SAMPLE JEWISH RENEWAL SERVICE
This is the plan for our Shabbat morning service on
28th February 2004. The Siddur is the “Shabbat Morning Siddur”
complied and edited by Rabbi Marcia Prager. The page numbers are referenced
below. The service lasts 2 hours from 10am. To accompany the chants, we
regularly use the CD by Rabbi David Cooper and Shoshana Cooper “Songs of Prayer
and Silence”. The track numbers are referenced below. Sometimes we use a
harmonium to accompany the chants. Of course the times shown below are for
guidance only.
The theme of this service was the 4 Worlds of
Kabbalah. There was emphasis on how the service is divided into its own 4
Worlds – see the notes by Rabbi Prager in the Siddur. You will see that we
climb “Jacob’s ladder” to the fourth world of Atzilut, then come back down
through Briyah to Assiyah.
1.
Four Worlds meditation 5 min.
2.
ASSIYAH – explanation 2 min.
3.
Pg 1 Track 2
Mah Tovu – We create the sacred space 5 min
4.
Pg 2 Blessing the body from Psalm 139 - English 1
min
5.
Pg 3 Trk 5 Elo Hai Neshama - Blessing the soul;
followed by 2 min meditation 6 min
6.
Pg 5 Morning blessings- Baruch …Haolam in Hebrew;
rest of line in English 5 min
7.
YETZIRAH -
explanation 2 min
8.
Pg 7 Psalms for Shabbat: Songs of Praise Psalm 19 -
English 1 min
9.
Pg 12 Nishmat : Praising with our Breath - English 5 min
10.
BRIYAH -
Explanation 2 min
11.
Pg 17 Baruchu – a Fountain of Blessings 3 min
12.
P20 Kedusha – Holy Holy Holy - 3 min chant with
harmonium + 3 min meditation 6 min
13.
Pg 23 Trk 9 Ahavah Olam (Rabba) You keep such great
love flowing 6 min
14.
Pg24 Trk 11 Shema: Comprehend with Total
Comprehension 4 min
15.
Pg 25 V’ahavta – And you must love Adonai (Hebrew) 4 min
16.
Pg 29 Mi Chamocha – Who is like You – Hebrew 3 min
17.
ATZILUT – explanation 2 min
18.
Pg 38 Amidah – using guided imagery 9 min
19.
Pg 42 Trk 12 Yihiyu L’ratzon - May the words of my mouth : chant + 2 min
meditation total 8 min
20.
BRIYAH – explanation 2 min
21.
Pp 43 Torah Service 8
min
22.
Reading Chumash 9
min
23.
Misheberachs 6
min
24.
Pg 48 Eytz Chayim, returning Scroll to the Ark – She
is a Tree of Life. 4 min
25.
ASSIYAH – explanation 2 min
26.
Pg 51 Mourners Kaddish – May God’s essence be
revealed 4 min
27.
Announcements 4
min
28.
Pg 52 Adon Olam – Mistress of Time and Space 4 min
JEWISH RENEWAL WOMEN’S ISSUES SHABBAT SERVICE SATURDAY 23/7/05
Martin
Buber defines prayer as “that speech of ours to God which, whatever else is
asked, ultimately asks for the manifestation of the divine Presence, for this
presence’s becoming dialogically perceivable”. The presupposition of prayer is
“readiness of the whole person for this Presence, simple turned towardness,
unreserved spontaneity”. “ One who is not present perceives no presence”. The
problem of prayer is that self consciousness that I am praying takes away this
spontaneity. This is part of what Buber calls the hiding of God, when the “I”
and all that surrounds it obstructs the road to “Thou”. If you are overwhelmed
with weeping during prayer, that is good, but to weep according to a plan is
unworthy.
Prayer
is an attitude of openness to both the wonder and claim of existence. We hide
the lights and mysteries of the world from ourselves with one small hand.
Prayer is the removal of that hand. Prayer is about discovering, each time and
situation anew, what we can bring and what can be brought; the way we bring
ourselves to a life crisis, a poem, a dream or a tale.
READ
TOGETHER:
I
now prepare
to
unify my whole self -
heart,
mind,
consciousness,
body,
passions,
with
this holy community,
with
the Jewish people everywhere
with
all people everywhere
will
all life and being.
To
commune with the Source of All Being.
