OF 
 
 THE CHIEF R^BBI. 
 
 LONDON : 
 PRINTED BY WERTHEIMER. LEA & CO., 
 
 FLACK. LONOON WALL.
 
 OFFICE OF THE CHIEF RABBI, 
 
 22, FINSBURY SQUARE, 
 LONDON, June 23rd, 5652. 
 
 To the Wardens of the Central, New West End, Borough and 
 Hampstead Synagogues. 
 
 MY DEAR SIRS, 
 
 In accordance with my promise I invited a 
 Conference of Preachers of the Metropolitan and Provincial 
 Congregations under my pastoral charge, to consider with 
 me the Modifications in the Ritual of your Synagogue, that 
 were suggested by your Boards of Management. 
 
 This Conference met here under my presidency, and was 
 in session for four days, from the 16th to the 19th of May 
 last. Assiduous attention was given to every proposition 
 of practical value that had been submitted to me. The 
 members of the Conference were fully penetrated by a 
 sense of the momentousness of the subject that engaged 
 their deliberations, and I beg herewith publicly to tender 
 my warm recognition for valuable information afforded, and 
 wise suggestions made to me in the course of our sittings. 
 I would especially record my gratitude to Dr. Friedlander, 
 the esteemed Principal of Jews' College, who, though not 
 officially attached to a Synagogue, kindly aided our coun- 
 sels with the fruits of his eminent learning, and of his wide 
 experience. 
 
 As some of the proposals submitted by your several 
 Boards were substantially identical, I deemed it convenient 
 at the Conference not to review the recommendations of 
 
 a 2 
 
 2111272
 
 each Synagogue separately, but to consider the suggestions 
 grouped systematically together. 
 
 Since the close of the Conference I have examined the 
 results of our consultations with the utmost care. I have 
 endeavoured, where at all possible, to give effect to the 
 recommendations of the Conference. In a very few in- 
 stances, however, I have felt it my duty to refrain from 
 adopting the opinion of the majority of its members. 
 
 The following principle has guided me in my decisions. 
 I have given my sanction to those alterations which do not 
 violate any statute (j^l) of traditional Judaism, and which 
 do not affect our statutory Liturgy. I have accorded my 
 assent to these propositions in consequence of the com- 
 munication you made to me, which was emphatically 
 endorsed by your Ministers, that such modifications in the 
 Ritual were earnestly desired by a majority of your 
 members, who have expressed their opinion on the subject. 
 It was represented to me that these alterations were 
 calculated to enhance the impressiveness of your services, 
 and to rouse and preserve the devotion of your worshippers. 
 With this view, I have also incorporated a considerable 
 number of Psalms, which are so eminently calculated to stir 
 prayerful sentiments. These additions do not, indeed, 
 constitute an innovation, but are in full accord with the 
 ancient practice, which has too often been allowed to fall 
 into desuetude. I have also prepared a Special Service for 
 the niKO rn3TH in the hope of investing this touching 
 rite with its full significance. 
 
 But it must be distinctly understood that the adoption of 
 the suggestions sanctioned by me is entirely optional on 
 the part of other congregations. Nothing could be further 
 from my intention than to force these propositions on any 
 of the communities that own my spiritual supervision. On 
 the contrary, I shall be gratified to learn that they continue
 
 to hold their Services in strict accord with ancient usage, 
 provided always that the prayers are offered up with 
 solemnity and reverence, and that the congregants prove 
 by their attitude and demeanour that they are fully im- 
 pressed with a sense of the sacred act in which they are 
 engaged. 
 
 Should it be desired to introduce some of these modifi- 
 cations into any other Synagogue, the greatest precaution 
 should be exercised that such introduction do not mar the 
 peace and brotherly union which should exist among the 
 members, and that it should not alienate any of its regular 
 worshippers. The utmost care should, therefore, be taken 
 to ascertain the wishes of the Seatholders on the subject. 
 None of these changes should take effect unless they have 
 been approved by a decided majority of the members, 
 especially of those who attend the Services which will be 
 affected by the proposed alterations. 
 
 In the Report on the Rabbinate adopted by the Council 
 of the United Synagogue last year, and ratified by the 
 United Hebrew Congregations of the British Empire, the 
 ardent hope is expressed that " the question of Synagogue 
 Ritual and Practice may be solved to the benefit and 
 advancement of the religious well-being of the entire 
 Community, and consistently with the maintenance of the 
 traditional observances of our ancient faith." This arduous 
 task I have now, with the aid of my Ministers, sought to 
 accomplish. 
 
