(5) when no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because the LORD God had not sent rain upon the earth and there was no man to till the soil,
(ב) בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
(2) At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.
רַבִּי אֱלִיעֶזֶר אוֹמֵר מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג כּוּ׳ אִיבַּעְיָא לְהוּ רַבִּי אֱלִיעֶזֶר מֵהֵיכָא גָּמַיר לַהּ מִלּוּלָב גָּמַר לַהּ אוֹ מִנִּיסּוּךְ הַמַּיִם גָּמַר לַהּ מִלּוּלָב גָּמַר לַהּ מָה לוּלָב בַּיּוֹם אַף הַזְכָּרָה בַּיּוֹם אוֹ דִלְמָא מִנִּיסּוּךְ הַמַּיִם גָּמַר לַהּ מָה נִיסּוּךְ הַמַּיִם מֵאוּרְתָּא דְּאָמַר מָר וּמִנְחָתָם וְנִסְכֵּיהֶם אֲפִילּוּ בַּלַּיְלָה אַף הַזְכָּרָה מֵאוּרְתָּא תָּא שְׁמַע דְּאָמַר רַבִּי אֲבָהוּ לֹא לְמָדָהּ רַבִּי אֱלִיעֶזֶר אֶלָּא מִלּוּלָב אִיכָּא דְּאָמְרִי רַבִּי אֲבָהוּ גְּמָרָא גְּמִיר לַהּ וְאִיכָּא דְּאָמְרִי מַתְנִיתָא שְׁמִיעַ לֵיהּ מַאי הִיא דְּתַנְיָא מֵאֵימָתַי מַזְכִּירִין עַל הַגְּשָׁמִים רַבִּי אֱלִיעֶזֶר אוֹמֵר מִשְּׁעַת נְטִילַת לוּלָב רַבִּי יְהוֹשֻׁעַ אוֹמֵר מִשְּׁעַת הַנָּחָתוֹ אָמַר רַבִּי אֱלִיעֶזֶר הוֹאִיל וְאַרְבַּעַת מִינִין הַלָּלוּ אֵינָן בָּאִין אֶלָּא לְרַצּוֹת עַל הַמַּיִם וּכְשֵׁם שֶׁאַרְבַּע מִינִין הַלָּלוּ אִי אֶפְשָׁר בָּהֶם בְּלֹא מַיִם כָּךְ אִי אֶפְשָׁר לָעוֹלָם בְּלֹא מַיִם אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ וַהֲלֹא גְּשָׁמִים בֶּחָג אֵינוֹ אֶלָּא סִימָן קְלָלָה אָמַר לוֹ רַבִּי אֱלִיעֶזֶר אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל אֶלָּא לְהַזְכִּיר וּכְשֵׁם שֶׁתְּחִיַּית הַמֵּתִים מַזְכִּיר כׇּל הַשָּׁנָה כּוּלָּהּ וְאֵינָהּ אֶלָּא בִּזְמַנָּהּ כָּךְ מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים כׇּל הַשָּׁנָה וְאֵינָן אֶלָּא בִּזְמַנָּן לְפִיכָךְ אִם בָּא לְהַזְכִּיר כׇּל הַשָּׁנָה כּוּלָּהּ מַזְכִּיר רַבִּי אוֹמֵר אוֹמֵר אֲנִי מִשָּׁעָה שֶׁמַּפְסִיק לִשְׁאֵלָה כָּךְ מַפְסִיק לְהַזְכָּרָה רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר בַּשֵּׁנִי בֶּחָג הוּא מַזְכִּיר רַבִּי עֲקִיבָא אוֹמֵר בַּשִּׁשִּׁי בֶּחָג הוּא מַזְכִּיר רַבִּי יְהוּדָה מִשּׁוּם רַבִּי יְהוֹשֻׁעַ אוֹמֵר הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג הָאַחֲרוֹן מַזְכִּיר הָרִאשׁוֹן אֵינוֹ מַזְכִּיר בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח הָרִאשׁוֹן מַזְכִּיר הָאַחֲרוֹן אֵינוֹ מַזְכִּיר שַׁפִּיר קָאָמַר לֵיהּ רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ אָמַר לְךָ רַבִּי יְהוֹשֻׁעַ בִּשְׁלָמָא תְּחִיַּית הַמֵּתִים מַזְכִּיר דְּכוּלֵּי יוֹמָא זִמְנֵיהּ הוּא אֶלָּא גְּשָׁמִים כֹּל דְּאָתַיִין זִמְנַיְיהוּ הִיא וְהָתְנַן יָצָא נִיסָן וְיָרְדוּ גְּשָׁמִים סִימַן קְלָלָה הֵם שֶׁנֶּאֱמַר הֲלוֹא קְצִיר חִטִּים הַיּוֹם וְגוֹ׳ רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר בַּשֵּׁנִי בֶּחָג הוּא מַזְכִּיר מַאי טַעְמָא דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה דְּתַנְיָא רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר נֶאֱמַר בַּשֵּׁנִי וְנִסְכֵּיהֶם וְנֶאֱמַר בַּשִּׁשִּׁי וּנְסָכֶיהָ וְנֶאֱמַר בַּשְּׁבִיעִי כְּמִשְׁפָּטָם הֲרֵי מֵם יוֹד מֵם הֲרֵי כָּאן מַיִם מִכָּאן רֶמֶז לְנִיסּוּךְ הַמַּיִם מִן הַתּוֹרָה וּמַאי שְׁנָא בְּשֵׁנִי דְּנָקֵט דְּכִי רְמִיזִי לְהוּ בִּקְרָא בְּשֵׁנִי הוּא דִּרְמִיזִי הִלְכָּךְ בְּשֵׁנִי מַדְכְּרִינַן רַבִּי עֲקִיבָא אוֹמֵר בַּשִּׁשִּׁי בֶּחָג הוּא מַזְכִּיר שֶׁנֶּאֱמַר בַּשִּׁשִּׁי וּנְסָכֶיהָ בִּשְׁנֵי נִיסּוּכִין הַכָּתוּב מְדַבֵּר אֶחָד נִיסּוּךְ הַמַּיִם וְאֶחָד נִיסּוּךְ הַיַּיִן אֵימָא תַּרְוַיְיהוּ דְּחַמְרָא סָבַר לַהּ כְּרַבִּי יְהוּדָה בֶּן בְּתִירָה דְּאָמַר רְמִיזִי מַיָּא
