SLS FridayNightWithOmer

& festivals
Lev Shalem
for shabbat
the rabbinical assembly

‫סדור‬
‫לשבת ויום טוב‬

Siddur
‫לב שלם‬
Siddur Lev Shalem for Shabbat and Festivals

Copyright © 2016 by the Rabbinical Assembly
Copyright © 2016 by The Rabbinical Assembly, Inc.
First edition. All rights reserved.
No part of this book may be reproduced or transmitted in any form

The Siddur Lev Shalem Committee or by any means, electronic or mechanical, including photocopy,
recording or any information storage or retrieval system, except
Rabbi Edward Feld, Senior Editor and Chair for brief passages in connection with a critical review, without
permission in writing from:
Rabbi Jan Uhrbach, Associate Editor
The Rabbinical Assembly

Rabbi David M. Ackerman 3080 Broadway

New York, NY 10027
Hazzan Joanna Dulkin www.rabbinicalassembly.org
Rabbi Amy Wallk Katz Permissions and copyrights for quoted materials may be found
on pages 463–465.
Rabbi Cantor Lilly Kaufman
isbn: 978-0-916219-64-2
Rabbi Alan Lettofsky Library of Congress Cataloging-in-Publication Data is available.
Rabbi Robert Scheinberg Designed, composed, and produced by

Scott-Martin Kosofsky at The Philidor Company,
Rabbi Carol Levithan, ex officio Rhinebeck, New York. www.philidor.com
The principal Hebrew type, Milon (here in its second and third
Rabbi Julie Schonfeld, ex officio iterations), was designed and made by Scott-Martin Kosofsky;
it was inspired by the work of Henri Friedlaender. The principal
roman and italic is Rongel, by Mário Feliciano; the sans serif
is Cronos, by Robert Slimbach. The Hebrew sans serif is Myriad
Hebrew, by Robert Slimbach with Scott-Martin Kosofsky.
Printed and bound by LSC Communications,

Crawfordsville, Indiana.
Fourth Printing
18 17 16 15 14 13 12 11 10.9.8.7.6.5.4
‫סדר ליל שבת ויום טוב‬
Shabbat and Festival Evening Service
3 ‫הכנה לשבת‬
Preparing for Shabbat

4 ‫הדלקת נרות שבת‬
Candlelighting for Shabbat
6 ‫קבלת שבת‬
Kabbalat Shabbat: Welcoming Shabbat
31 ‫עיוני שבת‬
Shabbat Study Texts
39 ‫ערבית לשבת ויום טוב‬

Shabbat and Festival Evening Service
39 ‫קריאת שמע וברכותיה‬
The Sh’ma and Its Blessings
47 ‫תפילת העמידה לערבית לשבת‬
The Friday Night Amidah
306 ‫תפילת העמידה ליום טוב‬
The Festival Amidah
56 ‫סיום התפילה‬
Concluding Prayers
63 ‫ספירת העומר‬
The Counting of the Omer
2     ·  

The Added Soul An Introductory Song Welcoming Shabbat ‫ַה ְק ָדּ ָמ ה‬     ‫יְ ִדיד‬
‫נ ֶֽפ ׁש‬.ֶ Written by Eleazar
of Shabbat Azikri (–), Y’did
Toss us a soul y’did nefesh ,‫ ְמשׁוֹך ַע ְב ָדּך ֶאל ְרצוֹנָ ך‬,‫ ָאב ָה ַר ֲח ָמן‬,‫יְ ִדיד נֶ ֶֽפשׁ‬ Nefesh has become one
we, who are the Beloved of my soul, compassionate father, draw me, Your of the favorite songs with
accumulation of so ,‫ יִ ְשׁ ַתּ ֲחוֶ ה מוּל ֲה ָד ָרך‬,‫יָ רוּץ ַע ְב ָדּך ְכּמוֹ ַאיָּ ל‬ which to introduce the
many things servant, to Your desire. Would that I could run like a gazelle,
like the dust in our rooms. and bow before Your beauty, for I find Your love sweeter than .‫ ִמ ֹֽנּ ֶפת צוּף וְ ׇכל ָ ֽט ַעם‬,‫ידוּתך‬
ָ ‫כִּ י יֶ ֱע ַרב לוֹ יְ ִד‬ Friday evening service.
(Some Hasidim sing it every
A gasp escapes from our honey or any delight. morning before services
inner being: ,‫ נַ ְפ ִשׁי חוֹלַ ת ַא ֲה ָב ָתך‬,‫ ִזיו ָהעוֹלָ ם‬,‫ נָ ֶאה‬,‫ָהדוּר‬ begin.) Y’did Nefesh was
Beautiful, splendrous light of the world, my soul is sick with
toss us a soul ,‫ ְבּ ַה ְראוֹת לָ הּ ֹֽנ ַעם ִזיוָ ך‬,‫ ְר ָפא נָ א לָ הּ‬,‫ ֵאל נָ א‬,‫ָאנָּ א‬ characterized by its author
as a love song directed to
that might go up and down love. God, please heal her by bathing her in Your serene
our spine
light—then she shall surely be strengthened and healed and .‫ וְ ָהיְ ָתה לָ ך ִשׁ ְפ ַחת עוֹלָ ם‬,‫ָאז ִתּ ְת ַחזֵּ ק וְ ִת ְת ַר ֵפּא‬ God. The poem is built out

like Jackson Pollack on of an acrostic of the name
be Your servant forever.
a swing
pouring colors randomly,
,‫אוֹה ָבך‬
ֲ ‫ וְ חוּס נָ א ַעל ֵבּן‬,‫ יֶ ֱהמוּ ַר ֲח ֶ ֽמיך‬,‫וָ ִתיק‬ of God: each stanza begins
with one letter of the four-
and suddenly there’s a Ancient One, let Your compassion flow. Have pity on the child ,‫ִכּי זֶ ה ַכּ ָמּה נִ ְכסוֹף נִ ְכ ַסף לִ ְראוֹת ְבּ ִת ְפ ֶ ֽא ֶרת ֻעזָּ ך‬ letter divine name, yod-hei-
picture. whom You love—for I have yearned for so long to see Your vav-hei, and each develops
Toss me a soul luminescent power. My God, my beloved, hurry; please,
.‫ וְ ַאל ִתּ ְת ַעלָּ ם‬,‫וּשׁה נָּ א‬ָ ‫ ֽח‬,‫ ַמ ְח ַמד לִ ִבּי‬,‫ ֵאלִ י‬,‫ָאנָּ א‬ the metaphor of God as
lover. When sung, both
like a stone bouncing do not hide!
on top of the water ,‫לוֹמך‬
ָ ‫ ֶאת ֻס ַכּת ְשׁ‬,‫וּפרוֹשׂ ָח ִביב ָעלַ י‬ ְ ,‫ִהגָּ לֵ ה נָ א‬ Sephardic and Ashkenazic
musical traditions utilize
sinking to the bottom of Please, my beloved, reveal Yourself. Spread the sukkah of ,‫ נָ ִ ֽגילָ ה וְ נִ ְשׂ ְמ ָחה ָבּך‬,‫בוֹדך‬
ָ ‫ָתּ ִאיר ֶ ֽא ֶרץ ִמ ְכּ‬ haunting melodies evoking
the lake Your love over me. May the whole world be illuminated with intense desire. The version
so that it has a confident
Your glory; then shall we be glad and rejoice with You. My
.‫ וְ ׇחנֵּ ֽנִ י ִכּ ֵימי עוֹלָ ם‬,‫מוֹעד‬ֵ ‫ ִכּי ָבא‬,‫ַמ ֵהר ָאהוּב‬ here accords with the
heart.
author’s handwritten man-
Toss me a soul lover—come quickly, for the time has come—have compas- uscript, found in the library
like sacks of sand dangling sion for me as in days of old. of the Jewish Theological Seminary. For example, many printed
from a hot air balloon versions leave out the word ki (“for”) in the third line, though it is
so that it can freely fly. Y’did nefesh, av ha-rahaman, m’shokh avdakh el r’tzonakh, present in the original. Similarly, later versions substituted the word
Toss me a soul
yarutz avdakh k’mo ayal, yishtahaveh mul hadarakh, simhat (“joyful”) for shifhat (“servant”) in the sixth line.
and stay close to me ki ye∙erav lo y’didutakh, mi-nofet tzuf v’khol ta∙am.
C  ‫אב ָה ַר ֲח ָמן‬.ָ The Hebrew word for “com-
like someone putting passionate” is derived from the same root as the word meaning
Hadur, na∙eh, ziv ha-olam, nafshi holat ahavatakh,
in anchor. “womb” (rehem). The combination of the two words thus creates a
ana, El na, r’fa na lah, b’harot lah no·am zivakh,
Toss me a soul phrase that combines masculine and feminine images.
az tit·hazek v’titrapei, v’haitah lakh shifhat olam.
I have one already, but LIGHT OF THE WORLD ‫זִ יו ָהעוֹ ָלם‬. As the sun sets and the day’s light
toss me an added soul Vatik, yehemu rahamekha, v’hus na al ben ohavakh, dims, our yearning for light—spiritual light, a sense of God’s pres-
on the eve of Shabbat ki zeh kamah nikhsof nikhsaf lirot b’tiferet uzakh, ence—increases. Here, the poet longs for the spark (ziv) of divine
toss it, like a rich man ana, eili, mahmad libi, hushah na, v’al titalam. light that animates all creation and nourishes our souls. By the last
throwing change stanza of the poem, this spark no longer seems sufficient; we pray
in the beggar’s hat Higaleih na, u-fros haviv alai, et sukkat sh’lomakh, that the spark expand to a radiant glory, illuminating all.
on the street. ta·ir eretz mi-k’vodakh, nagilah v’nism’hah bakh,
H ‫ל ּה‬.ָ The Hebrew word for soul (nefesh) is feminine. In addition,
Toss me a soul, an injection maher ahuv, ki va mo·ed, v’honeini kimei olam. the aspect of God found in this world, within us, is thought of in
of good stuff. mystical Jewish literature as the feminine apect of the Divine, the
I who am in need Shekhinah.
of what all the well behaved
and all the silent ones want A O ‫וָ ִתיק‬. In mystical literature, the “ancient of days” is
a heavenly tossed soul one of the aspects of the Divine.
like cleansing water
And cleanse us.
—sivan har-shefi
10  ·    ‫ סדר ליל שבת · קבלת שבת‬10

‫מזמור תהלים‬
Finding Our Way ‫א‬ ‫א‬ P . We may visualize

this psalm as a pilgrimage
Prayer is no panacea, no sub-
stitute for action. It is, rather, Let us go and sing to Adonai, ,‫לְ כוּ נְ ַרנְּ נָ ה לַ יהוה‬ song. The leader calls upon
the assembled to come on
like a beam thrown from a let us trumpet praise to our protector.
flashlight before us into the .‫נָ ִ ֽר ָיעה לְ צוּר יִ ְשׁ ֵ ֽענוּ‬ a pilgrimage, and partici-
Filled with thanks, let us greet God, pants join in a mood of joy-
darkness. It is in this light
raising our voice in song.
,‫תוֹדה‬ ָ ‫נְ ַק ְדּ ָמה ָפנָ יו ְבּ‬ ous celebration. Observing
that we who grope, stumble,
and climb, discover where we .‫ִבּ ְז ִמרוֹת נָ ִ ֽר ַיע לוֹ‬ the crowd, the leader then
issues a warning to the
stand, what surrounds us, and Great is Adonai,
the course which we should a greater sovereign than all other deities.
,‫ִכּי ֵאל גָּ דוֹל יהוה‬ participants: the genera-
tion that wandered in the
choose.
God’s hands formed the earth’s deep, .‫להים‬ִ ‫ל־א‬ ֱ ‫וּמלֶ ך גָּ דוֹל ַעל ׇכּ‬ ֶֽ wilderness had closed their
—abraham joshua heschel
mountain crests, too, are God’s work; ,‫ֲא ֶשׁר ְבּיָ דוֹ ֶמ ְח ְק ֵרי ָ ֽא ֶרץ‬ hearts and covered their

eyes—seeing only the diffi-
Pilgrimage the sea is God’s, for God made it; .‫תוֹעפוֹת ָה ִרים לוֹ‬ ֲ ְ‫ו‬ culties, but not the majesty,
We may understand our days dry land was fashioned by God’s hands. of the enterprise—and so
to be a pilgrimage in time, ,‫ֲא ֶשׁר לוֹ ַהיָּ ם וְ הוּא ָע ָ ֽשׂהוּ‬ did not enter God’s “rest-
from the six days of the work Come, then, let us bow and kneel, .‫וְ יַ ֶבּ ֶֽשׁת יָ ָדיו יָ ָצֽרוּ‬ ing place.” The poet asks
week to the experience of a us to join this pilgrimage
let us bend our knees,
day of rest, holy time. The
in the presence of Adonai, who formed us.
,‫ֽבֹּאוּ נִ ְשׁ ַתּ ֲחוֶ ה וְ נִ ְכ ָ ֽר ָעה‬ with the faith that, despite
generation that left Egypt and obstacles, we will greet the
wandered in the wilderness continued .‫נִ ְב ְר ָכה לִ ְפנֵ י יהוה ע ֵ ֹֽשׂנוּ‬ one who has fashioned
never reached their destina- L’khu n’ran’nah ladonai, continued heaven and earth.
tion, the place of God’s “rest.” nari·ah l’tzur yisheinu.
But every Friday evening, we  ‫יעה‬ ָ ‫נָ ִ ֽר‬. The root
N’kadmah fanav b’todah, of the Hebrew word is the
have the opportunity to make
bizmirot nari·ah lo. same as that describing the
the journey anew—this time
with an openness that will
Ki El gadol Adonai, call of the shofar: t’ruah. Our voices, when raised in praise,
enable us to truly enter “the u-melekh gadol al kol elohim. become the trumpets announcing God’s arrival.
land” and come close to the Asher b’yado mehk’rei aretz,  ‫לְ צוּר‬. Literally “rock,” and sometimes translated
Divine. v’to·afot harim lo. that way. In many places in the Bible God is called by this
Asher lo hayam v’hu asahu, name. Protecting fortresses and city walls were built on
I Found v’yabeshet yadav yatzaru. rocky high places. Thus, in addition to suggesting solidity
Myself Yearning Bo·u nishtahaveh v’nikhra·ah, and reliability, the metaphor implies protection and secu-
rity. The following word, yisheinu, comes from a root that
I found myself yearning nivr’khah lifnei Adonai oseinu.
can denote victory, successful defense, or rescue; here, the
yearning without any
likely reference is to the secure defense that God provides.
>threshold
       ‫ּמ ֶל ְך ָ ּגדוֹ ל‬
ֶֽ ‫ו‬
no threshold
ֱ ‫על ׇּכ‬.ַ Literally, “the sovereign greater than all divine
‫ל־אל ִֹהים‬
at which to stop
beings (elohim).” The biblical reference may be either to
no threshold
forces in nature worshipped as gods, or to gods worshipped
for peace
by other peoples.
so I created within me
thresholds, thresholds
to stop and to see
I inscribed within myself
stairs, stairs
to see heaven
and a ray of peace
touched me
—miriam barukh halfi

From the Song of Songs For Adonai is our God ‫להינוּ‬ ֽ ֵ ‫כִּ י הוּא ֱא‬     
  G’ 
‫חוֹרה ֲאנִ י וְ נָ אוָ ה ְבּנוֹת‬ ָ ‫ְשׁ‬ and we are God’s flock, sheep in God’s caring hands. ‫וַ ֲאנַ ְֽחנוּ ַעם ַמ ְר ִעיתוֹ‬ ‫ה ּי וֹ ם ִאם ְּבקֹלוֹ ִת ׁ ְש ָ ֽמע ּו‬.ַ The
‫רוּשׁ ָלֽיִ ם‬
ָ ְ‫י‬
.‫ְכּ ׇא _הלֵ י ֵק ָדר ִכּ ִיריעוֹת ְשׁלמֹה‬ If only you would listen today to God’s voice, ,‫וְ צֹאן יָ דוֹ‬ psalm suggests that we
have the opportunity to
‫ח ֶרת‬
ֹ ֽ ‫ַאל ִתּ ְר ֽאוּנִ י ֶשׁ ֲאנִ י ְשׁ ַח ְר‬ and not become hard-hearted like the people .‫ ִאם ְבּקֹלוֹ ִת ְשׁ ָ ֽמעוּ‬,‫ַהיּוֹם‬ hear God’s voice every day.
at Merivah, like that time at Massah—in the desert, But in its context here,
‫ֶשׁ ְשּׁזָ ַפ ְֽתנִ י ַה ָ ֽשּׁ ֶמשׁ‬ ,‫ַאל ַתּ ְקשׁוּ לְ ַב ְב ֶכם ִכּ ְמ ִר ָיבה‬ “today” comes to refer
‫ְבּנֵ י ִא ִמּי נִ ֲחרוּ ִבי‬ when your ancestors tried Me, and tested Me,
‫ת־הכְּ ָר ִמים‬ ַ ‫ָשׂ ֻ ֽמנִ י נ ֵֹט ָרה ֶא‬ though they had seen what I had wrought. .‫ְכּיוֹם ַמ ָסּה ַבּ ִמּ ְד ָבּר‬ specifically to Shabbat—a
day on which the mystics
.‫ַכּ ְר ִמי ֶשׁלִּ י לא נָ ָ ֽט ְר ִתּי‬ ▶ For forty years I was troubled by that generation, ,‫בוֹת ֶיכם‬ ֵ ‫ֲא ֶשׁר נִ ֽסּוּנִ י ֲא‬ believed that we can espe-
cially feel God’s presence
‫ַה ִ ֽגּ ָידה לִּ י ֶשׁ ָא ֲה ָבה נַ ְפ ִשׁי‬ and I said, “These are a people whose hearts .‫ְבּ ָחנֽ וּנִ י גַּ ם ָראוּ ׇפ _עלִ י‬ and hear God’s call. As if in

‫ֵא ָיכה ִת ְר ֶעה‬ have gone astray; they do not know My way,”

fulfillment of this prospect,
‫ֵא ָיכה ַתּ ְר ִבּיץ ַבּ ׇצּ _ה ָ ֽריִ ם‬ so, in anger, I swore they would not enter My rest. ,‫◀ ַא ְר ָבּ ִעים ָשׁנָ ה ָאקוּט ְבּדוֹר‬ the sixth psalm in this
‫ַשׁלָּ ָמה ֶא ְהיֶ ה ְכּע ְֹטיָ ה‬ Ki hu eloheinu va-anahnu am marito v’tzon yado, ,‫וָ א ַֹמר ַעם תּ ֵֹעי לֵ ָבב ֵהם‬
Friday night series (page )
resounds with references to
.‫ַעל ֶע ְד ֵרי ֲח ֵב ֶ ֽריך‬ hayom im b’kolo tishma·u.
‫ִאם לא ֵת ְד ִעי לָ ך ַהיָּ ָפה‬ Al takshu l’vavkhem kimrivah,
.‫וְ ֵהם לא יָ ְדעוּ ְד ָר ָכי‬ the “voice of God.”
‫ַבּנָּ ִשׁים‬ k’yom masah bamidbar. ,‫ֲא ֶשׁר נִ ְשׁ ַבּ ְֽע ִתּי ְב ַא ִפּי‬ M . . . M . . .
  . . . ‫יבה‬ ָ ‫ִּכ ְמ ִר‬
‫ְצ ִאי לָ ך ְבּ ִע ְק ֵבי ַהצֹּאן‬ Asher nisuni avoteikhem,
.‫נוּח ִתי‬
ָ ‫ִאם יְ בֹאוּן ֶאל ְמ‬ ‫ נִ ּֽסוּנִ י‬. . . ‫מ ָּסה‬.ַ While
‫ְוּר ִעי ֶאת־גְּ ִדיּ ַ ֹֽתיִ ך‬ b’hanuni gam ra·u fo·oli.
‫ תהלים צה‬ wandering in the desert,
.‫ַעל ִמ ְשׁ ְכּנוֹת ָהר ִֹעים‬ ▶ Arba·im shanah akut b’dor, the Israelites “tried” God,
va-omar am to·ei leivav hem, complaining to Moses
Daughters of Jerusalem, v’hem lo yadu d’rakhai. that there was no water and seeking to return to Egypt. The place was
I am sunburned, yet beautiful, Asher nishbati v’api, therefore called Massah/“test” and Merivah/“quarrel” (Exodus :).
dark like the tents of Kedar, im y’vo∙un el m’nuhati.   ‫מנו ָּח ִתי‬.ְ In its biblical context, the reference is to the Land of
beautiful like Solomon’s
Psalm  Israel, which the wilderness generation did not enter. But here, in the
pavilions.
service welcoming Shabbat, “rest” has a temporal rather than a spatial
Don’t stare at me for being sense and it refers to the Shabbat day itself. We might also hear the
burnt by the sun— overtones of an ultimate “rest”—an eternal state of being with God.
my brothers were jealous of
me,    :– (opposite page, far left) expresses both love
they made me guard the and desire on the part of the lover, and also her distance from her
vineyards— beloved—the difficulty in finding him. Similarly, Psalm  declares the
I could not tend my own vines. love of God yet describes the way in which the people Israel distanced
themselves from God’s will and desire. Underneath the awareness of
Tell me, my beloved: distance is the expression of deep yearning.
Where do you pasture?
Where does your flock rest at
noon?
Why should I be a wanderer
following your friends’ flocks?
O, loveliest of women!
If you have no idea,
follow the tracks of the herds,
and graze your goats
close by the sheds of the shepherds.
—song of songs 1:5–8

Sing to Adonai ‫ב‬ ‫ב‬ P  begins a series of
four psalms that alternate
A New Song
The Hasidic master Elime- Sing to Adonai a new song; ,‫ִ ֽשׁירוּ לַ יהוה ִשׁיר ָח ָדשׁ‬ between exultant song and
the declaration of God as
lekh of Lizhensk taught: sing to Adonai, all the earth; .‫ל־ה ָ ֽא ֶרץ‬
ָ ‫ִ ֽשׁירוּ לַ יהוה כׇּ‬ sovereign: Psalms  and
During the six days of the sing to Adonai, praise God’s name;  both commence with
week, we reach toward the
day after day, tell of God’s deliverance.
,‫ִ ֽשׁירוּ לַ יהוה ָבּ ְרכוּ ְשׁמוֹ‬ the words “Sing to Adonai
Divine through the work
we do in the world, but on .‫שׁוּעתוֹ‬
ָ ְ‫ַבּ ְשּׂרוּ ִמיּוֹם לְ יוֹם י‬ a new song” and Psalms
 and  with “Adonai
Shabbat we reach toward God Tell the nations of God’s glory;
reigns.” The two themes are
through prayer and song. speak of God’s wonders among all peoples. ,‫ַס ְפּרוּ ַבגּוֹיִ ם ְכּבוֹדוֹ‬ intertwined on Shabbat, as
Midrashic For Adonai is great, surely to be praised, .‫אוֹתיו‬
ָ ְ‫ל־ה ַע ִמּים נִ ְפל‬ָ ‫ְבּ ׇכ‬ Jewish mystics remark: our
songs are God’s crown.
more revered than other gods.

Interpretations ,‫אד‬ ֹ ‫כִּ י גָ דוֹל יהוה ְוּמ ֻהלָּ ל ְמ‬

Psalm  envisions
“A new song”—to the one For the gods of the nations are man-made idols, a world in which God
who makes everything new. but Adonai fashioned the very heavens. .‫להים‬ ִ ‫ל־א‬ֱ ‫נוֹרא הוּא ַעל ׇכּ‬ ָ alone is worshipped, but
—midrash on psalms
Grandeur and glory are God’s honor guard,
,‫להי ָה ַע ִמּים ֱאלִ ילִ ים‬ֵ ‫ל־א‬ ֱ ‫ִכּי ׇכּ‬ its insistent particularism
may disturb some modern
“A new song”—for the
divine spirit has entered me strength and joy where God is found. .‫וַ יהוה ָשׁ ַ ֽמיִ ם ָע ָשׂה‬ ears. The poet, though,
anew. pointedly associates
Offer to Adonai, peoples of the world, ,‫הוֹד וְ ָה ָדר לְ ָפנָ יו‬ God’s “greatness” with the
offer to Adonai honor and strength. establishment of justice
Hasidic Interpretations Offer to Adonai the honor due God’s name,
.‫עֹז וְ ִת ְפ ֶ ֽא ֶרת ְבּ ִמ ְק ָדּשׁוֹ‬ throughout the world. This
At each stage of our religious
bring a gift of thanksgiving and enter God’s presence. ,‫ָה ֽבוּ לַ יהוה ִמ ְשׁ ְפּחוֹת ַע ִמּים‬ universal ethical vision is
the new song that will be
development, as our sense of
God’s wonder deepens, we
Shiru ladonai shir hadash,
continued .‫ָה ֽבוּ לַ יהוה ָכּבוֹד וָ עֹז‬ sung—a song that the poet
sing differently to God—we exuberantly expresses.
sing a new song. shiru ladonai kol ha-aretz. ,‫ָה ֽבוּ לַ יהוה ְכּבוֹד ְשׁמוֹ‬
S  A  
—levi yitzhak Shiru ladonai bar’khu sh’mo, .‫רוֹתיו‬
ָ ‫ְשׂאוּ ִמנְ ָחה וּ ֽ ֹבאוּ לְ ַח ְצ‬  ‫שיר ּו ַליהוה ׁ ִשיר ָח ָד ׁש‬.
ִֽ ׁ
of berditchev basru miyom l’yom y’shu·ato.
continued The prophet Isaiah express-
Each day is new and Sapru va-goyim k’vodo, es a similar thought: “Sing
deserves a new song. b’khol ha-amim niflotav. to Adonai a new song, God’s praise from the ends of the earth—from those who go down to the sea
—levi yitzhak
Ki gadol Adonai u-m’hulal me’od, and from all that is in the sea, from the coastlands and their inhabitants. Let the desert and its towns cry
of berditchev aloud, the villages where Kedar dwells; let Sela’s inhabitants shout, let them call out from the peaks of
nora hu al kol elohim. the mountains. Let them do honor to Adonai and tell of God’s glory in the coastlands” (Isaiah :–).
Shabbat moment Ki kol elohei ha-amim elilim, The psalmist may have reworked the prophetic message to create this poem.
. . . What you have made, vadonai shamayim asah.
what you have spoiled  . . . -  ‫ ֱאלִ ילִ ים‬. . . ‫אל ִֹהים‬.ֱ The Hebrew word elilim came to be understood in later
let go. Hod v’hadar l’fanav, Judaism as a word meaning “idols,” as reflected in this translation. However, the word is literally a
Let twilight empty oz v’tiferet b’mikdasho. diminutive form of the word for “gods,” and in its earlier usage probably meant actual deities. In his
the crowded rooms Havu ladonai mishp’hot amim, commentary to the Book of Psalms, Robert Alter remarks: “The language here harks back to a period
quiet the jostling colors when Adonai was thought of not as the one exclusive deity but as the most powerful of the gods,
havu ladonai kavod va-oz.
to hues of swirling water though it is unclear whether the formulation in this psalm reflects active belief or merely a linguistic
Havu ladonai k’vod sh’mo, survival.” As Alter notes, the psalm goes on to claim that God is the exclusive ruler over nature.
pearls of fog.
se’u minhah u-vo·u l’hatzrotav.
This is the time G   ‫הוֹ ד וְ ָה ָדר‬. Grandeur and glory are depicted as a kind of advance guard before
for letting time go God’s appearance. Alternatively, the chorus of worshippers offering up praises may be understood to
like a released balloon constitute the glorification of God.
dwindling. ְּ Literally, “Temple.” Now we learn that the poet is standing in the Temple,
    ֹ‫ב ִמ ְקדָּ ׁשו‬.
Tilt your neck and let turned inward toward God, yet imagining the whole world as present.
your face open to the sky
like a pond catching light
drinking the darkness.
—marge piercy

From the Song of Songs Bow to Adonai in the glory of this holy place; ,‫ִה ְשׁ ַתּ ֲחווּ לַ יהוה ְבּ ַה ְד ַרת ֽק ֶֹדשׁ‬    ‫ ֽקֹ ֶד ׁש‬.
Undoubtedly, the psalm-
‫ִהנָּ ך יָ ָפה ַר ְעיָ ִתי‬ tremble before God’s presence, all who dwell on earth. .‫ל־ה ָ ֽא ֶרץ‬
ָ ‫ִ ֽחילוּ ִמ ָפּנָ יו ׇכּ‬ ist was referring to the
.‫ִהנָּ ך יָ ָפה ֵעינַ ֽיִ ך יוֹנִ ים‬ Announce among the nations, “Adonai reigns”— Temple. But those who
‫דוֹדי‬
ִ ‫ִהנְּ ך יָ ֶפה‬ the land is firm and will not be moved;
,‫ִא ְמרוּ ַבגּוֹיִ ם יהוה ָמלָ ך‬ included this psalm in the
‫ַאף נָ ִעים‬ peoples will be truthfully judged. ,‫ַאף ִתּכּוֹן ֵתּ ֵבל ַבּל ִתּמּוֹט‬ Friday night liturgy could
imagine that the service
.‫ַאף ַע ְר ֵ ֽשׂנוּ ַר ֲענָ נָ ה‬
▶ The heavens shall be glad and the earth rejoice,
.‫ישׁ ִרים‬ ָ ‫יָ ִדין ַע ִמּים ְבּ ֵמ‬ they were conducting
‫קֹרוֹת ָבּ ֵ ֽתּינוּ ֲא ָר ִזים‬ welcomed the presence
.‫רוֹתים‬ ִ ‫יטנוּ ְבּ‬ ֽ ֵ ‫ַר ִה‬ the sea in its fullness roar; ,‫◀ יִ ְשׂ ְמחוּ ַה ָשּׁ ַ ֽמיִ ם וְ ָתגֵ ל ָה ָ ֽא ֶרץ‬ of God no less than the
‫ֲאנִ י ֲח ַב ֶצּֽלֶ ת ַה ָשּׁרוֹן‬ the meadows and all that grows in them exult. ancient Temple service had
,‫יִ ְר ַעם ַהיָּ ם ְוּמלאוֹ‬ done. Indeed, although the
.‫שׁוֹשׁנַּ ת ָה ֲע ָמ ִקים‬ ַ Even the trees of the forest shall sing praise—
,‫יַ ֲעלז ָשׂ ַדי וְ ׇכל ֲא ֶשׁר בּוֹ‬ synagogue is called “the

‫חוֹחים‬ִ ‫שׁוֹשׁנָּ ה ֵבּין ַה‬ ַ ‫ְכּ‬ >as Adonai comes,

little Temple,” the truest
.‫ֵכּן ַר ְעיָ ִתי ֵבּין ַה ָבּנוֹת‬ comes to judge the earth, .‫ל־ע ֵצי יָ ַֽער‬ֲ ‫ָאז יְ ַרנְּ נוּ ׇכּ‬ successor to the “holy
‫וּח ַבּ ֲע ֵצי ַהיַּ ַֽער‬ ַ ‫ְכּ ַת ֽפּ‬ place” of the Temple may
judging lands with righteousness ,‫לִ ְפנֵ י יהוה ִכּי ָבא‬ well be Shabbat itself (holy
‫דּוֹדי ֵבּין ַה ָבּנִ ים‬ ִ ‫ֵכּן‬ >and peoples with divine truth.
‫ְבּ ִצלּוֹ ִח ַ ֽמּ ְד ִתּי וְ יָ ַ ֽשׁ ְב ִתּי‬ ,‫ִכּי ָבא לִ ְשׁפֹּט ָה ָ ֽא ֶרץ‬ time) and the community
of worshippers striving to
Hishtahavu ladonai b’hadrat kodesh,
.‫וּפ ְריוֹ ָמתוֹק לְ ִח ִכּי‬ ִ hilu mi-panav kol ha-aretz. ,‫יִ ְשׁפֹּט ֵתּ ֵבל ְבּ ֶצ ֶֽדק‬ fulfill God’s injunction to
be a “holy nation.”
You are beautiful, my beloved;
Imru va-goyim Adonai malakh, .‫וְ ַע ִמּים ֶבּ ֱאמוּנָ תוֹ‬    
you are beautiful, with eyes af tikon teiveil bal timot, ‫ תהלים צו‬
 ‫כי ָבא לִ ׁ ְש ּפֹט ָה ָ ֽא ֶרץ‬.
ִּ
like doves. yadin amim b’meisharim.
Ultimately, the joy in God’s
You are handsome, my beloved, ▶ Yism’hu ha-shamayim v’tagel ha-aretz, presence results from the
oh so graceful! yiram hayam u-m’lo·o. reign of justice that God
Our couch is a flourishing inaugurates.
Ya·aloz sadai v’khol asher bo,
garden,
az y’ran’nu kol atzei ya·ar. ֶּ Although the more
  ֹ‫ב ֱאמוּנָ תו‬.
the beams of our house, the
Lifnei Adonai ki va, literal biblical meaning of emunah may be
cedars,
ki va lishpot ha-aretz, “faithfulness,” later Judaism understood the
the rafters, the cypresses.
word as “truth.” Thus, we respond to a b’rakhah
I am a rose of Sharon, yishpot teiveil b’tzedek,
with the word “Amen”—derived from the same
a lily of the valley. v’amim be·emunato. root—acknowledging our agreement that the
Psalm  statement is true.
Like a lily among the thorns,
so is my beloved among the ONG OF SONGS :–: (opposite page, far
young women. left). The lovers enter into a dialogue, enchant-
Like an apple tree in a vast ing each other as desire and longing are
forest, building. For the rabbis, this poetic language
so is my beloved among the captured their yearning for a more palpable
young men: connection with the non-corporeal God. Thus,
in its shadow, desire grew in me the midrash (Song of Songs Rabbah :) under-
and I lingered, stands this metaphor of the delightful taste of
its fruit sweet on my tongue. fruit to be symbolic of Sinai, when Israel began
—song of songs 1:15–2:3 to speak words of Torah, like fruit, sweet on our
tongues.

Adonai Reigns ‫ג‬ ‫ג‬ P  pictures an
imagined future time in
One should have the same
degree of expectation in wel- Adonai reigns: ,‫יהוה ָמלָ ך ָתּגֵ ל ָה ָ ֽא ֶרץ‬ which God descends to the
earth, righteousness reigns,
coming Shabbat as one would let the earth be glad,
have greeting a sovereign. .‫יִ ְשׂ ְמחוּ ִאיִּ ים ַר ִבּים‬ and those who have kept
the many distant lands rejoice. faith during dark times are
—maimonides ,‫ָענָ ן וַ ֲע ָר ֶפל ְס ִב ָיביו‬
rewarded by seeing God’s
Clouds and thick darkness surround the Divine;
A Poem to the .‫ֶצ ֶֽדק ִוּמ ְשׁ ָפּט ְמכוֹן כִּ ְסאוֹ‬ light. The poet repeat-
edly speaks of rejoicing and
righteousness and justice secure God’s throne.
Paper Bridge Fire goes before God, ,‫ֵאשׁ לְ ָפנָ יו ֵתּלֵ ך‬ gladness, beginning with
universal celebration but
Oh, paper bridge, lead me
into your land,
consuming besiegers round about. .‫וּתלַ ֵהט ָס ִביב ָצ ָריו‬ ְbecoming increasingly par-
,‫ֵה ִ ֽאירוּ ְב ָר ָקיו ֵתּ ֵבל‬ ticularistic: first, the earth is

White and constant and mild.
Flashes of lightning illumine the land;

gladdened at God’s appear-
I am tired of the desert where
manna was strewn the earth watches and trembles— .‫ָר ֲא ָתה וַ ָתּ ֵחל ָה ָ ֽא ֶרץ‬ ance; then, Zion and Judah;
and finally, the individuals
Made of milk and honey and
bread.
mountains melt like wax ,‫ָה ִרים כַּ דּוֹנַ ג נָ ַ ֽמסּוּ ִמלִּ ְפנֵ י יהוה‬ who have remained faithful
at the approach of Adonai,
A simple people, with their .‫ל־ה ָ ֽא ֶרץ‬
ָ ‫ִמלִּ ְפנֵ י ֲאדוֹן ׇכּ‬ to God.
Psalm  is the first
at the approach of the master of all the earth.
earthen jugs,
With children, with cattle,
,‫ִה ִ ֽגּידוּ ַה ָשּׁ ַ ֽמיִ ם ִצ ְדקוֹ‬ of two psalms in this
The heavens tell of God’s righteousness series emphasizing God’s
with tears, .‫ל־ה ַע ִמּים ְכּבוֹדוֹ‬ ָ ‫וְ ָראוּ ׇכ‬ sovereignty. The mys-
Constructed a paper bridge and all the nations see God’s glory. continued tics who compiled the
of such strength continued Kabbalat Shabbat service
It withstands the destruction Adonai malakh tagel ha-aretz, experienced Shabbat as
of years. . . . yism’hu iyim rabim. a moment when God is
Lead me, paper bridge, in Anan va-arafel s’vivav, “crowned,” for creation is now complete and therefore God is truly
your land,
sovereign. On Shabbat, when we rest and devote ourselves to spiritual
tzedek u-mishpat m’khon kiso.
The one we have built with
activities, we come closest to experiencing the fullness of God’s creation
Esh l’fanav telekh, and God’s presence. It is then, in our peacefulness and in our praise, that
honest hands, u-t’lahet saviv tzarav.
In the stark light of need and
our songs, as it were, form God’s crown.
Hei∙iru v’rakav teiveil,
in pureness of heart,  ‫ה ִ ֽאיר ּו‬.ֵ The switch in Hebrew from future tense to past tense
No person was tormented ra∙atah va-tahel ha-aretz.
does not necessarily mean that the reference is to an event in the his-
and no child shamed. Harim ka-donag namasu mi-lifnei Adonai, torical past. Rather, the repeated shifting of tenses in this poem conveys
mi-lifnei adon kol ha-aretz. the author’s assuredness that the events described here will surely take
There, a sapling still blooms,
There, a rooster crows on,
Higidu ha-shamayim tzidko, place—they are as real to the poet as any event in the past, and so we
There, the brilliance of v’ra∙u khol ha-amim k’vodo. translate in the present tense.
daybreak
Announces a new dawn.
—kadya molodowsky
(translated by
Kathryn Hellerstein)

From the Song of Songs Worshippers of idols be shamed ‫יֵ ֽ ֹבשׁוּ ׇכּל־ע ְֹב ֵדי ֶפ ֶֽסל‬ L    
 ‫אוֹ ר זָ ֻ ֽר ַע ַל ַ ּצ דִּ יק‬.
‫יוֹנָ ִתי ְבּ ַחגְ וֵ י ַה ֶ ֽסּלַ ע‬ for praising false gods; ,‫ַה ִמּ ְת ַהלְ לִ ים ָבּ ֱאלִ ילִ ים‬ The poet now utilizes a
‫ְבּ ֵ ֽס ֶתר ַה ַמּ ְד ֵרגָ ה‬ all that is deemed supreme bow before God. metaphor that unlocks the
‫ת־מ ְר ַ ֽאיִ ך‬
ַ ‫ַה ְר ִ ֽאינִ י ֶא‬ .‫להים‬ ִ ‫ל־א‬ ֱ ‫ִה ְשׁ ַתּ ֲחווּ לוֹ ׇכּ‬ mystery of the confusion of
‫יעינִ י ֶאת־קוֹלֵ ך‬ ֽ ִ ‫ַה ְשׁ ִמ‬ Zion hears of it and rejoices, ,‫ָשׁ ְמ ָעה וַ ִתּ ְשׂ ַמח ִציּוֹן‬ tenses in the psalm. Just as
the cities of Judah exult, in some sense the planting
‫כִּ י קוֹלֵ ך ָע ֵרב ַוּמ ְר ֵאיך‬ ,‫הוּדה‬ ָ ְ‫וַ ָתּגֵ ֽלְ נָ ה ְבּנוֹת י‬ of the seed anticipates the
.‫נָ אוֶ ה‬ as You, Adonai, pass judgment. harvest, so too God’s cre-
‫שׁוּעלִ ים‬ ָ ‫ֶא ֱחזוּ לָ ֽנוּ‬ .‫לְ ַ ֽמ ַען ִמ ְשׁ ָפּ ֶ ֽטיך יהוה‬ ation anticipates a world of
You, Adonai, are above all that is earthly,
‫שׁוּעלִ ים ְק ַטנִּ ים‬ ָ
exalted over all that is worshipped as divine. ,‫ל־ה ָ ֽא ֶרץ‬
ָ ‫ִכּי ַא ָתּה יהוה ֶעלְ יוֹן ַעל כׇּ‬ righteousness. The future
promise is already present
‫ְמ ַח ְבּלִ ים ְכּ ָר ִמים‬ .‫להים‬
ִ ‫ל־א‬ ֱ ‫ֽית ַעל ׇכּ‬ ָ ֵ‫ְמאֹד נַ ֲעל‬ as an actuality, having been

.‫ְוּכ ָר ֵ ֽמינוּ ְס ָמ ַדר‬ ▶ Those who love Adonai hate evil;

implanted there from the
‫דּוֹדי לִ י וַ ֲאנִ י לוֹ ָהר ֶֹעה‬ ִ God protects the lives of the faithful,
,‫◀ א ֲֹה ֵבי יהוה ִשׂנְ אוּ ָרע‬ very beginning of time, but
.‫שּׁוֹשׁנִּ ים‬ ַ ‫ַבּ‬ saving them from the hands of the sinful. ,‫שׁ ֵֹמר נַ ְפשׁוֹת ֲח ִס ָידיו‬ its presence has remained
hidden.
Dodi li va-ani lo, ha-ro∙eh
bashoshanim.
Light is sown for the righteous
.‫ִמיַּ ד ְר ָשׁ ִעים יַ ִצּילֵ ם‬
   
