004 - BEFORE SHACHARIS, HAREINI - HODU - לפני תפלת שחרית הריני מקבל - הודו

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I hereby take upon myself the positive commandment, "Love your fellow as yourself." (Leviticus 19:18) How goodly are your tents, Yaakov, your dwelling places, Israel. (Numbers 24:5) And I, through Your abundant kindness, shall come into Your House; I shall bow down toward Your holy Sanctuary in awe of You. (Psalms 5:8) As for me, may my prayer to You, L‑rd, be at a favorable time; G‑d, in Your abundant kindness, answer me with the truth of Your salvation. (Psalms 69:14)
Master of the world, who reigned before any creature was created; at the time when all was made by His will, then was His Name proclaimed King. And after all has ceased to be, He, the Awesome One, will reign alone. He was, He is, and He will be in glory. He is One, and there is no second to compare to Him or to be His equal. Without beginning, without end; to Him belong might and dominion. He is my G‑d and my living Redeemer, the Rock of my lot in time of distress. He is my banner and my refuge, my portion on the day I call. Into His hand I entrust my spirit when I sleep, and I shall awaken; and with my spirit, my body too; the L‑rd is with me, I shall not fear.
(On days when Tachanun is not said, the following is omitted)
Our G‑d and G‑d of our fathers, remember us with a favorable remembrance before You, and recall us with a recollection of salvation and mercy from the primeval heavens above. Remember for us, L‑rd our G‑d, the love of the ancients, Avraham, Yitzchak and Yisrael, Your servants; the covenant, the kindness, and the oath that You swore to Avraham our father on Mount Moriah; and the binding, when he bound Yitzchak his son upon the altar, as is written in Your Torah: (Genesis 22:1-19)
And it came to pass after these things that G‑d tested Avraham, and said to him, "Avraham," and he said, "Here I am." And He said, "Take, please, your son, your only one, whom you love, Yitzchak, and go to the land of Moriah, and bring him up there as a burnt offering on one of the mountains which I will tell you." Avraham rose early in the morning, saddled his donkey, and took his two young men with him and Yitzchak his son; he split the wood for the burnt offering, and arose and went to the place of which G‑d had told him. On the third day Avraham lifted up his eyes and saw the place from afar. Avraham said to his young men, "Stay here with the donkey, and I and the lad will go yonder; we will bow down and return to you." Avraham took the wood for the burnt offering and placed it upon Yitzchak his son, and he took in his hand the fire and the knife, and the two of them went together. Yitzchak spoke to Avraham his father and said, "My father," and he said, "Here I am, my son." And he said, "Here are the fire and the wood, but where is the lamb for the burnt offering?" Avraham said, "G‑d will provide for Himself the lamb for the burnt offering, my son." And the two of them went together. They came to the place of which G‑d had told him, and Avraham built the altar there, arranged the wood, bound Yitzchak his son, and placed him on the altar upon the wood. Avraham stretched out his hand and took the knife to slaughter his son. Then an angel of the L‑rd called to him from heaven and said, "Avraham, Avraham," and he said, "Here I am." And he said, "Do not lay your hand upon the lad, nor do anything to him, for now I know that you are a G‑d-fearing man, since you have not withheld your son, your only one, from Me." Avraham lifted up his eyes and looked, and behold, a ram, after that, caught in the thicket by its horns; and Avraham went and took the ram and offered it up as a burnt offering in place of his son. Avraham named that place "The L‑rd will see," as it is said to this day, "On the mountain of the L‑rd He will be seen." The angel of the L‑rd called to Avraham a second time from heaven, and said, "By Myself I have sworn, says the L‑rd, that because you have done this thing and have not withheld your son, your only one, I will surely bless you, and I will greatly multiply your offspring like the stars of the heavens and like the sand on the seashore; and your offspring shall inherit the gate of their enemies. And through your offspring all the nations of the earth shall be blessed, because you obeyed My voice." Avraham returned to his young men, and they rose and went together to Be'er Sheva; and Avraham dwelt in Be'er Sheva.
