לְעוֹלָם יְהֵא אָדָם יְרֵא שָׁמַֽיִם A person should always be in fear of God,
בַּסֵּֽתֶר וּבַגָּלוּי privately as well as openly,1Some people conduct themselves in a God-fearing manner in the presence of others (in public), but in the privacy of their homes, do whatever they please. There are others who do just the opposite. In private they are governed by fear of God, but in the presence of others they are too embarrassed or intimidated to be God-fearing. A Jew must always fear God, in private as well as in public.—Siach Yitzchok
וּמוֹדֶה עַל הָאֱמֶת [he should] admit the truth,2Acknowledging the truth is fundamental to serving God, and to all human behavior. One who is concerned merely with “winning the argument” will go to any extreme to come out on top. This attitude caused the downfall of the 250 leaders who joined Korach, rather than acknowledge the truth of Moses’ declaration (Numbers 16:2-35).—Siach Yitzchok
וְדוֹבֵר אֱמֶת בִּלְבָבוֹ and speak truth in his heart,3It is not sufficient to merely acknowledge the truth verbally but one must speak truth in his heart as well. Rashi on the Talmud (Maseches Makos 24a) cites the following incident as an example of how one should speak truth in his heart: A buyer once offered to purchase an article from Rav Safra while he was reciting the Shema. Because he could not indicate his acceptance, the anxious purchaser increased his offer. Rav Safra refused the increment because in his heart he had already accepted the original offer.
וְיַשְׁכֵּם וְיֹאמַר: and rise early and proclaim:
רִבּוֹן כָּל הָעוֹלָמִים Lord of all the worlds
וַאֲדוֹנֵי הָאֲדוֹנִים, and Master of masters!
לֹא עַל צִדְקוֹתֵֽינוּ Not on account of our righteousness
אֲנַֽחְנוּ מַפִּילִים תַּחֲנוּנֵֽינוּ לְפָנֶֽיךָ do we offer our supplications before You,
כִּי עַל רַחֲמֶֽיךָ הָרַבִּים, but on account of Your abundant mercy.
מָה אָֽנוּ מֶה חַיֵּֽינוּ What are we? What is our life?
מֶה חַסְדֵּֽנוּ, What are our acts of kindness?
מַה צִּדְקוֹתֵֽינוּ, What is our righteousness?
מַה יְּשׁוּעָתֵֽנוּ, What is our deliverance?4Of ourselves or others.
מַה כֹּחֵֽנוּ מַה גְּבוּרָתֵֽנוּ, What is our strength? What is our might?
מַה נֹּאמַר לְפָנֶֽיךָ What can we say before You,
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God and God of our fathers?
הֲלֹא כָּל הַגִּבּוֹרִים Are not all the mighty men
כְּאַֽיִן לְפָנֶֽיךָ as nothing before You?
וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ Famous men as though they had never been?
וַחֲכָמִים כִּבְלִי מַדָּע The wise as if they were without knowledge?
וּנְבוֹנִים And men of understanding,
כִּבְלִי הַשְׂכֵּל as if they were devoid of intelligence?
כִּי רוֹב מַעֲשֵׂיהֶם תֹּֽהוּ For most of their actions are a waste,5In terms of achievement.—Dover Sholom
וִימֵי חַיֵּיהֶם and the days of their life
הֶֽבֶל לְפָנֶֽיךָ, are trivial6In terms of time.—Dover Sholom in Your presence.
וּמוֹתַר הָאָדָם מִן הַבְּ֒הֵמָה The superiority of man over the beast
אָֽיִן is nil,
כִּי הַכֹּל הָֽבֶל: for all is futile.
לְבַד הַנְשָׁמָה הַטְּ֒הוֹרָה Except the pure soul
שֶׁהִיא עֲתִידָה לִתֵּן דִּין וְחֶשְׁבּוֹן which is destined to give an accounting
לִפְנֵי כִסֵּא כְבוֹדֶֽךָ before the Throne of Your Glory.
וְכָל הַגּוֹיִם כְּאַֽיִן נֶגְדֶּֽךָ All the nations are as nothing before you,
שֶׁנֶּאֶמַר as it is written:
הֵן גּוֹיִם כְּמַר מִדְּ֒לִי The nations are as a drop of a bucket—
וּכְשַֽׁחַק מֹאזְ֒נַֽיִם no more than dust upon the scales
נֶחְשָֽׁבוּ are they considered!
הֵן אִיִּים כַּדַּק יִטּוֹל: Behold, the isles are like the flying dust.7Isaiah 40:15.
אֲבָל אֲנַֽחְנוּ עַמְּ֒ךָ However, we are Your people,
בְּנֵי בְרִיתֶֽךָ, children of Your covenant,
בְּנֵי אַבְרָהָם אֹהַבְךָ children of Abraham, Your beloved,8Others translate, “Children of Abraham who loved You.” See commentaries on Isaiah 41:8.
