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TABLE OF CONTENTS
אַדִיר בִּמְלוּכָה, בָּחוּר כַּהֲלָכָה, גְּדוּדָיו יֹאמְרוּ לוֹ
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
דָּגוּל בִּמְלוּכָה, הָדוּר כַּהֲלָכָה, וָתִיקָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
זַכַּאי בִּמְלוּכָה, חָסִין כַּהֲלָכָה טַפְסְרָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
יָחִיד בִּמְלוּכָה, כַּבִּיר כַּהֲלָכָה לִמוּדָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
מוֹשֵׁל בִּמְלוּכָה, נוֹרָא כַּהֲלָכָה סְבִיבָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
עָנָיו בִּמְלוּכָה, פּוֹדֶה כַּהֲלָכָה, צַדִּיקָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
קָּדוֹשׁ בִּמְלוּכָה, רַחוּם כַּהֲלָכָה שִׁנְאַנָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
תַּקִיף בִּמְלוּכָה, תּוֹמֵךְ כַּהֲלָכָה תְּמִימָיו יֹאמְרוּ לוֹ:
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.
Translation: Because it is proper for Him, because it befits Him. Mighty in sovereignty, rightly select. His minions say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly glorious. His faithful ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Blameless in sovereignty, rightly powerful. His generals say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Singular in sovereignty, rightly strong. His learned ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly awesome. Those who surround Him say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Humble in sovereignty, rightly saving. His righteous ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Holy in sovereignty, rightly merciful. His multitudes say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Strong in sovereignty, rightly supportive. His perfect ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!”
Transliteration:
Ki lo na’eh, ki lo ya’eh.
Adir bimlucha, bachur kahalcha, g’dudav yomru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Dagul bimluchah, hadur kahalachah, vatikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Zakai bimluchah, chasin kahalachah taf’srav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Yachid bimluchah, kabir kahalachah limudav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Moshail bimluchah, nora kahalachah savivav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Anav bimluchah, podeh kahalachah, tzadikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Kadosh bimluchah, rachum kahalachah shinanav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Takif bimluchah, tomaich kahalachah t’mimav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.
Why do we question?
I have a love for questions. Questions to understand another. Questions to explore one's own self. Questions to help another make sense of their life or an event. Questions that allow for one's self to retreat and for another to take the stage. Questions to elicit information. Questions to help another come to a realisation rather than dis-empower them with given fact. As Lord Sacks wrote, ‘Education is not indoctrination. It is teaching a child to be curious, to wonder, reflect, enquire. The child who asks becomes a partner in the learning process. He or she is no longer a passive recipient but an active participant. To ask is to grow.’ (http://askbigquestions.org/blog/201302/art-asking-questions).
As John G. Miller writes on http://qbq.com/15-reasons-to-ask-questions/:
Why exactly do we ask questions? Well, here are 15 reasons to do so!
1. To acquire knowledge
2. To eliminate confusion
3. To cause someone else to feel special/important
4. To guide a conversation in the direction we want it to go
5. To demonstrate humility to another
6. To enable a person to discover answers for themselves
7. To gain empathy through better understanding another’s view
8. To influence/alter someone else’s opinion/view
9. To begin a relationship
10. To strengthen a relationship
11. To humbly show we have knowledge on a specific topic
12. To stimulate creativity and idea generation
13. To gain a person’s attention
14. To solve a problem
15. To reach agreement or to “agree to disagree” with clarity
...and some reasons not to:
1. To find a culprit
2. To embarrass and shame
3. To appear superior
4. To create fear
5. To manipulate
6. To play the victim, as in, “Why is this happening to me?”
Lord Sacks argues for three topics of questioning in Judaism, about chokhmah, ‘wisdom,’ which includes scientific, historical, and sociological inquiry, about Torah, and about justice.
Interestingly Lord Sacks also explains that there are three conditions for asking a Jewish question, paraphrased below. The first is that we seek genuinely to learn – not to doubt, ridicule, dismiss, reject. He believes that this is what the ‘wicked son’ of the Haggadah does: ask not out of a desire to understand but as a prelude to walking away. Second is that we accept limits to our understanding. Not everything is intelligible at any given moment and we need to allow for scientific discovery. Not everything in Judaism that we do not understand is unintelligible. The very features of Jewish life one generation finds difficult, the next generation may find the most meaningful of all. Faith is not opposed to questions, but it is opposed to the shallow certainty that what we understand is all there is. Third is that when it comes to Torah, we learn by living and understand by doing. We learn to understand music by listening to music. We learn to appreciate literature by reading literature. There is no way of understanding Shabbat without keeping Shabbat, no way of appreciating how Jewish laws of family purity enhance a marriage without observing them. Judaism, like music, is something that can only be understood from the inside, by immersing yourself in it.
Along the theme of resistance, in my mind, questions sometimes arise where there is a tension, between what one already knows and what one sees before oneself. This could align with Friedrich Nietzsche who is quoted as saying, ‘We hear only those questions for which we are in a position to find answers.’ Effective questions can also elicit tension in others, whose knowledge or experience may not have yet triggered the question.
