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In 2020, at the height of the pandemic, Rabbi Sacks invited Ishay Ribo and Sivan Rahav Meir to lift people’s spirits with an online encounter of words and music, entitled “The Spirituality of Song.”
In 2023, as part of the inaugural Sacks Scholars retreat in Jerusalem, Ishay and Sivan continued that conversation, in memory of Rabbi Sacks.
Songs and Commentaries
He is Filled with Love
| חוֹשֵׂךְ שִׁבְטוֹ | He withholds His staff |
| מִבְּלִי לַחֲשֹׂךְ אֶת אַהֲבָתוֹ | Without withholding His love |
| מוֹשִׁיט אֶת שַׁרְבִיטוֹ | He holds out His sceptre |
| לְכָל הַפּוֹשֵׁט יָדוֹ | To whoever reaches out their hand |
| עַיִן לֹא מַעְלִים מֵעַל צֹאן מַרְעִיתוֹ | He never looks away from His flock |
| גַּם כְּשֶׁאָנוּ שִׁבְרֵי כֵלִים | Even when we’re a wreck |
| עוֹדֵנוּ כְּלִי חֶמְדָּתוֹ | We’re still His most precious commodity |
| תּוֹכוֹ רָצוּף אַהֲבָה רָצוּף אַהֲבָה | For He is filled with love, filled with love |
| בֵּיתוֹ צָפוּף לִרְוָחָה | His Home is spaciously crowded, |
| צָפוּף לִרְוָחָה | Spaciously crowded |
| מַמְצִיא לָנוּ מְחִילָה | Granting us pardon |
| לֹא רַק בִּשְׁעַת הַנְּעִילָה | Not just at Ne’ilah time |
| לְךָ דוּמִיָּה תְהִלָּה | Praise befits You |
| יָדָיו רָב לוֹ | His hands contain power |
| וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ | And there was no beginning to His beginning |
| גַּם הַשִּיׁרָה כְּחוֹל הַיָּם | Even a song as vast as the sand |
| הִיא רַק מִקְצָת שִׁבְחוֹ | Is only a fraction of His praise |
| לִפְנִים מִשּׁוּרַת הַדִּין | Beyond the letter of the law |
| מַנְהִיג אֶת עוֹלָמוֹ | He leads His world |
| וּמִלִּפְנֵי הַמַּלְאָכִים | And before the angels |
| דּוֹרֵשׁ בִּשְׁלוֹם עַמּוֹ | He provides for the safety of His people |
| עָתִיד הוּא לָתֵת פְּאֵר תַּחַת אֵפֶר | He shall “Give them glory instead of ashes |
| שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל | The festive ointment instead of mourning, |
| מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה | A garment of splendour instead of a drooping spirit." |
Rabbi Sacks’ Commentary
Judaism took love and made it the centre of the universe. Three loves. “You shall love the Lord your God with all your heart, with all your soul and with all your might” (Deut. 6:5). “You shall love your neighbour as yourself” (Lev. 19:18). And “You shall love the stranger, for you were once strangers in a strange land” (Lev. 19:33–34). And these loves are a reflex of God’s love for us. We exist because God loves. And when we love, God’s light enters our soul. Loving others, we learn to love God and feel the fullness of His love for us. Opening ourselves to something other than ourselves, we become more than we currently are.
