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Sefaria 18

The Talmud (Maseches Menachos 110a) states: Rabbi Isaac asked, "Why does it say (Leviticus 6:18; 7:1) This is the law of the sin-offering, this is the law of the guilt-offering? To teach us that when one studies the law of the sin-offering, it is considered as though he had actually brought it on the Altar, and when one studies the law of the guilt-offering, it is as though he actually brought it on the Altar." Rather than merely recite the following portions, study them and attempt to learn about the laws and significance of the various sacrifices.

(Exodus 30:17-21) And Adonoy spoke to Moses to say: Make a copper laver and a copper base, for washing; and place it between the Tent of Meeting and the Altar, and put water in it. Aaron and his sons will wash their hands and their feet from it. 1 His right hand was held above his right foot, the left hand above the left foot and all were washed simultaneously.—Maseches Zevachim 59 Upon entering the Tent of Meeting they will wash with water that they not die, or whenever they approach the Altar to serve, to burn a fire-offering to Adonoy. They will wash their hands and feet that they not die; and this is a perpetual statute for them, for him [Aaron], and his descendants for all their generations.

The following Scripture section describes the removal of the ashes which had accumulated on the Altar from the daily burnt-offering of the previous afternoon. This removal was performed prior to the daily morning burnt-offering. The passage below also describes the ritual of maintaining the wood pyres which were always burning on the Altar.

(Leviticus 6:1) And Adonoy spoke to Moses to say: Command Aaron and his sons to say, this is the law of the burnt-offering. This is the burnt-offering [which must remain] on its pyre, upon the Altar all night, until morning, and the fire of the Altar will be kept burning on it. The Kohein will don his linen garment, and linen breeches upon his flesh, and he will remove the ashes when the fire consumes the burnt-offering on the Altar; and he will place them beside the Altar. He will remove his garments and don other garments, and carry the ashes outside the camp to an undefiled place. The fire upon the altar will be kept burning, it may not be extinguished. And the Kohein will burn wood on it every morning, and arrange on it the burnt-offering, and burn on it the fats of the peace-offerings. A constant fire will be kept burning on the Altar, it may not be extinguished.

The Tamid -offerings, two daily offerings of one lamb at a time, were offered once in the morning and once in the afternoon. The former was the first public-offering brought on the Altar each day. And the latter terminated the day's offerings. These animals were purchased from the annual half-shekel gifts of the people and were offered on behalf of the entire Jewish People. Before reading this passage we offer a brief prayer.

Some do not say the following prayer on Sabbath and Yom Tov.

May it be Your will, Adonoy, our God and God of our fathers, to have compassion on us, to forgive us all our sins, [done unknowingly], to atone all our iniquities, [done knowingly], to pardon all our [malicious] transgressions, and may You build the Holy Temple quickly, in our days, that we may offer, before You, the daily burnt-offering to atone for us, as You wrote for us in Your Torah by the hand of Moses, Your servant, from the mouth of Your Reverence, as it is said:

(Bamidbar 28:1-8) And Adonoy spoke to Moshe to say: Command the Children of Yisrael, and say to them: My offering, My food, to be consumed by My fires, a pleasing aroma to Me, You shall be diligent to bring unto Me, at its fixed time. And you will say to them: "This is the fire-offering that you will bring unto Adonoy: [male] lambs, in their first year, without blemish, two [of them] each day, as a constant burnt-offering. Offer one lamb in the morning, and the second lamb, offer in the afternoon. And a tenth of an ephah of fine flour as a meal-offering, mixed with oil of crushed [olives] measuring one-fourth of a hin. [This is] a constant burnt-offering as offered at Mount Sinai for a pleasing aroma, a fire-offering to Adonoy. And its libation will be a fourth of a hin for the one lamb; in the Holy [Sanctuary] you will pour out a drink-offering of strong wine to Adonoy. And the second lamb you will offer in the afternoon; as the meal-offering of the morning [together] with its libation, you shall offer a fire-offering of pleasing aroma to Adonoy.

(Leviticus 1:11) And he will slaughter it on the north side of the Altar, before Adonoy; and Aaron's sons, the Kohanim, will sprinkle its blood all around the Altar.

May it be Your will, Adonoy, our God and God of our fathers, that this recitation be important, acceptable and desirable before You, as if we sacrificed the daily burnt-offering at its proper time, in its proper place and according to its laws.

You are Adonoy, our God, before Whom our fathers burned the incense of spices when the Holy Temple was standing, as You commanded them by the hand of Moses Your prophet, as it is written in Your Torah:

(Exodus 30:34-36) And Adonoy said to Moses, Take for yourself spices— stacte, onycha, and galbanum— 1 Galbanum has an offensive odor. The Torah includes it among the other spices to teach us to include even Jewish sinners among the rest of Jewry at our assemblies of fasting and prayers.— Rashi spices, and pure frankincense, [they] shall be in equal weights. You will make it into incense, a compound mixed by a compounder, salted, 2 The Hebrew word, memulach is rendered by Onkelos as mixed, to indicate that the spices should be well mixed together.— Rashi undefiled, and holy. You will pulverize some of it very fine, and place it before the [Ark of] Testimony 3 This incense was offered each day upon the Innermost Altar which is inside the Tent of Meeting.— Rashi in the Tent of Meeting, where I will meet with you; it will be to you holy of holies." It is also written:

(Exodus 30:7-8) And Aaron shall burn incense of spices upon it [the Altar] every morning; when he cleans the lamps he will burn it. And when Aaron lights the lamps in the afternoon, he will burn it; a constant incense-offering before Adonoy throughout your generations.

(Maseches Kreisos 6a; Jerusalem Talmud, Maseches Yoma 4:5) The Rabbis taught: How was the incense compounded? Three hundred and sixty-eight manim 4 A maneh is a weight; plural, manim . were comprised therein, three hundred and sixty-five corresponding to the number of days in the solar year, one maneh for each day— half in the morning and half in the afternoon. From the three remaining manim the Kohein Gadol brought two handfuls [into the Holy of Holies] on Yom Kippur; [for which purpose] they were put back into the mortar on the eve of Yom Kippur, and ground [again] very thoroughly, in order to make them very fine. Eleven kinds of spices were used for it. They were: 1) balm, 2) onycha, 3) galbanum, 4) frankincense— by weight, seventy maneh of each; 5) myrrh, 6) cassia, 7) spikenard and 8) saffron— in weight sixteen maneh of each; 9) twelve maneh of costus, 10) three of aromatic bark, and 11) nine of cinnamon. [Also used in the incense compound were:] Nine kabin 5 A kab is a sixth of a se'ah . of Carshina lye, Cyprus wine [measuring] three s'in and three kabin — if he had no Cyprus wine, he could use strong white wine— a fourth of a kab of Sodom salt, and a minute quantity of maaleh ashan. 6 This herb causes the smoke of the burning incense to ascend in a straight line. Rabbi Nosson of Babylonia says, Jordan amber was added of a minute quantity, and if one added honey, 7 Included are various sweeteners such as dates and other fruits. it (the incense) became unfit; and if one omitted 8 The same is true if one were to add to the prescribed number of eleven spices.— Etz Yosef any of its spices he was liable to the death penalty." 9 The death penalty was given only if the Kohein Gadol actually entered the Holy of Holies with incense which was unfit. This was considered as an unwarranted entry into the Holy of Holies which carried the death decree.— Rashi

Rabbi Shimon ben Gamliel says: "The balm is nothing but sap which drips from the balsam tree. Why was the Carshina lye used? To refine the onycha in order to make it pleasant. Why was Cyprus wine used? The onycha was soaked in it to give it a pungent odor. Though the water of Raglayim 10 10 This water came from a well named Raglayim.— Kol Bo was well suited for that purpose, they did not bring the water of Raglayim into the Temple because it would be disrespectful. 11 Since Mei Raglayim (lit., water from the feet) is a euphemism for urine, it would have been disrespectful to use this water in the Temple. Others hold that the term "waters of Raglayim" actually refers to urine, which could have been used as a soaking agent were it not indecent to bring it into a sacred place.— Kol Bo

It was taught in a Boraysa : Rabbi Nosson says, While [the Kohein] ground [the incense] he would say, ‘Hodeik heiteiv, heiteiv hodeik,' because the sound 12 Some suggest that the sound of these specific words affects the spices. is good for the spices. If half 13 184 manim instead of 368. the quantity of incense was prepared, it was acceptable; but we have not heard if only a third or a fourth [of it was prepared] 14 I.e., we did not hear our teachers expound this question. [whether it was acceptable]."