Rabbi Eliezer said: It is since these four species, the lulav and the other species taken with it, come only to offer appeasement for water, as they symbolize the rainfall of the coming year. And this symbolism is as follows: Just as these four species cannot exist without water, as they need water to grow, so too, the world cannot exist without water. Therefore, it is proper to mention rain in one’s prayers when taking the four species. Rabbi Yehoshua said to him in response: But rain during the festival of Sukkot is nothing other than a sign of a curse. Rabbi Eliezer said to Rabbi Yehoshua: I too did not say that it is proper to ask for rain at this time, but only to mention it. And just as with regard to the resurrection of the dead, one mentions it the entire year and yet it will come only at its proper time, when God wills the resurrection, so too, one mentions the might of the rains all the year, and they fall only in their season. Therefore, if one seeks to mention rain throughout the year, he may mention it. Rabbi Yehuda HaNasi says: I say that when one ceases to request rain, one also ceases to mention it. Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot one mentions rain, rather than on the first day. Rabbi Akiva says: On the sixth day one mentions rain. Rabbi Yehuda says in the name of Rabbi Yehoshua: With regard to the one who passes before the ark as prayer leader on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly, the last prayer leader of the additional prayer mentions rain, whereas the first prayer leader for the morning prayer does not mention rain. Conversely, on the first Festival day of Passover, the first prayer leader mentions rain, while the last prayer leader does not mention rain. The Gemara asks: Rabbi Eliezer is speaking well to Rabbi Yehoshua. How does Rabbi Yehoshua respond to Rabbi Eliezer’s powerful argument that one can mention God’s praises at any time of the year? The Gemara answers: Rabbi Yehoshua could have said to you: Granted, with regard to the resurrection of the dead, one mentions this daily, as although it is not fulfilled every day, any day is fit to be its proper time. However, in the case of rain, are all times when it falls its proper time? But didn’t we learn in a mishna (12b): If the month of Nisan has ended and rains subsequently fall, they are a sign of a curse, as it is stated: “Is not the wheat harvest today? I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great, which you have done in the sight of the Lord, in asking you a king” (I Samuel 12:17). § The baraita states that Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot, one begins to mention rain. The Gemara asks: What is the reason for this ruling of Rabbi Yehuda ben Beteira? The Gemara answers: As it is taught, in a baraita that deals with the source for the water libation on Sukkot, that Rabbi Yehuda ben Beteira says: The Torah alludes to the water libation in its description of the libations of the additional offerings of Sukkot. The Torah uses a slightly different term for the libations of certain days. On most days, it states that the sin-offering must be brought with “its libation [veniskah]” (e.g., Numbers 29:16), in the singular form. By contrast, it is stated on the second day that one must offer “their libations [veniskeihem]” (Numbers 29:19). The plural form indicates the presence of multiple offerings. And furthermore, it is stated concerning the sin-offering libations on the sixth day: “And its