שֶׁנִּשְׁבַּֽעְתָּ לּוֹ בְּהַר הַמֹּרִיָּה, to whom You swore on Mount Moriah;
זֶֽרַע יִצְחָק יְחִידוֹ the seed of Isaac, his only son,
שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ, who was bound on top of the altar;
עֲדַת יַעֲקֹב בִּנְךָ בְּכוֹרֶֽךָ the community of Jacob, Your firstborn,
שֶׁמֵּאַהֲבָתְ֒ךָ שֶׁאָהַֽבְתָּ אוֹתוֹ [whom]—because of Your love for him
וּמִשִּׂמְחָתְ֒ךָ שֶׁשָּׂמַֽחְתָּ בּוֹ and Your joyous delight in him—
קָרָֽאתָ אֶת שְׁמוֹ יִשְׂרָאֵל You named him Yisrael9The name Israel symbolizes Jacob’s wandering through history proclaiming the sovereignty of God, while the name Yeshurun indicates his task to fulfill God’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of God.—S.R. Hirsch
וִישֻׁרוּן: and Yeshurun.10Deuteronomy 33:5.
לְפִיכָךְ אֲנַֽחְנוּ חַיָּבִים Therefore, we are obligated
לְהוֹדוֹת לְךָ to thank You,
וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ to praise You, and to glorify You;
וּלְבָרֵךְ וּלְקַדֵּשׁ to bless, to sanctify,
וְלִתֵּן שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךָ: and to offer praise and thanks to Your Name.
אַשְׁרֵֽינוּ מַה טּוֹב חֶלְקֵֽנוּ We are fortunate! How good is our portion!
וּמַה נָּעִים גּוֹרָלֵֽנוּ How pleasant is our destiny!
וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ: How beautiful is our heritage!
אַשְׁרֵֽינוּ We are fortunate
כְּשֶׁאָֽנוּ מַשְׁכִּימִים וּמַעֲרִיבִים we who rise early and stay late
בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת in synagogues and houses of study,
וּמְיַחֲדִים שִׁמְךָ בְּכָל־יוֹם תָּמִיד and unify Your Name each day—always
וְאוֹמְ֒רִים פַּעֲמַֽיִם בְּאַהֲבָה: and lovingly say twice:
שְׁמַע יִשְׂרָאֵל יְהֹוָה אֱלֹהֵֽינוּ "Hear Israel, Adonoy is our God,
יְהֹוָה אֶחָד: Adonoy is One."
The following three lines are to be said silently
בָּרוּךְ שֵׁם Blessed [is His] Name,
כְּבוֹד מַלְכוּתוֹ Whose glorious kingdom
לְעוֹלָם וָעֶד: is forever and ever.
וְאָהַבְתָּ אֵת יְהֹוָה אֱלֹהֶֽיךָ And you shall love Adonoy your God11Deuteronomy 6:4-9.
בְּכָל֯־לְ֯בָבְךָ with all your heart
וּבְכָל־נַפְשְׁךָ and with all your soul
וּבְכָל־מְאֹדֶֽךָ: and with all your possessions.
וְהָיוּ הַדְּ֒בָרִים הָאֵֽלֶּה And these words
אֲשֶׁר֯ אָ֯נֹכִי מְצַוְּךָ הַיּוֹם which I command you today,
עַל֯־לְ֯בָבֶֽךָ: shall be upon your heart.
וְשִׁנַּנְתָּם And you shall teach them sharply
לְבָנֶֽיךָ to your children.
וְדִבַּרְתָּ בָּם And you shall discuss them
בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ when you sit in your house,
וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ and when you travel on the road,
וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: and when you lie down and when you rise.
וּקְשַׁרְתָּם לְאוֹת And you shall bind them for a sign
עַל֯־יָ֯דֶֽךָ upon your hand,
וְהָיוּ לְטֹטָפֹת and they shall be for totafos
בֵּין עֵינֶֽיךָ: between your eyes.
וּכְתַבְתָּם And you shall write them
עַל־מְזֻזוֹת בֵּיתֶֽךָ upon the doorposts of your house
וּבִשְׁעָרֶֽיךָ: and upon your gateways.
אַתָּה הוּא You existed
עַד שֶׁלֹּא נִבְרָא הָעוֹלָם, before the world was created.
אַתָּה הוּא You exist [in the same way]
מִשֶּׁנִּבְרָא הָעוֹלָם, now that the world has been created.
אַתָּה הוּא בָּעוֹלָם הַזֶּה You exist in this world,
וְאַתָּה הוּא לָעוֹלָם הַבָּא, and You will exist in the World-to-Come.
