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Shabbat - Morning Service
Torah Service 183 75
שחרית לשבת sha|cha|RIT le|sha|BAT sha|ḥa|RITH le|shab|BATH sha|ḥa|RIT le|shab|BAT sha|cha|RIS l'sha|BOS Shabbat - Morning Service
סדר קריאת התורה SE|der k'ri-AT ha|to|RAH SE|dher qe|ri|ʾATH hat|to|RAH SE|der qe|ri|AT hat|to|RAH SEI|der k'ri-AS ha|toy|ROH Torah Service 183
heading הַכְנָסַת הַתּוֹרָה hach|na|SAT ha|to|RAH hakh|na|SATH hat|to|RAH hakh|na|SAT hat|to|RAH hach|no|SAS ha|toy|ROH The Torah’s Return Instructions As the ark is opened, we rise. Instructions Leader: Passage יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי נִשְׂגָּב שְׁמוֹ לְבַדּוֹ׃ ye|ha|le|LU et-shem a|do|NAI ki nis|GAV sh'MO le|va|DO. ye|ha|le|LU ʾeth-shem a|do|NAI ki niś|GAV she|MO le|vad|DO. ye|ha|le|LU et-shem a|do|NAI ki nis|GAV she|MO le|vad|DO. y'hal'|LU es-sheim a|do|NOY ki nis|GOV sh'MOY l'va|DOY. Extol the name of Adonai; God’s name alone stands exalted. Instructions Congregation: Passage הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, וַיָּרֶם קֶרֶן לְעַמּוֹ, תְּהִלָּה לְכָל־חֲסִידָיו, לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ. הַלְלוּיָהּ׃ ho|DO al E|retz ve|sha|MA|yim, va|ya|REM KE|ren le-a|MO, te|hi|LAH le|chol-cha|si|DAV, liv|NEI yis|ra-EL am k'ro|VO. ha|le|lu|YAH. ho|DHO ʿal ʾE|retz ve|sha|MA|yim, vay|ya|REM QE|ren le|ʿam|MO, te|hil|LAH le|khol-ḥa|si|DHAV, liv|NE yiś|ra|ʾEL ʿam qe|ro|VO. ha|le|lu|YAH. ho|DO ʿal E|retz ve|sha|MA|yim, vay|ya|REM QE|ren le|ʿam|MO, te|hil|LAH le|khol-ḥa|si|DAV, liv|NE yis|ra|EL ʿam qe|ro|VO. ha|le|lu|YAH. hoy|DOY al E|retz v'sho|MO|yim, va|yo|REM KE|ren l'a|MOY, t'hi|LOH l'chol-cha|si|DOV, liv|NEI yis|ro-EIL am k'roy|VOY. hal'|lu|YOH. Hodo al eretz v’shamayim, va-yarem keren l’amo, t’hilah l’khol ḥasidav, livnei yisrael am k’rovo. Hal’luyah! God’s glory enfolds heaven and earth; God lauds the faithful—lifting Israel, the people God holds near. Halleluyah! Passage מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים, הָבוּ לַיהוָה כָּבוֹד וָעֹז, הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ, הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת קֹדֶשׁ. קוֹל יְהוָה עַל הַמָּיִם, אֵל הַכָּבוֹד הִרְעִים, יְהוָה עַל מַיִם רַבִּים. קוֹל יְהוָה בַּכֹּחַ, קוֹל יְהוָה בֶּהָדָר, קוֹל יְהוָה שֹׁבֵר אֲרָזִים, וַיְשַׁבֵּר יְהוָה אֶת־אַרְזֵי הַלְּבָנוֹן. וַיַּרְקִידֵם כְּמוֹ עֵגֶל לְבָנוֹן וְשִׂרְיֹן כְּמוֹ בֶן־רְאֵמִים. קוֹל יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ, קוֹל יְהוָה יָחִיל מִדְבָּר, יָחִיל יְהוָה מִדְבַּר קָדֵשׁ, קוֹל יְהוָה יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת, וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד. יְהוָה לַמַּבּוּל יָשָׁב, וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם. יְהוָה עֹז לְעַמּוֹ יִתֵּן, יְהוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. miz|MOR le|da|VID ha|VU la|do|NAI b'NEI e|LIM, ha|VU la|do|NAI ka|VOD va-OZ, ha|VU la|do|NAI k'VOD sh'MO, hish|ta|cha|VU la|do|NAI be|had|RAT KO|desh. kol a|do|NAI al ha|ma|YIM, el ha|ka|VOD hir|IM, a|do|NAI al MA|yim ra|BIM. kol a|do|NAI ba|KOACH, kol a|do|NAI be|ha|DAR, kol a|do|NAI sho|VER a|ra|ZIM, vay|sha|BER a|do|NAI et-ar|ZEI ha|le|va|NON. va|yar|ki|DEM k'MO E|gel le|va|NON ve|sir|YON k'MO ven-re-e|MIM. kol a|do|NAI cho|TZEV la|ha|VOT esh, kol a|do|NAI ya|CHIL mid|BAR, ya|CHIL a|do|NAI mid|BAR ka|DESH, kol a|do|NAI ye|cho|LEL a|ya|LOT va|ye|che|SOF ye-a|ROT, u|ve|hei|cha|LO