libations [unsakheha]” (Numbers 29:31), which is again a plural form that is referring to many libations. And finally, it is stated, with regard to the libations of the additional offering on the seventh day, that they must apportion the respective animals, i.e., oxen, rams, and sheep: “According to their laws [kemishpatam]” (Numbers 29:33), using another plural form which differs from the phrase used on the other Festival days: “According to the law [kamishpat]” (e.g., Numbers 29:19), in the singular. These variations yield the three superfluous letters mem, yod, and mem, from veniskeiheM, unsakhEha, and kemishpataM, which together spell the Hebrew word for water [MaYiM]. The letter yod is represented in unsakhEha with the letter E and in MaYiM with the letter Y. From here one learns an allusion to the mitzva of the water libation in the Torah. The Gemara asks: And what is different about the second day that Rabbi Yehuda ben Beteira took it as the day on which one begins to mention rain? The Gemara answers: The reason is that when the verse first alludes to the water libation, it is on the second day of Sukkot that it alludes to it (Numbers 29:19). Therefore, on the second day one begins to mention rain. The baraita stated that Rabbi Akiva says: On the sixth day one begins to mention rain. The Gemara explains that this ruling is based on the allusion to the water libation in the offering of this day. As it is stated on the sixth day: “And its libations [unsakheha]” (Numbers 29:31). The allusion is written in the plural, which indicates that the verse is speaking of two libations: One is the water libation and the other one is the standard wine libation. The Gemara raises an objection: Even if it is accepted that the verse is referring to two libations, one can say that both libations are of wine. The Gemara answers: Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira, who said that the superfluous letters of these verses allude to water [mayim]. This proves that the additional libation of the sixth day must be a water libation.
Machzor Yom Kippur Sefard - Musaf Service, The Avodah Service
מחזור ליום כפור ספרד
וְכַךְ הָיְתָה תְּפִלָּתוֹ שֶׁל כֹּהֵן גָּדוֹל. יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ שֶׁתְּהֵא שָׁנָה זוּ הַבָּאָה עָלֵינוּ וְעַל כָּל עַמְּךָ בֵּית יִשְׂרָאֵל בְּכָל מָקוֹם שֶׁהֵם אִם שְׁחוּנָה גְּשׁוּמָה. וְאַל יִכָּנֵס לְפָנֶיךָ תְּפִלַּת עוֹבְרֵי דְרָכִים לְעִנְיַן הַגֶּשֶׁם בְּשָׁעָה שֶׁהָעוֹלָם צָרִיךְ לוֹ. וְשֶׁלֹּא יִצְטָרְכוּ עַמְּךָ בֵּית יִשְׂרָאֵל בְּפַרְנָסָה זֶה לָזֶה וְלֹא לְעַם אַחֵר. שָׁנָה שֶׁלֹּא תַפִּיל אִשָּׁה פְּרִי בִטְנָהּ וְשֶׁיִּתְּנוּ עֲצֵי הַשָּׂדֶה אֶת תְּנוּבָתָם וְלָא יַעֲדֵי עֲבִיד שׁוּלְטָן מִדְּבֵית יְהוּדָה:
(תלמוד בבלי מסכת תענית דף כד עמוד ב)
The following was the prayer of the Kohen Gadol on Yom Kippur (Musaf/Avodah Service):
May it be Your will, Lord our G-d and G-d of our fathers, that this coming year shall be for us and for all Your people, the House of Israel, wherever they are, rich in rain if it is hot. And when the world is in need of rain, do not permit the prayers of travelers with regard to rain to gain entrance before You. May Your people, the House of Israel, not be dependent for their livelihood upon one another nor upon any other people. May it be a year that no woman suffers miscarriage; and that the trees of the field yield their produce; and may the ruler of the Jewish People always be appointed from among
the House of Judah.
