Shivat Tziyon: The Return to Zion in Jewish Liturgy

The Liturgical “Return to Zion” “on one foot”:

Ever since the Babylonian Exile (586 BCE), Jews have been yearning to return to the Land of Israel. This yearning has been expressed in Jewish liturgy in a number of places.

Natan Sharansky “Speech Before Sentencing” (1978)

From the start of my investigation, the heads of the KGB told me often that given my position with regard to this case, I would receive either capital punishment or, at best, fifteen years of imprisonment. They promised that if I changed my mind and cooperated with them in their struggle against Jewish activists and dissidents, I would receive a short, symbolic sentence and the opportunity to join my wife in Israel. But I did not change my position either during the investigation or at the trial, and yesterday the prosecution demanded that I be sentenced to a term of fifteen years.

Five years ago I applied for an exit visa to emigrate from the U.S.S.R. to Israel. Today I am further than ever from my goal. This would seem to be a cause for regret, but that is not the case. These five years were the best of my life. I am happy that I have been able to live them honestly and at peace with my conscience. I have said only what I believed and have not violated my conscience even when my life was in danger.

I am also happy that I have been able to help many people who needed help and who turned to me. I am proud that I came to know and work with such people as Andrea Sakharov, Yuri Orlov, and Alexander Ginzburg, who are carrying on the best traditions of the Russian intelligentsia. But most of all, I feel part of a marvelous historical process — the process of the national revival of Soviet Jewry and its return to the homeland, to Israel. I hope that the false and absurd but terribly serious charges made today against me — the entire Jewish people — will not impede the process of the national revival of the Jews of Russia, as the KGB has assured me they would, but will actually provide a new impulse, as has often happened in our history.

My relatives and friends know how strong was my desire to join my wife in Israel, and with what joy at any moment I would have exchanged my so-called fame as a Jewish activist — for which the charge asserts I was striving — for a visa to Israel. For two thousand years the Jewish people, my people, have been dispersed all over the world and seemingly deprived of any hope of returning. But still, each year Jews have stubbornly, and apparently without reason, said to each other, Leshanah Haba’a biYerushalayim (Next year in Jerusalem)! And today, when I am further than ever from my dream, from my people, and from my Avital, and when difficult years of prisons and camps lie ahead of me, I say to my wife and to my people, Leshanah Haba’a biYerushalayim.

And to the court, which has only to read a sentence that was prepared long ago — to you I have nothing to say.

From Great Speeches Throughout Jewish Hisotry, Edited by Steve Israel and Seth Forman (1994)

Context: Natan Sharansky was a Russian Jew who lived when the Soviet Union was not letting Jews emigrate to Israel. He was finally released after thirteen years of pressure in February 1986. This speech was often repeated at Passover Seders while he was in prison. The Jewish-American rock band Safam wrote a song in 1977 “Leaving Mother Russia” (here’s a video with Sharansky himself in the audience:

What do you know (or remember) about the movement to free the Soviet Jews?

Hatikvah (“The Hope”)

כל עוד בלבב פנימה
נפש יהודי הומיה,
ולפאתי מזרח, קדימה,
עין לציון צופיה;

עוד לא אבדה תקותנו,
התקוה בת שנות אלפים,
להיות עם חפשי בארצנו,
ארץ ציון וירושלים.

Kol-'od balevav penimah

Nefesh yehudi homiyah

Ulefa’atei mizrach kadimah,

‘Ayin letziyon tzofiyah

‘Od lo avdah tikvateinu,

Hatikvah bat shenot alpayim

Lihiyot 'am chofshi be'artzeinu

Be'eretz Tzion VeYerushalayim

As long as in the heart, within
A Jewish soul still yearns
And onward, towards the ends of the east
An eye still yearns toward Zion

Our hope is not yet lost
The hope of two thousand years
To be a free people in our land
The land of Zion and Jerusalem

Context: “Hatikvah” was written in 1878 by Naftali Hertz Imber in Zolochiv (then part of Austrian Poland, now in Ukraine). He brought it with him when he made aliyah in 1882 and the pioneers of Rishon LeTziyon were quite taken with it. Shmuel Cohen heard it and set it to a Romanian folk melody in 1887. That folk melody can also be heard in Bedrich Smetana’s “Moldau” (sometimes called “Vltava”), about a minute into the piece. The poem was sung at the Fifth Zionist Congress in 1901, and all subsequent ones, including in 1903 by those opposed to the Uganda Plan for a Jewish home in modern Kenya. Finally in 1933 it was adopted as the official anthem of the Zionist movement. From 1948 to 2004 it was the unofficial national anthem of the State of Israel, and in 2004 it became the official national anthem.

Note that the line “od lo avda tikvateinu” (“Our hope is not yet lost”) is probably an allusion to Ezekiel’s vision of the dry bones (the Haftarah for Shabbat Chol HaMoed Pesach) when the dry bones say “avda tikvateinu” (“our hope is lost” - Ezekiel 37:11).

How has liturgy played a role in maintaining “the hope of two thousand years”?

Prayers that call for the ingathering of the exiles

לְשָׁנָה הַבָּאָה בִּירוּשָלָיִם (הַבְּנוּיָה).

Next year, let us be in the (built) Jerusalem!

Context: This concludes the Seder.

(א) אַהֲבָה רַבָּה אֲהַבְתָּנוּ ה' אֱלהֵינוּ. חֶמְלָה גְּדולָה וִיתֵרָה חָמַלְתָּ עָלֵינוּ: אָבִינוּ מַלְכֵּנוּ. בַּעֲבוּר אֲבותֵינוּ שֶׁבָּטְחוּ בְךָ. וַתְּלַמְּדֵם חֻקֵּי חַיִּים כֵּן תְּחָנֵּנוּ וּתְלַמְּדֵנוּ: תַלְמוּד תּורָתֶךָ בְּאַהֲבָה: וְהָאֵר עֵינֵינוּ בְּתורָתֶךָ. וְדַבֵּק לִבֵּנוּ בְּמִצְותֶיךָ. וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ. וְלא נֵבושׁ לְעולָם וָעֶד: כִּי בְשֵׁם קָדְשְׁךָ הַגָּדול וְהַנּורָא בָּטָחְנוּ. נָגִילָה וְנִשמְחָה בִּישׁוּעָתֶךָ: וַהֲבִיאֵנוּ לְשָׁלום מֵאַרְבַּע כַּנְפות הָאָרֶץ. וְתולִיכֵנוּ קומְמִיּוּת לְאַרְצֵנוּ: כִּי אֵל פּועֵל יְשׁוּעות אָתָּה. וּבָנוּ בָחַרְתָּ מִכָּל עַם וְלָשׁון.וְקֵרַבְתָּנוּ לְשִׁמְךָ הַגָּדול סֶלָה בֶּאֱמֶת: לְהודות לְךָ וּלְיַחֶדְךָ בְּאַהֲבָה: בָּרוּךְ אַתָּה ה'. הַבּוחֵר בְּעַמּו יִשרָאֵל בְּאַהֲבָה:

(1) (1) [With] great love You have loved us, Lord, our God; [with] great and abundant compassion have You had compassion upon us. Our Parent, our Sovereign — for the sake of our ancestors who trusted in You, and whom You taught laws of life, so [too] be gracious to us and teach us. Our Parent, merciful Parent, Who acts with compassion, have compassion on us and put into our hearts [comprehension] to understand and to discern, to listen, to learn and to teach, to keep, to practice, and to fulfill all the words of the teachings in Your Torah with love. And enlighten our eyes with Your Torah, and attach our hearts to Your mitzvot, and unify our hearts to love and revere Your Name; and may we never be embarrassed, for in Your holy Name— [which is] great and awe-inspiring— have we trusted; may we delight and rejoice in Your deliverance. Bring us in peace [wholeness] from the four corners of the earth; and lead us upright to our land. Because, You are the Almighty, Who performs acts of deliverance, and You have chosen us from among all peoples and languages, and You have brought us close to Your great Name in truth; to thank You and unify You with love. Praised are You, Lord, Who chooses the people Israel with love.

Context: This is the "Ahava Rabba" prayer. It's the Revelation prayer right before the Shema on Shabbat, Festival, and weekdays. The “V’havi’enu” section is often sung to Hatikvah, and it’s the part of the prayer where the four tzitzit are gathered, symbolizing gathering the Jewish people from the four corners of the earth to the Land of Israel.

(א) הש"ץ לוקח הספר תורה בידו ואומר:

(ב) יְהִי רָצון מִלְּפָנֶיךָ ה' אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ. שֶׁתְּחַדֵּשׁ עָלֵינוּ אֶת הַחדֶשׁ הַזֶּה לְטובָה וְלִבְרָכָה. וְתִתֶּן לָנוּ חַיִּים אֲרוּכִּים. חַיִּים שֶׁל שָׁלום. חַיִּים שֶׁל טובָה. חַיִּים שֶׁל בְּרָכָה. חַיִּים שֶׁל פַּרְנָסָה. חַיִּים שֶׁל חִלּוּץ עֲצָמות. חַיִּים שֶׁיֵשׁ בָּהֶם יִרְאַת שָׁמַיִם וְיִרְאַת חֵטְא. חַיִּים שֶׁאֵין בָּהֶם בּוּשָׁה וּכְלִמָּה. חַיִּים שֶׁל עשֶׁר וְכָבוד. חַיִּים שֶׁתְּהֵא בָנוּ אַהֲבַת תּורָה וְיִרְאַת שָׁמַיִם. חַיִּים שֶׁיִּמָלְאוּ מִשְׁאֲלות לִבֵּנוּ לְטובָה אָמֵן סֶלָה:

(ג) מִי שֶׁעָשה נִסִּים לַאֲבותֵינוּ וְגָאַל אותָם מֵעַבְדוּת לְחֵרוּת. הוּא יִגְאַל אותָנוּ בְּקָרוב וִיקַבֵּץ נִדָּחֵינוּ מֵאַרְבַּע כַּנְפות הָאָרֶץ. חֲבֵרִים כָּל יִשרָאֵל וְנאמַר אָמֵן:

(ד) ראשׁ חדֶשׁ פלוני יִהְיֶה בְּיום פלוני הַבָּא עָלֵינוּ וְעַל כָּל יִשרָאֵל לְטובָה:

(ה) יְחַדְּשֵׁהוּ הַקָּדושׁ בָּרוּךְ הוּא עָלֵינוּ וְעַל כָּל עַמּו בֵּית יִשרָאֵל בְּכָל מָקום שֶׁהֵם. לְטובָה וְלִבְרָכָה. לְששון וּלְשמְחָה. לִישׁוּעָה וּלְנֶחָמָה. לְפַרְנָסָה טובָה וּלְכַלְכָּלָה. לְחַיִּים וּלְשָׁלום. לִשְׁמוּעות טובות. וְלִבְשורות טובות. בחורף - וְלִגְשָׁמִים בְּעִתָּם. וְלִרְפוּאָה שְׁלֵמָה. וְלִגְאוּלָה קְרובָה וְנאמַר אָמֵן:

May it be Your will, Adonai our God and God of our ancestors, grant that this coming month bring us goodness and blessing, and bestow on us a long life, a life that is peaceful, a life that is good, a life that is blessed, a life with proper sustenance, a life with physical vitality, a life conscious of heaven's demands and wary of sin, a life free of shame and reproach, a life of abundance and honor, a life of love of Torah, conscious of heaven's demands, a life in which the desires of our hearts are fulfilled for good, Amen.

May God who wrought miracles for our ancestors, redeeming them from slavery to freedom, redeem us soon and gather our dispersed from the four corners of the earth. May the entire people Israel be united in friendship, and let us say: Amen.

The new month of ___ will begin on ___. May it hold blessings for us and for all the people Israel.

May the Holy One bless this new month for us and for the entire people, the house of Israel, with life and peace (Amen), joy and gladness (Amen), deliverance and consolation. And let us say: Amen.

Context: This is the blessing for the new month. It is said before the Torah is returned to the Ark on the Shabbat prior to every new month except for Tishrei. Traditionally the month is announced using a tune relevant to that month ("Maoz Tzur" for Kislev and Tevet, "Adir Hu" for Nisan, etc.)