ku|LO o|MER ka|VOD. a|do|NAI la|ma|BUL ya|SHAV, va|YE|shev a|do|NAI ME|lech le-o|LAM. a|do|NAI oz le-a|MO yi|TEN, a|do|NAI ye|va|RECH et a|MO va|sha|LOM. miz|MOR le|dha|VIDH ha|VU la|do|NAI be|NE ʾe|LIM, ha|VU la|do|NAI ka|VODH va|ʿOZ, ha|VU la|do|NAI ke|VODH she|MO, hish|ta|ḥa|VU la|do|NAI be|hadh|RATH QO|dhesh. qol a|do|NAI ʿal ham|ma|YIM, ʾel hak|ka|VODH hir|ʿIM, a|do|NAI ʿal MA|yim rab|BIM. qol a|do|NAI bak|KOAḥ, qol a|do|NAI be|ha|DHAR, qol a|do|NAI sho|VER ʾa|ra|ZIM, va|ye|shab|BER a|do|NAI ʾeth-ʾar|ZE hal|le|va|NON. vay|yar|qi|DHEM ke|MO ʿE|ghel le|va|NON ve|śir|YON ke|MO ven-re|ʾe|MIM. qol a|do|NAI ḥo|TZEV la|ha|VOTH ʾesh, qol a|do|NAI ya|ḥIL midh|BAR, ya|ḥIL a|do|NAI midh|BAR qa|DHESH, qol a|do|NAI ye|ḥo|LEL ʾay|ya|LOTH vay|ye|ḥe|śOF ye|ʿa|ROTH, u|ve|he|kha|LO kul|LO ʾo|MER ka|VODH. a|do|NAI lam|mab|BUL ya|SHAV, vay|YE|shev a|do|NAI ME|lekh le|ʿo|LAM. a|do|NAI ʿoz le|ʿam|MO yit|TEN, a|do|NAI ye|va|REKH ʾeth ʿam|MO vas|sha|LOM. miz|MOR le|da|VID ha|VU la|do|NAI be|NE e|LIM, ha|VU la|do|NAI ka|VOD va|ʿOZ, ha|VU la|do|NAI ke|VOD she|MO, hish|ta|ḥa|VU la|do|NAI be|had|RAT QO|desh. qol a|do|NAI ʿal ham|ma|YIM, el hak|ka|VOD hir|ʿIM, a|do|NAI ʿal MA|yim rab|BIM. qol a|do|NAI bak|KOAḥ, qol a|do|NAI be|ha|DAR, qol a|do|NAI sho|VER a|ra|ZIM, va|ye|shab|BER a|do|NAI et-ar|ZE hal|le|va|NON. vay|yar|qi|DEM ke|MO ʿE|gel le|va|NON ve|sir|YON ke|MO ven-re|e|MIM. qol a|do|NAI ḥo|TZEV la|ha|VOT esh, qol a|do|NAI ya|ḥIL mid|BAR, ya|ḥIL a|do|NAI mid|BAR qa|DESH, qol a|do|NAI ye|ḥo|LEL ay|ya|LOT vay|ye|ḥe|SOF ye|ʿa|ROT, u|ve|he|kha|LO kul|LO o|MER ka|VOD. a|do|NAI lam|mab|BUL ya|SHAV, vay|YE|shev a|do|NAI ME|lekh le|ʿo|LAM. a|do|NAI ʿoz le|ʿam|MO yit|TEN, a|do|NAI ye|va|REKH et ʿam|MO vas|sha|LOM. miz|MOYR l'do|VID ho|VU la|do|NOY b'NEI ei|LIM, ho|VU la|do|NOY ko|VOYD vo-OYZ, ho|VU la|do|NOY k'VOYD sh'MOY, hish|ta|cha|VU la|do|NOY b'had|RAS KOY|desh. koyl a|do|NOY al ha|mo|YIM, eil ha|ko|VOYD hir|IM, a|do|NOY al MA|yim ra|BIM. koyl a|do|NOY ba|KOYACH, koyl a|do|NOY be|ho|DOR, koyl a|do|NOY shoy|VEIR a|ro|ZIM, vay'|sha|BEIR a|do|NOY es-ar|ZEI hal'|vo|NOYN. va|yar|ki|DEIM k'MOY EI|gel l'vo|NOYN v'sir|YOYN k'MOY ven-r'ei|MIM. koyl a|do|NOY choy|TZEIV la|ha|VOYS eish, koyl a|do|NOY yo|CHIL mid|BOR, yo|CHIL a|do|NOY mid|BAR ko|DEISH, koyl a|do|NOY y'choy|LEIL a|yo|LOYS va|ye|che|SOYF y'o|ROYS, uv'|hei|cho|LOY ku|LOY oy|MEIR ko|VOYD. a|do|NOY la|ma|BUL yo|SHOV, va|YEI|shev a|do|NOY ME|lech l'oy|LOM. a|do|NOY oyz l'a|MOY yi|TEIN, a|do|NOY y'vo|REICH es a|MOY va|sho|LOYM. Mizmor l’david. Havu ladonai b’nei eilim, havu ladonai kavod va-oz. Havu ladonai k’vod sh’mo, hishtaḥavu ladonai b’hadrat kodesh. Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim. Kol Adonai ba-ko-aḥ, kol Adonai be-hadar, kol Adonai shover arazim, va-y’shabeir Adonai et arzei ha-l’vanon. Va-yarkidem k’mo eigel, l’vanon v’siryon k’mo ven re’emim. Kol Adonai ḥotzev lahavot esh, kol Adonai yaḥil midbar, yaḥil Adonai midbar kadesh. Kol Adonai y’ḥolel ayalot. Va-yeḥesof y’arot u-v’heikhalo kulo omer kavod. Adonai la-mabul yashav, va-yeishev Adonai melekh l’olam. Adonai oz l’amo yiten, Adonai y’varekh et amo va-shalom. A PSALM OF DAVID Render praise to Adonai, children of the Divine; render praise to Adonai, with honor and strength. Render praise to Adonai, with the honor owed God’s name; bow before Adonai in the sanctuary’s splendor. Over the waters the voice of Adonai