 But the zealous endeavours and hearty co-operation, both 
 of Ministers and congregants, are indispensable, if this work 
 is to exercise any abiding benefit. I must beg the Readers 
 always to recite the prayers and portions of Scripture 
 correctly, impressively, and devoutly, avoiding all singing 
 of an elaborate character. Earnestly and affectionately I 
 beseech the Preachers to rouse in the hearts of their con-
 
 gregants a renewed love and reverence for our venerabL 
 Liturgy, round which there cluster so many holy associa- 
 tions. I entreat the worshippers not to imagine that Divine 
 Service can be performed vicariously for them, but to offer 
 up the prayers with concentrated attention and fervour, 
 and to join with heartiness in the responses, psalms, 
 and hymns. In order to enable the congregants to do 
 this, I would ask the Choir masters to use the simplest 
 harmonies and to eschew all melodies of an ornate and 
 florid character. 
 
 In conclusion I would lay the following considerations 
 at your hearts and the hearts of all my .flock. If you 
 indeed desire that the Service of the Synagogue shall re- 
 main dear to your children, you must put forth your most 
 strenuous efforts that they acquire a sound knowledge of 
 the sacred tongue in which our prayers are written. You 
 must cultivate Divine Worship in your homes. You must 
 practise those solemn and significant rites which, when per- 
 formed with intelligence, so readily touch the hearts and 
 so powerfully influence the affections of young and old. 
 Hallow Sabbaths and Festivals even as they should be 
 hallowed. Teach your children, by precept and by ex- 
 ample, the grandeur and beauty of Judaism. Let them see 
 that attachment to its precepts lends an enhanced dignity 
 and truer worth to your daily lives. And then they will 
 preserve the same deep reverence, the same unbounded 
 love, the same true-hearted loyalty to the Synagogue and 
 its Services which inspired their fathers of old. 
 
 That the Lord may grant this blessed realisation to your 
 congregation, and to all the congregations of this Empire, is 
 the heartfelt and prayerful wish of 
 
 Your ever faithful, 
 
 (Signed) H. ADLER, 
 
 Chief Rabbi.
 
 4^ The letters at the commencement of each paragraph denote the 
 Synagogues, Central (C-), New West End (N.W.E.), Borough (B.), 
 and Hampstead (EL), from which the Suggestion emanates. The 
 numbers indicate the place which the Suggestion occupies on the 
 list of the respective Synagogue. 
 
 I. HINYAN. (B. 1). The supposition that, in the absence 
 of ten male worshippers, Divine Service need not, and 
 should not be held in a Synagogue, is entirely erroneous. 
 I am grieved to learn that, in several of the smaller 
 provincial congregations, some of the members, after 
 awaiting for a little while unsuccessfully the arrival 
 of other worshippers to make up the prescribed Minyan, 
 disperse without holding Service. This procedure is due 
 to a misconception. Divine Service should be held, how- 
 ever small the numbers of worshippers may be. The 
 Prayers should be offered up by the Reader with the 
 same solemnity as though Minyan were present. But in 
 accordance with our religious statute, certain portions, viz : 
 ^11 fc?np and the repetition of the Tefillah with the 
 Kedushah, should be omitted. The Scroll of the Law 
 should be taken from the Ark, and the prescribed portion 
 read, without any D^lp- The Haphtarah should also be 
 recited, but without the blessings. 
 
 Should any mourner be present, I advise that, as the 
 Kaddish must not be said, he should offer up the Prayer 
 for Departed Relatives Q'Om xSo ^Sfc " K3N (The 
 
 -; - T |V V T: T T 
 
 Authorised Daily Prayer Book, p. 323.) 
 
 At the same time I ardently hope that every effort will 
 be made with the object of gathering the requisite number 
 of worshippers twice daily in our metropolitan and the 
 larger provincial Synagogues, and in the smaller country 
 congregations at least on Sabbaths and Festivals, so that 
 the entire Service may then be read.
 
 8 
 
 II. (N.W.E. VI. a). The substitution of the form 
 "Blessed art Thou,O Lord our God, King of the Universe, who 
 hast made me according to Thy Will," for the Special Bless- 
 ing for Males cannot be sanctioned. This Blessing is not 
 designed to ascribe any inferiority to the female sex, but to 
 express our gratitude for being enabled to keep all religious 
 ordinances, including those precepts (such as Zizith and 
 Tefilliri) from which women are exempt, owing to the fact 
 that their fulfilment is restricted to a specific time of the 
 day. 
 
 III. (B. 4). The section Jtflpfc }P!PN in the Daily 
 Morning Service should not be omitted. It is true that 
 these excerpts from the Mishnah and Boraitha do not 
 constitute prayer. But their inclusion in the Liturgy 
 is due to the fact that the Synagogue is not intended 
 exclusively for praise and supplication, but also for the 
 study of the Word of God and of the interpretation thereof 
 as handed down to us by our sages. 
 