The Voice of My Beloved
| קוֹל דּוֹדִי הִנֵּה זֶה בָּא כָּכָה מְסַפְּרִים | The voice of my beloved, behold it is coming, that's what they say |
| לְהָסִיר אֶת כָּל הָרַע וְאֶת קַרְנֵנוּ לְהָרִים | To remove all evil, and to lift up our horn, |
| מִתּוֹךְ תְּהוֹמוֹת עָפָר | From the depths of the dust. |
| וּלְהָקִיץ נִרְדָּמִים עִם תְּרוּעַת שׁוֹפָר | And to awaken those who sleep, at the sound of the shofar. |
| קוֹל דּוֹדִי הִנֵּה זֶה בָּא | The voice of my beloved, behold it is coming |
| כָּךְ פָּשְׁטָה לָהּ הַשְּׁמוּעָה | That's the rumour that is spreading |
| וְכָל תִּינוֹק שֶׁנִּשְׁבָּה קִבֵּל אֶת הַנְּבוּאָה | And every captive baby received the prophecy |
| אָז בּוֹא נֵצֵא לִקְרָאתוֹ בְּתֻפִּים וְעוּגָב | So come and let's go out to meet Him, with drums and flute |
| שִׁירוּ לוֹ זַמְּרוּ לוֹ | Sing to Him, Sing praises. |
| אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו | How blessed is the people whose God is the Lord. |
| וְאָז יָפוּחַ הַיּוֹם וְהַשֶּׁקֶר יִתְאַדֶּה | And then the day will break and the lie will evaporate |
| אָז יָצְאוּ בְּמָחוֹל כָּל אַיָּלוֹת הַשָּׂדֶה | Then all the does of the field will go forth in dance |
| וִידַלְּגוּ עַל הֶהָרִים וְלֹא מֵחֲמַת אֵימַת הַשּׁוּעָלִים | And skip upon the mountains and not from the fear of foxes |
| וּמֵחַגְוֵי הַסֶּלַע יִזְרְמוּ מַיִם חַיִּים | And out of the clefts of the rock, fresh water shall flow forth |
| בֵּין סִתְרֵי הַמַּדְרֵגָה לְהַשְׁקוֹת שׁוֹשַׁנַּת הָעֲמָקִים | From the hidden places of the terrace, to irrigate the lily of the valley |
| וּלְהָקִים מִשְׁכָּן שֶׁיָּסִיר אֶת סִבְלוּתֵנוּ מִכָּאן | And to establish the tabernacle, that will remove our suffering here |
| קוֹל דּוֹדִי דּוֹפֵק פִּתְחוּ לִי בָּנַי | The voice of my beloved is knocking, open to me my son |
| הִגִּיעַ זְמַן גְּאֻלַּתְכֶם | The time of your redemption has arrived |
| וּלְצָרוּתְכֶם אָמַרְתִּי דַּי | And I have said ‘enough’ to your troubles |
| וּבָאתִי לְבַשֵּׂר | And I have come to bring good tidings |
| שֶׁלֹּא תִּבְכִּי יוֹתֵר רָחֵל | That you will no longer weep Rachel |
| מְרִיחִים אֶת הַמָּשִׁיחַ יוֹתֵר מִכָּל אַבְקַת רוֹכֵל | We sense the Messiah more than fragrant powder |
| שָׁלוֹם לְךָ דּוֹדִי הַצַּח וְהָאַדְמוֹן | Shalom to you my beloved, pure and ruddy |
| שְׁפֹךְ חֲמָתְךָ עַל אֲבָנִים וְהָשֵׁב לְבִצָּרוֹן | Pour out your wrath on rocks, and return to the fortress |
| בְּרַחֲמִים כִּי לְרַחֲמֶיךָ | In mercy, for in mercy |
| אֵין זִכָּרוֹן שֶׁיָּכִיל אֶת כָּל הַנְּתוּנִים | There is no memory that can contain all the data |
Rabbi Sacks’ Commentary
Judaism is the only civilisation whose golden age is in the future. When Moses asked at the Burning Bush how to describe God, God replied: Ehyeh asher ehyeh (Ex. 3:14): “I will be what I will be”. God was saying: “You must trust Me. The destination to which I am calling you is just beyond the visible horizon.” So it was. So it is. We are the people who honour the past but keep walking to the future, to meet God who, we know, is coming to meet us. The Jewish vision of the future – of peace, love, respect for humanity and nature – has never been surpassed.
Judaism is a sacred journey to the future God asks us to build.