(א) תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵֽנוּ וְשָׂא נֵס לְקַבֵּץ גָּלֻיּוֹתֵֽינוּ וְקַבְּ֒צֵֽנוּ יַֽחַד מֵאַרְבַּע כַּנְפוֹת הָאָֽרֶץ: בָּרוּךְ אַתָּה יְהֹוָה מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל:

(1) Sound the great shofar for our liberty, and raise a banner to gather our exiles, and gather us together from the four corners of the earth. Praised are You, Adonai, Gatherer of the dispersed of God's people Israel.

​​​​​​​Context: This is from the weekday Amidah, blessing 10 of 19.

(יב) אָבִינוּ מַלְכֵּנוּ. גַּלֵּה כְּבוֹד מַלְכוּתְךָ עָלֵינוּ מְהֵרָה. וְהוֹפַע וְהִנָּשֵׂא עָלֵינוּ לְעֵינֵי כָּל חַי. וְקָרֵב פְּזוּרֵינוּ מִבֵּין הַגּוֹיִם. וּנְפוּצוֹתֵינוּ כַּנֵּס מִיַּרְכְּתֵי אָרֶץ. וַהֲבִיאֵנוּ לְצִיּוֹן עִירְךָ בְּרִנָּה. וְלִירוּשָׁלַיִם בֵּית מִקְדָּשְׁךָ בְּשִׂמְחַת עוֹלָם. וְשָׁם נַעֲשֶׂה לְפָנֶיךָ אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם:

Heavenly Parent, speedily manifest the glory of your dominion to us, reveal Yourself to us, and rule over us in the sight of all humanity. Welcome back our dispersed from among the nations, and gather those that are scattered to the very ends of the earth. Bring us in joyful chorus to Zion, Your city, to Jerusalem, home of Your sanctuary, with everlasting joy, where our ancestors once offered to You their regular daily offerings and their additional holy day sacrifices, as prescribed.

Context: This is from the Musaf Amidah for Festivals. While “V’karev pizureinu” has its own tune, “vahavi’einu” is often sung to Hatikvah, and “Virushalayim” is sung to “Yerushalayim Shel Zahav”.

(א) בשבת ראש חודש אומרים כאן אתה יצרת [להלן]:
תִּכַּנְתָּ שַׁבָּת רָצִיתָ קָרְבְּנותֶיהָ. צִוִּיתָ פֵּרוּשֶׁיהָ עִם סִדּוּרֵי נְסָכֶיהָ. מְעַנְּגֶיהָ לְעולָם כָּבוד יִנְחָלוּ. טועֲמֶיהָ חַיִּים זָכוּ. וְגַם הָאוהֲבִים דְּבָרֶיהָ גְּדֻלָּה בָּחָרוּ. אָז מִסִּינַי נִצְטַוּוּ עָלֶיהָ. וַתְּצַוֵּנוּ ה' אֱלהֵינוּ לְהַקְרִיב בָּהּ קָרְבַּן מוּסַף שַׁבָּת כָּרָאוּי. יְהִי רָצון מִלְּפָנֶיךָ ה' אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ. שֶׁתַּעֲלֵנוּ בְשמְחָה לְאַרְצֵנוּ. וְתִטָּעֵנוּ בִּגְבוּלֵנוּ וְשָׁם נַעֲשה לְפָנֶיךָ אֶת קָרְבְּנות חובותֵינוּ. תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם. וְאֶת מוּסַף יום הַשַּׁבָּת הַזֶּה. נַעֲשה וְנַקְרִיב לְפָנֶיךָ בְּאַהֲבָה כְּמִצְוַת רְצונֶךָ. כְּמו שֶׁכָּתַבְתָּ עָלֵינוּ בְּתורָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ מִפִּי כְבודֶךָ כָּאָמוּר:

You established Shabbat and desired its offerings. You prescribed the details of its service and the order of the libations. Those who take pleasure in Shabbat inherit eternal glory. Those who savor Shabbat truly merit life; those who love its teachings have chosen to join in its greatness. Adonai our God, it was at Sinai that You commanded its observance and commanded our ancestors to offer an additional appropriate sacrifice on Shabbat. May it be Your will, Adonai our God and God of our ancestors, who restores their descendants to their land, to lead us there in joy and to plant us in our borders, where our ancestors once offered to You their sacrifices: the daily sacrifices in their proper order, as well as the additional offerings prescribed for holy days. Lovingly, the additional Shabbat sacrifices were offered there as You commanded, fulfilling the words spoken in revelation and written down by Moses, Your servant, in Your Torah:

Context: This is from the Musaf Amidah for Shabbat.


מגלה את המצות, מגביה את הקערה ואומר בקול רם:

הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַּׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַּׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.

The Recitation [of the exodus story]

The leader uncovers the matzot, raises the Seder plate, and says out loud:

This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat, anyone who is in need should come and partake of the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves, next year we will be free people.

Context: This is from the beginning of the Maggid section of the Seder.

חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ, כְּכָל מִשְׁפָּטוֹ וְחֻקָּתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה פְּדוּיִם לְצִיּוֹן בְּרִנָּה.

Completed is the Seder of Pesach according to its law, according to all its judgement and statute. Just as we have merited to arrange it, so too, may we merit to do [its sacrifice]. Pure One who dwells in the habitation, raise up the congregation of the community, which whom can count. Bring close, lead the plantings of the sapling, redeemed, to Zion in joy.

Context: This is right before the very end of the Seder, in the Nirtzah section. It is sometimes sung to the tune of Hatikvah.

(ג) הָרַחֲמָן הוּא יִשְׁבּוֹר עֻלֵּנוּ מֵעַל צַּוָּארֵנוּ, וְהוּא יוֹלִיכֵנוּ קוֹמְמִיוּת לְאַרְצֵנוּ.

(3) May the All-merciful break the yoke from off our neck, and lead us upright to our land.

Context: This is from Birkat HaMazon, in the “Harachaman” section.

(א) שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃ (ב) אָ֤ז יִמָּלֵ֪א שְׂח֡וֹק פִּינוּ֮ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְ֝הֹוָ֗ה לַעֲשׂ֥וֹת עִם־אֵֽלֶּה׃ (ג) הִגְדִּ֣יל יְ֭הֹוָה לַעֲשׂ֥וֹת עִמָּ֗נוּ הָיִ֥ינוּ שְׂמֵחִֽים׃ (ד) שׁוּבָ֣ה יְ֭הֹוָה אֶת־[שְׁבִיתֵ֑נוּ] (שבותנו) כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃ (ה) הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃ (ו) הָ֘ל֤וֹךְ יֵלֵ֨ךְ ׀ וּבָכֹה֮ נֹשֵׂ֢א מֶשֶׁךְ־הַ֫זָּ֥רַע בֹּא־יָבֹ֥א בְרִנָּ֑ה נֹ֝שֵׂ֗א אֲלֻמֹּתָֽיו׃ {פ}

(1) A song of ascents.

When the LORD restores the fortunes of Zion
—we see it as in a dream-a
(2) our mouths shall be filled with laughter,
our tongues, with songs of joy.
Then shall they say among the nations,
“The LORD has done great things for them!”
(3) The LORD will do great things for us
and we shall rejoice.
(4) Bring us back from our captivity, O LORD,
like watercourses in the Negev.
(5) They who sow in tears
shall reap with songs of joy.
(6) Though he goes along weeping,
carrying the seed-bag,
he shall come back with songs of joy,
carrying his sheaves.

Context: This is Psalm 126. It precedes Birkat HaMazon on Shabbat, Festivals, and joyous occasions.

(א) הַ֥לְלוּ־יָ֨הּ ׀ כִּי־ט֭וֹב זַמְּרָ֣ה אֱלֹהֵ֑ינוּ כִּי־נָ֝עִ֗ים נָאוָ֥ה תְהִלָּֽה׃ (ב) בּוֹנֵ֣ה יְרוּשָׁלַ֣͏ִם יְהֹוָ֑ה נִדְחֵ֖י יִשְׂרָאֵ֣ל יְכַנֵּֽס׃ (ג) הָ֭רֹפֵא לִשְׁב֣וּרֵי לֵ֑ב וּ֝מְחַבֵּ֗שׁ לְעַצְּבוֹתָֽם׃ (ד) מוֹנֶ֣ה מִ֭סְפָּר לַכּוֹכָבִ֑ים לְ֝כֻלָּ֗ם שֵׁמ֥וֹת יִקְרָֽא׃ (ה) גָּד֣וֹל אֲדוֹנֵ֣ינוּ וְרַב־כֹּ֑חַ לִ֝תְבוּנָת֗וֹ אֵ֣ין מִסְפָּֽר׃ (ו) מְעוֹדֵ֣ד עֲנָוִ֣ים יְהֹוָ֑ה מַשְׁפִּ֖יל רְשָׁעִ֣ים עֲדֵי־אָֽרֶץ׃ (ז) עֱנ֣וּ לַֽיהֹוָ֣ה בְּתוֹדָ֑ה זַמְּר֖וּ לֵאלֹהֵ֣ינוּ בְכִנּֽוֹר׃ (ח) הַֽמְכַסֶּ֬ה שָׁמַ֨יִם ׀ בְּעָבִ֗ים הַמֵּכִ֣ין לָאָ֣רֶץ מָטָ֑ר הַמַּצְמִ֖יחַ הָרִ֣ים חָצִֽיר׃ (ט) נוֹתֵ֣ן לִבְהֵמָ֣ה לַחְמָ֑הּ לִבְנֵ֥י עֹ֝רֵ֗ב אֲשֶׁ֣ר יִקְרָֽאוּ׃ (י) לֹ֤א בִגְבוּרַ֣ת הַסּ֣וּס יֶחְפָּ֑ץ לֹא־בְשׁוֹקֵ֖י הָאִ֣ישׁ יִרְצֶֽה׃ (יא) רוֹצֶ֣ה יְ֭הֹוָה אֶת־יְרֵאָ֑יו אֶת־הַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃ (יב) שַׁבְּחִ֣י יְ֭רוּשָׁלַ͏ִם אֶת־יְהֹוָ֑ה הַֽלְלִ֖י אֱלֹהַ֣יִךְ צִיּֽוֹן׃ (יג) כִּֽי־חִ֭זַּק בְּרִיחֵ֣י שְׁעָרָ֑יִךְ בֵּרַ֖ךְ בָּנַ֣יִךְ בְּקִרְבֵּֽךְ׃ (יד) הַשָּׂם־גְּבוּלֵ֥ךְ שָׁל֑וֹם חֵ֥לֶב חִ֝טִּ֗ים יַשְׂבִּיעֵֽךְ׃ (טו) הַשֹּׁלֵ֣חַ אִמְרָת֣וֹ אָ֑רֶץ עַד־מְ֝הֵרָ֗ה יָר֥וּץ דְּבָרֽוֹ׃ (טז) הַנֹּתֵ֣ן שֶׁ֣לֶג כַּצָּ֑מֶר כְּ֝פ֗וֹר כָּאֵ֥פֶר יְפַזֵּֽר׃ (יז) מַשְׁלִ֣יךְ קַֽרְח֣וֹ כְפִתִּ֑ים לִפְנֵ֥י קָ֝רָת֗וֹ מִ֣י יַעֲמֹֽד׃ (יח) יִשְׁלַ֣ח דְּבָר֣וֹ וְיַמְסֵ֑ם יַשֵּׁ֥ב ר֝וּח֗וֹ יִזְּלוּ־מָֽיִם׃ (יט) מַגִּ֣יד דְּבָרָ֣ו לְיַעֲקֹ֑ב חֻקָּ֥יו וּ֝מִשְׁפָּטָ֗יו לְיִשְׂרָאֵֽל׃ (כ) לֹ֘א עָ֤שָׂה כֵ֨ן ׀ לְכׇל־גּ֗וֹי וּמִשְׁפָּטִ֥ים בַּל־יְדָע֗וּם הַֽלְלוּ־יָֽהּ׃ {פ}

(1) Hallelujah.
It is good to chant hymns to our God;
it is pleasant to sing glorious praise.
(2) The LORD rebuilds Jerusalem;
God gathers in the exiles of Israel.
(3) God heals their broken hearts,
and binds up their wounds.
(4) God reckoned the number of the stars;
to each God gave its name.
(5) Great is our Lord and full of power;
God's wisdom is beyond reckoning.
(6) The LORD gives courage to the lowly,
and brings the wicked down to the dust.