I would suggest we sometimes we only ask questions for which we are in the position to hear answers, or in fact, seek answers we feel we already know. Such as in a therapeutic context, asking someone ‘Do you think that would be a good idea?’ suggests we have already formulated an opinion, and we are looking for their agreement, albeit, we can believe that this approach of asking a question is a more gentle way to promote change than by making a statement. Yet, by doing this thinly-veiled questioning, we may elicit client resistance as our question is loaded and says more about our thinking than interest in theirs. They no longer trust us as being open and honest, and genuinely interested in their views. It becomes a tool of communicating the questioners own ideas or values. And this is usually because the questioner has an agenda they are trying to push.
Why in an evolutionary sense might we question?
As Prasanna Rao, PhD in Knowledge Management & Strategy, IIT Kharagpur writes about (https://www.quora.com/Why-do-we-ask-questions-8), assume a person is standing in a particular place they may consider what will happen when there is a change in environment? The person gets ready to react. Our brain kickstarts all its functions (self preserving instinct Flight or Fight reaction) and starts to connect the dots inside our head - depending upon our environment (Threat / Safety etc), age, experience & intelligence. Prasanna believes that one reason for our questioning nature, happened after we started living in a safe world. Even now, we run when we see a real threat. We don’t stop and ask question as our instinct takes over. Hence, we are physically designed to run. However, as we are mostly in safe environments, and our need for physical running on a daily basis has stopped, our mental running has started which prompts us to ask questions (so that we can strategise and remove threats ahead). Hence, we question mostly when we are aware of ourselves and our surroundings.
There are of course many other reasons to question, including for spiritual, emotional and intellectual purposes. I guess these approaches speak to me, they give meaning to my questioning, and questioning gives meaning to me, so by extension to my life. This year when looking at the four sons and their questions, consider the drive behind their asking. Do they already know the answer they pose, yet frame it in such a way as to perhaps appear gentler? Do they somehow experience a resistance or tension that they have not yet encountered? Are they moving someone else towards this? Or do they feel threatened? Can they see something occur around them that may compromise their intellectual safe place? How do the questions map onto Lord Sack’s categories? Do they fit more than one? What questions do you have? What else may be driving you to ask?
Not like the brazen giant of Greek fame, With conquering limbs astride from land to land; Here at our sea-washed, sunset gates shall stand A mighty woman with a torch, whose flame Is the imprisoned lightning, and her name Mother of Exiles. From her beacon-hand Glows world-wide welcome; her mild eyes command The air-bridged harbor that twin cities frame. "Keep, ancient lands, your storied pomp!" cries she With silent lips. "Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!"
Humanity manifests itself in brotherhood most frequently in “dark times.” This kind of humanity actually becomes inevitable when the times become so extremely dark for certain groups of people that it is no longer up to them, their insight or choice, to withdraw from the world. Humanity in the form of fraternity invariably appears historically among persecuted peoples and enslaved groups. ... This kind of humanity is the great privilege of pariah peoples; it is the advantage that the pariahs of this world always and in all circumstances can have over others. ...
It is as if under the pressure of persecution the persecuted have moved so closely together that the interspace ... has simply disappeared. This produces a warmth of human relationships which may strike those who have had some experience with such groups as an almost physical phenomenon. ...
In its full development it can breed a kindliness and sheer goodness of which human beings are otherwise scarcely capable. Frequently it is also the source of a vitality, a joy in the simple fact of being alive, rather suggesting that life comes fully into its own only among those who are, in worldly terms, the insulted and injured
I speak to you as an American Jew.
As Americans we share the profound concern of millions of people about the shame and disgrace of inequality and injustice which make a mockery of the great American idea.
As Jews we bring to this great demonstration, in which thousands of us proudly participate, a two-fold experience -- one of the spirit and one of our history.
In the realm of the spirit, our fathers taught us thousands of years ago that when God created man, he created him as everybody's neighbor. Neighbor is not a geographic term. It is a moral concept. It means our collective responsibility for the preservation of man's dignity and integrity.
From our Jewish historic experience of three and a half thousand years we say:
Our ancient history began with slavery and the yearning for freedom. During the Middle Ages my people lived for a thousand years in the ghettos of Europe . Our modern history begins with a proclamation of emancipation.
It is for these reasons that it is not merely sympathy and compassion for the black people ofAmerica that motivates us. It is above all and beyond all such sympathies and emotions a sense of complete identification and solidarity born of our own painful historic experience.
When I was the rabbi of the Jewish community in Berlin under the Hitler regime, I learned many things. The most important thing that I learned under those tragic circumstances was that bigotry and hatred are not '.the most urgent problem. The most urgent, the most disgraceful, the most shameful and the most tragic problem is silence.
A great people which had created a great civilization had become a nation of silent onlookers. They remained silent in the face of hate, in the face of brutality and in the face of mass murder.
America must not become a nation of onlookers. America must not remain silent. Not merely black America , but all of America . It must speak up and act,. from the President down to the humblest of us, and not for the sake of the Negro, not for the sake of the black community but for the sake of the image, the idea and the aspiration of America itself.
Our children, yours and mine in every school across the land, each morning pledge allegiance to the flag of the United States and to the republic for which it stands. They, the children, speak fervently and innocently of this land as the land of "liberty and justice for all."
The time, I believe, has come to work together - for it is not enough to hope together, and it is not enough to pray together, to work together that this children's oath, pronounced every morning from Maine to California, from North to South, may become. a glorious, unshakeable reality in a morally renewed and united America.