(On days when Tachanun is not said, the following is omitted)
Master of the world, just as Avraham our father suppressed his compassion for his only son in order to do Your will wholeheartedly, so may Your mercy suppress Your anger from upon us, and may Your mercy prevail over Your attributes. Deal with us, L‑rd our G‑d, with the attribute of kindness and the attribute of mercy, and go beyond the strict line of judgment for us. In Your great goodness, may Your fierce anger turn away from Your people, from Your city, from Your land and from Your heritage. Fulfill for us, L‑rd our G‑d, the word You promised us in Your Torah through Moshe Your servant, from the mouth of Your glory, as it is said: (Leviticus 26:42) "I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham I will remember; and I will remember the land." And it is said: (Leviticus 26:44) "Yet even so, when they are in the land of their enemies, I will not despise them nor reject them to destroy them, to break My covenant with them, for I am the L‑rd their G‑d." And it is said: (Leviticus 26:45) "I will remember for them the covenant of the forefathers, whom I brought out of the land of Egypt before the eyes of the nations, to be their G‑d; I am the L‑rd." And it is said: (Deuteronomy 30:3-5) "The L‑rd your G‑d will bring back your exiles and have compassion on you; He will once again gather you from all the nations among whom the L‑rd your G‑d has scattered you. Even if your dispersed are at the ends of the heavens, from there the L‑rd your G‑d will gather you, and from there He will take you. The L‑rd your G‑d will bring you to the land which your fathers possessed, and you shall possess it; He will do good to you and make you more numerous than your fathers." And it is said: (Isaiah 33:2) "L‑rd, be gracious to us; we have hoped for You. Be their strength every morning, and our salvation in time of distress." And it is said: (Jeremiah 30:7) "It is a time of distress for Yaakov, but from it he shall be saved." And it is said: (Isaiah 63:9) "In all their distress He was distressed, and the angel of His presence saved them; in His love and in His compassion He redeemed them, and He bore them and carried them all the days of old." And it is said: (Micah 7:18-20) "Who is a G‑d like You, who pardons iniquity and passes over transgression for the remnant of His heritage? He does not retain His anger forever, for He desires kindness. He will again have mercy on us, He will suppress our iniquities; and You will cast all their sins into the depths of the sea. Grant truth to Yaakov, kindness to Avraham, as You swore to our fathers from days of old." And it is said: (Isaiah 56:7) "I will bring them to My holy mountain, and make them rejoice in My house of prayer; their burnt offerings and their sacrifices shall be accepted with favor on My altar, for My House shall be called a house of prayer for all the nations."
A person should always be G‑d-fearing in private as well as in public, acknowledge the truth, speak truth in his heart, and rise early and say:
Master of all worlds, it is not on account of our righteous deeds that we lay our supplications before You, but on account of Your abundant mercy. What are we? What is our life? What is our kindness? What is our righteousness? What is our strength? What is our might? What can we say before You, L‑rd our G‑d and G‑d of our fathers? Are not all the mighty as nothing before You, men of renown as if they had never been, the wise as if without knowledge, and the understanding as if without intelligence? For most of their deeds are emptiness, and the days of their lives are vanity before You. The superiority of man over beast is nothing, for all is vanity, except for the pure soul, which is destined to give judgment and accounting before the throne of Your glory. And all the nations are as nothing before You, as it is said: "Behold, the nations are like a drop from a bucket, and are counted as the dust on a scale; behold, He casts away the isles like fine dust."
But we are Your people, the children of Your covenant: the children of Avraham, who loved You, to whom You swore on Mount Moriah; the offspring of Yitzchak, his only son, who was bound upon the altar; the congregation of Yaakov, Your firstborn son, whom, out of the love with which You loved him and the joy with which You rejoiced in him, You named Yisrael and Yeshurun. Therefore we are obligated to thank You, praise You, glorify You, bless, sanctify, and offer praise and thanks to Your Name. Fortunate are we! How good is our portion, how pleasant our lot, and how beautiful our heritage! Fortunate are we, who rise early and stay late, evening and morning, and say twice every day: (Deuteronomy 6:4)
Hear, O Israel, the L‑rd is our G‑d, the L‑rd is One.
Blessed be the name of the glory of His kingship forever and ever. (Deuteronomy 6:5-9)
You shall love the L‑rd your G‑d with all your heart, with all your soul, and with all your might. And these words which I command you today shall be upon your heart. You shall teach them thoroughly to your children, and you shall speak of them when you sit in your house and when you walk on the way, when you lie down and when you rise. You shall bind them as a sign upon your hand, and they shall be as tefillin between your eyes. And you shall write them upon the doorposts of your house and upon your gates.
You were the same before the world was created; You are the same since the world was created; You are the same in this world, and You are the same in the World to Come. Sanctify Your Name in Your world through the people who sanctify Your Name. Through Your salvation, our King, raise and exalt our horn, and save us soon for the sake of Your Name. Blessed is He who sanctifies His Name among the multitudes.