It was taught in a Boraysa : Bar Kappara says, Once in sixty or seventy years 15 The exact number of years varied with the size of the hands of the High Priests over the years, for the surplus was what remained of these three manim from which he took two handfuls each Yom Kippur. the accumulated surplus was sufficient to provide half [the yearly quantity of incense."] Bar Kappara also taught, If he would have put into it a minute quantity of honey, no one could have withstood [resisted] the scent. Why was no honey mixed with it? Because the Torah says, ( Leviticus 2:11) For any leaven or honey, do not burn from them, [as] a fire-offering to Adonoy.

Recite each of these verses three times: Adonoy of Hosts is with us, a stronghold for us is the God of Jacob, Selah! Adonoy of Hosts, fortunate is the man who trusts in You. Adonoy, deliver [us]! The King will answer us on the day we call.

You are my shelter; from distress You preserve me; with glad song of rescue, You envelop me, Selah! Let Adonoy be pleased with the offerings of Judah and Jerusalem, as in the days of old and in earlier years.

Abbaye listed the order of the [daily] Altar service based on tradition, and according to the opinion of Abba Shaul: the [arranging on the Altar of the] great Pyre 16 This is the Altar upon which the daily and other offerings were burned. This pyre was on the east side of the Altar.— Derech Chayim precedes the second pyre [from which live coals are taken] for the incense-offering; the second pyre of the incense-offering [is arranged] before the placement of two logs [on the large pyre 17 Each of these logs measured a square cubit. They were laid on to assure a sufficiently large fire.— Derech Chayim ] the placement of the two logs precedes the removal of the ashes from the inner Altar; the removal of the ashes from the inner Altar precedes the cleaning of five lamps [of the Menorah]; 18 These were the five westernmost lamps of the Menorah.— Derech Chayim the cleaning of the five lamps precedes [sprinkling] the blood of the daily-offering; the blood of the daily-offering precedes the cleaning of the [remaining] two lamps; the cleaning of the two lamps precedes the incense-offering; the incense-offering precedes [burning] the limbs [of the daily-offering]; burning the limbs [precedes] the meal-offering; 19 A meal-offering accompanied each daily burnt-offering. the meal-offering [precedes] the baking-pan-offering; 20 These were daily-offerings that were incumbent upon the Kohein Gadol. Half the offering was brought in the morning and the other half in the afternoon. the baking-pan-offerings [precede] the wine libations; the wine-libations [precede] the Mussaf-offering; 21 Musaf offerings were brought on Shabbos, Rosh Chodesh, and on Festivals when work is totally forbidden. the Mussaf-offering [precedes] the two bowls of frankincense; 22 Two bowls of frankincense were placed near the shewbreads every Shabbos. and the two bowls of frankincense precede the daily afternoon-offering, for it is said, ( Leviticus 6:5) And [the Kohein] shall arrange on it the burnt-offering, and burn on it the fat of the peace-offerings. Therewith complete 23 The Hebrew word shelamim is here interpreted to indicate completion (from the root sholam).— Rashi, Maseches Yoma 33a all the offerings [of the day.]

Please, by the force of Your great right hand, release the bound one. Accept the prayer of Your people; strengthen us, purify us, Awesome One! Please! Mighty One, those who seek Your Unity, preserve them like the pupil [of Your eye]. Bless them, purify them, have compassion on them; Your benevolent righteousness [may You] always bestow upon them. Mighty, Holy One, in Your abundant goodness, lead Your community. Unique One, Exalted, turn to Your people who are mindful of Your holiness. Accept our prayer and hear our cry, [You] Who knows hidden thoughts. Blessed [is His] Name, Whose glorious kingdom is forever and ever.

Master of the Worlds, You commanded us to bring the Daily offering at its appointed time; and have the Kohanim perform their service, and the Levites [sing and play music] on the platform, and the Israelites [attend] at their Ma'amad. 24 All of Israel was divided into twenty-four divisions. Representatives of each division—in rotation—spent one week at a time in Jerusalem in attendance upon the services of the daily offerings, which were offered on behalf of all Jewry. Each such group, or maamad, represented all the Israelites at the services. And now, because of our sins, the Holy Temple is destroyed, and the Daily offering discontinued; we have neither a Kohein at his service, nor a Levite on his platform, nor an Israelite at his Ma'amad.

On Rosh Chodesh add:

And on your Rosh Chodesh days you shall bring a burnt-offering to Adonoy. Two young bullocks, one ram, seven male yearling lambs without blemish. And three-tenths [of an epha 26 Three-tenths of an ephah is a measure in volume equal to the displacement of:129-3/5 eggs. ] of fine flour for a meal-offering mixed with the [olive] oil, for each bullock; and two-tenths 27 Two-tenths of an ephah is the equivalent of 86-⅖ eggs. of fine flour for a meal-offering mixed with the [olive] oil, for the one ram. And one-tenth 28 One-tenth of an ephah is the equivalent of 43-⅕ eggs. of fine flour each for a meal-offering mixed with the [olive] oil, for each lamb; a burnt-offering of pleasing savor, a fire-offering to Adonoy. Their libations shall be: half a hin 29 The hin is a liquid measure containing 12 logs , of which each log is approximately 6 eggs. for [each] bullock, a third of a hin for the ram, and a fourth of a hin for each lamb—wine; this is the burnt-offering of Rosh Chodesh, each Rosh Chodesh, for [all] the Rosh Chodesh days of the year. And one he-goat for a sin-offeing 30 This offering atoned for unintentional defilement of the Sanctuary and its holy vessels. to Adonoy, in addition to the daily burnt-offering and its libation.

The following sequence of Mishnayos and the selection from Sifra "Rabbi Yishmael Says," were inserted after the Scriptural selections dealing with daily-offerings in order to give every Jew the opportunity to study/recite daily, the minimum of selections from Scripture, Mishnah, and Talmud. Even though Sifra is not actually a Talmudic tractate, it is a Tanaitic expansion of Mishnah. (See Shulchan Aruch, Orach Chaim 50:1).

MISHNAH I Where are the offerings slaughtered [in the Holy Temple?] The holiest of offerings 31 These include all burnt-offerings, sin-offerings and guilt-offerings. are slaughtered on the north side [of the Altar]. The bullock and he-goat of Yom Kippur are slaughtered on the north side, and their blood is received 32 The blood was received directly from the throat of the animal. in a sacred vessel, on the north side. Their blood must be thrown between the poles 33 The High Priest actually stood between the poles of the Ark and sprinkled the blood once above [on the Ark Cover] and seven times below [the Ark Cover]. [of the Ark], and in front of the curtain 34 Separating the Holy of Holies from the Holy. and upon the Gold Altar; 35 The Gold Altar stood inside the Holy confines, whereas the Copper or Outer Altar stood in the Courtyard. [omission of] any one of these applications prevents [atonement]. 36 Atonement was achieved only upon completion of the service of sprinkling the blood. The remainder of the blood [in the vessel] he [the Kohein] would pour on the western base of the Outer Altar; [but] if he did not do so, it did not prevent [atonement].

MISHNAH II The bullocks that are burned entirely, and the he-goats that are burned entirely, 37 A bullock was brought as a burnt-offering in one of two cases: It was brought as an atonement when the entire nation sinned unknowingly, as a result of an erroneous ruling by the Sanhedrin, Supreme Court; it was brought by the Kohein Gadol when he sinned unknowingly as a result of an erroneous interpretation of the law on his part. A he-goat was brought as an atonement when the king sinned in similar circumstances, or when an entire tribe committed an idolatrous sin. are slaughtered on the north side, and their blood is received in a sacred vessel, on the north side; their blood must be thrown in front of the curtain 38 Separating the Holy of Holies from the Holy. and upon the Gold Altar; [omission of] any one of these applications prevents [atonement]. The remainder of the blood [in the vessel] he [the Kohein] would pour on the western base of the Outer Altar; [but] if he did not do so, it did not prevent [atonement]. These [offerings] and those 39 This includes the Yom Kippur offerings mentioned in Mishnah I. are burned at the place where the ashes were put. 40 The ashes removed from the Outer Altar every morning were deposited outside Jerusalem. The sin-offerings burned there did not have to be burned by a Kohen, but could be burned by an Israelite.

