The Prayer for our Country "on one foot":
The Prayer for our Country is said on Shabbat, Festival (Sukkot, Passover, and Shavuot), and High Holiday (Rosh Hashanah and Yom Kippur) mornings. It is in the Torah Service, after the Blessings After the Haftarah. This prayer dates to Medieval times with even a version by the Jews of China (History of the Jews, Solomon Grayzel, p. 641).
Why Do We Have a Prayer for our Country?
(ז) וְדִרְשׁ֞וּ אֶת־שְׁל֣וֹם הָעִ֗יר אֲשֶׁ֨ר הִגְלֵ֤יתִי אֶתְכֶם֙ שָׁ֔מָּה וְהִתְפַּֽלְל֥וּ בַעֲדָ֖הּ אֶל־ה׳ כִּ֣י בִשְׁלוֹמָ֔הּ יִהְיֶ֥ה לָכֶ֖ם שָׁלֽוֹם׃
(7) And seek the welfare of the city to which I have exiled you and pray to GOD in its behalf; for in its prosperity you shall prosper.
Context: This is from the Biblical Book of Jeremiah, where Jeremiah is telling the Jews exiled to Babylonia that they should stay engaged in what's best for themselves and for their new community. This is the origin of the idea of praying for the well-being of a country outside of Israel.
(ב)רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ.
(2)Rabbi Chanina, the vice-high priest said: Pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.
Context: This is from Pirkei Avot, a part of the Mishnah with life wisdom from the rabbis. Rabbi Chanina lived in the first century CE after the Romans took over Jerusalem. It is the second source for the idea of praying for a country.
(י) דִּֽי־לֶהֱוֺ֧ן מְהַקְרְבִ֛ין נִיחוֹחִ֖ין לֶאֱלָ֣הּ שְׁמַיָּ֑א וּמְצַלַּ֕יִן לְחַיֵּ֥י מַלְכָּ֖א וּבְנֽוֹהִי׃
(10) so that they may offer pleasing sacrifices to the God of Heaven and pray for the life of the king and his sons.
Context: This is from the Biblical Book of Ezra. It shows that in the Persian archives there was a copy of the order given by King Cyrus saying that the Jews should be allowed to rebuild their temple in Jerusalem, and that they should be given what they needed for their sacrifices. Moreover, King Cyrus commanded that the Jews should pray for the well-being of the king and his sons. This isn't exactly the same as a voluntary prayer by the Jews, but it was done. Similarly, the story of Kamtza and Bar-Kamtza in the Talmud revolves around a sacrifice that the Jews would make on behalf of the Roman emperor (Gittin 56a:2-4).
(כט) ובשבת שחרית נהגו לומר אחר ההפטרה מי שברך. ויש מקומות שמברכין המלך ואחר כך הקהל והכל לפי המנהג.
(29) (29) On the Sabbath during Shaharit, it is customary to say a "Mi Sheberach" after the Haftarah. There are places where they bless the king and afterward the congregation and everything is according to custom.
Context: The Kol Bo is a Franco-German book dating from 1250-1450 CE. It contains a wide variety of laws about Jewish things. Chapter 20 is about the Torah service. This is approximately the first text to mention the custom of the Prayer for the Government.
(טו) ואחר כך מברך את המלך ואת הקהל ואומר אשרי ומחזיר ספר תורה למקומו
And after this [the Blessings After the Haftarah] we bless the king and the congregation, and say Ashrei and return the Torah to its place.
Context: “Sefer Abudarham” was written by David Abudarham in 1330 in Seville, Spain. He wrote it as a guide to the prayer book so people would understand what they were saying and why they were saying it. This is approximately the second text to mention the Prayer for the Government.
(ה) אחר כך יברך החזן למלך המולך עלינו ואפי' יהי' מא"ה כיון שאנו עומדים תחת רשותו וממשלתו צריכין אנו להתפלל עליו כי בשלומו יהי' לנו שלום וכן היא מצות עשה מדברי קבלה שכן כתיב בירמיה ודרשו את שלום העיר אשר וגו' כי בשלומה יהי' לכם שלום ויענו כל העם אמן:
After [the Haftarah], the hazan shall bless the king who rules over us. Even if he is from the nations of the world, since we stand under his control and his rule, we must pray for him. For in his peace we will find peace. So it is an affirmative commandment from our tradition, for so it says in Jeremiah: “And seek the peace of the city where etc.” and the entire nation shall say Amen.
