familiar prayers. It is the blue book at your seat. Note that both books open from right to left, since the Hebrew language is written in that direction. Also available for use during the service is Or Hadash (New Light), which includes the text of our Sim Shalom, as well as commentary and explanations of the service and liturgy. This larger blue book may found throughout the sanctuary. The other book, the Pentateuch (or Chumash, from the Hebrew root that means “five,”) contains the five books of Moses, broken down into weekly portions, and the supplemental reading from the Prophets that goes with each weekly portion. In addition, it contains commentary on the Biblical texts. Our Chumash is Etz Hayim (Tree of Life). It is the large red book at your seat, and we use it during the Torah reading.

Shabbat: “An Oasis in Time” Although Shabbat comes every week, it has a stature in Judaism higher that any other holiday. It has been said: “More than the people of Israel has kept Shabbat, Shabbat has kept the people of Israel.” It lies at the center of our communal and spiritual life. In the Torah, Shabbat is explained as a reminder of God’s creation of the world and as a reminder of the Exodus from Egypt. We experience it in both ways. On the one hand, Shabbat is a time to slow down and appreciate the gifts that God has created for us, which we are often too busy during the week to acknowledge. We need to step back from our own creative activity in order to appreciate that which God has created. On the other hand, Shabbat is a time to acknowledge our dignity as free human beings, bearers of God’s image. Often, we need to stop our productive work in order to remember that we have a dignity that goes deeper than that work, a dignity rooted not in what we produce, but in what we are. That is part of what it means to remember that we are not slaves. In both respects, Shabbat serves as a time for spiritual renewal, a weekly “oasis in time.”

Shabbat is explained as a reminder of God’s creation of the world and as a reminder of the Exodus from Egypt... ...Shabbat is a time to acknowledge our dignity as free human beings, bearers of God’s image.

What is a Bar or Bat Mitzvah? When a youth reaches the age of adult responsibility under Jewish law (age 13 for a boy, age 12 for a girl), the youth is called a bar mitzvah (“son of the commandment”) or bat mitzvah (“daughter of the commandment”). It is at that point that the young person becomes eligible to participate as an adult in all aspects of Jewish ritual, and becomes responsible for his or her own actions. We celebrate this coming of age by giving him/her a prominent role in our service, especially during the Torah service. In addition to receiving the maftir aliyah and chanting the haftarah, he/she helps to lead the prayers, and offers a personal d’var Torah, or interpretation of the weekly Torah reading or haftarah. In addition, we honor members and friends of the youth’s family with aliyot to the Torah. A youth becoming bar or bat mitzvah is an occasion for celebration not only for the child’s family and friends, but also for our congregation as a whole, in that it exemplifies the unbroken chain of tradition between the past and the future.

All page numbers are for Siddur Sim Shalom, Revised 1998

The Order of the Service Tefillah, Jewish worship, is an act of cleansing and renewing ourselves by opening our hearts to God. By acknowledging the reality of the One greater that ourselves, we transcend our normal human self-centeredness and come away with a clearer sense of perspective and a renewed sense of purpose in our lives. Rabbi Abraham Joshua Heschel wrote:

Prayer is our attachment to the utmost. Without God in sight, we are like the scattered rungs of a broken ladder. To pray is to become a ladder on which thoughts mount to God to join the movement toward Himâ&#x20AC;Ś We do not step out of the world when we pray; we merely see the world in a different setting. The self is not the hub, but the spoke of the revolving wheel. In prayer we shift the center of living from self-consciousness to self-surrender. God is the center toward which all forces tendâ&#x20AC;Ś Prayer clarifies our hopes and intentions. It helps us discover our true aspirations, the pangs we ignore, the longings we forget. It is an act of self-purification. from Manâ&#x20AC;&#x2122;s Quest for God, pp. 7-8 The Shabbat evening service is in two main parts. First, there is a series of psalms and songs, called Kabbalat Shabbat, welcoming the Sabbath. Then comes the evening service, which like all other services is centered around the Amidah, the silent devotion, that is described in the explanation for the morning service. As is customary in the evening service, the Amidah is done individually in silence and not recited. The Shabbat morning service is in four main parts: 1) the preliminary prayers, 2) the Shacharit, or morning service proper, 3) The Torah service, and 4) The Musaf, or additional service.

Shabbat Evening Service Y’did Nefesh

p. 14

L’chu n’ran’nah

p. 15

Yism’chu Hashamayim

p. 16

Rom’mu

p. 19

Y’did nefesh av harachaman, m’shoch avdach el r’tzonach Yarutz avdach k’mo ayal, yishta-chaveh el mul hadarach Ye-erav lo y’di-dutach mi-nofet tzuf v’chol ta-am. Hadur, na-eh, ziv ha-olam, nafshi cholat ahavatach Ana, el na, r’fah na lach b’harot la no-am zivach Az tit-chazek v’tit-rapey, v’haytah lach shif-chat olam. Vatik, yehemu rachamecha, v’chus na al ben ohavach Vatik, yehemu rachamecha, v’chus na al ben ohavach Ki zeh kamah nich-sof nich-saf lirot b’tiferet uzach Ana, eli, mach-mad libi, chu-sha na, v’al titalam. Hi-galeh na u’fros, cha-viv, alai et sukat sh’lomach Ta-ir eretz mi- k’vodach, na-gilah v’nism’chah bach Ma-her a-huv, ki va mo-ed, v’chone-ni ki-mei olam. L’chu n’ran’nah la-donai, nariah l’tzur yishenu, N’kadmah fanav b’todah, biz’mirot nariah lo. Ki el gadol Adonai umelech gadol a kol elohim. Asher b’yado mech’k’re artetz, v’to-afot harim lo. Yism’chu hashamayim, v’tagel ha-aretz, Yiram hayam, um-lo-o Rom’mu Adonai Eloheinu v’hishtachavu l’har kodsho Ki kadosh Adonai Eloheinu.