MISHNAH III The communal and individual sin-offerings— these are the communal sin-offerings: The he-goats offered on Rosh Chodesh and on the Festivals are slaughtered on the north side, and their blood must be received in a sacred vessel, on the north side; their blood requires four applications [one] on each of the four corners. 41 Of the Outer Altar. How [was this done]? He [the Kohein] went up the ramp [of the Altar] 42 The ramp led up to the Altar from its south side. It was 32 cubits long and 16 cubits wide, and provided the Kohanim with access to the ledge which ran around the Altar, and upon which they were able to stand while performing their service. and turned to the ledge [bordering the Altar]; he came to the southeast corner, the northeast corner, the northwest corner, the southwest corner. 43 At each of these corners, he would apply the blood. He poured the rest of the blood at the southern base [of the Altar]. These offerings were eaten within the Temple Courtyard by the male Kohanim, prepared in any fashion, 44 It could be cooked or roasted. on that day and [the following] night until midnight.

MISHNAH IV The burnt-offering is one of the holiest offerings. It is slaughtered on the north side and its blood is received in a sacred vessel on the north side; its blood requires two applications which are [like] four. 45 The blood was applied against the southwestern and northeastern corners of the Altar and spread along both sides of each corner so that all four sides of the Altar received the blood. It must be skinned, severed into parts, and totally consumed by the fire. 46 The Kohanim received no part of the meat which was burned, but they shared in the hide.

MISHNAH V Communal peace-offerings 47 The communal peace-offering were the two lambs offered on Shavuos (Leviticus 23:20). and guilt-offerings. These are the guilt-offerings: the guilt-offering for robbery, 48 This offering was brought when a person denied and swore falsely that he had been entrusted with something for safekeeping. the guilt-offering for unauthorized use of sacred objects, the guilt-offering for violating a betrothed handmaiden, 49 This offering was brought only when the handmaiden was half-slave, half-free and was betrothed to an Israelite servant. the guilt-offering of a Nazirite, 50 This offering was brought by a Nazirite who had become ritually defiled by a dead body. the guilt-offering of a metzora, 51 This offering was brought by the metsora when he was cured and declared undefiled by the Kohein. the guilt-offering for suspension. 52 This offering was brought by a person in doubt whether an act he had committed required a sin-offering. These are slaughtered on the north side and their blood received in a sacred vessel on the north side; their blood requires two applications which are [like] four. 53 See note 1 on Mishnah IV. These [offerings] were eaten within the Courtyard by the male Kohanim, prepared for eating in any fashion. 54 See note 4 on Mishnah III. On that day and [the following] night until midnight.

MISHNAH VI The thanksgiving-offering 55 The thanksgiving-offering was brought when a person was released from captivity, when he recovered from a serious illness, or after traveling overseas or through wilderness. and the ram of the Nazirite 56 The ram was brought by a Nazirite at the termination of his vow. are of lesser sanctity. They are slaughtered anywhere in the Temple Courtyard, 57 These offerings did not have to be slaughtered or have their blood received on the north side of the Altar. and their blood requires two applications which are [like] four; they may be eaten anywhere in the city 58 The city of Jerusalem. by anyone, 59 Any Israelite who was circumcised and ritually clean could eat of these offerings. Females were also permitted to eat of those offerings. and prepared for eating in any fashion, [and may be eaten] on that day and the following night until midnight. The portion given to the Kohanim, 60 The Kohanim received the shoulder and right shank as their portion. They also received a portion of the meal-offerings which accompanied the meat-offerings. has the same rule, but may be eaten only by the Kohanim, their wives, children, and slaves. 61 Their non-Jewish slaves were permitted to eat of these offerings. The portions of the sin-offerings were however restricted to the male Kohanim. [These slaves were circumcised and were responsible for mitzvos, similar to those incumbent upon women.]

MISHNAH VII The peace-offerings are [also] of lesser sanctity. They are slaughtered anywhere in the Courtyard, and their blood requires two applications which are [like] four. They may be eaten anywhere in the city by anyone, and prepared for eating in any fashion, for two days and one night. 62 That day, the following night and the following day. The portion given to the Kohanim has the same rule, but may be eaten only by the Kohanim, their wives, children, and slaves.

MISHNAH VIII Firstborn animals, the tithe of cattle and the Passover-offering (Pascal lamb) are [also] of lesser sanctity. They are slaughtered anywhere in the Temple Courtyard, and their blood requires one application provided that it is applied above the base (of the Altar). 63 The blood was applied on the wall of the Altar which was above the base. [Not all its walls were above the base.] They differ in their consumption: The firstborn is eaten only by Kohanim, while the tithe may be eaten by any person. They may be eaten anywhere in the city, and prepared for eating in any fashion, and may be eaten for two days and one night. The Pascal lamb must be eaten only at night 64 The night of Passover. and only until midnight; and it may not be eaten except by those registered for it, and it may only be eaten when spit-roasted. 65 Never cooked, baked, rare, or raw.

Rabbi Yishmael says: The Torah is expounded through thirteen methods: 1) A conclusion drawn from a minor or lenient law, to a major or more strict one.

2) A clarification based on identical words or terms in the Biblical text.

3) A principle derived from one Biblical text or from two Biblical texts.

4) A rule followed by a detail.

5) A detail followed by a rule.

6) A rule followed by a detail, which is in turn followed by a rule, may infer only what is similar to the detail.

7) When a general rule requires an explicit rule; when an explicit rule requires generalization.

8) Something included in a general rule, which was singled out to teach— was not singled out to teach about itself, but to teach (something new) concerning the rule as a whole.

9) Something that was included in a rule and was singled out in a case similar to its rule, —it was singled out to lessen not to increase the severity of the case.

10) Something that was included in a rule and was singled out in a case which is not similar to its rule, —it was singled out either to lessen or to increase the severity of the case.

11) Something that was included in a rule and was singled out for a new stipulation— does not revert to its rule unless Scripture restores it to its rule expressly.

12) A matter deduced from its context, or from a subsequent expression.

13) Also, two passages that contradict each other until a third passage reconciles them.

May it be Your will Adonoy, our God and 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.

Kaddish is not the name generally given to this prayer in the Talmud. It is referred to there as "May His great Name...", because the congregational response beginning with these words is the heart of this prayer. Only in one minor tractate, (Maseches Soferim 16, 19, and 21) is it referred to as Kaddish. Composed primarily in Aramaic, the language spoken and understood by most Jews in the Second Temple period (See Tosafos to Maseches Berachos 3a), nevertheless, several Hebrew phrases, which were familiar even to the unschooled, were also incorporated in the prayer. This particular form of Kaddish d'Rabanan, is so named because of the insertion of the paragraph which begins with the words "Upon Israel and upon our Sages, etc." This Kaddish is recited following the study of Talmud or Midrash and invokes God's blessings on the Sages of Jewry, the transmitters of the Oral Torah.

Exalted and sanctified 1 These opening words refer to the fulfillment of God's prophecy, through Ezekiel (38:23) "And I will thus exalt Myself and sanctify Myself; and I will be known in the eyes of the many nations, and they will know that I am Adonoy."— Levush, Siddur HaGra . One should be very careful to emphasize the letter gimel (ג) when saying the word "Yisgadal (יִתְגַּדַּל)," in order that it not be heard as "Yis k adal (יִתְקַּדַל)," from the word קְדָל which means neck.— Mishnah Berurah 56:2 be His great Name

in the world which He created according to His will and may He rule His kingdom. 2 May His sovereignty be revealed. In your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future 3 We pray that the redemption will come speedily and that the process of the redemption itself will not be prolonged.— Siddur HaGra — and say Amein.

May His great Name be blessed forever and for all eternity. 4 This phrase, the heart of the Kaddish, is found almost verbatim in Daniel 2:20.

Blessed and praised, glorified, and exalted and uplifted, honored and elevated and extolled 5 The ten expressions of praise in the Kaddish refer to the ten utterances by which God created the world. (See Maseches Avos 5:1.) be the Name of the Holy One, blessed is He;

above ( Ten Days of Penitence: far above) all the blessings and hymns, 6 May God be praised and exalted far beyond all the blessings, hymns and praises that are uttered.— Mishnah Berurah in the name of the Vilna Gaon 56:14. praises and consolations 7 Consolations are uttered because God is in mourning over the destruction of the Holy Temple and the exile of His people. which we utter in the world—and say Amein.

Upon Israel, and upon our Sages, and upon their disciples, and upon all the disciples of their disciples, and upon all those who engage in Torah study in this land and in every land. May there be unto them and unto you abundant peace, favor, kindness, compassion, long life, ample sustenance and redemption from their Father Who is in heaven and on earth, —and say Amein.