 IV. (B. 7). None of the five Hallelujah Psalms (146 
 150), among the finest and most devotional compositions 
 in the Psalter, should be omitted at the public Daily 
 Morning Service. 
 
 V. THE KADDISH. (C. I. d\ N.W.E. II. /; B. 2; H. 2). 
 
 After the most anxious consideration of the subject, I 
 do not feel myself justified in sanctioning the omission of 
 any of the regular Kaddishim prescribed in the Liturgy, 
 with the following slight exceptions. Should a mourner 
 or person keeping Jahrzeit not be present in the Synagogue, 
 no DiJV B^.p need be recited. The Mourner's Kaddish on 
 Friday evening after rQBTI DvS W *YlETD may be 
 omitted. In the Synagogues where the Services are 
 divided, a Kaddish need not be recited after the Hallel 
 (N.W.E. III. a).
 
 9 
 
 It is not imperative that the Kaddish should be chanted : 
 it should be recited with all the solemnity due to so sublime 
 a prayer. 
 
 VI. REPETITION OF THE AMIDAH. (C. Sabbath II. ; 
 Festivals II a ; N.W.E. II. b ; B. 3 ; H. 2). 
 
 The repetition of the Amidah, after the same has been 
 silently read by the congregation, is an institution of great 
 antiquity and moment, which dare not lightly be set aside. 
 After the gravest consideration of the subject, I have come to 
 the determination that I am justified in following herein the 
 practice of the Sephardim congregations, both here and in 
 Amsterdam, whose rigid adhesion to our traditional enact- 
 ments has never been impugned. These congregations read 
 the Tefillah at the Week-day Afternoon Services, and at the 
 Mussaf on Sabbaths and Festivals only once. I therefore 
 concede that the Amidah of Mussaf on Sabbaths be recited 
 in the following manner. The passages to S^lpH /NH 
 and from ^firftJ^ ""^ K"^ ma y be read aloud by the 
 Reader, the congregation reading silently these, the inter- 
 mediate passages and the concluding paragraph *flJ 'ri^tf. 
 A similar rule to be applicable to the Mussaf on New 
 Moon and 
 
 With regard to the Mussaf Amidah on Festivals, I 
 recommend that the ordinary usage be adhered to, as the 
 blessing of the priests is then recited. But in the event 
 of the Amidah being recited only once, the Reader must 
 
 not commence }Drn 1J7& K"1X until all the Cohanim have 
 concluded the Tefillah, and are ready to proceed to the 
 Ark. 
 
 On the first day of Passover and the eighth day of Solemn 
 Assembly, the prayers for Dew and Rain must in this case 
 be recited before the Amidah.
 
 10 
 
 On all other occasions, including, of course, the Mussaf 
 of New Year and the Day of Atonement, the repetition of 
 the Amidah must be retained. 
 
 VII. (B. 8). There is no valid reason why the Dim. 
 and the verses 7^2^ ''PPK **> supplications breathing in- 
 
 tense fervour, prescribed to be read on Mondays and 
 Thursdays, should be omitted. 
 
 VIII. (B. 31). I have drawn up a list of rfJTD which 
 
 may be left out at the Week-day Services. (Appendix A.) 
 I have been sparing in my omissions, being cognizant of 
 the fact that those who attend these Services are anxious 
 
 to offer up all the supplications. The Prayer TJ?^ 7tf 
 need only be recited once, viz., at the conclusion of the 
 Hill vpj except on the Eve of New Year. 
 
 IX. (B. 9). The hour at which the Sabbath commences 
 in London has been fixed by the learned Chacham Nieto, 
 and I do not deem it advisable to make any alteration in 
 these hours without the full concurrence of my esteemed 
 colleague, the present Chacham. 
 
 In connection herewith I deem it my duty to advert to a 
 point which was brought under my notice at the Conference. 
 I was informed that in some of the Northern congregations, 
 although during summer the day is considerably prolonged, 
 the Sabbath is terminated at the same hour as in the 
 Metropolis. This practice constitutes a deplorable violation 
 of the Sabbath. I must beg each congregation to conclude 
 the Sabbath at the hour given in the Table published with 
 the sanction of the late Chief Rabbi 7'T. I hope, later on, 
 to furnish the Provincial congregations with a table of the 
 hours at which Sabbath commences in their towns. 
 
 X. (B. 10). The passages fe$ and fTON p&, etc., 
 must be retained in the Friday Evening Service.
 
 11 
 
 XL (C. Sabbath III. c; N.W.E. I. a; B. 11). The chapter 
 PfT^nfi i"l5 ma 7 b e omitted, but I recommend its being 
 read prior to the Minchah Service. 
 