Context: Seder HaYom was written by Moshe ben Machir in 1599 near Tzfat in the Land of Israel. It is a guide to the Jewish prayers and customs throughout the day and week. This translation comes from https://www.torahmusings.com/2014/09/praying-government-uk-elsewhere-ii/
The Orthodox Text
(ט) אֱֽלֹקִ֗ים שִׁ֣יר חָ֭דָשׁ אָשִׁ֣ירָה לָּ֑ךְ בְּנֵ֥בֶל עָ֝שׂ֗וֹר אֲזַמְּרָה־לָּֽךְ׃(י) הַנּוֹתֵ֥ן תְּשׁוּעָ֗ה לַמְּלָ֫כִ֥ים הַ֭פּוֹצֶה אֶת־דָּוִ֥ד עַבְדּ֗וֹ מֵחֶ֥רֶב רָעָֽה׃(יא) פְּצֵ֥נִי וְהַצִּילֵנִי֮ מִיַּ֢ד בְּֽנֵי־נֵ֫כָ֥ר אֲשֶׁ֣ר פִּ֭יהֶם דִּבֶּר־שָׁ֑וְא וִ֝ימִינָ֗ם יְמִ֣ין שָֽׁקֶר׃
(9) O God, I will sing You a new song, sing a hymn to You with a ten-stringed harp,(10)to You who give victory to kings, who rescue His servant David from the deadly sword.(11) Rescue me, save me from the hands of foreigners, whose mouths speak lies, and whose oaths are false.
Context: This is from Psalm 144, near the end of the Book of Psalms. This is a “gratitude for rescue” psalm. Verses 3 and 4 are part of Yizkor (the memorial service on the last day of Passover, the last day of Shavuot, on Sh’mini Atzeret, and on Yom Kippur); the idea is that people aren’t around for very long (compared to G-d) and yet G-d still cares for us. The psalm is followed by Psalm 145, which makes up the bulk of the prayer Ashrei. This might be why the last verse (v. 15) is the 2nd line of Ashrei, right before Psalm 145 begins.
(טז) כֹּ֚ה אָמַ֣ר ה׳ הַנּוֹתֵ֥ן בַּיָּ֖ם דָּ֑רֶךְ וּבְמַ֥יִם עַזִּ֖ים נְתִיבָֽה׃(יז) הַמּוֹצִ֥יא רֶכֶב־וָס֖וּס חַ֣יִל וְעִזּ֑וּז יַחְדָּ֤ו יִשְׁכְּבוּ֙ בַּל־יָק֔וּמוּ דָּעֲכ֖וּ כַּפִּשְׁתָּ֥ה כָבֽוּ׃
(16)Thus said GOD, Who made a road through the sea And a path through mighty waters,(17)Who destroyed chariots and horses, And all the mighty host—They lay down to rise no more, They were extinguished, quenched like a wick:
Context: This is from the Biblical Book of Isaiah, shortly after the Haftarah for Bereishit ends. G-d basically says “I’m great, and I can make stuff happen, but you Israelites don’t seem to recognize that I’m doing helpful things for you.”
(ה) הִנֵּ֨ה יָמִ֤ים בָּאִים֙ נְאֻם־ה׳ וַהֲקִמֹתִ֥י לְדָוִ֖ד צֶ֣מַח צַדִּ֑יק וּמָ֤לַךְ מֶ֙לֶךְ֙ וְהִשְׂכִּ֔יל וְעָשָׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָֽרֶץ׃(ו)בְּיָמָיו֙ תִּוָּשַׁ֣ע יְהוּדָ֔ה וְיִשְׂרָאֵ֖ל יִשְׁכֹּ֣ן לָבֶ֑טַח וְזֶה־שְּׁמ֥וֹ אֲֽשֶׁר־יִקְרְא֖וֹ ה׳ ׀ צִדְקֵֽנוּ׃ {פ}
(5) See, a time is coming—declares GOD—when I will raise up a true branch of David’s line. He shall reign as king and shall prosper, and he shall do what is just and right in the land.(6)In his days Judah shall be delivered and Israel shall dwell secure. And this is the name by which he shall be called: “GOD is our Vindicator.”