- Based on Babylonian Talmud, Masechet Ta’anit 24b
Origin of Simchat Torah - הַקְהֵל "Hakel" - Based on the Shmita Cycle
The following is the first few verses of Vezot Habracha, the final parsha in the Torah. We read this on the second day of Shmini Atzeret (Simchat Torah), not on Shabbat.
(ח) וּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה׃ (ט) הָאֹמֵ֞ר לְאָבִ֤יו וּלְאִמּוֹ֙ לֹ֣א רְאִיתִ֔יו וְאֶת־אֶחָיו֙ לֹ֣א הִכִּ֔יר וְאֶת־בָּנָ֖ו לֹ֣א יָדָ֑ע כִּ֤י שָֽׁמְרוּ֙ אִמְרָתֶ֔ךָ וּבְרִיתְךָ֖ יִנְצֹֽרוּ׃ (י) יוֹר֤וּ מִשְׁפָּטֶ֙יךָ֙ לְיַעֲקֹ֔ב וְתוֹרָתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַֽל־מִזְבְּחֶֽךָ׃ (יא) בָּרֵ֤ךְ ה' חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מׇתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן׃ {ס} (יב) לְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד ה' יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן׃ {ס} (יג) וּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת ה' אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֙יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת׃ (יד) וּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים׃ (טו) וּמֵרֹ֖אשׁ הַרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם׃ (טז) וּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹׁכְנִ֖י סְנֶ֑ה תָּב֙וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקׇדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃ (יז) בְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה׃ {ס} (יח) וְלִזְבוּלֻ֣ן אָמַ֔ר שְׂמַ֥ח זְבוּלֻ֖ן בְּצֵאתֶ֑ךָ וְיִשָּׂשכָ֖ר בְּאֹהָלֶֽיךָ׃ (יט) עַמִּים֙ הַר־יִקְרָ֔אוּ שָׁ֖ם יִזְבְּח֣וּ זִבְחֵי־צֶ֑דֶק כִּ֣י שֶׁ֤פַע יַמִּים֙ יִינָ֔קוּ וּשְׂפֻנֵ֖י טְמ֥וּנֵי חֽוֹל׃ {ס} (כ) וּלְגָ֣ד אָמַ֔ר בָּר֖וּךְ מַרְחִ֣יב גָּ֑ד כְּלָבִ֣יא שָׁכֵ֔ן וְטָרַ֥ף זְר֖וֹעַ אַף־קׇדְקֹֽד׃ (כא) וַיַּ֤רְא רֵאשִׁית֙ ל֔וֹ כִּי־שָׁ֛ם חֶלְקַ֥ת מְחֹקֵ֖ק סָפ֑וּן וַיֵּתֵא֙ רָ֣אשֵׁי עָ֔ם צִדְקַ֤ת ה' עָשָׂ֔ה וּמִשְׁפָּטָ֖יו עִם־יִשְׂרָאֵֽל׃ {ס} (כב) וּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן׃ (כג) וּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת ה' יָ֥ם וְדָר֖וֹם יְרָֽשָׁה׃ {ס} (כד) וּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ׃ (כה) בַּרְזֶ֥ל וּנְחֹ֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דׇּבְאֶֽךָ׃ (כו) אֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֙יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַאֲוָת֖וֹ שְׁחָקִֽים׃ (כז) מְעֹנָה֙ אֱלֹ֣קֵי קֶ֔דֶם וּמִתַּ֖חַת זְרֹעֹ֣ת עוֹלָ֑ם וַיְגָ֧רֶשׁ מִפָּנֶ֛יךָ אוֹיֵ֖ב וַיֹּ֥אמֶר הַשְׁמֵֽד׃ (כח) וַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַ֥עַרְפוּ טָֽל׃ (כט) אַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּה' מָגֵ֣ן עֶזְרֶ֔ךָ וַאֲשֶׁר־חֶ֖רֶב גַּאֲוָתֶ֑ךָ וְיִכָּחֲשׁ֤וּ אֹיְבֶ֙יךָ֙ לָ֔ךְ וְאַתָּ֖ה עַל־בָּמוֹתֵ֥ימוֹ תִדְרֹֽךְ׃ {ס}
The LORD came from Sinai;
He shone upon them from Seir;
He appeared from Mount Paran,
And approached from Ribeboth-kodesh,
Lightning flashing at them from His right. (3) Lover, indeed, of the people,
Their hallowed are all in Your hand.