(7) Sing to the LORD a song of praise,
chant a hymn with a lyre to our God,
(8) who covers the heavens with clouds,
provides rain for the earth,
makes mountains put forth grass;
(9) who gives the beasts their food,
to the raven’s brood what they cry for.
(10) God does not prize the strength of horses,
nor value the fleetness of men;
(11) but the LORD values those who fear God,
those who depend on God's faithful care.

(12) O Jerusalem, glorify the LORD;
praise your God, O Zion!
(13) For God made the bars of your gates strong,
and blessed your children within you.
(14) God endows your realm with well-being,
and satisfies you with choice wheat.

(15) God sends forth the Divine word to the earth;
God's command runs swiftly.
(16) God lays down snow like fleece,
scatters frost like ashes.
(17) God tosses down hail like crumbs—
who can endure God's icy cold?
(18) God issues a command—it melts them;
God breathes—the waters flow.
(19) God issued God's commands to Jacob,
God's statutes and rules to Israel.
(20) God did not do so for any other nation;
of such rules they know nothing.

Context: This is Psalm 147. It is found toward the end of both Shabbat and weekday P'sukei D'zimra.

(א) בשבת ראש חודש:
אַתָּה יָצַרְתָּ עולָמְךָ מִקֶּדֶם כִּלִּיתָ מְלַאכְתְּךָ בַּיּום הַשְּׁבִיעִי. אָהַבְתָּ אותָנוּ וְרָצִיתָ בָּנוּ וְרומַמְתָּנוּ מִכָּל הַלְּשׁונות וְקִדַּשְׁתָּנוּ בְּמִצְותֶיךָ. וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבודָתֶךָ וְשִׁמְךָ הַגָּדול וְהַקָּדושׁ עָלֵינוּ קָרָאתָ:

(ב) וַתִּתֶּן לָנוּ ה' אֱלהֵינוּ בְּאַהֲבָה שַׁבָּתות לִמְנוּחָה וְרָאשֵׁי חֳדָשִׁים לְכַפָּרָה. וּלְפִי שֶׁחָטָאנוּ לְפָנֶיךָ אֲנַחְנוּ וַאֲבותֵינוּ. חָרְבָה עִירֵנוּ וְשָׁמֵם בֵּית מִקְדָּשֵׁנוּ. וְגָלָה יְקָרֵנוּ וְנֻטַּל כָּבוד מִבֵּית חַיֵּינוּ. וְאֵין אֲנַחְנוּ יְכולִים לַעֲשות חובותֵינוּ בְּבֵית בְּחִירָתֶךָ בַּבַּיִת הַגָּדול וְהַקָּדושׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְּמִקְדָּשֶׁךָ:

(ג) יְהִי רָצון מִלְּפָנֶיךָ ה' אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ. שֶׁתַּעֲלֵנוּ בְשמְחָה לְאַרְצֵנוּ וְתִטָּעֵנוּ בִּגְבוּלֵנוּ. וְשָׁם נַעֲשה לְפָנֶיךָ אֶת קָרְבְּנות חובותֵינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם. וְאֶת מוּסְפֵי יום הַשַּׁבָּת הַזֶּה וְיום ראשׁ הַחדֶשׁ הַזֶּה. נַעֲשה וְנַקְרִיב לְפָנֶיךָ בְּאַהֲבָה כְּמִצְוַת רְצונֶךָ. כְּמו שֶׁכָּתַבְתָּ עָלֵינוּ בְּתורָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ מִפִּי כְבודֶךָ כָּאָמוּר:

You formed Your world at the beginning, completing Your work on the seventh day. You have loved us, desired us, exalted us amongst all the nations, made us holy through the performance of mitzvot, brought us near to serve You, and called us by Your great and holy name. Lovingly, Adonai our God, You have bestowed upon us Shabbatot for rest and the time of the new moon for atonement. But because we and our ancestors sinned, our city was laid waste, our sanctuary made desolate, our splendor taken away, the glory removed from the House that gave us life, and so, because of the hand that destroyed Your sanctuary, we are unable to fulfill our obligations in the place You chose, the great and holy House dedicated to Your name.

May it be Your will, Adonai our God and God of our ancestors, who restores their descendants to their land, to lead us there in joy and to plant us within our borders, where our ancestors once offered to You their sacrifices: the daily sacrifices in their proper order, as well as the additional ones required on Shabbat and festivals, as prescribed. Lovingly, the additional Shabbat and Rosh Chodesh sacrifices were offered there as You commanded, fulfilling the words spoken in revelation and written down by Moses, Your servant, in Your Torah:

Context: This is from the Musaf Amidah on Shabbat Rosh Chodesh.

Prayers that call for restoring worship to Jerusalem (presumably by Jews)

(א) רְצֵה יְהֹוָה אֱלֹהֵֽינוּ בְּעַמְּ֒ךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ:

(ה) וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְ֒ךָ לְצִיּוֹן בְּרַחֲמִים: בָּרוּךְ אַתָּה יְהֹוָה הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן:

(1) Be pleased, Lord, our God, with Your people, Israel, and their prayer; and restore the service to the Holy of Holies in Your abode, and the fire-offerings of Israel; and accept their prayer, lovingly and willingly. And may You always find pleasure with the service of Your people, Israel.

(5) And may our eyes behold Your merciful return to Zion. Blessed are You, Lord, Who returns God’s Divine Presence to Zion.

Context: The “R’tzei” paragraph is at the end of every Amidah.

(סז) אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ. לשבת רְצֵה בִמְנוּחָתֵנוּ מֶלֶךְ רַחֲמָן רַחֵם עָלֵינוּ. טוב וּמֵטִיב הִדָּרֶשׁ לָנוּ. שׁוּבָה אֵלֵינוּ בַּהֲמון רַחֲמֶיךָ. בִּגְלַל אָבות שֶׁעָשוּ רְצונֶךָ. בְּנֵה בֵיתְךָ כְּבַתְּחִלָּה וְכונֵן מִקְדָּשְׁךָ עַל מְכונו. וְהַרְאֵנוּ בְּבִנְיָנו וְשמְּחֵנוּ בְּתִקּוּנו. וְהָשֵׁב כּהֲנִים לַעֲבודָתָם וּלְוִיִּם לְשִׁירָם וּלְזִמְרָם. וְהָשֵׁב יִשרָאֵל לִנְוֵיהֶם. וְשָׁם נַעֲלֶה וְנֵרָאֶה וְנִשְׁתַּחֲוֶה לְפָנֶיךָ בְּשָׁלשׁ פַּעֲמֵי רְגָלֵינוּ כַּכָּתוּב בְּתורָתֶךָ. שָׁלשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ אֶת פְּנֵי ה' אֱלהֶיךָ בַּמָּקום אֲשֶׁר יִבְחָר. בְּחַג הַמַּצּות. וּבְחַג הַשָּׁבֻעות. וּבְחַג הַסֻּכּות. וְלא יֵרָאֶה אֶת פְּנֵי ה' רֵיקָם. אִישׁ כְּמַתְּנַת יָדו כְּבִרְכַּת ה' אֱלהֶיךָ אֲשֶׁר נָתַן לָךְ:

Our God and God of our ancestors, compassionate Sovereign, care for us. You are good, bestowing goodness, seek us out. Return to us with Your great kindness for the sake of our ancestors who did Your will. Rebuild Your Temple as of old, reestablish Your sanctuary upon its foundations -- may we see it rebuilt -- make us joyful in its restoration. Restore the kohanim to their service, the Levites to their songs and chants, and the people Israel to their homes. And there shall we go up, appearing before You, paying homage on pilgrimage three times a year, as it is written in Your Torah: "Three times a year shall the entire community appear before Adonai your God in the place that God will choose, on the festivals of Pesach, Shavuot, and Sukkot. Do not appear before Adonai empty-handed; each person shall bring a gift they can afford, in accord with the blessing that Adonai your God has given you."

Context: This is from the Musaf Amidah for Festivals.

(א) לחזרת הש"ץ

(ב) נְקַדֵּשׁ אֶת שִׁמְךָ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישִׁים אוֹתוֹ בִּשְׁמֵי מָרוֹם. כַּכָּתוּב עַל יַד נְבִיאֶֽךָ. וְקָרָא זֶה אֶל זֶה וְאָמַר: קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהֹוָה צְבָאוֹת מְלֹא כָל־הָאָֽרֶץ כְּבוֹדוֹ: אָז בְּקוֹל רַֽעַשׁ גָּדוֹל אַדִּיר וְחָזָק מַשְׁמִיעִים קוֹל מִתְנַשְּׂאִים לְעֻמַּת שְׂרָפִים. לְעֻמָּתָם בָּרוּךְ יֹאמֵֽרוּ: בָּרוּךְ כְּבוֹד יְהֹוָה מִמְּקוֹמוֹ: מִמְּקוֹמְךָ מַלְכֵּֽנוּ תוֹפִֽיעַ וְתִמְלוֹךְ עָלֵֽינוּ כִּי מְחַכִּים אֲנַחְנוּ לָךְ מָתַי תִּמְלוֹךְ בְּצִיּוֹן בְּקָרוֹב בְּיָמֵֽינוּ לְעוֹלָם וָעֶד תִּשְׁכּוֹן: תִּתְגַּדַּל וְתִתְקַדַּשׁ בְּתוֹךְ יְרוּשָׁלַֽיִם עִירְךָ לְדוֹר וָדוֹר וּלְנֵֽצַח נְצָחִים: וְעֵינֵֽינוּ תִרְאֶֽינָה מַלְכוּתֶֽךָ כַּדָּבָר הָאָמוּר בְּשִׁירֵי עֻזֶּֽךָ עַל יְדֵי דָוִד מְשִֽׁיחַ צִדְקֶֽךָ: יִמְלֹךְ יְהֹוָה לְעוֹלָם אֱלֹהַֽיִךְ צִיּוֹן לְדֹר וָדֹר הַלְלוּיָהּ:

(ג) לְדוֹר וָדוֹר נַגִּיד גָּדְלֶֽךָ וּלְנֵֽצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ וְשִׁבְחֲךָ אֱלֹהֵֽינוּ מִפִּֽינוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מֶֽלֶךְ גָּדוֹל וְקָדוֹשׁ אָֽתָּה: בָּרוּךְ אַתָּה ה', הָאֵל בעשי”ת: הַמֶּלֶךְ הַקָּדושׁ:

On Shabbat and Festival mornings (Shacharit):

We hallow Your name in this world as it is hallowed in the high heavens, as Your prophet Isaiah described:

Each called out to the other:

“Holy, holy, holy is Adonai Tzvaot, the whole world is filled with God’s glory!”

Then in thunderous voice, rising above the chorus of seraphim, other heavenly beings call out words of blessing:

“Praised is Adonai’s glory wherever God dwells!”

Our sovereign, manifest Yourself wherever You dwell, and rule over us, for we await You. When shall You rule in Zion? Let it be soon, in our day, and throughout all time. May You be exalted and sanctified in Jerusalem, Your city, from one generation to another, forever and ever. May our eyes behold Your dominion, as described in the songs of praised offered to You by David, rightfully anointed:

“Adonai will reign forever, your God, O Zion, from generation to generation. Halleluyah!”

From generation to generation we will declare Your greatness, and forever sanctify You with words of holiness. Your praise will never leave our lips, for You are God and Sovereign, great and holy. Praised are You, God, the Holy God.

Context: This is the Kedushah of the Shabbat and Festival Shacharit Amidah.

(א) קהל: לְךָ ה' הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוד כִּי כל בַּשָּׁמַיִם וּבָאָרֶץ:
לְךָ ה' הַמַּמְלָכָה וְהַמִּתְנַשּא לְכל לְראשׁ:
רומְמוּ ה' אֱלהֵינוּ וְהִשְׁתַּחֲווּ לַהֲדם רַגְלָיו קָדושׁ הוּא:
רומְמוּ ה' אֱלהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁו כִּי קָדושׁ ה' אֱלהֵינוּ:

Yours, Adonai, is the greatness, the strength, the glory, the triumph, and the splendor -- for everything in Heaven and on earth is Yours. Yours, Adonai, is the sovereignty and the majesty above all. Exalt Adonai, our God; bow down before God, the Holy One. Exalt Adonai and bow down at God's holy mountain, for Adonai our God is holy.