‫וּח ַהיּוֹם וְ נָ ֽסוּ‬ַ ‫ַעד ֶשׁיָּ ֽפ‬ ‫אוֹר זָ ֻ ֽר ַע לַ ַצּ ִדּיק‬
ֹ‫לְ זֵ ֶֽכר ׇק ְד ׁשו‬. The Hebrew can
and joy for the upright.
‫ַה ְצּלָ לִ ים‬ have at least three differ-
‫דוֹדי לִ ְצ ִבי‬ִ ‫סֹב ְדּ ֵמה לְ ך‬ Rejoice in Adonai, you righteous people, .‫וּלְ יִ ְשׁ ֵרי לֵ ב ִשׂ ְמ ָחה‬
ent meanings. The word
‫אוֹ לְ ֽ ֹע ֶפר ָה ַאיָּ לִ ים ַעל‬ and thank God as you pronounce the divine holy name. ,‫ִשׂ ְמחוּ ַצ ִדּ ִיקים ַבּיהוה‬ kodsho can refer to God’s
sanctuary, God’s holy place;
.‫ָה ֵרי ָב ֶֽתר‬ Yeivoshu kol ovdei fesel,
ha-mit∙hal’lim ba-elilim, .‫וְ הוֹדוּ לְ זֵ ֶֽכר ׇק ְדשׁוֹ‬
the phrase would then be
‫ תהלים צז‬ translated, “Thank God as
O my dove in the crevice hishtahavu lo kol elohim. one did in God’s sanctuary.”
of the rock, Shamah va-tismah tziyon, Alternatively, it can refer
in the covert of the cliff— va-tageilnah b’not y’hudah, to an essential “quality” of God, holiness, and the
let me see you, phrase would be translated, “Thank God for the
l’ma∙an mishpatekha Adonai.
let me hear your voice, sake of God’s holiness.” Finally, as we chose to
for your voice is sweet
Ki atah Adonai elyon al kol ha-aretz,
translate it here, it may mean God’s holy name.
and you are beautiful. me’od na∙aleita al kol elohim.
To pronounce God’s holy name is to both revere
Hold back the foxes for us,
▶ Ohavei Adonai sinu ra, God and enter into a personal relationship with
the little foxes that steal among shomer nafshot hasidav, God. Each of these interpretations has had its
the vines, miyad r’sha∙im yatzileim. advocates among translators of this passage.
for our vines are Or zaru∙a la-tzadik,
SONG OF SONGS :– (opposite page, far left).
blossoming. u-l’yishrei lev simhah. The lovers are hidden from each other, separated
My beloved is mine and I Simhu tzadikim badonai, by a seemingly dangerous and threatening world.
am his, v’hodu l’zeikher kodsho. Each yearns to find the other while there is still
the one who shepherds Psalm  time. So too, Psalm  speaks of the promise
amidst the lilies. of experiencing God’s presence here on earth,
Before the day breathes despite periods of distance and the seeming hid-
its last, denness of the Divine.
and the shadows flee,
come round, my love—
be like a gazelle,
or a wild stag—through
the cleft in the
mountains.
—song of songs 2:14–17

Sing ‫ד‬ ‫ד‬ P . Like Psalm ,
this psalm, too, begins
When we sing the words of a
a psalm with “Sing to Adonai a
prayer, we are actually express- ‫ִמ ְזמוֹר‬ new song.” If anything, this
ing ourselves in two languages Sing to Adonai a new song,
simultaneously—one of words
for Adonai has wrought wonders;
,‫ִ ֽשׁירוּ לַ יהוה ִשׁיר ָח ָדשׁ‬ second psalm is even more
exuberant than the previ-
with limits and definitions,
and one decidedly limitless God’s right hand and holy arm ,‫ִכּי נִ ְפלָ אוֹת ָע ָשׂה‬ ous one, describing the
with an immense power of its have brought deliverance. .‫וֹע ׇק ְדשׁוֹ‬ ַ ‫הוֹשׁ ָיעה לּוֹ יְ ִמינוֹ ְוּז ֽר‬ ִֽ musical instruments and
human voices accompany-
own. Alone, music can affect
us emotionally, changing our Adonai declared deliverance; ,‫שׁוּעתוֹ‬ָ ְ‫הוֹד ַיע יהוה י‬ ִֽ ing and enhancing the
sounds that nature emits
happiness to introspection or
sorrow to joy; it also affects us
as nations looked on, God’s righteousness was revealed. .‫לְ ֵעינֵ י ַהגּוֹיִ ם גִּ לָּ ה ִצ ְד ָקתוֹ‬ at the presence of God. For
,‫זָ ַכר ַח ְסדּוֹ וֶ ֱאמוּנָ תוֹ לְ ֵבית יִ ְשׂ ָר ֵאל‬ the psalmist, the moment

physically, actually raising or
God dealt faithfully and kindly with the house of Israel;

is fast approaching when
lowering our breath and heart
rate. So it is only natural that the very ends of the earth saw our God’s saving power. .‫להינוּ‬
ֽ ֵ ‫שׁוּעת ֱא‬ ַ ְ‫ל־א ְפ ֵסי ָ ֽא ֶרץ ֵאת י‬ ַ ‫ָראוּ ׇכ‬ all the earth—and every
nation—will see God’s
music would be a necessary continued continued
truths.
tool to communicate with Shiru ladonai shir hadash, ki nifla∙ot asah,
God, who addresses and hoshi∙ah lo y’mino u-z’ro∙a kodsho. S  A  
moves us in ways both articu-  ‫שיר ּו ַליהוה ׁ ִשיר ָח ָד ׁש‬.
ִֽ ׁ
Hodia Adonai y’shu∙ato, l’einei ha-goyim gilah tzidkato.
lable and indefinable, and who Rashi (–, northern France)—follow-
is limited in the imagination of
Zakhar hasdo ve-emunato l’veit yisrael, ing the Midrash on Psalms—comments that
our minds but limitless as the ra∙u khol afsei aretz et y’shuat eloheinu. this new song will be sung at the moment of
object of the longing of our the final redemption. Shabbat is a taste of that
hearts. redemptive moment and therefore a proper
—michael boino setting for the new song. Indeed, perhaps our
ability to search out and sing “new songs”—
new pathways to God—is itself part of the
To Take the First Step redemptive process.
To take the first step—
To sing a new song— ’   . . .  -
Is to close one’s eyes  ֹ‫יעה לּ וֹ י ְִמינו‬
ָ ‫הוֹ ׁ ִ ֽש‬. Menahem Meiri (d. ,
and dive Provence) comments that as long as injustice
into unknown waters. reigns in the world, it is as if God is in exile and
For a moment knowing nothing needs to be redeemed.
risking all—
But then to discover
The waters are friendly
The ground is firm.
And the song—
the song rises again.
Out of my mouth
come words lifting the wind.
And I hear
for the first
the song
that has been in my heart
silent
unknown
even to me.
>>>> > —ruth h. sohn

From the Song of Songs Call out to Adonai, all the earth; ,‫ל־ה ָ ֽא ֶרץ‬
ָ ‫ָה ִ ֽריעוּ לַ יהוה כׇּ‬ CALL OUT TO , ALL
THE EARTH ‫ָה ִ ֽריע ּו ַליהוה‬
‫חוֹתם ַעל לִ ֶבּֽך‬ ָ ‫ימנִ י ַכ‬ ֽ ֵ ‫ִשׂ‬ break out in joyful singing. .‫ִפּ ְצחוּ וְ ַרנְּ נוּ וְ זַ ֵ ֽמּרוּ‬ ‫ל־ה ָ ֽא ֶרץ‬ ּ‫ ׇ‬The psalmist
ָ ‫כ‬.
‫רוֹעך‬
ֽ ֶ ‫חוֹתם ַעל ְז‬ ָ ‫ַכּ‬ Sing to Adonai to the music of the lyre; continues to elaborate on
‫ִכּי ַעזָּ ה ַכ ָ ֽמּוֶ ת ַא ֲה ָבה‬ lyre and voices making music together;
,‫זַ ְמּרוּ לַ יהוה ְבּ ִכנּוֹר‬ the theme (introduced in
‫ָק ָשׁה ִכ ְשׁאוֹל ִקנְ ָאה‬ with horns and shofar cries, ,‫ְבּ ִכנּוֹר וְ קוֹל ִז ְמ ָרה‬ Psalm ) that not only we
but all of creation rejoices
‫ֽיה ִר ְשׁ ֵפּי ֵאשׁ‬ ָ ‫ְר ָשׁ ֶפ‬ trumpet the presence of the Sovereign, Adonai. ,‫שׁוֹפר‬ ָ ‫ַבּ ֲחצ ְֹצרוֹת וְ קוֹל‬ and praises God. On Shab-
.‫ַשׁלְ ֶה ֶב ְתיָ ה‬ bat, our wonder at nature—
Let the sea and all that is in it roar, .‫ָה ִ ֽריעוּ לִ ְפנֵ י ַה ֶ ֽמּלֶ ך יהוה‬ and our sensitivity to the
‫ַ ֽמיִ ם ַר ִבּים‬
‫יוּכלוּ לְ ַכבּוֹת‬ ְ ‫לא‬
the earth and all who inhabit it thunder; ,‫יִ ְר ַעם ַהיָּ ם ְוּמלאוֹ‬ interconnectedness of all
creation—is deepened. By
let rivers clap hands, while mountains sing in harmony, .‫ֵתּ ֵבל וְ י ְֹשׁ ֵבי ָבהּ‬
‫ת־ה ַא ֲה ָבה‬
ָ ‫ֶא‬ the time we reach Psalm

▶ greeting Adonai, who comes to judge the earth—

, the Song of the Day of
‫וּה‬
ָ ‫וּנְ ָהרוֹת לא יִ ְשׁ ְט ֽפ‬ ,‫נְ ָהרוֹת יִ ְמ ֲחאוּ ָכף‬ Shabbat (page ), we may
‫ת־כּל־‬
‫ִאם יִ ֵתּן ִאישׁ ֶא ׇ‬ judging the world with justice and the nations with truth.
‫הוֹן ֵבּיתוֹ ָבּ ַא ֲה ָבה‬ Hariu ladonai kol ha-aretz, pitz∙hu v’ran’nu v’zameiru. .‫יַ ַֽחד ָה ִרים יְ ַרנֵּ ֽנוּ‬ sense that we are joining
a song that all of creation
.‫בּוֹז יָ ֽבוּזוּ לוֹ‬ Zamru ladonai b’khinor, b’khinor v’kol zimrah. ,‫◀ לִ ְפנֵ י יהוה ִכּי ָבא לִ ְשׁפֹּט ָה ָ ֽא ֶרץ‬ sings each week.
Ba-hatzotz’rot v’kol shofar
Set me as a seal upon your hariu lifnei ha-melekh Adonai. .‫ישׁ ִרים‬
ָ ‫יִ ְשׁפֹּט ֵתּ ֵבל ְבּ ֶצ ֶֽדק וְ ַע ִמּים ְבּ ֵמ‬  R  
‫נְ ָהרוֹ ת יִ ְמ ֲחא ּו ָכף‬. The proph-
heart, Yiram hayam u-m’lo∙o, teiveil v’yosh’vei vah. ‫ תהלים צח‬
et Isaiah similarly promises:
as a band on your arm, N’harot yimha∙u khaf, yahad harim y’raneinu. “You shall leave [the Baby-
for love is as strong as
death,
▶ Lifnei Adonai ki va lishpot ha-aretz, lonian exile] in joy and be led home secure; before you,
yishpot teiveil b’tzedek v’amim b’meisharim. mount and hill shall shout aloud, and all the trees of the
its jealousies as fierce as field shall clap their hands” (:). Indeed, our poet may
Psalm 
hellfire, have based the imagery here on Isaiah’s prophecy. Here,
its pangs are fiery burning though, God’s judgment is given universal meaning.
flames.
SONG OF SONGS :– (opposite page, far left). In Psalm
Even vast seas cannot extin-
, the psalmist sings ecstatically of God’s presence. Here,
guish love,
the lover in the Song of Songs sings with a full heart a
nor can quick-flowing rivers
paean to love. In the allegorical interpretation of the
drown it.
book, the love that is expressed is the people Israel’s love
But were someone to spend all
of God. This love transcends all limits of the natural,
their wealth to buy love,
physical world. It cannot be obtained through posses-
surely that person would be
sions nor in an acquisitive mindset, but it can be sensed
laughed at and scorned.
and nurtured. The experience of Shabbat can be the ex-
—song of songs 8:6–7 pression of such spiritual riches. And as Kabbalat Shabbat
progresses, we move from yearning to the full-throated
expressions of love.
The Hebrew refers to Sheol, which is the name of the
biblical netherworld that the dead occupy. The transla-
tion “hellfire” attempts to convey an equivalent contem-
porary image for a quite different biblical concept.

The Cherubim ‫ה‬ ‫ה‬ P .The first in this
series of psalms, Psalm ,
When the people Israel would
do the will of their creator, the Adonai reigns: nations tremble; ,‫יהוה ָמלָ ך יִ ְרגְּ זוּ ַע ִמּים‬ began with a call to come
on a pilgrimage; now, in
cherubim would face one an-
other; but when the people Israel the one enthroned amidst the cherubim .‫רוּבים ָתּנוּט ָה ָ ֽא ֶרץ‬ ִ ‫י ֵֹשׁב ְכּ‬ Psalm , the pilgrims are
makes the world quake. asked to bow down as they
would sin, they would turn away
from each other.
,‫יהוה ְבּ ִציּוֹן גָּ דוֹל‬ arrive at God’s holy Temple.
—babylonian talmud Adonai is great in Zion, above all nations. .‫ל־ה ַע ִמּים‬ָ ‫וְ ָרם הוּא ַעל ׇכּ‬ The psalm is divided into
two parts. The first is
They shall acknowledge Your name, saying:
The Presence of Evil .‫נוֹרא ָקדוֹשׁ הוּא‬ ָ ְ‫יוֹדוּ ִשׁ ְמך גָּ דוֹל ו‬ directed to the nations
“Great, awe-inspiring, Holy One.” and announces that the
So long as evil is present in the ,‫וְ עֹז ֶ ֽמלֶ ך ִמ ְשׁ ָפּט ָא ֵהב‬ God whom Israel worships
world, God is not whole. A sovereign’s strength lies in the love of justice,
,‫ישׁ ִרים‬ ָ ‫ַא ָתּה כּוֹנַ ֽנְ ָתּ ֵמ‬ should be recognized as the

—midrash on psalms and You forged the paths of truth, universal God of justice and
judging Jacob righteously and justly. .‫וּצ ָד ָקה ְבּיַ ֲעקֹב ַא ָתּה ָע ִ ֽשׂ ָית‬ ְ ‫ִמ ְשׁ ָפּט‬ righteousness. The second
Justice deals more specifically with
In a nomadic society the strict ,‫להינוּ‬
ֽ ֵ ‫רוֹממוּ יהוה ֱא‬ ְ the people Israel, recalling
>Exalt Adonai, our God;
moral system rested ultimately
on the principle of vengeance. >bow down before God, the Holy One. .‫וְ ִה ְשׁ ַתּ ֲחווּ לַ ֲהדֹם ַרגְ לָ יו ָקדוֹשׁ הוּא‬ their spiritual heroes and
calling upon the people
continued to observe God’s just laws.
When a murder was committed, continued
the relatives of the dead man Adonai malakh yirg’zu amim, Each part concludes with
were enjoined and empowered a verse beginning “Exalt
yoshev k’ruvim tanut ha-aretz.
to exact retribution from the Adonai, our God . . .” and ends with a declaration that God is holy.
Adonai b’tziyon gadol,
killer and his kinsmen. The     ‫י ׁ ֵֹשב ְּכרו ִּבים‬. The cherubim were the
v’ram hu al kol ha-amim.
prophets transformed vengeance two sculpted winged figures facing each other, extending upward from the
into justice and then proceeded Yodu shim∙kha gadol v’nora kadosh hu.
cover of the ark; they were the locus of God’s presence in the Temple.
to deepen its meaning to include V’oz melekh mishpat ahev,
mercy and lovingkindness. atah konanta meisharim,    Y  ‫יוֹ ד ּו ׁ ִש ְמ ָך‬. The prophetic messianic
These, they taught, were the at- mishpat u-tzedakah b’ya∙akov atah asita. vision is a universal one in which all the nations will recognize Adonai as
tributes of God and must govern Rom’mu Adonai eloheinu, God, justice will be the rule, and peace will reign.
the relations of men. v’hishtahavu lahadom raglav kadosh hu.
—robert gordis
This invitation to enter Shabbat is taken from a contemporary Tel Aviv prayer
community and looks to Shabbat as an island of redemption.
Blessed is your coming, ,‫בּוֹאך ַשׁ ָבּת‬
ֵ ‫ָבּרוּך‬
Shabbat, blessed is your coming— ,‫בּוֹאך ָבּרוּך‬
ֵ
Bring with you rest and peace fol- Barukh bo·eikh shabbat,
lowing a tumultuous week filled bo·eikh barukh,
with so many demands. ,‫וֹע‬
ַ ֽ‫ת־ה ַמּ ְרגּ‬
ַ ‫ָה ִ ֽב ִיאי נָ א ִע ֵמּך ֶא‬
Bring the space in which, with
others and alone, we can shape an ‫וּע‬
ַ ‫ת־ה ַשּׁלְ וָ ה ֶשׁלְּ ַא ַחר ָשׁ ֽב‬
ַ ‫ֶא‬
infinity of dreams. ,‫ב־פּנִ ים ֶשׁל ֲה ֻמלַּ ת ָע ָמל‬ָ ‫ַר‬
Bring the hour of forgiveness, in ‫ ֶשׁ ְבּתוֹכוֹ ֶא ְפ ָשׁר לִ ְרקֹם‬,‫ת־ה ָחלָ ל‬ ֶ ‫ֶא‬
which to hear the pounding heart ,‫ֵאין סוֹף ֶשׁל ֲחלוֹמוֹת‬
of another human being.
Blessed is your coming,
,‫ת־שׁ ַעת ַה ְמּ ִחילוֹת‬ ְ ‫ ֶא‬,‫ְבּיַ ַֽחד וּלְ ַבד‬
Shabbat. ‫ת־פּ ִעימוֹת‬ ְ ‫נוּכל לִ ְשׁ ֽמ ַֹע ֶא‬ַ ‫ֶשׁ ָבּהּ‬
>Blessed is your creator, .‫לִ בּוֹ ֶשׁל ַהזּוּלָ ת‬
>blessed is your light. ,‫בּוֹאך‬
ֵ ‫ ָבּרוּך‬,‫ַשׁ ָבּת‬
—beit tefilah yisraeli, .‫ ָבּרוּך נֵ ֵרך‬,‫בּוֹר ֵאך‬ְ ‫ָבּרוּך‬
siddur erev shabbat Shabbat, barukh bo·eikh,
barukh boreikh, barukh nereikh.

From the Song of Songs Moses and Aaron among God’s priests, ,‫מ ֶֹשׁה וְ ַא ֲהרֹן ְבּכ ֲֹהנָ יו‬ M   
G’  ‫מ ׁ ֶֹשה‬
‫דּוֹדי ִהנֵּ ה זֶ ה ָבּא‬
ִ ‫קוֹל‬ and Samuel among those who called upon the ,‫מוּאל ְבּק ְֹר ֵאי ְשׁמוֹ‬ ֵ ‫וּשׁ‬ְ ‫וְ ַא ֲהרֹן ְּבכ ֲֹהנָ יו‬. Here both
‫ְמ ַדלֵּ ג ַעל ֶה ָה ִרים‬ >divine name, Moses and Aaron are called
.‫ְמ ַק ֵפּץ ַעל ַהגְּ ָבעוֹת‬ called to You and You answered them.
.‫ק ְֹר ִאים ֶאל יהוה וְ הוּא יַ ֲענֵ ם‬ priests. Rashi explains that
Kol dodi hineih zeh ba,
m’daleg al he-harim,
You spoke to them from amidst the cloud; ,‫יהם‬ ֶ ֵ‫ְבּ ַעמּוּד ָענָ ן יְ ַד ֵבּר ֲאל‬ Moses served as High Priest
during the seven days of
m’kapetz al hagva∙ot. they kept Your covenant and the law You gave them. .‫ָשׁ ְמרוּ ֵעד ָֹתיו וְ חֹק נָ ַֽתן לָ ֽמוֹ‬ Aaron’s ordination (see his
‫דוֹדי לִ ְצ ִבי‬ִ ‫דּוֹמה‬ ֶ You answered them, Adonai our God, comment to Leviticus :).
‫אוֹ לְ ֽ ֹע ֶפר ָה ַאיָּ לִ ים‬ ,‫להינוּ ַא ָתּה ֲענִ ָיתם‬ ֽ ֵ ‫יהוה ֱא‬ But a midrash offers a more
You were a forgiving God to them,
‫עוֹמד ַא ַחר ׇכּ ְתלֵ ֽנוּ‬ ֵ ‫ִהנֵּ ה זֶ ה‬ even as You punished them for their transgressions. ,‫ֽית לָ ֶהם‬ ָ ‫ֵאל נ ֵֹשׂא ָה ִי‬ radical interpretation: that
even after Aaron’s ordina-
‫יח ִמן ַה ֲחלּ ֹנוֹת‬ ַ ‫ַמ ְשׁ ִ ֽגּ‬ .‫ילוֹתם‬ָ ִ‫וְ נ ֵֹקם ַעל ֲעל‬ tion, Moses continued to

.‫ֵמ ִציץ ִמן ַה ֲח ַר ִכּים‬ ▶ Exalt Adonai, our God, and bow down

serve as a High Priest for
‫דוֹדי וְ ָא ַמר לִ י‬ ִ ‫ָענָ ה‬ at God’s holy mountain, for Adonai our God is holy.
,‫להינוּ‬ ֽ ֵ ‫רוֹממוּ יהוה ֱא‬ ְ ◀ the forty years in the desert
.‫ֽק ִוּמי לָ ך ַר ְעיָ ִתי יָ ָפ ִתי וּלְ ִכי לָ ך‬ Moshe v’aharon b’khohanav ,‫וְ ִה ְשׁ ַתּ ֲחווּ לְ ַהר ׇק ְדשׁוֹ‬ (Midrash on Psalms).
Samson Raphael Hirsch
‫כִּ י ִהנֵּ ה ַה ְסּ ָתיו ָע ָבר‬ u-shmuel b’korei sh’mo, .‫להינוּ‬ ֽ ֵ ‫י־קדוֹשׁ יהוה ֱא‬ ָ ִ‫כּ‬ (–, Germany) adds
.‫ַהגֶּ ֶֽשׁם ָחלַ ף ָהלַ ך לוֹ‬ korim el Adonai v’hu ya∙anem. ‫ תהלים צט‬ that someone who teaches
‫ַהנִּ ָצּנִ ים נִ ְראוּ ָב ָ ֽא ֶרץ‬ B’amud anan y’daber aleihem, or inspires another to be
able to experience the
‫ֵעת ַהזָּ ִמיר ִה ִ ֽגּ ַיע‬ shamru eidotav v’hok natan lamo.
Adonai eloheinu atah anitam, Divine may be called a
.‫וְ קוֹל ַהתּוֹר נִ ְשׁ ַמע ְבּ ַא ְר ֵצֽנוּ‬ priest.
‫ֽיה‬
ָ ֶ‫ַה ְתּ ֵאנָ ה ָחנְ ָטה ַפגּ‬ El nosei hayita lahem,
v’nokem al alilotam. A S         ֹ‫ו ׁ ְּשמו ֵּאל ְּבק ְֹר ֵאי ׁ ְשמו‬.
‫יח‬ ַ ‫וְ ַהגְּ ָפנִ ים ְס ָמ ַדר נָ ְתנוּ ֵ ֽר‬
.‫ֽק ִוּמי לָ ך ַר ְעיָ ִתי יָ ָפ ִתי וּלְ ִכי לָ ך‬
▶ Rom’mu Adonai eloheinu, Samuel served both as prophet and as an acolyte to the High Priest of his day, Eli.
v’hishtahavu l’har kodsho, Moses and Aaron were of the tribe of Levi; Samuel represents the continuation of
The voice of my beloved! Behold prophetic leadership unconnected to levitical lineage.
ki kadosh Adonai eloheinu.
he comes, Psalm  Y        ‫יהם‬ ֶ ‫ב ַע ּמוּד ָענָ ן יְ ַד ֵּבר ֲא ֵל‬.ְּ An image bor-
leaping over mountains, rowed from the revelation at Sinai, where God spoke to Israel the words of the Deca-
bounding over hills. logue from amidst the cloud that descended on the mountain (Exodus :).
My beloved is like a gazelle
or a young stag.         ‫וְ נ ֵֹקם ַעל ֲעלִ ילוֹ ָתם‬. God’s
administration of justice knows no favorites. When Moses and Aaron sinned, they were
There he stands outside our walls,
punished—Moses and Aaron died in the wilderness and did not enter the Land of Is-
gazing through the windows,
rael. Nevertheless, they and all the faithful are held close by God even as their sins may
peering through the lattice.
be punished, as justice demands. In an alternative understanding, the verb could be
My beloved spoke to me and said: revocalized as ‫( וְ נִ ָ ּקם‬v’nikam), which would mean “cleansed them”—that is, the phrase
Rise up my dearest, my beauty, continues the thought begun in the first half of the verse, that God forgives the sins of
and come away. righteous people. In this reading, justice includes forgiveness.
For now the winter is past,
the rains are over and gone. GOD’S HOLY MOUNTAIN ֹ‫לְ ַהר ׇק ְד ׁשו‬. Literally, this refers to Zion, the Temple Mount,
which is here identified with the sanctuary in the desert and the temporary sanctu-
Fresh shoots have sprouted ary at the time of the judges. In the context of its placement here as part of the Friday
from the ground, night liturgy, the psalm suggests that our congregating together each Shabbat is a kind
the time of singing is here, of sanctuary in time, when we too might experience a revelatory moment.
and the voice of the dove is
heard in our land.    :– (opposite page, far left). The time for the lovers to be together
has arrived; they are, imminently, to go out to lie down in the field together. The lover
The fig tree has ripened its buds,
calls for his beloved to join him with the phrase l’khi lakh, “come away”—a phrase that
the blossoming vines are releas-
resonates liturgically with the words of the chorus we are about to sing to greet Shab-
ing their fragrance—
bat, L’kha Dodi. In the phrase l’khi lakh, we may hear an echo of God’s call to Abraham,
rise, my dearest, my beauty, and
lekh l’kha (Genesis :)—this time, formulated in the feminine. Similarly, the word
come away.
“voice” (kol) anticipates the seven-fold repetition of the same word in Psalm , which
—song of songs 2:8–13 follows.

The Voice of Adonai ‫ו‬ ‫ו‬P . The mystic Isaac
Luria (–, Safed) would
At times we hear the voice
a psalm of david ‫ִמ ְזמוֹר לְ ָד ִוד‬ begin the Friday evening
of God as thunderous and
service with this psalm. Luria,
shattering, as at Sinai. Acclaim Adonai, children of the Divine; ,‫ָה ֽבוּ לַ יהוה ְבּנֵ י ֵאלִ ים‬like many mystics before him,
At other times we hear
acclaim Adonai, with honor and strength. believed that in welcoming
the speaking of silence,
Acclaim Adonai, with the honor due God’s name;
,‫עז‬ ֹ ָ‫ָה ֽבוּ לַ יהוה ָכּבוֹד ו‬Shabbat, one ushers in the very
as Elijah the prophet did
when he returned to Sinai bow before Adonai in the splendor of the sanctuary. ,‫ָה ֽבוּ לַ יהוה ְכּבוֹד ְשׁמוֹ‬ presence of God.
In Psalm , the phrase kol
(Horev). The mystics
ascribed specific emotions The voice of Adonai thunders over the waters;
.‫ִה ְשׁ ַתּ ֲחווּ לַ יהוה ְבּ ַה ְד ַרת ֽק ֶֹדשׁ‬ Adonai (“the voice of God”)
is repeated seven times—un-
and feelings to the voices
God, glorious, thunders— ,‫ ֵאל ַהכָּ בוֹד ִה ְר ִעים‬,‫קוֹל יהוה ַעל ַה ָ ֽמּיִ ם‬ derstood in this context to
we may hear, in accord
Adonai, over the great sea. ;‫ יהוה ַעל ַ ֽמיִ ם ַר ִבּים‬ represent the seven days of

with the emanations of the

the week. The thunder and
Divine: The voice of Adonai, with all its power; ;‫קוֹל יהוה ַבּ ֹֽכּ ַח‬ lightning described here evoke
.‫קוֹל יהוה ַעל ַה ָ ֽמּיִ ם‬ the voice of Adonai, with all its majesty; the scene of the revelation at
The voice of God opens the voice of Adonai shatters the cedars.
;‫קוֹל יהוה ֶבּ ָה ָדר‬ Sinai; Kadesh, one of the places
the gates of compassion
>Adonai shatters the cedars of Lebanon— ,‫קוֹל יהוה שׁ ֵֹבר ֲא ָר ִזים‬ mentioned here, is identified in
the Bible with the Sinai desert.
and love [Hesed].
>making the trees dance like calves, ,‫ת־א ְרזֵ י ַהלְּ ָבנוֹן‬
ַ ‫ וַ יְ ַשׁ ֵבּר יהוה ֶא‬ In reciting this psalm, Shabbat
.‫קוֹל יהוה ַבּ ֽכּ ַֹח‬ >the mountains of Lebanon and Sirion like wild bulls. too is imagined as a moment of
The voice of God opens ,‫ וַ יַּ ְר ִק ֵידם כְּ מוֹ ֵ ֽעגֶ ל‬ divine revelation.
the gates of courage The voice of Adonai forms flames of fire;
[G’vurah]. the voice of Adonai convulses the wilderness,
;‫ן־ר ֵא ִמים‬ ְ ‫ לְ ָבנוֹן וְ ִשׂ ְריֹן ְכּמוֹ ֶב‬ Biblical scholars see the
psalm as a depiction of a storm
.‫קוֹל יהוה ֶבּ ָה ָדר‬ >Adonai convulses the wilderness of Kadesh. ;‫קוֹל יהוה ח ֵֹצב לַ ֲהבוֹת ֵאשׁ‬ coming in from the Mediter-
ranean and passing over the
The voice of God opens
the gates of shining truth
The voice of Adonai makes hinds calve ;‫ יָ ִחיל יהוה ִמ ְד ַבּר ָק ֵדשׁ‬,‫קוֹל יהוה יָ ִחיל ִמ ְד ָבּר‬ mountains of Lebanon; cedars
[Tiferet].
>and strips forests bare, and in God’s sanctuary ,‫ וַ יֶּ ֱחשֹׂף יְ ָערוֹת‬,‫קוֹל יהוה יְ חוֹלֵ ל ַאיָּ לוֹת‬ top those high mountains and
>all acknowledge the glory of God. are among the world’s sturdiest
.‫קוֹל יהוה שׁ ֵֹבר ֲא ָר ִזים‬
Adonai was enthroned above the flood waters:
.‫ וּב ֵה ָיכלוֹ ֻכּלּוֹ א ֵֹמר ָכּבוֹד‬ ְ and longest living trees, but
The voice of God opens God’s voice shatters them. The
the gates of endurance and enthroned, Adonai is eternally sovereign. ,‫יהוה לַ ַמּבּוּל יָ ָשׁב‬storm continues to move on
patience [Netzah]. Adonai will grant strength to God’s people; .‫וַ יֵּ ֶֽשׁב יהוה ֶ ֽמלֶ ך לְ עוֹלָ ם‬over fertile land to the Sinai
desert, called here Kadesh.
‫קוֹל יהוה ח ֵֹצב‬ Adonai will bless them with peace. ,‫יהוה עֹז לְ ַעמּוֹ יִ ֵתּן‬ The psalm begins with
.‫לַ ֲהבוֹת ֵאשׁ‬ Mizmor l’david: reference to the waters of the
The voice of God opens havu ladonai b’nei eilim, havu ladonai kavod va-oz. .‫ת־עמּוֹ ַב ָשּׁלוֹם‬ ַ ‫יהוה יְ ָב ֵרך ֶא‬Mediterranean Sea and ends
the gates of splendrous ‫ תהלים כט‬ with God enthroned above
Havu ladonai k’vod sh’mo, hishtahavu ladonai b’hadrat kodesh.
beauty [Hod]. the primal waters of creation.
Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim.
.‫קוֹל יהוה יָ ִחיל ִמ ְד ָבּר‬ Additionally, it begins with
Kol Adonai ba-ko∙ah, kol Adonai be-hadar.
The voice of God opens an angelic chorus praising God and, as we reach the end, mentions the human chorus praising God in the
Kol Adonai shover arazim, va-y’shaber Adonai et arzei ha-l’vanon. Temple. Thus earth and heaven, the realms of both the human and the Divine, come to mirror each other as
the gates of deepest
Va-yarkidem k’mo egel, l’vanon v’siryon k’mo ven re’eimim. creation and redemption are experienced in a single moment—again, an image of Shabbat.
connection [Y’sod].
Kol Adonai hotzev lahavot esh. ְּ The general belief in biblical times—and in classical and medieval times,
   D ‫בנֵ י ֵאלִ ים‬.
.‫קוֹל יהוה יְ חוֹלֵ ל ַאיָּ לוֹת‬ Kol Adonai yahil midbar, yahil Adonai midbar kadesh. as well—was that many semi-divine beings, sometimes conceived as the forces in the heavens, acted at God’s
The voice of God opens Kol Adonai y’holel ayalot, behest.
the gates of presence va-yehesof ye’arot, u-v’heikhalo kulo omer kavod.
[Malkhut]. T   ‫ל ַּמ ּבוּל‬.ַ An allusion either to the primal waters of creation or to the flood in the time of
Adonai lamabul yashav, va-yeshev Adonai melekh l’olam. Noah. In the first understanding, this line continues the thought introduced at the beginning of the psalm
—yaakov koppel
lipshitz of mezritch
Adonai oz l’amo yiten, Adonai y’varekh et amo vashalom. that God is above the waters—that is, God has power over the waters that form the great mass of earth. In the
(adapted by Aubrey Glazer)
Psalm  second interpretation, the theme of God’s judgment of sin is now introduced in the psalm.
  ‫ב ׁ ּ ָשלוֹ ם‬.ַ This series of six psalms, recited on Friday night before the imagined entrance of
Shabbat, began with the word l’khu, the call to set out together on a journey, and now ends with the word
shalom, the blessing of peace, Shabbat peace.

This poem was written by a meditation: ana, b’kho.ah .‫רוּרה‬ ָ ‫ ַתּ ִתּיר ְצ‬,‫ ְבּ ֽכ ַֹח גְּ ֻדלַּ ת יְ ִמינְ ך‬,‫ָאנָּ א‬ A, B’∙H is a prayer
Solomon ibn Gabirol (– especially beloved by Jew-
, Spain), among the great- If You would, may Your mighty right hand .‫נוֹרא‬ ָ ,‫ ַט ֲה ֵ ֽרנוּ‬,‫ ַשׂגְּ ֵבֽנוּ‬,‫ַק ֵבּל ִרנַּ ת ַע ְמּך‬ ish mystics. They believed
est of Jewish medieval poets. It
is taken from his masterpiece, undo the knot that ties us up. .‫ ְכּ ָב ַבת ׇשׁ ְמ ֵרם‬,‫חוּדך‬ ְ ִ‫דּוֹר ֵשׁי י‬ ְ ,‫נָ א גִ בּוֹר‬ its primary meaning to lie
in the hints hidden within
Keter Malkhut, a philosophical
work written in poetic meter. Accept the prayers of Your people; .‫ ִצ ְד ָק ְתך ָתּ ִמיד גׇּ ְמלֵ ם‬,‫ ַר ֲח ֵמם‬,‫ ַט ֲה ֵרם‬,‫ָבּ ְר ֵכם‬ its structure, rather than
in the literal sense of the
In it, Ibn Gabirol talks of the
moment we might see God.
You who are revered, raise us up, cleanse us. .‫ נַ ֵהל ֲע ָד ֶ ֽתך‬,‫טוּבך‬
ְ ‫ ְבּרֹב‬,‫ֲח ִסין ָקדוֹשׁ‬ words themselves.
‫ַא ָתּה אוֹר ֶעלְ יוֹן‬

Almighty, if You would, guard as the apple of Your eye .‫זוֹכ ֵרי ְק ֻד ָשּׁ ֶ ֽתך‬
ְ ,‫ לְ ַע ְמּך ְפּנֵ ה‬,‫יָ ִחיד גֵּ ֶאה‬ The prayer consists of
seven lines of six words
Atah or elyon those who seek Your unity. .‫יוֹד ַע ַתּ ֲעלוּמוֹת‬ ֽ ֵ ,‫וּשׁ ַמע ַצ ֲע ָק ֵ ֽתנוּ‬ ְ ,‫ַשׁוְ ָע ֵ ֽתנוּ ַק ֵבּל‬ each. Although it makes no
‫וְ ֵעינֵ י ׇכל־נֶ ֶֽפשׁ‬ Bless them, cleanse them, have compassion on them,
explicit mention of God’s
name, the mystics suggest
,‫ זַ ָכּה יִ ְר ֽאוּך‬ .‫וָ ֶעד‬ ‫ָבּרוּך ֵשׁם ְכּבוֹד ַמלְ כוּתוֹ לְ עוֹלָ ם‬

always act justly toward them.

that the acrostic formed
‫ֽיה‬
ָ ֶ‫וְ ַענְ נֵ י ֲעֹנִ ים ֵמ ֵעינ‬ by the first letters of its 
.‫ יַ ֲעלִ ֽימוּך‬ Mighty, Holy One, in Your abundant goodness, words hint at an unpronounceable -letter name of God.
guide Your people. For this reason, the prayer is followed by the silent recitation
‫ַא ָתּה אוֹר נֶ ְעלָ ם‬ of barukh shem k’vod malkhuto l’olam va-ed (“Praised be the
Atah or nelam Alone exalted, turn to Your people who invoke Your holiness. name . . .”), which in the ancient Temple service served as the
congregational response to the articulation of God’s name by
‫ָבּעוֹלָ ם ַהזֶּ ה‬ Listen to our pleas, hear our cries, the High Priest. (Today, it is likewise recited silently after the
‫ וְ נִ גְ לֶ ה ָבּעוֹלָ ם‬ knowing the hidden depths within us. first verse of the Sh’ma.)
,‫ הנִּ ְר ֶאה‬
ַ In addition, Jewish mystics believed that the initial letters
Praised be the name of the one of the words of each sentence form a significant acrostic. For
.‫ְבּ ַהר יהוה יֵ ָר ֶאה‬ example, the second line is an acrostic for k’ra satan, “tear out
whose glorious sovereignty is forever and ever. the evil impulse.”
,‫ַא ָתּה אוֹר עוֹלָ ם‬
Atah or olam Ana, b’kho∙ah g’dulat y’minkha, tatir tz’rurah. The mystics ascribed the authorship of Ana B’kho∙ah to
Nehuniah ben Hakanah (nd century, the Land of Israel). The
‫וְ ֵעין ַה ֵ ֽשּׂ ֶכל לְ ך‬ Kabel rinat am’kha, sagveinu, tahareinu, nora.
prayer has no fixed place in the formal liturgy: some recite it
,‫ תּ ְכסוֹף וְ ִת ְשׁ ָתּ ֶאה‬ ִ Na gibor, dorshei yihud’kha, k’vavat shomrem. each morning; some as part of the counting of the omer. Its
Bar’khem, taharem, rahamem, tzidkat’kha tamid gomlem. seven sentences, each mentioning a different aspect of God,
‫ֶ ֽא ֶפס ָק ֵצֽהוּ ִת ְר ֶאה‬ Hasin kadosh, b’rov tuvkha, nahel adatekha. recommended it as a Friday evening prayer that celebrates
.‫ וְ ֻכלּוֹ לא ִת ְר ֶאה‬ Yahid gei∙eh, l’am’kha p’neih, zokh’rei k’dushatekha. God’s sovereignty on the seventh day of creation.
Shavateinu kabel, u-shma tza∙akateinu, yodei∙a ta∙alumot. UNDO THE KNO ‫ת ִּתיר ְצרו ָּרה‬.ַּ The “knot” may refer to the exile,
You are the celestial light—
innocent eyes see You; Barukh shem k’vod malkhuto l’olam va-ed. in both its physical and spiritual sense. As we enter Shabbat,
clouds of sin hide You. we pray that all that has kept us physically and spiritually
constrained give way; instead, we hope to begin experienc-
You are the hidden light
ing the gentle expansiveness of Shabbat. This plea reflects the
>of this world,
mystical view that the forces of judgment, constriction, and
revealed in visions,
negativity (the sitra ahra) should not have power or authority
seen on God’s mountain.
on Shabbat.
You are the eternal light—
the mind’s eye searches
>and seeks;
only an aspect ever seen,
never all.
—solomon ibn gabirol

Shabbat: L’kha Dodi ‫דוֹדי‬
ִ ‫לְ ָכה‬ L’ D became a favor-
ite Friday night hymn almost
Israel’s Partner
as soon as it was written.
Rabbi Shimon ben Lakish Come, my beloved, to welcome the bride; .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬ ִ ‫לְ ָכה‬
Its author, Shlomo Halevi
taught: The day of Shab- let us greet Shabbat as she arrives. Alkabetz (d. ), was a par-
bat came before the Holy
One and said, “Creator “Observe” and “remember” were uttered as one,
‫ָשׁמוֹר וְ זָ כוֹר ְבּ ִדבּוּר ֶא ָחד‬ ticipant in the mystic circle
in Safed, associated with the
of the world, every day we heard it thus from the singular One. .‫יענוּ ֵאל ַה ְמיֻ ָחד‬ ֽ ָ ‫ִה ְשׁ ִמ‬
great master, Moses Cor-
has a partner (Sunday has
Monday...) but I have no
God’s name is one and God is one, ,‫וּשׁמוֹ ֶא ָחד‬ ְ ‫יהוה ֶא ָחד‬ dovero. The poem is one of
many written by Safed poets
partner?” The Holy One renowned with honor and deserving of praise. .‫לְ ֵשׁם וּלְ ִת ְפ ֶ ֽא ֶרת וְ לִ ְת ִהלָּ ה‬
in which Shabbat, God, and
replied, “Israel shall be Israel are intertwined and
3Come, my beloved . . .
your partner.” And when
.‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬ ִ ‫לְ ָכה‬
related through love. The

Israel stood at Sinai, God

said to them, “Remember
Let us go out to greet Shabbat, depiction of Shabbat as bride
My promise to Shabbat sacred wellspring of blessing, ‫לִ ְק ַראת ַשׁ ָבּת לְ כוּ וְ נֵ לְ ָכה‬and as queen has a long
history of talmudic origin.
that ‘Israel will be your conceived at the beginning of time, .‫ִכּי ִהיא ְמקוֹר ַה ְבּ ָר ָכה‬ The stanzas form an acrostic
partner.’” Thus it is writ-
ten, “Remember the day
finally formed at the end of six days. ‫סוּכה‬ ָ ְ‫ֵמרֹאשׁ ִמ ֶ ֽקּ ֶדם נ‬ spelling out the author’s
name, Shlomo Halevi.
of Shabbat to keep it holy”
(Exodus 20:8).
3Come, my beloved . . . .‫סוֹף ַמ ֲע ֶשׂה ְבּ ַמ ֲח ָשׁ ָבה ְתּ ִחלָּ ה‬ L’kha Dodi juxtaposes two
simultaneous movements:
Shrine of our sovereign, royal city,
—genesis rabbah
.‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬ ִ ‫לְ ָכה‬
reaching toward the Divine
rise up from destruction and fear no more. and the Divine reaching
End your dwelling in the tear-filled valley, ,‫לוּכה‬ָ ‫ִמ ְק ַדּשׁ ֶ ֽמלֶ ך ִעיר ְמ‬ toward the human. Thus, we
are invited to go and greet
for with God’s compassion you will be upraised. .‫ֽק ִוּמי ְצ ִאי ִמתּוֹך ַה ֲה ֵפ ָכה‬ Shabbat as she comes to us.
The mystics added that this
3Come, my beloved . . . ,‫שׁ ֶבת ְבּ ֵ ֽע ֶמק ַה ָבּ ָכא‬
ֽ ֶ ‫ַרב לָ ך‬drawing close was not only
continued
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah.
.‫וְ הוּא יַ ֲחמוֹל ָעלַ ֽיִ ך ֶח ְמלָ ה‬ between God and the hu-
man, but described an inner
process of Divinity.
Shamor v’zakhor b’dibur ehad, .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬ ִ ‫לְ ָכה‬ The poem serves as an in-
hishmi∙anu El ha-m’yuhad. continued troduction to Psalm , “The
Adonai ehad u-shmo ehad, Song of the Day of Shabbat,”
l’shem u-l’tiferet v’lit∙hilah. which was the start of the Friday evening service in many rites, before the introduction of Kabbalat Shabbat.
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. C,   ‫לְ ָכה דוֹ ִדי‬. The “beloved” who is invited here may refer to the soul, to others within the
community of Israel, or to an aspect of the Divine. The first half of this refrain contains fifteen letters and the
Likrat shabbat l’khu v’neil’khah, second half contains eleven, which are respectively the numerical equivalents of yod-hei and vav-hei, spelling
ki hi m’kor ha-b‘rakhah. out the name of God.
Meirosh mi-kedem n’sukhah, ָ ׁ The Decalogue appears twice in the Torah, with minor differences
“O”  “” ‫שמוֹ ר וְ זָ כוֹ ר‬.
Sof ma∙aseh b’mahashavah t’hilah. of wording. In Exodus (:), the fourth commandment opens with the verb zakhor, “remember” the Sabbath
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. day; the Deuteronomy (:) version begins shamor, “observe” the Sabbath day. Harmonizing them, a midrash
states that God uttered both words at once (Mekhilta, Bahodesh ). Evoking that midrash here, the poet thus
Mikdash melekh ir m’lukhah, alludes to the unity established by Shabbat; for God, thought and action are one. And on Shabbat we, too,
kumi tze’i mitokh ha-hafeikhah. may feel as if who we are and how we behave are more unified.
Rav lakh shevet b’emek ha-bakha, L       ‫לִ ְק ַראת ׁ ַש ָּבת לְ כ ּו וְ נֵ לְ ָכה‬. This verse alludes to the practice of leaving the
v’hu yahamol alayikh hemlah. synagogue and going out into the fields to welcome Shabbat, the custom followed by the mystics of Safed,
based on their interpretation of the Babylonian Talmud (Shabbat a).
S   S ‫מ ְקדַּ ׁש ֶ ֽמ ֶל ְך‬.ִ This verse and the next five all build on the theme of Israel’s exile and
her promised redemption. Shabbat is seen as a manifestation of the Shekhinah (God’s presence in the world),
which is in exile with Israel. At the same time, Shabbat is also a foretaste of the redemptive time.