They followed in Your steps,
Accepting Your pronouncements, (4) When Moses charged us with the Teaching
As the heritage of the congregation of Jacob. (5) Then He became King in Jeshurun,
When the heads of the people assembled,
The tribes of Israel together. (6) May Reuben live and not die,
Though few be his numbers. (7) And this he said of Judah:
Hear, O LORD, the voice of Judah
And restore him to his people.
Though his own hands strive for him,-d
Help him against his foes. (8) And of Levi he said:
Let Your Thummim and Urim
Be with Your faithful one,
Whom You tested at Massah,
Challenged at the waters of Meribah; (9) Who said of his father and mother,
“I consider them not.”
His brothers he disregarded,
Ignored his own children.
Your precepts alone they observed,
And kept Your covenant. (10) They shall teach Your laws to Jacob
And Your instructions to Israel.
They shall offer You incense to savor-e
And whole-offerings on Your altar. (11) Bless, O LORD, his substance,
And favor his undertakings.
Smite the loins of his foes;
Let his enemies rise no more. (12) Of Benjamin he said:
Beloved of the LORD,
He rests securely beside Him;
Ever does He protect him,
As he rests between His shoulders.-f (13) And of Joseph he said:
Blessed of the LORD be his land
With the bounty of dew from heaven,
And of the deep that couches below; (14) With the bounteous yield of the sun,
And the bounteous crop of the moons; (15) With the best from the ancient mountains,
And the bounty of hills immemorial; (16) With the bounty of earth and its fullness,
And the favor of the Presence in the Bush.
May these rest on the head of Joseph,
On the crown of the elect of his brothers. (17) Like a firstling bull in his majesty,
He has horns like the horns of the wild-ox;
With them he gores the peoples,
The ends of the earth one and all.
These are the myriads of Ephraim,
Those are the thousands of Manasseh. (18) And of Zebulun he said:
Rejoice, O Zebulun, on your journeys,
And Issachar, in your tents. (19) They invite their kin to the mountain,
Where they offer sacrifices of success.
For they draw from the riches of the sea
And the hidden hoards of the sand. (20) And of Gad he said:
Blessed be He who enlarges Gad!
Poised is he like a lion
To tear off arm and scalp. (21) He chose for himself the best,
For there is the portion of the revered chieftain,
Where the heads of the people come.
He executed the LORD’s judgments
And His decisions for Israel.-k (22) And of Dan he said:
Dan is a lion’s whelp
That leaps forth from Bashan. (23) And of Naphtali he said:
O Naphtali, sated with favor
And full of the LORD’s blessing,
Take possession on the west and south. (24) And of Asher he said:
Most blessed of sons be Asher;
May he be the favorite of his brothers,
May he dip his foot in oil. (25) May your doorbolts be iron and copper,
And your security last all your days. (26) O Jeshurun, there is none like God,
Riding through the heavens to help you,
Through the skies in His majesty. (27) The ancient God is a refuge,
A support are the arms everlasting.
He drove out the enemy before you
By His command: Destroy! (28) Thus Israel dwells in safety,
Untroubled is Jacob’s abode,
In a land of grain and wine,
Under heavens dripping dew. (29) O happy Israel! Who is like you,
A people delivered by the LORD,
Your protecting Shield, your Sword triumphant!
Your enemies shall come cringing before you,
And you shall tread on their backs.
(א) פותחים הארון:
(ב) ברוך אתה וכו' עד ומושיע ומגן:
(ד) אַף בְּרִי אֻתַּת שֵׁם שר מָטָר.