You are the L‑rd our G‑d in the heavens and on the earth, and in the highest heavens of heavens. Truly, You are the first and You are the last, and besides You there is no G‑d. Gather the scattered ones who hope in You from the four corners of the earth. Let all who come into the world recognize and know that You alone are G‑d over all the kingdoms of the earth. You made the heavens and the earth, the sea and all that is in them. Who among all the works of Your hands, the beings above and the beings below, can say to You, "What are You doing? What are You working?" Our Father in heaven, living and enduring, deal with us in charity and kindness for the sake of Your great, mighty and awesome Name by which we are called; and fulfill for us, L‑rd our G‑d, the word You promised us through Tzefanyah Your seer, as it is said: "At that time I will bring you in, and at that time I will gather you; for I will make you renowned and praised among all the peoples of the earth, when I bring back your captivity before your eyes, says the L‑rd." (Leviticus 6:1-6)
The L‑rd spoke to Moshe, saying: Command Aharon and his sons, saying: This is the law of the burnt offering. It is the burnt offering that remains on its pyre upon the altar all night until morning, and the fire of the altar shall be kept burning on it. The Kohen shall put on his linen garment, and linen breeches he shall put on his flesh; he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and place them beside the altar. Then he shall take off his garments and put on other garments, and carry the ashes out of the camp to a clean place. The fire on the altar shall be kept burning on it; it shall not go out. The Kohen shall kindle wood on it every morning, arrange the burnt offering upon it, and burn upon it the fats of the peace offerings. A perpetual fire shall be kept burning on the altar; it shall not go out.
(On days when Tachanun is not said, the following is omitted)
May it be Your will, L‑rd our G‑d and G‑d of our fathers, to have mercy on us and pardon all our sins, atone for all our iniquities, and pardon and forgive all our transgressions; and may the Beis Hamikdash be rebuilt speedily in our days, so that we may offer before You the continual offering, that it may atone for us, as You have prescribed for us in Your Torah through Moshe Your servant, from the mouth of Your glory, as it is said: (Numbers 28:1-8)
The L‑rd spoke to Moshe, saying: Command the children of Israel and say to them: My offering, My food for My fire-offerings, a pleasing aroma to Me, you shall be careful to offer to Me at its appointed time. And say to them: This is the fire-offering which you shall bring to the L‑rd: two yearling lambs without blemish each day, as a continual burnt offering. The one lamb you shall offer in the morning, and the other lamb you shall offer in the afternoon; and a tenth of an ephah of fine flour for a meal offering, mixed with a quarter of a hin of crushed olive oil. It is a continual burnt offering, as was made at Mount Sinai, for a pleasing aroma, a fire-offering to the L‑rd. And its libation shall be a quarter of a hin for the one lamb; in the Sanctuary pour out a libation of strong wine to the L‑rd. And the other lamb you shall offer in the afternoon; like the meal offering of the morning and like its libation you shall offer it, a fire-offering of pleasing aroma to the L‑rd.
He shall slaughter it on the north side of the altar before the L‑rd, and the sons of Aharon, the Kohanim, shall sprinkle its blood all around the altar.
You are the L‑rd our G‑d and G‑d of our fathers, before whom our fathers burned the incense of spices when the Beis Hamikdash stood, as You commanded them through Moshe Your prophet, as is written in Your Torah: (Exodus 30:34-36)
The L‑rd said to Moshe: Take for yourself spices: balsam, onycha and galbanum, spices, and pure frankincense, each of equal weight. You shall make it into incense, a compound expertly blended, well mingled, pure and holy. You shall grind some of it very fine, and place some of it before the Testimony in the Tent of Meeting, where I will meet with you; it shall be most holy to you. And it is said: (Exodus 30:7-8) Aharon shall burn upon it incense of spices; every morning, when he cleans the lamps, he shall burn it. And when Aharon kindles the lamps in the afternoon, he shall burn it, a continual incense before the L‑rd throughout your generations.
(Kerisos 6a; Jerusalem Talmud, Yoma 4:5)
The Rabbis taught: How was the incense compounded? It contained three hundred sixty-eight manehs: three hundred sixty-five corresponding to the days of the solar year, one maneh for each day, half in the morning and half in the afternoon; and three extra manehs, from which the Kohen Gadol took his two handfuls on Yom Kippur. He would return them to the mortar on the eve of Yom Kippur and grind them very thoroughly, so that it would be extremely fine. It contained eleven kinds of spices, and these are they: (1) balsam, (2) onycha, (3) galbanum, (4) frankincense, each weighing seventy manehs; (5) myrrh, (6) cassia, (7) spikenard, (8) saffron, each weighing sixteen manehs; (9) costus, twelve; (10) aromatic bark, three; (11) cinnamon, nine. Also Carshina lye, nine kavs; Cyprus wine, three se'ahs and three kavs; if he had no Cyprus wine, he would bring strong old white wine. Sodom salt, a quarter of a kav; and a smoke-raising herb, a minute amount. Rabbi Nassan of Babylon says: Also a minute amount of Jordan amber. If he added honey to it, he made it unfit; and if he omitted any one of its spices, he is liable to death.