thunders; God, glorious, thunders—Adonai, over the great sea. The voice of Adonai, in all its power; the voice of Adonai, in all its majesty; the voice of Adonai splinters the cedars. Adonai splinters Lebanon’s cedars—setting the trees dancing like calves, Lebanon’s mountains and Sirion like wild bulls. Flames of fire the voice of Adonai forms; the wilderness the voice of Adonai convulses, Adonai convulses the wilderness of Kadesh. Adonai’s voice makes hinds calve and strips forests bare, and within God’s sanctuary, they declare God’s glory. Above the flood waters Adonai was enthroned: Adonai, enthroned, is sovereign eternally. Strength Adonai will grant to God’s people; with peace Adonai will bless them. Citation Psalm 29
Commentary EXTOL יְהַלְלוּ. Psalm 148:13–14. The practice of reciting these verses while returning the Torah to the ark is mentioned in the earliest prayerbooks.
Commentary PSALM 29. Psalm 29 was chosen to accompany the procession of the Torah as it is returned to the ark on Shabbat morning because of the predominant image of the voice of God. The phrase kol Adonai (“the voice of God”)—which was identified by the ancient rabbis with the revelation of God’s word on Sinai—is repeated seven times in this psalm. The thunder and lightning described here evoke the scene of the revelation at Sinai in Exodus 19; the Bible identifies Kadesh with the Sinai desert. Biblical scholars see the psalm as a depiction of a storm coming in from the Mediterranean, passing over the mountains of Lebanon—cedars top those high mountains and are among the world’s sturdiest and longest-lived trees—and moving over the fertile land and then through the desert. The psalm begins with reference to the waters of the Mediterranean Sea and ends with God enthroned above the primal waters of creation. It also begins with an angelic chorus praising God and toward the end mentions the human chorus praising God in the Temple. Thus earth and heaven, the human and the Divine, are joined. We began the Torah service with verses marking a royal procession and now, as the Torah is returned to the ark after it has been read to the congregation, we end with verses depicting God as enthroned as the “eternal sovereign.”
MarginNote God’s Voice What would it mean for us to hear God’s voice? The Bible offers two different scenes of revelation. The people Israel hear God’s voice on Sinai amidst thunder and lightning (Exodus 19). Yet, pointedly, Elijah, the only prophet (other than Moses) who also experiences a revelation at Sinai, comes to understand that God is not in the thunder and lightning, but in the “still small voice”—or, as in the current Jewish Publication Society translation, “a soft murmuring sound,” or perhaps as an alternate translation would have it, in “the thin sound of silence” (1 Kings 19:12)—the profusion of translations indicating in themselves the plurality of ways we each may hear what impels us from within, or without. The voice we hear may come to us as a surprise—in moments of distress, at times when we are still and alone, when we are on a journey. Or we may hear the voice when we have engaged in extensive preparations, meditating, thinking, praying, or fasting. We may hardly hear it, yet it can be shattering, thunderous—sending us on our way, impelling us, allowing us to see clearly what we had not seen before at all.
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