(ה) לְהַעֲבִיב וּלְהַעֲנִין לְהָרִיק וּלְהַמְטַר.
(ו) מַיִם אִבִּים בָּם גֵּיא לַעֲטַר.
(ז) לְבַל יוּעֲצָרוּ בְּנִשְׁיון שְׁטַר.
(ח) אֱמוּנִים גְּנון בָּם שׁואֲלֵי מָטָר:
(ט) בָּרוּךְ אַתָּה ה' מָגֵן אַבְרָהָם:
(יא) אַתָּה גִבּור לְעולָם אדושם. מְחַיֵּה מֵתִים אַתָּה רַב לְהושִׁיעַ:
(יב) יַטְרִיחַ לְפַלֵּג מִפֶּלֶג גֶּשֶׁם.
(יג) לְמוגֵג פְּנֵי נֶשִׁי בְּצַחות לֶשֶׁם.
(יד) מַיִם לְאַדְרָךְ כִּנִּיתָ בְּרֶשֶׁם.
(טו) לְהַרְגִיעַ בְּרַעֲפָם לִנְפוּחֵי נֶשֶׁם.
(טז) לְהַחֲיות מַזְכִּירִים גְּבוּרות הַגָּשֶׁם:
(יח) אֱלקֵינוּ וֵאלקֵי אֲבותֵינוּ:
(כ) זְכור אָב נִמְשַׁךְ אַחֲרֶיךָ כַּמַּיִם.
(כא) בֵּרַכְתּו כְּעֵץ שָׁתוּל עַל פַּלְגֵי מַיִם.
(כב) גְּנַנְתּו הִצַּלְתּו מֵאֵשׁ וּמִמַּיִם.
(כג) דְּרַשְׁתּו בְּזָרְעו עַל כָּל מָיִם:
(כד) בַּעֲבוּרו אַל תִּמְנַע מָיִם:
(כו) זְכור הַנּולָד בִּבְשורַת יֻקַּח נָא מְעַט מַיִם
(כז) וְשחְתָּ לְהורו לְשָׁחֲטו לִשְׁפּוךְ דָּמו כַּמַּיִם
(כח) זִהֵר גַּם הוּא לִשְׁפּוךְ לֵב כַּמַּיִם
(כט) חָפַר וּמָצָא בְּאֵרות מָיִם.
(ל) בְּצִדְקו חון חַשְׁרַת מָיִם.
(לב) זְכור טָעַן מַקְלו וְעָבַר יַרְדֵּן מַיִם
(לג) יִחַד לֵב וְגָל אֶבֶן מִפִּי בְאֵר מַיִם
(לד) כְּנֶאֱבַק לו שר בָּלוּל מֵאֵשׁ וּמִמַּיִם
(לה) לָכֵן הִבְטַחְתּו הֱיות עִמּו בָּאֵשׁ וּבַמָּיִם.
(לו) בַּעֲבוּרו אַל תִּמְנַע מָיִם.
(לח) זְכור מָשׁוּי בְּתֵיבַת גּומֶא מִן הַמַּיִם
(לט) נָמוּ דָלה דָלָה וְהִשְׁקָה צאן מַיִם
(מ) סְגוּלֶיךָ עֵת צָמְאוּ לְמַּיִם
(מא) עַל הַסֶּלַע הָךְ וַיֵּצְאוּ מָיִם.
(מב) בְּצִדְקו חון חַשְׁרַת מָיִם.
(מד) זְכור פְּקִיד שָׁתות טובֵל חָמֵשׁ טְבִילות בַּמַּיִם
(מה) צועֶה וּמַרְחִיץ כַּפָּיו בְּקִדּוּשׁ מַיִם
(מו) קורֵא וּמַזֶּה טָהֳרַת מַיִם
(מז) רוּחַק מֵעַם פַּחַז כַּמָּיִם.
(מח) בַּעֲבוּרו אַל תִּמְנַע מָיִם.
(נ) זְכור שְׁנֵים עָשר שְׁבָטִים שֶׁהֶעֱבַרְתָּ בְּגִזְרַת מַיִם
(נא) שֶׁהִמְתַּקְתָּ לָמו מְרִירוּת מַיִם
(נב) תּולְדותָם נִשְׁפַּךְ דָּמָם עָלֶיךָ כַּמַּיִם
(נג) תֵּפֶן כִּי נַפְשֵׁנוּ אָפְפוּ מָיִם.