Days are Coming
| פָּזִיז מַעֲשִׂים בָּהוּל תְּנוּעוֹת | Hasty acts, rushed movements |
| אֵין עוֹד פְּנַאי לְהַמְתִּין וְלֹא זְמַן לְחַכּוֹת | There's no more leisure to await and no time to wait |
| יְרִידַת הַדּוֹרוֹת | The decline of the generations |
| כַּנִּרְאֶה הַסִּבָּה לַעֲלִיַּת הַתּוֹרוֹת | Probably the reason for the increase of lines |
| בַּקֻּפָּה הָרָאשִׁית | To the main cash register |
| שָׁמַעְנוּ לַפִּידִים וְרָאִינוּ אֶת הַקּוֹלוֹת | We heard torches and we saw the voices |
| אֶת הָהָר עָשָׁן לְמַעַן ה' | The mountain smoking, for God's sake, |
| אֵיךְ עוֹד הַלֵּב הַזֶּה יָשֵׁן | How could this heart still be sleeping |
| בְּתוֹר לַקֻּפָּה הָרָאשִׁית | In the line for the main cash register |
| עַרְפִלֵּי טֹהַר | Purifying mists |
| לֹא בְחַיִל וְלֹא בְכֹחַ | Not by means of army nor force |
| רַק בְּשֵׁם וּמַלְכוּת | Only by God’s Name |
| כְּשֶׁזֶּה יָבוֹא זֶה יָבוֹא זֶה יָבוֹא | When it will come, it will come, it will come |
| בְּלִי מָקוֹם לִטְעוֹת | With no room for mistakes |
| הִנֵּה יָמִים בָּאִים נְאֻם ה' אֱלוֹקִים | Days are coming, declares the Lord |
| לֹא רָעָב לְלֶחֶם | No hunger for bread |
| לֹא צָמֵא לַמַּיִם | No thirst for water |
| עֲרַל שְׂפָתַיִם נָבוּב לוּחוֹת | Tongue-tied and hollow |
| אִם לְלַמֵּד עָלֵינוּ זְכוּת | If teaching us is a merit |
| זֶה עַל הָרָצוֹן לְשַׁנּוֹת | This is the will to change |
| לְהָסִיר מַסֵּכוֹת | To remove the masks |
| זְמַן לְגִלּוּי הַפָּנִים | Time to reveal the face |
| לֹא רָעָב לְלֶחֶם לֹא צָמֵא לַמַּיִם | No hunger for bread, no thirst for water |
| רַק דִּבּוּרִים שֶׁל אֱמֶת הַמַּשְׂבִּיעִים אֶת הַלֵּב | Only words of truth that satisfy the heart |
| יְרִידַת הַדּוֹרוֹת | The decline of the generations |
| כַּנִּרְאֶה הַסִּבָּה לַעֲלִיַּת הַתּוֹרוֹת | Perhaps the reason for the ascent of the Torah |
| בַּסִּפְרִיָּה הָרָאשִׁית | In the main library |
Rabbi Sacks’ Commentary
“Hinei Yamim Ba’im” were words spoken by Jeremiah, often regarded as the most tormented of all the prophets. Yet he was also supremely a prophet of hope. It was Jeremiah who said the Jewish people will be as eternal as the sun, moon and stars. It was Jeremiah who, while the Babylonians were laying siege to Jerusalem, bought a field to demonstrate his belief that Jews would return. From Jeremiah we learned that only by being faithful to God do people stay faithful to one another. Only by understanding the deep forces that shape history can a people survive it. It took a long time for biblical Israel to learn these truths. We must never forget them.
Come Home
| הִגִּיעַ הַזְּמַן לְהִתְעוֹרֵר | The time has come to wake up |
| לַעֲזֹב הַכֹּל לְהִתְגַּבֵּר | To leave everything and to overcome |
| לָשׁוּב הַבַּיְתָה לֹא לְחַפֵּשׂ מָקוֹם אַחֵר | To come home, not to look for anywhere else |
| הִגִּיעַ הַזְּמַן לְהִשְׁתַּנּוֹת | The time has come to change |
| גַּם אִם פִסְפַסְנוּ תַּחֲנוֹת | Even if we missed a few stops |
| אֶפְשָׁר לָרֶדֶת יֵשׁ רַכֶּבֶת חֲזָרָה לַשְּׁכוּנוֹת | We can get off, there is a train back to the neighborhood |
| הַכֹּל אֶפְשָׁר רַק אִם נִרְצֶה | Everything is possible if we wish for it |
| הַמְּחַפֵּשׂ תָּמִיד מוֹצֵא | The seeker will always find |
| גַּם אִם הוּא נִמְצָא אֵי שָׁם הַרְחֵק בַּקָּצֶה | Even if he is somewhere out there on the edge |
| דַּלְתוֹת שָׁמַיִם לֹא נִנְעֲלוּ | The doors of heaven are never locked |
| כְּשֶׁהַבֵּן קוֹרֵא הַצִּילוּ | When the child cries for help |
| אַבָּא שֶׁבַּשָּׁמַיִם מַגִּיעַ אֲפִלּוּ | Father in Heaven even comes |
| אֲפִלּוּ שֶׁעָשִׂינוּ מַשֶּׁהוּ רַע | Even when we’ve done something bad |
| הוּא מוֹחֵל וְסוֹלֵחַ מוֹחֵל וְסוֹלֵחַ | He pardons and forgives, pardons and forgives |
| מוֹשִׁיט יָדוֹ לְעֶזְרָה | Holds out his hand in help |
