Ein Keloheinu
Ein Keloheinu is a well known Jewish hymn. Orthodox Jews pronounce it as Ein Kelokeinu when referring to it outside of prayer, in order to avoid taking the name of God in vain or otherwise violating the sanctity of reverence to the Almighty.
Ein Keloheinu is sometimes chanted at the end of the morning service. In the Ashkenazi tradition outside of Israel, it is only said at the end of Shabbat and festival services, towards the end of the Mussaf service, immediately before a Talmudic lesson on the making of the Temple incense. However, in the Land of Israel, as well as in all Sephardi weekday morning prayer services it is said daily. In some other regional traditions it is used elsewhere in the liturgy, but it seems to be known worldwide. In many synagogues it is sung; in some Orthodox synagogues it is only said quietly by every person for themselves and is not regarded as a critical part of the prayer service.
The background for the prayer is that its 20 sentences each count as a blessing. Jews are exhorted to make at least 100 blessings daily . On weekdays, the Shemoneh Esrei prayer contains 19 blessings and is said three times, totaling 57 blessings, and the remaining 43 are said during other parts of daily services as well as during other events throughout the day. On Shabbat and festivals, however, the Amidah consists of only seven blessings. Ein Keloheinu was designed to ensure that everybody would say at least 100 blessings a day, even on those days when the Amidah is shorter.
Four different names are used to refer to God in this prayer:
- Elohim – God
- Adon – Lord or Master
- Melekh – King
- Moshia` – Savior
Text
The original version
| Hebrew original | Transliteration | English translation |
אין כמלכנו, אין כמושיענו. מי כאלהינו, מי כאדונינו, מי כמלכנו, מי כמושיענו. נודה לאלהינו, נודה לאדונינו, נודה למלכנו, נודה למושיענו. ברוך אלהינו, ברוך אדונינו, ברוך מלכנו, ברוך מושיענו. אתה הוא אלהינו, אתה הוא אדונינו, אתה הוא מלכנו, אתה הוא מושיענו. | ein kemalkenu, ein kemoshi'enu. Mi chelohenu, mi chadonenu, mi chemalkenu, mi chemoshi'enu. Node lelohenu, node ladonenu, node lemalkenu, node lemoshi'enu, Baruch Elohenu, baruch Adonenu, baruch Malkenu, baruch Moshi'enu. Atah hu Elohenu, atah hu Adonenu, atah hu Malkenu, atah hu Moshi'enu. | There is none like our King, There is none like our Savior. Who is like our God? Who is like our Lord? Who is like our King? Who is like our Savior? Let us thank our God, Let us thank our Lord, Let us thank our King, Let us thank our Savior. Blessed be our God, Blessed be our Lord, Blessed be our King, Blessed be our Savior. You are our God, You are our Lord, You are our King, You are our Savior. |
את קטרת הסמים. °° אתה תושיענו. אתה תקום תרחם ציון, כי עת לחננה כי בא מועד. | eth qetoreth hasamim. °° Ata toshi'enu. Ata taqum terachem tziyon, ki 'et lechen'nah, ki ba mo'ed. | our fathers burned the incense of spice. °° You will save us. You will arise and show mercy to Zion, for it will be the time to favor her, for the proper time will have arrived. |
The Hebrew text is as it appears in all siddurim, both Ashkenazic and Sephardic.
° The last line of the piyut itself is "You are our Savior."
The Ashkenazic liturgy follows this immediately with "You are the one before whom...." followed by a Talmudic description of the mixing of the incense spices for the Temple.
°° The Sephard, and the Sephardic/Mizrahi liturgies follow the last line of the piyut with the words, "You will save us," followed by the quotation of Psalm 102:14, "You will arise...."
Among Ashkenazim, the additional line and the Talmudic lesson on the making of incense which follows it is considered optional and so that line and lesson might be omitted.
This prayer appears in the liturgy as early as the Siddur Rav Amram – where the first verse is "Who is like..." and the second verse is "There is none like...", but the present sequence appears in the Mahzor Vitry and in Rashi and a century later in Maimonides. The present sequence is viewed as, first, a declaration against all other religions, then a challenge to all other religions, and thereafter as worship. Additionally, Abudraham pointed that the initial "א" from the first verse, the "מ" from the second, and the "נ" from the third formed Amen, and taking the Barukh from the fourth verse and the Atah from the final verse, together produce "Amen. Blessed are Thou" – as if the end of one prayer and the beginning of another, and this serves as a suitable mnemonic to keep the verses in proper sequence.