May there be abundant peace from heaven and a good life for us and for all Israel, —and say Amein.

He Who makes peace ( Ten Days of Penitence: the peace) in His high heavens may He, in His mercy, make peace for us and for all Israel, —and say Amein.

Psalm 30, once used to inaugurate the Holy Temple, is used today to inaugurate our daily prayers, for the synagogue is a "Holy Temple in miniature" and our prayers take the place of the sacrifices. It is both a prayer for success and a declaration of thanksgiving.

A Psalm, a song for the inauguration of the Temple, by David. 1 Solomon built the Temple. Why, then, is its inauguration attributed to David? Rashi explains: David composed the song which would be sung at the inauguration later, in Solomon's days. I will exalt You, Adonoy, for You have upheld me, 2 Radak writes that the Hebrew word דליתני is an expression used to describe either a down-trodden or an uplifted state. The downtrodden state of the Jewish people is actually part of their uplifting says the Sfas Emes, as it is said, "when I was brought low, He delivered me" (Psalms 116:6). "My downtrodden state was the cause of my salvation," proclaims David, just as when one lowers a bucket (דלי) into a well in order to bring up the water. and not let my foes rejoice over me. Adonoy, my God, I cried out to You, and You healed me. Adonoy, You have raised my soul from the lower world. You have kept me alive, lest I descend to the Pit. Sing to Adonoy, [you,] His pious ones, and give thanks to His holy Name. 3 The literal translation of זכר קודשו is His 'holy remembrance,' but it refers to His Name; for the titles we bestow upon Him are our means of remembering Him.— Radak For His anger lasts only a moment, 4 A moment is a measure of time. God's anger is limited to time (be it long or short) but God's favor is unlimited.— Sfas Emes but there is [long] life, in His conciliation. In the evening, one retires weeping, but in the morning there is [a cry of] joy! I said, in my serenity, I would never be moved. [But,] Adonoy, it was Your will [alone] that established my mountain as a stronghold. When You concealed Your Presence, I was terrified. To You, Adonoy, I called, and my Master I beseeched. What gain is there in [the shedding of] my blood? In my going down to destruction? Will the dust acknowledge You? Will it proclaim Your truth? Hear [me] Adonoy, and be gracious to me, Adonoy, be a help to me. You have turned my mourning into dancing, You have loosened my sackcloth and supported me with joy. In order that my soul 5 The literal translation of כבוד is glory. Rabbi Yerucham Levovitz explained that the soul is called כבוד because its only function is to give glory to God. might sing to You and not be stilled, Adonoy, my God, forever will I thank You.

Exalted and sanctified 1 These opening words refer to the fulfillment of God's prophecy, through Ezekiel (38:23) "And I will thus exalt Myself and sanctify Myself; and I will be known in the eyes of the many nations, and they will know that I am Adonoy."— Levush, Siddur HaGra . One should be very careful to emphasize the letter gimel (ג) when saying the word "Yisgadal (יִתְגַּדַּל)," in order that it not be heard as "Yis k adal (יִתְקַּדַל)," from the word קְדָל which means neck.— Mishnah Berurah 56:2 be His great Name

in the world which He created according to His will and may He rule His kingdom. 2 May His sovereignty be revealed. In your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future 3 We pray that the redemption will come speedily and that the process of the redemption itself will not be prolonged.— Siddur HaGra — and say Amein.

May His great Name be blessed forever and for all eternity. 4 This phrase, the heart of the Kaddish, is found almost verbatim in Daniel 2:20.

Blessed and praised, glorified, and exalted and uplifted, honored and elevated and extolled 5 The ten expressions of praise in the Kaddish refer to the ten utterances by which God created the world. (See Maseches Avos 5:1.) be the Name of the Holy One, blessed is He;

above ( Ten Days of Penitence: far above) all the blessings and hymns, 6 May God be praised and exalted far beyond all the blessings, hymns and praises that are uttered.— Mishnah Berurah in the name of the Vilna Gaon 56:14. praises and consolations 7 Consolations are uttered because God is in mourning over the destruction of the Holy Temple and the exile of His people. which we utter in the world—and say Amein.

May there be abundant peace from heaven and a good life for us and for all Israel, —and say Amein.

He Who makes peace ( Ten Days of Penitence: the peace) in His high heavens may He, in His mercy, make peace for us and for all Israel, —and say Amein.

This blessing introduces the Pesukei Dezimrah . It was mentioned by Rabbi Isaac Alfasi (Rif) over 800 years ago in his commentary to Maseches Berachos 32. The Taz (Orach Chaim 51:1) states that this prayer was instituted by the "Men of the Great Assembly." The blessing contains eighty-seven words suggesting the numerical value of פָּז poz, refined gold.

Blessed is He Who spoke, and the world came into being, blessed is He; blessed is He Who maintains the creation; blessed is He Who says and does; 1 God's saying and doing are synonymous and simultaneous as it is said, "By the word of God the heavens were made" (Psalms 33:6).— Etz Yosef blessed is He Who decrees and fulfills; 2 "Says and does" refers to those things that are not lasting and must be renewed whereas, "He decrees and fulfills," refers to those things that have קיום, and last forever.— Tzelosa d'Avrohom blessed is He Who has compassion on the earth; blessed is He Who has compassion on the creatures; 3 Not only is God's compassionate providence concerned with the earth and enduring things, but His compassion and providence extend even to those creatures which are destined to perish.— Avudraham blessed is He Who rewards well those who fear Him, blessed is He Who lives forever and exists eternally; blessed is He Who redeems and saves 4 God redeems those who are in captivity and saves others from being taken into captivity. blessed is His Name. Blessed are You, Adonoy, our God, King of the Universe, the Almighty, the merciful Father, Who is verbally extolled by His people, praised and glorified by the tongue of His pious ones, and His servants, and through the songs of David Your servant. We will extoll You, Adonoy our God, with praises and psalms; we will exalt, praise, and glorify You; we will mention Your Name, and proclaim You—our King, our God. Unique One, Life of the worlds, King, praised and glorified forever is His great Name. Blessed are You, Adonoy, King, Who is extolled with praises.

Give thanks to Adonoy, proclaim His Name; make His deeds 1 Make His Divine attributes (mercy, kindness, etc.) known to the world.— Siach Yitzchok known among the nations. Sing to Him, compose songs to Him, speak of all His wonders. Take pride 2 The Jew should be proud at being found worthy to utter God's Name.— Siddur HaGra in [uttering] His holy Name, let the heart rejoice of those who seek 3 Seeking God is an end in itself and provides joy to those who earnestly seek Him.— Siach Yitzchok Adonoy. Search for Adonoy and His might, seek His presence continually. Remember the wonders He has performed, His miracles, 4 His "miracles" were witnessed by Jew and Egyptian alike in Egypt. His "laws" are the Torah He gave us at Mt. Sinai.— Iyun Tefillah and the laws from His mouth. [You,] the seed of Israel 5 The entire section—the previous verses as well as the following verses—are addressed to the Jewish People, who are the seed of Israel, the chosen of God, who are asked to remember His wonders, miracles and laws.— Tzelosa d'Avrohom His servant, children of Jacob, His chosen ones. He is Adonoy our God; the entire earth is governed by His laws. Remember His covenant forever— the word He commanded to a thousand generations— which He made as a treaty with Abraham, and [which was] His oath to Isaac. He established it for Jacob as a statute, for Israel as an everlasting covenant. 6 This verse in following the preceding verse indicates that the original covenant which God made with Abraham was later confirmed to Isaac in an oath and then established for Jacob as a statute. After Jacob was given the name Israel, it became an everlasting covenant.— Tzelosa d'Avrohom Saying, To you I will give the Land of Canaan, the portion of your inheritance. When you were only few in number— very few, and strangers in it. They wandered from nation to nation, and from one kingdom to another people. He permitted no one to oppress them, and admonished kings 7 Both Pharaoh and Avimclcch were admonished for Abraham's sake (Genesis 13:17; 20:3,7). for their sakes. Do not touch My anointed ones, 8 The Hebrew word משיחי can also be translated as "My great ones" and as such refers to the Patriarchs. "My prophets" refers to the Matriarchs, who were known to be prophets. Both were afforded extraordinary Divine protection.— Etz Yosef and do not harm My prophets." Sing to Adonoy all the earth, 9 Siach Yitzchok maintains that this verse directs Jewry to sing to God in all the lands in which they are dispersed during their exile. Tzelosa d'Avrohom understands the verse to direct all the nations of the earth to sing to God. proclaim His deliverance from day to day. 10 a) We are to proclaim our deliverance by God even 7 day; b) We are to proclaim that our deliverance by God is a daily experience.— Tzelosa d'Avrohom Recount His glory among the nations, His wonders among all the peoples. For Adonoy is great and most extolled; Awesome is He above all gods. For all the gods of the peoples are idols, whereas Adonoy made the heavens.