| וְנוֹתֵן בְּרַחֲמָיו אֶת הַכֹּחַ לְתַקֵּן | And in his compassion gives the strength to repair |
| וְלָשׁוּב אֵלָיו | And to return to him |
| הִגִּיעַ הַזְּמַן לְהִתְחָרֵט | The time has come to regret |
| אִם כְּבָר לִבְרֹחַ אָז מֵהַחֵטְא | If you’re fleeing, then from sin |
| אִם כְּבָר לָקַחַת אָז לָקַחַת בִּשְׁבִיל לָתֵת | If you’re taking, then take in order to give |
| זֶה הַזְּמַן לְהִתְקָרֵב | And this is the time to come closer |
| לֹא לְפַחֵד מֵהַכְּאֵב | Not to fear the pain |
| וְאִם לָתֵת אָז כְּבָר לָתֵת מִכָּל הַלֵּב | And if you’re giving, then with all your heart |
Rabbi Sacks’ Commentary
Teshuvah, which has a physical and spiritual dimension, means “returning, coming home.” To come home we have to ask who we are and where we truly belong. There has been a physical homecoming to the land of Israel, but not yet a complete spiritual homecoming to the faith. That challenge rests with us, our contemporaries and our children. How it will happen, we do not know, but that it will happen, we do know, for we have God’s promise: that the faith of Israel will be reborn just as its land and state have been. May we live to see it, and work to be part of it.
My Heart
| הַלֵּב שֶׁלִּי נִקְרַע לִשְׁנַיִם | My heart was torn into two |
| מָה שֶׁלֹּא רָאֲתָה שִׁפְחָה עַל הַמַּיִם | What the maid did not see on the sea |
| כְּמוֹ סוּפָה מִן הַיָּם הוֹלֵם | Like a pounding storm in the ocean |
| כְּמוֹ תֻּפָּהּ שֶׁל מִרְיָם פּוֹעֵם | Like the beating of Miriam’s drum |
| וְאֵין תְּרוּפָה בָּעוֹלָם | And there is no cure in the world |
| הַלֵּב שֶׁלִּי מֵרִים יָדַיִם | My heart raises its hands |
| כְּבָר מוֹעֵד לֹא עוֹמֵד עַל הָרַגְלַיִם | For some time it’s not standing on its feet |
| שֶׁבֶר כְּלִי שֶׁאֵין בּוֹ כְּבָר מָה | An empty broken vessel |
| וְהַשָּׁמַיִם הֵם לִי חוֹמָה | The Heavens are a barrier for me |
| אֵיךְ אֶעֱבֹר בְּתוֹךְ הַיָּם בְּיַבָּשָׁה | How can I cross the sea on dry land? |
| וְרַק אַתָּה יָכוֹל | And only You |
| לַהֲפֹךְ מִסְפֶּדִי לְמָחוֹל | Could convert my mourning to dancing |
| לְזַכֵּךְ אֶת הַחוֹל | To purify the mundane |
| לְרַכֵּךְ בִּי הַכָּל | To soften everything in me |
| וְרַק אַתָּה מֵבִין אֵיךְ לָגֶשֶׁת לַלֵּב שֶׁלִּי | And only You understand how to approach my heart |
| מֵּשַׁכֵּךְ כָּל כְּאֵב שֶׁבִּי | Relieve all the pain in me |
| מְרַפֵּא אֶת הַלֵּב | Heal the heart |
| הַלֵּב שֶׁלִּי נִקְרַע לִשְׁנַיִם | My heart was torn into two |
| חֶצְיוֹ אָשֵׁם וְחֶצְיוֹ לְשֵׁם שָׁמַיִם | Half guilty, half for the sake of Heaven |
| כְּמוֹ סוּפָה מִן הַיָּם הוֹלֵם | Like a pounding storm in the ocean |
| כְּמוֹ תֻּפָּהּ שֶׁל מִרְיָם פּוֹעֵם | Like the beating of Miriam’s drums |
| וְאֵין תְּרוּפָה בָּעוֹלָם לַלֵּב | And there is no cure in the world for the heart |
| וְיֵשׁ עוֹד צַר שֶׁמֵּצִיק לְצֹאן | And there is another trouble that distresses the flock |
| וְאֵין צִיר שֶׁיִּצְעַק לְצוּר | And there is no envoy to call out to the Rock |
| רַק אֲנִי מוּל יָם שָׁלֵם וְלֵב שָׁבוּר | Only me in front of the entire ocean and a broken heart |
Rabbi Sacks’ Commentary
One of the most important distinctions I have learned from Jewish history is the difference between optimism and hope. Optimism is the belief that things will get better. Hope is the belief that, together, we can make things better. Optimism is a passive virtue, hope an active one. It takes no courage to be an optimist, but a great deal to have hope. Knowing what we do of our past, no Jew can be an optimist. But Jews have never given up hope. God’s ultimate word – the Torah – is an extended message of hope in the future. Without this, Jews and Judaism would not have survived. Jews kept hope alive, and hope kept the Jewish people alive.
