我职

我职或阿雷奴（希伯來語：עָלֵינוּ‬，羅馬化：aleinu，直译：「我们（有）职责」），又称“Aleinu leshabei'ach”（希伯來語： עָלֵינוּ לְשַׁבֵּחַ‬，直译：「赞美（神）是我们的天职」），是犹太教经典祈祷书《西都爾》中的一篇祷文。在大多数犹太社区，人们会在每日三次犹太祷告仪式结束时以及犹太新年日中间的穆萨夫祷告（Mussaf）中诵读这篇祷文。此外，许多社区也会在“Kiddush Levana”仪式或者割礼之后诵读这篇祷文。它是当前犹太会堂礼拜仪式中第二常诵读的祈祷文，仅次于珈底什（包括其所有形式）^[1]。

全文

转写	希伯来语原文
Aleinu l'šabeaḥ la'Adon hakol	עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל,‬
latet gedulah l'yoṣer b'reišit,	לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית,‬
šelo asanu k'goyei ha'araṣot,	שֶׁלֹּא עָשָׂנוּ כְּגוֹיֵי הָאֲרָצוֹת,‬
v'lo samanu k'mišp'ḥot ha'adamah,	וְלֹא שָׂמָנוּ כְּמִשְׁפְּחוֹת הָאֲדָמָה.‬
šelo sam ḥelqenu kahem,	שֶׁלֹּא שָׂם חֶלְקֵנוּ כָּהֶם,‬
v'goralenu k'ḵol hamonam.	וְגוֹרָלֵנוּ כְּכָל הֲמוֹנָם.‬
Šehem mištaḥavim l'heḇel variq	שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וָרִיק,‬
umitpal'lim El-El lo yošia^[2]	וּמִתְפַּלְלִים אֶל אֵל לֹא יוֹשִׁיעַ.‬
Va'anaḥnu kor`im, umištaḥavim umodim,	וַאֲנַחְנוּ כֹּרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים,‬
lif'nei Meleḵ, Malḵei haM'laḵim,	לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים‬
haQadoš baruḵ Hu.	הַקָּדוֹשׁ בָּרוּךְ הוּא.‬
Šehu noṭeh šamayim, v'yosed areṣ,	שֶׁהוּא נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ,‬
umošav y'qaro bašamayim mima'al,	וּמוֹשַׁב יְקָרוֹ בַּשָּׁמַיִם מִמַּעַל,‬
ušḵinat uzo begaḇhei m'romim,	וּשְׁכִינַת עֻזּוֹ בְּגָבְהֵי מְרוֹמִים.‬
Hu Eloheinu ein od,	הוּא אֱלֹהֵינוּ אֵין עוֹד,‬
emet malkenu, efes zulato,	אֱמֶת מַלְכֵּנוּ אֶפֶס זוּלָתוֹ.‬
kakatuḇ beTorato:	כַּכָּתוּב בְּתוֹרָתוֹ:‬
v'yada'ta hayom, vahašeḇota el l'ḇaḇeḵa.	וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ,‬
Ki Adonai, hu haElohim,	כִּי יְיָ הוּא הָאֱלֹהִים‬
bašamayim mi ma'al,	בַּשָּׁמַיִם מִמַּעַל‬
v'al ha'areṣ mitaḥat. Ein od.	וְעַל הָאָרֶץ מִתָּחַת. אֵין עוֹד.‬

参见

犹太教祷告与祝福列表
犹太教祷告

参考文献

^ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publ'ns, 2010) p. 204; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24.
^ Menahem Recanati explains in detail that this Name is pronounced in vain by these sinners: this means that divine Mercy is not manifest to them - the divine name El expresses the absolute eternal Goodness of God - so they cannot survived as innocents during the judgment of God the Creator and Judge of the World. The 13 attributes of God are expressed either in the Chessed and Rahamim for the "Tzadikim" or in the version of the Gevura for "sinners"; the Name of God El is still present in the first part of Aleinu to explain this Jewish Dogma (Menaĥem Recanati IL COMMENTO ALLE PREGHIERE Perush ha-Tefiloth traduzione, commento e note a cura di Giovanni Carlo Sonnino e Nahmiel Menaĥem Ahronee Il Prato publishing house)

外部链接

Audio file Aleinu (first part); MP3
Audio file Aleinu (second part); MP3

Template:Jewish prayers

[1] Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publ'ns, 2010) p. 204; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24.

[2] Menahem Recanati explains in detail that this Name is pronounced in vain by these sinners: this means that divine Mercy is not manifest to them - the divine name El expresses the absolute eternal Goodness of God - so they cannot survived as innocents during the judgment of God the Creator and Judge of the World. The 13 attributes of God are expressed either in the Chessed and Rahamim for the "Tzadikim" or in the version of the Gevura for "sinners"; the Name of God El is still present in the first part of Aleinu to explain this Jewish Dogma (Menaĥem Recanati IL COMMENTO ALLE PREGHIERE Perush ha-Tefiloth traduzione, commento e note a cura di Giovanni Carlo Sonnino e Nahmiel Menaĥem Ahronee Il Prato publishing house)

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