Context: This is from the Biblical Book of Jeremiah. The Babylonian king Nebuchadnezzar is besieging Jerusalem, and when the people ask Jeremiah what’s going to happen he says “If you were nice to each other, they would go away, but you don’t seem to want to do that.” Thereafter, Jeremiah says, “Things will eventually get better after you’ve been exiled.” That brings us to our text.
(יח) כְּעַ֤ל גְּמֻלוֹת֙ כְּעַ֣ל יְשַׁלֵּ֔ם חֵמָ֣ה לְצָרָ֔יו גְּמ֖וּל לְאֹיְבָ֑יו לָאִיִּ֖ים גְּמ֥וּל יְשַׁלֵּֽם׃(יט) וְיִֽרְא֤וּ מִֽמַּעֲרָב֙ אֶת־שֵׁ֣ם ה׳ וּמִמִּזְרַח־שֶׁ֖מֶשׁ אֶת־כְּבוֹד֑וֹ כִּֽי־יָב֤וֹא כַנָּהָר֙ צָ֔ר ר֥וּחַ ה׳ נֹ֥סְסָה בֽוֹ׃(כ)וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל וּלְשָׁבֵ֥י פֶ֖שַׁע בְּיַֽעֲקֹ֑ב נְאֻ֖ם ה׳׃
(18)According to their deserts, So shall fury be repaid to God’s foes; Requital shall be made to God’s enemies, Requital to the distant lands. (19)From the west, they shall revere GOD’s name, And from the east, the divine Presence. For [God] shall come like a hemmed-in stream That the wind of the ETERNAL drives on; (20)[God] shall come as redeemer to Zion, To those in Jacob who turn back from sin—declares GOD.
Context: This is from the Biblical Book of Isaiah. Isaiah says that the people are having so much trouble making good choices and so bad things keep happening to them, but then G-d will take action to single-handedly save the people. Verse 20 begins the prayer after Ashrei on Shabbat Mincha and also at the end of the Weekday Shacharit (morning) service.
(ב) הַנּוֹתֵן תְּשׁוּעָה לַמְּ֒לָכִים.
(ג) וּמֶמְשָׁלָה לַנְּ֒סִיכִים.
(ד) מַלְכוּתוֹ מַלְכוּת כָּל־עוֹלָמִים.
(ה) הַפּוֹצֶה אֶת־דָּוִד עַבְדּוֹ
(ו) מֵחֶֽרֶב רָעָה.
(ז) הַנּוֹתֵן בַּיָּם דֶּֽרֶךְ.
(ח) וּבְמַֽיִם עַזִּים נְתִיבָה.
(ט) הוּא יְבָרֵךְ וְיִשְׁמֹר וְיִנְצֹר.
(י) וְיַעֲזֹר וִירוֹמֵם וִיגַדֵּל
(יא) וִינַשֵּׂא לְמַֽעְלָה
(יב) אֶת נְשִׂיא אַרְצוֹת הַבְּ֒רִית
(יג) וּמִשְׁנֵֽהוּ
(יד) מֶֽלֶךְ מַלְכֵי הַמְּ֒לָכִים בְּרַֽחֲמָיו
(טו) יְחַיֵּם וְיִשְׁמְ֒רֵם.
(טז) וּמִכָּל צָרָה וְיָגוֹן וָנֶֽזֶק
(יז) יַצִּילֵם.
(יח) מֶֽלֶךְ מַלְכֵי הַמְּ֒לָכִים בְּרַֽחֲמָיו
(יט) יִתֵּן בְּלִבָּם רַחֲמָנוּת.
(כ) לַעֲשׂוֹת טוֹבוֹת עִמָּֽנוּ.