Context: This is from the Torah service, when the Torah is being marched around and kissed. The Rommemu lines also appear in P'sukei D'zimra.

(יב) מָה־אָשִׁ֥יב לַיהֹוָ֑ה כׇּֽל־תַּגְמוּל֥וֹהִי עָלָֽי׃ (יג) כּוֹס־יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהֹוָ֣ה אֶקְרָֽא׃ (יד) נְ֭דָרַי לַיהֹוָ֣ה אֲשַׁלֵּ֑ם נֶגְדָה־נָּ֝֗א לְכׇל־עַמּֽוֹ׃ (טו) יָ֭קָר בְּעֵינֵ֣י יְהֹוָ֑ה הַ֝מָּ֗וְתָה לַחֲסִידָֽיו׃ (טז) אָנָּ֣ה יְהֹוָה֮ כִּֽי־אֲנִ֢י עַ֫בְדֶּ֥ךָ אֲנִי־עַ֭בְדְּךָ בֶּן־אֲמָתֶ֑ךָ פִּ֝תַּ֗חְתָּ לְמֽוֹסֵרָֽי׃ (יז) לְֽךָ־אֶ֭זְבַּח זֶ֣בַח תּוֹדָ֑ה וּבְשֵׁ֖ם יְהֹוָ֣ה אֶקְרָֽא׃ (יח) נְ֭דָרַי לַיהֹוָ֣ה אֲשַׁלֵּ֑ם נֶגְדָה־נָּ֝֗א לְכׇל־עַמּֽוֹ׃ (יט) בְּחַצְר֤וֹת ׀ בֵּ֤ית יְהֹוָ֗ה בְּֽת֘וֹכֵ֤כִי יְֽרוּשָׁלָ֗͏ִם הַֽלְלוּ־יָֽהּ׃ {פ}

(9) What can I give back to the Lord for all that God has favored me? A cup of salvations I will raise up and I will call out in the name of the Lord. My vows to the Lord I will pay, now in front of the Lord's entire people. Precious in the eyes of the Lord is the death of God's pious ones. Please Lord, since I am Your servant, the son of Your maidservant; You have opened my chains. To You will I offer a thanksgiving offering and I will call out in the name of the Lord. My vows to the Lord I will pay, now in front of God's entire people. In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluyah! (Psalms 116:12-19)

Context: This is the second half of Psalm 116 and it is part of Hallel.

(א) לְדָוִ֨ד ׀ יְהֹוָ֤ה ׀ אוֹרִ֣י וְ֭יִשְׁעִי מִמִּ֣י אִירָ֑א יְהֹוָ֥ה מָעוֹז־חַ֝יַּ֗י מִמִּ֥י אֶפְחָֽד׃ (ב) בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֢ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃ (ג) אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹא־יִירָ֢א לִ֫בִּ֥י אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ׃ (ד) אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־יְהֹוָה֮ אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־יְ֭הֹוָה כׇּל־יְמֵ֣י חַיַּ֑י לַחֲז֥וֹת בְּנֹעַם־יְ֝הֹוָ֗ה וּלְבַקֵּ֥ר בְּהֵֽיכָלֽוֹ׃ (ה) כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֢וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אׇהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃ (ו) וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹיְבַ֬י סְֽבִיבוֹתַ֗י וְאֶזְבְּחָ֣ה בְ֭אׇהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַֽיהֹוָֽה׃ (ז) שְׁמַע־יְהֹוָ֖ה קוֹלִ֥י אֶקְרָ֗א וְחׇנֵּ֥נִי וַֽעֲנֵֽנִי׃ (ח) לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י אֶת־פָּנֶ֖יךָ יְהֹוָ֣ה אֲבַקֵּֽשׁ׃ (ט) אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮ אַ֥ל תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ עֶזְרָתִ֥י הָיִ֑יתָ אַֽל־תִּטְּשֵׁ֥נִי וְאַל־תַּ֝עַזְבֵ֗נִי אֱלֹהֵ֥י יִשְׁעִֽי׃ (י) כִּֽי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהֹוָ֣ה יַאַסְפֵֽנִי׃ (יא) ה֤וֹרֵ֥נִי יְהֹוָ֗ה דַּ֫רְכֶּ֥ךָ וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שֽׁוֹרְרָֽי׃ (יב) אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָמוּ־בִ֥י עֵדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃ (יג) לׅׄוּׅׄלֵׅ֗ׄאׅׄ הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־יְהֹוָ֗ה בְּאֶ֣רֶץ חַיִּֽים׃ (יד) קַוֵּ֗ה אֶל־יְ֫הֹוָ֥ה חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל־יְהֹוָֽה׃ {פ}

(1) Of David.

The LORD is my light and my help;
whom should I fear?
The LORD is the stronghold of my life,
whom should I dread?
(2) When evil men assail me
to devour my flesh-a
it is they, my foes and my enemies,
who stumble and fall.
(3) Should an army besiege me,
my heart would have no fear;
should war beset me,
still would I be confident.

(4) One thing I ask of the LORD,
only that do I seek:
to live in the house of the LORD
all the days of my life,
to gaze upon the beauty of the LORD,
to frequent-b God's temple.
(5) God will shelter me in the Divine pavilion
on an evil day,
grant me the protection of God's tent,
raise me high upon a rock.
(6) Now is my head high
over my enemies round about;
I sacrifice in the LORD's tent with shouts of joy,
singing and chanting a hymn to the LORD.

(7) Hear, O LORD, when I cry aloud;
have mercy on me, answer me.
(8) In Your behalf-b my heart says:
“Seek My face!”
O LORD, I seek Your face.
(9) Do not hide Your face from me;
do not thrust aside Your servant in anger;
You have ever been my help.
Do not forsake me, do not abandon me,
O God, my deliverer.
(10) Though my father and mother abandon me,
the LORD will take me in.
(11) Show me Your way, O LORD,
and lead me on a level path
because of my watchful foes.
(12) Do not subject me to the will of my foes,
for false witnesses and unjust accusers
have appeared against me.
(13) Had I not the assurance
that I would enjoy the goodness of the LORD
in the land of the living…

(14) Look to the LORD;
be strong and of good courage!
O look to the LORD!

Context: This is Psalm 27. It is said at the end of services between the beginning of the month of Elul through Hoshana Rabba.

(ב) בָּרוּךְ יְהֹוָה לְעוֹלָם אָמֵן וְאָמֵן: בָּרוּךְ יְהֹוָה מִצִּיּוֹן שֹׁכֵן יְרוּשָׁלָֽםִ הַלְ֒לוּיָהּ: בָּרוּךְ יְהֹוָה אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל עֹשֵׂה נִפְלָאוֹת לְבַדּוֹ: וּבָרוּךְ שֵׁם כְּבוֹדוֹ לְעוֹלָם וְיִמָּלֵא כְבוֹדוֹ אֶת־כָּל־הָאָֽרֶץ אָמֵן וְאָמֵן: יְהִי כְבוֹד יְהֹוָה לְעוֹלָם יִשְׂמַח יְהֹוָה בְּמַעֲשָׂיו: יְהִי שֵׁם יְהֹוָה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם: כִּי לֹא יִטּשׁ יְהֹוָה אֶת־עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְהֹוָה לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם: וַיַּרְא כָּל־הָעָם וַיִּפְּ֒לוּ עַל פְּנֵיהֶם וַיֹּאמְ֒רוּ יְהֹוָה הוּא הָאֱלֹהִים יְהֹוָה הוּא הָאֱלֹהִים: וְהָיָה יְהֹוָה לְמֶֽלֶךְ עַל כָּל־הָאָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהֹוָה אֶחָד וּשְׁמוֹ אֶחָד: יְהִי־חַסְדְּ֒ךָ יְהֹוָה עָלֵֽינוּ כַּאֲשֶׁר יִחַֽלְנוּ לָךְ: הוֹשִׁיעֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ וְקַבְּ֒צֵֽנוּ מִן־הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶֽׁךָ לְהִשְׁתַּבֵּֽחַ בִּתְהִלָּתֶֽךָ: כָּל־גּוֹיִם אֲשֶׁר עָשִֽׂיתָ יָבֹֽאוּ וְיִשְׁתַּחֲווּ לְפָנֶֽיךָ אֲדֹנָי וִיכַבְּ֒דוּ לִשְׁמֶֽךָ: כִּי־גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת אַתָּה אֱלֹהִים לְבַדֶּֽךָ: וַאֲנַֽחְנוּ עַמְּ֒ךָ וְצֹאן מַרְעִיתֶֽךָ נוֹדֶה לְּךָ לְעוֹלָם לְדוֹר וָדוֹר נְסַפֵּר תְּהִלָּתֶֽךָ: בָּרוּךְ יְהֹוָה בַּיּוֹם בָּרוּךְ יְהֹוָה בַּלָּֽיְלָה בָּרוּךְ יְהֹוָה בְּשָׁכְבֵֽנוּ בָּרוּךְ יְהֹוָה בְּקוּמֵֽנוּ: כִּי בְיָדְ֒ךָ נַפְשׁוֹת הַחַיִּים וְהַמֵּתִים אֲשֶׁר בְּיָדוֹ נֶֽפֶשׁ כָּל־חָי וְרֽוּחַ כָּל־בְּשַׂר־אִישׁ: בְּיָדְ֒ךָ אַפְקִיד רוּחִי פָּדִֽיתָה אוֹתִי יְהֹוָה אֵל אֱמֶת: אֱלֹהֵֽינוּ שֶׁבַּשָּׁמַֽיִם יַחֵד שִׁמְךָ וְקַיֵּם מַלְכוּתְ֒ךָ תָּמִיד וּמְלֹךְ עָלֵֽינוּ לְעוֹלָם וָעֶד:

(ג) יִרְאוּ עֵינֵֽינוּ וְיִשְׂמַח לִבֵּֽנוּ וְתָגֵל נַפְשֵֽׁנוּ בִּישׁוּעָתְ֒ךָ בֶּאֱמֶת בֶּאֱמֹר לְצִיּוֹן מָלַךְ אֱלֹהָֽיִךְ: יְהֹוָה מֶֽלֶךְ יְהֹוָה מָלָךְ יְהֹוָה יִמְלֹךְ לְעוֹלָם וָעֶד: כִּי הַמַּלְכוּת שֶׁלְּ֒ךָ הִיא וּלְעֽוֹלְ֒מֵי עַד תִּמְלֹךְ בְּכָבוֹד כִּי אֵין לָֽנוּ מֶֽלֶךְ אֶלָּא אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה הַמֶּֽלֶךְ בִּכְבוֹדוֹ תָּמִיד יִמְלוֹךְ עָלֵֽינוּ לְעוֹלָם וָעֶד וְעַל כָּל מַעֲשָׂיו:

(2) Blessed is Adonai forever, Amein and Amein! Blessed is Adonai from Zion Who dwells in Jerusalem, Praise God. Blessed is Adonai, God, God of Israel Who alone performs wonders. Blessed is the Name of God's glory forever and may God's glory fill the whole earth; Amein and Amein! The Glory of Adonai will endure forever; Adonai will rejoice in God's works. The Name of Adonai will be blessed from now forever. For Adonai will not cast off God's people, for the sake of God's great Name, because Adonai has determined to make you God's people. And all the people saw it and they fell on their faces, and proclaimed, “Adonai, the Lord is God! Adonai, the Lord is God!” And Adonai will be Sovereign over the whole earth; on that day Adonai will be One and God's Name One. Adonai, may Your kindness be upon us as we have hoped for You. Deliver us, Adonai, our God, gather us from the nations to give thanks to Your Holy Name, to be extolled in Your praise. All the nations which You have made will come and bow down before You, my Master, and they will give honor to Your Name. For You are great and do wondrous things, You alone are God. And we, Your people, the sheep of Your pasture, will give thanks to You forever, from generation to generation we will recount Your praise. Blessed is Adonai by day, Blessed is Adonai by night, Blessed is Adonai when we lie down, Blessed is Adonai when we rise. For in Your hand are the souls of the living and the dead: [as it is written]: for in God's hand is the soul of every living thing, and the spirit of every human being. In Your hand, I commit my spirit; You have liberated me Adonai, Almighty of truth. Our God in heaven, reveal the unity of Your Name, preserve Your kingdom always and reign over us forever and ever.

