Liturgy su Deuteronomio 28:78

Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters,¹⁹See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.). and placed the globe in space.²⁰Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.” When the world was filled with total darkness²¹The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.). You wrapped yourself in Your garment,²²Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4. radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky;²³Yechezkel 1:22. and gathered them into the depths so they would not cover the dry land.²⁴Tehillim 104:9. You uncovered the surface of the earth,²⁵Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11. and brought forth vegetation. You planted a garden in the East for those who praise you.²⁶Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come. Great luminaries You placed in the sky²⁷This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1. along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish]²⁸Yeshaya 25:11. and flying creatures [birds etc.]²⁹Devorim 28:49. You created from the palm of Your hand³⁰Yeshaya 40:12.; and the Leviathan which You reserved for the feast of Torah scholars.³¹This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9. The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous.³²Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come. You prepared food and drink even before there was anyone to feast.³³Since Adam was not created until the sixth day, everything in the world was already prepared for him. You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.”³⁴The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens. You caused him to sleep, and from his side You fashioned a helpmate for him.³⁵Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side. You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd.³⁶This refers to Kayin and Hevel, see Bereishis 4:2. They brought You a sacrifice and a gift.³⁷The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices. You were angered with that of the oldest, but pleased with the offering of the youngest.³⁸Bereishis 4:45. Without mercy, he [Cain] killed Abel³⁹Bereishis 4:8. The phraseology is adapted from Amos 1:11. He pleaded for Your forgiveness, and You set a saving mark upon him.⁴⁰Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi) At the third generation of man,⁴¹This refers to the generation of Chanoch. See Bereishis 4:26. people began to worship You through idols.⁴²See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah). The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away.⁴³This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.” They were tossed about by the boiling water; they were burned and scalded.⁴⁴The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance. Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within.⁴⁵Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered. His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens.⁴⁶This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1). They were entrapped by their evil action, and were scattered about the earth⁴⁷Bereishis 11:8. as if by a violent wind. Your loved one [Avraham]⁴⁸Yeshaya 41:8. who came “across the river,”⁴⁹The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river. made famous Your Name in the world.⁵⁰See Bereishis 12:8 and the commentary of Ibn Ezra (ibid). The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish.⁵¹In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.” He desired to sit in tents⁵²This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.). and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one.⁵³Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin. From his tribe, You chose one [Aharon] to be Your holiest;⁵⁴This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests. to wear the holy mitre and the Urim VeTumim,⁵⁵Vayikra 8:8—9. These were worn by the High Priest during his service. and to dwell inside the Tabernacle for seven days.⁵⁶Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood. Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan.⁵⁷Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a). They sprinkled upon him water mixed with the ashes of red heifers⁵⁸Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body. in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense⁵⁹Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks. [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service.⁶⁰This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5). As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.

[They were punished with] exile and torture because of their way of transgression, and were afflicted with the ninety eight curses²See Deuteronomy 28:15–68. upon which You made a covenant to admonish transgressors; do not accuse Your people who will be delivered through You.

with the ninety eight curses²See Deuteronomy 28:15–68.

How can I endure in the thick slime,¹Of Exile. and what is my end that I should be patient until the time You bring me to freedom? In the morning we say: “Would it were evening,” and in the evening: “Would that the morning²Yesterday’s morning; see Rashi to Deut. 28:67. draw near,” because of fear of heart and soul.

How can I endure in the thick slime,¹Of Exile. and what is my end that I should be patient until the time You bring me to freedom? In the morning we say: “Would it were evening,” and in the evening: “Would that the morning²Yesterday’s morning; see Rashi to Deut. 28:67. draw near,” because of fear of heart and soul.

“Would that the morning²Yesterday’s morning; see Rashi to Deut. 28:67. draw near,”

That which is upon your head is like Mount Carmel,¹⁰⁴ 104 A reference to the תְּפִלִין שֶׁל ראשׁ , the tefillin of the head, of which it is said: “And all the peoples of the earth will see that the Name of Adonoy is called upon you and they will fear you.” (Devarim 28:10) The tefillin are the strength of Israel and are as awe-inspiring as rocky mountains, of which Mount Carmel is the most prominent.— Rashi and the braid of your head is like [royal] purple wool; your King is bound in its tresses.¹⁰⁵This refers to the braided locks of the Nazirite and alludes to the fact that God’s Name is associated with the hair of the Nazirite.—Rashi

for fame, for glory, and for praise.⁴⁵These words revert back to the first lines of this stanza: “The One Almighty God caused us to hear for our fame, for our glory, and for our praise.” This thought is based on the verse in Deuteronomy 28:18,19, “Keep the commandments, and He will make you high above all nations—in praise, in name, and in glory.”—Iyun Tefilah

“Preserve” and “Remember”⁴⁴“Preserve” and “Remember” refers to the discrepancy between the two texts of the fourth commandment. Exodus (20:8) reads, “Remember the Sabbath day,” while Deuteronomy (5:12) reads, “Preserve the Sabbath day.” The Talmud (Shavuos 20b) explains that both words, שָׁמוֹר and זָכוֹר were miraculously pronounced by God simultaneously. in a single utterance the One Almighty caused us to hear; Adonoy is One, and His Name is One; for fame, for glory, and for praise.⁴⁵These words revert back to the first lines of this stanza: “The One Almighty God caused us to hear for our fame, for our glory, and for our praise.” This thought is based on the verse in Deuteronomy 28:18,19, “Keep the commandments, and He will make you high above all nations—in praise, in name, and in glory.”—Iyun Tefilah

May it be Your will in front of You, Lord G0d, and God of our fathers, who chooses good prophets and their customs - that you accept our prayers and our circles (hakafot) with mercy and desire. And remember for us the merit of Your seven pure ones, and remove the iron curtain that separates between You and us. And pay heed to our prayers and make good the sealing for us - suspend the earth over the emptiness - and seal us in the book of goodly life. And upon this day, give to Your mighty Presence five restrictions (gevurot) sweetened by the pounding of the willow, the custom of Your holy prophets; and arouse love among them and let them be kissed with the kisses of Your mouth, which sweetens all the restrictions and all of the judgements. And shine upon Your mighty Presence with the name (Yod hay vav), which is dew of lights, Your dew. And from there, bring the flow to Your servant who is praying (x, the son/daughter of y) in front of You (forgiveness), that You will lengthen his/her days and forgive him/her for all of his/her sins, iniquities and rebellions; and stretch forth Your right arm and Your hand to accept me with full repentance in front of You. And open Your goodly storehouse, to satiate water for the parched soul, as it is written (Deuteronomy 28:12), "The Lord will open for you His goodly storehouse, the heavens, to provide rain for your land in its season and to bless all your undertakings." Amen.

but you will not borrow.⁷Deuteronomy 28:3,4,5,6,8,12

You have pronounced upon us.³And all the peoples of the earth will see that the Name of Adonoy is proclaimed upon you and they will fear you.—Deuteronomy 28:10