King and Queen, Awake! Rise up from the dust! ,‫ ֵמ ָע ָפר ֽק ִוּמי‬,‫ִה ְתנַ ֲע ִרי‬ A ‫ה ְתנַ ֲע ִרי‬.ִ This and
Bride and Groom the following stanzas use
One should welcome Shab-
Dress yourself in this people’s pride. ,‫לִ ְב ִשׁי ִבּגְ ֵדי ִת ְפ ַא ְר ֵתּך ַע ִמּי‬ images found in the second
By the hand of Jesse’s son, of Bethlehem’s tribe part of the Book of Isaiah,
bat with joy and gladness
bring my redemption without further delays.
.‫ַעל יַ ד ֶבּן־יִ ַשׁי ֵבּית ַהלַּ ְח ִמי‬ where the prophet com-
like a groom welcoming
his bride and like a king .‫ׇק ְר ָבה ֶאל נַ ְפ ִשׁי גְ ָאלָ הּ‬ forts the Babylonian exiles.
welcoming his queen, for
3Come, my beloved, to welcome the bride; He assures them that they
everyone in Israel is a king, 3let us greet Shabbat as she arrives. .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ will return to the Land of
Israel, and that it will once
as our rabbis taught: “All of
Rouse yourself, rouse yourself, again flourish. See Isaiah
Israel are descended from ‫עוֹר ִרי‬ ְ ‫עוֹר ִרי ִה ְת‬
ְ ‫ִה ְת‬ :, :, :, and :.
royalty.” for your lamp is lit; let the flame rise up and glow.
—moshe albaz Awake awake, utter songs of praise, .‫אוֹרך ֽק ִוּמי ֽא ִוֹרי‬ ֵ ‫ִכּי ָבא‬ J’ ,  B-

,‫ֽע ִוּרי ֽע ִוּרי ִשׁיר ַדּ ֵבּ ִֽרי‬ ’  ‫ֶּבן־יִ ׁ ַשי ֵּבית‬

for God’s glory is revealed to your gaze. ‫ה ַ ּל ְח ִמי‬.ַ The Messiah is
3Come, my beloved . . . .‫ְכּבוֹד יהוה ָעלַ ֽיִ ך נִ גְ לָ ה‬ said to be a descendant of
David the son of Jesse, a
Do not be embarrassed, do not be ashamed. .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ citizen of Bethlehem.
Why are you downcast? Why do you moan? Y  ‫אוֹ ֵר ְך‬. Literally,
The poorest of your people, trust in this: ,‫לא ֵת ֽב ִֹשׁי וְ לא ִת ָכּלְ ִמי‬ “your light.” The modern
scholar Jacob Bazak points
the city will be rebuilt as in ancient days. .‫תּוֹח ִחי ַוּמה ֶתּ ֱה ִמי‬ ֲ ‫ַמה ִתּ ְשׁ‬ out that this word is the
3Come, my beloved . . . ,‫ָבּך יֶ ֱחסוּ ֲענִ יֵּ י ַע ִמּי‬ exact midpoint of the
poem:  words precede it
continued .‫וְ נִ ְבנְ ָתה ִעיר ַעל ִתּלָּ הּ‬ and  follow it. The cen-
Hitna∙ari, mei-afar kumi, tral moment of the poem,
livshi bigdei tifartekh ami. .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ then, is the announce-
ment that God’s light has
Al yad ben yishai beit ha-lahmi, continued
come—Shabbat ushers in a
korvah el nafshi ge’alah. moment that is a foretaste
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. of messianic redemption. The stanzas that fol-
low all speak of redemption. Along these lines,
Hitor’ri hitor’ri, the Kabbalists of Safed customarily wore white
ki va orekh kumi ori. on Shabbat, symbolizing the overcoming of sin
Uri uri shir dabeiri, and ultimate redemption.
k’vod Adonai alayikh niglah. A  ‫עו ִּרי ֽעו ִּרי‬.ֽ In the kabbalistic
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. tradition, awakening from sleep is a common
metaphor for the process of developing spiri-
Lo teivoshi v’lo tikalmi, tual sensitivity and insight. In this stanza and
mah tishtohahi u-mah tehemi. the previous one, the poet implores Shabbat
Bakh yehesu aniyei ami, to awaken and rouse herself. Equally, the poet
addresses us, imploring us too to awaken. We
v’nivn’tah ir al tilah.
may have been in a kind of spiritual slumber all
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. week; now is the time to rouse ourselves from
our spiritual oblivion and become attuned to
the presence of the Divine in our world.
24  ·    ‫סדר ליל שבת · קבלת שבת‬ 24

Come, My Beloved Your despoilers shall be despoiled, ‫ֹאסיִ ך‬
ֽ ָ ‫וְ ָהיוּ לִ ְמ ִשׁ ָסּה שׁ‬ Y   
‫ת ְפ ֽר ִֹצי‬.ִּ The subject here
“You shall call Shabbat a
delight” (Isaiah 58:13)—
your tormentors removed far away. .‫ל־מ ַבלְּ ָ ֽעיִ ך‬
ְ ‫וְ ָר ֲחקוּ ׇכּ‬ is ambiguous: “you” can
God and you will celebrate together, simultaneously refer both
what does “call” mean? ‫להיִ ך‬ֽ ָ ‫יָ ִשׂישׂ ָעלַ ֽיִ ך ֱא‬ to the Shekhinah and to
It means that one should a bride and groom in joyful embrace.
invite her . . . as one invites .‫ִכּ ְמשׂוֹשׂ ָח ָתן ַעל ַכּלָּ ה‬ the people Israel.
a guest to one’s home. 3Come, my beloved, to welcome the bride;   P’ 
“A delight”—one should 3let us greet Shabbat as she arrives. .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ ַ ּ ‫א ׁיש ֶּב‬.ִ At the end of
‫ן־פ ְר ִצי‬
invite her, as a guest, to a the Book of Ruth, David’s
home that is ready with a You will spread out to the left and the right, ‫וּשׂמֹאל ִתּ ְפ ֽר ִֹצי‬ ְ ‫יָ ִמין‬ genealogy is traced back to
prepared table with food acclaiming Adonai our God with delight. Peretz, one of Judah’s sons.
and drink, more than on ,‫וְ ֶאת־יהוה ַתּ ֲע ִ ֽר ִיצי‬ The verb p-r-tz (which also
other days. Redeemed by the scion of Peretz’s line,
,‫ן־פּ ְר ִצי‬
ַ ‫ַעל יַ ד ִאישׁ ֶבּ‬

appears in the word tifrotzi,

—zohar we shall joyously chant songs of praise. “spread out,” in the first
.‫וְ נִ ְשׂ ְמ ָחה וְ נָ ִ ֽגילָ ה‬ line of this stanza) means
“to break through,” and the
We rise and turn toward the entrance. .‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ use of this name, “son of
Peretz,” for the Messiah has
Come in peace, crown of your spouse, a dual meaning here. The
We rise and turn toward the entrance.
surrounded by gladness and joyous shouts. human “fall” from the Gar-
Come to the faithful, the people You treasure with pride,
,‫וֹאי ְב ָשׁלוֹם ֲע ֶ ֽט ֶרת ַבּ ְעלָ הּ‬ ִ ‫ֽבּ‬ den of Eden came about by
breaking God’s command,
come, my bride; come, my bride . . . ,‫גַּ ם ְבּ ִשׂ ְמ ָחה ְוּב ׇצ _הלָ ה‬ and the redemption will
,‫תּוֹך ֱאמוּנֵ י ַעם ְסגֻ לָּ ה‬ come by breaking through
the world of sin.
V’hayu lim∙shisah shosayikh,
.‫וֹאי ַכלָּ ה‬ ִ ‫ ֽבּ‬,‫וֹאי ַכלָּ ה‬ִ ‫ֽבּ‬   .
Shabbat has been personi-
v’rahaku kol m’valayikh.
Yasis alayikh elohayikh,
.‫ ְפּנֵ י ַשׁ ָבּת נְ ַק ְבּלָ ה‬,‫דוֹדי לִ ְק ַראת ַכּלָּ ה‬
ִ ‫לְ ָכה‬ fied throughout this poem.
At this point, it is as if that
kimsos hatan al kalah.
personification, the bridal
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. queen, enters the synagogue. The con-
gregation turns toward the entrance and
Yamin usmol tifrotzi, bows to greet her. Then, as she moves to
v’et Adonai ta∙aritzi. the forefront of the synagogue and takes
Al yad ish ben partzi, her place on the bimah, the congregation
v’nism’hah v’nagilah. turns toward the front and bows as she is
enthroned next to the ark. Shabbat has ar-
L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. rived and the service proceeds with Psalm
, “The Song of the Day of Shabbat.”
Bo∙i v’shalom ateret balah,
gam b’simhah u-v’tzoholah,
tokh emunei am s’gulah,
bo∙i khalah, bo∙i khalah.

May You Find Comfort Comforting the Mourners ‫נִ יחוּם ֲא ֵבלִ ים‬ C 
 ‫נִ יחוּם ֲא ֵבלִ ים‬.
This traditional Ash-
When mourners in the week of shivah are present, they now enter Because public mourning is
kenazic expression of When mourners in the week of shivah are present, they now enter
the synagogue and we greet them with one of the following: suspended on Shabbat,
consolation to a mourner the synagogue and we greet them with one of the following: mourners observing shivah
refers to God by the name
Ha-makom (literally, “the
‫א‬ ‫א‬ leave their homes on Friday
night and join the com-
Place”). This expression, May the Divine comfort you, along with all .‫ירוּשׁלָ ֽיִ ם‬
ָ ‫ַה ָמּקוֹם יְ נַ ֵחם ֶא ְת ֶכם ְבּתוֹך ְשׁ ָאר ֲא ֵבלֵ י ִציּוֹן ִו‬ munity in the synagogue.
which suggests that God the other mourners of Zion and Jerusalem. The mourners may still
is “the place in which the
be greeted with words of
world is located,” high- Hamakom y’nahem et∙khem ‫ב‬ comfort before Shabbat
lights God’s presence in all b’tokh she’ar aveilei tziyon virushalayim.
things: both the mourner .‫ִמן ַה ָשּׁ ַ ֽמיִ ם ְתּנֻ ָ ֽחמוּ‬ formally begins with
‫ב‬ the singing of Psalm ,

and the community are

“The Song of the Day of
reminded that grief and
loss are universal experi-
May you find comfort from heaven. Shabbat.”
Various customs have evolved regarding what is appro-
ences, occurring within Min ha-shamayim t’nuhamu.
priate to be said to mourners. Both greetings recorded here
the all-encompassing God.
are practiced in Jewish communities; the second is more
The name emphasizes the
common among Sephardic Jewry. The “mourners of Zion
presence of God in every particular “place,” including places of pain. At such
and Jerusalem” mentioned in the first greeting refers to all
times and places, perhaps God’s presence is most palpably felt through those
of Israel, in exile: we all seek comfort.
individuals who serve as God’s agents in bringing comfort: making a minyan,
sharing memories, listening deeply, or simply being present. The rabbis recom- M  S. Because the mourning period
mended that all words of comfort be said in the plural, because even a single of shivah lasts for seven days, it always (except when ab-
mourner is never alone in his or her grief; God is present and grieves, as well. breviated by a festival) includes a Shabbat. However, since
public mourning rituals are not observed on Shabbat,
Comforting the Mourners mourners traditionally suspend their observance from
The Torah relates that after the sudden death of two sons, “Aaron was silent,” Friday afternoon until the conclusion of Shabbat: the torn
vayidom aharon (Leviticus 10:3). The moment is shocking, and also profound. clothing or the symbolic torn ribbon is removed; mourners
Aaron was the spokesperson, the one whose words flowed; it was Moses who sit on regular chairs rather than low stools; and mourn-
had difficulty with words. But in the immediacy of loss, sometimes the most ers attend Shabbat services at the synagogue, rather than
authentic, appropriate response is silence—not because we cannot find the having services at home, joining with the congregation as
right words, but because there are no “right” words to find. In its raw honesty they greet Shabbat with “The Song of the Day of Shabbat”
and refusal to paper over pain and confusion, this silence can be comforting. (Psalm ). Of course, the fact that public mourning is sus-
>Similarly, just as Aaron later tells Moses that it would be blasphemy to eat of pended does not negate the mourner’s feelings of grief and
the communal sacrifices on the day of his mourning (Leviticus 10:19), mourn- loss. Yet, the observance of Shabbat during shivah—a time
ers are not expected to join in the congregational singing of Kabbalat Shabbat; when we understandably may feel alone, cut off—may help
they remain outside. Yet, it is just at the time of loss that our continued relation to remind us, even at this time, of our connection to other
to the mourner is most important; we want to say or do something, to acknowl- people, to a community, and to God.
edge that we all—mourner and comforter—are in the realm of the living, and Shabbat is both a sign of the God of creation and of the
mourners need to know that they are not alone. Thus, immediately following community of which we are a part. In honoring Shabbat
L’kha Dodi—when the consolation and unity of Shabbat enter the sanctuary— even as we mourn, we affirm, much as we do by saying
so too do the mourners re-enter our midst. Kaddish, that we—and those whom we mourn—are con-
>We welcome them with words—a formula that is not intended to be formu- tained within a greater whole.
laic, but rather to be offered in the stead of all that can never be said, offered as
a kind of spoken silence.
May the One Who Dwells in This House Comfort You

Visitors to the Temple would circle its courtyard clockwise. Mourners would
circumnavigate it counterclockwise. Passing the mourner, the visitor would say,
“May the one who dwells in this house comfort you.”
>>>>>>>>>>>>>>>>>>>>>>>—tractate semahot

The Song of Shabbat From the Book of Psalms ‫ִמ ְזמוֹר ְתּ ִהלִּ ים‬   begins by con-
templating the wonder
Rabbi Levi taught: Adam
of creation and ends with
was created on the sixth a psalm: the song of the day of shabbat ‫ִמ ְזמוֹר ִשׁיר לְ יוֹם ַה ַשּׁ ָבּת‬ a vision of the righteous
day, the eve of Shabbat.
In the first hour, he came It is good to thank You, Adonai, ,‫טוֹב לְ הֹדוֹת לַ יהוה‬ flourishing in God’s house.
It thus celebrates two
into being as a thought;
in the second hour, God
and sing to Your name, Most High; ,‫וּלְ זַ ֵמּר לְ ִשׁ ְמך ֶעלְ יוֹן‬ themes of Shabbat: Shab-
to proclaim Your love at daybreak, bat as the day of appreciat-
consulted the minister- ,‫לְ ַהגִּ יד ַבּ ֽ ֹבּ ֶקר ַח ְס ֶ ֽדּך‬ ing creation and Shabbat
ing angels; in the third, Your faithfulness each night.
God gathered the dust; in .‫וֶ ֱאמוּנָ ְתך ַבּלֵּ ילוֹת‬ as a taste of the time of
redemption.
the fourth, God kneaded 3Finger the lute, pluck the harp,
the dust; in the fifth, God ,‫ֲעלֵ י ָעשׂוֹר וַ ֲעלֵ י נָ ֶֽבל‬ I     
3let the sound of the lyre rise up.
.‫ֲעלֵ י ִהגָּ יוֹן ְבּ ִכנּוֹר‬

made the form; in the ‫טוֹ ב לְ הֹדוֹ ת‬. Appropriately,

sixth, God joined the parts; You gladdened me with Your deeds, Adonai, the song of Shabbat begins
in the seventh, God blew ,‫כִּ י ִשׂ ַמּ ְח ַ ֽתּנִ י יהוה ְבּ ׇפ _עלֶ ֽ ך‬ with a reminder of the
breath into him; in the and I shall sing of Your handiwork. human need to express
eighth, God stood him .‫ְבּ ַמ ֲע ֵשׂי יָ ֶ ֽדיך ֲא ַרנֵּ ן‬ gratitude. As Abraham
3How wonderful are Your works, Adonai,
on his feet; in the ninth, ,‫ַמה גָּ ְדלוּ ַמ ֲע ֶ ֽשׂיך יהוה‬ Joshua Heschel taught,
God commanded him; 3how subtle Your designs! “the soul is endowed with
in the tenth, he sinned; .‫ְמאֹד ָע ְמקוּ ַמ ְח ְשׁב ֶ ֹֽתיך‬ a sense of indebtedness,”
in the eleventh, he was The arrogant do not understand, which we “unlock” through
brought to judgment; in ,‫ִאישׁ ַבּ ַֽער לא יֵ ָדע‬ our sense of wonder and
the fool does not comprehend this:
the twelfth, he was driven
out and condemned to the wicked flourish like grass .‫ְוּכ ִסיל לא יָ ִבין ֶאת־זֹאת‬ awe. Thus, as the psalmist
asks us to heighten our ap-
death. Shabbat arrived and and every evildoer blossoms, ‫ִבּ ְפ ֽ ֹר ַח ְר ָשׁ ִעים כְּ מוֹ ֵ ֽע ֶשׂב‬ preciation of the wonders
became Adam’s advocate, of creation, we may feel
saying to the Holy One:
only to be destroyed forever— ,‫וַ יָּ ִ ֽציצוּ ׇכּל־פּ ֲֹעלֵ י ָ ֽאוֶ ן‬ how “good” it is to have
“During the six days of
creation, no one suffered
3but You, Adonai, are exalted for all time. ,‫לְ ִה ָשּׁ ְמ ָדם ֲע ֵדי ַעד‬ the opportunity to express
gratitude.
punishment. Would you
Mizmor shir l’yom ha-shabbat.
continued
.‫וְ ַא ָתּה ָמרוֹם לְ עֹלָ ם יהוה‬   , 
begin it with me? Is this continued
my holiness? Is this my Tov l’hodot ladonai, u-l’zamer l’shimkha elyon.  ,   
rest?” And so Adam was L’hagid ba-boker hasdekha, ve-emunat’kha baleilot.      ‫ ֲע ֵלי ִה ָ ּגיוֹ ן‬,‫ֲע ֵלי ָעשׂוֹ ר וַ ֲע ֵלי ָנ ֶֽבל‬
saved from destruction ‫ב ִכנּ וֹ ר‬.ְּ Rather than an actual line in the poem,
Alei asor va-alei na-vel, alei higayon b’khinor.
that day by Shabbat’s plea. some scholars maintain that this is an instruc-
Ki simahtani Adonai b’fo·olekha, tion to the orchestra, and that the conductor’s
>When Adam saw the b’ma·asei yadekha aranen.
power of Shabbat, he was notes—originally written in the margin—were
about to sing a hymn in her copied into the body of the text.
Mah gadlu ma·asekha Adonai, me’od amku mahsh’votekha.
honor. But Shabbat said to Ish ba·ar lo yeida, u-kh’sil lo yavin et zot.   ‫א ׁיש ַּב ַֽער‬.ִ In the Book of Proverbs
Adam: “Would you sing a Bifro·ah r’sha·im k’mo esev va-yatzitzu kol po·alei aven, (:), this term is used for one who does not ac-
hymn to me? Let us—you cept anyone else’s instruction or criticism.
l’hishamdam adei ad.
and I—sing a hymn to the
Holy One.” Hence it is V’atah marom l’olam Adonai.
said, “The Song of the Day
of Shabbat: It is good to
thank You, Adonai” (Psalm
92:1–2); Shabbat sings and
we sing.
(translated by
William G. Braude)

In Old Age They Surely Your enemies, Adonai, ,‫ יהוה‬,‫ִכּי ִהנֵּ ה אֹיְ ֶבֽיך‬    
W   ‫יִ ְת ּ ָפ ְרד ּו‬
Remain Fruitful surely Your enemies will perish; ,‫ֹאבֽדוּ‬ ֵ ‫ִכּי ִהנֵּ ה אֹיְ ֶבֽיך י‬ ‫ל־פ ֲע ֵלי ָ ֽאוֶ ן‬ ּ‫ ׇ‬In this pacific
ֹ ֽ ּ ‫כ‬.
One who lives with a sense all who commit evil will be scattered.
for the Presence knows .‫יִ ְת ָפּ ְרדוּ ׇכּל־פּ ֲֹעלֵ י ָ ֽאוֶ ן‬ vision of the end-time,
those who commit evil are
that to get older does not
mean to lose time but
As a wild bull raises up its horn, ,‫וַ ָ ֽתּ ֶרם כִּ ְר ֵאים ַק ְרנִ י‬ not destroyed, but simply
You raised my head high, made ineffective.
rather to gain time. And,
anointed it with fresh oil.
.‫שׁ ֶמן ַר ֲענָ ן‬
ֽ ֶ ‫ַבּלּ ִ ֹֽתי ְבּ‬ ִּ Through-
  ‫כ ְר ֵאים‬.
also, that in all of one’s
deeds, a person’s chief task ,‫שׁוּרי‬ ָ ‫וַ ַתּ ֵבּט ֵעינִ י ְבּ‬
out the Bible, the raising up
As my enemies gather against me, of the horn of this animal
is to sanctify time. All it
takes to sanctify time is my gaze remains steady,
,‫ַבּ ָקּ ִמים ָעלַ י ְמ ֵר ִעים ִתּ ְשׁ ַ ֽמ ְענָ ה ׇא ְזנָ י‬ is a metaphoric symbol
God, a soul, and a moment.
for my ears listen and hear: ,‫◀ ַצ ִדּיק ַכּ ָתּ ָמר יִ ְפ ָרח‬ of strength and honor.

And the three are always here. Scholars, though, have had

—abraham joshua ▶ The righteous flourish like the date palm,
,‫כְּ ֶ ֽא ֶרז ַבּלְּ ָבנוֹן יִ ְשׂגֶּ ה‬
difficulty identifying the
animal intended in the
heschel (adapted)
thrive like a cedar in Lebanon; ,‫ְשׁתוּלִ ים ְבּ ֵבית יהוה‬ Hebrew. Because the psalm
planted in the house of Adonai, .‫להינוּ יַ ְפ ִ ֽריחוּ‬ ֽ ֵ ‫ְבּ ַח ְצרוֹת ֱא‬
refers to a single horn, early
translators identified it with
they flourish in our God’s courtyards. ,‫עוֹד יְ נוּבוּן ְבּ ֵשׂ ָיבה‬ the mythical unicorn. Some
modern commentators
In old age they remain fruitful, ,‫ְדּ ֵשׁנִ ים וְ ַר ֲענַ נִּ ים יִ ְהיוּ‬
maintain that the animal
still fresh and bountiful, ,‫לְ ַהגִּ יד כִּ י יָ ָשׁר יהוה‬referred to is the aurochs, a
wild bovine considered to
proclaiming: Adonai is upright,
my rock in whom there is no flaw.
.‫ וְ לא ַעוְ לָ ָֽתה בּוֹ‬,‫צוּרי‬ ִ
be the ancestor of all cattle.
‫ תהלים צב‬ The aurochs had elongated
Ki hineih oyvekha Adonai, horns and long legs. It was
ki hineih oyvekha yoveidu, both more agile and more
yitpardu kol po∙alei aven. dangerous than modern
bovines. The last aurochs was seen in Europe in the th century.
Va-tarem kireim karni,
baloti b’shemen ra∙anan.      ‫בלּ ִ ֹֽתי ְּב ׁ ֶ ֽש ֶמן ַר ֲענָ ן‬.
ַּ The Hebrew may
Va-tabeit eini b’shurai, be translated “You anointed me with fresh oil,” but Radak (David
bakamim alai m’rei∙im tishmanah oznai. Kimhi, –, Provence) suggests that the object of the verb
is specifically the speaker’s head mentioned in the first part of the
▶ Tzadik katamar yifrah, verse; the anointing is ceremonial, giving the speaker a divinely
k’erez balvanon yisgeh. ordained function and blessing.
Sh’tulim b’veit Adonai,
b’hatzrot eloheinu yafrihu. ְּ From the root meaning “row” or “straight.” Thus,
 ‫ב ׁשו ָּרי‬.
some understand this word as a noun and translate it as the
Od y’nuvun b’seivah,
phalanx of an army, row upon row of soldiers. Others see it, as we
d’sheinim v’ra∙ananim yihyu. do here, as a modifier of the verb, meaning that the gaze is focused
L’hagid ki yashar Adonai, straight ahead.
tzuri v’lo avlatah bo.
ַּ The righteous are compared
 P . . . C ‫ ְּכ ֶ ֽא ֶרז‬. . . ‫כ ָּת ָמר‬.
Psalm 
to both date palms and cedars. Palm trees grow in the Jericho
Valley, one of the lowest places on earth; cedars grow on the
mountaintops of Lebanon, the highest peaks in the Middle East.
Palm trees grow straight up, losing their leaves each year; cedars
grow wide and are evergreens. Palms yield dates, one of the most
nutritious fruits, but their fibrous wood is almost useless. Cedars
bear no fruit, though their wood is precious; Solomon built the
Temple out of the cedars of Lebanon. Both will be planted in God’s
house, for all difference is united in the one God. Righteousness
manifests itself in many forms.

Psalm 93: Adonai is sovereign, robed in splendor, girded in strength; ‫יהוה ָמלָ ך גֵּ אוּת לָ ֵבשׁ‬ PSALM . Having entered
the earth stands firm, not to be dislodged. Shabbat with the recitation
An Interpretive ,‫לָ ֵבשׁ יהוה עֹז ִה ְת ַאזָּ ר‬ of Psalm , creation is now
Translation From earliest time You were enthroned; You are eternal.
Entwined in worlds,
.‫ַאף ִתּכּוֹן ֵתּ ֵבל ַבּל ִתּמּוֹט‬ seen as complete. It is with
rest, peace, and this sense
enwrapped in glory, The rivers rise up, Adonai, .‫ ֵמעוֹלָ ם ָ ֽא ָתּה‬,‫נָ כוֹן ִכּ ְס ֲאך ֵמ ָאז‬ of completion that God
>You are. the rivers raise up their roar, can be seen as sovereign.
So has it been, the rivers raise up their waves.
,‫נָ ְשׂאוּ נְ ָהרוֹת יהוה‬
   
and so it is—eternally
>You are. ▶ Above the roar of the vast sea and the majestic ,‫נָ ְשׂאוּ נְ ָהרוֹת קוֹלָ ם‬ ‫ ַאף ִּת ּכוֹ ן ֵּת ֵבל‬. In biblical po-
Waves pounding 3breakers of the ocean, .‫יִ ְשׂאוּ נְ ָהרוֹת ׇדּ ְכיָ ם‬ etry, God’s supremacy over
the elements of creation,
>out their Adonai stands supreme in the heavens.
song reach up to God ,‫◀ ִמקֹּלוֹת ַ ֽמיִ ם ַר ִבּים‬ especially the primal waters

that preceded the forma-
,‫ַא ִדּ ִירים ִמ ְשׁ ְבּ ֵרי יָ ם‬

from their depths, In Your house, beautiful in its holiness, tion of land, is an expres-
for the song of the sea, Your testimonies endure, Adonai,
beaten to the sound of the .‫ַא ִדּיר ַבּ ָמּרוֹם יהוה‬ sion of God’s ultimate rule.
for all time.   ‫יך‬ ָ ‫עד ֶ ֹֽת‬.ֵ
breakers, tells of
>God within. Adonai malakh gei∙ut lavesh
‫ֵעד ֶ ֹֽתיך נֶ ֶא ְמנוּ ְמאֹד‬ The reference is ambiguous.
These are proof enough lavesh Adonai oz hitazar, ,‫לְ ֵב ְיתך נָ ֲאוָ ה ֽ ֹקּ ֶדשׁ יהוה‬ It may refer to the works of
creation mentioned previ-
for the faithful
that You are the lord of
af tikon teiviel bal timot.
Nakhon kisakha mei-az, mei-olam atah.
.‫א ֶרך יָ ִמים‬
ֹ ֽ ְ‫ל‬ ously in the poem. More
‫ תהלים צג‬ generally in the Bible, the
time. Nasu n’harot Adonai, reference is to the tablets of
—edward feld nasu n’harot kolam, the covenant, contained in
and arthur gould
To conclude Kabbalat Shabbat, some congregations recite Mourner’s
yisu n’harot dokh∙yam. Kaddish (page ). Others continue with a study text (pages –), the ark. Indeed, sometimes
▶ Mi-kolot mayim rabim while others continue with Arvit on page . the sanctuary itself is called
adirim mishb’rei yam, the “sanctuary of testi-
mony,” mishkan ha-eidut. In
adir ba-marom Adonai.
this reading, just as God’s
Eidotekha ne∙emnu me’od, sovereignty is eternal, so
l’veit’kha na∙avah kodesh, too are God’s teaching
Adonai, l’orekh yamim. and God’s relationship
Psalm  with those gathered in the
Temple.
To conclude Kabbalat Shabbat, some congregations recite Mourner’s
Kaddish (page ). Others continue with a study text (pages –),
while others continue with Arvit on page .

‫ְתּ ִפילָּ ה ִבּ ְמקוֹם ַק ִדּישׁ‬ Mourner’s Kaddish ‫ַק ִדּישׁ יָ תוֹם‬ KADDISH ‫קדִּ ׁיש‬.ַ Each sec-
tion of the service is con-
Prayer in Place of Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: cluded by the recitation of
Mourner’s Kaddish a Kaddish. Kabbalat Shab-
When a Minyan Is Not Present
May God’s great name be exalted and hallowed throughout ,‫יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּשׁ ְשׁ ֵמהּ ַר ָבּא‬ bat has come to an end and
the created world, as is God’s wish. May God’s sovereignty
Mourners and those observing ,‫עוּתהּ‬
ֵ ‫ כִּ ְר‬,‫ְבּ ָעלְ ָמא ִדּי ְב ָרא‬ so the community is called
soon be established, in your lifetime and in your days, and in upon to recite God’s praise,
Yahrzeit recite aloud:
the days of all the house of Israel. And we say: Amen. ‫יוֹמיכוֹן‬
ֵ ‫כוּתהּ ְבּ ַחיֵּ יכוֹן ְוּב‬ֵ ְ‫וְ יַ ְמלִ יך ַמל‬ “May God’s great name be
,‫ִרבּוֹנוֹ ֶשׁל עוֹלָ ם‬ exalted. . . .”
‫ל־בּ ָשׂר‬
ָ ‫להי ָהרוּחוֹת לְ ׇכ‬ֵ ‫ֱא‬ Congregation and mourners: ,‫ל־בּית יִ ְשׂ ָר ֵאל‬
ֵ ‫ְוּב ַחיֵּ י ְד ׇכ‬
Ribbono shel olam, May God’s great name be acknowledged forever and ever! ,‫ַבּ ֲעגָ לָ א ִוּב ְז ַמן ָק ִריב‬
elohei ha-ruhot l’khol basar —
Mourners: .‫וְ ִא ְמרוּ ָא ֵמן‬

Master of the world, God

of the spirit of all flesh, it is May the name of the Holy One be acknowledged and
Congregation and mourners:
revealed and known before celebrated, lauded and worshipped, exalted and honored,
You that it is my fervent desire extolled and acclaimed—though God, who is blessed, .‫יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א‬
to praise Your name, and to
remember and honor my b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all Mourners:
beloved:
father/mother/son/daughter/
acknowledgment and praise, or any expressions of ‫רוֹמם וְ יִ ְתנַ ֵשּׂא‬
ַ ‫יִ ְת ָבּ ַרך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת‬
gratitude or consolation ever spoken in the world.
husband/wife/partner/
And we say: Amen.
,‫ ְבּ ִריך הוּא‬,‫וְ יִ ְת ַה ַדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל ְשׁ ֵמהּ ְדּ ֻק ְד ָשׁא‬
brother/sister/________
[the name and relation of the [on Shabbat Shuvah we substitute: ‫לְ ֵ ֽעלָּ א ִמן ׇכּל־ ]לְ ֵ ֽעלָּ א לְ ֵ ֽעלָּ א ִמ ׇכּל־‬
May heaven bestow on us, and on all Israel, life and abun-
person may be inserted]
by reciting the Mourner’s dant and lasting peace. And we say: Amen.
,‫ִבּ ְר ָכ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא‬
Kaddish in the company of a .‫וְ ִא ְמרוּ ָא ֵמן‬
minyan. May my presence here May the one who creates peace on high bring peace to us
today with my community
find favor in Your eyes, and be
and to all Israel [and to all who dwell on earth]. ‫יְ ֵהא ְשׁלָ ָ ֽמא ַר ָבּֽא ִמן ְשׁ ַמיָּ ֽא וְ ַחיִּ ים‬
And we say: Amen.
accepted and received before ,‫ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל‬
You as if I had prayed the Kad-
dish. May Your name, Adonai,
Mourners and those observing Yahrzeit:
Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih,
.‫וְ ִא ְמרוּ ָא ֵמן‬
be elevated and sanctified
v’yamlikh malkhuteih b’hayeikhon u-v’yomeikhon
everywhere on earth and may
u-v’hayei d’khol beit yisrael, ba-agala u-vizman kariv,
‫רוֹמיו הוּא יַ ֲע ֶשׂה ָשׁלוֹם‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬
peace reign everywhere.
All who are present respond:
v’imru amen. ,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
ְ ‫ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל ]וְ ַעל כׇּ‬
‫ָבּרוּך ֵשׁם ְכּבוֹד ַמלְ כוּתוֹ‬ Congregation and mourners: .‫וְ ִא ְמרוּ ָא ֵמן‬
Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya.
.‫לְ עוֹלָ ם וָ ֶעד‬ Arvit begins on page a or b.
Barukh shem k’vod malkhuto Mourners:
l’olam va-ed. Yitbarakh v’yishtabah v’yitpa∙ar v’yitromam v’yitnasei
Praised be the name of the one v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu,
whose glorious sovereignty is
l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol]
forever and ever.
birkhata v’shirata tushb’hata v’nehamata da∙amiran b’alma,
Together: v’imru amen.
‫רוֹמיו‬
ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬
Y’hei sh’lama raba min sh’maya v’hayim aleinu v’al kol yisrael,
‫הוּא יַ ֲע ֶשׂה ָשׁלוֹם ָעלֵ ֽינוּ‬
v’imru amen.
‫וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל ]וְ ַעל ׇכּל־‬
.‫ וְ ִא ְמרוּ ָא ֵמן‬,[‫יוֹשׁ ֵבי ֵת ֵבל‬
ְ Oseh shalom bimromav hu ya∙aseh shalom aleinu
Oseh shalom bimromav v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.
hu ya·aseh shalom aleinu
v’al kol yisrael [v’al kol Arvit begins on page a or b.
yosh’vei teiveil], v’imru amen.