(3) May our eyes behold, our heart rejoice, and our soul exalt in Your true deliverance, when it will be said to Zion: “Your God has begun the Divine reign.” “Adonai is Sovereign, Adonai was Sovereign, Adonai will reign for ever and ever” For the kingdom is Yours and to all eternity, You will reign in glory; for we have no sovereign except You. Blessed are You, the Sovereign in the Divine glory, will always reign over us forever and ever, and over all God's creation.

Context: This collection of mostly Biblical verses comes in the weekday Ma'ariv service prior to the Amidah (and it's not done in Israel).

Prayers that mention rebuilding Jerusalem

(א) קודם פתיחת הארון אומרים:
אֵין כָּמוךָ בָאֱלהִים אֲדנָי. וְאֵין כְּמַעֲשיךָ:
מַלְכוּתְךָ מַלְכוּת כָּל עולָמִים. וּמֶמְשַׁלְתְּךָ בְּכָל דּור וָדור:
ה' מֶלֶךְ. ה' מָלָךְ. ה' יִמְלךְ לְעולָם וָעֶד:
ה' עז לְעַמּו יִתֵּן. ה' יְבָרֵךְ אֶת עַמּו בַשָּׁלום:

(ב) אַב הָרַחֲמִים. הֵיטִיבָה בִרְצונְךָ אֶת צִיּון. תִּבְנֶה חומות יְרוּשָׁלָיִם: כִּי בְךָ לְבַד בָּטָחְנוּ. מֶלֶךְ אֵל רָם וְנִשּא אֲדון עולָמִים:

(1) There is none like You among the gods, Adonai, and nothing like Your works. Your sovereignty is a sovereignty of all worlds, and Your reign is with generation upon generation. The Eternal rules. The Eternal has ruled. The Eternal will rule forever and ever. The Eternal will give strength to the Eternal's people. The Eternal will bless the Eternal's people with peace.

(2) Parent of compassion, do well with Your will upon Zion. Build the walls of Jerusalem, for in You alone we have trusted, Sovereign, uplifted and exalted Divinity, master of infinitudes.

Context: This is the beginning of the service for taking out the Torah on Shabbat and Festivals.

(יא) וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלַיִם. אָמֵן.

(11) And rebuild Jerusalem the holy city speedily in our days. Praised are You, O Lord, who in Your compassion rebuilds Jerusalem. Amen.

Context: This is the blessing about rebuilding Jerusalem. It is in Birkat HaMazon not because it has something to do with food, but rather because the rabbis wanted to make sure that people thought about Jerusalem at least 3 times a day. It is the only time that we are supposed to say “Amen” to our own blessing, and that is because this was the end of Birkat HaMazon at one point.

(א) וְלִירוּשָׁלַֽיִם עִירְ֒ךָ בְּרַחֲמִים תָּשׁוּב וְתִשְׁכּוֹן בְּתוֹכָהּ כַּאֲשֶׁר דִּבַּֽרְתָּ וּבְנֵה אוֹתָהּ בְּקָרוֹב בְּיָמֵֽינוּ בִּנְיַן עוֹלָם וְכִסֵּא דָוִד מְהֵרָה לְתוֹכָהּ תָּכִין: בָּרוּךְ אַתָּה יְהֹוָה בּוֹנֵה יְרוּשָׁלָֽיִם:

(1) And return in mercy to Jerusalem, Your city, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and may You speedily establish the throne of David therein. Praised are You, Adonai, Builder of Jerusalem.

Context: This is from the weekday Amidah, blessing 14 of 19.

(ב) בשבת
רְצֵה וְהַחֲלִיצֵנוּ יְיָ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְׁבִיעִי הַשַׁבָּת הַגָּדוֹל וְהַקָדוֹשׂ הַזֶּה. כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶיךָ לִשְׁבָּת בּוֹ וְלָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ. וּבִרְצוֹנְךָ הָנִיחַ לָנוּ יְיָ אֱלֹהֵינוּ שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ. וְהַרְאֵנוּ יְיָ אֱלֹהֵינוּ בְּנֶחָמַת צִיוֹן עִירֶךָ וּבְבִנְיַן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ כִּי אַתָּה הוּא בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת.

(2) On Sabbath say:
Be pleased, O Lord our God, to fortify us by Your commandments, and especially by the commandment of the seventh day, this great and holy Sabbath, since this day is great and holy before You, that we may rest and repose thereon in love in accordance with the precept of Your will. In Your favor, O Lord our God, grant us such repose that there be no trouble, grief or lamenting on the day of our rest. Let us, O Lord our God, behold the consolation of Zion Your city, and the rebuilding of Jerusalem Your holy city, for You are the Lord of salvation and of consolation.

Context: This is the Shabbat addition to Birkat HaMazon.

(ד) אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהֹוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ: לְעֹשֵׂה נִפְלָאוֹת גְּדוֹלוֹת לְבַדּוֹ כִּי לְעוֹלָם חַסְדּוֹ: אֵין כָּמוֹךָ בָאֱלֹהִים אֲדֹנָי וְאֵין כְּמַעֲשֶׂיךָ: יְהִי כְבוֹד יְהֹוָה לְעוֹלָם יִשְׂמַח יְהֹוָה בְּמַעֲשָׂיו: יְהִי שֵׁם יְהֹוָה מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם: יְהִי יְהֹוָה אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם אֲבוֹתֵינוּ אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ: וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ: יְהֹוָה מֶלֶךְ יְהֹוָה מָלָךְ יְהֹוָה יִמְלוֹךְ לְעוֹלָם וָעֶד: יְהֹוָה עֹז לְעַמּוֹ יִתֵּן יְהֹוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם: וְיִהְיוּ נָא אֲמָרֵינוּ לְרָצוֹן לִפְנֵי אֲדוֹן כֹּל: פותחין הארון: וַיְהִי בִּנְסֹעַ הָאָרוֹן וַיֹּאמֶר משֶׁה קוּמָה יְהֹוָה וְיָפוּצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ: קוּמָה יְהֹוָה לִמְנוּחָתֶךָ אַתָּה וַאֲרוֹן עֻזֶּךָ: כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק וַחֲסִידֶיךָ יְרַנֵּנוּ: בַּעֲבוּר דָּוִד עַבְדֶּךָ אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ: וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה. קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ. זֶה יְהֹוָה קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ: מַלְכוּתְךָ מַלְכוּת כָּל עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכָל דּוֹר וָדֹר: כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר יְהֹוָה מִירוּשָׁלָיִם:

(ה) אַב הָרַחֲמִים, הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן, תִּבְנֶה חוֹמוֹת יְרוּשָׁלָיִם: כִּי בְךָ לְבַד בָּטָחְנוּ, מֶלֶךְ אֵל רָם וְנִשָּׂא אֲדוֹן עוֹלָמִים:

(4) It has been clearly demonstrated to you that the Lord alone is God; there is none beside God (Deuteronomy 4:35). Who alone works great marvels, God’s steadfast love is eternal (Psalms 136:4). There is none like You among the gods, O Lord, and there are no deeds like Yours (Psalms 86:8). May the glory of the Lord endure forever; may the Lord rejoice in the Divine works (Psalms 104:31). Let the name of the Lord be blessed now and forever (Psalms 113:2). May the Lord our God be with us, as God was with our ancestors; may God never abandon us or forsake us (I Kings 8:57). Declare, "Deliver us, O God, our deliverer, and gather us and save us from the nations, to acclaim Your holy name, to glory in Your praise" (I Chronicles 16:35). [The Lord reigns, the Lord has reigned,] The Lord will reign for ever and ever (Exodus 15:18). May the Lord grant strength to God’s people; may the Lord bestow on God’s people wellbeing (Psalms 29:11). We open the ark. When the Ark was to set out, Moses would say, "Advance, O Lord; may Your enemies be scattered, and may Your foes flee before You (Numbers 10:35). Advance, O Lord to Your resting-place, You and Your mighty Ark! Your priests are clothed in triumph; Your loyal ones sing for joy. For the sake of Your servant David do not reject Your anointed one (Psalms 132:8-10). In that day they shall say, "This is our God; we trusted in the Lord, and God delivered us, this is the Lord, in whom we trusted; let us rejoice and exult in the Divine deliverance" (Isaiah 25:9). Your sovereignty is an eternal sovereignty; Your dominion is for all generations (Psalms 145:13). For instruction shall come forth from Zion, the word of the Lord from Jerusalem (Isaiah 2:3).

(5) [Merciful Parent,] May it please You to make Zion prosper; rebuild the walls of Jerusalem (Psalms 51:20). For we have trusted only in You, Sovereign; high and elevated God, Master of the worlds.

Context: This is the beginning of the Hakafot on Simchat Torah.

Prayers that mention Jerusalem

(א) הַשכִּיבֵנוּ ה' אֱלהֵינוּ לְשלום. וְהַעֲמִידֵנוּ מַלְכֵּנוּ לְחַיִּים וּפְרוש עָלֵינוּ סֻכַּת שלומֶךָ. וְתַקְּנֵנוּ בְּעֵצָה טובָה מִלְּפָנֶיךָ. וְהושיעֵנוּ מְהֵרָה לְמַעַן שמֶךָ. וְהָגֵן בַּעֲדֵנוּ: וְהָסֵר מֵעָלֵינוּ אויֵב דֶבֶר וְחֶרֶב וְרָעָב וְיָגון. וְהָסֵר שטָן מִלְפָנֵינוּ וּמֵאַחֲרֵינוּ. וּבְצֵל כְּנָפֶיךָ תַּסְתִּירֵנוּ. כִּי אֵל שומְרֵנוּ וּמַצִּילֵנוּ אָתָּה. כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה: וּשמור צֵאתֵנוּ וּבואֵנוּ לְחַיִים וּלְשלום מֵעַתָּה וְעַד עולָם: וּפְרוש עָלֵינוּ סֻכַּת שלומֶךָ. בָּרוּךְ אַתָּה ה' הַפּורֵש סֻכַּת שלום עָלֵינוּ וְעַל כָּל עַמּו יִשרָאֵל וְעַל יְרוּשלָיִם:

(1) Help us, Lord, to lie down in peace, and awaken us again, our Sovereign, to life. Spread over us Your shelter of peace; guide us with Your good counsel. Save us because of Your mercy. Shield us from enemies and plague, from starvation, sword, and sorrow. Remove the evil forces that surround us. Shelter us in the shadow of Your wings, O G-d, who watches over us and delivers us, our gracious and merciful Ruler. Guard our coming and our going; grant us life and peace, now and always. Spread over us the shelter of Your peace. Praised are you, Lord, who spreads the shelter of peace over us, over all G-d's people Israel, and over Jerusalem.

Context: This is the Hashkiveinu prayer, said in the evening service between Mi Chamocha and the Amidah. The Shabbat version mentions Jerusalem.

(ג) בראש-חודש ובמועדים
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא יַגִּיעַ יֵרָאֶה וְיֵרָצֶה יִשָּׁמַע יִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וְזִכְרוֹן אֲבוֹתֵינוּ, זִכְרוֹן יְרוּשָׁלַיִם עִירָךְ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדָּךְ, וְזִכְרוֹן כָּל-עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן לְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם

(ד) בראש חודש—רֹאשׁ הַחֹדֶשׁ

(ה) בפסח—חַג הַמַּצּוֹת

(ו) בסוכות—חַג הַסֻּכּוֹת

(ז) בשמיני עצרת—שְׁמִינִי עֲצֶרֶת הַחַג

(ח) בשבועות—חַג הַשָּׁבוּעוֹת

(ט) בראש השנה—הַזִּכָּרוֹן,

(י) הַזֶּה, זָכְרֵנוּ יְהֹוָה אֱלֹהֵינוּ בּוֹ לְטוֹבָה, וּפָּקְדֵנוּ בוֹ לִבְרָכָה, וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים, בִּדְבַר יְשׁוּעָה וְרַחֲמִים; חוּס וְחָנֵּנוּ, וְרַחֵם עָלֵינוּ, וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה.

