not rebuke me: A psalm of intense emotional power, spoken out of fear’s heart of darkness. TheLordhas heard my pleas – from the deepest pain, strength is born, when prayer becomes the ladder on which we climb from the pit of despair to the free air of hope.
Look down from heaven: These heart-rending words were already known in Europe in the eleventh century, and recall the terrible persecutions Jews suffered during the early Middle Ages.
despite all this: After the Holocaust, the concentration camp at Theresienstadt was excavated. A hidden room was discovered, which had served as a secret place in which the prisoners would pray. On one of its walls were written the words: “Yet, despite all this, we have not forgotten Your name. Please do not forget us.”
Guardian of Israel: A three-line prayer set in motion by a phrase from Psalm 121: “See: the Guardian of Israel neither slumbers nor sleeps". An example of early liturgical poetry, it has the same structure as the poem preceding the morning Amidah, “Rock of Israel! Arise to the help of Israel …” and the prayer said on the Ten Days of Penitence, “Remember us for life, King who desires life …” In each case the stanza contains four lines, all ending with the same word (Rabbi Jeffrey Cohen). The prayer was transferred from the penitential prayers known as Selichot to the Daily Service.
We do not know: A line taken from the prayer of King Jehoshaphat when the nation was confronted by a coalition of hostile powers intent on war (II Chronicles 20:12). Our custom is to stand after these words. Abudraham explains that this is because – like Moses pleading on behalf of the people – we have prayed in every posture, sitting (before the Amidah), standing (during the Amidah), and “falling on our faces” (during Tachanun). We have exhausted the repertoire of prayer and do not know what else to do. We stand at this point to signal that our private supplications have come to an end.
READING OF THE TORAH
From earliest times, the public reading of the Torah has been a constitutive element of the spiritual life of Israel. At Mount Sinai, to confirm the covenant between the people and GOD, Moses “took the Book of the Covenant and read it aloud to the people” (Exodus 24:7). The penultimate commandment of the Torah specifies that every seven years (on Sukkot following the sabbatical year) there should be a national assembly at which “the people, men, women, children and the strangers in your communities” were to hear the Torah proclaimed “so that they may listen and learn to fear the LORD your GOD and observe faithfully all the words of this Torah” (Deuteronomy 31:12).
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