Shabbat Study Texts ‫עיוני שבת‬
Since ancient times, text Before beginning Arvit, one may choose to study a Before beginning Arvit, one may choose to study a W  
study—especially of the paragraph or a section of teachings regarding Shabbat: paragraph or a section of teachings regarding Shabbat:    ‫ַּב ֶּמה‬
laws relating to the prepa- ִ ִ‫מ ְדל‬.ַ In many rites, the
‫יקין‬
ration for Shabbat—has
‫ א‬Some Laws for Entering Shabbat ‫א‬ study of the second chapter
served as preparation
for the Friday evening With what materials may one kindle the Shabbat lights, ?‫ַבּ ֶמּה ַמ ְדלִ ִיקין ַוּב ָמּה ֵאין ַמ ְדלִ ִיקין‬ of Mishnah Shabbat (edited
in the rd century), dealing
service, Arvit. One may and which materials are impermissible? ,‫ח ֶסן‬ ֹ ֽ ‫ וְ לא ַב‬,‫ֵאין ַמ ְדלִ ִיקין לא ַבלֶּ ֶֽכשׁ‬ with the laws of lighting
study Torah in a variety of the lamps for Shabbat, was
modes: as a guide for Jew- One should not use a wick made of the moss growing on ,‫ וְ לא ִב ְפ ִתילַ ת ָה ִא ָידן‬,‫וְ לא ַב ָכּלָ ך‬ considered an especially
ish practice, as a source for cedars, uncarded flax, or raw silk, nor a wick made of woody ,‫ירוֹקה ֶשׁ ַעל ְפּנֵ י ַה ָ ֽמּיִ ם‬ ָ ‫ וְ לא ִב‬,‫וְ לא ִב ְפ ִתילַ ת ַה ִמּ ְד ָבּר‬ appropriate introduction

opening our minds to wise

teachings and our hearts fibers or wilderness grass, or water weeds; ,‫שׁ ֶמן ִקיק‬ ֽ ֶ ‫ וְ לא ְב‬,‫ וְ לא ְב ַשׁ ֲעוָ ה‬,‫וְ לא ְבזֶ ֶֽפת‬ to the Shabbat evening
one should not use pitch, liquid wax, castor oil, or consecrated service. We have included
to loving relationships, as
spiritual inspiration, or as .‫ וְ לא ְב ֵ ֽחלֶ ב‬,‫ וְ לא ְב ַאלְ יָ ה‬,‫שׁ ֶמן ְשׂ ֵר ָפה‬ ֽ ֶ ‫וְ לא ְב‬ the opening mishnah of
oil that has become defiled and has therefore been set apart to that chapter, which is
a meditative experience.
be burned, nor the fat from the tails of sheep, nor tallow. .‫אוֹמר׃ ַמ ְדלִ ִיקין ְבּ ֵ ֽחלֶ ב ְמ ֻב ָשּׁל‬ ֵ ‫נַ חוּם ַה ָמּ ִדי‬ concerned that the lights
We have included here a
selection of texts appro- Nahum the Mede declares, however, that the lamp may be ‫אוֹמ ִרים׃ ֶא ָחד ְמ ֻב ָשּׁל ֶא ָחד ֶשׁ ֵאינוֹ‬ ְ ‫וַ ֲח ָכ ִמים‬ in one’s home be appropri-
ate for Shabbat. Materials
priate to each of these
modes, distinctly labeled
lit with boiled tallow; other rabbis say that tallow may not be .‫ְמ ֻב ָשּׁל – ֵאין ַמ ְדלִ ִיקין בּוֹ‬ that may give off a bad
with a letter of the Hebrew used, whether boiled or not boiled. ‫ משנה שבת ב׃א‬ smell, that are derived
alphabet. The first includes Mishnah Shabbat : from objects considered
texts taken from canonical ‫וֹהּ ְכּ ֵדי‬
ַ ‫תּוֹק ִעין ְבּ ֶ ֽע ֶרב ַשׁ ָבּת ְבּ ָמקוֹם גָּ ֽב‬ ְ ‫ֵשׁשׁ ְתּ ִקיעוֹת‬ objectionable, or that emit
Jewish codes: the Mishnah,
Maimonides’ Mishneh To- [In ancient Israel] the shofar was blown six times before Shab- ‫אוֹתן ֶשׁ ַבּ ָשּׂדוֹת‬ ָ ‫ ְתּ ִק ָיעה ִראשׁוֹנָ ה – נִ ְמנְ עוּ‬.‫ֶשׁיִּ ְשׁ ְמעוּ ֻכלָּ ם‬ an unsteady light (and are
therefore likely to be ad-
rah, and Jacob ben Asher’s bat; it was blown from a high place so that all could hear it. ‫רוֹבים ַר ָשּׁ ִאים לִ ָיכּנֵ ס ַעד ֶשׁיִּ ָכּנְ סוּ‬ ִ ‫אכ ָתּן וְ ֵאין ַה ְקּ‬ ְ ָ‫ִמלַּ ֲעשׂוֹת ְמל‬ justed if one momentarily
Arba∙ah Turim; the second
speaks of a spiritual mean- With the sound of the first blast, those who were in the distant ‫חוֹקים וְ יִ ָכּנְ סוּ ֻכלָּ ם ְבּיַ ַֽחד; וַ ֲע ַ ֽדיִ ן ֶה ָחנֻ יּוֹת ְפּתוּחוֹת‬ ִ ‫גַּ ם ָה ְר‬ forgets that it is Shabbat)
may not be used. In a larger
ing of Shabbat; and the fields stopped work, since those who were closest to town did ‫וֹע ְתּ ִק ָיעה ְשׁנִ יָּ ה – נִ ְס ַתּלְּ קוּ‬ ַ ‫ ִה ְת ִ ֽחילוּ לִ ְת ֽק‬.‫וְ ַה ְתּ ִר ִיסין ֻמנָּ ִחין‬ sense, the atmosphere we
third is a contemplative not enter until those who were distant joined them, that all create for Shabbat in our
introduction to Shabbat ‫רוֹת ִחין‬
ְ ‫ַה ְתּ ִר ִיסין וְ נִ נְ ֲעלוּ ֶה ָחנֻ יּוֹת וַ ֲע ַ ֽדיִ ן ַה ַח ִמּין וְ ַה ְקּ ֵדרוֹת‬ homes and places of prayer
might enter together; at this time, the stores were still open
liturgy found in the Zohar,
‫ישׁית – ִסלֵּ ק‬ ִ ִ‫וֹע ְתּ ִק ָיעה ְשׁל‬ ַ ‫ ִה ְת ִ ֽחילוּ לִ ְת ֽק‬.‫ַעל גַּ ֵבּי ַה ִכּ ָירה‬ is essential, so that we can
the canonical book of Jew- and their shutters were untouched. Once the second blast welcome Shabbat with joy
ish mysticism.
was trumpeted, the stores would be locked and shuttered, ‫ ָשׁ ָהה ְכּ ֵדי לְ ַצלּוֹת‬.‫ַה ְמ ַסלֵּ ק וְ ִה ְט ִמין ַה ַמּ ְט ִמין וְ ִה ְד ִלֽיקוּ ַהנֵּ רוֹת‬ and reverence. The texts
They are designated as though hot dishes would still be cooking in the oven. When ‫תוֹק ַע‬
ֽ ֵ ְ‫תּוֹק ַע ֵוּמ ִ ֽר ַיע ו‬
ֽ ֵ ,‫ָדּג ָק ָטן אוֹ ְכּ ֵדי לְ ַה ְד ִבּיק ַפּת ְבּ ַתנּוּר‬ from other halakhic sources
that follow similarly focus
follows: the third blast was sounded, the hot dishes that needed to be ‫ ָכּ ַתב ָה ַר ְמ ַבּ"ם ִז ְכרוֹנוֹ לִ ְב ָר ָכה׃ ְתּ ִק ָיעה ִראשׁוֹנָ ה‬.‫שׁוֹבת‬ ֵ ְ‫ו‬ on preparing for Shabbat.
‫ א‬Some Laws for
Entering Shabbat
removed were taken off the stove and those that would be left .‫ישׁית ָסמוּך לִ ְשׁ ִק ַיעת ַה ַח ָמּה‬ ִ ִ‫וּשׁל‬ ְ ‫תּוֹק ַע ְבּ ִמנְ ָחה‬ ֵֽ
 T S.
‫ ב‬The Extra Soul in the oven for Shabbat were enclosed; lamps were lit. A slight ‫ אורח חיים רנו‬,‫ טור‬ This elegant literary
on Shabbat amount of time was allowed to pass, enough for a small fish portrayal of the onset of
‫ ג‬A Mystical Vision Shabbat in ancient Israel is taken from Jacob ben Asher’s Arba∙ah Turim (literally “the Four
to fry or a flatbread to bake—and then a t’kiah, t’ruah, t’kiah Columns,” and sometimes simply called “the Tur”). Dating to early th-century Spain, the
of Shabbat
(a long note, a series of staccato notes, and a final long note) Tur is one of the three great halakhic compendiums of the Middle Ages. This description of
were sounded and all work stopped. how the ancients signalled the onset of Shabbat is based on a passage found in the Baby-
lonian Talmud (Shabbat b). Jewish communities continued the practice of alerting their
Maimonides of blessed memory writes that the first blast was members to the onset of Shabbat; today in Jerusalem, a siren is sounded to warn people of
sounded at the beginning of the afternoon and the third as the the approach of Shabbat and a second siren is sounded at the time for candlelighting.
sun set. ָּ Jacob ben Asher, living a century and a half after Mai-
  ‫כ ַתב ָה ַר ְמ ַּב"ם‬.
Jacob ben Asher, Tur, Orah Hayim  monides, is quoting from the latter’s Mishneh Torah, written in . Maimonides was the
first to mention that the shofar was sounded at the beginning of the afternoon. He based
this on the Mishnah, which recommends that one not start new projects on Friday afternoon
(Mishnah Shabbat, chapter ).
31  ·    ‫ סדר ליל שבת · עיוני שבת‬31

There are four elements of Shabbat: two of them are mentioned in ‫וּשׁנַ ֽיִ ם‬
ְ ‫תּוֹרה‬
ָ ‫ַא ְר ָבּ ָעה ְדּ ָב ִרים נֶ ֱא ְמרוּ ַב ַשּׁ ָבּת׃ ְשׁנַ ֽיִ ם ִמן ַה‬ “ ”  “
” ‫זָ כוֹ ר וְ ׁ ָשמוֹ ר‬. The
the Torah and two of them are teachings of the sages first formu- ‫תּוֹרה‬ ָ ‫ ֶשׁ ַבּ‬.‫פוֹר ִשׁין ַעל יְ ֵדי ַהנְּ ִב ִיאים‬ָ ‫ וְ ֵהם ְמ‬,‫סוֹפ ִרים‬ ְ ‫ִמ ִדּ ְב ֵרי‬ two biblical versions of
lated by the prophets. “To remember Shabbat” and “to observe ,‫ וְ ֶשׁנִּ ְת ָפּ ְרשׁוּ ַעל יְ ֵדי ַהנְּ ִב ִיאים – ָכּבוֹד וָ ֽעֹנֶ ג‬.‫– זָ כוֹר וְ ָשׁמוֹר‬ the Decalogue exhort us
Shabbat” are from the Torah; “to honor Shabbat” and “to delight to “remember Shabbat”
‫ענֶ ג לִ ְקדוֹשׁ יהוה ְמ ֻכ ָבּד )ישעיהו‬ ֹ ֽ ‫את לַ ַשּׁ ָבּת‬ָ ‫ֶשׁנֶּ ֱא ַמר׃ וְ ָק ָ ֽר‬ (Exodus :) and to “ob-
in Shabbat” were articulated by the prophets, as it is said, “Call serve Shabbat” (Deuter-
Shabbat a delight, and honor Adonai’s holy day” (Isaiah 58:13).
.(‫נח׃יג‬ onomy :). Maimonides
understands these two
What constitutes the “honoring” of Shabbat? The fulfillment of ‫ֵאיזֶ הוּ ָכּבוֹד? זֶ ה ֶשׁ ָא ְמרוּ ֲח ָכ ִמים׃ ֶשׁ ִמּ ְצוָ ה ַעל ָא ָדם לִ ְרחוֹץ‬ terms as commanding two
this aspect is what the rabbis intended when they said: On the eve ‫ וְ ַרגְ לָ יו ְבּ ַח ִמּין ְבּ ֶ ֽע ֶרב ַשׁ ָבּת ִמ ְפּנֵ י ְכבוֹד ַה ַשּׁ ָבּת‬,‫ יָ ָדיו‬,‫ָפּנָ יו‬ distinct obligations. As
he will explain below, the
of Shabbat, it is a mitzvah for each person to wash his or her face ‫יוֹשׁב ְבּ ֽכ ֶֹבד רֹאשׁ ְמיַ ֵחל לְ ַה ְק ָבּלַ ת ְפּנֵ י‬ ֵ ְ‫ִוּמ ְת ַע ֵטּף ַבּ ִצּ ִיצית ו‬ command to “remember”

and hands and feet with warm water to honor Shabbat. One ‫ וַ ֲח ָכ ִמים ָה ִראשׁוֹנִ ים‬.‫יוֹצא לִ ְק ַראת ַה ֶ ֽמּלֶ ך‬ ֵ ‫ ְכּמוֹ ֶשׁהוּא‬,‫ַה ַשּׁ ָבּת‬

is fulfilled by sanctifying
Shabbat through verbal
enwraps oneself with tzitzit and sits quietly, in awe, waiting to ‫אוֹמ ִרים׃‬ ְ ְ‫יהם ְבּ ֶ ֽע ֶרב ַשׁ ָבּת ִוּמ ְת ַע ְטּ ִפים ו‬ ֶ ‫ָהיוּ ְמ ַק ְבּ ִצין ַתּלְ ִמ ֵיד‬ acknowledgment (namely,
receive Shabbat as if one were about to greet a sovereign. The
!‫ֽבּוֹאוּ וְ נֵ ֵצא לִ ְק ַראת ַשׁ ָבּת ַה ֶ ֽמּלֶ ך‬ by reciting the blessing
ancient rabbis would gather their students on the eve of Shabbat; sanctifying the day—that
is, making Kiddush), while
they would put on their tallitot and say: “Come, let us go out and ,‫ִוּמ ְכּבוֹד ַה ַשּׁ ָבּת – ֶשׁיִּ לְ ַבּשׁ ְכּסוּת נְ ִקיָּ ה‬ “observe” is fulfilled by
greet the Sabbath King!” . . . ‫וְ לא יִ ְהיֶ ה ַמלְ בּוּשׁ ַהחוֹל ְכּ ַמלְ בּוּשׁ ַה ַשּׁ ָבּת‬ refraining from work and
resting. In this chapter,
Honoring Shabbat also includes putting on clean clothing. One’s however, Maimonides fo-
‫ וְ ַאף ַעל ִפּי ֶשׁ ֵאינוֹ ָצ ִריך‬,‫ְמ ַס ֵדּר ָא ָדם ֻשׁלְ ָחנוֹ ְבּ ֶ ֽע ֶרב ַשׁ ָבּת‬
Shabbat attire should not be like that of the weekday. . . . cuses on two other aspects:
‫ וְ ַאף ַעל ִפּי‬,‫מוֹצ ֵאי ַשׁ ָבּת‬ ָ ‫ וְ ֵכן ְמ ַס ֵדּר ֻשׁלְ ָחנוֹ ְבּ‬.‫ֶאלָּ ֽא לְ ַכזַּ ֽיִ ת‬ the prophetic call to honor
and delight in Shabbat.
One sets the dining table before the onset of Shabbat, even if one .‫ֶשׁ ֵאינוֹ ָצ ִריך ֶאלָּ ֽא לְ ַכזַּ ֽיִ ת – ְכּ ֵד י לְ ַכ ְבּדוֹ ִבּ ְכנִ ָיסתוֹ ִוּב ִיצ ָיאתוֹ‬
intends to eat only a tiny amount. Similarly, one sets the table after ‫ וְ יִ ְהיֶ ה נֵ ר‬.‫וְ ָצ ִריך לְ ַת ֵקּן ֵבּיתוֹ ִמ ְבּעוֹד יוֹם ִמ ְפּנֵ י ְכבוֹד ַה ַשּׁ ָבּת‬ O  
Shabbat, even if one intends to eat only a small amount—so that   ‫ִמ ְת ַע ֵּטף‬
‫ל־אלּוּ לִ ְכבוֹד‬ ֽ ֵ ‫ָדּלוּק וְ ֻשׁלְ ָחן ָערוּך לֶ ֱאכֹל ִוּמ ָטּה ֻמ ַצּ ַֽעת – ֶשׁ ׇכּ‬ ִ ‫ב ִ ּצ‬.ַּ Maimonides’
‫יצית‬
Shabbat is honored in both its entry and exit. One should clean description of sitting and
and prepare one’s house before the onset of Shabbat, to honor .‫ַשׁ ָבּת ֵהן‬welcoming Shabbat with
‫ ה‬,‫ הלכות שבת ל׃א–ג‬,‫ משנה תורה‬,‫ רמב"ם‬ reverence is a fascinat-
the day. A lamp should be lit, the table set for eating, and the bed
ing reflection of his own
made—for all these are ways to honor Shabbat. spiritual practice. It is
Maimonides, Mishneh Torah, Hilkhot Shabbat :–,  based on a series of reports in the Babylonian Talmud of
the practices of individual rabbis (Shabbat b and a).
Inspired by the remark Maimonides quotes at the end (“Let
us go out…”), the mystics of Safed (th century) would
physically go out to the fields surrounding the city and wel-
come Shabbat in nature—a remarkably different spiritual
preparation than the one offered here by Maimonides.
A   ‫לְ ַכ ַּזֽיִ ת‬. Literally “an olive’s worth,” which is
the minimum amount of food requiring a blessing.
     S ֹ‫יאתו‬ ִ ‫ו ִּב‬. This refers
ָ ‫יצ‬
to the custom of Melaveh Malkah, literally “accompanying
the queen”—a joyful period after Shabbat, celebrated with
refreshments and singing. Celebrations were organized
both for greeting royalty and for their departure. Setting
the table after Shabbat can also be seen as a way of sancti-
fying the week. Note how the metaphoric persona of Shab-
bat changes gender in these texts: Shabbat is sometimes
referred to as a king and sometimes as a queen.

What constitutes “delight” on Shabbat? This is what the rabbis ‫ענֶ ג? זֶ ה ֶשׁ ָא ְמרוּ ֲח ָכ ִמים׃ ֶשׁ ָצּ ִריך לְ ַת ֵקּן ַתּ ְב ִשׁיל ָשׁ ֵמן‬ֹ ֽ ‫ֵאיזֶ הוּ‬ A  
 ‫ת ְב ׁ ִשיל ׁ ָש ֵמן ְּביוֹ ֵתר‬.ַּ
meant when they said that one should prepare an especially hearty .‫יוֹתר ַוּמ ְשׁ ֶקה ְמ ֻב ָשּׂם לַ ַשּׁ ָבּת – ַהכֹּל לְ ִפי ָממוֹנוֹ ֶשׁל ָא ָדם‬ ֵ ‫ְבּ‬ Maimonides replaces the
dish and have fragrant wine on Shabbat, in accord with what one ,‫טוֹבים‬ ִ ְ‫הוֹצ ַאת ַשׁ ָבּת ְוּב ִתקּוּן ַמ ֲא ָכלִ ים ַר ִבּים ו‬ ָ ‫ל־ה ַמּ ְר ֶבּה ְבּ‬ ַ ‫וְ ׇכ‬ word ‫( ׁשו ִּמין‬shumin), which
can afford. And all who increase their expenditure for Shabbat means “garlic” (mentioned
‫ ַא ִפילּוּ לא ָע ָשׂה ֶאלָּ ֽא‬,‫ וְ ִאם ֵאין יָ דוֹ ַמ ֶ ֽשּׂגֶ ת‬.‫ֲה ֵרי זֶ ה ְמ ֻשׁ ָבּח‬ in the Babylonian Talmud,
and the preparation of multiple delicious dishes are to be praised. Shabbat b), with the
If one cannot afford anything except a boiled egg or something ‫ וְ ֵאינוֹ‬,‫יּוֹצא בוֹ ִמשּׁוּם ְכּבוֹד ַשׁ ָבּת – ֲה ֵרי זֶ ה ֽ ֹענֶ ג ַשׁ ָבּת‬ ֵ ‫שׁלֶ ק וְ ַכ‬ ֶֽ word ‫( ׁ ָש ֵמן‬shamen), which
like that, then that is that person’s joy of Shabbat. One need not ‫ַחיָּ ב לְ ָה ֵצר לְ ַע ְצמוֹ וְ לִ ְשׁאוֹל ֵמ ֲא ֵח ִרים ְכּ ֵדי לְ ַה ְרבּוֹת ְבּ ַמ ֲא ָכל‬ means “fatty”—i.e., oily
or “hearty.” He may have
trouble oneself and bother to ask others for help in order to have ‫ ָא ְמרוּ ֲח ָכ ִמים ָה ִראשׁוֹנִ ים׃ ֲע ֵשׂה ַשׁ ָבּ ְתך חוֹל וְ ַאל‬.‫ַבּ ַשּׁ ָבּת‬ had a different manuscript
additional food for Shabbat. As our ancient rabbis taught, “Make .‫ִתּ ְצ ָט ֵרך לַ ְבּ ִריּוֹת‬ version of the Talmud
your Shabbat meal like that of an everyday one, rather than be- unknown to us, or he may

‫ִמי ֶשׁ ָהיָ ה ָענֹג וְ ָע ִשׁיר וַ ֲה ֵרי ׇכל־יָ ָמיו ַכּ ַשּׁ ָבּת – ָצ ִריך לְ ַשׁנּוֹת‬

be taking literary license
coming dependent on others.” and mentioning dishes that
‫ ְמ ַשׁנֶּ ה‬,‫ וְ ִאם ִאי ֶא ְפ ָשׁר לְ ַשׁנּוֹת‬.‫ַמ ֲא ַכל ַשׁ ָבּת ִמ ַמּ ֲא ַכל ַהחוֹל‬ were considered hearty in
If one is wealthy and lives a pampered life, so that all of one’s days
are like Shabbat, one must vary what is eaten on Shabbat from
‫ וְ ִאם ָהיָ ה ָרגִ יל‬,‫ ְמ ַא ֵחר‬,‫ְז ַמן ָה ֲא ִכילָ ה׃ ִאם ָהיָ ה ָרגִ יל לְ ַה ְק ִדּים‬ his own cultural context,
while the Talmud thought
what is eaten every day. But if that is not possible, one should . . . ‫ ַמ ְק ִדּים‬,‫לְ ַא ֵחר‬ that a Shabbat meal was
special if well spiced.
change the time one eats: if one is used to eating early, one should
.‫ָאסוּר לְ ִה ְת ַענּוֹת וְ לִ ְזעוֹק וּלְ ִה ְת ַחנֵּ ן וּלְ ַב ֵקּשׁ ַר ֲח ִמים ַבּ ַשּׁ ָבּת‬ ֽ ֶ ׁ The
   ‫ש ֶלק‬.
eat late; and if one is used to eating late, one should eat early. . . .
‫וַ ֲא ִפילּוּ ְב ָצ ָרה ִמן ַה ָצּרוֹת ֶשׁ ַה ִצּבּוּר ִמ ְת ַענִּ ין ַוּמ ְת ִר ִיעין‬ Hebrew term may refer
to anything boiled, even
It is not permitted to fast, to entreat, or to plead asking mercy ‫יהן – ֵאין ִמ ְת ַענִּ ין וְ לא ַמ ְת ִר ִיעין ַבּ ַשּׁ ָבּת וְ לא ְביָ ִמים‬ ֶ ֵ‫ֲעל‬ a vegetable—as opposed
from heaven on Shabbat. Even at those terrible times when a ‫וּה גּוֹיִ ים אוֹ נָ ָהר אוֹ ְס ִפינָ ה‬ ָ ‫ חוּץ ֵמ ִעיר ֶשׁ ִה ִקּ ֽיפ‬,‫טוֹבים‬ ִ to grilled meat or fish, or a
public fast would be decreed and the shofar blown, one does hearty stew.
‫יהן ַבּ ַשּׁ ָבּת לְ ׇע ְז ָרן ִוּמ ְת ַחנְּ נִ ין‬
ֶ ֵ‫ ֶשׁ ַמּ ְת ִר ִיעין ֲעל‬,‫ַה ְמט ֶ ֹֽר ֶפת ַבּיָּ ם‬
not fast or blow the shofar on Shabbat or on holidays. If a city is “M  S
besieged by a foreign force or endangered by a flood, or if a boat .‫יהן ַר ֲח ִמים‬
ֶ ֵ‫ְוּמ ַב ְקּ ִשׁין ֲעל‬     
‫ יב‬,‫ הלכות שבת ל׃ז–ח‬,‫ משנה תורה‬,‫ רמב"ם‬   . . .” ‫שה‬ ׂ ֵ ‫ֲע‬
is threatened with capsizing at sea, then an exception is made and ‫ש ָּב ְת ָך חוֹ ל‬.ַ ׁ A saying of
one sounds the alarm in order to help those who are in danger, Rabbi Akiva reported in
and one prays and asks for mercy for them. the Babylonian Talmud,
Maimonides, Mishneh Torah, Hilkhot Shabbat :–,  Shabbat a.
I    . . .   -
  ‫ לְ ַב ֵ ּק ׁש ַר ֲח ִמים‬. . . ‫אסוּר‬.ָ The
Shabbat Amidah omits the thirteen
middle blessings that are recited on
weekdays as prayers of personal and
national request (see pages –);
instead, we recite a prayer celebrating
the holiness of Shabbat (see page ).
ֽ ‫עיר ׁ ֶש ִה ִּק‬.ִ
     ‫יפו ָּה גּ וֹ יִ ים‬
Threats to life override observance of
Shabbat. During the Maccabean revolt,
pietists refused to fight on Shabbat and
were repeatedly defeated by the Greeks.
But the Maccabees themselves fought
in self-defense on Shabbat and were
ultimately victorious.

It is a positive command of the Torah to sanctify Shabbat with ,‫תּוֹרה לְ ַק ֵדּשׁ ֶאת יוֹם ַה ַשּׁ ָבּת ִבּ ְד ָב ִרים‬ ָ ‫ִמ ְצוַ ת ֲע ֵשׂה ִמן ַה‬ I S ‫וְ ִקדּ ו ּׁש‬.
The Hebrew word kiddush
words, as it is written: “Remember Shabbat to keep it holy” – (‫ֶשׁנֶּ ֱא ַמר׃ זָ כוֹר ֶאת־יוֹם ַה ַשּׁ ָבּת לְ ַק ְדּשׁוֹ )שמות כ׃ח‬ literally means “sanctifica-
(Exodus 20:8)—this refers to the enunciation of its praise and its tion.”
sanctification. It should be remembered as it enters and as it
‫ וְ ָצ ִריך לְ ׇז ְכ ֵ ֽרהוּ ִבּ ְכנִ ָיסתוֹ‬.‫שׁ ַבח וְ ִקדּוּשׁ‬
ֽ ֶ ‫ ׇז ְכ ֵ ֽרהוּ ְז ִכ ַירת‬,‫לוֹמר‬
ַ ‫ְכּ‬
I   
leaves: when it enters, by making Kiddush and sanctifying the .‫ ִוּב ִיצ ָיאתוֹ – ְבּ ַה ְב ָדּלָ ה‬,‫ִוּב ִיצ ָיאתוֹ׃ ִבּ ְכנִ ָיסתוֹ – ְבּ ִקדּוּשׁ ַהיּוֹם‬      
‫ הלכות שבת כט׃א‬,‫ משנה תורה‬,‫ רמב"ם‬ ְ ‫וְ ָצ ִר‬
 ‫יך לְ זׇ ְכ ֵ ֽרה ּו‬
day; and when it leaves, by reciting Havdalah.
ֹ‫יאתו‬
ָ ‫יצ‬
ִ ‫יסתוֹ ו ִּב‬
ָ ִ‫ב ְכנ‬.ִּ
Maimonides, Mishneh Torah, Hilkhot Shabbat :
Maimonides argues that
‫אכתּוֹ ִמ ְת ַקיֶּ ֶֽמת‬
ְ ַ‫אכה ְוּמל‬
ָ ָ‫עוֹשׂה ְמל‬
ֶ ‫ל־ה‬
ָ ‫זֶ ה ַה ְכּלָ ל׃ ׇכּ‬ the sanctification of
This is the fundamental principle: Anyone who does work on Shabbat involves establish-
Shabbat, and the result of the work is enduring—that person
.‫ ַחיָּ ב‬,‫ַבּ ַשּׁ ָבּת‬ ing both of its temporal

‫ משנה שבת יב׃א‬ boundaries: not only its

is culpable. beginning, but also its
Mishnah Shabbat : ending.
‫ ִוּב ְשׁ ַעת ֲע ִשׂיָּ ָתן ֶא ְפ ָשׁר‬,‫שׂוֹתן ַבּ ַשּׁ ָבּת‬ ָ ‫ְדּ ָב ִרים ַה ֻמּ ָתּ ִרים לַ ֲע‬  ‫ח ָ ּי ב‬.ַ In the Mish-
If, while doing that which is permitted on Shabbat, one does nah, culpability means that,
‫אכה וְ ֶא ְפ ָשׁר ֶשׁלּ ֹא ֵת ָע ֶשׂה – ִאם לא‬ ָ ָ‫ֶשׁ ֵתּ ָע ֶשׂה ִבּגְ לָ לָ ן ְמל‬ in the time of the Temple,
something that constitutes work on Shabbat, but without
intending that the work be done—it is permitted. .‫ ֲה ֵרי זֶ ה ֻמ ָתּר‬,‫אכה‬
ָ ָ‫אוֹתהּ ְמל‬ ָ ְ‫נִ ְת ַכּוֵּ ן ל‬ one would have been liable
to bring a sacrifice atoning
>For instance, one may open a portable bed or move a chair – ‫יּוֹצא ָב ֵהן ַבּ ַשּׁ ָבּת‬ ֵ ‫גּוֹרר ָא ָדם ִמ ָטּה ִכ ֵסּא וְ ַס ְפ ָסל וְ ַכ‬ ֵ ?‫ֵכּ ַיצד‬ for the sin committed.
or stool; and if one dug a groove in the floor while moving it, .‫ִוּבלְ ַבד ֶשׁלּ ֹא יִ ְת ַכּוֵּ ן לַ ְחפֹּר ָח ִריץ ַבּ ַקּ ְר ַקע ִבּ ְשׁ ַעת גְּ ִר ָיר ָתן‬ I  S.
one need not worry, since the effect was unintentional. Shabbat differs from many
‫ לְ ִפי ֶשׁלּ ֹא‬,‫חוֹשׁשׁ ְבּ ָכך‬ ֵ ‫וּלְ ִפ ָיכך׃ ִאם ָח ְפרוּ ַה ַקּ ְר ַקע – ֵאינוֹ‬ other mitzvot in that in-
>Similarly, one may walk on grass on Shabbat without any
concern, so long as one did not consciously intend to pull out .‫נִ ְת ַכּוֵּ ן לְ ָכך‬ tentionality is important to
the very definition of what
the grass; and if some grass was pulled up, there is nothing to ‫ ִוּבלְ ַבד ֶשׁלּ ֹא יִ ְת ַכּוֵּ ן‬,‫וְ ֵכן ְמ ַהלֵּ ך ָא ָדם ַעל גַּ ֵבּי ֲע ָשׂ ִבים ַבּ ַשּׁ ָבּת‬ constitutes its proper ob-
servance. Work is not only
be concerned about . . . . . . ‫חוֹשׁשׁ‬ֵ ‫ לְ ִפ ָיכך ִאם נֶ ֱע ְקרוּ – ֵאינוֹ‬.‫אוֹתם‬ ָ ‫לַ ֲעקֹר‬ an objective category but
Maimonides, Mishneh Torah, Hilkhot Shabbat :
‫ הלכות שבת א׃ה‬,‫ משנה תורה‬,‫רמב"ם‬ is defined, in part, by what
one regularly does and by
“Six days shall you work and complete all that you must do” what one plans in advance
(Exodus 20:8). Is it possible for a person to complete all of one’s ‫ וְ ִכי ֶא ְפ ָשׁר לוֹ‬.‫אכ ֶ ֽתּך‬
ְ ַ‫ל־מל‬
ְ ‫שׁ ֶשׁת יָ ִמים ַתּ ֲעבֹד וְ ָע ִ ֽשׂ ָית ׇכּ‬ ֵֽ to do on Shabbat.
work in six days? Rather, it must mean: rest as though your ‫שׁ ֶשׁת יָ ִמים? ֶאלָּ ֽא׃ ְשׁבֹת ְכּ ִאלּוּ‬ ֽ ֵ ‫אכתּוֹ ְבּ‬
ְ ַ‫ל־מל‬ ְ ‫לָ ָא ָדם לַ ֲעשׂוֹת ׇכּ‬ T M  R
I is a nd-century
work is completed. Another possible interpretation: rest— .‫בוֹדה‬ָ ‫ ָדּ ָבר ַא ֵחר׃ ְשׁבֹת ִמ ַמּ ֲח ָשׁ ַבת ֲע‬.‫אכ ְתּך ֲעשׂוּיָ ה‬ ְ ַ‫ל־מל‬ְ ‫ׇכּ‬ collection of rabbinic
even from any thought of work. As the prophet says, “If you teachings that antedates
stop in your tracks, and refrain from pursuing your business
,‫ם־תּ ִשׁיב ִמ ַשּׁ ָבּת ַרגְ לֶ ֽך ֲעשׂוֹת ֲח ָפ ֶצֽיך ְבּיוֹם ׇק ְד ִשׁי‬ ָ ‫אוֹמר׃ ִא‬ ֵ ְ‫ו‬ the composition of the
affairs on My holy day; if you call Shabbat ‘a delight,’ that ‫את לַ ַשּׁ ָבּת ֽ ֹענֶ ג לִ ְקדוֹשׁ יהוה ְמ ֻכ ָבּד וְ ִכ ַבּ ְדתּוֹ ֵמ ֲעשׂוֹת‬ ָ ‫וְ ָק ָ ֽר‬ Mishnah. As noted above,
the category of “work”
which is holy to Adonai ‘honorable,’ and honor it, not going .‫ ָאז ִתּ ְת ַענַּ ג ַעל־יהוה‬.‫ְדּ ָר ֶכֽיך ִמ ְמּצוֹא ֶח ְפ ְצך וְ ַד ֵבּר ָדּ ָבר‬ quickly moves to a subjec-
about your daily business, nor speaking of it—then you shall ‫ בחודש ז‬,‫ מכילתא‬ tive definition, with some
arguing that on Shabbat we
rejoice with Adonai” (Isaiah 58:13–14). should strive not to even
Mekhilta, Bahodesh 
think about weekday work.

‫ב‬ The Extra Soul on Shabbat ‫ב‬
T E S R
 S. The series
‫נוֹתן ַה ָקּדוֹשׁ ָבּרוּך‬ ֵ ‫ָא ַמר ַר ִבּי ִשׁ ְמעוֹן ֶבּן לָ ִקישׁ׃ נְ ָשׁ ָמה יְ ֵת ָירה‬
of texts in this section
Rabbi Shimon ben Lakish said: The Holy One places in us an additional soulful- ,‫ימנּוּ‬
ֽ ֶ ‫אוֹתהּ ֵה‬
ָ ‫נוֹטלִ ין‬ ְ ‫מוֹצ ֵאי ַשׁ ָבּת‬ ָ ְ‫הוּא ָבּ ָא ָדם ֶ ֽע ֶרב ַשׁ ָבּת וּל‬
build progressively on one
ness at the beginning of Shabbat and takes it away at the conclusion of Shabbat, another. The Talmud talks
!‫ וַ י ָא ְב ָדה נָ ֶֽפשׁ‬,‫ ֵכּיוָ ן ֶשׁ ָשּׁ ַבת‬.‫ֶשׁנֶּ ֱא ַמר׃ ָשׁ ַבת וַ יִּ נָּ ַפשׁ‬
about the extra soul on
as the Torah teaches: “On the seventh day God ceased from work and was ‫ ביצה דף טז ע״א‬,‫תלמוד בבלי‬ Shabbat and, in turn, Zvi
refreshed, vayinafash” (Exodus 31:17). [Do not read the last word as referring to Elimelekh of Dynow, an
Shabbat but to its aftermath:] “On the seventh day God ceased from work” and early th-century Hasidic
when it concluded, God declared, “Vai, avdah nefesh—Woe, the soul is now lost!” ‫תוֹרה ֲח ָד ָשׁה ִמן ַהיְּ ָשׁנָ ה ְבּ ׇכל־‬
ָ ‫הוֹציא‬ ִ ְ‫ְדּ ׇכל־נְ ָשׁ ָמה ְמ ֻסגֶּ ֽלֶ ת ל‬
master, develops this theme
further by incorporating
Babylonian Talmud, Beitzah a ‫ק ֶדשׁ ֶשׁ ָבּ ִאים נְ ָשׁמוֹת יְ ֵתירוֹת לְ ׇכל־‬ ֹ ֽ ‫ וְ ִהנֵּ ה ְבּ ַשׁ ָבּת‬,‫ְז ָמן וְ ִע ָדּן‬
later kabbalistic fomula-
‫תּוֹרה ֲח ָד ָשׁה‬ ָ ‫ ִהנֵּ ה ַעל ׇכּ ְר ֲחך יֵ שׁ ִע ָמּהּ‬,‫ֶא ָחד ִמיִּ ְשׂ ָר ֵאל‬
tions. He sees Shabbat as

At all times and in all seasons every soul is capable of deriving new Torah in-

a moment when the extra
sights from the old ones. But it is especially true on the holy Shabbat when the
‫ַה ְצּ ִר ָיכה לְ ִה ְתגַּ לּוֹת ַעל יְ ֵדי ַהנְּ ָשׁ ָמה ַהלָּ זוֹ ְבּיוֹם ַהזֶּ ה ַבּדּוֹר‬
soulfulness issues in new
additional soul comes to each one of the people Israel; surely she brings with ‫אשׁית לְ ִפי‬ ִ ‫להית ִמ ְבּ ֵר‬ִ ‫ ְכּ ִפי ֲא ֶשׁר ִשׁ ֲע ָרה ַה ׇח ְכ ָמה ָה ֱא‬,‫ַהלָּ זֶ ה‬
insights into Torah. Finally
Abraham Joshua Heschel, a
her new insights into Torah that need to be revealed by this particular person, .‫ֽצֹ ֶרך נִ ְשׁמוֹת ַהדּוֹר‬
th-century Jewish Ameri-
in this particular time, in this particular age, in accord with the needs of the ‫ מאמר ה‬,‫ מאמרי השבתות‬,‫ ספר בני יששכר‬ can theologian and himself
a scion of a Hasidic family,
souls of a particular generation, as the divine wisdom gauged and determined reworks these texts in a contemporary voice.
at creation. Together, they are a representation of a Jewish reli-
from Zvi Elimelekh of Dynow, Sefer B’nei Yisakhar gious conversation taking place through the ages.
Something happens to a person on the Sabbath day. On the eve of the Shabbat,
the Lord gives one a n’shamah y’teirah, and at the conclusion of the Shabbat God
takes it away, says Rabbi Shimon ben Lakish.
>N’shamah y’teirah means additional spirit. It is usually translated “additional
soul.” But what is the strict significance of the term?
>Some thinkers took the term n’shamah y’teirah as a figurative expression for
increased spirituality or ease and comfort. Others believed that an actual spiri-
tual entity, a second soul, becomes embodied in human beings on the seventh
day. “Humanity is given on this day an additional, a supernal soul, a soul which
is all perfection, according to the pattern of the world to come.” It is “the holy
spirit that rests upon people and adorns them with a crown like the crown of
angels,” and is given to every individual according to their attainments.
>It is for a spiritual purpose, the Zohar implies, that supernal souls leave their
heavenly sphere to enter for a day the lives of mortals. At every conclusion of
the Sabbath day, when the supernal souls return to their sphere, they all assem-
ble before the presence of the Holy King. The Holy One then asks all the souls:
What new insight into the wisdom of the Torah have ye attained while present
in the lower world? Happy is the soul that is able to relate in the presence of
God an insight attained by a human being during the seventh day. Indeed, how
embarrassed must be the soul which appearing before the presence of God
remains mute, having nothing to relate.
Abraham Joshua Heschel, The Sabbath (adapted)

‫ג‬ A Mystical Vision of Shabbat ‫ג‬
   S
‫רזָ א ְד ׁ ַש ָּבת‬.ָ In many com-
,‫ְכּגַ וְ נָ א ְד ִאנּוּן ִמ ְתיַ ֲח ִדין לְ ֵ ֽעלָּ א ְבּ ֶא ָחד‬
munities, this poetic
Just as the aspects of God unite on high, ,‫יהי ִא ְתיַ ֲח ַדת לְ ַת ָתּא ְבּ ָרזָ א ְד ֶא ָחד‬ ִ ‫אוֹף ָה ִכי ִא‬
passage from the Zohar
(the foundational text of
so too Shabbat unites below in the mystery of oneness, ,‫לְ ֶמ ֱהוֵ י ִע ְמּהוֹן לְ ֵ ֽעלָּ א ָחד לְ _ק ֵבל ָחד‬
Kabbalah, edited in the
that she may be with Him on high,
,‫ֻק ְד ָשׁא ְבּ ִריך הוּא ֶא ָחד‬
late th century) is recited
each ready to receive the other in holy oneness. before Arvit, the Friday
God is one. ,‫כּוּר ְסיָ א ִדּ ָיק ֵריהּ‬ ְ ‫לְ ֵ ֽעלָּ א לָ א יָ ִתיב ַעל‬
evening service. The Zohar
God does not sit on the holy throne on high till she too, like Him, ,‫יהי ְבּ ָרזָ א ְד ֶא ָחד‬
ִ ‫ַעד ְדּ ִא ְת ֲע ִב ַידת ִא‬
imagines a correspondence
between the divine realm
is encompassed by the mystery of oneness, .‫ְכּגַ וְ נָ א ִדילֵ יהּ לְ ֶמ ֱהוֵ י ֶא ָחד ְבּ ֶא ָחד‬
and the created world,
such that unity or disunity
that they might be united. .‫וּשׁמוֹ ֶא ָחד‬ ְ ‫אוּק ְימנָ א ָרזָ א ַדיהוה ֶא ָחד‬ ִ ‫וְ ָהא‬

in one realm both affects
In that way the mystery of “God is one and God’s name is one” and is reflected in the other
is fulfilled. ‫יהי ַשׁ ָבּת ְדּ ִא ְת ֲח ַדת ְבּ ָרזָ א ְד ֶא ָחד לְ ִמ ְשׁ ֵרי ֲעלַ הּ‬
ִ ‫ָרזָ א ְד ַשׁ ָבּת ִא‬ realm. To express this cor-
.‫ָרזָ א ְד ֶא ָחד‬ respondence, the Zohar fre-
The secret of Shabbat is that it creates a unity quently uses anthropomor-
phic metaphors for God.
on which the mystery of oneness settles. ‫כּוּר ְסיָ א יַ ִקּ ָירא‬
ְ ‫ ְדּ ָהא ִא ְת ַא ֲח ַדת‬,‫לוֹתא ְד ַמ ֲעלֵ י ַשׁ ָבּ ָתא‬ ָ ‫ְצ‬
Here, the Zohar imagines
Through the prayers offered on the eve of Shabbat, the holy throne ‫ישׁא‬ ָ ‫ וְ ִא ְת ַתּ ָקּנַ ת לְ ִמ ְשׁ ֵרי ֲעלַ הּ ַמלְ ָכּא ַק ִדּ‬,‫ישׁא ְבּ ָרזָ א ְד ֶא ָחד‬ ָ ‫ַק ִדּ‬
God as having both mascu-
line and feminine elements,
of glory becomes fit for the Holy One. As Shabbat enters, she ‫יהי ִא ְתיַ ֲח ַדת וְ ִא ְת ַפּ ְר ַשׁת ִמ ִסּ ְט ָרא‬ ִ ‫ ַכּד ַעיֵּ ל ַשׁ ָבּ ָתא ִא‬.‫ִעלָּ ָאה‬
with Shabbat representing
becomes separated from all forces of evil and harsh judgment, and ‫חוּדא‬
ָ ִ‫יהי ִא ְשׁ ְתּ ָא ַרת ְבּי‬ ִ ‫ וְ ִא‬,‫ל־דּינִ ין ִמ ְת ַע ְבּ ִרין ִמנַּ הּ‬
ִ ‫ַא ְח ָרא וְ ׇכ‬
the feminine side. Thus,
throughout the week, the
she is left then united with holy radiance, as she adorns herself with .‫ישׁא‬ָ ‫ישׁא וְ ִא ְת ַע ְטּ ִרת ְבּ ַכ ָמּה ִע ְט ִרין לְ גַ ֵבּי ַמלְ ָכּא ַק ִדּ‬ ָ ‫ִדנְ ִהירוּ ַק ִדּ‬
masculine and feminine
many crowns in the presence of the holy Sovereign. The realm of ,‫ארי ְד ִדינָ א ֻכּלְּ הוּ ַע ְר ִקין וְ ִא ְת ַע ְבּרוּ ִמנַּ הּ‬ ֵ ‫ל־שׁלְ ָטנֵ י ֻרגְ ִזין ָוּמ‬
ֻ ‫וְ ׇכ‬
aspects of God are seen as
anger and the dominion of judgment flee from her, and nothing distant from each other,
‫ וְ ַאנְ ָפּ ָהא נְ ִה ִירין ִבּנְ ִהירוּ‬.‫וְ לֵ ית ֻשׁלְ ָטנָ א ַא ְח ָרא ְבּ ֻכלְּ הוּ ָעלְ ִמין‬
and aspects of God are,
else rules the entire world. Her face shines with the light from on
high and she is clothed with the holy people below, all of whom are ‫ וְ ֻכלְּ הוֹן ִמ ְת ַע ְטּ ִרין‬,‫ישׁא‬ ָ ‫ִעלָּ ָאה וְ ִא ְת ַע ְטּ ַרת לְ ַת ָתּא ְבּ ַע ָמּא ַק ִדּ‬
so to speak, divided. With
the arrival of Shabbat, the
adorned with fresh souls so that they may begin to bless her and ‫לוֹתא לְ ָב ְר ָכא לַ הּ‬ ָ ‫ירוּתא ִד ְצ‬ ָ ‫ְבּנִ ְשׁ ָמ ִתין ַח ְד ִתּין ְכּ ֵדין ֵשׁ‬
feminine aspect of God is
pray, with joy-filled beaming faces. .‫ְבּ ֶח ְדוָ ה ִבּנְ ִהירוּ ְדּ ַאנְ ִפּין‬
reunited with the mascu-
line, and once again God is
K’gavna d’inun mityahadin l’eila b’ehad, of hakhi ihi ityahadat l’tata b’raza ‫ב‬-‫ קלה׃א‬,‫ זהר חלק ב‬
truly and wholly “one.”
d’ehad, l’mehevei imhon l’eila had l’koveil had, kudsha b’rikh hu ehad, l’eila Correspondingly, we too
la yativ al kurs’ya dikareih, ad d’itavidat ihi b’raza d’ehad, k’gavna dileih participate in this modulation between disunity during the week and the ideal oneness of
l’meheveih ehad b’ehad. V’ha ukimna raza dadonai ehad u-sh’mo ehad. Shabbat. Our workday lives are often characterized by division and distance from other
Raza d’shabbat ihi shabbat d’ithadat b’raza d’ehad l’mishrei alah raza d’ehad. people, from God, and even internally within ourselves. Shabbat brings us the opportunity
to bridge those distances and heal those divides.
Tz’lota d’ma·alei shabata, d’ha itahadat kurs’ya yakira kadisha b’raza d’ehad,
Moreover, just as the unification of the Divine on Shabbat enables us to feel more whole,
v’itakanat l’mishrei alah malka kadisha ila·ah. Kad ayeil shabata ihi ityahadat so too our greater sense of wholeness causes, as it were, greater unification within God.
v’itparshat misitra ahra v’khol dinin mitabrin minah, v’ihi isht’arat b’yihuda Indeed, the Zohar imagines that the unification of the feminine and masculine within God
dinhiru kadisha v’itatrit b’khama itrin l’gabei malka kadisha. V’khol shultanei described in this passage occurs precisely at the moment when the people Israel recite the
rugzin u-marei d’dina kulhu arkin v’itabru minah, v’leit shultana ahra b’khulhu Bar’khu prayer on Friday night. Thus Shabbat represents a total unification: the Divine is
almin. V’anpaha n’hirin binhiru ila∙ah v’itatrat l’tata b’ama kadisha, v’khulhon made whole, we are made whole, and the human and the Divine are united.
mitatrin b’nishmatin hadtin k’dein sheiruta ditzlota l’varkha lah b’hedvah    ‫כ ְר ְסיָ א יַ ִּק ָירא‬.
ֻּ The emanations of God, parts of which have become
binhiru d’anpin. separated from God or weakened because of evil.
Zohar II:a–b
  ‫כ ָּמה ִע ְט ִרין‬.ַ All the holy lights now join with Shabbat in greeting the
sovereign.
   ‫נִ ׁ ְש ָמ ִתין ַח ְד ִּתין‬. The n’shamah y’teirah, the extra soul that a person
receives on Shabbat (see page ).