Beauty and splendor are before Him, 11 The word הוד (beauty) indicates that which is itself beautiful, while הדר (splendor) is the reflection of beauty. For example: the sun's light is "beauty" itself while the moon's light is splendor—a reflection of the sun.— Siddur HaGra strength and joy are in His presence. Give to Adonoy families of peoples— give to Adonoy glory and might. Give to Adonoy the glory due His Name, bring an offering and come before Him, prostrate yourselves before Adonoy in the splendor of holiness. 12 Etz Yosef understands this as the "holy splendor" of God's Sanctuary. Tzelosa d'Avrohom sees it as the splendor and joy of worship before God, as contrasted with secular, frivolous manifestations of beauty and splendor. Tremble before Him all [peoples of] the earth, for He established the inhabited world so that it cannot be moved. The heavens will rejoice, the earth will exult, 13 Simcha (rejoicing) describes one's feelings at a new experience of happiness, whereas gila (exultation) describes the feeling one experiences over an ongoing situation of joy. Since there is nothing new on the earth ואין כל־חדש תחת השמש (Koheles 1:9), it is said the earth will exult ( gila); but the heavens will rejoice ( simcha ) because there is חידוש in the heavens.— Vilna Gaon and they will proclaim among the nations: Adonoy has begun His reign. The sea and its fullness will roar; the field and all that is in it will jubilate. Then the trees of the forest will sing with joy, [receding] before Adonoy when He comes to judge the earth. Give thanks to Adonoy, for He is good, for His kindness is everlasting. And say, "Deliver us, God of our deliverance; gather us and save us from the nations, to give thanks to Your holy Name, to be extolled in Your praise." 14 The fact that we are privileged to sing Your praises and cling to You will make us praiseworthy.— Etz Yosef Blessed is Adonoy, the God of Israel for all eternity, and all the people said: "Amein" and [they] praised Adonoy." Exalt Adonoy, our God, and prostrate yourselves at His footstool. 15 The Holy Temple. Holy is He! 16 Or Holy is it—i.e., the Temple. Exalt Adonoy, our God, and prostrate yourselves at His holy mountain, 17 Mount Moriah, upon which the Holy Temple was built, is holy itself even when the Temple is destroyed. The previous verse refers to the time of the Temple, the second verse refers to the period of its destruction.— Etz Yosef for Adonoy our God is holy.

And He, the Merciful One, atones iniquity and does not destroy; He frequently withdraws His anger and does not arouse all His rage. You, Adonoy, withhold not Your mercy from me; may Your kindness and Your truth 18 חסד (kindness) is the good God bestows without a promise, whereas אמת (truth) is the fulfillment of His promise.— Siach Yitzchok always protect me. Remember Your mercies Adonoy and kindnesses, for they are from the beginning of the world. 19 God's mercies to mankind started from the very day that Adam was created. God created the world in order to fill it with kindness as it is said: "A world of kindness was built" (Psalms 89:3).— Rashi Give might to God, 20 Attribute your victories to God's might rather than to your own.— Siach Yitzchok. Rashbam and others hold that since God's actions are a reflection of Israel's deeds, the latter are, in a sense, the source of His might. Thus when Israel follows the wishes of God, they give might to Him. His pride (majesty) hovers over Israel, and His might is in the clouds. You are awesome, God, from Your Sanctuaries, 21 There is a spiritual Temple in the heavens which corresponds to the Temple on earth.— Radak. The Talmud (Maseches Zevachim 115b) notes that the word ממקדשיך may also be read ממקדשיך, from Your holy people , indicating that God is especially demanding of the most adherent to the Torah. When this occurs, the world is filled with awe and fear of God. Almighty of Israel—He grants might and power to the people; blessed is God. Almighty of vengeance, Adonoy, Almighty of vengeance, reveal Yourself. 22 These two verses (94:1-2) are an appeal to God during a time fraught with the sufferings of exile, when it seems as if God has forsaken His people. He is urged to reveal Himself as the Mighty champion of justice— S.R. Hirsch Arise, Judge of the earth! Repay the arrogant their just reward. Deliverance is Adonoy's. 23 Only God knows what is true deliverance for a person. Prayer is not always answered, because God in His infinite wisdom knows that granting the request is not always for our benefit. We must therefore bless and offer thanks to God regardless of whether our petition has been granted.— Siach Yitzchok Upon Your people is Your blessing. Selah. Adonoy of Hosts is with us, a stronghold for us is the God of Jacob. Selah. Adonoy of Hosts! Fortunate is the man who trusts in You. Adonoy, deliver [us]. The King will answer us on the day we call.

Deliver Your people and bless Your inheritance, tend them and uplift them forever. 24 Radak understands David to be asking God to raise the People of Israel above their enemies. Ibn Ezra says that God is being asked to act like a shepherd who brings his flock to high ground to save them from beasts of prey. Our soul yearned for Adonoy, our help and our shield is He. For in Him our hearts will rejoice, for in His holy Name we trusted. May Your kindness, Adonoy, be upon us, as we have waited for You. Show us Your kindness, Adonoy, and grant 25 We hope to earn redemption through our deeds, but if we are found wanting, then "show us Your kindness"—overlook our deficiencies and "grant" us salvation.— Radak us Your deliverance. Arise—come to our aid, and redeem us for the sake of Your kindness. I am Adonoy, Your God, Who brought you up from the land of Egypt; open your mouth wide, and I will fill it. 26 Request all that you desire and I will fulfill every request.— Ibn Ezra. The Jerusalem Talmud (Maseches Taanis 3:6) indicates that the more one requests God's providence—the "wider he opens his mouth"—the more he shows his belief in God's ability to provide all of man's needs. Fortunate is the people whose lot is thus, fortunate is the people for whom Adonoy is their God. In Your loving kindness I trust, My heart will exult in Your deliverance; I will sing to Adonoy, for He dealt kindly with me. 27 The foremost level of man's trust in God is manifested in three situations: a) when he is confronted with trouble, b) when he seeks help, and c) after he has been helped. The Psalmist says: In my time of trouble, I trust in Your kindliness; I seek only Your help, for my heart exults in Your salvation; and I will sing to You afterwards for You have dealt kindly with me.— Siddur HaGra

Psalm 100 was recited in the Temple only on those days when thank-offerings were offered on the Altar. It is therefore omitted on Shabbos, on Yom Tov, on the day before Yom Kippur, on the day before Pesach, and also on the intermediate days of Pesach, when only obligatory-offerings were offered. Our Sages declare ( Midrash Rabbah Tzav, 9) "In the future, even though all things on earth will be in such an ideal state that there will be no more cause for prayers and offerings, prayers of gratitude, and offerings of thanksgiving will nevertheless not cease." Ordinarily, when a person is saved from a fatal illness, is released from captivity, or returns from a risky journey, he pronounces the special blessing Hagomeil . Our Sages, instituted psalm 100 in our daily prayers as an expression of thanks for the many unrecognized miracles God performs in our behalf every day.

A psalm of thanksgiving: Shout for joy to Adonoy, everyone on earth. Serve Adony with joy, 1 To serve God means to devote every moment of one's life to the execution of God's will. We are called upon to dedicate ourselves to this life of Divine service with rejoicing, for only such a life can give us the true joy that comes from constant spiritual and moral growth.— S.R. Hirsch come before Him with exultation. Know that Adonoy is God, He has made us, and we are His, 2 As is pointed out by the written form לא, which indicates "we are nothing," we are not even the most insignificant part of our existence to ourselves. In fact, the more we realize that we are לא, insignificant, the more לו אנחנו, we are His.— Sfas Emes His people and the sheep of His pasturing. Enter His gates 3 The gates of the Temple Mount. with thanksgiving, His courtyards 4 The courts of the holy Temple. with praise. Give thanks to Him, bless His Name for Adonoy is good, His loving kindness is eternal, and to every generation His faithfulness [extends.]

This prayer, mentioned in Maseches Sof'rim 17:11 is a collection of 18 verses from Psalms, Chronicles, and Proverbs, in which the Divine Name (הויה) is mentioned 18 times. Great care should be taken to pronounce the "Name" with the utmost concentration, keeping in mind that He is the Supreme Master of all that exists.