L’cha dodi

L’cha dodi lik-rat kalah, p’nei Shabbat n’kablah.

p. 21-22

Sha-mor v’zachor b’dibur echad Hish-mi-anu eil ham’yuchad Adonai echad ush’mo echad L’shem ul’tiferet v’lit-hilah. L’cha dodi lik-rat kalah, p’nei Shabbat n’kablah. Likrat shabbat l’chu v’nelchah Ki hi m’kor ha-brachah Merosh mikedem n’suchah Sof ma-aseh b’machashavah t’chilah.

L’cha dodi… Mikdash melech ir m’lucha Kumi tz’i mitoch ha-hafechah Rav lach shevet b’emek ha-bacha V’hu ya-chamol alayich chemlah. L’cha dodi… Hitna’ari me-afar kumi Livshi bigdei tifartech ami Al yad ben yishai beit halachmi Korvah el nafshi g’a-lah. L’cha dodi… Hit-o-r’ri hit-o-r’ri Ki vah orech kumi ori Uri uri shir daberi K’vod Adonai alayich niglah. L’cha dodi… Lo te-voshi v’lo tikalmi Mah tish-tochachi u-mah te-hemi Bach ye-chesu aniyei ami V’niv-n’tah ir al tilah. L’cha dodi… V’hayu limshisah sho’sayich V’rachaku kol m’valayich Yasis alalyich elohayich Kimsos chatan al kalah. L’cha dodi… Yamin u-smol tifrotzi V’et Adonai ta’aritzi Al yad ish ben par-tzi V’nism’cha v’nagilah. L’cha dodi…

(ﬁnal verse sung while standing and facing the entrance) Bo’i v’shalom ateret ba’lah Gam b’simcha u- v’tzoholah Toch emunei am s’gulah Bo’i chalah, bo’i chalah. L’cha dodi…

Mizmor Shir/The Whole World is Waiting p. 23

Mizmor, mizmor shir, shir l’yom haShabbat The whole world is waiting to sing the song of Shabbat Mizmor shir, shir l’yom ha-Shabbat And we are also waiting to sing the song of Shabbat Mizmor shir, shir l’yom ha-Shabbat

Bar’khu (All who are able, rise) p. 28

Bar’khu et Adonai ham’vorach. Baruch Adonai ham’vorach l’olam va-ed.

Ahavat Olam p. 29

Ahavat olam beit Yisrael am’cha ahavta, Torah umitzvot, chukim umishpatim otanu limad’ta. Al kein Adonai Eloheinu b’shochveinu uv’kumeinu nasi’ach b’chukecha, V’nismach b’divrei Toratecha uv’mitzvotecha l’olam va-ed. Ki hem chayeinu v’orech yameinu u-vahem neh’geh yomam va-laila. V’ahavat’cha al tasir mimenu l’olamim. Baruch Ata Adonai, ohev amo Yisrael.

Shema

Shema Yisrael Adonai eloheinu Adonai echad. (silently) Baruch shem k’vod malchuto l’olam va-ed.

p. 30

V’ahavta eit Adonai elohecha B’chol l’vav’cha, uv’chol nafsh’cha, uv’chol m’odecha. V’hayu had’varim ha-eleh, asher Anochi m’tzav’cha ha-yom al l’vavecha. V’shinantam l’vanecha, v’dibarta bam, B’shivt’cha b’veitecha, uv’lecht’cha vaderech, uv’shochb’cha uv’kumecha. Uk’shartam l’ot al yadecha, v’hayu l’totafot bein einecha. Uch’tavtam al m’zuzot beitecha uvish’arecha.

Last paragraph of Shema

p. 31

Vayomer Adonai el Moshe leimor: Dabeir el b’nei Yisrael V’amarta aleihem, v’asu lahem tzitzit al kanfei vigdehem l’dorotam V’nat’nu al tzitzit hakanaf p’til t’chelet. Vahaya lachem l’tzitzit Ur’item oto, uz’chartem et kol mitzvot Adonai, va-asitem otam; V’lo taturu achare l’vav’chem v’acharei eneichem Asher atem zonim achareihem. L’ma-an tizk’ru va-asitem et kol mitzvotai Vih’yitem k’doshim l’Eloheichem. Ani Adonai Eloheichem asher hotzeiti etchem me-eretz mitzrayim Lih’yot lachem lei-lohim, Ani Adonai Eloheichem (Emet)

Hashkiveinu

p. 33

Shalom Rav

p. 38

Hashkiveinu Adonai Eloheinu l’shalom V’ha-amidenu malkeinu l’chayim. Ufros aleinu sukat sh’lomecha, V’tak-nenu b’etzah tovah mil’fanecha, V’hoshi- enu l’ma-an sh’mecha. V’hagen ba-adenu, v’haser me-aleinu Oyev dever v’cherev v’ra-av v’yagon, V’haser satan milfanenu ume-acharenu. Uv-tzel k’nafecha tastirenu, Ki El shomrenu umatzilenu ata, Ki El melech chanun v’rachum ata. Ush’mor tzetenu uvo-enu l’chayim ul’shalom Me-ata v’ad olam. Ufros aleinu sukat sh’lomecha. Baruch Ata Adonai, hapores sukat shalom aleinu V’al kol amo Yisrael v’al Y’rushalayim. Shalom rav al Yisrael amcha, tasim l’olam Ki Ata hu melech adon, l’chol hashalom Shalom rav al Yisrael amcha, tasim l’olam V’tov b’einecha l’varech, et amcha Yisrael b’chol eyt, u’v’chol sh’ah, bish’lomecha. Shalom rav al Yisrael amcha, tasim l’olam

Oseh Shalom

Oseh shalom bimromav, hu ya-aseh shalom aleinu v’al kol Yisrael, v’imru amen.