Order of the Service
| נִכְנַס לַמָּקוֹם שֶׁנִּכְנַס וְעָמַד בַּמָּקוֹם שֶׁעָמַד | He entered the place he entered and stood in the place he stood |
| רָחַץ יָדָיו רַגְלָיו טָבַל עָלָה וְנִסְתַּפַּג | Washed his hands and feet, immersed, came up and dried himself |
| בָּא מִמָּקוֹם שֶהוּא בָּא וְהָלַךְ לְמָקוֹם שֶהָלַךְ | He came from the place he came and went to the place he went |
| פָּשַט בִּגְדֵי הַחֹל לָבַשׁ בִּגְדֵי לָבָן | Stripped off his weekday clothes and donned white garments |
| וְכָךְ הָיָה אוֹמֵר אָנָּא הַ' | And thus he would say: “O Lord! |
| כַּפֵּר לַחֲטָאִים לַעֲווֹנוֹת וְלַפְּשָעִים | Grant atonement for the sins, transgressions and iniquities |
| שֶחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי | Which I sinned before you – I and my household” |
| וְאִם אָדָם הָיָה יָכוֹל לִזְכֹּר | And if one could recall |
| אֶת הַפְּגָמִים אֶת הַחֶסְרוֹנוֹת | The flaws, the deficiencies |
| אֶת כָּל הַפְּשָעִים אֶת כָּל הָעֲווֹנוֹת | All the sins and transgressions |
| בֶּטַח כָּךְ הָיָה מוֹנֶה | Surely he would count thus: |
| אַחַת אַחַת וְאַחַת אַחַת וּשְתַּיִם אַחַת וְשָלוֹשׁ | One, one and one, one and two, one and three |
| אַחַת וְאַרְבַּע אַחַת וְחָמֵשׁ | One and four, one and five… |
| יָשָר הָיָה מִתְיָאֵשׁ כִּי לֹא יָכוֹל הָיָה לָשֵׂאת | Straight away he would despair, unable to bear |
| אֶת הַמְּרִירות ,הַחֵטְא | The bitter taste of sin |
| אֶת הַבּוּשָה, אֶת הַפִסְפוּס, אֶת הַהֶפְסֵד | The shame, the missed opportunity, the loss |
| וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה | And the priests and the people standing in the courtyard |
| כְּשֶהָיוּ שׁוֹמְעִים אֶת שֵם ה' הַמְפֹרָשׁ | When they heard the explicit Name of God |
| יוֹצֵא מִפִּי כֹּהֵן גָּדוֹל | Come out from the mouth of the High Priest |
| הָיוּ כּוֹרְעִים מִשְתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם | Would bow and prostrate themselves, falling on their face |
| בָּרוּךְ שֵם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד | “Blessed be the name of His glorious kingdom for ever and ever” |
| פָּסַע לְמָקוֹם שֶפָּסַע | He stepped to the place where he had stepped |
| פָּנָיו לַקֹּדֶשׁ אֲחוֹרָיו לַהֵיכַל | He faced the Inner Sanctuary with his back to the hall – |
| בְּלֹא רְבָב הָיוּ שָוִים פִּיו וּמַעֲשָׂיו | Without stain, his mouth and actions at one |
| בָּא מִמָּקוֹם שֶהוּא בָּא | He came from the place he came |
| וְהָלַךְ לְמָקוֹם שֶהָלַךְ | And went to the place where he went |
| פָּשַט בִּגְדֵי לָבָן לָבַשׁ בִּגְדֵי זָהָב | Stripping off his white garments and donning clothes of gold |
| וְכָךְ הָיָה אוֹמֵר | And thus he would say: |
| אָנָּא ה ,'כַּפֵּר לַחֲטָאִים לַעֲווֹנוֹת וְלַפְּשָעִים | “O Lord! Grant atonement for the sins, the transgressions and iniquities |
| שֶחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי | Which I have sinned before You – I and my household” |
| וְאִם אָדָם הָיָה יָכוֹל לִזְכֹּר | And if one could recall |
| אֶת הַחֲסָדִים אֶת הַטּוֹבוֹת | All the loving kindness, the goodness, |
| אֶת כָּל הָרַחֲמִים אֶת כָּל הַיְשׁוּעוֹת | All the compassion and salvation |
| בֶּטַח כָּךְ הָיָה מוֹנֶה | Surely He would count thus: |
| אַחַת אַחַת וְאַחַת אַחַת וּשְתַּיִם | “One, one and one, one and two |
| אַחַת מֵאֶלֶף אַלְפֵי אֲלָפִים וְרֹב רִבֵּי רְבָבוֹת | One of a thousand, thousands of thousands and myriad myriads |
| נִסִּים נִפְלָאוֹת שֶעָשִׂיתָ עִמָּנוּ יָמִים וְלֵילוֹת | Of wonderous miracles You have done for us day and night” |
| יָצָא מִמָּקוֹם שֶיָּצָא וְרָעַד בְּמָקוֹם שֶעָמַד | He left the place he had left and trembled in the place where he stood |
| פָּשַט בִּגְדֵי זָהָב לָבַשׁ בִּגְדֵי עַצְמוֹ | Stripped off his golden garments and donned his own clothes |
| וְכָל הָעָם וְהַכֹּהֲנִים הָיוּ מְלַוִּים אוֹתוֹ לְבֵיתוֹ | And all of the People and the priests escorted him home |
| וְיוֹם טוֹב לְאוֹהֲבָיו | It was a holiday for all who loved him, |
| כִּי נִסְלַח לְכָל עֲדַת יִשְׂרָאֵל | Because he had attained forgiveness for all the assembly of Israel. |
| אַשְרֵי הָעָם שֶכָּכָה לּוֹ | Happy are the people for whom this is so |
| אַשְרֵי הָעָם שֶה' אֱלֹקָיו | Happy are the people whose God is the Lord |
| כְּאֹהֶל הַנִּמְתָּח בְּדָרֵי מַעְלָה | Like the heavenly canopy, stretched out over those who dwell above, |
| מַרְאֵה כֹהֵן | Was the appearance of the High Priest |
| כִּבְרָקִים הַיּוֹצְאִים מִזִּיו הַחַיּוֹת | Like lightning bolts emanating from the radiance of the angels, |
| מַרְאֵה כֹהֵן | Was the appearance of the High Priest |
| כִּדְמוּת הַקֶּשֶת בְּתוֹך הֶעָנָן | Like the image of the rainbow amid the cloud, |
| מַרְאֵה כֹהֵן | Was the appearance of the High Priest |
| כְּחֶסֶד הַנִּתָּן עַל פְּנֵי חָתָן | Like the lovingkindness granted to the face of a groom, |
| מַרְאֵה כֹהֵן | Was the appearance of the High Priest. |
Rabbi Sacks’ Commentary
In the aftermath of the destruction of the Temples and the absence of the High Priest, there was a theological question about how the people could find forgiveness. It was then that one of the great theological discoveries in Judaism took place. The Sages concluded that each Jew could turn directly to God, and through a combination of repentance, prayer and charity achieve atonement.
To this day, that is what we do: we confess our sins, directly to God, individually and collectively, in the synagogue. Yom Kippur tells us: we each have responsibility. We can each mend some of the broken fragments of the world. And the more we mend, the more we grow.