Peace concluding study All study concludes with one of the following passages:     
‫ל ֹא יֵ ֵצא ָה ִא ׁיש‬. Shabbat is
The following is the last pas-
sage in the Mishnah, which
‫ וְ לא‬,‫ וְ לא ַב ְתּ ִריס‬,‫ וְ לא ַב ֶ ֽקּ ֶשׁת‬,‫לא יֵ ֵצא ָה ִאישׁ לא ַב ַ ֽסּיִ ף‬ a day of peace and so the
All study concludes with one of the following passages:
thus concludes with the word
One should not go out with a sword, bow, shield, lance, or
‫אוֹמר׃‬
ֵ ‫יעזֶ ר‬ ֽ ֶ ִ‫ ַר ִבּי ֱאל‬.‫ ַחיָּ ב ַח ָטּאת‬,‫ וְ ִאם יָ ָצא‬.‫ וְ לא ָב ֽ ֹר ַמח‬,‫ָב ַאלָּ ה‬ display of instruments of
violence is considered inap-
shalom, “peace.”
Rabbi Shimon ben Halafta spear [on Shabbat]. One who goes out with any of these is ‫ ֶשׁנֶּ ֱא ַמר׃‬,‫אוֹמ ִרים׃ ֵאינָ ן ֶאלָּ א לִ גְ נַ אי‬
ְ ‫ וַ ֲח ָכ ִמים‬.‫ַתּ ְכ ִשׁ ִיטין ֵהן לוֹ‬ propriate by the Mishnah.
said: The blessed Holy liable to bring a purification offering. Rabbi Eliezer says that ‫ לא יִ ָשּׂא‬,‫יהם לְ ַמ ְז ֵמרוֹת‬ ֶ ‫יתוֹת‬
ֵ ִ‫בוֹתם לְ ִא ִתּים וַ ֲחנ‬ ָ ‫◀ וְ ִכ ְתּתוּ ַח ְר‬ Taking this principle a step
further, some have the
One found no vessel that
could contain blessing for
they are worn as ornaments, but the sages maintain that they .(‫גוֹי ֶאל גּוֹי ֶ ֽח ֶרב וְ לא יִ לְ ְמדוּ עוֹד ִמלְ ָח ָמה )ישעיהו ב׃ד‬ custom of covering the
Israel except that of peace, are disgraceful, as the prophet said: ▶ “They shall beat their ‫ משנה שבת ו׃ד‬ knives on the table until
after Kiddush so that the
as it is written: “Adonai swords into plowshares and their spears into pruning hooks; sanctification of Shabbat
will grant strength to
God’s people; Adonai will
nation shall not lift up sword against nation, neither shall they ‫ָא ַמר ַר ִבּי ֶאלְ ָעזָ ר ָא ַמר ַר ִבּי ֲחנִ ינָ א׃ ַתּלְ ִמ ֵידי ֲח ָכ ִמים ַמ ְר ִבּים‬ takes place with even the

learn war anymore” (Isaiah :). cutlery removed from sight.
bless them with peace”
(Psalm 29:11).
‫ וְ ַרב ְשׁלוֹם‬,‫מּוּדי יהוה‬ ֵ ִ‫ל־בּנַ ֽיִ ך ל‬ ָ ‫ ֶשׁנֶּ ֱא ַמר׃ וְ ׇכ‬,‫ָשׁלוֹם ָבּעוֹלָ ם‬ For the same reason, some
Lo yisa goy el goy herev, v’lo yilm’du od milhamah.
—mishnah Mishnah Shabbat : .‫ ֶאלָּ א בּוֹנָ ֽיִ ך‬,‫ ַאל ִתּ ְק ֵרי ָבּנָ ֽיִ ך‬.‫ָבּנָ ֽיִ ך‬ refrain from using a knife
to cut the hallah, dividing it
.‫ וְ ֵאין לָ ֽמוֹ ִמ ְכשׁוֹל‬,‫תוֹר ֶ ֽתך‬ ָ ‫ָשׁלוֹם ָרב לְ א ֲֹה ֵבי‬ into pieces by hand instead.
Rabbi Eleazer said in the name of Rabbi Hanina: Students of .‫נוֹתיִ ך‬
ֽ ָ ‫ ַשׁלְ וָ ה ְבּ ַא ְר ְמ‬,‫יְ ִהי ָשׁלוֹם ְבּ ֵחילֵ ך‬ The section of study
concludes with a medita-
Torah increase peace in the world, as the prophet Isaiah said: .‫ ֲא ַד ְבּ ָרה נָּ א ָשׁלוֹם ָבּך‬,‫◀ לְ ַ ֽמ ַען ַא ַחי וְ ֵר ָעי‬ tion on peace and most
“All your children shall be taught by Adonai, and your chil- .‫ ֲא ַב ְק ָשׁה טוֹב לָ ך‬,‫להינוּ‬ ֽ ֵ ‫לְ ַ ֽמ ַען ֵבּית יהוה ֱא‬ especially the hope that
dren shall increase peace.” Do not read the word as banayikh, our study should lead
.‫ יהוה יְ ָב ֵרך ֶאת ַעמּוֹ ַב ָשּׁלוֹם‬,‫יהוה עֹז לְ ַעמּוֹ יִ ֵתּן‬ to peace. All prayer and
“your children,” but rather as bonayikh, “your builders.” all study traditionally
‫ ברכות דף סד ע"א‬,‫ תלמוד בבלי‬
conclude with prayers for
May those who love your Torah find great peace; may they peace.
not stumble.
B ‫בוֹ ָנֽיִ ְך‬.
ּ See Isaiah :. The im-
May there be peace within your walls, tranquility in your plication is that those who study Torah
are builders of a world of peace.
citadels.
Y’hi shalom b’heilekh, shalvah b’arm’notayikh. ָ ׁ The passage
  ‫שלוֹ ם ָרב‬.
begins with the idea of peace and is
▶ For the sake of my brothers and friends, I pray for peace reinforced with a string of biblical
verses concerning peace: Psalms :,
in your midst. :–, and :.
L’ma·an ahai v’rei·ai, adabrah na shalom bakh.
For the sake of the house of Adonai our God, I seek your
welfare.
L’ma·an beit Adonai eloheinu, avakshah tov lakh.
May God grant strength to God’s people; may God grant

God’s people peace.
Adonai oz l’amo yiten, Adonai y’varekh et amo va-shalom.
Babylonian Talmud, Berakhot a

Kaddish D’Rabbanan ‫ַק ִדּישׁ ְדּ ַר ָבּנָ ן‬ K D’.
Each section of the service
Traditionally, Kaddish D’Rabbanan has been recited by mourners and those Traditionally, Kaddish D’Rabbanan has been recited by mourners and those ends with a Kaddish. The
observing Yahrzeit, but it may be recited by anyone who has read or heard observing Yahrzeit, but it may be recited by anyone who has read or heard Kaddish D’Rabbanan,
the teaching of a text based on Torah. the teaching of a text based on Torah. recited after the study of
May God’s great name be exalted and hallowed throughout the created world, ,‫יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּשׁ ְשׁ ֵמהּ ַר ָבּא‬ rabbinic texts, contains
a special prayer for the
as is God’s wish. May God’s sovereignty soon be established, in your lifetime ,‫עוּתהּ‬
ֵ ‫ כִּ ְר‬,‫ְבּ ָעלְ ָמא ִדּי ְב ָרא‬ well-being of teachers, their
and in your days, and in the days of all the house of Israel. ‫יוֹמיכוֹן‬
ֵ ‫כוּתהּ ְבּ ַחיֵּ יכוֹן ְוּב‬ֵ ְ‫וְ יַ ְמלִ יך ַמל‬ disciples, and all who study
Torah. The Kaddish is an
And we say: Amen.
,‫ל־בּית יִ ְשׂ ָר ֵאל‬
ֵ ‫ְוּב ַחיֵּ י ְד ׇכ‬ ancient prayer written in
Aramaic, a sister-language
May God’s great name be acknowledged forever and ever! ,‫ַבּ ֲעגָ לָ א ִוּב ְז ַמן ָק ִריב‬ of Hebrew and a spoken

May the name of the Holy One be acknowledged and celebrated, lauded .‫וְ ִא ְמרוּ ָא ֵמן‬ language of the Jewish
people during the period
and worshipped, exalted and honored, extolled and acclaimed—though of the Second Temple and
God, who is blessed, b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all .‫יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א‬ for many centuries there-
after. Its central verse is the
acknowledgment and praise, or any expressions of gratitude or consolation
ever spoken in the world. And we say: Amen. ‫רוֹמם וְ יִ ְתנַ ֵשּׂא‬
ַ ‫יִ ְת ָבּ ַרך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת‬ congregational response,
“May God’s great name
Grant abundant peace to our people and their leaders, to our teachers and
,‫ ְבּ ִריך הוּא‬,‫וְ יִ ְת ַה ַדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל ְשׁ ֵמהּ ְדּ ֻק ְד ָשׁא‬ be acknowledged forever
and ever!” This response
their disciples, and to all who engage in the study of Torah in this land and [on Shabbat Shuvah we substitute: ‫לְ ֵ ֽעלָּ א ִמן ׇכּל־ ]לְ ֵ ֽעלָּ א לְ ֵ ֽעלָּ א ִמ ׇכּל־‬ is the Aramaic render-
in all other lands. May you and they be blessed by our creator in heaven with ,‫ִבּ ְר ָכ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא‬ ing of barukh shem k’vod
malkhuto l’olam va-ed, the
great peace, grace and kindness, compassion and love, and long life, abun- .‫וְ ִא ְמרוּ ָא ֵמן‬ congregational response
dance, and deliverance. And we say: Amen. to priestly prayers in the
Temple service (Babylonian
May heaven bestow on us, and on all Israel, life and abundant and lasting ‫ וְ ַעל ַתּלְ ִמ ֵידיהוֹן‬,‫ַעל יִ ְשׂ ָר ֵאל וְ ַעל ַר ָבּנָ ן‬ Talmud, Yoma b).
peace. And we say: Amen. ,‫ל־תּלְ ִמ ֵידי ַתלְ ִמ ֵידיהוֹן‬
ַ ‫ וְ ַעל ׇכּ‬
May the one who creates peace on high bring peace to us and to all Israel [and ,‫אוֹריְ ָתא‬
ַ ‫ל־מאן ְדּ ָע ְס ִקין ְבּ‬ ָ ‫וְ ַעל ׇכּ‬
to all who dwell on earth]. And we say: Amen. ,‫ל־א ַתר וַ ֲא ַתר‬ ֲ ‫ דּי ְב ַא ְת ָרא ָה ֵדין וְ ִדי ְב ׇכ‬ ִ
Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, ,‫ ִחנָּ א וְ ִח ְס ָדּא וְ ַר ֲח ִמין‬,‫יְ ֵהא לְ הוֹן וּלְ כוֹן ְשׁלָ ָמא ַר ָבּא‬
v’yamlikh malkhuteih b’hayeikhon u-v’yomeikhon u-v’hayei d’khol beit yisrael,
ba-agala u-vizman kariv, v’imru amen. ‫וּפ ְר ָקנָ א ִמן _ק ָדם ֲאבוּהוֹן‬ ֻ ,‫יחא‬ ָ ‫ ְוּמזוֹנָ א ְר ִו‬,‫וְ ַחיִּ ין ֲא ִר ִיכין‬
Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. .‫ וְ ִא ְמרוּ ָא ֵמן‬,‫ִדּי ִב ְשׁ ַמיָּ א‬
Yitbarakh v’yishtabah v’yitpa∙ar v’yitromam v’yitnasei ‫טוֹבים‬
ִ ‫יְ ֵהא ְשׁלָ ָ ֽמא ַר ָבּֽא ִמן ְשׁ ַמיָּ ֽא וְ ַחיִּ ים‬
v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu,
l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol] ,‫ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל‬
birkhata v’shirata tushb’hata v’nehamata da∙amiran b’alma, v’imru amen. .‫וְ ִא ְמרוּ ָא ֵמן‬
Al yisrael v’al rabanan v’al talmideihon, v’al kol talmidei talmideihon,
v’al kol man d’askin b’oraita, di v’atra hadein v’di v’khol atar va-atar, ‫רוֹמיו הוּא ְבּ ַר ֲח ָמיו יַ ֲע ֶשׂה ָשׁלוֹם‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬
y’hei l’hon u-l’khon sh’lama raba, hina v’hisda v’rahamin,
v’hayin arikhin u-m’zona r’viha, u-furkana min kodam avuhon di vi-sh’maya,
,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
v’imru amen. .‫וְ ִא ְמרוּ ָא ֵמן‬
Y’hei sh’lama raba min sh’maya v’hayim tovim aleinu v’al kol yisrael, v’imru amen.
Oseh shalom bimromav hu b’rahamav ya∙aseh shalom aleinu
v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

Evening Service:UThe Sh’ma and Its Blessings ‫ קריאת שמע וברכותיה‬:‫ערבית‬
The Community We rise as we are called by the leader’s words of invitation to prayer. The T S’  I B-
Bar’khu: The Call to Worship Together leader bows when saying the word ּ‫“( ָ ּב ְרכו‬praise”) and stands up straight  ‫יה‬ָ ‫יאת ׁ ְש ַמע ו ִּב ְרכוֹ ֶ ֽת‬
ַ ‫ק ִר‬.ְ
and Prayer when pronouncing ‫( יהוה‬Adonai). Similarly, the congregation bows at the Every evening service (Ar-
We rise as we are called by the leader’s words of invitation to prayer. The
Prayer does not depend
leader bows when saying the word “Bar’khu” (“praise”) and stands up word ‫“( ָ ּברו ְּך‬praise”) and straightens to full height at ‫( יהוה‬Adonai). vit) includes two climac-
on “religion” in an institu- tic moments: the Sh’ma
straight when pronouncing “Adonai.” Similarly, the congregation bows at An alternate version of this b’rakhah may be found on the following page.
tional sense, nor on dogma (page ) and the Amidah
the word “barukh” (“praise”) and straightens to full height at “Adonai.”
or creed, but rather on true (page ). The Sh’ma, the
heartfelt feelings that arise An alternate version of this b’rakhah may be found on the following page. Leader: affirmation of faith in the
when a person recognizes .‫ָבּ ְרכוּ ֶאת־יהוה ַה ְמב ָֹרך‬ one God, has often been
that one’s surroundings Leader: called Judaism’s essential

and one’s friends are not Congregation, then the leader repeats:
Praise Adonai, to whom all praise is directed. creed.
there solely for one’s own .‫& ָבּרוּך יהוה ַה ְמב ָֹרך לְ עוֹלָ ם וָ ֶעד‬ Two b’rakhot precede
happiness, but instead, Congregation, then the leader repeats: the Sh’ma: the first reflects
these relationships give We are seated.
on God’s presence in the
rise to an obligation whose % Praise Adonai, to whom all praise is directed forever passage of time, while the
source is in life itself. and ever. second acknowledges God’s
—eliezer schweid Barukh Adonai ha-m’vorakh l’olam va-ed. ,‫להינוּ ֶ ֽמלֶ ך ָהעוֹלָ ם‬ ֽ ֵ ‫ָבּרוּך ַא ָתּה יהוה ֱא‬ love, represented by the gift
of Torah, divine instruc-
God and Nature: An We are seated. ,‫ֲא ֶשׁר ִבּ ְד ָברוֹ ַמ ֲע ִריב ֲע ָר ִבים‬ tion as to how we should
Interpretive Translation ,‫פּוֹת ַח ְשׁ ָע ִרים‬ ֽ ֵ ‫ְבּ ׇח ְכ ָמה‬ live. Two b’rakhot also
follow the Sh’ma: the first
Beloved are You, eternal ,‫ִוּב ְתבוּנָ ה ְמ ַשׁנֶּ ה ִע ִתּים‬ acknowledges the exodus
God, First B’rakhah before the Sh’ma: from Egypt, the signal
by whose design the ,‫ת־ה ְזּ ַמנִּ ים‬
ַ ‫ַוּמ ֲחלִ יף ֶא‬ event that has formed us
evening falls, The Coming of Evening Light
by whose command .‫יהם ָבּ ָר ִ ֽק ַיע ִכּ ְרצוֹנוֹ‬ ֶ ‫רוֹת‬
ֵ ‫כּוֹכ ִבים ְבּ ִמ ְשׁ ְמ‬ ָ ‫ת־ה‬ ַ ‫ְוּמ ַס ֵדּר ֶא‬ as a people and set us on
the path of freedom and
Barukh atah Adonai, our God, sovereign of time and space,
dimensions open up
and eons pass away and whose word brings the evening dusk,
,‫בּוֹרא יוֹם וָ לָ ֽיְ לָ ה‬
ֵ responsibility; the second
speaks to our concrete
stars spin in their orbits. whose wisdom opens the gates of dawn, .‫ וְ ֽח ֶֹשׁך ִמ ְפּנֵ י אוֹר‬,‫גּוֹלֵ ל אוֹר ִמ ְפּנֵ י ֽח ֶֹשׁך‬ concerns for safety in the
You set the rhythms of day whose understanding changes the day’s division, ,‫וּמ ִביא לָ ֽיְ לָ ה‬ ֽ ֵ ‫◀ ַוּמ ֲע ִביר יוֹם‬ darkness of night. The
Amidah, the silent personal
and night;
the alternation of light and
whose will sets the succession of seasons ,‫ַוּמ ְב ִדּיל ֵבּין יוֹם ֵוּבין לָ ֽיְ לָ ה‬ prayer, then follows.
>and arranges the stars in their places in the sky,
darkness
sings Your creating word. who creates day and night,
.‫יהוה ְצ ָבאוֹת ְשׁמוֹ‬ ָּ The formal
P ‫ב ְרכ ּו‬.
synagogue evening service
In rising sun and in spread- who rolls light before darkness and darkness from light, .‫ ָתּ ִמיד יִ ְמלך ָעלֵ ֽינוּ לְ עוֹלָ ם וָ ֶעד‬,‫ֵאל ַחי וְ ַקיָּ ם‬ begins with the leader’s
ing dusk,
Creator of all, You are
▶ who makes day pass into night, .‫ ַה ַמּ ֲע ִריב ֲע ָר ִבים‬,‫ָבּרוּך ַא ָתּה יהוה‬ call, signalling to the con-
gregation that the moment
made manifest. who distinguishes day from night; We continue with the Second B’rakhah on page . of communal prayer has
Eternal, everlasting God, may
Adonai Tz’va·ot is Your name. arrived. The congregation’s
response is their indication that they are ready to follow the service leader and
we always be aware of Your Living and ever-present God,
participate in the service.
dominion. may Your rule be with us, forever and ever.
ְּ Some liturgi-
W       ‫ב ׇח ְכ ָמה ּפוֹ ֵ ֽת ַח ׁ ְש ָע ִרים‬.
Beloved are You, Adonai, Barukh atah Adonai, who brings each evening’s dusk. cal texts, such as this one, reflect ancient understandings of how the heavenly
for this hour of nightfall.
We continue with the Second B’rakhah on page . bodies operate—for instance, this depiction of the sun exiting the sky through
—andré ungar gates in the west. Although contemporary science provides us with different
understandings, we can still feel an underlying sense of wonder and awe as we
too gaze at the setting sun and the star-filled sky. These liturgical images, then,
become metaphors for our own understanding of the passage of time, remind-
ing us of the uniqueness of each moment.
39a     ·   · ’    ‫ סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה‬39a
Twilight A B. The
an alternate 333333333333 an alternate Italian rite preserves a ver-
Twilight is purple
sion of Arvit that reflects
the blood of our labor
meeting and mixing Bar’khu: The Call to Worship Together We rise as we are called by the leader’s words of invitation to prayer. The
the practice of the Land of
Israel during the 1st mil-
with the infinite sky. leader bows when saying the word ּ‫“( ָ ּב ְרכו‬praise”) and stands up straight
lennium. It is a version also
We rise as we are called by the leader’s words of invitation to prayer. The when pronouncing ‫( יהוה‬Adonai). Similarly, the congregation bows at the
The darkness comes later found in one of the earliest
leader bows when saying the word “Bar’khu” (“praise”) and stands up word ‫“( ָ ּברו ְּך‬praise”) and straightens to full height at ‫( יהוה‬Adonai).
the distant stars authoritative prayerbooks:
straight when pronouncing “Adonai.” Similarly, the congregation bows at
shining that of Saadiah Gaon
the word “barukh” (“praise”) and straightens to full height at “Adonai.” Leader:
knowing the secret of the night (th century). This liturgy
the promise of death
Leader:
.‫ָבּ ְרכוּ ֶאת־יהוה ַה ְמב ָֹרך‬ changes the wording of the
and rebirth. weekday prayer to reflect
Praise Adonai, to whom all praise is directed. Congregation, then the leader repeats:
—edward feld themes of Shabbat. For
.‫& ָבּרוּך יהוה ַה ְמב ָֹרך לְ עוֹלָ ם וָ ֶעד‬

example, the remark on the
Congregation, then the leader repeats: changing time that evening
The Moon Sings We are seated.
% Praise Adonai, to whom all praise is directed forever brings introduces a medita-
to the Stream tion on the beginning of
and ever. ,‫להינוּ ֶ ֽמלֶ ך ָהעוֹלָ ם‬ ֽ ֵ ‫ָבּרוּך ַא ָתּה יהוה ֱא‬ Shabbat and the restfulness
I am the unity on high,
I am multiple in the pond, Barukh Adonai ha-m’vorakh l’olam va-ed. ushered in by this particu-
looking up to me from the
‫ֲא ֶשׁר ִכּלָּ ה ַמ ֲַע ָשׂיו ַבּיּוֹם ַה ְשּׁ ִב ִיעי‬ lar sunset. Later Ashkenazic
stream We are seated.
,‫ק ֶדשׁ ֵמ ֶ ֽע ֶרב וְ ַעד ֶ ֽע ֶרב‬ ֹ ֽ ‫וַ יִּ ְק ָר ֵ ֽאהוּ ַשׁ ַבּת‬ authorities worried that
worshippers might confuse
my image, my double.
I am the truth on high, Alternate First B’rakhah before the Sh’ma .‫נוּחה לְ ַעמּוֹ יִ ְשׂ ָר ֵאל ִבּ ְק ֻד ָשּׁתוֹ‬ ָ ‫וּנְ ָתנוֹ ְמ‬ the Shabbat and weekday
liturgies, and therefore they
I am the fabrication in the according to the Ancient Rite of the Land of Israel ,‫בּוֹרא יוֹם וָ לָ ֽיְ לָ ה‬
ֵ instituted the recitation of
pond
looking up to me from the Barukh atah Adonai, our God, .‫ וְ ֽח ֶֹשׁך ִמ ְפּנֵ י אוֹר‬,‫גּוֹלֵ ל אוֹר ִמ ְפּנֵ י ֽח ֶֹשׁך‬ the weekday version of the
prayer even on Shabbat.
stream
my image, in its fated decep-
sovereign of time and space, ,‫וּמ ִביא לָ ֽיְ לָ ה‬ ֽ ֵ ‫◀ ַוּמ ֲע ִביר יוֹם‬ C ‫בוֹ ֵרא‬.ּ The evening
tion. You completed Your work of creation on the seventh day, ,‫ַוּמ ְב ִדּיל ֵבּין יוֹם ֵוּבין לָ ֽיְ לָ ה‬ prayer remarks on the con-
calling this day—from one evening to the next— stantly changing universe.
Above—I am enwrapped in .‫יהוה ְצ ָבאוֹת ְשׁמוֹ‬ The word borei, “creates”
silence, the Holy Shabbat,
whispering, singing, in the and gave this day of rest in all its holiness .‫ ָתּ ִמיד יִ ְמלך ָעלֵ ֽינוּ לְ עוֹלָ ם וָ ֶעד‬,‫ֵאל ַחי וְ ַקיָּ ם‬ (translated by some as
“divides”), is used as a verb
pond.
On high I am divine, to Your people Israel. .‫ ַה ַמּ ֲע ִריב ֲע ָר ִבים‬,‫ָבּרוּך ַא ָתּה יהוה‬ in the Bible only when the
subject is God, preserving
in the stream, I am the prayer. Creator of day and night, the sense of the mystery of
—lea goldberg rolling light before darkness God’s activity in the biblical creation narrative.
and darkness from light, A T’· ‫יהוה ְצ ָבאוֹ ת‬. In the ancient
▶ making day pass, and bringing on the evening, world, the sun, moon, and stars were all seen
distinguishing day from night, as divine powers. Biblical monotheism deposed
these ancient gods, which were then depicted
Adonai Tz’va·ot is Your name. as mere handmaidens of God—God’s army, as
Living and ever-present God, it were. Thus this phrase, which has sometimes
may Your rule be with us, forever and ever. been translated as “Lord of hosts,” alludes to
God’s mastery of all the forces at work in nature.
Barukh atah Adonai, who brings each evening’s dusk.
39b     ·   · ’    ‫ סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה‬39b
Loving Humanity Second B’rakhah before the Sh’ma: ‫ַא ֲה ַבת עוֹלָ ם ֵבּית יִ ְשׂ ָר ֵאל‬ T  G’ L.
The second verse of the
Before reciting the Sh’ma, we
may choose to think about Torah and God’s Love ,‫ַע ְמּך ָא ָ ֽה ְב ָתּ‬ Sh’ma, which we are about
to recite, speaks of our
how we need to prepare
ourselves to make room for With timeless love, You have loved Your people, ‫ ֻח ִקּים ִוּמ ְשׁ ָפּ ִטים‬,‫תּוֹרה ִוּמ ְצֹת‬ ָ love of God: “You shall love
the listening that the Sh’ma
demands.
the house of Israel: .‫אוֹתנוּ לִ ַ ֽמּ ְד ָתּ‬
ָֽ Adonai your God. . . .” The
ancient rabbis chose to pre-
You have taught us Torah and mitzvot, statutes and laws.
Teach me, Lord, teach me ,‫להינוּ‬ֽ ֵ ‫ַעל ֵכּן יהוה ֱא‬ cede that statement with
Therefore, Adonai our God, as we lie down and as we rise up, a b’rakhah that empha-
how to deal with people
to show them how we shall speak of Your laws, ‫קוּמנוּ‬ֽ ֵ ‫ְבּ ׇשׁ ְכ ֵבֽנוּ ְוּב‬ sizes God's love for us. The
to convert the evil within rejoicing in the words of Your Torah and in Your mitzvot ,‫יח ְבּ ֻח ֶ ֽקּיך‬ ַ ‫נָ ִ ֽשׂ‬ rabbis understood love as
the essential quality of the
the good.
forever and ever. ‫ֹתיך‬ ֽ ֶ ‫תוֹר ֶ ֽתך ְוּב ִמ ְצ‬ ָ ‫וְ נִ ְשׂ ַמח ְבּ ִד ְב ֵרי‬ divine-human relationship,

And if human beings are

For they are our life and the fullness of our days, and they understood love
only .‫לְ עוֹלָ ם וָ ֶעד‬ to be primarily defined by
wild animals, and on them we shall meditate day and night.
may I be able to turn them ▶ Do not ever withdraw Your love from us. ‫ִכּי ֵהם ַחיֵּ ֽינוּ‬ behavior. God’s love is ex-
pressed in giving the Torah,
toward mildness and
humility.
Barukh atah Adonai, who loves the people Israel. ,‫א ֶרך יָ ֵ ֽמינוּ‬ ֹ ֽ ְ‫ו‬ instruction on how to live;
our love is expressed in the
At the circus, I saw
Ahavat olam beit yisrael am’kha ahavta, ,‫יוֹמם וָ לָ ֽיְ לָ ה‬ ָ ‫ָוּב ֶהם נֶ ְהגֶּ ה‬ performance of mitzvot,
torah u-mitzvot, hukim u-mishpatim otanu limadta.
a man tame a tiger,
Al ken Adonai eloheinu, b’shokhveinu u-v’kumeinu .‫◀ וְ ַא ֲה ָב ְתך ַאל ָתּ ִסיר ִמ ֶ ֽמּנּוּ לְ עוֹלָ ִמים‬ our behavior in the world.
In this way, the human
defang a snake;
would You make me so nasi∙ah b’hukekha, .‫אוֹהב ַעמּוֹ יִ ְשׂ ָר ֵאל‬ ֵ ,‫ָבּרוּך ַא ָתּה יהוה‬ and the Divine are bound
skilled? v’nismah b’divrei toratekha u-v’mitzvotekha l’olam va-ed. together.
Bless me with patience,

Ki hem hayeinu v’orekh yameinu,      
make me strong as steel. u-vahem nehgeh yomam va-lailah.   ,     Y 
ָ ‫יח ְּב ֻח ֶּ ֽק‬
that I might demonstrate ▶ V’ahavat’kha al tasir mimenu l’olamim. ‫יך‬ ַ ‫ש‬ ְּ This phrase
ׂ ֽ ִ ָ‫ב ׁ ׇש ְכ ֵבֽנ ּו ו ְּבקו ֵ ּֽמנ ּו נ‬.
to humanity Barukh atah Adonai, ohev amo yisrael. anticipates the instruction in the Sh’ma to
the same such wonders. “speak of [these words] . . . when you lie
down and when you rise up.” This prayer
—abraham reisen
expands the biblical command and speaks
of the need to integrate Torah into our lives
To Love the World throughout the day.
When we act with love,
Franz Rosenzweig F     ‫כי ֵהם ַח ֵ ּי ֽינ ּו‬.
ִּ By living
remarks, “the neighbor a life in accord with divine teaching (Torah),
represents all the world we elevate our days from mere existence to a
and thus distorts the eye’s life filled with meaning.
view. Prayer, however,
pleads for enlightenment
and thereby, without over-
looking the neighbor, sees
beyond the neighbor, sees
the whole world . . . .”
40     ·   · ’    ‫ סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה‬40
Sh’ma: A Re-creation Recitation of the Sh’ma ‫ְק ִר ַיאת ְשׁ ַמע‬ THE SH’MA. The Sh’ma
comprises three paragraphs
Loving life Some people may wish to pause here for a moment. Some may close
Some people may wish to pause here for a moment. Some may close their from the Torah, selected
and its mysterious source their eyes; others may place a hand over their eyes. The intention is to
eyes; others may place a hand over their eyes. The intention is to concentrate because they express
with all our heart concentrate on our relationship with God’s oneness. In the absence of a
on our relationship with God’s oneness. In the absence of a minyan, we add basic Jewish beliefs and
and all our spirit,
the following: God is a faithful sovereign. minyan, we add the following: ‫אל ֶ ֽמ ֶל ְך נֶ ֱא ָמן‬.ֵ
behaviors. According to the
all our senses and strength,
ancient rabbis, the first of
we take upon ourselves
and into ourselves
Hear, O Israel, Adonai is our God, Adonai is one. .‫להינוּ יהו֥ ה ֶא ָ ֽחד‬
֖ ֵ ‫ְשׁ ַ ֖מע יִ ְשׂ ָר ֵ ֑אל יהו֥ ה ֱא‬ the three paragraphs pro-
Sh’ma yisrael, Adonai eloheinu, Adonai ehad. claims recognition of the
these promises: Recited quietly: .‫שׁם ְכּבוֹד ַמלְ כוּתוֹ לְ עוֹלָ ם וָ ֶעד‬ ֵ ‫ ָבּרוּך‬sovereignty of heaven, ‫עוֹ ל‬
to care for the earth Recited quietly: Praised be the name of the one whose glorious ‫( ַמלְ כוּת ׁ ָש ַ ֽמיִ ם‬ol malkhut
and those who live upon it, sovereignty is forever and ever.
to pursue justice and peace, ֖‫לה֑יך ְבּ ׇכל־לְ ָב ְבך֥ ְוּב ׇכל־נַ ְפ ְשׁך‬ ֶ ‫וְ ָ ֣א ַה ְב ָ֔תּ ֵ ֖את יהו֣ ה ֱא‬
shamayim); the second
speaks to our behavior, ‫עוֹ ל‬

to love kindness and
You shall love Adonai your God with all your heart, ֛‫ל־מא ֶ ֹֽדך׃ וְ ָה ֞יוּ ַה ְדּ ָב ִ ֣רים ָה ֵ ֗אלֶּ ה ֲא ֨ ֶשׁר ָאנ ִ ֹ֧כי ְמ ַצוְּ ך‬
ְ ‫ְוּב ׇכ‬