Mi Shebeirach

Mi shebeirach a-vo-tei-nu, M’kor ha-b’ra-cha l’i-mo-tei-nu, May the Source of Strength, Who blessed the ones before us, Help us ﬁnd the courage to make our lives a blessing, And let us say, Amen. Mi shebeirach i-mo-tei-nu, M’kor ha-b’ra-cha l’a-vo-tei-nu, Bless those in need of healing, with r’fu-a sh’lei-ma, The renewal of body, the renewal of spirit And let us say, Amen

Magein Avot

p. 47

Magein avot bid’varo, m’chayeh metim b’ma-amaro, Ha-El (hamelech) hakadosh she-ein kamohu, Hameni-ach l’amo b’yom Shabbat kod’sho, Ki vam ratzah l’haniach lahem. L’fanav na-avod b’yirah va-fachad, v’nodeh lishmo b’chol yom tamid

(me-ein hab’rachot) m’on hab’rachot, Eil ha-hoda-ot, adon hashalom, M’kadesh ha-Shabbat um’varech sh’vi-i. Umeni-ach bik’dushah l’am m’dush-nei oneg, Zecher l’ma-aseh v’reshit.

Eloheinu veilohei avoteinu, r’tzeh

p. 48

Kiddush (All who are able, rise)

p. 49

Aleinu (All who are able, rise)

p. 51

Eloheinu velohei avoteinu, r’tzei vim’nuchatenu. Kad’sheinu b’mitzvotechah v’tein chelkeinu b’Toratechah, Sab’enu mi-tuvechah v’samcheinu bi’y’shuatechah, V’taher libenu l’ovd’chah be-emet. V’hanchileinu Adonai Elohenu b’ahavah uv’ratzon Shabbat kodshecha. V’yanuchu vah Yisrael m’kad’she sh’mecha. Baruch Atah Adonai, m’kadesh ha-Shabbat.

Baruch Ata Adonai, Eloheinu melech ha-olam, borei p’ri hagafen. Baruch Ata Adonai, Eloheinu melech ha-olam, Asher kid’shanu b’mitzvotav v’ratzah vanu, V’Shabbat kodsho, b’ahavah uv’ratzon hinchilanu, Zikaron l’ma-aseh v’reshit. Ki hu yom t’chilah l’mikra-ei kodesh, zecher litzi-at Mitzrayim. Ki vanu vacharta, v’otanu kidashta mikol ha-amim, V’Shabbat kodsh’cha, b’ahavah uv’ratzon hinchaltanu. Baruch Ata Adonai, m’kadesh haShabbat.

Aleinu l’shabe-ach la-adon hakol, latet g’dulah l’yotzer b’reishit. Shelo asanu k’goyei ha-aratzot v’lo samanu k’mishp’chot haadamah, Shelo sam chelkenu kahem v’goralenu k’chol hamonam. Va-anachnu kor’im umishtachavim umodim Lifnei melech malchei ham’lachim hakadosh baruch hu. She-hu noteh shamayim v’yosed aretz, Umoshav y’karo bashamayim mima-al Ush’chinat uzo b’gov-hei m’romim. Hu Eloheinu ein od. Emet malkeinu efes zulato Kakatuv b’Torato: V’yadata hayom vahashevotah el l’vavecha, Ki Adonai hu ha-elohim ba-shamayim mi-ma’al V’al ha-aretz mi-tachat, ein od.

(silent paragraph, then reader continues) Kakatuv b’Toratecha: Adonai yimloch l’olam va-ed. V’ne-emar v’hayah Adonai l’melech al kol ha-aretz, Ba-yom hahu yihyeh Adonai echad ush’mo echad.

Transliteration of Mourners’ Kaddish is in the Siddur, p. 52.

Shabbat Morning Service 1. The Preliminary Prayers (pp. 65 – 106) The preliminary prayers begin with Birkhot Hashachar (“dawn blessing”), fifteen short brakhot or blessings in which we thank God for some of the most commonplace things in our lives, including the simple gift of waking up again each morning. Originally, these blessings were said privately at home, but later became part of our congregational worship. After each blessing, the congregation responds “amen” (“so be it”). The name Birkhot Hashachar is applied by extension to various prayers that follow. The section ends with a passage of Torah study, so that we can begin our day with words of Torah. A series of kaddishes, prayers of sanctification, end this section, as they end each section of the service. The preliminary prayers continue with P’sukei D’zimra (“Verses of Song”), passages from the Psalms and other books of the Hebrew Bible, which serve to awaken us spiritually and get us ready for our morning worship. At Temple Beth-El, as is customary elsewhere, the preliminary prayers are led by a lay member of our congregation.