May
I find the words,
the
music, the movements,
that
will put me in touch
with
the great light of God.
May
the beauty of God rest upon us.
May
God establish the works of our hands,
and may the works of our hands
establish God.
Go
around the room, counter-clockwise, as the moon travels, naming each person.
This may be done in English, Hebrew, Judesmo, Ladino, Yiddish, or any other
language. The matrilineal line may extend as far as each person is able.
I
am ____________daughter/son of ______________daughter/son of
_____________
daughter/son of _____________and on and on.
We
welcome our ancestors, the matriarchs Sarah, Rebecca, Leah and Rachel.
From
the East, we call to our sister Sarah, daughter of Mesopotamia, princess and
honored one. Sarah, the first matriarch, joins us from the place where the sun
rises, the place to which we Jews turn. Mother of beginnings, join us now as we
come together to celebrate the cycles of time and change.
From
the West, we call to our sister Rebecca, daughter of the well. Rebecca, woman
of tenacity and courage, joins us from the land where the sun sets. Mother of
contractions and contradictions, join us now, as we come together, to celebrate
the cycles of time and change.
From
the North, we call to our sister Leah, tender-eyed and inward-looking. Leah,
who learned to live with less, joins us from the fertile north, the land of
green and deep running streams. Mother of patience and fortitude, join us now
as we come together to celebrate the cycles of time and change.
From the South, we call to our
sister Rachel, whose love was stronger than death. Rachel joins us from the
place where heat is intense, the light blinding, the truth searing. Mother of
pleasure and pain, join us now as we come together to celebrate the cycles of
time and change.
Sing:
Hiney
Mah Tov U'mah nayim
Shevat
Kulam Gam Yachad
How good and pleasant it is for us
to all sit together
B'rukhah
at Yah, Sh'khinah, Eloteinu malkat ha-olam, al kiddush ha-chayyim.
Blessed are you, God, indwelling
presence, queen of the universe, for sanctifying life.
Sing
with Shefa Gold tape “My Rock” Side B, Track 2:
Modah
ani l’fanecha, Ruach chai v’kayam.
I
am thankful before the Shekhinah, the indwelling Presence, who created women
and created in them the power of wisdom
Silent meditation for 5 minutes
B'rukhah
at Yah, Sh'khinah, Eloteinu malkat ha-olam, asher kidshatnu b'mitzvotekha
v'tzivatnu al ha-t'vilah.
Blessed
are you, God, indwelling presence, queen of the universe, who has inspired us
to cleanse and purify our innermost being.
B'rukhah
at Yah, Sh'khinah, Eloteinu malkat ha-olam, shehechiyatnu v'kiy'matnu,
v'higiatnu, la-z'man ha-zeh.
Blessed
are you, God, indwelling presence, queen of the universe, who has sustained us
and allowed us to reach this moment.
B'rukhah
at Yah, Sh'khinah, Eloteinu malkat ha-olam, she'ha-kol nihiyeh bidvarah.
Blessed are you, God, indwelling
presence, queen of the universe, who creates everything according to her will.
As
the moon courses through its cycles each month, women move through the personal
cycles of their bodies and lives. Our days, weeks and months, indeed our lives,
are of a cyclical nature. And as we observe the crescent moon, we again
acknowledge our own renewal.
In
the Babylonian Talmud (Megillah 22b), women were given a day of rest each month
from the labors used in building and adorning the mishkan (desert sanctuary).
The midrash reveals that women were honored with this holiday for refusing to
participate in the construction of the Golden Calf. When asked to give up their
jewels, they showed perseverance and faith by refusing to participate in an act
of idolatry.
The women heard about the
construction of the Golden Calf and refused to submit their jewelry to their
husbands. Instead they said to them: "You want to construct an idol and
mask which is an abomination, and has no power of redemption? We won't listen
to you." And the Holy One, rewarded them in this world in that they would
observe the New Moons more than men, and in the next world in that they would
be renewed like the New Moons.
Mistress
of the universe
Grant
me the ability to be alone;
May
it be my custom to go outdoors each day
Among
the trees and grass, among all living things.
And
there may I be alone, and enter into prayer,
To
talk with the one to whom I belong.