‫( ִמ ְצוֺת‬ol mitzvot); and the
>compassion.
with all your soul, and with all that is yours. third reminds us of the exo-
We will teach this to our
>children
֤‫ַה ֖יּוֹם ַעל־לְ ָב ֶבֽך׃ וְ ִשׁנַּ נְ ָ ֣תּם לְ ָב ֶ֔ניך וְ ִד ַבּ ְר ָ ֖תּ ָבּ֑ם ְבּ ִשׁ ְב ְתּך‬
dus, ‫יאת ִמ ְצ ַ ֽריִ ם‬ ַ ‫( יְ ִצ‬y’tzi·at
These words that I command you this day
throughout the passage of
shall be taken to heart. ‫קוּמך׃‬
ֽ ֶ ‫ְבּ ֵב ֶ֨ית ֙ך ְוּבלֶ ְכ ְתּך֣ ַב ֶ ֔דּ ֶרך ְוּב ׇשׁ ְכ ְבּך֖ ְוּב‬
mitzrayim), our primary
sacred story.
>the day—
as we dwell in our homes Teach them again and again to your children; ‫ְוּק ַשׁ ְר ָ ֥תּם לְ ֖אוֹת ַעל־יָ ֶ ֑דך וְ ָהי֥ וּ לְ ט ָֹט ֖פֹת ֵבּ֥ין ֵעינֶ ֽיך׃‬
Because the first para-
graph itself commands us
and as we go on our speak of them when you sit in your home, ‫יתך ִוּב ְשׁ ָע ֶ ֽריך׃‬
֖ ֶ ‫ל־מזֻ ז֥ וֹת ֵבּ‬ ְ ‫ְוּכ ַת ְב ָ ֛תּם ַע‬
to speak these words when
>journeys,
from the time we rise
when you walk on your way, ‫ט‬-‫דברים ו׃ד‬ we lie down and when we
when you lie down, arise, and the second para-
until we fall asleep.
graph repeats these very
And may our actions and when you rise up. words, the Sh’ma is recited twice daily, in both the evening and in the morning.
be faithful to our words
that our children’s children
Bind them as a sign upon your hand
ְ ׁ Seeing emphasizes the external; hearing, the internal. We are asked
H ‫ש ַמע‬.
may live to know: and as a symbol above your eyes; to internalize our experience of God. The point is emphasized by the custom of
Truth and kindness inscribe them upon the doorposts of your home covering one’s eyes during the recitation of the Sh’ma.
have embraced,
peace and justice have kissed
and on your gates. O ‫א ָחד‬.ֶ As an affirmation about God, the word ehad can be understood in
>>>>>>>Deuteronomy :– multiple ways. This translation emphasizes the unity of God. Some translate ehad
and are one.
—marcia falk V’ahavta et Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha as “unique,” emphasizing God’s otherness and singularity. Still others translate it as
u-v’khol me’odekha. V’hayu ha-d’varim ha-eileh asher anokhi “alone,” emphasizing Judaism's monotheistic claim.
Mystic commentators expand the meaning of “one,” interpreting it as describing
Love m’tzav’kha hayom al l’vavekha. V’shinantam l’vanekha v’dibarta
the unity of heaven and earth, saying that we are ultimately all part of the One.
Judaism commands love, for bam, b’shivt’kha b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha In a similar vein, some rabbinic authorities recommended that when reciting the
its goal is to teach u-v’kumekha. U-k’shartam l’ot al yadekha v’hayu l’totafot bein Sh’ma, one should meditate on all four directions, as well as above and below, in
human beings to love. einekha. U-kh’tavtam al mezuzot beitekha u-visharekha. acknowledgment that God is everywhere (Babylonian Talmud, Berakhot b).
>>>—eric l. friedland
P    ‫ברו ְּך ׁ ֵשם‬.
ָּ According to the Mishnah, when God’s name
was pronounced by the High Priest on Yom Kippur, the people would respond,
You Shall Love “Praised be the name . . .” (Yoma :). Since this is a response but not part of the
“You shall love Adonai your God with all your heart, biblical text, it is normally not recited out loud, in order not to interrupt the
with all your soul, and with all that is yours.” You flow of biblical verses—though the memory of how it was recited in the Temple
shall love—what a paradox this embraces! Can love remains with us in a whisper.
then be commanded? . . . Yes of course, love cannot
   ‫וְ ָא ַה ְב ָּת‬. Repeatedly the Torah instructs us to love: to love God, to
be commanded. No third party can command it or
love our neighbor, and to love the stranger. We might well take the word “love” to
extort it. No third party can, but the One can. The
imply an intense inner emotion, but the ancient rabbis frequently understood the
commandment to love can only proceed from the
biblical injunction to “love” in a more concrete and behavioral sense: love consists
mouth of the lover.
of acts of empathy, care, and kindness as well as behavior toward others that is just
—franz rosenzweig
and righteous. To love God is certainly to recognize our conscious relationship to
God. Equally, it may mean that we behave in ways that are pleasing to God—act-
ing morally and fulfilling what God desires of us, to walk through life lovingly.
“If You Will Hear”: An If you will hear and obey the mitzvot that I command you this ‫שׁר ָאנ ִ ֹ֛כי ְמ ַצוֶּ ֥ה‬ ֧ ֶ ‫ֹתי ֲא‬ ַ֔ ‫ל־מ ְצ‬ ִ ‫עוּ ֶא‬ ֙ ‫ם־שׁ ֤מ ַֹע ִתּ ְשׁ ְמ‬ ָ ‫וְ ָה ָ֗יה ִא‬ I    ‫וְ ָהיָ ה ִאם‬
‫שמ ַֹע‬.ָ ׁ This description of re-
Interpretive Translation day, to love and serve Adonai your God with all your heart
If you faithfully obey My
‫לה ֶיכ ֙ם וּלְ ׇע ְב ֔דוֹ ְבּ ׇכל־‬ ֵ ‫ֶא ְת ֶכ֖ם ַהיּ֑ וֹם לְ ַא ֲה ָ֞בה ֶאת־יהו֤ ה ֱא‬ ward and punishment has
and all your soul, then I will grant the rain for your land in been a source of theologi-
laws today, and love Me, I
season, rain in autumn and rain in spring. You shall gather in
‫יוֹרה‬֣ ֶ ‫ר־א ְר ְצ ֶכ֛ם ְבּ ִע ֖תּוֹ‬ ַ ‫לְ ַב ְב ֶכ֖ם ְוּב ׇכל־נַ ְפ ְשׁ ֶכֽם׃ וְ נָ ַת ִ ֧תּי ְמ ַט‬ cal struggle for every Jewish
shall give you your liveli-
hood in good time and your grain and wine and oil; I will provide grass in your fields ‫ַוּמלְ ֑קוֹשׁ וְ ָא ַס ְפ ָ ֣תּ ְדגָ ֶ֔נך וְ ִתיר ְֹשׁך֖ וְ יִ ְצ ָה ֶ ֽרך׃ וְ נָ ַת ִ ֛תּי ֵ ֥ע ֶשׂב‬ generation, including those
of the biblical era itself, and
in full measure. You shall
work and reap the results
for your cattle and you shall eat and be satisfied. Take care ‫ְבּ ָשׂ ְדך֖ לִ ְב ֶה ְמ ֶ ֑תּך וְ ָא ַכלְ ָ ֖תּ וְ ָשׂ ָב ְֽע ָתּ׃ ִה ָשּׁ ְמ ֣רוּ לָ ֶ֔כם ֶפּן־יִ ְפ ֶ ֖תּה‬ many Reform and some
lest your heart be tempted, and you stray and serve other Reconstructionist congre-
of your labor, satisfied with ‫יתם‬ ֖ ֶ ‫להים ֲא ֵח ִ ֔רים וְ ִה ְשׁ ַתּ ֲח ִו‬ ֣ ִ ‫לְ ַב ְב ֶכ֑ם וְ ַס ְר ֶ֗תּם וַ ֲע ַב ְד ֶתּ ֙ם ֱא‬ gations omit this paragaph.
what you have achieved. gods and bow to them. Then Adonai’s anger will flare up
Be careful, however. Let against you, and God will close up the sky so that there will ‫ת־ה ָשּׁ ַ֨מיִ ֙ם וְ לא־יִ ְהיֶ ֣ה‬ ַ ‫ף־יהוה ָבּ ֶ֗כם וְ ָע ַצ֤ר ֶא‬ ֜ ‫לָ ֶ ֽהם׃ וְ ָח ָ ֨רה ַא‬ While our life experience
often belies a belief in di-
not your heart be seduced,
be no rain and the earth will not yield its produce. You will ‫ָמ ָ֔טר וְ ָה ֲ֣א ָד ָ֔מה ֥לא ִת ֵ ֖תּן ֶאת־יְ בוּלָ ֑הּ וַ ֲא ַב ְד ֶ ֣תּם ְמ ֵה ָ ֗רה ֵמ ַע ֙ל‬ rect and immediate reward

lured after false goals,

and punishment, in reciting
seeking alien ideals, lest quickly disappear from the good land that Adonai is giving ‫ת־דּ ָב ַ ֣רי‬
ְ ‫שׁר יהו֖ ה נ ֵ ֹ֥תן לָ ֶכֽם׃ וְ ַשׂ ְמ ֶתּ ֙ם ֶא‬ ֥ ֶ ‫ָה ָ ֣א ֶרץ ַהטּ ָֹ֔בה ֲא‬ this passage we may open
God’s image depart from you. Therefore, impress these words of mine upon your heart
you and you sink, becom- ‫אוֹת‬
֙ ְ‫ל‬ ‫ם‬ ‫ֹת‬
֤ ָ ‫א‬ ‫ם‬ ‫תּ‬֨ ֶ ‫ר‬ ְ ‫שׁ‬
ַ ‫וּק‬
ְ ‫֑ם‬ ‫כ‬
ֶ ‫שׁ‬
ְ ‫פ‬ְ ַ‫ל־נ‬ ‫ע‬ ַ ְ‫ו‬ ‫ֵ ֔אלֶּ ה ַעל־לְ ַב ְב ֶכ֖ם‬ ourselves to the suggestion
that the consequences of
and upon your soul. Bind them as a sign upon your hand and
ing desolute, and lose your
joyous, God-given heritage. as a symbol above your eyes; teach them to your children, ‫טוֹט ֖פֹת ֵבּ֥ין ֵעינֵ ֶיכֽם׃ וְ לִ ַמּ ְד ֶ ֥תּם א ָ ֹ֛תם‬ ָ ְ‫ַעל־יֶ ְד ֶ֔כם וְ ָהי֥ וּ ל‬ our moral and immoral
behavior resound in the
—andré ungar by speaking of them when you sit in your home, when you ‫ת־בּנֵ ֶיכ֖ם לְ ַד ֵבּ֣ר ָבּ֑ם ְבּ ִשׁ ְב ְתּך֤ ְבּ ֵב ֶ֨ית ֙ך ְוּבלֶ ְכ ְתּך֣ ַב ֶ ֔דּ ֶרך‬ ְ ‫ֶא‬ world—though in ways
God’s Anger walk on your way, when you lie down, and when you rise ‫יתך ִוּב ְשׁ ָע ֶ ֽריך׃‬ ֖ ֶ ‫ל־מזוּז֥ וֹת ֵבּ‬ ְ ‫קוּמך׃ ְוּכ ַת ְב ָ ֛תּם ַע‬ ֽ ֶ ‫ְוּב ׇשׁ ְכ ְבּך֖ ְוּב‬ that we may not grasp
and that are beyond our
The prophets never up. Inscribe them upon the doorposts of your home and on ‫ימי ְבנֵ ֶ֔יכם ַ ֚על ָה ֲא ָד ָ֔מה ֲא ֨ ֶשׁר נִ ְשׁ ַבּ֧ע‬ ֣ ֵ ‫לְ ַ֨מ ַען יִ ְר ֤בּוּ יְ ֵמ ֶיכ ֙ם ִו‬ comprehension. Jews, who
thought that God’s anger is your gates. Then your days and the days of your children, on have seen empires come
something that cannot be
the land that Adonai swore to your ancestors to give them, ‫ל־ה ָ ֽא ֶרץ׃‬ ָ ‫ימי ַה ָשּׁ ַ ֖מיִ ם ַע‬ ֥ ֵ ‫יהו֛ ה לַ ֲאב ֵֹת ֶיכ֖ם לָ ֵ ֣תת לָ ֶה֑ם ִכּ‬ and go, are witnesses to
accounted for, unpredict- the inner decay wrought by
will be as many as the days that the heavens are above the ‫כא‬-‫דברים יא׃יג‬
able, irrational. It is never corruption, injustice, and
a spontaneous outburst, earth. >>>>>>>>>>>>>>>> Deuteronomy :– unbounded power.
but a reaction occasioned
by the conduct of man.... ‫ל־בּנֵ ֤י יִ ְשׂ ָר ֵא ֙ל‬
ְ ‫אמֹר׃ ַדּ ֵ֞בּר ֶא‬ ֽ ֵ‫ֹשׁה לּ‬ ֥ ֶ ‫ֹאמר יהו֖ ה ֶאל־מ‬ ֶ ֥‫וַ יּ‬ A   M
Adonai said to Moses: Speak to the people Israel, and in- ֶ ‫וַ ּי‬. The
‫ֹאמר יהוה ֶאל מ ׁ ֶֹשה‬
Man’s sense of injustice is
a poor analogy to God’s struct them that in every generation they shall put tzitzit on
‫יהם‬ ֖ ֶ ‫ל־כּנְ ֵפ֥י ִבגְ ֵד‬
ַ ‫יצת ַע‬ ֛ ִ ‫וְ ָא ַמ ְר ָ ֣תּ ֲאלֵ ֶ֔הם וְ ָע ֨שׂוּ לָ ֶ ֥הם ִצ‬ ancient rabbis emphasized
sense of injustice. The ex-
the corners of their garments, placing a thread of blue on ‫יצת ַה ָכּנָ ֖ף ְפּ ִ ֥תיל ְתּ ֵכֽלֶ ת׃ וְ ָהיָ ֣ה‬ ֥ ִ ‫ל־צ‬ ִ ‫לְ דֹר ָ ֹ֑תם וְ נָ ְתנ֛ וּ ַע‬ that the last words of this
paragraph, about remem-
ploitation of the poor is to
us a misdemeanor; to God, the tzitzit, the fringe of each corner. That shall be your tzitzit; ‫יהוה‬֔ ‫ל־מ ְצֹ֣ת‬ ִ ‫ת־כּ‬ ‫יתם א ֹ֗תוֹ ְוּז ַכ ְר ֶתּ ֙ם ֶא ׇ‬ ֣ ֶ ‫לָ ֶכ ֮ם לְ ִצ ִיצ ֒ת ְוּר ִא‬ bering the exodus from
Egypt, are the prime reason
it is a disaster. Our reac-
tion is disapproval; God’s
you shall look at it and remember all the mitzvot of Adonai, ‫יתם א ָ ֹ֑תם וְ ֨לא ָת ֜תוּרוּ ַא ֲח ֵ ֤רי לְ ַב ְב ֶכ ֙ם וְ ַא ֲח ֵ ֣רי ֵעינֵ ֶ֔יכם‬ ֖ ֶ ‫וַ ֲע ִשׂ‬ for its inclusion in the
and fulfill them, and not be seduced by your eyes and heart
reaction is something no
as they lead you astray. Then you will remember and fulfill
‫יתם‬ ֖ ֶ ‫יהם׃ לְ ַ ֣מ ַען ִתּ ְז ְכּ ֔רוּ וַ ֲע ִשׂ‬ ֽ ֶ ‫ר־א ֶ ֥תּם ז ִֹנ֖ים ַא ֲח ֵר‬ ַ ‫ֲא ֶשׁ‬ Sh’ma. In Jewish theology,
the exodus anticipates the
language can convey. Is it
a sign of cruelty that God’s all My mitzvot, and be holy before your God. I am Adonai ‫אלה ֶיכֽם׃ ֲא ִ֞ני יהו֣ ה‬ ֵ ֵ‫יתם ְקד ִ ֹ֖שׁים ל‬ ֥ ֶ ִ‫ֹתי ִו ְהי‬ ֑ ָ ‫ל־מ ְצ‬
ִ ‫ת־כּ‬ ‫ֶא ׇ‬ redemption in the future:
true freedom. The means of
anger is aroused when the
rights of the poor are violated, when widows and
your God, who brought you out of the land ‫֤אתי ֶא ְת ֶכ ֙ם ֵמ ֶ ֣א ֶרץ ִמ ְצ ַ ֔ריִ ם לִ ְהי֥ וֹת‬ ִ ‫הוֹצ‬ ֵ ‫לה ֶ֗יכם ֲא ֨ ֶשׁר‬ ֵ ‫ֱא‬ achieving redemption, we
orphans are oppressed? . . . There is an evil which of Egypt to be your God. I am Adonai your ‫מא‬-‫יכֽם׃ במדבר טו׃לז‬ ֶ ‫לה‬ ֵ ‫אלהים ֲא ִנ֖י יהו֥ ה ֱא‬ ֑ ִ ֵ‫לָ ֶכ֖ם ל‬ are taught here, is remem-
most of us condone and are even guilty of: indif- God—>>>>>>>>>>Numbers :– bering our responsibility to
ference to evil. We remain neutral, impartial, and
not easily moved by the wrongs done unto other Truly ‫ֱא ֶמת‬ live lives that are holy.
    
people. Indifference to evil is more insidious than When there is a minyan, the leader adds:    ‫וְ ל ֹא ָתתוּר ּו‬
When there is a minyan, the leader adds:
evil itself.
—abraham joshua heschel ▶ Adonai your God—truly— – ‫לה ֶיכם – ֱא ֶמת‬
ֵ ‫◀ יהוה ֱא‬ ֶ ֵ‫א ֲח ֵרי לְ ַב ְב ֶכם וְ ַא ֲח ֵרי ֵעינ‬.ַ The sages
‫יכם‬
comment that it is the heart that di-
rects the eyes. What we see depends
A Thread of Blue on our perspective, our point of view.
A thread of blue—blue like the sea, blue like the
ֶ ִ‫וִ ְהי‬. This is the es-
  ‫יתם ְקד ׁ ִֹשים‬
sky, blue like the color of the divine throne.
sence of the Torah: to lead a holy life.
—sifrei numbers
Mitzrayim An alternate version of this b’rakhah may be found on page b. An alternate version of this b’rakhah may be found on page b.     -
 ‫וֶ ֱאמוּנָ ה‬. So closely
Mitzrayim [Egypt] is de-
rived from the word mean-
First B’rakhah after the Sh’ma ,‫ וְ ַקיָּ ם ָעלֵ ֽינוּ‬,‫וֶ ֱאמוּנָ ה ׇכּל־זֹאת‬ was the Sh’ma linked with
ing “strait,” referring to the This is our enduring affirmation, binding on us: ,‫להינוּ וְ ֵאין זוּלָ תוֹ‬ ֽ ֵ ‫ִכּי הוּא יהוה ֱא‬ this b’rakhah, the blessing of
redemption, that the rabbis
narrow strips of fertile land that Adonai is our God and there is none other,
along the Nile, hemmed .‫וַ ֲאנַ ְֽחנוּ יִ ְשׂ ָר ֵאל ַעמּוֹ‬ insisted that its first word—
and we, Israel, are God’s people. “truly”—be recited along
in by the desert. When we
speak today about “com- God is our sovereign, redeeming us from earthly rulers,
,‫פּוֹדנוּ ִמיַּ ד ְמלָ ִכים‬ ֽ ֵ ‫ַה‬ with the very last words of
ing out of Egypt” or the delivering us from the hand of all tyrants, .‫ל־ה ָע ִר ִיצים‬ ֶ ‫גּוֹאלֵ ֽנוּ ִמ ַכּף ׇכּ‬ ֲ ‫ מלְ ֵכּֽנוּ ַה‬ ַ the Sh’ma, so the leader reads
them together upon comple-
liberation we are to seek
on Pesah, those “straits” bringing judgment upon our oppressors ,‫ָה ֵאל ַהנִּ ְפ ָרע לָ ֽנוּ ִמ ָצּ ֵ ֽרינוּ‬ tion of the Sh’ma: Adonai
eloheikhem emet. Thus we
are usually reapplied to and just retribution upon all our mortal enemies, ,‫שׁנוּ‬ֽ ֵ ‫ וְ ַה ְמ ַשׁלֵּ ם גְּ מוּל לְ ׇכל־אוֹיְ ֵבי נַ ְפ‬ affirm that God is true, or

our own spiritual situation. performing wonders beyond understanding

What is it that is closing us
and marvels beyond all reckoning.
,‫ָהע ֶֹשׂה גְ דוֹלוֹת ַעד ֵאין ֵ ֽח ֶקר‬ truth itself.
in? In what places in our ַ As the
G  ‫ה ַּמ ֶּכה‬.
lives are we too tight, too God places us among the living, .‫ וְ נִ ְפלָ אוֹת ַעד ֵאין ִמ ְס ָפּר‬ biblical account of the exodus
constricted, unable to see
or experience life broadly
not allowing our steps to falter, ,‫שׁנוּ ַבּ ַחיִּ ים‬ ֽ ֵ ‫ַה ָשּׂם נַ ְפ‬ from Egypt exemplifies, it is
an unfortunate reality that
and open-handedly? Our and leads us past the false altars of our enemies, .‫ וְ לא נָ ַתן לַ מּוֹט ַרגְ לֵ ֽנוּ‬ sometimes freedom from
Mitzrayim is an “Egypt” exalting us above all those who hate us. oppression is only attained
of the mind or soul from Adonai avenged us with miracles before Pharaoh,
,‫ַה ַמּ ְד ִר ֵיכֽנוּ ַעל ָבּמוֹת אוֹיְ ֵבֽינוּ‬ through violence. While we
which we need to make the
long trek to freedom. offered signs and wonders in the land of Egypt. .‫ וַ יָּ ֶֽרם ַק ְרנֵ ֽנוּ ַעל ׇכּל־שׂוֹנְ ֵ ֽאינוּ‬ nevertheless celebrate the
liberation from oppression, the
>Mitzrayim also means God [some omit on Shabbat: smote, in anger, all of Egypt’s firstborn,] ,‫ע ֶשׂה לָּ ֽנוּ נִ ִסּים וּנְ ָק ָמה ְבּ ַפ ְרעֹה‬ ֹ ֽ ‫ָה‬ very violence of the process is a
the place of oppression. brought Israel from its midst to lasting freedom, reminder that the world is still
Jews far from Egypt lived .‫וּמוֹפ ִתים ְבּ ַא ְד ַמת ְבּנֵ י ָחם‬ ְ ‫ אוֹתוֹת‬ in need of healing, and that
and led them through the divided water of the Sea of Reeds.
in Mitzrayim for many [some omit on Shabbat: ,‫כוֹרי ִמ ְצ ָ ֽריִ ם‬ ֵ ‫ל־בּ‬ ְ ‫]ה ַמּ ֶכּה ְב ֶע ְב ָרתוֹ ׇכּ‬ ַ the redemption we celebrate is
centuries, whether it was As their pursuers and enemies drowned in the depths, yet incomplete. Since Shabbat
called Spain, Germany, God’s children beheld the power of the Divine; .‫תּוֹכם לְ ֵחרוּת עוֹלָ ם‬ ָ ‫ת־עמּוֹ יִ ְשׂ ָר ֵאל ִמ‬ ַ ‫יּוֹצא ֶא‬ ֵ ַ‫ו‬ is a vision of a world at peace,
Morocco, or Russia. As
the tale of Exodus has they praised and acknowledged God’s name, ,‫ַה ַמּ ֲע ִביר ָבּנָ יו ֵבּין גִּ ְז ֵרי יַ ם סוּף‬ some omit this phrase on
Shabbat and reserve it only for
become the property of all Ha-ma∙avir banav bein gizrei yam suf, .‫יהם ִבּ ְתהוֹמוֹת ִט ַבּע‬ ֶ ‫יהם וְ ֶאת־שׂוֹנְ ֵא‬ ֶ ‫ת־רוֹד ֵפ‬
ְ ‫ א‬ ֶ the weekday liturgy.
humanity, we see that such et rodfeihem v’et soneihem bi-t’homot tiba.
“Egyptian” bondage exists V’ra∙u vanav g’vurato, shibhu v’hodu lishmo, ,‫בוּרתוֹ‬ ָ ְ‫וְ ָראוּ ָבנָ יו גּ‬
everywhere, including our
own country. We just- We continue on page . ,‫ שׁ ְבּחוּ וְ הוֹדוּ לִ ְשׁמוֹ‬ ִ
liberated slaves are sup- We continue on page .
posed to know what to do
when we see it. Even when
we are on the other side of
the master-slave relation-
ship, we cannot be blind to
the familiar reality.
—arthur green
43a     ·   · ’    ‫ סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה‬43a
The Gift of Shabbat  . This
an alternate 333333333 33 an alternate poetic version of the blessing
Sovereign of all creation, God
following the Sh’ma is recited
most high,
Your power is manifest in First B’rakhah after the Sh’ma ‫וֶ ֱאמוּנָ ה ַבּ ְשּׁ ִב ִיעי ִקיַּ ְֽמ ָתּ‬ to this day in the Italian rite.
It is found in the th-century
the destiny of peoples and
nations.
according to the Ancient Rite of the Land of Israel ,‫גָּ זַ ְֽר ָתּ ִדּ ַבּ ְֽר ָתּ ִה ְק ַ ֽשׁ ְבנוּ וְ ָשׁ ַ ֽמ ְענוּ‬ siddur of Saadiah Gaon and
reflects the practice of the
You delivered Israel from You proclaimed the covenant on the seventh day; ‫וּה‬
ָ ‫הוֹרים יִ ָיר ֽשׁ‬ ִ ‫זָ כוֹר ָח ַ ֽמ ְד ָתּ ְט‬ Land of Israel in the st mil-
bondage in Egypt,
for it is Your will that we
3You declared it and decreed it, we listened and heard it. .‫תוּבה ִהיא לְ רֹאשׁ ַא ְר ָבּ ָעה‬ ָ ‫ְכּ‬ lennium (as does page b).
Instead of emphasizing the
You loved this day we inherited, delighting in its
should be free. ‫ֵמ ֵעת נִ ְתּנָ ה ָשׂ ַמח ָבּהּ‬ fight against the Egyptians,
You have given us Shabbat to remembrance, as the weekday prayer does,
commemorate that freedom, 3and began its command with the word “remember, zakhor.” ‫לֵ ב יְ שׁוּרוּן‬ it talks of the gift of Shabbat

to teach us that no one shall From the time You bestowed it, joy filled ,‫ֵע ָדה ָפ ִ ֽד ָית‬ and the rest that the day af-
fords: Shabbat itself becomes
be master and no one a slave.
Help us to break every shackle
the hearts of Jeshurun, the people You redeemed. ,‫ֽית‬
ָ ‫ְצ ָד ָקה ָק ִנ‬ a harbinger of redemption,
3Securing the cause of righteousness, the subject of this b’rakhah.
asunder, ‫רוֹמ ְמ ָתּ ַשׁ ָבּת ָתּ ִמיד‬ ַֽ Y  
hastening the day when the You exalted Shabbat as a sign between us forever.
strong will be just In six days Your world was formed, on the seventh day ‫ֵבּינְ ך ֵוּבינֵ ֽינוּ אוֹת ִהיא לְ עוֹלָ ם‬    
 ‫יעי ִק ַ ּי ְֽמ ָּת‬
ִ ‫וֶ ֱאמוּנָ ה ַּב ׁ ּ ְש ִב‬.
and the weak will no longer
know fear. You rested, ‫ִכּי ֵ ֽשׁ ֶשׁת יָ ִמים‬ According to the Babylonian
You, our creator, are mindful 3and on this day Israel, Your people, rest. ‫עוֹלָ ָמך ִתּ ַ ֽקּנְ ָתּ ַוּב ְשּׁ ִב ִיעי נַ ְֽח ָתּ‬ Talmud, the revelation on
Mount Sinai took place on
To honor Your name, they sing songs of praise to the
of Your handiwork;
Your ordinances are all con-
,‫ֽיח לְ ַע ְמּך יִ ְשׂ ָר ֵאל‬ ַ ‫לְ ַ ֽמ ַען ֶשׁ ָתּ ִנ‬ Shabbat (Shabbat b). The
one deserving of praise, opening lines of this prayer
ceived in wisdom.
Olamakh tikanta uva-sh’vi·i nahta
,‫וְ לִ ְכבוֹד ִשׁ ְמך ִשׁ ְבּחוּ וְ ִז ְמּרוּ ָבּרוּך הוּא‬ allude to the fourth com-
You commanded us to cease mandment of the Decalogue,
l’ma·an she-tani·ah l’am’kha yisrael, We continue on page .
from our labor, Shabbat, which in the version
v’likhvod shimkha shibhu v’zimru barukh hu, in Exodus begins with the
that we may find joy and peace
in Shabbat. word “Remember.”
We continue on page .
For we were not made only to J ‫יְ ׁשוּרוּן‬. This name is sometimes used in
labor; the Bible as an appellation of the people Israel. It
we must rest and reflect, that is a noun formed from the root y-sh-r, meaning
we may sense Your presence. “straight” or “upright.”
We thank You, our creator, for     RIGHTEOUSNESS ‫ְצ ָד ָקה‬
the gift of Shabbat, ָ ‫ק ִנ‬.ָ The overthrow of the Egyptian system of
‫ֽית‬
Your gift to Israel that blesses slavery and the institution of a day of rest was
all of humanity. a signal act of righteousness. Deuteronomy
—morris and althea emphasizes that Shabbat was instituted “so that
silverman (adapted) your manservant and your maidservant may rest
as you do” (:).
43b     ·   · ’    ‫ סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה‬43b
▶ willingly accepting God’s sovereignty. ,‫יהם‬ֶ ֵ‫◀ ַוּמלְ כוּתוֹ ְבּ ָרצוֹן ִק ְבּלוּ ֲעל‬   ‫ענ ּו וְ ָא ְמר ּו‬.ָ
Literally, “they responded
Then Moses, Miriam, and the people Israel joyfully ‫מ ֶֹשׁה ִוּמ ְריָ ם ְוּבנֵ י יִ ְשׂ ָר ֵאל לְ ך ָענוּ ִשׁ ָירה‬ and said.” Basing himself
>sang to You: on the st-century report
▶ U-malkhuto b’ratzon kiblu aleihem, moshe u-miryam u-v’nei ‫ וְ ָא ְמרוּ ֻכלָּ ם׃‬,‫ְבּ ִשׂ ְמ ָחה ַר ָבּה‬ of Philo of Alexandria, the
modern scholar Reuven
yisrael l’kha anu shirah, b'simhah rabah v’amru khulam:
,‫ִמי ָכ ֽמ ָֹכה ָבּ ֵאלִ ם יהוה‬ Kimelman argues that the
verb anu, “responded,” re-
“Who is like You, Adonai, among the mighty! ,‫ִמי ָכּ ֽמ ָֹכה נֶ ְא ָדּר ַבּ ֽקּ ֶֹדשׁ‬ fers to the antiphonal male
Who is like You, adorned in holiness, .‫ ֽע ֵֹשׂה ֶפֽלֶ א‬,‫נוֹרא ְת ִהלּ ֹת‬ ָ and female choruses in the
ancient synagogue. Thus,
revered in praise, working wonders!”
the men would say Adonai
Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh, ,‫בּוֹק ַע יָ ם לִ ְפנֵ י מ ֶֹשׁה‬
ֽ ֵ ,‫כוּתך ָראוּ ָבנֶ ֽיך‬ ְ ְ‫ַמל‬ yimlokh, “Adonai will reign”;

nora t’hilot, oseh feleh. ‫זֶ ה ֵאלִ י ָענוּ וְ ָא ְמרוּ׃‬

the women would respond:
l’olam va-ed, “forever and
Your children recognized Your sovereignty, as You split the .‫יהוה יִ ְמלך לְ עֹלָ ם וָ ֶעד‬ ever.”
sea before Moses. “This is my God,” they responded, and ִ The Torah
M ‫מ ְריָ ם‬.
said: ,‫◀ וְ נֶ ֱא ַמר׃ ִכּי ָפ ָדה יהוה ֶאת־יַ ֲעקֹב‬ tells us that after the
deliverance at the Sea,
“Adonai will reign forever and ever.” .‫וּגְ ָאלוֹ ִמיַּ ד ָחזָ ק ִמ ֶ ֽמּנּוּ‬ Moses led the men in song;
Malkhut’kha ra’u vanekha, bokei∙a yam lifnei moshe, .‫ גָּ ַאל יִ ְשׂ ָר ֵאל‬,‫ָבּרוּך ַא ָתּה יהוה‬ Miriam, in response, led the
women in joyous singing.
zeh eili anu v’amru: Adonai yimlokh l’olam va-ed.
W   Y ‫מי ָכ ֽמֹ ָכה‬.ִ
▶ And so it is written: “Adonai has rescued Jacob and Exodus :.
redeemed him from the hand of those more powerful ADONAI   ‫יהוה יִ ְמל ְֹך‬. Exodus :.
than he.” ִּ Jeremiah :.
ADONAI   ‫כי ָפ ָדה יהוה‬.
Barukh atah Adonai, who redeemed the people Israel.
R ‫ג ַאל‬.ּ ָ The verb is in the past tense, unlike all the other
b’rakhot of the Sh’ma, which are in the present tense. It is as if a
community that truly is able to recite the Sh’ma together must
already have been redeemed. (based on Franz Rosenzweig)
Shelter Me in a Leaf Second B’rakhah after the Sh’ma: ,‫להינוּ לְ ָשׁלוֹם‬ ֽ ֵ ‫ַה ְשׁ ִכּ ֵיבֽנוּ יהוה ֱא‬ A  . . .  
ֵ ‫ה ׁ ְש ִּכ‬.ַ Nighttime may
‫יבֽנ ּו‬
Shelter me in a leaf,
Shelter me in a stone, Peace in the Night ,‫ידנוּ ַמלְ ֵכּֽנוּ לְ ַחיִּ ים‬ ֽ ֵ ‫וְ ַה ֲע ִמ‬ provoke fear: What may
happen to us when we are
I envy them their sure peace.
Shelter me, God,
Allow us, Adonai our God, to sleep peacefully; ,‫לוֹמך‬ ֽ ֶ ‫וּפרוֹשׂ ָעלֵ ֽינוּ ֻס ַכּת ְשׁ‬ ְ asleep? Will we wake up?
Protect and conceal me. awaken us to life, O sovereign. ,‫טוֹבה ִמלְּ ָפנֶ ֽיך‬ ָ ‫וְ ַת ְקּנֵ ֽנוּ ְבּ ֵע ָצה‬ Each phrase in the opening
of this prayer begins not
Enclose me in your fences. Spread over us Your canopy of peace, .‫יענוּ לְ ַ ֽמ ַען ְשׁ ֶ ֽמך‬ ֽ ֵ ‫הוֹשׁ‬
ִ ְ‫ו‬ with a noun as a subject,
Pick me up from the dust restore us with Your good counsel, but rather with a verb,
That turns me gray. and save us for the sake of Your name.
,‫וְ ָהגֵ ן ַבּ ֲע ֵ ֽדנוּ‬ creating a powerful drama
Embrace me with your of motion and movement,
>eternity Shield us. Some omit on Shabbat:
an expression of the will
Like a leaf and a stone
Some omit on Shabbat:
,‫ וְ יָ גוֹן‬,‫ וְ ָר ָעב‬,‫ וְ ֶ ֽח ֶרב‬,‫ ֶ ֽדּ ֶבר‬,‫וְ ָה ֵסר ֵמ ָעלֵ ֽינוּ אוֹיֵ ב‬ to live.

Nourished with dew.
Remove from us enemies, pestilence, sword, starvation, ,‫וְ ָה ֵסר ָשׂ ָטן ִמלְּ ָפנֵ ֽינוּ ֵוּמ ַא ֲח ֵ ֽרינוּ‬
R   ‫וְ ָה ֵסר‬
Make me a path of ‫מ ָע ֵלֽינ ּו‬.ֵ Some Sephardic
and sorrow; remove the evil forces that surround us.
>permanence, ,‫ְוּב ֵצל ְכּנָ ֶפֽיך ַתּ ְס ִתּ ֵ ֽירנוּ‬
rites follow the custom
My heart is shadowed. of changing the weekday
Anoint me with your dazzle
Shelter us in the shadow of Your wings, ,‫שׁוֹמ ֵ ֽרנוּ ַוּמ ִצּילֵ ֽנוּ ָ ֽא ָתּה‬ְ ‫ִכּי ֵאל‬ liturgy to accord with the
Which I feel in my breath. for You, God, watch over and deliver us,
and You, God, are sovereign, merciful, and compassionate.
,‫ִכּי ֵאל ֶ ֽמלֶ ך ַחנּוּן וְ ַרחוּם ָ ֽא ָתּה‬ spirit of Shabbat. Accord-
ingly they remove the line
Wash away my trembling.
Wash away doubt. ▶ Ensure our going and coming for life and peace, ,‫ לְ ַחיִּ ים וּלְ ָשׁלוֹם‬,‫וּבוֹאנוּ‬ ֽ ֵ ‫אתנוּ‬ ֽ ֵ ‫וּשׁמוֹר ֵצ‬ ְ ◀
“Remove from us enemies,
pestilence, sword, starva-
The nights are ephemeral,
The days, filled with pain. . . .
>now and forever. .‫ֵמ ַע ָתּה וְ ַעד עוֹלָ ם‬
tion. . .”—not wanting to
Send Your help, God . . . May You spread over us Your canopy of peace. .‫לוֹמך‬ֽ ֶ ‫וּפרוֹשׂ ָעלֵ ֽינוּ ֻס ַכּת ְשׁ‬ ְ
even mention on Shabbat
sources of evil that might
—kadya molodowsky Barukh atah Adonai, who spreads the canopy of peace
(translated by over us, over all the people Israel, and over Jerusalem.
‫פּוֹרשׂ ֻס ַכּת ָשׁלוֹם ָעלֵ ֽינוּ‬ ֵ ‫ ַה‬,‫ָבּרוּך ַא ָתּה יהוה‬ direct our attention away
from the peacefulness that
Kathryn Hellerstein)
Hashkiveinu Adonai eloheinu l’shalom,
.‫רוּשׁלָ ֽיִ ם‬
ָ ְ‫ל־עמּוֹ יִ ְשׂ ָר ֵאל וְ ַעל י‬ ַ ‫וְ ַעל ׇכּ‬
Shabbat accords. Ashke-
nazic authorities, however,
The Canopy of Peace, the v’ha·amideinu malkeinu l’hayim.
feared that if the liturgy
Sukkah of Peace U-fros aleinu sukkat sh’lomekha, changed on Shabbat, congregants would be confused as to the proper language
Peace comes to us in the rec- v’takneinu b’eitzah tovah milfanekha, of this blessing and would cease to include the passage on weekdays. In a society
ognition that when we allow v’hoshi·einu l’ma·an sh’mekha. that depended on memorization, this may have been a reasonable fear.
ourselves to be vulnerable, V’hagein ba·adeinu,
E  ‫ש ָטן‬ׂ ָ . Literally “Satan.” In the Bible, this term is generally used to refer
when we recognize that Some omit on Shabbat: either to evil impulses or to a celestial adversary, but never to a fallen angel.
we cannot control every- v’haseir mei-aleinu oyev, dever, v’herev, v’ra·av, v’yagon,
thing, redemption can be
v’haseir satan mi-l’faneinu u-mei·ahareinu,  C   ‫ס ַּכת ׁ ְשלוֹ ֶ ֽמ ָך‬.ֻ The weekday version of this b’rakhah ends
achieved. The central image with the words shomer amo yisrael la∙ad, “eternal guardian of Your people Israel.”
in this prayer is the “sukkah
u-v’tzeil k’nafekha tastireinu,
Medieval commentators quote the Talmud of the Land of Israel to the effect that
of peace.” The sukkah is a ki El shomreinu u-matzileinu atah, Shabbat itself guards the people Israel, and so the prayer is changed on Shabbat.
fragile structure, open to the ki El melekh hanun v’rahum atah, (Oddly, however, the extant versions of the Talmud of the Land of Israel do not
elements. Peace is pictured ▶ u-sh’mor tzeiteinu u-vo·einu l’hayim u-l’shalom, contain this passage.)
not as a temple, solidly built, mei-atah v’ad olam. The phrase sukkat shalom, “canopy (sukkah) of peace,” is seemingly original
gilded, perhaps ornate, but U-fros aleinu sukkat sh’lomekha. to this prayer. It is not found in the Bible but may allude to Amos :, where
rather as created out of the the prophet sees the rebuilding of the fallen sukkah of David as an image of
Barukh atah Adonai, ha-poreis sukkat shalom aleinu
most fragmentary of materi- redemption; or to Psalm :, where the poet prays to be hidden in God’s sukkah,
als, leaving us vulnerable
v’al kol amo yisrael, v’al yerushalayim.
protected from enemies, while gazing peacefully at God’s countenance.
and at risk.
J ‫יְ רו ׁ ָּשלָ ֽיִ ם‬. In Jewish thought, the peace of Jerusalem symbolizes univer-
sal peace.
Vayinafash We recite the following biblical passages while standing. T  I 
Biblical Sanctification of the Day  ‫ש ָר ֵאל‬
ׂ ְ ִ‫וְ ׁ ָש ְמר ּו ְבנֵ י י‬.
Do not read shavat as a On Shabbat:
We recite the following biblical passages while standing. Exodus :–.
verb, but as the subject:
On Shabbat:
,‫ת־ה ַשּׁ ָבּת‬
ַ ‫וְ ָשׁ ְמרוּ ְבנֵ י יִ ְשׂ ָר ֵאל ֶא‬
the day of Shabbat. And THUS MOSES PROCLAIMED
do not construe the verb The people Israel shall observe Shabbat, maintaining it as an .‫ת־ה ַשּׁ ָבּת לְ דֹר ָֹתם ְבּ ִרית עוֹלָ ם‬ ַ ‫לַ ֲעשׂוֹת ֶא‬ ‫וַ יְ ַד ֵּבר מ ׁ ֶֹשה‬. Leviticus :.
vayinafash as “rested,”
but rather as “refreshing
everlasting covenant throughout all generations. It is a sign ,‫ֵבּינִ י ֵוּבין ְבּנֵ י יִ ְשׂ ָר ֵאל אוֹת ִהיא לְ עוֹלָ ם‬ A  ‫וַ ִ ּי ָ ּנ ַפ ׁש‬. Or:
between Me and the people Israel for all time, that in six days “was refreshed.” The basic
souls.” Thus, the phrase ,‫ת־ה ָ ֽא ֶרץ‬
ָ ‫ת־ה ָשּׁ ַ ֽמיִ ם וְ ֶא‬
ַ ‫ִכּי ֵ ֽשׁ ֶשׁת יָ ִמים ָע ָשׂה יהוה ֶא‬ root meaning of this verb is
may be read as: “Shabbat Adonai made the heavens and the earth, and on the seventh
refreshes all souls.” What is
day, ceased from work and rested.
.‫ַוּביּוֹם ַה ְשּׁ ִב ִיעי ָשׁ ַבת וַ יִּ נָּ ַפשׁ‬ “to breathe”; it is related to
the noun nefesh, meaning
Shabbat compared to? It is
V’shamru v’nei yisrael et ha-shabbat, On Festivals: “person” (i.e., the species in
like a fountain in the midst
whom God has blown the
la∙asot et ha-shabbat l’dorotam b’rit olam. .‫ ֶאל ְבּנֵ י יִ ְשׂ ָר ֵאל‬,‫ת־מוֹע ֵדי יהוה‬
ֲ ‫וַ יְ ַד ֵבּר מ ֶֹשׁה ֶא‬