קַדֵּשׁ אֶת שִׁמְךָ Sanctify Your Name
עַל מַקְדִּישֵׁי שְׁמֶֽךָ upon those who hallow Your Name,
וְקַדֵּשׁ אֶת שִׁמְךָ בְּעֺלָמֶֽךָ, and sanctify Your Name in Your world.
וּבִישׁוּעָתְ֒ךָ And through Your deliverance
תָּרוּם You will be exalted12According to other versions, the text is translated, “You will be exalted,” since the Hebrew reads תָּרוּם.
וְתַגְבִּֽיהַּ קַרְנֵֽנוּ לְמַֽעְלָה, and You will uplift our power,
וְהוֹשִׁיעֵֽנוּ בְּקָרוֹב and deliver us speedily
לְמַֽעַן שְׁמֶֽךָ. for the sake of Your Name.
בָּרוּךְ הַמְקַדֵּשׁ שְׁמוֹ Blessed is He who sanctifies His Name
בָּרַבִּים: among the multitudes.
אַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ You are Adonoy, our God,
בַּשָּׁמַֽיִם וּבָאָֽרֶץ in heaven and on earth,
וּבִשְׁמֵי הַשָּׁמַֽיִם הָעֶלְיוֹנִים, and in the highest heavens.
אֱמֶת אַתָּה הוּא רִאשׁוֹן In truth, You are First,13We refer to God as “First” to preclude the notion that anything existed before Him, but not to assert that He has a beginning.—Kuzari
וְאַתָּה הוּא אַחֲרוֹן and You are Last.14Similarly, “Last” is used only to repudiate the idea that there is an end to His existence, not to fix a term for Him.—Kuzari
וּמִבַּלְעָדֶֽיךָ אֵין אֱלֹהִים: And besides You there is no God.
קַבֵּץ נְפוּצוֹת קֺוֶֽיךָ Gather the scattered who hope in You
מֵאַרְבַּע כַּנְ֒פוֹת הָאָֽרֶץ, from the four corners of the earth.
יַכִּֽירוּ וְיֵדְ֒עוּ כָּל בָּאֵי עוֹלָם Let all mankind recognize and know
כִּי אַתָּה הוּא הָאֱלֹהִים לְבַדְּ֒ךָ that You alone are the God15Elohim is a descriptive term which signifies God as ruler or judge.—Kuzari
עֶלְיוֹן לְכֹל מַמְלְ֒כוֹת הָאָֽרֶץ, over all the kingdoms of the earth.
אַתָּה עָשִֽׂיתָ אֶת הַשָּׁמַֽיִם You made the heavens,
וְאֶת הָאָֽרֶץ the earth,
אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם the sea, and all that is in them.
וּמִי בְּכָל מַעֲשֵׂה יָדֶֽיךָ Who is there among all Your handiwork,
בָּעֶלְיוֹנִים אוֹ בַתַּחְתּוֹנִים among the heavenly or earthly creatures,
שֶׁיֹּאמַר לְךָ מַה תַּעֲשֶׂה, that can say to You, "What are You doing?"
ומַה תִּפְעָל and what are you making
אָבִינוּ שֶׁבַּשָּׁמַֽיִם חַי וְקַיָם Our father in Heaven, living and eternal [One]
עֲשֵׂה עִמָּֽנוּ צְדָקָה וָחֶֽסֶד deal graciously and kindly with us
בַּעֲבוּר שִׁמְךָ הַגָּדוֹל for the sake of your great name
הַגִּבּוֹר וְהַנּוֹרָא [which is] mighty and awesome
שֶׁנִּקְרָא עָלֵֽינוּ which is called upon us16The Jewish people are called “God’s People” and their name Israel, ׳שר-אל—officers of God, includes God’s Name.
וְקַיֶּם־לָֽנוּ יְהֺוָה אֶלֹהֵֽינוּ and fulfill for us, Adonoy, our God
מַה־שֶּׁכָּתוּב, that which is written:
אֶת הַדָבָר שֶׁהִבְטַחְתָּֽנוּ the promise you made to us
עַל יְדֵי צְפַנְיָה חוֹזָךְ through Zephaniah, your prophet
כָּאָמוּר, as it is said:
בָּעֵת הַהִיא אָבִיא אֶתְכֶם ‘At that time, I will bring you in
וּבָעֵת קַבְּ֒צִי אֶתְכֶם and at that time, I will gather you:
כִּי־אֶתֵּן אֶתְכֶם לְשֵׁם וְלִתְהִלָּה for I will make you renowned and praised
בְּכֹל עַמֵּי הָאָֽרֶץ among all the peoples of the earth,
בְּשׁוּבִי אֶת־שְׁבוּתֵיכֶם when I bring back your captivity
לְעֵינֵיכֶם אָמַר יְהֹוָה: before your eyes,' said Adonoy.17Zephanyah 3:20.