 XII. (B. 5, 6, 12). No alteration should be made in the 
 Psalms and Hymns of the Sabbath and Festival Services. 
 
 XIII. (N.W.E. II. a ; H. I.). There may be an early 
 Service on Sabbaths and Festivals either at 8 or 8.30, at 
 which the JVn$ is read. 
 
 XIV. (N.W-E- II. 6 ; H 1.). The second Service may 
 commence at 10.15 or 11, with ^QitSTl^, the Sabbath 
 Psalm or some other Psalm selected from the list given in 
 Appendix B, and one or both of the following passages 
 
 DWtyn |i5n to TO (Authorised Daily Prayer Book, pp. 
 7-8X and r\ti$) to BfcjWtfl (pp. 125-127). 
 
 XV. (N.W.E. II. g). I have drawn up a form of 
 
 Tl^^ ^ for all who have been called to the Reading of 
 I - 
 
 the Law, to be said at its conclusion. (Appendix C.) The 
 special formula for a Jll^D *15 ' ls ^ ^ e use d as heretofore. 
 
 XVI. THE TEN COMMANDMENTS. (N.W.E. II. c ; H. 4). 
 It has been represented to me that a very general desire 
 exists to have the Decalogue read publicly in the Synagogue 
 on Sabbaths, with the anticipation that by such reading this 
 sublime portion of the Torah would be impressed upon 
 the minds of young and old, there being reason to fear 
 that it is no longer generally included in our private devo- 
 tions. It is also hoped that the solemn enunciation of the 
 Fourth Commandment may prevent some congregants from 
 desecrating the Day of Rest. On the other hand, the in- 
 clusion of the Decalogue in the Liturgy might be construed 
 as an infraction of the rule laid down in 'tf "D D^H Hlltf 
 Tl tj^D, and based upon I" 1 * Pp ni3*ll. After a careful 
 study of the authorities, especially Y3 p'D
 
 12 
 
 I have come to the conclusion that the Ten Commandments 
 might form part of the Bible Reading on Sabbaths. Care 
 should, however, be taken in the Prayer that is to follow 
 upon the Bible Reading to guard against the supposition 
 that the Decalogue, sublime and important though it be, is 
 the only portion of the Bible Divinely inspired. With this 
 view I would also recommend that, alternately with this 
 Bible Reading, other sections of high spiritual and moral 
 import be read, e.g., Leviticus xix. 1 18 ; Deuteronomy x. 
 12 22 (JIN"]*?! flBHS) ; Psalm xv., and passages treating 
 of Sabbath observance : Jeremiah xvii. 21 27 ; Nehemiah 
 xiii. 1422. 
 
 XVII. (N.W.E. II. a). It is advisable that the Minister 
 should compose an English Prayer to be read by him from 
 the Pulpit, its burden of gratitude and supplication having 
 reference to any passing events in the country, the Com- 
 munity, and in the congregation, or to the Bible Reading 
 that has preceded. As an illustration of such Prayer, I 
 have prepared an adaptation of the PPJ5p$ T*13* which has 
 hitherto not been read in our Synagogues. (Appendix D.) 
 
 XVIII. (C. Sabbath I. a, b, c, IV.). I concede, with great 
 reluctance, that the Sabbath Morning Service should com- 
 mence at the late hour of 9.45. I only do so in the hope that 
 this arrangement may induce a larger number of worship- 
 pers than heretofore to attend at the commencement, and 
 with the understanding that, as proposed, the three sections 
 of the yti$ fiN'Hp be read at the first recital. 
 
 The regulation of the precise hour at which each portion 
 of the Service is to be read, and when the same is to 
 terminate, must be left to the Boards of Management, 
 with the one stipulation that no part may be hurried or 
 slurred over. 
 
 XIX. (C. Sabbath III. a). The prayer D'DPnPl IN should 
 continue to be read on the two Sabbaths in the year in 
 memory of the pious martyrs.
 
 13 
 
 XX. (C. Sabbath III. c; N.W.E. II. e; B. 1315).! 
 
 concede the omission of the first 
 
 The two sections JTTlftpn DltSS and TE^Pl may be omitted 
 in the Mussaf Service, but I would ask that they should be 
 read before jip2? ^inrK. The concluding verse of p{$ 
 ^ri/JO must be retained, any verbal alteration of the 
 Prayer Book being greatly to be deprecated. 
 