May
I express there everything in my heart,
And
may all the foliage of the field
(All
grasses, trees and plants)
May
they all awake at my coming,
To
send the powers of their life into the words of my prayer
So
that my prayer and speech are made whole
Through
the life and the spirit of all growing things,
Which
are made as one by their transcendent source.
Oh,
Great Spirit, whose voice I hear in the winds and whose breath gives life to
all the world, hear me. I come before you, one of your many children. I am weak
and small. I need your strength and wisdom. Let me walk in beauty and make my
eyes ever behold the red and purple sunset; my ears sharp so I may hear your
voice. Make me wise, so I may learn the things you have taught my people, the
lessons you have hidden under every rock and leaf. I seek strength, not to be
superior to my sisters, but to be able to fight my greatest enemy--myself. Make
me ever ready to come to you with clean hands and straight eyes, so whenever
life fades, like the fading sunset, my spirit will come to you without shame.
A
journey of a thousand miles must begin with a single step.
The
softest things in the world overcome the hardest things in the world.
Non-being
penetrates that in which there is no space.
Through
this I know the advantage of taking no action.
One
may know the world without going out of doors.
One
may see the way of Heaven without looking through the windows.
The
further one goes, the less one knows.
Therefore
the sage knows without going about,
Understands
without seeing,
And
accomplishes without any action.
SHALOM
CHANT. Then read:
Let
us know peace.
For
as long as the moon shall rise,
For
as long as the rivers shall flow,
For
as long as the sun shall shine,
For
as long as the grass shall grow,
Let us know peace.
I
believe in the sun even when it is not shining.
I
believe in love even when feeling it not.
I believe in God even when She is
silent.
SHEMA
Renewal Siddur pg. 24, then V’ahavta first verse pg. 25
Love
Me
with
all your heart,
all
your soul,
all
your energy.
Open
your heart
to
the teachings
I
am speaking to you
today
Transmit
the teachings
to
your children,
communicate
them
in
your home,
in
hour work,
all
day, all night.
Let
them guide your actions
and
direct your consciousness.
Let
them be
the
foundation of your home
and
your community.
Remember,
and respond
to
My teachings.
Be
sacred to Me.
I
free you
from
your burdens.
I
am present for you.
I
am present.
Meet
me.
Bless
me and care for me.
Send
Your energy to me and befriend me.
Direct
Your energy towards me and give me peace.
=
= =
May
you walk in Peace,
Live
with Love,
work
with Joy,
and May Your God go with you.
Women's
roles in Judaism during the last twenty years have been largely viewed in
negative terms: why cant a woman do such-and-such? Rarely has the focus been on
what the spiritual life of Jewish women traditionally has consisted of, as if
Jewish women for the last three thousand years have done nothing except diaper
babies while their husbands rose to spiritual heights through prayer and Torah
study.
It
is of great significance that the laws of prayer were developed by the Sages of
the Talmud by using a woman, Hannah, as the role model. Her prayers, as
narrated in the first chapters of the book of Samuel, contain within them the
very core of Jewish prayer structure. Specifically, the following practices
stem from her methods:
1.
She prayed silently. The central prayer of every Jewish prayer service, the
standing prayer known as the Amidah, is thus recited under ones breath.
2.
The text explicitly makes note of Hannah's prayer as being an outpouring of her
heart. It is all too easy for prayer to be said by rote, with the focus on
completing the service rather than its genuine essence.
The
historical reality is that Jewish women throughout the ages have additionally
undertaken the recital of the book of Psalms as their specific avenue of
prayer. To this day, women can be seen
fervently reciting psalms at the Western Wall in Jerusalem at every hour of the
day and night.
In
recent years, there has been a growing trend — especially beyond the mainstream
denominations — to add to the storehouse of Jewish prayers and rituals. The
impetus is to find spiritual meaning in everyday events that were either
overlooked or did not exist during the previous 2,000 years of rabbinic
Judaism: marking the menstrual cycle, burying a pet, celebrating a promotion,
to name just a few.
The
Internet is itself a blessing for the creators of new rituals. Ideas can be
posted as soon as they are developed. The Web's interactivity allows users to
share their innovations and add to and debate the contributions of others.
Finally, rabbis, publishers and other gatekeepers have little control over what
does or doesn't become part of the communal conversation. A do-it-yourself
ethos thrives.