2. Shacharit: The Morning Service (pp. 107 - 138) After a few prayers of transition from P’sukei D’zimra to Shacharit, the morning service proper begins with the Bar’khu (p. 107), which is a formal call to prayer. The Hazzan summons the congregation to public worship, and the congregation responds in kind. The service then continues with two long blessings, the first thanking God for the creation of the world, and the second for the gift of the Torah. The first blessing includes the song El Adon, an alphabetical acrostic praising God for creating the sun, the moon, and the planets. Those two blessings are followed by the Shema (pp. 112-113), a series of recitations from the books of Deuteronomy and Numbers. These passages were chosen in order to distill the essence of the entire Torah into just a few verses. The Shema begins with perhaps the most important and familiar sentence in all of Jewish liturgy, a declaration of God’s one-ness, and by extension the one-ness of all humanity. The words of the Shema are also written on parchment inside the mezuzah, which is attached to the doorposts of Jewish homes and institutions. After the Shema, we continue with another long blessing thanking God for the redemption of the entire world. At the climactic moment of this blessing, we sing together “Mi Khamokha” from the song that the Israelites sang after passing safely through the divided sea — “Who is like you, Lord, among all that is worshipped. Who is like You, majestic in holiness, awesome in splendor, working wonders?” As we end that blessing, all who are able rise and proceed immediately into the Amidah, which means “standing.” This is the prayer that defines each of the three services of the day, morning, afternoon and evening (as well as the additional service for Shabbat and holidays). The ancient rabbis conceived of the daily prayer services as replacements for the daily sacrifices that had been offered in the Temple. Each Amidah was understood to correspond to one of those sacrifices. The Amidah for Shabbat morning consists of seven blessings. The first three and the last three are the same as those for every other service. The middle blessing, unique to this service, speaks of Shabbat as a sign of the covenant between God and the Jewish people. The final blessing of every Amidah is a prayer for peace. The first words of that blessing, Sim Shalom (“Grant us Peace”) give our prayer book its name. The Amidah is normally recited while standing still with one’s feet together, and traditionally one does not move until it is completed.

We say the Amidah twice. The first time we say it silently, as individuals before God. The second time we say it publicly as a community, at times singing together with the Hazzan, and at times responding “amen” to his chanting in order to include ourselves in it. When Shabbat coincides with Rosh Chodesh (the New Moon which begins each Hebrew month) or a festival, the Amidah is followed by Hallel (“Thanksgiving”), which is a series of joyful Psalms, which we chant and sing together. The Hallel service is found on pp. 133-137.

Shochen Ad

p. 105

Shochen ad, marom v’kadosh sh’mo. V’chatuv: ran’nu tzadikim bAdonai, la-y’sharim nava t’hila. B’ﬁ y’sharim tit-halal, u-v’divrei tzadikim titbarach Uvilshon chasidim titromam, uv’kerev k’doshim titkadash.

U-v’mak-halot riv’vot

Bottom of p. 105

U-v’mak-halot riv’vot amcha bet Yisrael B’rina yitpa-ar shimcha malkenu b’chol dor va-dor. She-ken chovat kol ha-y’tzurim l’fanecha Adonai Elohenu ve-lohei avoteinu, L’hodot l’hallel l’shabe-ach, l’fa-er l’romem l’ha-der, l’varech l’a-le ul’kales Al kol divrei shirot v’tishb’hot David ben Yi-shai avd’cha m’shichecha.

Yishtabach shimcha

p. 106

Yishtabach shimcha la-ad, malkenu, Ha-el ha-melech hagadol v’hakadosh bashamayim u-va-aretz. Ki l’cha na-eh, Adonai, Eloheinu ve-lohei avoteinu, Shir u-sh’vacha, halel v’zimra, oz u-memshala, Netzach, g’dulah u-g’vura, t’hilah v’tiferet, k’dusha u-mal’chut. B’rachot v’hoda-ot me-ata v’ad olam. Baruch ata Adonai el melech gadol ba-tishbachot, El ha-hoda-ot, adon ha-niﬂaot, habocher b’shirei zimra, Melech el chei ha-olamim.

Bar’khu (All who are able, rise)

Bar’khu et Adonai ham’vorach. Baruch Adonai ham’vorach l’olam va-ed. Baruch Ata Adonai Elohenu melech ha-olam Yotzer or u’vorei choshech, Oseh shalom u’vorei et hakol.

p. 107

Ahava rabba

p. 111

Ahava rabba ahavtanu, Adonai Eloheinu Chemla g’dolah viyteira, chamalta aleinu. Avinu malkeinu, ba’avur avoteinu shebatchu v’cha Va-t’lamdeim chukei chayim, kein t’choneinu ut’lamdeinu. Avinu, ha-av ha-rachaman, racheim aleinu V’tein b’libeinu l’havin ul’haskil, Lishmoah, lilmod ul’lameid, lishmor v’la’asot Ul’kayeim et kol divrei talmud Toratecha b’ahava. V’ha’eir eineinu b’Toratecha, v’dabeik libeinu b’mitzvotecha, V’yacheid l’vaveinu l’ahava ul’yira et sh’mecha, V’lo neivosh l’olam va-ed. Ki v’shem kodsh’cha hagadol v’hanora batachnu, Nagila v’nis-m’cha biyshuatecha. V’havieinu l’shalom mei-arba kanfot ha-aretz, V’tolicheinu kom’miyut l’artzeinu, Ki eil po-el y’shu-ot atah, Uvanu vacharta mikol am v’lashon V’keirav-tanu l’shimcha hagadol selah be’emet, L’hodot l’cha ul’yachedcha b’ahava. Baruch Atah Adonai Ha-bocheir b’amo yisrael b’ahava.