(3) On New Moons and Festivals add:
Our God and God of our ancestors! May our remembrance rise and come and be accepted before You, with the remembrance of our ancestors, of Messiah the son of David Your servant, of Jerusalem Your holy city, and of all Your people the house of Israel, bringing deliverance and well-being, grace, lovingkindness and mercy, life and peace on this day of

(4) On new Moon say—The New Moon.

(5) On Passover—The Feast of Unleavened Bread.

(6) On Tabernacles—The Feast of Tabernacles.

(7) On the Eighth Day of Solemn Assembly and on the Rejoicing of the Law—The Eighth Day Feast of Solemn Assembly.

(8) On Pentecost—The Feast of Weeks.

(9) On New Year—Memorial.

(10) Remember us, O Lord our God, thereon for our wellbeing; be mindful of us for blessing, and save us unto life: by Your promise of salvation and mercy, spare us and be gracious unto us; have mercy upon us and save us; for our eyes are bent upon You, because You are a gracious and merciful God and Sovereign.

Context: This is “Ya’aleh V’yavo”, which is part of the Amidah and Birkat HaMazon on Festivals and Rosh Chodesh.

(ה) רַחֵם עַל צִיּוֹן כִּי הִיא בֵּית חַיֵּינוּ. וְלַעֲלוּבַת נֶפֶשׁ תּוֹשִׁיעַ וּתְשַׂמַּח בִּמְהֵרָה בְיָמֵינוּ: בָּרוּךְ אַתָּה יְהֹוָה. מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ:

(5) Have compassion on Zion for it is the home of our life, and the one whose soul is humiliated, deliver speedily, in our days. Praised are You, Adonai, Who causes Zion to rejoice with her children.

Context: This is one of the middle blessings of the Blessings After the Haftarah.

(ו) מִקְדַּש מֶלֶךְ עִיר מְלוּכָה. קוּמִי צְאִי מִתּוךְ הַהֲפֵכָה. רַב לָךְ שבֶת בְּעֵמֶק הַבָּכָא. וְהוּא יַחֲמול עָלַיִךְ חֶמְלָה.

(ח) הִתְנַעֲרִי מֵעָפָר קוּמִי. לִבְשי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי. עַל יַד בֶּן יִשי בֵּית הַלַּחְמִי. קָרְבָה אֶל נַפְשי גְאָלָהּ.

(י) הִתְעורְרִי הִתְעורְרִי. כִּי בָא אורֵךְ קוּמִי אורִי. עוּרִי עוּרִי שיר דַּבֵּרִי. כְּבוד ה' עָלַיִךְ נִגְלָה.

(יב) לא תֵבושי וְלא תִכָּלְמִי. מַה תִּשתּוחֲחִי וּמַה תֶּהֱמִי. בָּךְ יֶחֱסוּ עֲנִיֵּי עַמִּי. וְנִבְנְתָה עִיר עַל תִּלָּהּ.

(יד) וְהָיוּ לִמְשסָּה שאסָיִךְ. וְרָחֲקוּ כָּל מְבַלְּעָיִךְ. יָשיש עָלַיִךְ אֱלהָיִךְ. כִּמְשוש חָתָן עַל כַּלָּה.

(טז) יָמִין וּשמאל תִּפְרוצִי. וְאֶת ה' תַּעֲרִיצִי. עַל יַד אִיש בֶּן פַּרְצִי. וְנִשמְחָה וְנָגִילָה.

(6) Shrine of our sovereign, royal city, rise up, come forth from upheaval and fear no more. End your dwelling in the tear-filled valley, for with God’s compassion you will be upraised.

(8) Awake! Rise up from the dust! Dress yourself in garments of glory. By the hand of Jesse’s son, of Bethlehem’s tribe, bring my redemption without further delays.

(10) Rouse yourself, rouse yourself, for your light has come; let the light rise up and glow. Awake awake, utter songs of praise, for God’s glory is revealed to your gaze.

(12) Do not be embarrassed, do not be ashamed. Why are you downcast? Why do you moan? The poorest of your people, trust in this: the city will be rebuilt as in ancient days.

(14) Your despoilers shall be despoiled, your tormentors removed far away. God and you will celebrate together, a bride and groom in joyful embrace.

(16) You will spread out to the left and right, acclaiming Adonai our God with delight. Redeemed by the scion of Peretz’s line, we shall joyously chant songs of praise.

Context: This is verses 3-8 of L’cha Dodi, which switches from talking about Shabbat to talking about Jerusalem.

(א) רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ, וְעַל יְרוּשָׁלַיִם עִירֶךָ, וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ, וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ, וְעַל הַבַּיִת הַגָדוֹל וְהַקָדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ, אָבִינוּ, רְעֵנוּ, זוּנֵנוּ, פַרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ, וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ, לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.

(1) Have mercy, O Lord our God, upon Israel Your people, upon Jerusalem Your city, upon Zion the abiding place of Your glory, upon the kingdom of the house of David Your anointed, and upon the great and holy house that was called by Your name. O our God, our Parent, feed us, nourish us, sustain, support and relieve us, and speedily O Lord our God, grant us relief from all our troubles. We beseech You, O Lord our God, let us not be in need either of the gifts of flesh and blood or of their loans, but only of Your helping hand, which is full, open, holy and ample, so that we may not be ashamed nor confounded for ever and ever.

Context: This is from Birkat HaMazon.

(י) אֶֽבֶן שְׁתִיָּֽה. בֵּֽית הַבְּחִירָֽה. גֹּֽרֶן אׇרְנָֽן. דְּבִֽיר הַמֻּצְנָֽע. הַֽר הַמּֽוֹרִיָּֽה. וְהַֽר יֵֽרָאֶֽה. זְבֻֽל תִּפְאַרְתֶּֽךָ. חָנָֽה דָוִֽד. טֽוֹב הַלְּבָנֽוֹן. יְפֵֽה נֽוֹף מְשֽׂוֹשׂ כׇּל־הָאָֽרֶץ. כְּלִֽילַת יֹֽפִי. לִינַֽת הַצֶּֽדֶק. מָכֽוֹן לְשִׁבְתֶּֽךָ. נָוֶֽה שַֽׁאֲנָֽן. סֻכַּֽת שָׁלֵֽם. עֲלִיַּֽת שְׁבָטִֽים. פִּנַּֽת יִקְרַֽת. צִיּֽוֹן הַֽמְצֻיֶּֽנֶת. קֹֽדֶשׁ הַקֳּדָשִֽׁים. רָצֽוּף אַֽהֲבָֽה. שְׁכִינַֽת כְּבוֹדֶֽךָ. הוֹשַׁע נָא: תֵּֽל תַּלְפִּיּֽוֹת. הוֹשַׁע נָא:

(10) Foundation stone, chosen house, threshing floor of Ornan, hidden sanctuary, Mount Moriah, Mount of God is Seen, palace of Your splendor, residence of David, goodly ridge, beautifully placed, joy of all the earth, most beautiful bride, resting place of justice, place of Your dwelling, tranquil habitation, complete sukkah, pilgrimage of the tribes, precious corner, excellent Zion, holy of holies, inlaid with love, dwelling place of Your glory, please save! Hill of magnificence - please save!

Context: This is from the Hoshanot on Sukkot.

(א) שִׁ֥יר מִ֝זְמ֗וֹר לִבְנֵי־קֹֽרַח׃ (ב) גָּ֘ד֤וֹל יְהֹוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד בְּעִ֥יר אֱ֝לֹהֵ֗ינוּ הַר־קׇדְשֽׁוֹ׃ (ג) יְפֵ֥ה נוֹף֮ מְשׂ֢וֹשׂ כׇּל־הָ֫אָ֥רֶץ הַר־צִ֭יּוֹן יַרְכְּתֵ֣י צָפ֑וֹן קִ֝רְיַ֗ת מֶ֣לֶךְ רָֽב׃ (ד) אֱלֹהִ֥ים בְּאַרְמְנוֹתֶ֗יהָ נוֹדַ֥ע לְמִשְׂגָּֽב׃ (ה) כִּֽי־הִנֵּ֣ה הַ֭מְּלָכִים נ֥וֹעֲד֑וּ עָבְר֥וּ יַחְדָּֽו׃ (ו) הֵ֣מָּה רָ֭אוּ כֵּ֣ן תָּמָ֑הוּ נִבְהֲל֥וּ נֶחְפָּֽזוּ׃ (ז) רְ֭עָדָה אֲחָזָ֣תַם שָׁ֑ם חִ֝֗יל כַּיּוֹלֵדָֽה׃ (ח) בְּר֥וּחַ קָדִ֑ים תְּ֝שַׁבֵּ֗ר אֳנִיּ֥וֹת תַּרְשִֽׁישׁ׃ (ט) כַּאֲשֶׁ֤ר שָׁמַ֨עְנוּ ׀ כֵּ֤ן רָאִ֗ינוּ בְּעִיר־יְהֹוָ֣ה צְ֭בָאוֹת בְּעִ֣יר אֱלֹהֵ֑ינוּ אֱלֹ֘הִ֤ים יְכוֹנְנֶ֖הָ עַד־עוֹלָ֣ם סֶֽלָה׃ (י) דִּמִּ֣ינוּ אֱלֹהִ֣ים חַסְדֶּ֑ךָ בְּ֝קֶ֗רֶב הֵיכָלֶֽךָ׃ (יא) כְּשִׁמְךָ֤ אֱלֹהִ֗ים כֵּ֣ן תְּ֭הִלָּתְךָ עַל־קַצְוֵי־אֶ֑רֶץ צֶ֝֗דֶק מָלְאָ֥ה יְמִינֶֽךָ׃ (יב) יִשְׂמַ֤ח ׀ הַר־צִיּ֗וֹן תָּ֭גֵלְנָה בְּנ֣וֹת יְהוּדָ֑ה לְ֝מַ֗עַן מִשְׁפָּטֶֽיךָ׃ (יג) סֹ֣בּוּ צִ֭יּוֹן וְהַקִּיפ֑וּהָ סִ֝פְר֗וּ מִגְדָּלֶֽיהָ׃ (יד) שִׁ֤יתוּ לִבְּכֶ֨ם ׀ לְֽחֵילָ֗הֿ פַּסְּג֥וּ אַרְמְנוֹתֶ֑יהָ לְמַ֥עַן תְּ֝סַפְּר֗וּ לְד֣וֹר אַֽחֲרֽוֹן׃ (טו) כִּ֤י זֶ֨ה ׀ אֱלֹהִ֣ים אֱ֭לֹהֵינוּ עוֹלָ֣ם וָעֶ֑ד ה֖וּא יְנַהֲגֵ֣נוּ עַל־מֽוּת׃ {פ}

(1) A song. A psalm of the Korahites. (2) The LORD is great and much acclaimed
in the city of our God,
God’s holy mountain—
(3) fair-crested, joy of all the earth,
Mount Zion, summit of Tzafon,
city of the great ruler.
(4) Through its citadels, God has become known as a haven. (5) See, the kings joined forces;
they advanced together.
(6) At the mere sight of it they were stunned,
they were terrified, they panicked;
(7) they were seized there with a trembling,
like a woman in the throes of labor,
(8) as the Tarshish fleet was wrecked
in an easterly gale.
(9) The likes of what we heard we have now witnessed
in the city of the LORD of hosts,
in the city of our God—
may God preserve it forever! Selah.

(10) In Your temple, God,
we meditate upon Your faithful care.
(11) The praise of You, God, like Your name,
reaches to the ends of the earth;
Your right hand is filled with beneficence.
(12) Let Mount Zion rejoice!
Let the towns of Judah exult,
because of Your judgments.

(13) Walk around Zion,
circle it;
count its towers,
(14) take note of its ramparts;
go through-d its citadels,

that you may recount it to a future age.
(15) For God—the Lord is our God forever; the Lord will lead us evermore.-d

Context: This is Psalm 48. It is the Psalm for Monday.