(כא) וְעִם כָּל־יִשְׂרָאֵל.
(כב) בִּימֵיהֶם וּבְיָמֵֽינוּ
(כג) תִּוָּשַׁע יְהוּדָה.
(כד) וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶֽטַח.
(כה) וּבָא לְצִיּוֹן גּוֹאֵל.
(כו) וְכֵן יְהִי רָצוֹן
(כז) וְנֹאמַר אָמֵן:
(2) He Who grants deliverance to kings,
(3) and dominion to princes,
(4) His kingship is a kingship of all worlds;
(5) He [Who] rescued David, His servant,
(6) from the evil sword,
(7) Who put a road through the sea,
(8) and a path amid the mighty waters;
(9) may He bless, preserve, and guard,
(10) help, exalt, and make great,
(11) and raise high
(12) the President of these United States,
(13) and the Vice President.
(14) May the Supreme King of kings in His mercy,
(15) sustain them in life and preserve them;
(16) and from all distress, sorrow, and hurt,
(17) may He save them.
(18) May the Supreme King of kings in His mercy,
(19) instill in their hearts compassion
(20) to do good with us
(21) and with all Israel.
(22) In their days and in ours,
(23) may Judah be delivered
(24) and Israel dwell in security,
(25) and the Redeemer come to Zion.
(26) May this be His will
(27) and let us say, Amein.
Context: This is the traditional text for this prayer. The Hebrew is nearly the same regardless of country, and the translation changes both in its language (English, Russian, German, Polish, etc.) and in which government ruler is referred to.
What do you notice about this prayer?
Who is being prayed for?
What are we praying that they will do?
Why might this have been something that a prayer-writer would include?
Note that this version requires praying for a government, which is challenging if you don’t agree with the government. Two source sheets that wrestle with this are: https://www.sefaria.org/sheets/68247?lang=en and https://www.sefaria.org/sheets/55340?lang=en
Praying for Our Country
(ד) וְשָׁפַט֙ בֵּ֣ין הַגּוֹיִ֔ם וְהוֹכִ֖יחַ לְעַמִּ֣ים רַבִּ֑ים וְכִתְּת֨וּ חַרְבוֹתָ֜ם לְאִתִּ֗ים וַחֲנִיתֽוֹתֵיהֶם֙ לְמַזְמֵר֔וֹת לֹא־יִשָּׂ֨א ג֤וֹי אֶל־גּוֹי֙ חֶ֔רֶב וְלֹֽא־יִלְמְד֥וּ ע֖וֹד מִלְחָמָֽה׃ {פ}
(4)Thus [God] will judge among the nations And arbitrate for the many peoples, And they shall beat their swords into plowshares And their spears into pruning hooks: Nation shall not take up Sword against nation; They shall never again know war.
Context: This is from the Biblical Book of Isaiah. It comes from a section about how at the end of days everybody will go up to the Temple Mount to learn from G-d. The previous verse has the line in the Torah Service “Ki Mitziyon” - “From Zion will come Torah, and the word of the Lord from Jerusalem”.
Context: This is one of two main settings for “Lo Yisa Goy”. The round was arranged by Shalom Altman.
Context: This is the other main tune for “Lo Yisa Goy”
(לד) וְלֹ֧א יְלַמְּד֣וּ ע֗וֹד אִ֣ישׁ אֶת־רֵעֵ֜הוּ וְאִ֤ישׁ אֶת־אָחִיו֙ לֵאמֹ֔ר דְּע֖וּ אֶת־ה׳ כִּֽי־כוּלָּם֩ יֵדְע֨וּ אוֹתִ֜י לְמִקְּטַנָּ֤ם וְעַד־גְּדוֹלָם֙ נְאֻם־ה׳ כִּ֤י אֶסְלַח֙ לַֽעֲוֺנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֽוֹד׃ {ס}
(34) No longer will they need to teach one another and say to one another, “Heed GOD”; for all of them, from the least of them to the greatest, shall heed Me—declares GOD. For I will forgive their iniquities,And remember their sins no more.