Shema

Shema Yisrael Adonai Eloheinu Adonai ehad. (silently) Baruch shem k’vod malchuto l’olam va-ed.

p. 112

V’ahavta eit Adonai elohecha B’chol l’vav’cha, uv’chol nafsh’cha, uv’chol m’odecha. V’hayu had’varim ha-eleh, asher anochi m’tzavcha ha-yom al l’vavecha. V’shinantam l’vanecha, v’dibarta bam, b’shivt’cha b’vetecha, uv’lecht’cha vaderech, uv’shochb’cha uv’kumecha. Uk’shartam l’ot al yadecha, v’hayul’totafot bein einecha. Uch’tavtam al m’zuzot beitecha uvish’arecha.

(Last paragraph) p. 113 Vayomer Adonai el Moshe leimor: Dabeir el B’nei Yisrael v’amarta aleihem, v’asu lahem tzitzit al kanfei vigdehem l’dorotam V’natnu al tzitzit hakanaf p’til t’chelet. Vahaya lachem l’tzitzit ur’item oto, uz’chartem et kol mitzvot Adonai, Va-asitem otam, v’lo taturu achare l’vav’chem v’acharei eneichem, asher atem zonim ahareihem. L’ma-an tizk’ru va-asitem et kol mitzvotai, vih’yitem k’doshim leloheichem. Ani Adonai Eloheichem asher hotzeiti etchem me-eretz Mitzrayim Lih’yot lachem lei-lohim Ani Adonai Eloheichem (emet).

Mi Khamokha

p. 114

Mi khamokha ba-elim Adonai, Mi khamokha nedar ba-kodesh, Nora t’hilot, oseh feleh. Shirah chadasha shib’chu g’ulim l’shimcha al s’fat ha-yam. Yachad kulam hodu v’himlichu v’amru. Adonai yimloch l’olam va-ed. (All who are able, rise) Tzur Yisrael, kumah b’Ezrat Yisrael, Uf’dei chinu-mecha Y’huda v’Yisrael. Go-aleinu Adonai tz’va-ot sh’mo k’dosh Yisrael. Baruch Ata Adonai, ga-al Yisrael.

Amidah Opening section, p. 115/Holidays, p. 123 (Recited while standing) Baruch Ata Adonai Eloheinu velohei avoteinu, Elohei Avraham, elohei Yitzchak velohei Ya’akov, [Elohei Sara, elohei Rivka, elohei Rachel velohei Leah] Ha’el hagadol hagibor v’hanorah El Elyon Gomel chasadim tovim v’koneh hakol, v’zocher chasdei avot Umevi go’el livnei v’eneihem l’ma’an sh’mo b’ahavah. Melech ozer ufokeid umoshi’a umagen. Baruch Ata Adonai magen Avraham [ufokeid Sara].

Ata gibor l’olam Adonai, m’chayeh metim ata, rav l’hoshia. (During summer): mashiv haru’ach umorid hagashem M’chalkel chayim b’chesed, m’chayeh metim b’rachamim rabim Somech noﬂim v’rofeh cholim umatir asurim, Um’kayem emunato lishenei afar. Mi chamocha, ba’al g’vurot umi domeh lach, Melech memit um’chayeh umatzmiach y’shua. V’ne-eman ata l’hachayot meitim. Baruch Ata Adonai, m’chayeh hameitim.

Kedusha

p. 116/124

N’kadeish et shimcha ba-olam k’shem shemakdishim oto bish’mei marom Kakatuv al yad n’vi-echa v’kara zeh el zeh v’amar. Kadosh kadosh kadosh Adonai tz’va’ot, M’lo chol ha-aretz k’vodo. Az b’kol ra-ash gadol adir v’chazak mashmi-im kol, Mitnasim l’umat s’raﬁm, l’u-matam baruch yo-meiru. Baruch k’vod Adonai mim’komo

Mim’komcha malkeinu toﬁa v’timloch aleinu Ki m’chakim anachnu lach. Matai timloch b’tziyon, B’karov b’yameinu l’olam va-ed tishkon. Titgadal v’titkadash b’toch Y’rushalayim ircha, L’dor vador ul’netzach n’tzachim. V’eineinu tir-e-nah malchutecha, Kadavar ha-amur b’shirei u-zecha, Al y’dei David m’shi-ach tzid-kecha: Yimloch Adonai l’olam, elohayich tziyon l’dor va-dor. Halleluyah. L’dor vador nagid god-lecha, U-l’netzach n’tzachim k’dushat’cha nak’dish. V’shiv-chacha eloheinu mipinu lo yamush l’olam va-ed. Ki el melech gadol v’kadosh atah. Baruch Ata Adonai, ha-El ha-kadosh.

Yismach Moshe

p. 117

V’sham’ru

p. 117

Yismach Moshe b’matnat chelko, Ki eved ne’eman karatah lo. K’lil tiferet b’rosho natata B’omdo l’fanecha al har Sinai. Ushnei luchot avanim horid b’yado, V’chatuv bahem sh’mirat Shabbat, V’chein katuv b’toratecha: V’shamru V’nei Yisrael et ha-Shabbat La’asot et ha-Shabbat l’dorotam b’rit olam. Beini u’vein B’nei Yisrael ot hi l’olam. Ki sheishet yamim asa Adonai Et ha-shamayim v’et ha-aretz. U’vayom ha-sh’vi’i Shavat va’yi-nafash.