Rabban Shimon ben Gamliel says: The balsam is nothing but a resin that drips from the balsam trees. The Carshina lye was used to rub the onycha to make it beautiful; the Cyprus wine was used to soak the onycha to make it pungent. Was not urine better suited for that? But urine is not brought into the Beis Hamikdash out of respect.
It was taught: Rabbi Nassan says: As he would grind, the overseer would say, "Grind it thoroughly, thoroughly grind it," because the sound is good for the spices. If he compounded it in half-quantities, it is fit; but as to a third or a quarter, we have not heard. Rabbi Yehudah said: This is the rule: if it is in its proper proportions, it is fit in half-quantities; but if he omitted any one of its spices, he is liable to death.
It was taught: Bar Kappara says: Once every sixty or seventy years, the accumulated leftovers amounted to half the yearly quantity. Bar Kappara further taught: Had one put a kortov of honey into it, no one could have stood its scent. Why then was honey not mixed into it? Because the Torah said: "For any leaven and any honey, you shall not burn of them as a fire-offering to the L‑rd."
The L‑rd of hosts is with us; the G‑d of Yaakov is our stronghold forever.
The L‑rd of hosts is with us; the G‑d of Yaakov is our stronghold forever.
The L‑rd of hosts is with us; the G‑d of Yaakov is our stronghold forever.
L‑rd of hosts, fortunate is the man who trusts in You.
L‑rd of hosts, fortunate is the man who trusts in You.
L‑rd of hosts, fortunate is the man who trusts in You.
L‑rd, save us; may the King answer us on the day we call.
L‑rd, save us; may the King answer us on the day we call.
L‑rd, save us; may the King answer us on the day we call.
Then the offering of Yehudah and Jerusalem will be pleasing to the L‑rd, as in the days of old and as in former years. (Yoma 33a)
Abaye set out the order of the altar service on the authority of tradition, according to Abba Shaul: The large pyre precedes the secondary pyre for the incense; the secondary pyre for the incense precedes the placing of the two logs of wood; the placing of the two logs of wood 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; the cleaning of five lamps precedes the blood of the continual offering; the blood of the continual offering precedes the cleaning of the two lamps; the cleaning of the two lamps precedes the incense; the incense precedes the limbs; the limbs precede the meal offering; the meal offering precedes the pan-cakes; the pan-cakes precede the libations; the libations precede the Musaf offerings; the Musaf offerings precede the frankincense dishes; and the frankincense dishes precede the afternoon continual offering. For it is said: "And he shall arrange the burnt offering upon it, and burn upon it the fats of the peace offerings": upon it [the morning offering] complete all the offerings.
We implore You, by the great power of Your right hand, release the captive. (Abg Yatz)
Accept the prayer of Your people; strengthen us, purify us, Awesome One. (Kra Satan)
Mighty One, we beseech You, guard as the apple of the eye those who seek Your Oneness. (Ngd Yachash)
Bless them, purify them; bestow upon them always Your merciful righteousness. (Btr Tzatag)
Powerful, Holy One, in Your abundant goodness, guide Your congregation. (Chakv Tna)
Only and Exalted One, turn to Your people, who are mindful of Your holiness. (Ygl Pzk)
Accept our supplication and hear our cry, You who know hidden things. (Shku Tzis)
Blessed be the name of the glory of His kingship forever and ever.
(On days when Tachanun is not said, the following is omitted)
Master of the worlds, You commanded us to offer the continual offering at its appointed time, and to burn the incense at its time; that the Kohanim be at their service, the Levi'im on their platform, and the Israelites at their station. But now, because of our sins, the Beis Hamikdash has been destroyed and the continual offering and the incense have ceased, and we have neither a Kohen at his service, nor a Levi on his platform, nor an Israelite at his station. Therefore, may it be Your will, L‑rd our G‑d and G‑d of our fathers, that the words of our lips be considered, accepted and favored before You as if we had offered the continual offering at its appointed time, stood at its station, and burned the incense at its time; as it is said: "Let our lips replace the bullocks." And it is said: "This is the law of the burnt offering, of the meal offering, of the sin offering, of the guilt offering, of the inauguration offerings, and of the peace offering." (Zevachim, chapter 5)
^[1] Which are the places of the sacrifices? The most holy offerings are slaughtered on the north side. The bull and the he-goat of Yom Kippur are slaughtered on the north side, and their blood is received in a service vessel on the north side. Their blood requires sprinkling between the poles of the Ark, on the curtain, and on the golden altar; omitting any one of these sprinklings invalidates it. The remainder of the blood he would pour onto the western base of the outer altar; if he did not pour it, it does not invalidate.