Prayers that mention Israel as our inheritance

(ז) וְהָיָה אִם־שָׁמֹֽעַ תִּשְׁמְ֒עוּ אֶל־מִצְוֹתַי אֲשֶׁר֯ אָ֯נֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהֹוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל֯־לְ֯בַבְכֶם וּבְכָל־נַפְשְׁ֒כֶם: וְנָתַתִּי מְטַר֯־אַ֯רְצְ֒כֶם בְּעִתּוֹ֯ י֯וֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶֽךָ וְתִירשְׁ֒ךָ וְיִצְהָרֶֽךָ: וְנָתַתִּי עֵֽשֶׂב֯ בְּ֯שָׂדְ֒ךָ לִבְהֶמְתֶּֽךָ וְאָכַלְתָּ וְשָׂבָֽעְתָּ: הִשָּׁמְ֒רוּ לָכֶם פֶּן֯־יִ֯פְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים֯ אֲ֯חֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם: וְחָרָה אַף־יְהֹוָה בָּכֶם וְעָצַר֯ אֶ֯ת־הַשָּׁמַֽיִם וְלֹּא֯־יִ֯הְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת֯־יְ֯בוּלָהּ וַאֲבַדְתֶּם֯ מְ֯הֵרָה מֵעַל הָאָֽרֶץ הַטֹּבָה אֲשֶׁר֯ יְ֯הֹוָה נֹתֵן לָכֶם: וְשַׂמְתֶּם֯ אֶ֯ת־דְּבָרַי֯ אֵֽ֯לֶּה עַל֯־לְ֯בַבְכֶם וְעַל־נַפְשְׁ֒כֶם וּקְשַׁרְתֶּם֯ אֹ֯תָם לְאוֹת עַל֯־יֶ֯דְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם: וְלִמַּדְתֶּם֯ אֹ֯תָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶֽךָ וּבִשְׁעָרֶֽיךָ: לְמַֽעַן֯ יִ֯רְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַֽיִם עַל־הָאָֽרֶץ:

(7) And it will be— if you vigilantly obey My commandments which I command you this day, to love the Lord your God, and serve God with your entire hearts and with your entire souls— that I will give rain for your land in its proper time, the early (autumn) rain and the late (spring) rain; and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed and you turn astray, and you worship alien gods and bow to them. And the Lord’s fury will blaze among you, and God will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly from the good land which the Lord gives you. Place these words of Mine upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for a symbol between your eyes. And you shall teach them to your children, to speak them when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which the Lord swore to your ancestors to give them [for as long] as the heavens are above the earth.

Context: This is the second paragraph of the Shema. It comes from Deuteronomy 11.

(ח) הוֹד֤וּ לַֽיהֹוָה֙ קִרְא֣וּ בִשְׁמ֔וֹ הוֹדִ֥יעוּ בָעַמִּ֖ים עֲלִילֹתָֽיו׃ (ט) שִׁ֤ירוּ לוֹ֙ זַמְּרוּ־ל֔וֹ שִׂ֖יחוּ בְּכׇל־נִפְלְאֹתָֽיו׃ (י) הִֽתְהַלְלוּ֙ בְּשֵׁ֣ם קׇדְשׁ֔וֹ יִשְׂמַ֕ח לֵ֖ב מְבַקְשֵׁ֥י יְהֹוָֽה׃ (יא) דִּרְשׁ֤וּ יְהֹוָה֙ וְעֻזּ֔וֹ בַּקְּשׁ֥וּ פָנָ֖יו תָּמִֽיד׃ (יב) זִכְר֗וּ נִפְלְאֹתָיו֙ אֲשֶׁ֣ר עָשָׂ֔ה מֹפְתָ֖יו וּמִשְׁפְּטֵי־פִֽיהוּ׃ (יג) זֶ֚רַע יִשְׂרָאֵ֣ל עַבְדּ֔וֹ בְּנֵ֥י יַעֲקֹ֖ב בְּחִירָֽיו׃ (יד) ה֚וּא יְהֹוָ֣ה אֱלֹהֵ֔ינוּ בְּכׇל־הָאָ֖רֶץ מִשְׁפָּטָֽיו׃ (טו) זִכְר֤וּ לְעוֹלָם֙ בְּרִית֔וֹ דָּבָ֥ר צִוָּ֖ה לְאֶ֥לֶף דּֽוֹר׃ (טז) אֲשֶׁ֤ר כָּרַת֙ אֶת־אַבְרָהָ֔ם וּשְׁבוּעָת֖וֹ לְיִצְחָֽק׃ (יז) וַיַּעֲמִידֶ֤הָ לְיַֽעֲקֹב֙ לְחֹ֔ק לְיִשְׂרָאֵ֖ל בְּרִ֥ית עוֹלָֽם׃ (יח) לֵאמֹ֗ר לְךָ֙ אֶתֵּ֣ן אֶֽרֶץ־כְּנָ֔עַן חֶ֖בֶל נַחֲלַתְכֶֽם׃ (יט) בִּהְיֽוֹתְכֶם֙ מְתֵ֣י מִסְפָּ֔ר כִּמְעַ֖ט וְגָרִ֥ים בָּֽהּ׃ (כ) וַיִּֽתְהַלְּכוּ֙ מִגּ֣וֹי אֶל־גּ֔וֹי וּמִמַּמְלָכָ֖ה אֶל־עַ֥ם אַחֵֽר׃ (כא) לֹֽא־הִנִּ֤יחַ לְאִישׁ֙ לְעׇשְׁקָ֔ם וַיּ֥וֹכַח עֲלֵיהֶ֖ם מְלָכִֽים׃ (כב) אַֽל־תִּגְּעוּ֙ בִּמְשִׁיחָ֔י וּבִנְבִיאַ֖י אַל־תָּרֵֽעוּ׃ {פ}
(כג) שִׁ֤ירוּ לַֽיהֹוָה֙ כׇּל־הָאָ֔רֶץ בַּשְּׂר֥וּ מִיּֽוֹם־אֶל־י֖וֹם יְשׁוּעָתֽוֹ׃ (כד) סַפְּר֤וּ בַגּוֹיִם֙ אֶת־כְּבוֹד֔וֹ בְּכׇל־הָעַמִּ֖ים נִפְלְאֹתָֽיו׃ (כה) כִּי֩ גָד֨וֹל יְהֹוָ֤ה וּמְהֻלָּל֙ מְאֹ֔ד וְנוֹרָ֥א ה֖וּא עַל־כׇּל־אֱלֹהִֽים׃ (כו) כִּ֠י כׇּל־אֱלֹהֵ֤י הָֽעַמִּים֙ אֱלִילִ֔ים וַיהֹוָ֖ה שָׁמַ֥יִם עָשָֽׂה׃ (כז) ה֤וֹד וְהָדָר֙ לְפָנָ֔יו עֹ֥ז וְחֶדְוָ֖ה בִּמְקֹמֽוֹ׃ (כח) הָב֤וּ לַֽיהֹוָה֙ מִשְׁפְּח֣וֹת עַמִּ֔ים הָב֥וּ לַיהֹוָ֖ה כָּב֥וֹד וָעֹֽז׃ (כט) הָב֥וּ לַֽיהֹוָ֖ה כְּב֣וֹד שְׁמ֑וֹ שְׂא֤וּ מִנְחָה֙ וּבֹ֣אוּ לְפָנָ֔יו הִשְׁתַּחֲו֥וּ לַֽיהֹוָ֖ה בְּהַדְרַת־קֹֽדֶשׁ׃ (ל) חִ֤ילוּ מִלְּפָנָיו֙ כׇּל־הָאָ֔רֶץ אַף־תִּכּ֥וֹן תֵּבֵ֖ל בַּל־תִּמּֽוֹט׃ (לא) יִשְׂמְח֤וּ הַשָּׁמַ֙יִם֙ וְתָגֵ֣ל הָאָ֔רֶץ וְיֹאמְר֥וּ בַגּוֹיִ֖ם יְהֹוָ֥ה מָלָֽךְ׃ (לב) יִרְעַ֤ם הַיָּם֙ וּמְלוֹא֔וֹ יַעֲלֹ֥ץ הַשָּׂדֶ֖ה וְכׇל־אֲשֶׁר־בּֽוֹ׃ (לג) אָ֥ז יְרַנְּנ֖וּ עֲצֵ֣י הַיָּ֑עַר מִלִּפְנֵ֣י יְהֹוָ֔ה כִּי־בָ֖א לִשְׁפּ֥וֹט אֶת־הָאָֽרֶץ׃ (לד) הוֹד֤וּ לַֽיהֹוָה֙ כִּ֣י ט֔וֹב כִּ֥י לְעוֹלָ֖ם חַסְדּֽוֹ׃ (לה) וְאִמְר֕וּ הוֹשִׁיעֵ֙נוּ֙ אֱלֹהֵ֣י יִשְׁעֵ֔נוּ וְקַבְּצֵ֥נוּ וְהַצִּילֵ֖נוּ מִן־הַגּוֹיִ֑ם לְהֹדוֹת֙ לְשֵׁ֣ם קׇדְשֶׁ֔ךָ לְהִשְׁתַּבֵּ֖חַ בִּתְהִלָּתֶֽךָ׃ (לו) בָּר֤וּךְ יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל מִן־הָעוֹלָ֖ם וְעַ֣ד הָעֹלָ֑ם וַיֹּאמְר֤וּ כׇל־הָעָם֙ אָמֵ֔ן וְהַלֵּ֖ל לַיהֹוָֽה׃ {פ}

(8) “Praise the LORD;
call on God's name;
proclaim God's deeds among the peoples.
(9) Sing praises unto God;
speak of all God's wondrous acts.
(10) Exult in God's holy name;
let all who seek the LORD rejoice.
(11) Turn to the LORD, to God's might;
seek God's presence constantly.
(12) Remember the wonders God has done;
God's portents and the judgments God has pronounced,
(13) O offspring of Israel, God's servant,
O descendants of Jacob, God's chosen ones.
(14) God is the LORD our God;
God's judgments are throughout the earth.
(15) Be ever mindful of God's covenant,
the promise God gave for a thousand generations,
(16) that God made with Abraham,
swore to Isaac,
(17) and confirmed in a decree for Jacob,
for Israel, as an eternal covenant,
(18) saying, ‘To you I will give the land of Canaan
as your allotted heritage.’
(19) You were then few in number,
a handful, merely sojourning there,
(20) wandering from nation to nation,
from one kingdom to another.
(21) God allowed no one to oppress them;
God reproved kings on their account,
(22) ‘Do not touch My anointed ones;
do not harm My prophets.’

(23) “Sing to the LORD, all the earth.
proclaim God's victory day after day.
(24) Tell of God's glory among the nations,
God's wondrous deeds among all peoples.
(25) For the LORD is great and much acclaimed,
God is held in awe by all divine beings.
(26) All the gods of the peoples are mere idols,
but the LORD made the heavens.
(27) Glory and majesty are before God;
strength and joy are in God's place.

(28) “Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength.
(29) Ascribe to the LORD the glory of the Divine name,
bring tribute and enter before God,
bow down to the LORD majestic in holiness.
(30) Tremble in God's presence, all the earth!
The world stands firm; it cannot be shaken.
(31) Let the heavens rejoice and the earth exult;
let them declare among the nations, “The LORD is Sovereign!”
(32) Let the sea and all within it thunder,
the fields and everything in them exult;
(33) then shall all the trees of the forest shout for joy
at the presence of the LORD,
for God is coming to rule the earth.
(34) Praise the LORD for God is good;
His steadfast love is eternal.
(35) Declare:
Deliver us, O God, our deliverer,
and gather us and save us from the nations,
to acclaim Your holy name,
to glory in Your praise.
(36) Blessed is the LORD, God of Israel, from eternity to eternity.” And all the people said, “Amen” and “Praise the LORD.”-f

Context: This is from P’sukei D’zimra, right after “Baruch She’amar”.