Eloheinu veilohei avoteinu, r’tzeh p. 117/126 Eloheinu velohei avoteinu, r’tzei vim’nuchatenu. Kad’sheinu b’mitzvotechah v’tein chelkeinu b’Toratechah, Sab’enu mi-tuvechah v’samcheinu bi’y’shuatechah, V’taher libenu l’ovd’chah be-emet. V’hanchileinu Adonai Elohenu b’ahavah uv’ratzon Shabbat kodshecha. V’yanuchu vah Yisrael m’kad’she sh’mecha. Baruch Atah Adonai, m’kadesh ha-Shabbat.

Sim Shalom

p. 120/127

Sim shalom ba-olam, tova uv’racha, Chein va-chesed v’rachamim, aleinu v’al kol Yisrael a-mecha. Bar’cheinu avinu kulanu k’echad b’or pa-necha, Ki v’or pa-necha na-tata lanu, Adonai Eloheinu, Torat chayim v’aha-vat chesed, Utz’daka uv’racha v’rachamim v’chayim v’shalom. V’tov b’enecha l’varech et am’cha yisrael B’chol et uv’chol sha-ah bishlo-mecha. Baruch ata Adonai, ha-m’vareich et amo Yisrael ba-shalom

Hallel (All who are able, rise)

pp. 133-137

Baruch Ata Adonai, Eloheinu melech ha-olam Asher kid’shanu b’mitzvotav, v’tizvanu likro et ha-hallel.

Middle of p. 133 B’tzeit Yisrael mi -Mitzrayim, Beit Ya-akov me-am lo’ez. Hai’tah Y’hudah l’kodsho, Yisrael mam-sh’lotav. Ha-yam ra-ah va-yanos, ha-Yardein yisov l’achor. Heharim rak’du ch’eilim, g’va-ot kiv’nei tzon. Mah l’cha ha-yam ki tanus, ha-Yarden tisov l’achor. Heharim tirk’du ch’ei-lim, g’va-ot kiv’nei tzon. Mi-lifnei adon chuli aretz, mi-lifnei elo-ah ya-akov. Ha-hof-chi ha-tzur agam mayim, chalamish l’ma-y’no mayim. Middle of p. 134 Y’varech et Beit Yisrael. Y’varech et Beit Aharon. Y’varech yir’ei Adonai, hak’tanim im hag’dolim. Yosef Adonai aleichem, aleichem v’al b’nechem. B’ruchim atem l’Adonai, oseh shamayim va-aretz. Ha -shamayim shamayim l’Adonai, v’ha-aretz natan liv’nei adam. Lo ha-metim y’hal’lu yah v’lo kol yordei dumah. Va-anachnu n’varech yah mei’ata v’ad olam. Hal’luyah Bottom of p. 135 L’cha ezbach zevach todah uv’sheim Adonai ekra. N’darai l’Adonai a-shalem neg-dah-nah l’chol amo. B’chatz-rot beit Adonai b’to-che-chi Yerushalayim. Hal’luyah.

Top of p. 136 Hal’lu et Adonai kol goyim, shab’chu-hu kol ha-umim. Ki gavar aleinu chasdo, ve’emet Adonai l’olam. Hal’luyah. Hodu l’Adonai ki tov, ki l’olam chasdo. Yomar na Yisrael, ki l’olam chasdo. Yomru na veit Aharon, ki l’olam chasdo. Yomru na yir’ei Adonai, ki l’olam chasdo. Pitchu-li sha-arei tzedek, avo-vam odeh yah. Zeh ha-sha-ar lAdonai, tzadikim ya-vo-u vo.

Bottom of p. 136

(Each of the following verses is repeated) Od’cha ki ani-tani va-t’hi li lishu-ah. E-ven ma-asu ha-bonim ha-y’tah l’rosh pinah. Mei-eit Adonai ha-y’tah zot, hi niﬂat b’ei-nei-nu. Zeh ha-yom asah Adonai, nagilah v’nis-m’cha vo. (Repeat each verse after Hazzan) Ana Adonai hoshia na. Ana Adonai hoshia na. Ana Adonai hatz’licha na. Ana Adonai hatz’licha na.

p. 137

3. The Torah Service (pp. 139 - 154) This is the focal point of our Shabbat worship. When we celebrate a child becoming Bar or Bat Mitzvah, the Torah service is the major area of participation by the child and his/her family. Public reading of the Torah is one of our most ancient communal rituals. It was and is a powerful means of education and inspiration for Jews. The Torah is read not only on Shabbat morning, but also on Shabbat afternoon, on Monday and Thursday mornings (which were market days in the ancient world, when Jews would be gathered together in town), and on holidays as well. Prior to or at the conclusion of the Torah service, the rabbi gives a d’var Torah, an explanation and interpretation of some aspect of the weekly parashah (section), and an application of the text to our own lives. The Torah is written on parchment by a highly trained scribe, or sofer. In keeping with ancient practice, there are no musical notations (trope), punctuation or vowel markings in the text. Therefore, the chanting of the Torah must be memorized. The printed text of the Torah in your Chumash includes vowels and punctuation markings, as well as musical notations, along with an English translation and commentary. The Torah is chanted according to an ancient musical mode. On either side of the Torah reader stand two gabbaim, who follow the Torah reading to make sure that no words are improperly pronounced or chanted. The Torah, which is made up of the first five books of the Hebrew Bible, is divided into weekly portions. Each portion is called a parashah (“division”) or a sedrah (“order”). The same parashah is read in nearly every synagogue throughout the world on any Shabbat (on occasion, a different parashah is read inside the land of Israel). Our synagogue follows a triennial Torah reading cycle, which is widely used in Conservative congregations, and which historically pre-dates the custom of the annual reading. Each week we read one-third of the weekly portion, and in that way we complete the entire Torah in three years. On an ordinary Shabbat, one Torah scroll is removed from the ark and read. Occasionally, on a special Shabbat or when Shabbat coincides with a festival, two or even three Torah scrolls may be read. The Torah scroll is adorned with a mantle (cover), a silver breastplate and crowns, and a silver yad (pointer).