of a garden: when the

breath of life). When one
fountain flows, the entire Beini u-vein b’nei yisrael ot hi l’olam, rests, one infuses oneself
garden flourishes. ki sheishet yamim asah Adonai et ha-shamayim v’et ha-aretz, with a new breath of life.
—sefer habahir u-vayom ha-sh’vi·i shavat vayinafash. The peculiarity of the
N’shamah Y’teirah On Festivals: ‫ֲח ִצי ַק ִדּישׁ‬ phrasing of this verse gave
birth to the idea of the
Our tradition speaks of a Thus Moses proclaimed the festivals of Adonai to Leader: n’shamah y’teirah, the “ad-
ditional soul” granted us on
very interesting phe-
nomenon concerning
the people Israel. ,‫יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּשׁ ְשׁ ֵמהּ ַר ָבּא‬ Shabbat. (Reuven Hammer,
Shabbat. During the week ,‫עוּתהּ‬
ֵ ‫ כִּ ְר‬,‫ְבּ ָעלְ ָמא ִדּי ְב ָרא‬ adapted)
everyone has a n’shamah, a
soul. But on Shabbat we Hatzi Kaddish ‫יוֹמיכוֹן‬
ֵ ‫כוּתהּ ְבּ ַחיֵּ יכוֹן ְוּב‬ ֵ ְ‫וְ יַ ְמלִ יך ַמל‬ H K. As re-
marked upon earlier, the
receive a n’shamah y’teirah,
an “additional soul.” This
Leader: ,‫ל־בּית יִ ְשׂ ָר ֵאל‬
ֵ ‫ְוּב ַחיֵּ י ְד ׇכ‬ evening service consists of
two central moments: the
suggests that there is May God’s great name be exalted and hallowed throughout .‫ וְ ִא ְמרוּ ָא ֵמן‬,‫ַבּ ֲעגָ לָ א ִוּב ְז ַמן ָק ִריב‬ recitation of the Sh’ma,
some kind of undevel- the created world, as is God’s wish. May God’s and the Amidah (the silent
oped facet of personality, sovereignty soon be established, in your lifetime and Congregation and Leader: personal prayer). The Hatzi
a spiritual dimension, of
which we remain unaware in your days, and in the days of all the house of Israel. .‫יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א‬ Kaddish separates the two
sections. Its central line,
in the normal course of And we say: Amen. Leader: y’hei sh’meih raba m’varakh,
events. On Shabbat we are “May God’s great name be
given the time to enrich Congregation and Leader: ‫רוֹמם וְ יִ ְתנַ ֵשּׂא‬
ַ ‫יִ ְת ָבּ ַרך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת‬ acknowledged,” expresses
ourselves by developing or
creating this extra spiritual
May God’s great name be acknowledged forever and ever! ,‫ ְבּ ִריך הוּא‬,‫וְ יִ ְת ַה ַדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל ְשׁ ֵמהּ ְדּ ֻק ְד ָשׁא‬ the same thought as the
call to worship, Bar’khu,
dimension. [on Shabbat Shuvah we substitute: ‫לְ ֵ ֽעלָּ א ִמן ׇכּל־ ]לְ ֵ ֽעלָּ א לְ ֵ ֽעלָּ א ִמ ׇכּל־‬ with which the evening
—pinchas peli service began. It is as if the
Leader: ,‫ִבּ ְר ָכ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא‬ leader is calling us to a new
May the name of the Holy One be acknowledged and
celebrated, lauded and worshipped, exalted and honored,
.‫וְ ִא ְמרוּ ָא ֵמן‬ service of personal prayer
that begins here.
extolled and acclaimed—though God, who is blessed, On Shabbat, we continue with the Amidah on the next page.
b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all On Festivals, we continue with the Amidah on page .
acknowledgment and praise, or any expressions of

gratitude or consolation ever spoken in the world.
And we say: Amen.
On Shabbat, we continue with the Amidah on the next page.
On Festivals, we continue with the Amidah on page .
The Friday Night Amidah ‫תפילת העמידה לערבית לשבת‬
Pronounce the Divine Before the Amidah begins, it is customary to take three steps forward, sym- Before the Amidah begins, it is customary to take three steps forward, sym- A. The Amidah, liter-
bolic of approaching God’s presence. If there is no room, we first take three bolic of approaching God’s presence. If there is no room, we first take three ally “the prayer said while
Holy Name steps backward. The sign aindicates the places to bow. standing,” is a moment of
steps backward. The sign b indicates the places to bow.
Midnight at the The Amidah concludes on page . personal meditation and is
The Amidah concludes on page .
>Rabbi’s door
the Creator listens Adonai, open my lips that my mouth may speak Your praise. ִ ,‫ ֲאדֹנָ י ְשׂ ָפ ַתי ִתּ ְפ ָתּח‬also
.‫וּפי יַ גִּ יד ְתּ ִהלָּ ֶ ֽתך‬ known as the “Silent
Prayer.” It always contains
intently three introductory b’rakhot.
With Patriarchs and Matriarchs: With Patriarchs:
to know First B’rakhah: Our Ancestors The first recalls our ances-
by which of His names will
With Patriarchs: With Patriarchs and Matriarchs:
,‫& ָבּרוּך ַא ָתּה יהוה‬ ,‫& ָבּרוּך ַא ָתּה יהוה‬ tors and their relationship
He be called tonight.
‫בוֹתינוּ‬
ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬ ,‫בוֹתינוּ‬ ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬ to God and God’s continu-

a Barukh atah Adonai, a Barukh atah Adonai,

—rivka miriam ing relationship to us, their
(translated by our God and God of our our God and God of our ,‫להי ַא ְב ָר ָהם‬ ֵ ‫ ֱא‬,[‫מּוֹתינוּ‬ֽ ֵ ‫]וְ ִא‬ ‫להי‬ ֵ ‫ ֱא‬,‫להי ַא ְב ָר ָהם‬ ֵ ‫ֱא‬ descendants. The second
Linda Stern Zisquit)
ancestors, ancestors, ,‫אלהי יַ ֲעקֹב‬ ֵ ֵ‫ ו‬,‫להי יִ ְצ ָחק‬ ֵ ‫ ָה ֵאל ֱא‬,‫אלהי יַ ֲעקֹב‬ ֵ ֵ‫ ו‬,‫יִ ְצ ָחק‬ describes God’s presence
in the world, emphasizing
God of Abraham, God of God of Abraham, God of
The Silent Amidah Isaac, and God of Jacob, Isaac, and God of Jacob,
,‫להי ִר ְב ָקה‬ ֵ ‫ ֱא‬,‫להי ָשׂ ָרה‬ ֵ ‫ֱא‬ ,‫נּוֹרא‬ ָ ‫ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה‬ God’s caring relationship.
The third speaks of God’s
On Shabbat the Amidah
includes seven blessings, great, mighty, awe-inspiring, God of Sarah, God of ,‫אלהי לֵ ָאה‬ ֵ ֵ‫ ו‬,‫להי ָר ֵחל‬ ֵ ‫ֱא‬ ‫גּוֹמל ֲח ָס ִדים‬ ֵ ,‫ֵאל ֶעלְ יוֹן‬ uniqueness and the path
to God: holiness. Similarly,
just as seven blessings are transcendent God, Rebecca, God of Rachel, ,‫נּוֹרא‬ָ ‫ָה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה‬ ,‫ וְ קוֹנֵ ה ַהכֹּל‬,‫טוֹבים‬ ִ every Amidah ends with
recited at a wedding. who acts with kindness and God of Leah,
—jacob emden
‫גּוֹמל ֲח ָס ִדים‬ ֵ ,‫ ֵוּמ ִביא ֵאל ֶעלְ יוֹן‬,‫זוֹכר ַח ְס ֵדי ָאבוֹת‬ ֵ ְ‫ו‬ three b’rakhot. The first
and love, and creates all, great, mighty, awe-inspiring, asks that our prayers be
who remembers the loving transcendent God,
,‫ וְ קוֹנֵ ה ַהכֹּל‬,‫טוֹבים‬ ִ ‫יהם לְ ַ ֽמ ַען‬ ֶ ֵ‫גוֹאל לִ ְבנֵ י ְבנ‬ ֵ accepted and looks toward
Cartographies the restoration of God’s
of Silence, no.3 deeds of our ancestors, who acts with kindness ‫זוֹכר ַח ְס ֵדי ָאבוֹת‬ ֵ ְ‫ו‬ .‫ְשׁמוֹ ְבּ ַא ֲה ָבה‬ presence in Zion, when
The technology of silence and who will lovingly bring a and love, and creates all, ‫גוֹאל‬ ֵ ‫ ֵוּמ ִביא‬,[‫]וְ ִא ָמּהוֹת‬ we will stand in an ideal
relationship with God. The
The rituals, etiquette redeemer to their children’s who remembers the loving ‫יהם לְ ַ ֽמ ַען ְשׁמוֹ‬ֶ ֵ‫לִ ְבנֵ י ְבנ‬ next thanks God for the
the blurring of terms children for the sake of deeds of our ancestors, gifts we experience in life.
silence not absence divine honor. and who will lovingly bring a
.‫ְבּ ַא ֲה ָבה‬ The concluding blessing
of the Amidah ends with
of words or music or even redeemer to their children’s a prayer for peace. On
raw sounds
children for the sake of Shabbat and festivals, the
Silence can be a plan divine honor. middle b’rakhah focuses on distinctive themes of the day. While the Amidah in the morning and
rigorously executed afternoon is repeated aloud by the service leader, the evening Amidah is only recited silently—a prac-
the blueprint to a life tice originating in ancient times, perhaps so that congregants would not be unduly delayed in getting
home after dark.
It is a presence
it has a history a form ׂ ְ ‫אדֹנָ י‬.ֲ The Amidah begins with a personal prayer taken from Psalm
A,    ‫ש ָפ ַתי ִּת ְפ ָּתח‬
:, where prayer is exalted over sacrifice.
Do not confuse it
with any kind of absence B    . The Babylonian Talmud confined bowing to the beginning and end
—adrienne rich of this first b’rakhah, as well as to the beginning and end of the next-to-last b’rakhah, which thanks
God for the gift of life (Berakhot a). We stand up straight when we reach God’s name. In bowing,
we recognize God’s majesty; when we address God directly, we do so face to face (Berakhot a).
O G  G    [ ‫אל ֵ ֹֽהינ ּו וֵ אל ֵֹהי ֲאבוֹ ֵ ֽתינ ּו ]וְ ִא ּמוֹ ֵ ֽתינ ּו‬.ֱ Most blessings refer to God
as melekh ha-olam, “sovereign of time and space.” The Amidah, the “service of the heart,” is an excep-
tion, thereby setting the stage for personal prayer. Here, God is not “sovereign of time and space,”
a being transcendent, abstract, or remote, but rather utterly immanent, intimate, particular, and
proximate, relating to individuals. And with this opening, we pray, imply, and perhaps quite brazenly
demand, that just as God was for our patriarchs and matriarchs—comforting, caring, and close—so
will God be for us. (Michelle Dardashti)
47  ·   ·   ‫ סדר ליל שבת · ערבית · תפילת העמידה‬47
Who Is Like You, On Shabbat Shuvah we add: On Shabbat Shuvah we add: R  ‫זׇ ְכ ֵ ֽרנ ּו‬. This
Almighty? Remember us for life, Sovereign who delights in life, ,‫ ֶ ֽמלֶ ך ָח ֵפץ ַבּ ַחיִּ ים‬,‫ׇז ְכ ֵ ֽרנוּ לְ ַחיִּ ים‬ brief prayer is the first of
and inscribe us in the Book of Life, for Your sake, God of life. four additions to the Ami-
Who can know the won- .‫להים ַחיִּ ים‬
ִ ‫ לְ ַמ ַענְ ך ֱא‬,‫וְ ׇכ ְת ֵבֽנוּ ְבּ ֵ ֽס ֶפר ַה ַחיִּ ים‬ dah during the Ten Days of
drousness of all You have Repentance.
fashioned? With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs:
You formed our bodies in You are the sovereign You are the sovereign ‫וּפוֹקד‬
ֵ ‫ֶ ֽמלֶ ך עוֹזֵ ר‬ .‫וּמוֹשׁ ַיע ָוּמגֵ ן‬
ִֽ ‫ֶ ֽמלֶ ך עוֹזֵ ר‬ S  A ‫ָמגֵ ן‬
‫א ְב ָר ָהם‬.ַ After Genesis :.
ways that can serve You: who helps and saves who helps and guards,
giving us eyes to see Your .‫וּמוֹשׁ ַיע ָוּמגֵ ן‬
ִֽ ,‫ ָבּרוּך ַא ָתּה יהוה‬b G  S ‫פוֹ ֵקד‬
and shields. saves and shields.
miracles,
ears to hear of Your awe- a Barukh atah Adonai, a Barukh atah Adonai, ,‫ ָבּרוּך ַא ָתּה יהוה‬b .‫ָמגֵ ן ַא ְב ָר ָהם‬ ׂ ָ . Or: “the one who
‫ש ָרה‬
remembered Sarah” (after
inspiring deeds, Shield of Abraham. Shield of Abraham and .‫וּפוֹקד ָשׂ ָרה‬
ֵ ‫ָמגֵ ן ַא ְב ָר ָהם‬ Genesis :).
a mind to understand
Guardian of Sarah.

some of Your mysteries, Y    

a mouth to speak Your
praise,
,‫ַא ָתּה גִּ בּוֹר לְ עוֹלָ ם ֲאדֹנָ י‬     
 ‫ַמ ׁ ּ ִשיב ָה ֽרו ַּח וּמוֹ ִריד‬
and a tongue that can
Second B’rakhah: God’s Saving Care ,‫ְמ ַחיֵּ ה ֵמ ִתים ַא ָתּה‬ ‫הגָּ ׁ ֶֽשם‬.ַ The prayer is con-
speak of Your deliver- nected to the climate of
ance. You are ever mighty, Adonai— .‫הוֹשׁ ַיע‬
ֽ ִ ְ‫ַרב ל‬ the Land of Israel, which
Today, I, Your servant, depends on winter rainfall
You give life to the dead— From Sh’mini Atzeret until Pesah:,‫וּמוֹריד ַהגָּ ֶֽשׁם‬
ִ ‫וּח‬ ַ ‫ַמ ִשּׁיב ָה ֽר‬ since summer is an entirely
child of Your handmaiden,
describe according to the great is Your saving power: [From Pesah until Sh’mini Atzeret, some add: ,‫]מוֹריד ַה ָטּל‬
ִ dry season.
meagerness of my ability,
From Sh’mini Atzeret until Pesah: S   ‫סוֹ ֵמ ְך‬
a bit of Your greatness,
a fraction of Your ways.
You cause the wind to blow and the rain to fall, ,‫ ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים‬,‫ְמ ַכלְ ֵכּל ַחיִּ ים ְבּ ֶ ֽח ֶסד‬ ‫נוֹ ְפלִ ים‬. This paragraph,
called G’vurot (God’s
—solomon ibn gabirol [ From Pesah until Sh’mini Atzeret, some add: ,‫סוּרים‬
ִ ‫ ַוּמ ִתּיר ֲא‬,‫רוֹפא חוֹלִ ים‬ ֵ ְ‫ ו‬,‫נוֹפלִ ים‬
ְ ‫סוֹמך‬ ֵ strength or God’s vic-
You cause the dew to fall,]
.‫ישׁנֵ י ָע ָפר‬ ֵ ִ‫ְוּמ ַקיֵּ ם ֱאמוּנָ תוֹ ל‬ tory), emphasizes God’s
compassion and goodness.
You sustain the living through kindness and love, ,‫ִמי ָכ ֽמוֹך ַבּ ַֽעל גְּ בוּרוֹת ִוּמי ֽדּ ֶוֹמה לָּ ך‬ Unlike secular conceptions
and with great mercy give life to the dead, of “might,” strength is here
You support the falling, heal the sick,
.‫שׁוּעה‬ ָ ְ‫יח י‬ ַ ‫ֶ ֽמלֶ ך ֵמ ִמית ְוּמ ַחיֶּ ה ַוּמ ְצ ִ ֽמ‬ characterized by concern
On Shabbat Shuvah we add: and support for the weak-
loosen the chains of the bound, est and most vulnerable
and keep faith with those who sleep in the dust. .‫ְבּ ַר ֲח ִמים‬ ‫צוּריו לְ ַחיִּ ים‬
ָ ְ‫זוֹכר י‬
ֵ ,‫ִמי ָכ ֽמוֹך ַאב ָה ַר ֲח ִמים‬ members of society, and
even the weakest of all: the
Who is like You, Almighty, .‫וְ נֶ ֱא ָמן ַא ָתּה לְ ַה ֲחיוֹת ֵמ ִתים‬ dead. Each of these charac-
and who can be compared to You?
The sovereign who brings death and life
.‫ ְמ ַחיֵּ ה ַה ֵמּ ִתים‬,‫ָבּרוּך ַא ָתּה יהוה‬ terizations of God is based
on biblical verses: “support
and causes redemption to flourish. the falling,” Psalm :;
“heal the sick,” Exodus
On Shabbat Shuvah we add: :; “loosen the chains of the bound,” Psalm :; “brings death and life,”
Who is like You, source of compassion, 1 Samuel : (Hannah’s prayer).
who remembers with compassion Your creatures for life? G     ‫מ ַח ֵ ּי ה ַה ֵּמ ִתים‬.ְ The ancient rabbis who composed this
b’rakhah certainly believed in bodily resurrection in the end-time. But they also
You are faithful in bringing life to the dead. understood this phrase spiritually: that which we thought dead inside us can
Barukh atah Adonai, who gives life to the dead. come to life again. Hannah’s prayer, quoted in part in this paragraph, reads in
full: “God causes death and life, brings down and raises up.” Hannah thinks of
her childlessness before Samuel’s birth as a kind of death-in-life, and her giving
birth as her own coming into a life. This can be a model of prayer for the healing
or revitalization of any aspect of ourselves that has become lifeless. We all have
spiritual needs; realizing them—even in part—can give energy and meaning to
our lives.
Holiness Third B’rakhah: God’s Holiness ,‫ַא ָתּה ָקדוֹשׁ וְ ִשׁ ְמך ָקדוֹשׁ‬ H ‫קדוֹ ׁש‬.ָ Each of us is
created in the very image of
The holy is the mystery of
being that cannot be appre- Holy are You and holy is Your name; .‫דוֹשׁים ְבּ ׇכל־יוֹם יְ ַהלְ לֽ וּך ֶ ֽסּלָ ה‬
ִ ‫ְוּק‬ God and has the capacity
to incorporate holiness into
hended by the senses. holy ones praise You each day. .‫ ָה ֵאל ַה ָקּדוֹשׁ‬,‫ָבּרוּך ַא ָתּה יהוה‬ our life. The tradition main-
—yehudah halevi Barukh atah Adonai, the Holy God. On Shabbat Shuvah we substitute: tains that we do so when
Shabbat moment
On Shabbat Shuvah we substitute: .‫ ַה ֶ ֽמּלֶ ך ַה ָקּדוֹשׁ‬,‫ָבּרוּך ַא ָתּה יהוה‬ we imitate God’s qualities:
Barukh atah Adonai, the Holy Sovereign. “As God is called ‘merciful,’
. . . Untie the knots of the will. so should you be merciful;
Loosen as God is called ‘righteous’
your clenched grip, Fourth B’rakhah: The Holiness of Shabbat ,‫ַא ָתּה ִק ַ ֽדּ ְשׁ ָתּ ֶאת־יוֹם ַה ְשּׁ ִב ִיעי לִ ְשׁ ֶ ֽמך‬ and ‘loving,’ so should you
be righteous and loving”
barren hills of bone.
Here, no edges to hone, You dedicated the seventh day to Your name, ,‫ַתּ ְכלִ ית ַמ ֲע ֵשׂה ָשׁ ַ ֽמיִ ם וָ ָ ֽא ֶרץ‬ (Lekah Tov, Re’eih).

,‫ל־היָּ ִמים‬ ַ ‫ֵוּב ַר ְכתּוֹ ִמ ׇכּ‬

only the palm fallen the culmination of the creation of heaven and earth, SANCTIFYING IT BEYOND
open as a rose about blessing it above all other days,
to toss its petals. ,‫ל־ה ְזּ ַמנִּ ים‬ַ ‫וְ ִק ַדּ ְשׁתּוֹ ִמ ׇכּ‬ OTHER TIMES ֹ‫וְ ִקדַּ ׁ ְש ּתו‬
sanctifying it beyond other times, ַ ‫מ ׇּכ‬.ִ For instance,
‫ל־ה ְּז ַמ ִ ּנים‬
—marge piercy
as it is written in Your Torah: ‫תוֹר ֶ ֽתך׃‬ָ ‫וְ ֵכן ָכּתוּב ְבּ‬ according to rabbinic law,
while cooking and carry-
To Serve You Truly
The Hasidic master Yehudah
The heavens and the earth, and all they contain, .‫ל־צ ָב ָאם‬ ְ ‫וַ יְ ֻכלּֽ וּ ַה ָשּׁ ַ ֽמיִ ם וְ ָה ָ ֽא ֶרץ וְ ׇכ‬ ing are permitted on the
festival, they are restricted
Aryeh Leib of Gur remarked were completed. ,‫אכתּוֹ ֲא ֶשׁר ָע ָשׂה‬ ְ ַ‫להים ַבּיּוֹם ַה ְשּׁ ִב ִיעי ְמל‬ ִ ‫וַ יְ ַכל ֱא‬ on Shabbat.
that it is only on Shabbat that On the seventh day God finished the work,
we can truly experience God’s
ceasing from all work on the seventh day.
.‫אכתּוֹ ֲא ֶשׁר ָע ָשׂה‬ ְ ַ‫ל־מל‬ ְ ‫ ִמ ׇכּ‬,‫וַ יִּ ְשׁבֹּת ַבּיּוֹם ַה ְשּׁ ִב ִיעי‬ T   
 ‫וַ יְ ֻכ ּ ֽל ּו ַה ׁ ּ ָש ַ ֽמיִ ם וְ ָה ָ ֽא ֶרץ‬.
presence. An artist has to
step back from the canvas in Then God blessed the seventh day, making it holy— ,‫להים ֶאת־יוֹם ַה ְשּׁ ִב ִיעי וַ יְ ַק ֵדּשׁ אֹתוֹ‬ ִ ‫וַ יְ ָב ֶֽרך ֱא‬ Genesis :–. This passage
order to see if the brush- for on it, God ceased from all the work of creation. ,‫אכתּוֹ‬ ְ ַ‫ל־מל‬
ְ ‫ִכּי בוֹ ָשׁ ַבת ִמ ׇכּ‬ appears in the Torah as
the culmination of the ac-
work captures the artistic
conception that inspired it. Our God and God of our ancestors, .‫להים לַ ֲעשׂוֹת‬ ִ ‫ֲא ֶשׁר ָבּ ָרא ֱא‬ count of the creation of the
Sometimes we get so involved
universe.
embrace our rest.
with the work we do that we
Make us holy through Your mitzvot
,[‫מּוֹתינוּ‬ֽ ֵ ‫בוֹתינוּ ]וְ ִא‬ ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬
FILL OUR LIVES . . . GLADDEN
can no longer see what we US ‫ש ְּמ ֵ ֽחנ ּו‬ ׂ ַ . It is
ׂ ַ ְ‫ ו‬. . . ‫ש ְּב ֵ ֽענ ּו‬
have done. On Shabbat, we and let the Torah be our portion. ,‫נוּח ֵ ֽתנוּ‬ָ ‫ְר ֵצה ִב ְמ‬
possible to think of this
have the opportunity to step
back from what we have been
Fill our lives with Your goodness ,‫ֹתיך‬ ֽ ֶ ‫שׁנוּ ְבּ ִמ ְצ‬ ֽ ֵ ‫ַק ְדּ‬
prayer as focusing on our
needs: enough physical
preoccupied with in daily and gladden us with Your deliverance. ,‫תוֹר ֶ ֽתך‬ ָ ‫וְ ֵתן ֶחלְ ֵ ֽקנוּ ְבּ‬
bounty to satisfy our physi-
life, see what we do in a new Purify our hearts to serve You truly. cal needs. In another sense,
perspective, and recover the
Adonai our God, lovingly and willingly
,‫טּוּבך‬ֽ ֶ ‫ַשׂ ְבּ ֵ ֽענוּ ִמ‬
though, we might under-
inner truths that inspire us
and that should animate our grant that we inherit Your holy Shabbat, ,‫ישׁוּע ֶ ֽתך‬
ָ ‫וְ ַשׂ ְמּ ֵ ֽחנוּ ִבּ‬
stand these words to be
addressed to our internal
going out to the world again. that the people Israel, who make Your name holy, ,‫וְ ַט ֵהר לִ ֵבּֽנוּ לְ ׇע ְב ְדּך ֶבּ ֱא ֶמת‬
response to experiencing
the Divine in our lives. That
may find rest on this day. ‫להינוּ ְבּ ַא ֲה ָבה ְוּב ָרצוֹן‬ ֽ ֵ ‫וְ ַהנְ ִחילֵ ֽנוּ יהוה ֱא‬
Shabbat: The is, we pray to in fact be
Barukh atah Adonai, who makes Shabbat holy.
Culmination of Creation ,‫שׁך‬ֽ ֶ ‫ַשׁ ַבּת ׇק ְד‬
fully satisfied by whatever
goodness and blessing we
A Hasidic teaching: We build
a house in order to live in it. .‫וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁי ְשׁ ֶ ֽמך‬
have, without constantly
craving more. The prayer
Until we live in it, it is not really a home. So, too,
it is with creation: God formed the world in six
.‫ ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת‬,‫ָבּרוּך ַא ָתּה יהוה‬ then continues: may our
greatest joy be derived
days, but on Shabbat, God came to dwell within
from those moments when we sense God’s presence in the world.
it. And on each Shabbat, the world once again
becomes God’s home. P   ‫וְ ַט ֵהר לִ ֵּבֽנ ּו‬. The Hasidic master Zadok Hakohen of
Lublin remarks that on Shabbat, in the central prayer of the Amidah,
we pray for our souls.
Fifth B’rakhah: The Restoration of Zion ,‫ ְבּ ַע ְמּך יִ ְשׂ ָר ֵאל ִוּב ְת ִפלָּ ָתם‬,‫להינוּ‬
ֽ ֵ ‫ יהוה ֱא‬,‫ְר ֵצה‬ R   Y
 ‫וְ ָה ׁ ֵשב ֶאת־‬
Adonai our God, embrace Your people Israel and their prayer. ,‫יתך‬
ֽ ֶ ‫בוֹדה לִ ְד ִביר ֵבּ‬
ָ ‫ת־ה ֲע‬ָ ‫וְ ָה ֵשׁב ֶא‬ ‫ית ָך‬
ֽ ֶ ‫ה ֲעבוֹ ָדה לִ ְד ִביר ֵּב‬.ָ
The destruction of the
Restore worship to Your sanctuary. May the prayers of the ,‫וּת ִפלָּ ָתם ְבּ ַא ֲה ָבה ְת ַק ֵבּל ְבּ ָרצוֹן‬
ְ Temples in Jerusalem,
people Israel be lovingly accepted by You, and may our service
always be pleasing.
.‫בוֹדת יִ ְשׂ ָר ֵאל ַע ֶ ֽמּך‬
ַ ‫וּת ִהי לְ ָרצוֹן ָתּ ִמיד ֲע‬ ְ first by the Babylonians in
/ B.C.E. and then by
the Romans in  C.E., were
On Rosh Hodesh and Hol Ha-mo·ed we add: cataclysmic events in early
On Rosh Hodesh and Hol Ha-mo·ed we add:
Our God and God of our ancestors, may the thought of us rise up ,‫ וְ יַ ִ ֽגּ ַיע וְ יֵ ָר ֶאה‬,‫ יַ ֲעלֶ ה וְ יָ בֹא‬,[‫מּוֹתינוּ‬ֽ ֵ ‫בוֹתינוּ ]וְ ִא‬ ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬ Jewish history. The prayer
for restoring the Temple
and reach You. Attend to us and accept us; hear us and respond to us. ‫ וְ ִז ְכרוֹן‬,‫וּפ ְקדוֹנֵ ֽנוּ‬ ִ ‫ וְ יִ ָפּ ֵקד וְ יִ זָּ ֵכר ִז ְכרוֹנֵ ֽנוּ‬,‫וְ יֵ ָר ֶצה וְ יִ ָשּׁ ַמע‬ service expresses our long-
Keep us in mind, and keep in mind the thought of our ancestors, as ‫ וְ ִז ְכרוֹן‬,‫ן־דּ ִוד ַע ְב ֶ ֽדּך‬ ָ ‫יח ֶבּ‬ ַ ‫ וְ ִז ְכרוֹן ָמ ִ ֽשׁ‬,[‫מּוֹתינוּ‬ ֽ ֵ ‫בוֹתינוּ ]וְ ִא‬ ֽ ֵ ‫ֲא‬ ing to recover the sense

well as the Messiah, the descendant of David; Jerusalem, Your holy of immediate connection
city; and all Your people, the house of Israel. Respond to us with deliv-
,‫ל־ע ְמּך ֵבּית יִ ְשׂ ָר ֵאל לְ ָפנֶ ֽיך‬ ַ ‫ וְ ִז ְכרוֹן ׇכּ‬,‫שׁך‬ ֽ ֶ ‫רוּשׁלַ ֽיִ ם ִעיר ׇק ְד‬ ָ ְ‫י‬ with God that is believed
erance, goodness, compassion, love, life, and peace, on this ‫ ְבּיוֹם‬,‫ לְ ַחיִּ ים וּלְ ָשׁלוֹם‬,‫ לְ ֵחן וּלְ ֶ ֽח ֶסד וּלְ ַר ֲח ִמים‬,‫טוֹבה‬ ָ ְ‫ ל‬,‫לִ ְפלֵ ָיטה‬ to have characterized the
Temple service.
On Sukkot: On Pesah: On Rosh Hodesh:
On Rosh Hodesh: On Pesah: On Sukkot:
Rosh Hodesh. Festival of Matzot. Festival of Sukkot. ‫ַחג ַה ֻסּכּוֹת‬ ‫ַחג ַה ַמּצּוֹת‬ ‫ח ֶדשׁ‬ ֹ ֽ ‫רֹאשׁ ַה‬   
   
Remember us for good; respond to us with blessing; redeem us with ,‫וּפ ְק ֵ ֽדנוּ בוֹ לִ ְב ָר ָכה‬
‫ ׇ‬,‫טוֹבה‬
ָ ְ‫ בּוֹ ל‬,‫להינוּ‬ ֽ ֵ ‫ יהוה ֱא‬,‫ ׇז ְכ ֵ ֽרנוּ‬.‫ַהזֶּ ה‬ ‫ה ַּמ ֲחזִ יר ׁ ְש ִכינָ תוֹ לְ ִצ ּי וֹ ן‬.ַ In the
life. Show us compassion and care with words of kindness and deliver- ‫ וְ ַר ֵחם‬,‫ חוּס וְ ׇחנֵּ ֽנוּ‬,‫שׁוּעה וְ ַר ֲח ִמים‬
ָ ְ‫ ִוּב ְד ַבר י‬.‫יענוּ בוֹ לְ ַחיִּ ים‬ ֽ ֵ ‫הוֹשׁ‬
ִ ְ‫ו‬ Land of Israel in the 1st
ance; have mercy on us and redeem us. Our eyes are turned to You, for millennium, this bless-
.‫ ִכּי ֵאל ֶ ֽמלֶ ך ַחנּוּן וְ ַרחוּם ָ ֽא ָתּה‬,‫ ִכּי ֵאלֶ ֽיך ֵעינֵ ֽינוּ‬,‫יענוּ‬ֽ ֵ ‫הוֹשׁ‬ ִ ְ‫ָעלֵ ֽינוּ ו‬ ing ended with the words
You are a compassionate and caring sovereign.
‫שאוֹ ְת ָך לְ ַבדְּ ָך ְּביִ ְר ָאה נַ ֲעבֹד‬,ֶ ׁ
May our eyes behold Your compassionate return to Zion. .‫שׁוּבך לְ ִציּוֹן ְבּ ַר ֲח ִמים‬ְ ‫וְ ֶת ֱחזֶ ֽינָ ה ֵעינֵ ֽינוּ ְבּ‬ “You alone shall we wor-
ship in awe.”
Barukh atah Adonai, who restores Your Divine Presence to Zion. .‫ ַה ַמּ ֲח ִזיר ְשׁ ִכינָ תוֹ לְ ִציּוֹן‬,‫ָבּרוּך ַא ָתּה יהוה‬ FOR YOUR MIRACLES ‫וְ ַעל‬
ָ ‫נִ ֶּ ֽס‬. Miracles need not
‫יך‬
be supernatural events.
Gratitude Sixth B’rakhah: ‫אלהי‬
ֵ ֵ‫להינוּ ו‬
ֽ ֵ ‫ ָשׁ ַא ָתּה הוּא יהוה ֱא‬,‫מוֹדים ֲאנַ ְֽחנוּ לָ ך‬ ִ b Natural events—sunrise
My God, open my eyes Gratitude for Life and Its Blessings .‫מּוֹתינוּ[ לְ עוֹלָ ם וָ ֶעד‬ ֽ ֵ ‫בוֹתינוּ ]וְ ִא‬ ֽ ֵ ‫ֲא‬ and sunset, the morning
and my heart that I dew, life itself—may all be
might always merit to a We thank You, for You are ever our God .‫ ַא ָתּה הוּא לְ דוֹר וָ דוֹר‬,‫ ָמגֵ ן יִ ְשׁ ֵ ֽענוּ‬,‫צוּר ַחיֵּ ֽינוּ‬ experienced with a sense of
see the good in the world >and the God of our ancestors; wonder.
and the good that You
You are the bedrock of our lives, the shield that
,‫נוֹדה לְּ ך וּנְ ַס ֵפּר ְתּ ִהלָּ ֶ ֽתך‬ ֶ
have bestowed upon me,
even as I experience diffi- >protects us in every generation. ,‫סוּרים ְבּיָ ֶ ֽדך‬ ִ ‫ַעל ַחיֵּ ֽינוּ ַה ְמּ‬
culties and am troubled. We thank You and sing Your praises— ,‫מוֹתינוּ ַה ְפּקוּדוֹת לָ ך‬ ֽ ֵ ‫וְ ַעל נִ ְשׁ‬
May no physical ailment
or spiritual despair cause
for our lives that are in Your hands, ,‫וְ ַעל נִ ֶ ֽסּיך ֶשׁ ְבּ ׇכל־יוֹם ִע ָ ֽמּנוּ‬
for our souls that are under Your care,
me to forget the bless-
ings You have granted for Your miracles that accompany us each day,
,‫ל־עת‬ֵ ‫טוֹבוֹתיך ֶשׁ ְבּ ׇכ‬ ֶֽ ְ‫אוֹתיך ו‬
ֽ ֶ ְ‫וְ ַעל נִ ְפל‬
me in life. May Your love
and for Your wonders and Your gifts that are with us .‫ֶ ֽע ֶרב וָ ֽ ֹב ֶקר וְ ׇצ _ה ָ ֽריִ ם‬
and Your compassion
ever be before me. >each moment—evening, morning, and noon. ,‫ ִכּי לא ָכלֽ וּ ַר ֲח ֶ ֽמיך‬,‫ַהטּוֹב‬
—based on a prayer of
nahman of bratzlav
You are the one who is good, whose mercy is never-ending; ,‫ ִכּי לא ַ ֽתמּוּ ֲח ָס ֶ ֽדיך‬,‫וְ ַה ְמ ַר ֵחם‬
the one who is compassionate, whose love is unceasing.
We have always placed our hope in You.
.‫ֵמעוֹלָ ם ִק ִ ֽוּינוּ לָ ך‬
On Hanukkah we add Al Hanissim on page .
On Hanukkah we add Al Hanissim on page .
Pursuing Peace For all these blessings may Your name be praised and exalted, .‫רוֹמם ִשׁ ְמך ַמלְ ֵכּֽנוּ ָתּ ִמיד לְ עוֹלָ ם וָ ֶעד‬
ַ ‫וְ ַעל ֻכּלָּ ם יִ ְת ָבּ ַרך וְ יִ ְת‬ M Y  
  
Hezekiah taught: Great our sovereign, always and forever. On Shabbat Shuvah we add: ‫יִ ְת ָּב ַר ְך וְ יִ ְתרוֹ ַמם ׁ ִש ְמ ָך‬. In the
is peace, for all other
mitzvot of the Torah are
>On Shabbat Shuvah we add: .‫יתך‬
ֽ ֶ ‫ל־בּנֵ י ְב ִר‬
ְ ‫טוֹבים ׇכּ‬
ִ ‫ְוּכתוֹב לְ ַחיִּ ים‬ worldview of the Bible and
>And inscribe all the people of Your covenant for a good life. the liturgy, when we say
conditional: “If you see...”
(Exodus 23:5), “If you
May all that lives thank You always, and faithfully praise Your
,‫יוֹדוּך ֶ ֽסּלָ ה‬ ֽ ‫וְ כֹל ַה ַחיִּ ים‬ “God’s name is exalted,” we
are acknowledging God,
meet...” (Exodus 23:4), “If
you happen upon...” (Deu- name forever, God of our deliverance and help. ,‫ת־שׁ ְמך ֶבּ ֱא ֶמת‬ ִ ‫יהלְ לוּ ֶא‬ ַ ‫ִו‬ recognizing God’s goodness
in creation, and acting to
teronomy 22:6). If the cir-
cumstance comes your way
a Barukh atah Adonai, Your name is goodness and praise of .‫שׁוּע ֵ ֽתנוּ וְ ֶע ְז ָר ֵ ֽתנוּ ֶ ֽסלָ ה‬
ָ ְ‫ָה ֵאל י‬ enable God’s justice and
then you must perform the You is fitting. .‫ ַהטּוֹב ִשׁ ְמך וּלְ ך נָ ֶאה לְ הוֹדוֹת‬,‫ ָבּרוּך ַא ָתּה יהוה‬b compassion to be visible in
the world.
mitzvah, but if not, there

is no obligation to fulfill it. W   

But regarding peace it is Seventh B’rakhah: Prayer for Peace I   ‫ַה ְמ ָב ֵר ְך‬
written, “Seek peace and ‫ל־יוֹשׁ ֵבי ֵת ֵבל ָתּ ִשׂים‬
ְ ‫ָשׁלוֹם ָרב ַעל יִ ְשׂ ָר ֵאל ַע ְמּך וְ ַעל ׇכּ‬ ‫ש ָר ֵאל ַּב ׁ ּ ָשלוֹ ם‬ ַ ‫א‬.ֶ The
ׂ ְ ִ‫ת־ע ּמוֹ י‬
Grant abundant and lasting peace to Your people Israel and
pursue it” (Psalm 34:15).
Seek peace wherever you all who dwell on earth, for You are the sovereign master of
‫ וְ טוֹב‬.‫ל־ה ָשּׁלוֹם‬ ַ ‫ ִכּי ַא ָתּה הוּא ֶ ֽמלֶ ך ָאדוֹן לְ ׇכ‬,‫לְ עוֹלָ ם‬ midrash notes, “Great
is peace, for all prayers
find yourself, and pursue it all the ways of peace. May it please You to bless Your people ‫ל־שׁ ָעה‬
ָ ‫ל־עת ְוּב ׇכ‬ ֵ ‫ת־ע ְמּך יִ ְשׂ ָר ֵאל ְבּ ׇכ‬
ַ ‫ְבּ ֵעינֶ ֽיך לְ ָב ֵרך ֶא‬ conclude with pleas for
in other places, as well. peace” (Leviticus Rabbah
—tractate
Israel at all times with Your gift of peace. .‫לוֹמך‬
ֽ ֶ ‫ִבּ ְשׁ‬ :). Just as the Amidah
derekh eretz Shalom rav al yisrael am’kha v’al kol yosh’vei teiveil tasim l’olam, On Shabbat Shuvah we recite the following paragraph, in place concludes with a prayer for
ki atah hu melekh adon l’khol ha-shalom. of the line that follows it, and then continue on the next page: peace, so too do the Grace
Shalom Rav V’tov b’einekha l’varekh et am’kha yisrael b’khol ,‫טוֹבה‬ָ ‫וּפ ְרנָ ָסה‬
ַ ,‫ וְ ָשׁלוֹם‬,‫ ְבּ ָר ָכה‬,‫ְבּ ֵ ֽס ֶפר ַחיִּ ים‬ After Meals, the Priestly
Spread Your peace over us eit u-v’khol sha·ah bishlomekha. Blessing, Kaddish Shalem,
like a vast quilt crafted by ,‫ל־ע ְמּך ֵבּית יִ ְשׂ ָר ֵאל‬
ַ ‫ ֲאנַ ְֽחנוּ וְ ׇכ‬,‫נִ זָּ ֵכר וְ נִ ָכּ ֵתב לְ ָפנֶ ֽיך‬ the Mourner’s Kaddish,
On Shabbat Shuvah we recite the following paragraph, in place and the evening Sh’ma and
strong and patient hands.
of the line that follows it, and then continue on the next page: .‫טוֹבים וּלְ ָשׁלוֹם‬ ִ ‫לְ ַחיִּ ים‬ Its Blessings. Similarly, the
Plant it deep within us like
a million seeds claiming May we and the entire house of Israel be called to mind .‫עוֹשׂה ַה ָשּׁלוֹם‬ ֵ ,‫ָבּרוּך ַא ָתּה יהוה‬ entire Mishnah concludes
life in the heart’s moist and inscribed for life, blessing, sustenance, and peace with the word shalom,
noting that God “could not
soil.
Grant it now.
in the Book of Life. .‫ת־עמּוֹ יִ ְשׂ ָר ֵאל ַבּ ָשּׁלוֹם‬
ַ ‫ ַה ְמ ָב ֵרך ֶא‬,‫ָבּרוּך ַא ָתּה יהוה‬ find any vessel that could
Barukh atah Adonai, who brings peace.
To those born Your people, contain Israel, except that
to those who have of peace” (Uktzin :).
Barukh atah Adonai, who blesses Your people Israel Peace enables all blessings
walked winding paths to
become so; with peace. to be fully appreciated and
to those still burdened by enjoyed.
history, to those with no
memory of want or fear;
grant a generous peace.
To those who reach for it through
the steady breath of the body;
to those who grasp for it in a child
home from the reserves;
to those on the streets for the
rights of others; to those on
guard for the safety of their own;
with abundant gentle blessing,
Master of Peace,
kiss all of us goodnight.
—tamara cohen
Who Am I? The silent recitation of the Amidah concludes The silent recitation of the Amidah concludes M G ‫אל ַֹהי‬.ֱ One opinion
with a personal prayer or one of the following: with a personal prayer or one of the following: voiced in the Babylonian
We do not step out of the
world when we pray; we ‫א‬ ‫א‬
Talmud states that every
Amidah must be accompa-
merely see the world in
a different setting. The
My God, keep my tongue from evil, my lips from deceit. nied by a personal prayer
self is not the hub, but Help me ignore those who would slander me. ‫ וְ לִ ְמ ַקלְ לַ י‬,‫וּשׂ ָפ ַתי ִמ ַדּ ֵבּר ִמ ְר ָמה‬ ְ ,‫ נְ צוֹר לְ שׁוֹנִ י ֵמ ָרע‬,‫להי‬ ַ ‫ֱא‬ (Berakhot b). The prayer
that is printed here is of-
the spoke of the revolving Let me be humble before all. ,‫תוֹר ֶ ֽתך‬
ָ ‫ ְפּ ַתח לִ ִבּי ְבּ‬.‫ וְ נַ ְפ ִשׁי ֶכּ ָע ָפר לַ כֹּל ִתּ ְהיֶ ה‬,‫נַ ְפ ִשׁי ִתדֹּם‬ fered by the Babylonian
wheel.
—abraham joshua
Open my heart to Your Torah, that I may pursue Your mitzvot. ,‫חוֹשׁ ִבים ָעלַ י ָר ָעה‬ ְ ‫ל־ה‬ַ ‫ וְ ׇכ‬.‫ֹתיך ִתּ ְרדּוֹף נַ ְפ ִשׁי‬ ֽ ֶ ‫ְוּב ִמ ְצ‬ Talmud (Berakhot a) as
heschel Frustrate the designs of those who plot evil against me; an example of such a per-
nullify their schemes.