(נד) בְּצִדְקָם חון חַשְׁרַת מָיִם:
(נו) חזן - שָׁאַתָּה הוּא ה' אֱלקֵינוּ מַשִּׁיב הָרוּחַ וּמורִיד הַגֶשֶׁם:
(נז) לִבְרָכָה וְלא לִקְלָלָה. אמן:
(נח) לְחַיִּים וְלא לַמָּוֶת. אמן:
(נט) לְשובַע וְלא לְרָזון. אמן:
(ס) מכלכל חיים וכו':
(1) We open the ark
(2) Blessed are You, etc. - up to, and Savior and Shield:
(4) Af-Bri is the designated name of the rain angel,
(5) who overcasts [the sky], and makes clouds, to empty them and cause rain to fall.
(6) Water with currents with which to adorn the valley;
(7) let it not be withheld because of [our] unpaid debts.
(8) Let [the merit of] the faithful shield those who pray for rain.
(9) Blessed are You, Lord, Shield of Abraham.
(11) You are mighty forever, my Master; You are the Resurrector of the dead, the Powerful One, to deliver [us].
(12) He will impose [upon Af-Bri] to divert rain from streams of water;
(13) to soften the surface of the earth with sparkling, gem-like drops.
(14) Water [symbolizes] Your might, as You labeled it in Scripture.
(15) It reassures, with its drops, those in whom was blown the breath [of life],
(16) to keep alive those who mention the powers of rain.
(18) Our God and God of our fathers!
(20) Remember the patriarch who was drawn to You like water.
(21) You blessed him like a tree planted beside streams of water.
(22) You protected him, You rescued him from fire11 and from water;
(23) You sought him out when he sowed beside all waters.
(24) For his sake, do not withhold water.
(26) Remember the one whose birth was foretold [when Abraham said:] “Let a little water be brought.”
(27) You told his father to sacrifice him, to spill his blood like water.
(28) He too [Isaac] was dutiful to spill his blood like water.
(29) He dug and found wells of water.
(30) In [the merit of] his righteousness grant us abundant water.
(32) Remember the one who, carrying his staff, crossed the Jordan's water.
(33) He [Jacob] was single-hearted, and rolled the stone off the mouth of the well of water.
(34) When he was attacked by an angel comprised of fire and water,
(35) You promised to be with him through fire and through water.
(36) For his sake, do not withhold water.
(38) Remember the one [Moses] who was drawn out, in a reed basket, from the water.
(39) [About whom] they said, “He drew water and watered the sheep.”
(40) When Your treasured ones, thirsted for water,
(41) he struck the rock and water gushed out.
(42) In [the merit of] his righteousness grant us abundant water.
(44) Remember the Holy Temple appointee, who immersed himself five times in water.
(45) He cleansed and washed his hands to sanctify them with water.
(46) He read, and was sprinkled with purifying water.
(47) He was separated from the people [who were described as] “turbulent as water”
(48) For his sake, do not withhold water.
(50) Remember the twelve tribes, whom You brought through the divided waters;
(51) for whom You sweetened the bitterness of water.
(52) Their descendants, their blood was spilled for Your sake like water.
(53) Turn [to us], for our soul is engulfed [with woes] like water.
(54) In [the merit of] their righteousness grant us abundant water.
(56) (Prayer leader:) For You Lord, our God, are Causer of the wind to blow and of the rain to fall
(57) For blessing and not for curse. Amen
(58) For life and not for death. Amen
(59) For plenty and not for scarcity. Amen
(60) Who sustains life, etc.
https://www.myjewishlearning.com/article/the-prayer-for-rain/
https://www.myjewishlearning.com/article/tefillat-geshem-the-prayer-for-rain/
https://opensiddur.org/prayers/lunisolar/pilgrimage/shemini-atseret/a-geshem-prayer-invoking-the-matriarchs/
In this session, Sarah Chandler explains how and why Shemini Atzeret is the culmination and pinnacle of the holiday season.
The sourcesheet can be found here on Sefaria: https://www.sefaria.org/sheets/267598