The glory of Adonoy will endure forever; Adonoy will rejoice in His works. 1 Psalms 104:31. The Name of Adonoy will be blessed from now forever. From the rising of the sun to its setting, praised is the Name of Adonoy. High above all nations is Adonoy, above the heavens is His glory. 2 Psalms 113:4. Adonoy, Your Name 3 God's "Name" is the name spelled Yud-Hey-Vuv-Hey. is forever, Adonoy, Your Mention 4 God's "mention" is the name spelled Alef-Daled-Nun-Yud. In this world God's name is only written as Y-H-V-H but is pronouced Adonoy. In the future world, however, God's Name will be pronounced as it is written. Thus the Psalmist means: "Your Name is eternal, but Your mention is solely from generation to generation.— Siach Yitzchok is for generations. 5 Psalms 135:13. Adonoy has established His throne in heaven, [but] His dominion rules over all. 6 Psalms 103:19. The heavens will rejoice, the earth will exult, and they will proclaim among the nations: Adonoy has begun His reign. 7 I Chronicles 16:31. Adonoy is King, Adonoy was King; Adonoy will be King forever and ever." Adonoy will reign for all eternity [when] nations have perished from His earth. 8 Psalms 10:16. Adonoy annuls the counsel of nations, He disrupts the intention of peoples. 9 Psalms 33:10. Many thoughts are in the heart of man, but [only] Adonoy's counsel will endure. 10 Proverbs 19:21. The counsel of Adonoy will stand forever, the thoughts of His heart throughout all generations. 11 Psalms 33:11. For He spoke and it came to be; He commanded and it stood. 12 Psalms 33:9. For Adonoy has chosen Zion; He desired it for His dwelling place. 13 Psalms 132:13. For God chose Jacob to be His, Israel for His treasure. 14 Psalms 135:4. For Adonoy will not cast off His people, and His inheritance, He will not abandon. 15 Psalms 94:13. And He, the Merciful One, atones iniquity; and does not destroy. He frequently withdraws His anger and does not arouse all His rage. 16 Psalms 78:38. Adonoy, deliver [us!] The King will answer us on the day we call. 17 Psalms 20:10.

Rav S.R. Hirsch writes that the six concluding chapters of the Book of Psalms are the most important gift of David's Divinely-inspired hymns that Israel treasures so greatly. These six psalms, 145-150, are an essential component of our daily prayers. Our Sages attach much significance to Psalm 145 in particular, and stated: "Whoever recites ‘A praise by David' three times a day is assuredly worthy of a share in the world to come" ( Maseches Berachos 4b). When recited in prayer this psalm is always introduced with two verses from other Psalms (84:5 and 144:15). These verses contain the word fortunate three times, an allusion to this psalm being recited three times a day. These verses are so closely identified with Psalm 145 that it is commonly referred to as Ashrei (Fortunate).

Fortunate are those who dwell in Your house; 1 This verse referred to the Kohanim and the Levites who served (dwelt) in the Holy Temple (Your House); it is at all times applicable to scholars and devout men who study and pray in houses of worship and study. may they continue to praise You, Selah. 2 Psalms 84:5. Fortunate is the people whose lot is thus; fortunate is the people for whom Adonoy is their God. 3 Psalms 144:15. A praise by David! I will exalt You, my God, the King, and bless Your Name forever and ever. Every day I will bless You 4 According to Rav S.R. Hirsch, David here declares, "I will dedicate myself to serve You and to fulfill Your will in loyal obedience," for in serving God, man causes His Name to be blessed. and extol Your Name forever and ever. Adonoy is great and highly extolled, and His greatness is unfathomable. One generation to another will praise Your works, and Your mighty acts they will declare. The splendor of Your glorious majesty, and the words 5 Not simply נפלאתיך—a report of Your wonders—but דברי נפלאתיך the "words"—the lessons that Your wonders teach.— S.R. Hirsch of Your wonders I will speak. Of Your awesome might, they 6 People in general will speak of God's wondrous might in punishing the wicked (Sodom, Egypt, etc.) while David will proclaim that God's greatness is measured more by His kindliness than by His awesomeness.— Siach Yitzchok will speak, and Your greatness I will recount. Mention of Your bountifulness they will express, and in Your righteousness joyfully exult. Adonoy is gracious and merciful, 7 He is gracious in bestowing reward and merciful in punishment.— Siach Yitzchok slow to anger and great in kindliness. Adonoy is good to all, His mercy encompasses all His works. All Your works will thank You, Adonoy, and Your pious ones will bless You. 8 Your works, which are the cause of your being thanked by sensitive people; similarly, cause your pious ones to bless You.—based on S.R. Hirsch. Of the honor of Your kingship, they will speak, and Your might they will declare. To reveal to men His mighty acts, and the glorious splendor of His kingship. Your kingship is the kingship for all times, and Your dominion is in every generation. Adonoy supports all the fallen, and straightens all the bent. The eyes of all look expectantly to You, and You give them their food at its proper time. You open Your hand and satisfy the desire of every living being. Adonoy is just in all His ways and benevolent in all His deeds. 9 The penalties for transgressions are just, but God is gracious in the actual punishment inflicted on the sinner.— Siddur HaGra Adonoy is near to all who call upon Him, to all who call upon Him in truth. 10 He is near to all who call upon Him, but His nearness can be perceived only by those who call upon Him in truth, who truly mean to have God enter into their lives.— S.R. Hirsch The will of those who fear Him, He fulfills; He hears their cry and delivers them. 11 While God hears all who cry unto Him in truth. He answers those who fear Him, who subject their desires to His will.— Siach Yitzchok Adonoy watches over all those who love Him, and will destroy all the wicked. Praise of Adonoy, my mouth will declare and all flesh will bless His holy Name forever and ever. And we will bless God from now forever. Praise God. 12 Psalms 115:18. You should pause between עולם and הללויה. Similarly, in all the Psalms, the word הללויה is not connected to the preceding verse.

Praise God! My soul, praise Adonoy. I will praise Adonoy with my life; I will sing to my God as long as I live. Do not place your trust [even] in noble men, 13 According to the Sages, it is implied that one should not rely even on the merit of his sainted ancestors, the Patriarchs, for deliverance. in man who has no [power of] deliverance. [When] his spirit departs, he returns to his earth; 14 Only the four cubits of ground which will receive him one day are his; of all the world they are the one possession which is guaranteed to him.— S.R. Hirsch on that day his plans come to naught. Fortunate [is he] when the Almighty of Jacob is his help, 15 Jacob, more than anyone, sensed God's nearness and protection throughout his difficult life and through all the trials to which he was subjected.— S.R. Hirsch whose expectation is on Adonoy, his God. He makes heaven and earth, the sea and all that is in them; He keeps His promises faithfully forever. 16 He alone has always proven dependable and faithful, for there are no limits to His essence and to His power.— Ibn Ezra, Radak He performs justice for the oppressed; He gives bread to the hungry; Adonoy releases the imprisoned. Adonoy gives sight to the blind; Adonoy straightens the bent. Adonoy loves the righteous. Adonoy protects strangers; the orphan and widow He enables to stand firm; and the way of the wicked He thwarts. Adonoy will reign forever; your God, Zion, throughout all generations. Praise God.

Praise God! for it is good to sing to our God; for [His] praise is pleasant, befitting. The builder of Jerusalem is Adonoy; the banished ones of Israel He will gather. [He is] the Healer of the broken-hearted and [also] binds up their wounds. 17 Others render "their sorrows." Both translations co-exist! God not only heals their physical pains but also abbreviates their sorrows as well. He fixes the number of stars; He calls all of them by names. 18 Not one of the myriad stars was created accidentally; each has a unique purpose and function.— Siach Yitzchok Great is our Master and abundant in power; His understanding is beyond reckoning. Adonoy causes the humble to stand firm; He casts down the wicked to the ground. Cry out to Adonoy in thanksgiving; sing to our God with the harp. 19 Each musical instrument has its unique function. In the times of King David, the harp was used to arouse those who slept. The psalmist may be indicating that the harp arouses the sleeping soul of man to recognition of the miraculous ways in which God shows His Divine Providence for us every day.— Siach Yitzchok [He] Who covers the heaven with clouds, Who prepares rain for the earth; Who causes grass to grow upon the hills. Who gives the animal its fodder; [also] to the young ravens which call. Not the power of the horse does He desire, nor the thighs of man does He want. 20 God does not delight in those who place their trust in the strength of horses or in their own strength.— Tzelosa d'Avrohom Adonoy wants those who fear Him, those who hope for His kindliness. Jerusalem, praise Adonoy; Zion, extol your God. 21 The Psalmist addresses the dwellers in Jerusalem and Zion, not the city itself.— Tzelosa d'Avrohom For He has fortified the bars of your gates; He has blessed your children in your midst. He established peace at your border; with prime wheat He satisfies you. He dispatches His command earthward; His word races swiftly. He provides snow like fleece, He scatters frost like ashes. He hurls His ice like crumbs; who can withstand His cold? He dispatches His word and melts them; He blows His wind, they flow as water. He declares His word to Jacob, His statutes and His laws to Israel. 22 Israel is the receiver and preserver of God's divine Law, the Torah, which includes chukim, statutes which confine the physical, sensual aspects of man within the bounds of moral purity, and also mishpotim, laws which govern communal life. Among the nations, law is determined by the views they hold at a given time and place concerning the needs of a society, and so their laws are based on expediency.— S.R. Hirsch He did not do so to any [other] nation; and of His laws they were not informed. Praise God.

Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. 23 Genesis 1:6-7 indicates that there are waters above the heavens. They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, 24 The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.— Kuzari for as long as the world exists; He decreed it and it is unalterable. 25 None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated "He issued a decree which will not pass away," for God's decree is permanent and immutable. Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. 26 Elders and youngsters praise God together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues. They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Israel, the people near 27 The fulfillment of the last two verses will take place in the Messianic era. to Him. Praise God.

Praise God. Sing a new song to Adonoy, 28 The old songs will not suffice to express the joy at the wonders in the Messianic future.— Radak His praise in the assembly of the pious. Israel will rejoice in its Maker; the children of Zion will exult in their King. 29 Israel is the nation as a whole, the children of Zion are the elite of the people.— Seporno They will praise His Name with dance; with drum and harp they will make music to Him. Because Adonoy desires His people; He will adorn the humble with deliverance. 30 Although God desires all His people, nevertheless, our ultimate salvation will come through the merit of His humble ones.— Rav Simcha Bunim of Preshischa The pious will rejoice in honor; they will sing joyously upon their beds. High praises of the Almighty in their throats, and a double-edged sword in their hand. 31 One's praise of God emanating from deep within him, (not mere lip service) becomes a two-edged sword, for it protects him against attack from his fellow men and it guards him from adversity in the approaching Divine judgment.— S.R. Hirsch To perform vengeance upon the nations, chastisement upon the peoples. To bind their kings with chains, and their nobles with iron fetters. To execute upon them [the] written judgment; it 32 The Divine judgment itself is honor and recognition for those who commit their entire lives and efforts to God.— S.R. Hirsch is the splendor of all His pious ones. Praise God.

Praise God. Praise the Almighty in His Sanctuary 33 His "Sanctuary" refers to the world of angels who minister to Him as He appears on His throne.— Radak Praise God in the firmament of His might 34 The firmament of His might refers to the heavenly spheres through which God reveals His mastery over the physical world.— Radak Praise Him for His mighty deeds; Praise Him according to the abundance of His greatness. Praise Him with the blowing of the shofar ; 35 The shofar is the solemn instrument which awakens and calls us to God.— S.R. Hirsch praise Him with lyre and harp. 36 Lyre and harp are instruments which express man's meditation upon God .— S.R. Hirsch Praise Him with drum and dance. 37 Drum and dance are public manifestations of exultation in God.— S.R. Hirsch Praise Him with stringed instruments and flute. 38 Stringed instruments and the flute may serve to express the quieter rejoicing of an individual.' —S.R. Hirsch Praise Him with resounding cymbals. 39 The cymbal is an instrument of extremely loud sound which may serve to call whole groups to attentive participation.— S.R. Hirsch Praise Him with clanging cymbals. Let every soul praise God. Praise God. Let every soul praise God. Praise God. 40 This verse is repeated to mark the end of the psalms included in the Pesukei Dezimrah .— Avudraham

The following selected verses from Psalms mark the close of the individual books of Psalms. Eitz Yoseif notes that these verses may constitute a sort of blessing marking the close of the Pesukei Dezimrah.

Blessed is Adonoy forever, Amein and Amein! 41 Psalms 89:53. God is the eternal source of blessing. We merely declare His blessedness, we do not bless Him. Blessed is Adonoy from Zion, Who dwells in Jerusalem. Praise God. 42 Psalms 135:21. Blessed is Adonoy, God, God of Israel Who alone performs wonders. 43 "Alone" means without intermediaries ( Malbim ); also without the beneficiary's awareness.—( Vilna Gaon ) And blessed is the Name of His glory forever, and may His glory fill the whole earth. Amein and Amein! 44 Psalms 72:18-19. This verse will be fulfilled in Messianic times when all men will be invested with a true awareness of God's majesty. The prophet (Isaiah 11:9) foretells, "For (then) the earth shall be filled with the knowledge of Adonoy as the waters cover the sea." —Radak

The following selections are additions to the Pesukei Dezimrah. The custom of reciting them is mentioned as early as the Gaonic era, specifically by Rav Amram Gaon. The first four verses (1 Chronicles 29:10-13) relate David's blessing to God, when he presented the gold, silver, and jewels he amassed for the construction of the Holy Temple. It was a day of great rejoicing as, following David's example, the leaders and princes also presented generous gifts for the construction of the Temple. These verses were incorporated into our daily prayers because they speak so eloquently of God's majesty, and of the Divine providence which is the source of the power, riches, might, and honor of all human beings.

There is a custom that the following until אַתָּה הוּא יְהֹוָה הָאֱלֹהִים should be said standing.

And David blessed Adonoy in the presence of all the assembly; and David said, Blessed are You, Adonoy, God of Israel, our father, 45 David singles out Jacob because he was the first Patriarch to mention building a house of God (Genesis 28:22), "Then shall this stone which I have set for a pillar be God's house."— Radak forever and ever. Yours, Adonoy, is the greatness, the might, the glory the victory and the beauty, 46 David thus renders unto God the greatness God has given him. His might in war, his victories in battle, and the majesty of his kingdom, are all due to God's providence.— Iyun T'filah for all that is in heaven and on earth [is Yours]; Yours, Adonoy, is the kingdom and You are uplifted, [supreme] over all rulers. The riches and the honor come from You, and You rule over all; in Your hand are power and might, and [it is] in Your hand to bestow greatness and strength upon all. And now, our God, we give thanks to You and praise Your glorious Name. 47 I Chronicles 29:10-13.

You alone are Adonoy; 48 This is an affirmation of God's unity: "Adonoy is One." The next six verses are taken from Nehemiah 9:6-11. They are the last words of praise found in Scripture. You have made the skies, the skies of skies 49 This denotes the highest of the seven heavens. and all their hosts, 50 This signifies the sun, moon, and stars. the earth and all that is upon it, the seas and all that is in them; and You give life to all of them, and the heavenly hosts 51 These are the angelic beings that worship Adonoy. bow before You. You are Adonoy, the God Who chose Avrom, and brought him out of Ur Kasdim and established his name (as) Avrohom. 52 This was not a mere changing of names. Abraham was elevated and attained new stature as a patriarch by virtue of his new name. And You found his heart faithful before You, 53 This was demonstrated when he was ready to sacrifice Isaac.

and You made the covenant with him 54 In some congregations, וכרות is recited responsively on the day of a circumcision. Consequently, some siddurim indicate that a new paragraph begins here. But it is actually a continuation of the verse. to give the land of the Canaanites, the Hittites, the Amorites, the Perizites, the Jebusites, and the Girgashites, to give to his seed; and You kept Your word, for You are righteous. And You saw the affliction of our fathers in Egypt, and their cry You heard at the Sea of Reeds. And You imposed signs and wonders against Pharaoh and all his servants and all the people of his land, for You knew that they acted malevolently against them; 55 Them, i.e., the Jews in Egypt. and (thus) You have made a name for Yourself, like this day. 56 The miracles and wonders of the Exodus have not and will not be forgotten. Each generation reaffirms its testimony to God's might against the Egyptians and thus the event remains as vivid and real as though it occurred today. And the sea, You split before them, and they went through the midst of the sea on the dry land; and their pursuers You hurled into the depths, like a stone into mighty waters. 57 Nechemyah 9:6-11

In Temple times Shiras Hayam, the Song of the Sea, was sung by the Levites when the daily afternoon sacrifice was offered. 1 Maseches Rosh Hashanah 31a, mentions that the Ode was sung at Minchah on Shabbos. After the destruction, the Jews of the Holy Land continued the tradition, reciting the Shira at the end of the Pesukei Dezimrah. The custom spread to Italy and from there to other Jewish communities. This daily recital is mentioned by Rav Saadya Gaon but not as an obligatory part of the service. Rambam calls it a "custom." 2 Hilchos Tefillah 7:13. Subsequently adopted by all communities, reciting the Shira became an integral part of our daily prayers. Some hold that the Shira should be chanted aloud while standing. It should be sung with joy as at the time of the Exodus. "Sheloh" writes that reciting the Shira atones for sin, so that if one wishes to repent a serious sin, he should recite the Shira every day with great fervor. The Zohar says, "If one recites this song with elation and joy, he will be worthy to sing it in the next world. He will also be worthy to sing it when he greets the Messiah."