Context: This comes from the Biblical Book of Jeremiah; it’s a section of “Eventually everything will be great”.
אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ קַבֵּל נָא בְּרַחַמִים אֶת־תְּפִלָּתֵֽנוּ בְּעַד אַרְצֵֽנוּ וּמֶמְשַׁלְתָּהּ. הָרֵק אֶת־בּרְכָתְךָ ע֚ל הָאָֽרֶץ הַזֺּאת עַל נְשִׂיאָהּ שׁוֹפְטֶֽיהָ שׁוֹטְרֶֽיהָ וּפְקִידֶֽהָ הָעוֹסְקִים בְצָרְכֵי צִבּוּר בֶּאֱמוּנָה. הוֹרֵם מֵחֻקֵּי תוֺרָתֶֽךָ הַבִינֵם מִשְׁפְּטֵי צִדְקֶֽךָ לְמַֽעַן לֺא יָסוּרוּ מֵאַרְצֵֽנוּ שָׁלוֹם וְשַׁלְוָה אֺֽשֶׁר וָחֺֽפֶשׁ כּל־הַיָּמִים. אָנָּא ה׳ אֱלֺקֵי הָרוּחוֺת לְכָל־בָּשָׂר שְׁלַח רוּחֲךָ עַל כָּל־תּוֹשְׁבֵי אַרְצֵֽנוּ וְטַע בֵּין בְּנֵי הָאֻמּוֹת וְהָאֱמוּנוֹת הַשּׁוֹנוֹת הַשּׁוֹכְנִים בָּהּ אַהֲבָה וְאַחֲוָה שָׁלוֹם וְרֵעוּת. וַעֲקֺר נִלִּבָּם כָל שִׂנְאָה וְאֵיבָה קִנְאָה וְתַחֲרוּת. לְמַלֺּאות מַשָּׂא נֶֽפשׁ בָּנֶֽיהָ הַמִּתְיַמְְּרִים בִּכְבוֹדָהּ וְהַמִּשְׁתּוֹקְקִים לִרְאוֹתָהּ אוֹר לְכָל־הַגּוֹיִם. וְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ שֶׁתְּהֵא אַרְצֵֽנוּ בְּרָכָה לְכָל־יוֹשְׁבֵי תֵבֵל ותַשְׁרֶה בֵּינֵיהֶם רֵעוּת וְחֵרוּת וְקַיֵּם בִּמְהֵרָה חֲזוֹן נְבִיאֶֽיךָ “לֹא־יִשָּׂ֨א ג֤וֹי אֶל־גּוֹי֙ חֶ֔רֶב וְלֹא־יִלְמְד֥וּ ע֖וֹד מִלְחָמָֽה” וְנֶאֱמַר “כִּֽי־כוּלָּם֩ יֵדְע֨וּ אוֹתִ֜י לְמִקְטַנָּ֤ם וְעַד־גְּדוֹלָם֙ נְאֻם־ה׳ כִּ֤י אֶסְלַח֙ לַֽעֲוֹנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֽוֹד”. אָמֵן׃
A Prayer for Our Country
Rabbi Louis Ginzberg, 1927
Our God and God of our ancestors, with mercy accept our prayer on behalf of our country and its government. Pour out Your blessing upon this land, upon its inhabitants, upon its leaders, its judges, officers, and officials, who faithfully devote themselves to the needs of the public. Help them understand the rules of justice You have decreed, so that peace and security, happiness and freedom, will never depart from our land.
ADONAI, God whose spirit is in all creatures, we pray that Your spirit be awakened within all the inhabitants of our land. Uproot from our hearts hatred and malice, jealousy and strife. Plant love and companionship, peace and friendship, among the many peoples and faiths who dwell in our nation. Grant us the knowledge to judge justly, the wisdom to act with compassion, and the understanding and courage to root out poverty from our land.
May it be Your will that our land be a blessing to all who dwell on earth, and may you cause all peoples to dwell in friendship and freedom. Speedily fulfill the vision of Your prophets: "Nation shall not lift up sword against nation, neither shall they learn war anymore." "For all of them, from the least of them to the greatest, shall know me." And let us say: Amen.