 XXL (C. Sabbath e). There is, of course, no objection 
 to the Sabbath Psalm being read or sung after ^7^. But 
 it is advisable that, occasionally, another Psalm be substi- 
 tuted, selected from the list given in Appendix B. 
 
 XXII. (B. 16). The sublime 104th Psalm and the 
 tender and pathetic songs of Degrees should not be omitted 
 from the Sabbath Afternoon Service. The Ethics of the 
 Fathers, with their wise maxims and valuable historical 
 memoranda, should likewise be read at the appointed 
 season. 
 
 XXIII. (C. Festivals II. b, c). I fully approve of a 
 special Festival Psalm being sung or read on the evenings 
 and mornings of the Festivals, and have drawn up a list 
 of Psalms appropriate to each. (Appendix E.) 
 
 XXIV. (N.W.E. III. a). I approve of the second Ser- 
 vices on the three Festivals commencing with 'QitS'Plp and 
 7_pn. The Prayer after the Bible Reading should be appro- 
 priate both to the Festival and the season. 
 
 XXV. (C. Festivals I.; N.W.E. III. b- B. 17). The three 
 books, Song of Songs, Ruth, and Ecclesiastes, must be read 
 on the appointed days. The public reading may take place 
 either at the Early Morning, or at the Afternoon Service.
 
 14 
 
 XXVI. (B. 18). The and *)$}, before the Reading 
 of the Law, need only be chanted once, but sufficient time 
 should be afforded the Congregation to repeat these verses 
 and to offer up the Prayer. 
 
 XXVII. (B. 19). No alteration may be made in the 
 reading of the several portions of the Law. The reading 
 on rn^y WtiHy should invariably commence at I^VF) *1^V, 
 whether the Festival fall on a week day or on a Sabbath. 
 
 XXVIII. (B. 20). Sanction has already been given to 
 the practice of limiting the prayers for Rain arid Dew to 
 
 the passages "VOT and \F\ /t3. 
 
 XXIX. (N.W.E. III. c). In the event of the Mussaf 
 Tefilla not being repeated by the Reader, the section fcJ^ Ttf 
 JTlKD must not be introduced during any portion of the 
 Amidah, but should be recited at its conclusion. 
 
 XXX. (N.W.E. III. d, e). It is undesirable that any 
 special passage be omitted from any Piyyut. It is per- 
 missible on Pnifi nnftfc? to substitute the J""l/)f Ttf 
 
 vjv 3i#jp3 for ntaK ^isi *]&$. 
 
 XXXI. (H. 3). The sacred rite of D^fD flTO must 
 be preserved. Every endeavour should be made to invest 
 this act with befitting impressiveness. The introductory 
 Blessing and every word of the Benediction should be 
 solemnly recited by the Cohanim. It is advisable that the 
 Cohanim of a congregation meet together prior to the fes- 
 tival, so that they may practise the recital of the words 
 in unison. 
 
 I grieve to learn that in some congregations the practice 
 of this rite has been permitted to fall into abeyance, owing 
 to the circumstance, either that the Cohen is not held, or
 
 that he does not hold himself worthy to pronounce the 
 Blessing. This idea rests on a misconception. It is not 
 the Cohen who personally blesses the congregation. He, in 
 virtue of his descent from the High Priest, is called upon 
 to pronounce the words of the Benediction set down for 
 him. It is only God Himself, the Source of all temporal 
 welfare and spiritual happiness, who can bestow a blessing. 
 
 XXXII. I have selected certain verses and a Psalm, and 
 also composed a Prayer for the ni/b&JO 71131)1. (Appendix 
 
 F.) The Psalm may be omitted on 
 
 XXXIII. (N.W.E. IV. a, b, c, d; B. 21, 23). I have 
 drawn up a list of Piyyutim that may be omitted in the 
 Services for New Year. (Appendix G.) 
 
 The passages in the Mussaf, t^H K7 1&M1, "Oil Pl^K 
 and rivJJ !"lftJ<, must be repeated by the Header. 
 
 I earnestly advise that the Service on the morning of 
 New Year do not commence later than 7.30, for, even with 
 the omissions that have been conceded, the Prayers, if 
 properly offered up, could not otherwise conclude at the 
 same hour as at present, 
 
 XXXIV. (B. 24). There is no valid reason why the 
 ancient usage of chanting the ^TT} 73 three times should 
 be altered. 
 