On that day, 3 Even though they had been freed a week earlier, they were insecure, fearing that the Egyptians would capture and re-enslave them. Only when God had drowned the Egyptians were the Israelites psychologically free.— Seporno Adonoy delivered Israel from the hand of Egypt, and Israel saw the Egyptians dead on the seashore. And Israel saw the great hand 4 The use of the word "hand" or any physical attribute with regard to God is merely metaphorical, since God is in no way physical. which Adonoy wielded against Egypt, and the people feared Adonoy, and they believed in Adonoy, and that Moses was His servant.

Then Moses and the Children of Israel sang this song to Adonoy, and they said: I will sing to Adonoy for He is most high; 5 When people praise a mortal, they often declare undeserved praise. But God is so great that any praise we offer is insufficient.— Rashi the horse with its rider, He threw into the sea. The strength and retribution of God was the cause of my deliverance; 6 This translation follows Rashi's commentary. this is my Almighty and I will glorify Him, God of my father and I will exalt Him. Adonoy is master of war Adonoy is His Name. Pharaoh's chariots and army, He hurled into the sea; and his elite officers were drowned in the Sea of Reeds. The deep waters covered them; they descended into the depths like stone. Your right hand Adonoy is adorned with power, Your right hand Adonoy crushes the enemy. And in Your great majesty, You destroyed Your opponents; You sent forth Your fury, it consumed them like straw. 7 This verse is also translated, "You will send forth Your fury: it will consume them like straw." According to the Zohar, it thus refers to the time of the Resurrection, when God will destroy all the wicked. And with the wind from Your nostrils the waters were heaped up, flowing water stood erect like a wall; the deep waters congealed in the heart of the sea. 8 The water became hard as stone and the Egyptians were hurled against it with great force.— Rash i The enemy (Pharaoh) said: I will pursue [them], I will overtake [them], I will divide the spoils; I will satisfy myself; I will unsheathe my sword, my hand will destroy them. You blew with Your wind, the sea covered them; they sank like lead in the mighty waters. 9 Seporno and others interpret the verse to read: "They, the mighty, sank like lead in the waters," "mighty," referring to the Egyptian officers rather than to the waters. Who is like You among the mighty, Adonoy! who is like You? [You are] adorned in holiness, awesome in praise, performing wonders. 10 God is "awesome in praise" for we fear that all our praise will prove inadequate. In truth, it is impossible to praise God fully, and David therefore said (Psalms 65:2) "For You, silence is praise." —Rashi You stretched out Your right hand, the earth swallowed them. You led in Your kindliness, the people whom You redeemed; You guided them with Your might to Your holy dwelling place. The peoples heard and trembled, pangs of fear gripped the inhabitants of Philistia. 11 The Philistines had killed the Ephraimites thirty years earlier when they left Egypt by force. The Philistines were thus gripped with terror when they heard that Israel had escaped from Egypt.— Rashi Then the chieftains of Edom panicked, the mighty men of Moab were seized with trembling, all the inhabitants of Canaan melted away. 12 Nations on all sides panicked: The Philistines to the west, the Edomites to the south, the Moabites to the east and the Canaanites to the north. The Philistines feared revenge. The Edomites panicked because they feared that Israel would now seek revenge for what Esau (Edom) had done to Jacob. The Moabites, the descendants of Lot, feared they would be punished because of the dispute between Lot and Abraham (Genesis 13:7). Canaan "melted away" because they realized that Israel was destined to take their land, and their astrologers told them that there was no way out.— Rabbeinu Bachya Terror and dread fall upon them; at the greatness of Your arm they were still as stone; until Your people cross over, Adonoy, until [they] cross over, 13 The two crossings are the respective crossings of the Arnon and the Jordan rivers before entering the Promised Land.— Onkelos —the people You have acquired. You will bring them and plant them 14 Moses here prophesied that he would not be entering the Promised Land, and he therefore prayed that God should bring the Jews into His inheritance.— Rashi on the mountain of Your inheritance, the place for Your habitation which You, Adonoy, have made; the Sanctuary, my Master, [which] Your hands established. 15 God's "habitat" on earth, the Holy Temple, is a parallel of the Holy Temple on high .— Rashi Adonoy will reign forever and ever. 16 This verse is not repeated in Exodus. But it is repeated in prayer to signify the end of the Ode, just as the last verse of Psalms 150 is repeated in the prayer whereas it is not repeated in the Book of Psalms .— Avudraham Adonoy will reign forever and ever. Adonoy! His sovereignty is established forever and to all eternity. 17 This verse is a paraphrase of the previous verse as found in Targum Onkelos. When Pharaoh's horses, with his chariots, and his horsemen, went into the sea, Adonoy turned back on them the waters of the sea; and the Children of Israel walked on dry land in the midst of the sea. 18 Exodus 14:30-15:19. For the kingship is Adonoy's and He rules over nations. 19 Psalms 22:29. The word "king" signifies one whose leadership is accepted freely by all his subjects. Therefore, in reference to Israel who willingly accept the Kingship of God, it says, "For the kingship is Adonoy's." A "ruler," however, is one who forcibly rules people, without their consent. Regarding the nations who do not willingly submit to Adonoy's Kingship, the Psalmist says, "And He rules over nations." —Vilna Gaon And deliverers will go up to Mount Zion to judge Mount Esau, and the kingdom will be Adonoy's. 20 Ovadyah 1:21. And Adonoy will be King over the whole earth; on that day Adonoy will be One and His Name One. 21 Zecharyah 14:9. In the future, God will be recognized by all the nations of the world who will accept Him willingly as their King.

Praised be Your Name forever, 1 Your praise is unlimited in terms of time; You will be praised forever.— Ya'avetz our King, Almighty the great and holy King in heaven 2 Your praise is unlimited in terms of place; You will be praised in heaven as well as on earth.— Ya'avetz 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, 3 Fifteen words of praise and adoration are enumerated. Hebrew is remarkably rich in the vocabulary of adoration and worship. As Latin is the language of war and Greek of oratory, so is Hebrew the language of prayer.— Midrash from now and 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, 4 These lines were adapted from the explanation of the Tzelosa d'Avrohom. the Selector of song-hymns, You are the King, Almighty, Life of [all] the worlds.

During the Ten Days of Penitence add:

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, Israel, upon Adonoy, for with Adonoy there is loving-kindness, and with Him there is much redemption. And He will redeem Israel from all its iniquities.

The Half-Kaddish is recited by the Chazzan. Here, as elsewhere in the Liturgy, the Half-Kaddish marks the end of a distinct section of the prayers, in this case, the Pesukei Dezimrah. It is called the Half-Kaddish, the final three verses of the complete Kaddish having been omitted.

Exalted and sanctified 1 These opening words refer to the fulfillment of God's prophecy, through Ezekiel (38:23) "And I will thus exalt Myself and sanctify Myself; and I will be known in the eyes of the many nations, and they will know that I am Adonoy."— Levush, Siddur HaGra . One should be very careful to emphasize the letter gimel (ג) when saying the word "Yisgadal (יִתְגַּדַּל)," in order that it not be heard as "Yis k adal (יִתְקַּדַל)," from the word קְדָל which means neck.— Mishnah Berurah 56:2 be His great Name

in the world which He created according to His will and may He rule His kingdom. 2 May His sovereignty be revealed. In your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future 3 We pray that the redemption will come speedily and that the process of the redemption itself will not be prolonged.— Siddur HaGra — 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 5 The ten expressions of praise in the Kaddish refer to the ten utterances by which God created the world. (See Maseches Avos 5:1.) be the Name of the Holy One, blessed is He;