Barekhi Nafshi

peeve Ull Ule Mey Ul LULVUVIC,. LAd VV EEE LEER LAE VELEN UE VU NK RRR Re RO will set me high upon a rock. Now my head is high above my enemies who surround me. I will sacrifice in His tent with shouts of joy. I will sing and chant praises to the LORD. LORD, hear my voice when I call. Be gracious to me and answer me. On Your behalf my heart says, “Seek My face.” Your face, LORD, will I seek. Do not hide Your face from me. Do not turn Your servant away in anger. You have been my help. Do not reject or forsake me, God, my Savior. Were my father and my mother to forsake me, the LORD would take me in. Teach me Your way, LORD, and lead me on a level path, because of my oppressors. Do not abandon me to the will of my foes, for false witnesses have risen against me, breathing violence. > Were it not for my faith that I shall see the LORD’s goodness in the land of the living. Hope in the LORD. Be strong and of good courage, and hope in the LORD! Mourner's Kaddish (previous page) BAREKHI NAFSHI The following psalms are said from the Shabbat after Simhat Torah until (but not including) the Shabbat before Pesah. 195!31a Bless the LorD, my soul. LorD, my God, Youare very great, clothedin Ps. 104 majesty and splendor, wrapped ina robe of light. You have spread out the heavens like a tent. He has laid the beams of His lofts in the waters. He makes the clouds His chariot, riding on the wings of the wind. He makes the winds His messengers, flames of fire His ministers. He has fixed the earth on its foundations so that it will never be shaken. You covered it with the deep like a cloak; the waters stood above the mountains. At Your rebuke they fled; at the sound of Your thunder they rushed away, flowing over the hills, pouring down into the valleys to the place You appointed for them. You fixed a boundary they were not to pass, so that they would never cover the earth again. He makes springs flow in the valleys; they make their way between the hills, giving drink to all the beasts of the field; the wild donkeys quench their thirst. The birds of the sky dwell beside them, singing among the foliage. He waters the mountains from His lofts: the earth is sated Psalm 104. Together with the first chapter of Genesis and chapters 38-41 of the book of Job, this psalm is one of the supreme celebrations of creation in Tanakh. Note the profound difference between these religious texts and scientific cosmologies. They speak in poetry, not prose; they express wonder rather than causal explanation; and they testify to the goodness of the world and its Creator rather than to blind, indifferent forces. The account in Psalm 104 is consistent with that of Genesis 1, though it is structured differently because the Psalmist wishes to emphasize the beauty and grandeur of creation rather than the order