Context: This is a translation of the 1927 “Festival Prayer Book” version of the Prayer for Our Country written by Professor Louis Ginzburg of JTS (the Jewish Theological Seminary of America), and used since then in the Conservative movement. It was changed from the Orthodox one to reflect the fact that in America we don’t have kings, and that we are not just at the mercy of the government without any agency to affect our own fate. The Reform and Reconstructionist movements have used this approach as well. You can learn more about this here: https://www.myjewishlearning.com/article/praying-for-the-government/
In this version, who has power and agency?
In a democracy, why pray for the people?
Is this a political prayer?
Is this a partisan prayer?
Appendix A: German Version, 1938, Siddur Sephat Emeth
We lift our hearts in our hands to God in Heaven. (Lamentations 3:41) Please, Maternal Father, source of blessing, You silence the raging waves, and in Your hand is the account of every man’s soul. A thousand years in Your eyes is like yesterday passed, and a watch in the night. (Psalms 90:4) May Your mercy be upon our birth land, the land of Germany (may her grace be lifted), to repair her breaches, and to support her and dignify her and improve her and strengthen her on a tentpole never to fall. Remove from her land’s pleasant places disease and sword and famine and sorrow, that all her children may rest in peace and quiet, and may no destroyer touch their tents. May the sound of violence never be heard in our borders, as you stop wars to the edge of the earth, that each man may return to his vine and under his fig tree. Speedily may Judah be saved, and Israel dwell in tranquility. And a redeemer comes to Zion, and thus may it be willed, and we say amen.
https://opensiddur.org/prayers/collective-welfare/nations/germany/gebet-fur-das-vaterland-a-prayer-for-the-fatherland-siddur-sephat-emeth-rodelheim-1938/
Appendix B: Pictures of siddurim with this prayer
Appendix C: A British Take (kippah tip to Seffi Kogen)
A (very long) Coronation Day Tweet
British Chief Rabbi Ephraim Mirvis, May 5, 2023
On 3 September 1189, Richard I was crowned King in Westminster Abbey. Jews were barred from attending, but in a spirit of heartfelt goodwill, some Jewish leaders arrived bearing gifts for the new king. They were informed that Jews were not welcome, whereupon Richard’s courtiers stripped and flogged them, and then flung them out of court.
A rumour spread that the King had given an order for all Jews to be attacked. While some Jews escaped, arsonists set fire to many Jewish homes, some Jews were forcibly converted, while others were given sanctuary in the Tower of London. Some thirty innocent Jews were senselessly murdered on the day of the Coronation, including Rabbi Jacob of Orléans, the most senior Rabbi in England at that time.
These tragic events stand in sharp contrast to our experience as Jews in 21st Century Britain.
His Majesty King Charles III has made it clear that he wants representatives of the Jewish community and other minority faith communities to be present for the coronation service. In addition, he has established an unprecedented opportunity, following the service itself, for faith leaders to be incorporated into the formal proceedings. I will be privileged, together with four other senior faith leaders, to greet the King with words of tribute and blessing. At every stage, the Palace has been sensitive to the requirements of halacha (Jewish Law) when considering how best to include us. With this in mind, in accordance with the laws of Shabbat, I will not be using a microphone.
This is in addition to The King and Queen’s gracious invitation to host Valerie and me at St James’ Palace over Shabbat, when we will cherish the extraordinary opportunity to light Shabbat candles, make kiddush, eat our specially catered Shabbat meals, sing zemirot and chant Havdalah within regal surroundings.
We are blessed to have a Monarch who holds a deep, personal conviction that there is great strength in the diversity of our country and who cherishes his warm relationship with British Jews.
In the Book of Ecclesiastes, we are taught that: ‘there is a time to weep and a time to laugh; a time to cry and a time to dance with joy’. Nearly a thousand years ago, the Coronation of a Monarch was a time to weep for the Jewish community, but today, thank God, it is a time for great celebration. As we enter this Carolean era, may our country be blessed to know many more moments of such celebration, and may God save the King!