 XXXV. (C. Day of Atonement II. ; B. 25). The paragraphs 
 commencing XtpPl ;V must be said by the congregation 
 
 in the repetition of the Amidah. Sufficient time should 
 be given to the worshippers to enable them devoutly and 
 attentively to recite the Confession of Sin. The Header 
 need not repeat the last two lines of each paragraph, nor 
 
 each line of D^XtOH S^V But he should read the passage 
 D73 7^1 slowly and impressively,
 
 16 
 
 XXXVI. (C. ibid. I.; B. 27). A brief Service, especially 
 suitable for children, may be held on the Day of Atone- 
 ment. This Service should consist of an appropriate Bible 
 Reading, an Address, and an English Prayer. It would 
 
 not be right to omit the nrQJb 7$ niHvp, in order to 
 gain time for this Service, but I have drawn up a list of 
 such Piyyutim as may be omitted on that day. (Appen- 
 dix G.) 
 
 XXXVII. (B. 29). The N need only be recited 
 
 once at each Service, at the close of the JT.fTSp. It 
 should be read at H/ 1 ^ at the introduction (after 
 
 XXXVIII (C. ibid. Ill; B. 28). The suggestion to sub- 
 stitute another portion of the Law for the one read at 
 present at the Afternoon Service on the Day of Atonement 
 claimed my most serious attention. I came to the conclu- 
 sion that I should not be justified in making such sub- 
 stitution. The direction on the subject in the Talmud 
 (Megillah p. 31) is clear and precise, and this selection is 
 explained to have been prompted by the desire to in- 
 culcate, on the most solemn day in the Calendar, the great 
 duty of sexual morality. It was suggested by the Mem- 
 bers of the Conference that, iii a future edition of the 
 Machzor, this section should be prefixed by a Homily 
 setting forth the paramount importance of these precepts, 
 and explaining that obedience to these behests has been, 
 by Heaven's Providence, one of the most potent factors in 
 the preservation of Israel. 
 
 XXXIX. (B. 30). The proposition that the Evening 
 Service at the termination of the Day of Atonement be not 
 read publicly, cannot be entertained. It must be admitted 
 that the arrangement, that has hitherto obtained, is of a
 
 17 
 
 most unsatisfactory character. In many Synagogues the 
 Maariv is read whilst the majority of the congregants are 
 quitting the place of worship, or noisily preparing to do so. 
 In those Synagogues where the bulk of the congregants 
 remain the Prayer is read, I believe, as a rule, with un- 
 seemly haste. I am, therefore, extremely anxious to devise 
 a remedy for this lack of decorum, which mars our solemni- 
 zation of this most sacred day. With this view I propose 
 that the declaration of the r\}ti$, and the sounding of the 
 
 ^Sifc? be deferred until after ^vSJ an arrangement which 
 is in accord with YDTH '*D D"PI mitf TIED. The Evening 
 Service is to be commenced some little time before night- 
 fall by the same Reader who has officiated at nTS?}, and is 
 
 to be read with the same solemnity and impressiveness as 
 the other Services of the day. The Reader must be careful 
 
 not to say Pl/l^il until after nightfall. The entire Ser- 
 vice is then to conclude with the HiDt?, the ^IJDiEP, and the 
 closing of the Ark. 
 
 XL. (B. 22, 33, 34). The proposals that the Shofar be 
 sounded on the first day of the New Year, when it falls on 
 the Sabbath, that the ordinary Week-day Service be read 
 on the second days of the Festivals, and that a musical 
 instrument be used on Sabbaths and Festivals cannot be 
 entertained, as they are contrary to our law. 
 
 XLI. (H. 5). Special Religious Services have been, and 
 may in future be held for the pupils of religion classes, 
 who have concluded their course of instruction, and who 
 have satisfactorily passed examinations in Hebrew and 
 religion. This Service must not, however, be termed a 
 confirmation, such rite being foreign to our faith. The 
 Service should consist of Minchah, Psalms c. and xv. (or
 
 18 
 
 sections of Psalm cxix.), Prayer to be offered up by 
 the children, Address and Prayer by the Minister, }J vtt 
 and 
 
 XLII. MARRIAGE SERVICE. (N.W.E. V.a). There is 
 no reason to assume that the monetary obligation men- 
 tioned in the rQirG is not in all cases fulfilled. An 
 
 endeavour on my part to satisfy myself personally on the 
 subject would be justly resented as inquisitorial. Any 
 alteration of the wording of this document is highly un- 
 desirable, since a deviation from the authorised formula 
 might impair the recognition of the religious validity of 
 the marriage. 
 
 XLIII. (N.W.B. V. b ; B. 32). There is no necessity 
 for the contracting parties to signify their consent to their 
 marriage, their presence under the canopy being sufficient 
 evidence thereof. But there is no objection to their ver- 
 bally declaring their consent and their acceptance of the 
 undertaking set forth in the PD^FO, provided that the 
 
 regular Marriage Service be preserved intact. I have pre- 
 pared a form of questions that may be addressed to the 
 bridal couple by the Celebrant at the conclusion of his 
 Address or Prayer, prior to the commencement of the pre- 
 scribed wedding ceremonial. (Appendix H.) 
 