Members and guests of the congregation are honored during the Torah service with an aliyah (which means “to go up”). The oleh, or one who goes up to the Torah, recites two blessings — one before the section to be read and one after. The two blessings contain forty words, which are said to allude to the forty days that Moses spent on Mount Sinai. The number of aliyot (plural of aliyah) — and hence the number of subsections into which the Torah reading is divided — indicate the relative importance of the day. On Mondays and Thursdays, ordinary weekdays, three people are called up for aliyot. On Rosh Chodesh and the intermediate days of the major festivals (which are considered “half holidays”), four people are called up. On full festivals, including Rosh Hashanah (the Jewish New Year), five people are called up. On Yom Kippur, the Day of Atonement, six people are called up. On Shabbat, which has a higher status than any holiday, seven people are called up. A final aliyah, not included in the seven, is called the maftir aliyah. Maftir means “the one who concludes.” This aliyah goes to the person who will later read the haftarah, the section from the Prophets that concludes the Torah service. When we celebrate a child becoming bar or bat mitzvah, this honor often goes to the child. Usually the maftir section is a repetition of the last few lines of the portion for the Shabbat. On a special Shabbat, or when Shabbat coincides with a festival, there is a special maftir section connected with the meaning of the day, which is read from another Torah scroll. When the Torah reading is completed, two more people are honored by being called up to lift and wrap the Torah scroll. It is customary for the one who lifts the Torah (hagbah) to open it wide enough for three columns of text to be visible, and to turn around so that the entire congregation can see the portion that has been read that day. The other person dresses the Torah (gelilah). After the Torah has been wrapped and put aside, the one who was honored with the maftir aliyah chants the prophetic reading that supplements the weekly Torah portion. The haftarah is chanted from a printed text, which includes vowels, punctuation, and musical notations. Like the Torah reading, the haftarah is chanted in a special musical mode or trope. The theme of the haftarah is usually connected in some way to the theme of the Torah reading for the week, holiday, or time of year. Transliterations for Torah Service are found in the Siddur, page 139 and following.

Our Holocaust Torah was originally used in worship at the Pinkas Synagogue, founded in 1479, in Prague, Czechoslovakia. After World War II, 1,564 Torah scrolls -- which represented hundreds of devastated Jewish communities in Bohemia and Moravia, and had been collected for a ‘Museum to the Extinct Race’ -- were sent to Westminster Synagogue in London to be catalogued and sent out on permanent loan. As the Czech Torah network notes, they were to be “cherished as memorials to a tragic past but at the same time to be read and studied by a new generation of Jews, the guarantors of Jewish survival and rebirth.” Fred Perel, whose grandmother was killed at Teresienstadt, worked to obtain this scroll for Temple Beth-El. It was rededicated in Birmingham in 1988.

Ashrei (congregation sings italicized lines)

page 151

Ashrei yoshvei veitecha od y’hal’lucha selah. Ashrei ha-am she-kacha lo, ashrei ha-am she-Adonai elohav. T’hila l’David. Aromim’cha Elohai ha-melech, va-avar’cha shimcha l’olam va-ed. B’chol yom a-var’cheka, va-a-hal’lah shimcha l’olam va-ed. Gadol Adonai um’hulal m’od, v’lig-dulato ein cheker. Dor l’dor y’shbach ma-asecha, ug’vurotecha ya-gidu. Hadar k’vod hodecha, v’divrei nifl’otecha a-sichah. Ve-ezuz nor-o-techa yo-meru, ug’dulat’cha a-sap’renah. Zecher rav tuv’cha ya-bi-u, v’tzidkat’cha y’ranenu. Chanun v’rachum Adonai, e-rech a-payim ug’dol chased. Tov Adonai lakol, v’ra-chamav al kol ma-asav. Yo-ducha Adonai kol ma-asecha, va-chasidecha y’var’chucha. K’vod malchut’cha yo-meru, ug’vurat’cha y’daberu L’hodi-a livnei ha-adam g’vurotav, u-ch’vod hadar mal’chuto Malchut’cha malchut kol olamim, umemshalt’cha b’chol dor va-dor Somech Adonai l’chol ha-noflim, v’zokef l’chol hak’fufim. Enei chol elecha y’saberu, v’ata noten la-hem et och-lam b’ito. Pote’ach et ya-decha, umas-bi-ah l’chol chai ratzon. Tzadik Adonai b’chol d’rachav, v’chasid b’chol ma-asav. Karov Adonai l’chol kor-av, l’chol asher yik-ra-u-hu ve-emet. R’tzon y’re-av ya-aseh, v’et shav-atam yish-mah v’yoshi-em. Shomer Adonai et kol o-havav v’et kol ha-r’sha-im yash-mid T’hilat Adonai y’daber pi, vi-varech kol basar shem kod-sho l’olam va-ed. Va-anachnu n’varech yah, me-ata v’ad olam. Hal’luyah.