A Royal Crown
| בֵּין תְּרוּמָה לְתְּצַוֶּה | Between Terumah and Tetzaveh |
| יוֹם הֻלֶּדֶת קְצָת מְשֻׁנֶּה | A somewhat strange birthday |
| הַכֹּל רָגִיל כָּאן לִכְאוֹרָה | Everything seems normal here |
| בָּמָה קָהָל וְאַהֲבָה | Stage, crowd, and love |
| בֵּין תְּצַוֶּה לְכִּי תִשָּׂא | Between Tetzaveh and Ki Tissa |
| אֶסְתֵּר פּוּרִים מִשְׁתֶּה שִׂמְחָה | Esther, Purim, feasting, joy |
| מִי יַחֲנֶה וּמִי יִסַּע | Who shall stay home, and who shall travel |
| וּמִי יִשָּׂא בַּתּוֹצָאָה | And who will bear the consequence |
| בֵּין כִּי תִשָּׂא לְוַיַּקְהֵל | Between Ki Tissa and Vayakhel |
| עוֹלָם מַפְסִיק לְהִתְקַהֵל | The world stops congregating |
| לְהִשְׁתַּתֵּק לְהִסְתַּגֵּר | Goes quiet, locks itself in |
| יִשְׁמָעֵאל אֱדוֹם וְיִשְׂרָאֵל | Ishmael, Edom and Israel |
| בֵּין וַיַּקְהֵל לִפְּקוּדֵי | Between Vayakhel and Pekudei |
| אֵין אִישׁ בָּעִיר וּבַשָּׂדֶה | Not a person in the city or the country |
| כְּבָר אֵין מוּל מִי לְהִתְנַהֵל | Not a soul left to talk to |
| מִגְדַּל בָּבֶל שׁוּב מִתְבַּלְבֵּל | The Tower of Babel is confused again |
| וּמָה אַתָּה רוֹצֶה שֶׁנָּבִין מִזֶּה | And what do You want us to understand from this? |
| אֵיךְ מִתְרַחֲקִים וּמִתְקָרְבִים בִּכְאֵב הַזֶּה | How do we distance and yet come close during this pain? |
| רוֹצֶה לִחְיוֹת אוֹתְךָ וְלֹא לִהְיוֹת לְבַד | I want to live with You, and not be alone |
| וּמָה אַתָּה רוֹצֶה שֶׁנִּלְמַד מִזֶּה | And what do You want us to learn from this? |
| וְאֵיךְ נֵדַע לְהִתְאַחֵד בַּפֵּרוּד הַזֶּה | And can we unite from this separation? |
| עַד שֶׁנִּתֵּן לְךָ כֶּתֶר מְלוּכָה | Until we give You a crown of sovereignty |
| בֵּין פְּקוּדֵי לְוַיִּקְרָא | Between Pekudei and Vayikra |
| כֻּלָּנוּ בְּאוֹתָהּ סִירָה | We all are in the same boat |
| אָבִיב הִגִּיעַ פֶּסַח בָּא | “Spring has arrived, Pesach is coming,” |
| וְאִתּוֹ תִּקְוָה רַבָּה | And with it, much hope |
| שֶׁתִּקְרַע אֶת רֹעַ הַגְּזֵרָה | That You will tear up the evil decree |
| לְכָה דּוֹדִי לִקְרַאת כַּלָּה | Come, my beloved, to greet the bride |
| כְּבָר אֵין לָנוּ כּוֹחוֹת יוֹתֵר לְהִתְמוֹדֵד לְהִלָּחֵם | We have no more strength to cope, to fight |
| שְׁמַע יִשְׂרָאֵל ה' אֶחָד וּשְׁמוֹ אֶחָד | Listen Israel, God is One and God’s name is One |
Rabbi Sacks’ Commentary
This beautiful, powerful song, written and released at the height of the coronavirus pandemic, is framed by two questions of faith: “Umah Ata rotzeh shenavin mizeh?”, What do You want us to understand from this? And “Umah Ata rotzeh shenilmad mizeh?” What do You want us to learn from what is happening to humanity?
Early on, an answer came from Pesach and the story of the Exodus. What begins in suffering can end in liberation and joy. That is how Judaism tells the human story. Out of the bad, comes good. Out of the curse comes blessing. Out of the coronavirus pandemic can come a new sense of collective responsibility, and we will all eventually feel renewed.