 XLIV. BURIAL SERVICE. The Prayer tf 
 
 * " 
 
 D^prn may be recited at the conclusion of the ordinary 
 Burial Service.
 
 APPENDICES. 
 
 A. 
 
 List of niPlvp which may be omitted: 
 
 sjrfen p DT^M 52 
 
 Wife* nSnin 02 pawn <D> mpy 
 ' 69 
 
 The following HIPl vp should be omitted when ten fasters 
 are not present in the Synagogue : 
 
 jnn 
 
 B. 
 
 Psalms for the Sabbath:!, 5, 8, 13, 14, 15, 23, 2T 
 (during the months of Elul and Tishri), 36, 46, 50, 53, 61, 
 63, 67, 70, 73, 87, 101, 103, 108, 110, 111, 112, 119 (in 
 divisions of eight verses each), 120 134, 138 143.
 
 20 
 
 win npsn w 
 
 | -:- 
 
 : oin 
 
 DPPT
 
 A SABBATH PRAYER 
 
 SOVEREIGN of the Universe ! Thou art the God of Truth, 
 Thy Law is truth and Thy prophets are prophets of truth. 
 We have hearkened on this sacred Day of Rest to the words 
 of Thy glorious Law. Grant that these words, and all the 
 holy words which Thou hast revealed unto us, may ever 
 remain dear unto us and unto our offspring. May we 
 meditate thereon with understanding and reverence, and 
 obey them with faithfulness and devotion. 
 
 Not in man do we put our trust, but in Thee, God of 
 Heaven, in Thee, Holy One, Who aboundest in deeds of 
 goodness and truth. Vouchsafe unto us this day the 
 benign gift of Thy light, and in mercy accept our supplica- 
 tion. Let Thy favour rest with Thy people Israel for 
 ever. Show them the redemption of Thy right hand in 
 the rebuilding of Thy holy temple. 
 
 Thou art He Who feedest and sustainest all. Thou art 
 He Who rulest over all. Be merciful unto us, and take 
 us and all that are dear unto us in Thy holy keeping. Pro- 
 long our lives in health and well-being. Fulfil the wishes 
 of our heart and of the hearts of all Thy people Israel for 
 good, for life and for peace. Amen.
 
 22 
 
 PSALMS FOR THE FESTIVALS. 
 
 Eve of First Day of New Year 
 First Day of New Year . 
 Eve of Second Day of New Year 
 Second Day of New Year 
 
 Psalm 103. 
 
 81. 
 
 39. 
 
 101. 
 
 On the Day of Atonement some of the following 
 Psalms may be recited between the Services : 17, 25, 32, 
 38, 51, 86, 101, 103, 130. 
 
 Eve of First Day of Tabernacles . 
 
 First Day of Tabernacles 
 
 Eve of Second Day of Tabernacles . 
 
 Second Day of Tabernacles 
 
 Eve of Eighth Day of Solemn Assembly 
 
 Eighth Day of Solemn Assembly . 
 
 Eve of Rejoicing of the Law . . Psalm 119, 1 
 
 Psalm 42. 
 85. 
 43. 
 66. 
 65. 
 12. 
 
 Rejoicing of the Law 
 
 8. 
 
 119, 916. 
 
 Eve of First Day of Passover 
 
 First Day of Passover . 
 
 Eve of Second Day of Passover 
 
 Second Day of Passover 
 
 Eve of Seventh Day of Passover 
 
 Seventh Day of Passover 
 
 Eve of Eighth Day of Passover 
 
 Eighth Day of Passover 
 
 Psalm 105. 
 
 107, 115. 
 
 66. 
 106, 112. 
 
 78, 116. 
 77. 
 
 84. 
 
 80. 
 
 Eve of First Day of Pentecost 
 First Day of Pentecost 
 Eve of Second Day of Pentecost 
 Second Day of Pentecost 
 
 Psalm 68. 
 
 119, 1724. 
 119, 2540. 
 119, 4156.
 
 23 
 F. 
 
 mow rrorn 
 
 nxn SnnS 
 
 TT V V - 
 
 ^m J*T 
 
 5 Jp aoaj) jnin ja &; 
 : Di^ B^S rnrjK 
 : rhs n ^x TO 
 
 MEMORIAL OF THE DEPAETED. 
 
 LORD, what is man, that thou regardest him ? or the son of 
 man, that thou takest account of him ? 
 
 Man is like to vanity : his days are as a shadow that 
 passeth away. 
 