4. The Musaf Service (pp. 155 – 187) Musaf means “added.” This service, said only on Shabbat and festivals, is recited in rememberance of the additional sacrifice that was offered in the Temple in Jerusalem on those days. It consists of another Amidah, made up of seven blessings. The first three and the last three blessings are the same as those of the morning Amidah. The middle blessing is an attempt to recapture in words the meaning that sacrificial worship had for our ancestors. Our Shabbat worship ends with a series of hymns: Ein Keiloheinu (“None compares to our God”), Aleinu (“We rise to our duty…”), which is a final affirmation of God’s kingship, and Adon Olam (“The Lord eternal…”). The final Kaddish (sanctification) before Adon Olam is reserved for those who are in mourning for or observing the yahrtzeit (anniversary of the death) of a family member.

Amidah

Opening section, p.156/166

Baruch Ata Adonai Eloheinu velohei avoteinu, Elohei Avraham, elohei Yitzchak velohei Ya’akov, [Elohei Sara, elohei Rivka, elohei Rachel velohei Leah] Ha’el hagadol hagibor v’hanorah El Elyon Gomel chasadim tovim v’koneh hakol, v’zocher chasdei avot, Umevi go’el livnei v’eneihem l’ma’an sh’mo b’ahavah. Melech ozer ufokeid umoshi’a umagen. Baruch Ata Adonai magen Avraham [ufokeid Sara].

Kedushah

p.157/167

Na-aritz’cha v’nakdish’cha k’sod si-ach sarfei kodesh Ha-makdishim shimcha ba-kodesh, Ka-katuv al yad n’vi-echa, v’kara zeh el zeh v’amar: Kadosh kadosh kadosh Adonai tz’va-ot, M’lo chol ha-aretz k’vodo.

K’vodo malei olam, m’shar’tav sho-alim zeh lazeh, A-yei m’kom k’vodo. L’umatam baruch yomeru: Baruch k’vod Adonai mimkomo. Mim’komo hu yifen b’rachamim, v’yachon am ha-m’yachadim sh’mo Erev va-voker b’chol yom tamid pa-amayim b’ahavah sh’ma omrim: Sh’ma Yisrael Adonai Eloheinu Adonai echad. Hu Eloheinu: hu avinu hu malkenu hu moshi-einu, V’hu yashmi-einu b’rachamav sheinit l’enei kol chai. Lih’yot lachem lelohim: Ani Adonai Eloheichem. (On holidays only): Adir adireinu Adonai adoneinu, Ma adir shim’cha b’chol ha-aretz. V’hayah Adonai l’melech al kol ha-aretz, Ba-yom hahu yih’yeh Adonai echad u-sh’mo ehad Uv’divrei kodsh’cha katuv leimor: Yimloch Adonai l’olam, elohayich tziyon l’dor va-dor. Hal’luyah. L’dor vador nagid gad-lecha, U-l’netzach n’tzachim k’dushat’cha nak’dish. V’shiv-chacha eloheinu mipinu lo yamush l’olam va-ed. Ki el melech gadol v’kadosh atah. Baruch ata Adonai, ha-el ha-kadosh.

Yism’chu

Yism’chu v’mal’chut’cha shomrei Shabbat V’kor’ei oneg. Am m’kad’shei sh’vi-i, Kulam yisb’u v’yitangu mituvecha. Uvash’vi-i ratzita bo v’kidashto, Chemdat yamim oto karata, Zecher l’ma-aseh v’reshit.

p.159/174

Eloheinu veilohei avoteinu, r’tzeh p.159/175 Eloheinu velohei avoteinu, r’tzei vim’nuchatenu. Kad’sheinu b’mitzvotechah v’tein chelkeinu b’Toratechah, Sab’enu mi-tuvechah v’samcheinu bi’y’shuatechah, V’taher libenu l’ovd’chah be-emet. V’hanchileinu Adonai Elohenu b’ahavah uv’ratzon Shabbat kodshecha. V’yanuchu vah Yisrael m’kad’she sh’mecha. Baruch Atah Adonai, m’kadesh ha-Shabbat.

Sim Shalom

p.161/178

Sim shalom ba-olam, tova uv’racha, Chein va-chesed v’rachamim aleinu v’al kol Yisrael a-mecha. Bar’cheinu avinu kulanu k’echad b’or pa-necha, Ki v’or pa-necha na-tata lanu, Adonai Eloheinu, Torat chayim v’aha-vat chesed, Utz’daka uv’racha v’rachamim v’chayim v’shalom. V’tov b’enecha l’varech et am’cha Yisrael B’chol et uv’chol sha-ah bishlo-mecha. Baruch ata Adonai, ha-m’vareich et amo Yisrael ba-shalom.

Aleinu

p.183

Aleinu l’shabe-ach la-adon hakol, latet g’dulah l’yotzer b’reshit. Shelo asanu k’goyei ha-aratzot v’lo samanu k’mishp’chot haadamah, Shelo sam chelkenu kahem v’goralenu k’chol hamonam. Va-anachnu kor’im umishtachavim umodim Lifnei melech malchei ham’lachim hakadosh baruch hu. Kakatuv b’toratecha: Adonai yimloch l’olam va-ed. V’ne-emar v’hayah Adonai l’melech al kol ha-aretz, Ba-yom hahu yihyeh Adonai echad ush’mo echad.

Transliteration of Mourners’ Kaddish is found in the Siddur, p.184

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