Prayers that Mention Israel

(ג) ברכה לקהל:
מִי שֶׁבֵּרַךְ אֲבותֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקב. הוּא יְבָרֵךְ אֶת כָּל הַקָּהָל הַקָּדושׁ הַזֶּה עִם כָּל קְהִלּות הַקּדֶשׁ. הֵם וּנְשֵׁיהֶם וּבְנֵיהֶם וּבְנותֵיהֶם וְכָל אֲשֶׁר לָהֶם. וּמִי שֶׁמְּיַחֲדִים בָּתֵּי כְנֵסִיּות לִתְפִלָּה. וּמִי שֶׁבָּאִים בְּתוכָם לְהִתְפַּלֵּל. וּמִי שֶׁנּותְנִים נֵר לַמָּאור וְיַיִן לְקִדּוּשׁ וּלְהַבְדָּלָה וּפַת לְאורְחִים וּצְדָקָה לָעֲנִיִּים. וְכָל מִי שֶׁעוסְקִים בְּצָרְכֵי צִבּוּר ובְבִנְיַן אֶרֶץ יִשְֹרַאֵל בֶּאֱמוּנָה. הַקָּדושׁ בָּרוּךְ הוּא יְשַׁלֵּם שכָרָם וְיָסִיר מֵהֶם כָּל מַחֲלָה וְיִרְפָּא לְכָל גּוּפָם וְיִסְלַח לְכָל עֲונָם. וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשה יְדֵיהֶם עִם כָּל יִשרָאֵל אֲחֵיהֶם. וְנאמַר אָמֵן:

May the One who blessed our ancestors, Abraham, Isaac, and Jacob, (Sarah, Rebecca, Rachel, and Leah), bless this entire congregation, together with all other holy congregations: they, their families, and all that is theirs; along with those who devote themselves to establish synagogues for prayer, as well as those who enter them to pray, and those who provide for their maintenance, wine for Kiddush and Havdalah, food for guests, bread for the hungry, tzedakah for the poor, and shelter for the homeless; and all who faithfully devote themselves to the needs of this community and the Land of Israel. May the Holy One reward them, remove sickness from them, heal them, and forgive their sins. May God bless them by making all their worthy endeavors prosper, as well as those of the entire people Israel, their brothers and sisters. And let us say: Amen.

Context: This is from the Torah service, right after the Blessings After the Haftarah.

Prayers for the modern State of Israel

הַרָחֲמָן הוּא יְבֲרֵךְ אֶת מְדִינַת יִשְֹרַאֵל רֵאשִית צְמִיחַת גְאולַתֵינו.

(9) May the All-merciful bless the State of Israel, the beginning of the flowering of redemption.

Context: This is from Birkat HaMazon. It is after the Bamarom paragraph and before the Harachaman for the Mashiach.

(א) אָבִינוּ שֶׁבַּשָּׁמַיִם,

(ב) צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ,

(ג) בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל,

(ד) רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ.

(ה) הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ,

(ו) וּפְרֹשׂ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ,

(ז) וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ,

(ח) וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ.

(ט) חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קׇדְשֵׁנוּ,

(י) וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה

(יא) וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם,

(יב) וְנָתַתָּ שָׁלוֹם בָּאָרֶץ,

(יג) וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.

(יד) וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל,

(טו) פְּקׇד נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם,

(טז) וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ

(יז) וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ,

(יח) כַּכָּתוּב בְּתוֹרַת מֹשֶׁה עַבְדֶּךְ (דברים ל,ד-ו):

(יט) "אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם,

(כ) מִשָּׁם יְקַבֶּצְךָ יְיָ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ.

(כא) וֶהֱבִיאֲךָ יְיָ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ,

(כב) וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ.

(כג) וּמָל יְיָ אֱלֹהֶיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶךָ,

(כד) לְאַהֲבָה אֶת יְיָ אֱלֹהֶיךָ בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ,

(כה) לְמַעַן חַיֶּיךָ".

(כו) וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ,

(כז) וְלִשְׁמֹר אֶת כׇּל דִּבְרֵי תּוֹרָתֶךָ,

(כח) וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ,

(כט) לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתֶךָ.

(ל) הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ

(לא) עַל כׇּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ,

(לב) וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ:

(לג) "יְיָ אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ,

(לד) וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה!"

(לה) אָמֵן סֶלָה.

(1) Avinu Shebashamim

(2) Rock and Redeemer of Israel

(3) Bless the State of Israel

(4) The start of flowering of Redemption

(5) Shield it with Your love

(6) Spread over it the shelter of Your peace

(7) Guide its leaders and advisors with Your light and Your truth.

(8) Establish for them Your good counsel.

(9) Strengthen the hands of the defenders of our Holy Land

(10) Cause them to inherit, our God, deliverance

(11) Place the crown of victory upon them

(12) Give the land peace

(13) And everlasting joy to its inhabitants

(14) And visit all our brethren of the house of Israel,

(15) in all the lands where they are scattered,

(16) and bring them rapidly to Zion, Your city

(17) and to Jerusalem, where Your name lives,

(18) as it says in the Torah of Moses, Your servant:

(19) Even if your dwelling is at the end of the sky,

(20) G-d will congregate you from there,

(21) and bring you from there, and will bring you toward the land that your ancestors inherited and you will inherit it

(22) and G-d shall benefit you and multiply your numbers greater than your ancestors. (Deut. 30)

(23) Then the LORD your God will open up your heart and the hearts of your offspring

(24) to love the LORD your God with all your heart and soul,

(25) in order that you may live.

(26) Unify our hearts to love and worship Your name

(27) and to keep all that is in Your Torah,

(28) and send us the son of David, the Messiah of Your justice,

(29) to redeem those who wait for Your salvation.

(30) Appear with the glory and the pride of Your strength,

(31) in front of all the inhabitants of the Universe,

(32) and all those who have breath will say:

(33) The G-d of Israel is the Sovereign,

(34) and the Lord reigns over everything.

(35) Amen, forever.

Context: This is the Prayer for the State of Israel. It is in the Torah Service, after the Haftarah and before the Torah is returned to the Ark.

With appreciation to: Cantor Neil Schwartz, Rabbi Mike Rascoe, and Sara Wolkenfeld

Appendix: A History of “Next Year in Jerusalem”

By: Dr. Sarit Kattan Gribetz

See for the full text

The Passover Seder formally begins and ends with a pair of hopeful declarations. Magid opens with Ha Lahma Anya, an invitation welcoming all those who have no place to eat and a declaration that this year we are here, but next year we hope to be in the Land of Israel; this year we are enslaved, but next year we hope to be free. Nirtzah, the final section of the Seder, likewise includes a similar (though notably not identical) declaration: “Next year in Jerusalem!”

The short yet powerful phrase “Next year in Jerusalem” orients the future both temporally (“next year”) and spatially (“in Jerusalem”). “Next year” promotes conceiving a better future, not in the distant future but in the imaginable future. A better time. The words “in Jerusalem” reinforce the notion of Jerusalem as a place of longing and encourage hope for return, but they also function metaphorically – Jerusalem as an idea. A better place. “Next year in Jerusalem” can thus mean at least two things simultaneously. First, literally, the hope that by next year redemption to Jerusalem will have arrived. And second, figuratively, the desire for a future that is better than the present in which we are currently living – that we’ll figuratively be in Jerusalem. In a better time and place.

The History of “Next Year”

In a poem for the conclusion of Yom Kippur, the twelfth-century poet Judah ha-Levi asks God, as the sun sets and the day wraps up, to forgive Israel and assist those who are suffering. He ends the stanza with the hopeful phrase “Next year in Jerusalem!”

For ha-Levi, traveling to Jerusalem was more than a poetic fantasy. He desperately wanted to be in the city, writing to his friend Halfon ha-Levi that “I have no secret wish, only the open one that I made plain to you and that I laid out before your lofty presence – to go eastward as soon as possible, if God’s will grants me assistance” (trans. R.P. Scheindlin).

Ha-Levi’s desire to travel to Zion was indeed no secret: anyone who reads his writings learns how deeply he felt this urge, declaring most famously: “My heart is in the east, but the rest of me is far in the west.” This wish for Jerusalem emerged out of a long tradition of Jewish longing to return from exile. It also developed within ha-Levi’s own contemporary context, including the First Crusade and its aftermath, which prompted communities of Christians, Muslims, and Jews to renew their attachment to Jerusalem and enlivened their imaginations about it. Later in the same poem in which ha-Levi declares that his heart is in the east, he references Crusader Jerusalem explicitly: “How, in the bonds of the Moor / Zion chained to the Cross / Can I do what I’ve vowed to and must?” (trans. H. Halkin).

Ha-Levi’s poetic phrase – “Next year in Jerusalem” – is one of the very earliest instances of it in extant Jewish sources. A variation, “in Jerusalem next year,” appears in an eleventh-century piyyut for Shabbat ha-Gadol composed by the French Rabbi Joseph ben Samuel Bonfils, known in Hebrew as Yosef Tuv Elem, attested in Ashkenazi Mahzorim through the modern period. (Bonfils also authored Hasal Siddur Pesach, which was later incorporated into the conclusion of the Passover Seder. Even though in most contemporary Haggadot “Next year in Jerusalem” immediately follows Hasal Siddur Pesach, these two passages’ inclusion into the Haggadah seem to have unconnected histories – “Next year in Jerusalem” was included earlier, and at first they were two separate Seder customs.) Some early Geniza documents use the phrase “Next year in Jerusalem” as well, often as a formulaic wish or greeting – including in a letter about Judah ha-Levi’s arrival in Alexandria on his way to Jerusalem in 1141!

Precisely when and where the practice of ending the Passover Seder with the hopeful “Next year in Jerusalem!” originated is unclear. It was certainly a medieval addition, perhaps emerging in a Crusader or post-Crusader European and Iberian context and becoming far more widespread in the centuries thereafter, though a more thorough search through the documents of the Cairo Geniza might reveal that the custom developed even before then. One of the earliest extant Haggadot to include the phrase is the Bird’s Head Haggadah from the early fourteenth-century Rhineland, a region devastated by the Crusades some decades earlier. This Haggadah includes the words “Next year in Jerusalem” in big letters before the final blessing on wine; an intricate depiction of Jerusalem’s gates, with people entering the city, appears on the facing page.

By the fifteenth century, the custom of reciting the phrase was more common – the phrase appears far more frequently in Haggadah manuscripts after the fourteenth century. The Barcelona Haggadah from Catalonia, dated to 1370, dedicates a full, ornate page to the words “Next year in Jerusalem, Amen.” The phrase also appears in large lettering in the Rothschild Haggadah (c. 1450) from Northern Italy and the Washington Haggadah (1478) from Germany. It was not confined to a single region, but is attested in a broader European landscape from Catalonia to Italy and the German lands. Many other Haggadah manuscripts from this period do not include the phrase, however, suggesting that it was by no means a universal custom to recite it. The fifteenth-century Rabbi Isaac Tyrnau records in his Sefer Minhagim that after drinking the fourth cup of wine and reciting the blessing after it, members of the seder say “Next year in Jerusalem”; he explains that this declaration, together with Hasal Siddur Pesach, formally ends the Seder and beckons participants not to eat or drink anything after reciting those words. Despite Tyrnau’s precise instructions for when to recite the phrase, its location shifts around in manuscripts and printed editions, all the way to the present day.

The custom of concluding the Seder by reciting “Next year in Jerusalem” became more widespread with time, almost the default practice, especially by the nineteenth and twentieth centuries, when Jewish communities all over the world had easier means of sharing texts and traditions. Its meaning was adapted to numerous contemporary circumstances and contexts. Yet in many Haggadah traditions it was never added, and in some it was deliberately omitted. It did not gain the formal status that many other parts of the Haggadah did: the phrase has an especially exciting history precisely because it remained so flexible and could speak to so many circumstances.

Rabbi Tevele Bondi, in his 1898 commentary on the Haggadah titled Maarechet Heidenheim, explicitly connects the Ha Lahma Anya, found at the beginning of the Seder, to the final declaration of “Next year in Jerusalem,” placed at the conclusion of the Seder. Bondi writes that the Seder is bookended by these paired declarations because it is the merit of charity, exemplified by the Ha Lahma Anya, that will lead to an eventual return to Jerusalem. Action guided by the values of generosity and welcoming those who are enslaved, oppressed, impoverished, and hungry will facilitate the redemption promised by the evening’s conclusions, and by the Passover narrative itself. The beginning of the Seder encourages us to be driven in our actions and our words by our values, and the end of the Seder promises that doing so will eventually lead us to a better time and place.