 In the morning he bloometh and sprouteth afresh ; in 
 the evening he is cut down and withereth. 
 
 So teach us to number our days that we may get us a 
 heart of wisdom. 
 
 Mark the innocent man, and behold the upright : for the 
 latter end of that man is peace. 
 
 But God will redeem my soul from the grasp of the 
 grave : for he will receive me. 
 
 My flesh and my heart faileth : but God is the strength 
 of my heart and my portion for ever. 
 
 And the dust returneth to the earth as it was, but the 
 spirit returneth unto God who gave it. 
 
 I shall behold thy face in righteousness; I shall be 
 satisfied, when I awake, with thy likeness.
 
 PRAYER 
 
 FATHER of mercy ! In Thy hand are the souls of the 
 living and the dead. May Thy comforts soothe our hearts 
 as we remember on this sacred day our revered and be- 
 loved kinsfolk who have gone to their eternal rest, and 
 as we think of our dear parents, the crown of our heads 
 and our glory, whose desire it was to train us in the way 
 of virtue and righteousness, to teach us Thy statutes and 
 precepts, and to instruct us to do justice and to love 
 mercy. We beseech Thee, O Lord! grant us strength to 
 remain faithful to their teachings, while the breath given 
 of Thee is within us. And may their souls repose in the 
 land of life, beholding Thy majesty and delighting in Thy 
 reward. 
 
 And now, O good and beneficent God ! what shall we 
 say, what shall we speak unto Thee ? Our needs are so 
 manifold : we cannot declare them. We are filled with shame 
 as we think of all the goodness Thou hast dealt unto 
 us. O turn Thou in mercy and lovingkindness unto the 
 supplications of Thy servants who now pour out their souls 
 before Thee. May Thy lovingkindness not depart from 
 us. Give us our daily sustenance, and let us not be in need 
 of the gifts of flesh and blood. Remove from us care and 
 sorrow, distress and fear, shame and contempt. Strengthen 
 us in our reverence for Thee, and fortify us to keep Thy 
 perfect law. Vouchsafe unto us the joy of training our 
 sons and daughters to keep Thy commandments and to 
 perform Thy will all the days of their life. O God, take us 
 not hence in the midst of our days. Let us complete in peace 
 the number of our years. Verily we know that our life is
 
 run 
 
 25 
 
 : cn**n 
 
 rnty 
 
 nitsn 
 n D^ 
 
 ninstoi ijna Sin 
 
 ** 
 
 n.* 1 ? oanxn SiS un DhS fi 
 
 in :
 
 26 
 
 frail, that our days are as an hand-breadth. Therefore help 
 us, O God of our salvation, to live before Thee in truth 
 and uprightness during the years of our pilgrimage. And 
 when it will please Thee to take us from earth, be Thou 
 with us ; and may our souls be bound up in the bond of 
 life with the souls of our parents and of the righteous who 
 stand before Thee in Heaven. Amen. Amen.
 
 27 
 
 rrn 
 
 v: T 
 
 Dnn nina nin^x nyjnn
 
 28 
 
 G. 
 
 PIYYUTIM THAT MAY BE OMITTED IN THE 
 
 SERVICES FOR NEW YEAR AND THE 
 
 DAY OF ATONEMENT. 
 
 MORNING SERVICE OF THE FIRST DAY OF NEW YEAR. 
 
 The pV?D may also be omitted ; in this case the nfc^Hp 
 must be introduced with the words Tl 
 
 ADDITIONAL SERVICE. 
 
 ran ^ -n r&iK- 
 i ..... T .... | v 
 
 MORNING SERVICE OF THE SECOND DAY OF NEW YEAR. 
 
 rra ni 
 
 MORNING SERVICE OF THE DAY OF ATONEMENT. 
 
 to 
 
 ADDITIONAL SERVICE. 
 
 to n^'np nSy : n ^ 
 p ^^iy niiD^ to
 
 29 
 
 H. 
 
 QUESTIONS THAT MAY BE ADDRESSED TO THE 
 BRIDAL COUPLE. 
 
 The Celebrant. " You, A. B. and C. D., are about to be 
 wedded according to the law of Moses and of Israel. 
 
 " Will you, A. B., take this woman, C. D., to be your 
 wedded wife ? Will you be a true and faithful husband 
 unto her ? Will you protect and support her ? Will you 
 love, honour and cherish her?" 
 
 The Bridegroom. " I will." 
 
 The Celebrant." Will you, C. D., take this man, A. B., 
 to be your wedded husband ? Will you be a true and 
 faithful wife unto him ? Will you love, honour and 
 cherish him ?" 
 
 The Bride." I will."
 
 A 000126368