A major catalyst for the new
lifecycle rituals has been the Jewish feminist movement. It envisions a world fully inclusive of
women, men and children, their voices, and the range of their experiences —
biological, communal, and personal. It includes rituals for bat mitzvah and menopause. But even a
fatherhood ritual is described as "feminist" because it "also
sanctifies a passage ignored by tradition and because feminist Judaism
sanctifies the experiences of both men and women."
As
my daughter bleeds, so do I.
Arhythmically,
through an elliptical lunar phase.
Her
womb is learning its beat, while mine is
missing
measures or coming in on the
wrong
count.
With
Ariel's first bicycle, I held the seat
until
she learned to ride.
How
quickly her body found its own balance
and
moved away from me, independently.
I
stood in the street holding onto her return.
On
her first period, I held her close
and
drew her a hot bath, suspending time.
Her
womb was on its own now, in free flowing richness.
This
was not a privilege I could take away from her.
I
gave her pads for her bleeding seat.
Lately,
I ride behind my daughter, pulled
by
the secret song of her steady cycle, up
hills,
past swings, past babies, past youth.
Our
rhythm eases my unshed longings.
I
pass the water bottle over to her, like a baton.
One
day, anticipating red, only my daughter will bleed instead.
My
womb will rest in full stop. Hers will accelerate on, and
perhaps
she, too, will sleep with babies in her bed.
And
then, only my heart will move blood
in syncopated red rushes of love.
Each
month, at the time I see I have gotten my period, I cover my head and
say,"Barukh attah Adonai Eloheinu melekh ha-olam, she-asani ishah."
"Blessed are You, Adonai our God, Ruler of the world, who has made me a
woman."
B'rukhah at ha-sh'khinah she-astani ishah.
Praised are you Shekhinah, who has made me a
woman.
Guardian
of the Sacred Cycles, as my body passes through stages of change, let me
appreciate its uniqueness. Although I am prone to complaints for the
discomfort, help me transcend my here and now and acknowledge this wonderful
system You have designed. Grant me relief as You spared my female ancestors in
the desert. Let me be as one of the righteous who were rewarded because of
their willingness to accept the Torah.
Although my body
has the power to create and nurture life, during this time of Femstruation, I
am not incubating a child. I need Your assistance in recognizing that this is a
time of power in its own right. Help me use its wisdom wisely. Grant me dreams
and powerful connections with my moon sisters. Strengthen my resolve to develop
my individuality during this time apart from my husband. Teach me to treasure
this time as women's time, drawing upon ancestral teachings of prophetesses and
ancient mothers. Support me to use this time to create and free my soul from
the mundane tasks that ties it down.
We know that blood is vital
in matters of life and death, as it is said in Ezekiel."In your blood
live". Let me live fully through these hormonal stages - cherishing the
opportunity for spiritual growth and the occasion to treasure my place in Your
universe.
|
Miriam's Song By
Debbie Friedman CD
And You shall be a blessing no. 5. |
|
|
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Bottom of Form
And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.
And Miriam was a weaver of unique
variety.
The tapestry she wove was one which sang our history.
With every thread and every strand
she crafted her delight.
A woman touched with spirit, she dances
toward the light.
And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.
As
Miriam stood upon the shores and gazed across the sea,
The wonder of this miracle she soon came to believe.
Whoever thought the sea would part with an outstretched hand,
And we would pass to freedom, and march to the promised land.
And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.
And Miriam the Prophet took her timbrel in her hand,
And all the women followed her just as she had planned.
And Miriam raised her voice with song.
She sang with praise and might,
We've just lived through a miracle, we're going to dance tonight.
And the women dancing with their timbrels
Followed Miriam as she sang her song
Sing a song to the One whom we've exalted.
Miriam and the women danced and danced
the whole night long.
Reflect
on the tension between personal prayer and communal prayer before praying the
amidah. The Talmud presents two conflicting ways of looking at the amidah. On
the one hand, the amidah is regarded as the replacement for Temple sacrifice,
intended to strengthen our communal connection with our source; on the
proverbial other hand, it's also regarded as the time to stand before God and
speak the personal words of our hearts.
You
may relate to the amidah differently at different times. Sometimes you may want to close your eyes and wrap your tallit
tighter around you and talk silently to God, and don't want to use any set
words at all. Sometimes you may use the
set sequence of blessings as a springboard for your own prayers on those same
themes. Sometimes you may want to read
familiar words along with everybody else, and let the words wash over you
without thinking too hard about their relevance or resonance. Fortunately,
Judaism assumes that one's experience of a prayer will change over time, and
that different interpretations of a prayer can coexist.