^[2] The bulls that are burned and the he-goats that are burned are slaughtered on the north side, and their blood is received in a service vessel on the north side. Their blood requires sprinkling on the curtain and on the golden altar; omitting any one of these sprinklings invalidates it. The remainder of the blood he would pour onto the western base of the outer altar; if he did not pour it, it does not invalidate. Both these and those are burned at the place of the ashes.
^[3] The sin offerings of the community and of the individual: these are the sin offerings of the community: the he-goats of Rosh Chodesh and of the festivals. They are slaughtered on the north side, and their blood is received in a service vessel on the north side. Their blood requires four applications, on the four corners of the altar. How was this done? He ascended the ramp, turned to the ledge, and came to the southeast corner, then the northeast, then the northwest, then the southwest. The remainder of the blood he would pour onto the southern base. They are eaten within the curtains of the courtyard, by the males of the priesthood, prepared in any manner, on that day and the following night until midnight.
^[4] The burnt offering is of the most holy offerings. It is slaughtered on the north side, and its blood is received in a service vessel on the north side. Its blood requires two applications which are four. It requires flaying and cutting into pieces, and it is entirely consumed by the fire.
^[5] The communal peace offerings and the guilt offerings: these are the guilt offerings: the guilt offering for robbery, the guilt offering for misuse of sacred property, the guilt offering for a betrothed maidservant, the guilt offering of a Nazir, the guilt offering of a metzora, and the guilt offering for a doubtful sin. They are slaughtered on the north side, and their blood is received in a service vessel on the north side. Their blood requires two applications which are four. They are eaten within the curtains of the courtyard, by the males of the priesthood, prepared in any manner, on that day and the following night until midnight.
^[6] The thanksgiving offering and the ram of a Nazir are offerings of lesser holiness. They may be slaughtered anywhere in the Temple courtyard, and their blood requires two applications which are four. They are eaten anywhere in the city, by anyone, prepared in any manner, on that day and the following night until midnight. The portion set aside from them is governed by the same rules, except that the portion set aside is eaten by the Kohanim, their wives, their children and their servants.
^[7] Peace offerings are offerings of lesser holiness. They may be slaughtered anywhere in the Temple courtyard, and their blood requires two applications which are four. They are eaten anywhere in the city, by anyone, prepared in any manner, for two days and the one night between them. The portion set aside from them is governed by the same rules, except that the portion set aside is eaten by the Kohanim, their wives, their children and their servants.
^[8] The firstborn offering, the animal tithe, and the Pesach offering are offerings of lesser holiness. They may be slaughtered anywhere in the Temple courtyard, and their blood requires a single application, provided that it is applied above the base. They differ in how they are eaten: the firstborn is eaten by the Kohanim, and the tithe by anyone; they are eaten anywhere in the city, prepared in any manner, for two days and one night. The Pesach offering is eaten only at night, only until midnight, only by those registered for it, and only roasted.
(Toras Kohanim, beginning of Vayikra)
Rabbi Yishmael says: The Torah is expounded by means of thirteen rules:
^[1] An inference from a lenient case to a stringent one, and vice versa.
^[2] An inference from similar words.
^[3] A general principle derived from one verse, and a general principle derived from two verses.
^[4] A general statement followed by a specification.
^[5] A specification followed by a general statement.
^[6] A general statement, followed by a specification, followed by a general statement: you may include only what is similar to the specification.
^[7] A general statement that requires a specification, and a specification that requires a general statement.
^[8] Anything that was included in a general statement but was singled out to teach something was not singled out to teach about itself alone, but to teach about the entire general statement.
^[9] Anything that was included in a general statement but was singled out to make a claim similar to the general statement was singled out to be lenient, and not to be stringent.
^[10] Anything that was included in a general statement but was singled out to make a claim not similar to the general statement was singled out both to be lenient and to be stringent.
^[11] Anything that was included in a general statement but was singled out to be treated in a new way cannot be returned to the general statement unless the verse explicitly returns it to its general statement.
^[12] A matter derived from its context, and a matter derived from what follows it.
^[13] Likewise, two verses that contradict one another, until a third verse comes and decides between them.
May it be Your will, L‑rd our G‑d and G‑d of our fathers, that the Beis Hamikdash be rebuilt speedily in our days, and grant us our portion in Your Torah.
Kaddish D'Rabbanan
Continue with the morning prayer.