Saying
words without meaning them frustrates many people, which is why they tend to
self-censor in most houses of worship. You may respect the words too much to
say them without meaning.
It's
worth noting that in Jewish tradition, every text has at least four layers or
levels. So while the request for the restoration of sacrifices in the Temple
troubles us on the p'shat/surface level, on the remez/allegorical level we can
read it as a yearning for solid, unquestioned connection with our Source as (we
believe) we had in the old days before our lives, and our worship, became so
complicated.
In
the following, we will give the themes of each of the prayers in he Amidah and
will pause for a minute or so after each for you to contemplate that theme.
These are only suggestions. Please feel free to wander wherever your mind and
your heart may take you. If you wish to follow the traditional Amidah please do
so silently, from page 30 of the Renewal Siddur.
The
opening words are:
Adonai
sefatai tiftach u-fi yagid t'hilatecha
Open
up my lips, O God, so that my mouth may declare Your praise.
Take
a moment to think about speech; the words that you use when you are trying most
sincerely to express what is in your heart. How can you best say what you mean
and mean what you say? PAUSE
AVOT:
Recalling our ancestors
In
our Jewish tradition, we always look back into history and deeply value the
concept of dor l'dor -- "from generation to generation." This is the
place in our prayer service when we recall our history -- the great chain of
human tradition that makes up the Jewish people. We begin with our most ancient
mothers and fathers -- the first three generations of our people.
Take
a few moments to think about your parents, your grandparents, distant relatives
about whom you may have heard stories. Do you feel a connection with them? What
parts of you do you think come from them?
PAUSE
GEVUROT:
Divine Power
This
prayer addresses God's part in the creation and unfolding of the natural
universe. As we pray, we appreciate the wonder of the universe and the cycle of
the seasons -- dew in the Summer and wind and rain in the Winter. We also recall
the cycles of Life and Death. We sustain life and embrace death as a part of
life.
Think
about the cycles of your life -- the age that you are at now, the state of your
physical being, your body. What "season" are you in at this moment in
your life? Can you connect to the natural world of God's creation with greater
or lesser ease now? How might you get more "in touch" with Nature and
thereby, with God? PAUSE
KEDUSHAT
HA-SHEM: Naming the Holy
This
prayer addresses Holiness that is in the universe, and acknowledges that naming
that which is holy to us gives us power to be in relationship with holiness.
There
are as many names and images for the Divine as there are people with
imaginations. What is holy to you? How do you name holiness? Is holiness God or
Nature or people? What is holy within you?
PAUSE
KEDUSHAT
HA-YOM: The Day's Holiness
The
theme of this prayer is to acknowledge, appreciate and celebrate the gift of
Shabbat -- a day of rest and tranquility -- a day which cosmically symbolizes
the culmination of Creation. This is a day on which we should let our own
creative powers rest, a day on which we should allow quiet and joy, peace and
serenity to fill our hearts and replensih our souls. This is not a day "to
do;" this is a day "to be."
Consider
your own creative power. Think about the work you have done in the week that
has passed, and feel your own pride in that work. Then, try to set it aside.
Try not to think about the creative work ahead next week. Rather, take a few
long, deep breaths, slow down, and enjoy the chance for rest that Shabbat
brings. PAUSE
AVODAH:
Service and prayer
In
ancient times, "service" and "prayer" were all connected to
the Temple in Jerusalem and the practice of animal sacrifice as the cultic
expression of our people's connection to God. Today, we no longer sacrifice
animals -- and the paths we take to communicating with or connecting with God
are many. This prayer expresses the wish that we will find our way to God (and
God will find His/Her/Its way to us) and that the many pathways we take will be
"acceptable."
Rabbi
Abraham Joshua Heschel once said that when he marched with Dr. Martin Luther
King, Jr. in Selma, Alabama his "feet were praying." How do you pray?
What are your best pathways to a closer connection to God? Through traditional
prayer, through a walk in the woods, through meditation and reflection? Through
song? Through social action work? What does "service" mean to
you? PAUSE
MODIM:
Giving thanks
This
prayer offers gratitude for being alive, for our ability to experience joy and
pain, awe and wonder.
Think
back on some moments when you felt most alive, when you were filled with awe
and wonder, when you felt deep joy or profound pain, when you felt most
energetic or excited or nervous, or even fearful. How did these moments feel to
you? How can you best give thanks for the great gift of Life? PAUSE
BIRKAT
HA-SHALOM: A Blessing for Peace
Throughout
our history, the Jewish people has experienced the tragedy of war and violence,
displacement and exile. And in our own times, though we have our own homeland,
the State of Israel, it is a land that has never experienced a moment of true
peace since its birth as a nation. This prayer addresses the Jewish people's
millenia-old longing for true peace -- for us and for all peoples of the earth.
As Israeli, Arab and Palestinian leaders sit down to "talk peace," we
pray that their deliberations are successful. The road to peace is a long and
arduous one. We pray that we all will reach our hoped-for "destination"
-- speedily and in our time. PAUSE
(end with YIHIYU L'RATZON -- May the words. .
. ) - Renewal Siddur, pg. 42, 11th
line.
In
Jacob the Baker, Noah benShea provides the following story:
An
old man was bitter and challenged Jacob with a complaint.
“All
my life I have searched for meaning,” he said.
“The meaning is in the search,” said Jacob, waving off the man’s distress.
“Then
I will never find the meaning?”
“No,
said Jacob. “You will never stop looking.”
Jacob
held his voice for a moment, unsure if he had been too harsh.
“My friend,” Jacob began again, “know that you
are a man with a lantern who goes in search of a light.”
If
anyone would like to mention the names of those (including themselves) who are
in need of healing, please do so.
Debbie
Friedman CD And you shall be a Blessing.
Track 9.
Mi
she-bei-rach a-vo-tei-nu
M’kor
ha-b’ra-cha l’l-mo-tei-nu.
May
the source of strength
Who
blessed the ones before us
Help
us find the courage
To
make our lives a blessing
And
let us say Amen.
Mi
she-bei-rach a-vo-tei-nu
M’kor
ha-b’ra-cha l’l-mo-tei-nu.
Bless
those in need of healing
With
r’fu-a sh-lei-ma.
The
renewal of body
The
renewal of spirit
And let us say, Amen.
TORAH SERVICE Renewal Siddur pg. 43
Pinchas:
Plaut pg. 1203 Numbers 27, 1-23.
Blessings before the reading – read the English
then the Hebrew
Blessed
are You, Yah, Source of Life, who with abundant compassion draws words of Torah
from living waters.
Brukhah at Yah, ein ha-chayim, asher moshah divrei Torah mi-mayim
chayim b'rachamim rabim.
Blessings after the Reading
- read the English, then the Hebrew
Blessed
are You, Yah our God, Heart of the Universe, who attends to us and hears the
voice of our hearts; have compassion on us and make audible the still, small
voice.
Brukhah at Yah, eloheinu lev ha-olam, asher samah lev eileinu
v'shoma'at kol libeinu; rachami aleinu v'yishama kol d'mamah dakah.
The
Angels’ Blessing
Debbie
Friedman Renewal of the Spirit Tape,
Side B, track 11
Mi-y’mi-ni
Mi-cha-eil, u-mi-smo-li Gav-ri-eil,
U-mi-l’fa-nai
U-ri-eil, u-mei-a-cho-rai R’fa-eil,
V‘al
ro-shi Sh’chi-na. (4x)
May
our right hand bring us closer to our Godliness.
May our left hand give us strength to face each
day.
and
before us may our visions light our
paths ahead.
And
behind us may well-being heal our way.
All
around us is Shechinah (4x).
May
Michael be at my right hand, Gabriel at my left,
Before
me Uriel, behind me Raphael.
And
above my head the Divine Presence.
A
Kaddish of rememberance
Yit-gadal
Kishinev
v’yit-
kadash
Warsaw
sh’mey
raba
Auschwitz
b’alma
di v’ra hirutey
Dachau
v’yam-lih
mai-hutey
Buchanwald
b’ha-yey-hon
uv-yomey-hon
Babi
Yar
uv-ha-yey
d’hol beyt ysirael
Beghdad
ba-agala
u-vizman kariv
Hebron
v’imru
amen.
Y’hey
sh’mey raba m’varah l’alam ul’almey alma’ya.