,‫ ֲע ֵשׂה לְ ַ ֽמ ַען ְשׁ ֶ ֽמך‬.‫ְמ ֵה ָרה ָה ֵפר ֲע ָצ ָתם וְ ַקלְ ֵקל ַמ ֲח ַשׁ ְב ָתּם‬ sonal prayer; it is attributed
to Mar son of Ravina (th
A Concluding Act for the sake of Your name; act for the sake of Your triumph; ‫ ֲע ֵשׂה לְ ַ ֽמ ַען‬,‫ ֲע ֵשׂה לְ ַ ֽמ ַען ְק ֻד ָשּׁ ֶ ֽתך‬,‫ֲע ֵשׂה לְ ַ ֽמ ַען יְ ִמינֶ ֽך‬ century). Unlike the rest of

Meditation .‫הוֹשׁ ָיעה יְ ִמינְ ך וַ ֲענֵ ֽנִ י‬
ֽ ִ ,‫ידיך‬ ֽ ֶ ‫ לְ ַ ֽמ ַען יֵ ָחלְ צוּן יְ ִד‬.‫תּוֹר ֶ ֽתך‬
ָ

act for the sake of Your holiness; act for the sake of Your Torah. the Amidah, these personal
My God, have compassion prayers are distinguished by
on me and help me always Answer my prayer for the deliverance of Your people. the use of the first-person
to yearn to live a holy life, .‫גוֹאלִ י‬
ֲ ְ‫צוּרי ו‬
ִ ‫ יהוה‬,‫יִ ְהיוּ לְ ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן לִ ִבּי לְ ָפנֶ ֽיך‬ singular. Worshippers
each day to find some
May the words of my mouth and the meditations of my heart might use this time as a
Some have the custom of taking three steps backward and bowing
sparks of holiness in the be acceptable to You, Adonai, my rock and my redeemer. at the conclusion of the Amidah, as if exiting the court of a sovereign. moment for prayers that
world. Help me as I turn express thoughts and con-
inward to express my
Some have the custom of taking three steps backward and bowing
at the conclusion of the Amidah, as if exiting the court of a sovereign.
‫ הוּא יַ ֲע ֶשׂה ָשׁלוֹם ָעלֵ ֽינוּ‬,‫רוֹמיו‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬ cerns not articulated for
them by the formal liturgy.
yearning for You, and help
me in my going out to May the one who creates peace on high bring peace to us and .‫ וְ ִא ְמרוּ ָא ֵמן‬,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
ְ ‫וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל ]וְ ַעל ׇכּ‬
ACT FOR THE SAKE OF YOUR
uncover Your presence in to all Israel [and to all who dwell on earth]. And we say: Amen. TRIUMPH ‫שה לְ ַ ֽמ ַען יְ ִמ ֶינ ָֽך‬
ׂ ֵ ‫ע‬.ֲ
the world.
Literally, “Your right hand.”
—based on a prayer of
nahman of bratzlav
‫ב‬ ‫ב‬ God’s right hand is associ-
ated with redemption and
Grant me the liberating joy of Shabbat, the ability to truly taste ‫ לִ ְטעֹם ַ ַֽט ַעם ֽ ֹענֶ ג ַשׁ ָבּת‬,‫זַ כֵּ ֽנִ י לְ ִשׂ ְמ ָחה וְ ֵחרוּת ֶשׁל ַשׁ ָבּת‬ with God’s ultimate tri-
its delights. May my heart not be weighed down by sorrow on ‫ זַ ֵכּֽנִ י ֶשׁלּ ֹא יַ ֲעלֶ ה ַעל לִ ִבּי ַע ְצבוּת ְבּיוֹם ַשׁ ַבּת‬.‫ֶבּ ֱא ֶמת‬ umph. The psalmist sings,
this holy Shabbat. Fill the soul of Your servant with gladness— “The right hand of Adonai
for to You, Adonai, I offer my entire being. Help me to

.‫ ִכּי ֵאלֶ ֽיך ֲאדֹנָ י נַ ְפ ִשׁי ֶא ָשּׂא‬,‫ ַשׂ ֵ ֽמּ ַח נֶ ֶֽפשׁ ְמ ָשׁ ְר ֶ ֽתך‬.‫ק ֶדשׁ‬
ֹֽ is triumphant” (:–).
increase the joys of Shabbat and to extend its joyful spirit to ‫ וּלְ ַה ְמ ִשׁיך ַה ִשּׂ ְמ ָחה ֶשׁל‬,‫ׇע ְז ֵ ֽרנִ י לְ ַה ְרבּוֹת ְבּ ַת ֲענוּגֵ י ַשׁ ָבּת‬ M   ‫יִ ְהי ּו לְ ָרצוֹ ן‬.
Psalm :. The Amidah is
the other six days of the week. Show me the path of life, that I ‫ ֽשֹׂ ַבע‬,‫א ַרח ַחיִּ ים‬ ֹ ֽ ‫יענִ י‬
ֽ ֵ ‫תּוֹד‬
ִ .‫ַשׁ ָבּת לְ ֵ ֽשׁ ֶשׁת יְ ֵמי ַהחוֹל‬ preceded by a brief prayer
may be filled with the joy of being in Your presence, the .‫ נְ ִעימוֹת ִבּ ִימינְ ך נֶ ַֽצח‬,‫ת־פּנֶ ֽיך‬
ָ ‫ְשׂ ָמחוֹת ֶא‬ to be able to pray, and it
closes here with a prayer
delight of being close to You forever. that our prayers—even
May the words of my mouth and the meditations of my heart .‫גוֹאלִ י‬
ֲ ְ‫צוּרי ו‬
ִ ‫ יהוה‬,‫יִ ְהיוּ לְ ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן לִ ִבּי לְ ָפנֶ ֽיך‬ those that remain in our
hearts, unexpressed—have
be acceptable to You, Adonai, my rock and my redeemer. Some have the custom of taking three steps backward and bowing
been heard. Bracketing the
at the conclusion of the Amidah, as if exiting the court of a sovereign.
Some have the custom of taking three steps backward and bowing Amidah with these biblical
at the conclusion of the Amidah, as if exiting the court of a sovereign. ‫ הוּא יַ ֲע ֶשׂה ָשׁלוֹם ָעלֵ ֽינוּ‬,‫רוֹמיו‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬ quotations was suggested
by Rabbi Yohanan (Talmud
May the one who creates peace on high bring peace to us and .‫ וְ ִא ְמרוּ ָא ֵמן‬,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
ְ ‫וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל ]וְ ַעל ׇכּ‬ of the Land of Israel,
to all Israel [and to all who dwell on earth]. And we say: Amen. Berakhot :).
Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali.
Oseh shalom bimromav hu ya∙aseh shalom aleinu
v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.
Angels Accompany You Symbolic Repetition of the Amidah ‫שׁ ַבע‬
ֽ ֶ ‫ֵמ ֵעין‬ SYMBOLIC REPETITION. The
Amidah is never repeated
By reciting the passage
The following biblical passage is recited while standing: The following biblical passage is recited while standing: aloud in any evening
describing God’s relation
service, but on Shabbat
to creation, one shares the
partnership of God and the
The heavens and the earth, and all they contain, were com- .‫ל־צ ָב ָאם‬ ְ ‫וַ יְ ֻכלּֽ וּ ַה ָשּׁ ַ ֽמיִ ם וְ ָה ָ ֽא ֶרץ וְ ׇכ‬ we celebrate the day by
pleted. On the seventh day God finished the work, ceasing
world. ,‫אכתּוֹ ֲא ֶשׁר ָע ָשׂה‬ ְ ַ‫להים ַבּיּוֹם ַה ְשּׁ ִב ִיעי ְמל‬ ִ ‫וַ יְ ַכל ֱא‬ including each of the
Rabbi Hamnuna said: The from all work on the seventh day. Then God blessed the themes of the Amidah in a
Torah treats one who prays seventh day, making it holy—for on it, God ceased from all the .‫אכתּוֹ ֲא ֶשׁר ָע ָשׂה‬ ְ ַ‫ל־מל‬ ְ ‫ ִמ ׇכּ‬,‫וַ יִּ ְשׁבֹּת ַבּיּוֹם ַה ְשּׁ ִב ִיעי‬ single b’rakhah, which we
chant or sing aloud after
on the eve of Shabbat and
recites Va-y’khulu (“the
work of creation. ,‫להים ֶאת־יוֹם ַה ְשּׁ ִב ִיעי וַ יְ ַק ֵדּשׁ אֹתוֹ‬ ִ ‫וַ יְ ָב ֶֽרך ֱא‬ the conclusion of the silent
heavens and the earth, Va-y’khulu ha-shamayim v’ha-aretz v’khol tz’va∙am. Va-y’khal Elohim .‫להים לַ ֲעשׂוֹת‬
ִ ‫ ֲא ֶשׁר ָבּ ָרא ֱא‬,‫אכתּוֹ‬ ְ ַ‫ל־מל‬
ְ ‫ִכּי בוֹ ָשׁ ַבת ִמ ׇכּ‬ Amidah.
and all they contain, were bayom ha-sh’vi∙i m’lakhto asher asah, vayishbot bayom ha-sh’vi·i T   
completed”) as though mikol m’lakhto asher asah. Va-y’varekh Elohim et yom ha-sh’vi·i The following passages are recited only with a minyan.

 ‫וַ יְ ֻכ ּ ֽל ּו ַה ׁ ּ ָש ַ ֽמיִ ם וְ ָה ָ ֽא ֶרץ‬.

that person had become a va-y’kadesh oto, ki vo shavat mikol m’lakhto, asher bara Elohim la∙asot. With Patriarchs and Matriarchs: With Patriarchs: Genesis :–. The Babylo-
partner with the Holy One ,‫ָבּרוּך ַא ָתּה יהוה‬ ,‫ָבּרוּך ַא ָתּה יהוה‬ nian Talmud recommends
in the creation.... Hisda The following passages are recited only with a minyan. that this passage be recited
said in Mar Ukba’s name: With Patriarchs: With Patriarchs and Matriarchs: ‫בוֹתינוּ‬
ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬ ,‫בוֹתינוּ‬
ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫ֱא‬ as a testament to Shabbat
When one prays on the eve
of Shabbat and recites Va-
Barukh atah Adonai, Barukh atah Adonai, ,‫להי ַא ְב ָר ָהם‬ ֵ ‫ ֱא‬,[‫מּוֹתינוּ‬ ֽ ֵ ‫]וְ ִא‬ ‫להי‬ ֵ ‫ ֱא‬,‫להי ַא ְב ָר ָהם‬ ֵ ‫ֱא‬ and to God’s creation
(Shabbat b). It is tradi-
y’khulu, the two minister- our God and God of our our God and God of our ,‫אלהי יַ ֲעקֹב‬ ֵ ֵ‫ ו‬,‫להי יִ ְצ ָחק‬ ֵ ‫ֱא‬ ‫ ָה ֵאל‬,‫אלהי יַ ֲעקֹב‬ ֵ ֵ‫ ו‬,‫יִ ְצ ָחק‬ tionally recited while stand-
ing angels who accompany ancestors, God of Abraham, ancestors, God of Abraham, ing, for in a Jewish court
a person place their hands
God of Isaac, and God of God of Isaac, and God of
,‫להי ִר ְב ָקה‬ ֵ ‫ ֱא‬,‫להי ָשׂ ָרה‬ ֵ ‫ֱא‬ ,‫נּוֹרא‬ ָ ‫ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה‬ one’s testimony is offered
on that person’s head and
say, “Now that these words Jacob, great, mighty, awe- Jacob, God of Sarah, God of ,‫אלהי לֵ ָאה‬ ֵ ֵ‫ ו‬,‫להי ָר ֵחל‬ ֵ ‫ֱא‬ ‫ קוֹנֵ ה ָשׁ ַ ֽמיִ ם‬,‫ֵאל ֶעלְ יוֹן‬ while standing.
have touched your lips, inspiring, transcendent God, Rebecca, God of Rachel, and ,‫נּוֹרא‬ָ ‫ָה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה‬ .‫וָ ָ ֽא ֶרץ‬   
 ‫מגֵ ן ָאבוֹ ת‬.ָ
your sins shall be wiped
creator of heaven and earth. God of Leah, great, mighty, ‫ קוֹנֵ ה ָשׁ ַ ֽמיִ ם‬,‫ֵאל ֶעלְ יוֹן‬ This paragraph is a poetic
away, and your transgres-
awe-inspiring, transcendent reworking of the seven
sions atoned” (Isaiah 6:7).
Having received Shabbat, we God, creator of heaven and
.‫וָ ָ ֽא ֶרץ‬ blessings of the Amidah.
stand before God innocent
and pure.
earth. ,‫ ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַמ ֲא ָמרוֹ‬,‫ָמגֵ ן ָאבוֹת ִבּ ְד ָברוֹ‬
—babylonian talmud God, who promised protection to our ancestors and assures [on Shabbat Shuvah we substitute: ‫]ה ֶ ֽמּלֶ ך ַה ָקּדוֹשׁ‬ ַ ‫ָה ֵאל ַה ָקּדוֹשׁ‬
life to the dead, the incomparable holy God [on Shabbat Shuvah
,‫ֽיח לְ ַעמּוֹ ְבּיוֹם ַשׁ ַבּת ׇק ְדשׁוֹ‬ ַ ‫ ַה ֵמּ ִנ‬,‫ֶשׁ ֵאין ָכּ ֽמוֹהוּ‬
we substitute: holy Sovereign], desired to give rest to the people
Israel and so provided them with the holy Shabbat. We wor- ,‫ לְ ָפנָ יו נַ ֲעבֹד ְבּיִ ְר ָאה וָ ַ ֽפ ַחד‬.‫ֽיח לָ ֶהם‬ ַ ‫ִכּי ָבם ָר ָצה לְ ָה ִנ‬
ship in awe and reverence in God’s presence and offer thanks ,‫ ְמעוֹן ַה ְבּ ָרכוֹת‬.‫נוֹדה לִ ְשׁמוֹ ְבּ ׇכל־יוֹם ָתּ ִמיד‬ ֶ ְ‫ו‬
to God’s name, each day, always. The source of blessings, the ‫ ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת ְוּמ ָב ֵרך‬,‫ ֲאדוֹן ַה ָשּׁלוֹם‬,‫הוֹדאוֹת‬ ָ ‫ֵאל ַה‬
master of peace, God, to whom all thanks are due, sanctifies
,‫ֽיח ִבּ ְק ֻד ָשּׁה לְ ַעם ְמ ֻד ְשּׁנֵ י ֽ ֹענֶ ג‬ ַ ‫ ֵוּמ ִנ‬,‫ְשׁ ִב ִיעי‬
Shabbat and blesses the seventh day, providing sacred rest to a
people filled with joy, celebrating it as a symbol of the work of .‫אשׁית‬ ִ ‫זֵ ֶֽכר לְ ַמ ֲע ֵשׂה ְב ֵר‬
creation.
Magen avot bidvaro, m’hayeih meitim b’ma∙amaro, ha-El [on Shabbat
Shuvah we substitute: ha-melekh] ha-kadosh she-ein kamohu,
ha-meini∙ah l’amo b’yom shabbat kodsho, ki vam ratzah l’hani∙ah lahem.
L’fanav na∙avod b’yirah vafahad, v’nodeh lishmo b’khol yom tamid.
Me’on ha-b’rakhot, El ha-hoda∙ot, adon ha-shalom, m’kadesh
ha-shabbat u-m’varekh sh’vi·i, u-meini∙ah bikdushah l’am m’dushnei
oneg, zeikher l’ma∙aseih v’reishit.
53  ·   ·       ‫ סדר ליל שבת · ערבית · מעין שבע‬53
Two Kinds of Peace ▶ Our God and God of our ancestors, embrace our rest. Make .‫נוּח ֵ ֽתנוּ‬
ָ ‫ ְר ֵצה ִב ְמ‬,[‫מּוֹתינוּ‬ ֽ ֵ ‫בוֹתינוּ ]וְ ִא‬ ֽ ֵ ‫אלהי ֲא‬ ֵ ֵ‫להינוּ ו‬ ֽ ֵ ‫◀ ֱא‬ K S ‫ַקדִּ ׁיש‬
‫ש ֵלם‬.ָ ׁ In the ancient
The Hasidic master us holy through Your mitzvot and let the Torah be our portion.
Nahman of Bratzlav ,‫תוֹר ֶ ֽתך‬
ָ ‫ וְ ֵתן ֶחלְ ֵ ֽקנוּ ְבּ‬,‫ֹתיך‬ ֽ ֶ ‫שׁנוּ ְבּ ִמ ְצ‬ ֽ ֵ ‫ַק ְדּ‬ synagogue, Kaddish Shalem
Fill our lives with Your goodness and gladden us with Your marked the conclusion of
distinguished between
two kinds of peace. The deliverance. Purify our hearts to serve You truly. Adonai our
,‫ישׁוּע ֶ ֽתך‬
ָ ‫וְ ַשׂ ְמּ ֵ ֽחנוּ ִבּ‬ ,‫טּוּבך‬ ֽ ֶ ‫ַשׂ ְבּ ֵ ֽענוּ ִמ‬ the service. The congrega-
first is peace within one’s God, lovingly and willingly grant that we inherit Your holy ,‫וְ ַט ֵהר לִ ֵבּֽנוּ לְ ׇע ְב ְדּך ֶבּ ֱא ֶמת‬ tion responded to the
leader’s invitation to praise
self, which arises out of a
sense of awe and humility.
Shabbat, that the people Israel, who make Your name holy, ,‫שׁך‬ֽ ֶ ‫להינוּ ְבּ ַא ֲה ָבה ְוּב ָרצוֹן ַשׁ ַבּת ׇק ְד‬ ֽ ֵ ‫וְ ַהנְ ִחילֵ ֽנוּ יהוה ֱא‬ God’s name at the begin-
may find rest on this day. Barukh atah Adonai, who makes ning of the service, and it
The second kind of peace
derives from prayer—
.‫וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁי ְשׁ ֶ ֽמך‬ does so here as well, at the
Shabbat holy.
a vision of universal peace,
Kad’sheinu b’mitzvotekha v’ten helkeinu b’toratekha, sabeinu
.‫ ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת‬,‫ָבּרוּך ַא ָתּה יהוה‬ conclusion of the service.
The request that the
when there shall be peace
mi-tuvekha v’samheinu bishuatekha, v’taher libeinu l’ovd’kha be-emet, prayers of all Israel be

in all the world.

v’hanhileinu Adonai eloheinu b’ahavah u-v’ratzon shabbat kodshekha, received favorably and that
peace reign is an appro-
The Song v’yanuhu vah yisrael m’kad’shei sh’mekha.
On your journey you will
‫ַק ִדּישׁ ָשׁלֵ ם‬ priate conclusion of the
service. In the late Middle
come to a time of wak-
ing.
Kaddish Shalem Leader: Ages, a more elaborate
The others may be asleep. Leader: ,‫עוּתהּ‬

ֵ ‫ ִכּ ְר‬,‫ ְבּ ָעלְ ָמא ִדּי ְב ָרא‬,‫יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּשׁ ְשׁ ֵמהּ ַר ָבּא‬ ending to the service was
considered fitting and so
Or you may be alone. May God’s great name be exalted and hallowed throughout ‫ל־בּית‬
ֵ ‫יוֹמיכוֹן ְוּב ַחיֵּ י ְד ׇכ‬
ֵ ‫כוּתהּ ְבּ ַחיֵּ יכוֹן ְוּב‬ ֵ ְ‫וְ יַ ְמלִ יך ַמל‬ the songs and prayers that
follow were appended; to
Immediacy of song moving the created world, as is God’s wish. May God’s sovereignty .‫ וְ ִא ְמרוּ ָא ֵמן‬,‫ ַבּ ֲעגָ לָ א ִוּב ְז ַמן ָק ִריב‬,‫יִ ְשׂ ָר ֵאל‬ this day, some rites con-
the titled soon be established, in your lifetime and in your days, and in clude here.
Visions of children and the Congregation and Leader:
linking stars. the days of all the house of Israel. And we say: Amen.
Congregation and Leader:
.‫יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א‬ A    
  ‫וְ ַעל ׇּכל־יוֹ ׁ ְש ֵבי‬
You will begin then to
‫ת ֵבל‬.ֵ The inclusion of these
remember. You May God’s great name be acknowledged forever and ever! Leader:
words follows the liturgical
Hear the voice relating
after late listening.
Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. ‫רוֹמם וְ יִ ְתנַ ֵשּׂא‬
ַ ‫יִ ְת ָבּ ַרך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת‬ practice of many Conser-
You remember even falling Leader: ,‫ ְבּ ִריך הוּא‬,‫וְ יִ ְת ַה ָדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלָּ ל ְשׁ ֵמהּ ְדּ ֻק ְד ָשׁא‬ vative prayerbooks and
congregations of including
asleep, or a dream of
sleep.
May the name of the Holy One be acknowledged and [on Shabbat Shuvah we substitute: ‫לְ ֵ ֽעלָּ א ִמ ׇכּל־‬ ‫לְ ֵ ֽעלָּ א ִמן ׇכּל־‬
‫]לְ ֵ ֽעלָּ א‬ a universalist dimension to
celebrated, lauded and worshipped, exalted and honored, certain prayers for peace,
For now the song is given ,‫ִבּ ְר ָכ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא‬ which would otherwise
and you remember. extolled and acclaimed—though God, who is blessed,
b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all
.‫וְ ִא ְמרוּ ָא ֵמן‬ mention only Israel. The
prayer thus prompts us
At every clear waking you
to envision an expand-
have known this song
The cities of this music
acknowledgment and praise, or any expressions of ‫עוּתהוֹן ְדּ ׇכל־יִ ְשׂ ָר ֵאל _ק ָדם ֲאבוּהוֹן‬
ְ ‫לוֹתהוֹן ָוּב‬ ְ ‫ִתּ ְת ַק ַבּל ְצ‬ ing peace, beginning with
gratitude or consolation ever spoken in the world. And
identified
we say: Amen.
.‫ וְ ִא ְמרוּ ָא ֵמן‬,‫ִדּי ִב ְשׁ ַמיָּ א‬ ourselves and radiating
outward: first to all the
By the white springs people Israel, and then to
of singing, and their May the prayers and pleas of all Israel be accepted by their ,‫ וְ ַחיִּ ים ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל‬,‫יְ ֵהא ְשׁלָ ָמא ַר ָבּא ִמן ְשׁ ַמיָּ א‬ all created beings.
fountains
Reflected in windows, in
creator in heaven. And we say: Amen. .‫וְ ִא ְמרוּ ָא ֵמן‬ The th-century philos-
opher Emmanuel Levinas
all the human eyes. May heaven bestow on us, and on all Israel, life and abundant asserts that the designa-
‫רוֹמיו הוּא יַ ֲע ֶשׂה ָשׁלוֹם‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬ tion “Israel” includes most
The wishes, the need and lasting peace. And we say: Amen.
growing. The song .‫ וְ ִא ְמרוּ ָא ֵמן‬,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
ְ ‫ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל ]וְ ַעל ׇכּ‬ broadly all human beings
growing. May the one who creates peace on high bring peace to us and who are committed to the
On Festivals, Kiddush is recited, page . ethical care of the stranger.
—muriel rukeyser to all Israel [and to all who dwell on earth]. And we say: Amen.
In our prayers, we may move among various under-
Oseh shalom bimromav hu ya·aseh shalom aleinu v’al kol yisrael standings of “Israel”: Israel as Jewish community, Israel
[v’al kol yosh’vei teiveil], v’imru amen. as national home, and Israel as emblematic of all those
On Festivals, Kiddush is recited, page . who uphold an ethical universe.
54  ·   ·       ‫ סדר ליל שבת · ערבית · מעין שבע‬54
Kiddush On Festivals, Kiddush is recited on page . On Festivals, Kiddush is recited on page .K. Just as one might
recognize the hosts and
God makes Shabbat holy,
and in response Israel
Kiddush for Shabbat Evening ‫ִקדּוּשׁ לְ לֵ יל ַשׁ ָבּת‬ acknowledge the occa-
sion before partaking of a
acknowledges Shabbat We rise. We rise. celebratory meal, Kiddush
as holy.
—based on a With the assent of my friends: ‫רוֹתי׃‬
ַ ‫י\ח ֵב‬
ֲ ‫ ַס ְב ִרי ֲח ֵב ַר‬acknowledges the day of
Shabbat as a celebration of
talmudic teaching
creation and of freedom,
Barukh atah Adonai, our God, sovereign of time and space, .‫בּוֹרא ְפּ ִרי ַהגָּ ֶֽפן‬
ֵ ,‫להינוּ ֶ ֽמלֶ ך ָהעוֹלָ ם‬
ֽ ֵ ‫ָבּרוּך ַא ָתּה יהוה ֱא‬ and recognizes the Divine
I Lift My Cup who creates the fruit of the vine. as the bestower of the re-
‫ַעל ַא ֲה ָב ֶ ֽתך ֶא ְשׁ ֶתּה גְ ִב ִיעי‬ Barukh atah Adonai eloheinu melekh ha-olam, borei pri ha-gafen. ,‫להינוּ ֶ ֽמלֶ ך ָהעוֹלָ ם‬ ֽ ֵ ‫ָבּרוּך ַא ָתּה יהוה ֱא‬ markable gifts of which we
‫ָשׁלוֹם לְ ך ָשׁלוֹם יוֹם‬ partake. Kiddush is recited
,‫ֹתיו וְ ָ ֽר ָצה ָבֽנוּ‬ ָ ‫ֲא ֶשׁר ִק ְדּ ָ ֽשׁנוּ ְבּ ִמ ְצ‬
at the dinner table at home
‫ַה ְשּׁ ִב ִיעי‬

‫וְ ַשׁ ַבּת ׇק ְדשׁוֹ ְבּ ַא ֲה ָבה ְוּב ָרצוֹן ִהנְ ִחילָ ֽנוּ‬

Barukh atah Adonai, our God, sovereign of time and space, and marks the beginning of
‫ַמה נָ ֲע ָמה לִ י ֵעת ֵבּין‬ the meal. Wine was one of
who has desired us and has provided us with a path to
‫ַה ְשּׁ ָמשׁוֹת‬ ,‫אשׁית‬ ִ ‫ִז ָכּרוֹן לְ ַמ ֲע ֵשׂה ְב ֵר‬
the elements offered on the
‫לִ ְראוֹת ְפּנֵ י ַשׁ ָבּת ָפּנִ ים‬ holiness through the observance of mitzvot, altar in the Temple along
and who lovingly and willingly has bestowed on us Shabbat, ,‫ק ֶדשׁ‬ ֹ ֽ ‫ִכּי הוּא יוֹם ְתּ ִחלָּ ה לְ ִמ ְק ָר ֵאי‬ with sacrifices, and the
‫ֲח ָדשׁוֹת‬
‫פּוּחים ַה ְרבּוּ‬
ִ ‫ֽ ֹבּאוּ ְב ַת‬ a measure of God’s holiness, a symbol of the work of creation. ,‫זֵ ֶֽכר לִ ִיצ ַיאת ִמ ְצ ָ ֽריִ ם‬
Shabbat and festival tables
are considered as an altar.
‫ֲא ִשׁישׁוֹת‬ For it is the first of sacred times, ,‫ל־ה ַע ִמּים‬ָ ‫אוֹתנוּ ִק ַ ֽדּ ְשׁ ָתּ ִמ ׇכּ‬ ֽ ָ ְ‫ִכּי ָבֽנוּ ָב ַ ֽח ְר ָתּ ו‬
Also, in the ancient world,
‫דּוֹדי‬ ִ ‫נוּחי זֶ ה‬
ִ ‫זֶ ה יוֹם ְמ‬ a symbol of the exodus from Egypt. festive meals began with
.‫וְ ַשׁ ַבּת ׇק ְד ְשׁך ְבּ ַא ֲה ָבה ְוּב ָרצוֹן ִהנְ ַחלְ ָ ֽתּנוּ‬ wine and so this blessing,
.‫וְ ֵר ִעי‬ You have chosen us, and sanctified us among all peoples by
I lift my cup to celebrate lovingly and willingly bestowing on us Your holy Shabbat. .‫ ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת‬,‫ָבּרוּך ַא ָתּה יהוה‬ recited at the beginning of
the meal, is said over wine.
my love for you,
and say: Barukh atah Adonai, who makes Shabbat holy. Between Pesah and Shavuot, we turn to page  for the Counting of the Omer. At a later time, Kiddush
came to be recited in the
shalom to you, Barukh atah adonai eloheinu melekh ha-olam,
synagogue, since some of those present might not have had the
shalom, seventh day. asher kid’shanu b’mitzvotav v’ratzah vanu, opportunity to properly celebrate Shabbat at home. As we have
How pleasing to me v’shabbat kodsho b’ahavah u-v’ratzon hinhilanu just recited the biblical passage about God resting on Shabbat
this moment of twilight, zikaron l’ma·aseih v’reishit, (Genesis :–, Va-y'khulu), the synagogue Kiddush does not in-
ushering in Shabbat, ki hu yom t’hilah l’mikra·ei kodesh, clude it, althought the home ritual does (see page ). If everyone
the world’s new face, zeikher litziat mitzrayim, is participating in a home or synagogue meal, then Kiddush is not
beginning tonight. ki vanu vaharta v’otanu kidashta mikol ha-amim, recited at the service, but only at the dinner table.
Come, enter this orchard,
v’shabbat kodsh’kha b’ahavah u-v’ratzon hinhaltanu.
eat of its fruit, ְּ The words of Kiddush
L . . .  ‫ ְּב ַא ֲה ָבה‬. . . ‫ב ַא ֲה ָבה‬.
for this is my companion, Barukh atah Adonai, m’kadeish ha-shabbat. emphasize that Shabbat represents a loving relationship between
my friend, God and Israel.
Between Pesah and Shavuot, we turn to page  for the Counting of the Omer.
my time of quietude.
    ‫ת ִח ָ ּלה לְ ִמ ְק ָר ֵאי ֽקֹ ֶד ׁש‬.ְּ In the enumeration of
Al ahavatekha eshteh g’vi∙i
holidays in Leviticus, Shabbat is listed first and then the festivals
shalom l’kha shalom yom
ha-sh’vi∙i follow. Also, Shabbat was the first ritual to be ordained after the
mah na∙amah li eit bein exodus from Egypt. In fact, instructions and exhortations regarding
ha-sh’mashot the observance of Shabbat preceded the revelation at Sinai. When
lirot p’nei shabbat panim Israel was told about the manna that was to feed them in the des-
hadashot ert, they were instructed to collect a double share on Friday so that
bo∙u v’tapuhim harbu ashishot
they would not go out and collect food on Shabbat.
zeh yom m’nuhi zeh dodi v’rei∙i.
—yehudah halevi     E  E ‫יאת ִמ ְצ ָ ֽריִ ם‬ ִ ִ‫זֵ ֶֽכר ל‬. In the
ַ ‫יצ‬
version of the Decalogue in Exodus (:), Shabbat is said to be a
commemoration of the creation of the world, but in the version in
Deuteronomy (:), Shabbat is said to symbolize the exodus from
Egypt. The liturgy combines both thoughts.
55  ·   ·  ‫ סדר ליל שבת · ערבית · קידוש לשבת‬55
Forty-Nine Gates
The Torah mentions the The Counting of the Omer ‫ספירת העומר‬    
. Unlike the other
festivals, the Torah gives no
exodus from Egypt fifty
specific seasonal date for
times, hinting that there From the second night of Pesah until the night before Shavuot, From the second night of Pesah until the night before Shavuot, Shavuot; instead, we are
are fifty steps or aspects to we count the omer. We rise. we count the omer. We rise. told to observe it exactly
coming out of the mindset
of slavery. Indeed, the I am about to fulfill the mitzvah of counting the omer, as it is ‫זוּמנֶ ת לְ ַקיֵּ ם ִמ ְצוַ ת ֲע ֵשׂה ֶשׁל‬
ֽ ֶ ‫ן\וּמ‬
ְ ‫זוּמ‬
ָ ‫ן\מוּכנָ ה ְוּמ‬
ָ ‫מוּכ‬
ָ ‫ִהנְ נִ י‬ seven weeks after Pesah,
counting and enumerating
Torah teaches that the written in the Torah: ‫תּוֹרה׃‬
ָ ‫ע ֶמר ְכּמוֹ ֶשׁ ָכּתוּב ַבּ‬ ֹ ֽ ‫ְס ִפ ַירת ָה‬ each of the forty-nine days
Israelites went up out of
in between, thus creating
Egypt hamushim (Exodus
13:18), which literally
“You shall count from the eve of the second day of Pesah, ‫ח ַרת ַה ַשּׁ ָבּת ִמיּוֹם ֲה ִב ֲיא ֶכם‬J ‫וּס ַפ ְר ֶתּם לָ ֶכם ִמ ׇמּ‬
ְ an intimate connection
when an omer of grain is to be brought as an offering, seven
means “armed” but may .‫שׁ ַבע ַשׁ ָבּתוֹת ְתּ ִמימֹת ִתּ ְהיֶ ֽינָ ה‬ ֽ ֶ ,‫נוּפה‬ ָ ‫ֶאת־ ֽ ֹע ֶמר ַה ְתּ‬ between the two holidays.
This connection is both
also suggest “one-fiftieth.” complete weeks. The day after the seventh week of your
Thus, on the first day of counting will make fifty days.” Leviticus :– .‫ח ַרת ַה ַשּׁ ָבּת ַה ְשּׁ ִב ִיעת ִתּ ְס ְפּרוּ ֲח ִמ ִשּׁים יוֹם‬J ‫ַעד ִמ ׇמּ‬ agricultural and spiritual. In
‫טז‬-‫ ויקרא כג׃טו‬ the Temple, a daily offering
Pesah, we may be said to
of the new barley crop (a
have walked through the
measure of grain called an
first of fifty gates toward
Barukh atah Adonai, our God, sovereign of time and space, omer) was made beginning
genuine freedom. To com-
plete the exodus, we must who has provided us with a path to holiness through the ,‫להינוּ ֶ ֽמלֶ ך ָהעוֹלָ ם‬ ֽ ֵ ‫ָבּרוּך ַא ָתּה יהוה ֱא‬ on Pesah; barley was the
first grain to be ready to
journey through another observance of mitzvot and has instructed us to count .‫ע ֶמר‬
ֹ ֽ ‫ וְ ִצוָּ ֽנוּ ַעל ְס ִפ ַירת ָה‬,‫ֹתיו‬ָ ‫ֲא ֶשׁר ִק ְדּ ָ ֽשׁנוּ ְבּ ִמ ְצ‬harvest. Anticipating the
forty-nine gates.
the omer. We recite the line for the appropriate day, from the following pages. full spring harvest approxi-
—based on the mately seven weeks later,
netivot shalom Barukh atah adonai eloheinu melekh ha-olam,
our forebears counted the
asher kid’shanu b’mitzvotav v’tzivanu al s’firat ha-omer.
days; and then offered the
Counting Up We recite the line for the appropriate day, from the following pages. first fruits on Shavuot, a celebration of ripening and bounty.
The ancient rabbis say Equally, the period of s’firat ha-omer commemorates the
that when we count the historic journey from slavery in Egypt to meeting God at
omer, we are counting Sinai. We celebrate freedom on Pesah, but recognize that the
toward the time that we will receive the Torah. Day by day, week by week, exodus is not truly complete until we receive instruction as
we count, and in a highly regulated fashion: when, how, in what language, to how to live with that freedom, on Shavuot.
with or without a blessing, are all issues addressed by Jewish law. Jewish mystics saw this period of counting time as one of
2But what is most noteworthy is that when we count the omer, we count preparation for revelation, a time of purifying the self and
up. Our natural tendency is to count down. We count down the seconds striving for a deeper understanding of God’s relation to the
in anticipation of the secular New Year. We count down the days to an world. They saw seven circles of divine energy that needed to
upcoming vacation. We count down toward a professional deadline or the be entered into, in order to come to achieve the revelation.
end of a specific project. The meditations offered here for these days are based
2I can think of only one time in my life when it was natural for me on that mystical understanding. Early medieval authorities,
to count up: when I was pregnant. Week by week, month by month, I perhaps out of a similar motive of self-improvement before
counted. I was excited about my due date, but I also wanted to be pregnant coming to the moment commemorating Sinai, developed
for nine complete months. Like other pregnant women, I knew that the the custom of studying one of the six chapters of Pirkei Avot
period of gestation was not simply a time I needed to get past in order (often translated as “The Ethics of the Fathers,” but perhaps
for the “real” event to take place; each week, each month, was vital for more accurately translated “Fundamental Principles”). This
my baby’s development. Each day had its own significance, nurturing the tractate (which can be found on pages –), incorpo-
growth that would be necessary for my baby to enter the world. So quite rated in the Mishnah in the mid-rd century, constitutes the
naturally, I knew to count up. most explicit statement of rabbinic ethics.
2So too with receiving Torah. Torah defines us as a people; it shapes our
individual identities and our character. But its transformative potential is
dependent on our preparation. To truly receive Torah, we need to grow
into it, to make ourselves ready for it. We count up to remind ourselves of
the significance of this gestational time. We count up because each day,
each week is an opportunity to identify and refine the ways we want to
grow: as moral people, as people who live a life of care, as people willing
to be instructed. 22222222222222 2—amy wallk katz
63 Siddur Lev Shalem for Shabbat and Festivals

    ·   ·     ‫סדר ליל שבת ויום טוב · ערבית · ספירת העומר‬ 63

First Week: Love and Kindness — ‫( ֶ ֽח ֶסד‬Hesed)
The first week of the Counting of the Omer coincides with the celebration On N , the    PH:
of Pesah, in which we reenact the experience of God’s having freed us. .‫ע ֶמר‬
ֹ ֽ ָ‫ היּוֹם יוֹם ֶא ָחד ל‬
ַ
Remembering God’s unbounded, expansive love in redeeming us, it is the Today is 1 day of the omer.
time of reading the Song of Songs—of feeling both loved and seeking to Hayom yom ehad la-omer.
love. In this context, we may ask ourselves: How might I enter the world in
a loving way? What obligations does love bring? As I celebrate my own self-
hood and refine my understanding of being free, I might ask: How might I On N , the    PH:
be kind to myself and express that kindness with others? How might I learn .‫ע ֶמר‬
ֹ ֽ ָ‫ היּוֹם ְשׁנֵ י יָ ִמים ל‬
ַ
to love all the parts of myself and love others in all their complexity? And I Today is 2 days of the omer.
might ask: What obligations does love bring? Hayom sh’nei yamim la-omer.
?‫ ִמי לִ י‬,‫אוֹמר׃ ִאם ֵאין ֲאנִ י לִ י‬

ֵ ‫הוּא ָהיָ ה‬ On N , the    PH:
?‫ ֵא ָימ ַתי‬,‫ ָמה ֲאנִ י? וְ ִאם לא ַע ְכ ָשׁיו‬,‫ְוּכ ֶשׁ ֲאנִ י לְ ַע ְצ ִמי‬ .‫ע ֶמר‬
ֹ ֽ ָ‫לשׁה יָ ִמים ל‬
ָ ‫ היּוֹם ְשׁ‬
ַ
Hillel said: If I am not for myself, who will be for me? If I am for myself Today is 3 days of the omer.
alone, what am I? And if not now, when? Hayom sh’loshah yamim la-omer.
—Pirkei Avot :
On N , the    PH:

‫יוֹחנָ ן ֶבּן זַ כַּ אי[ לָ ֶהם׃‬ָ ‫ָא ַמר ַ]ר ָבּן‬ .‫ היּוֹם ַא ְר ָבּ ָעה יָ ִמים לָ ֽ ֹע ֶמר‬
ַ
.‫יזוֹהי ֶ ֽד ֶרך יְ ָשׁ ָרה ֶשׁיִּ ְד ַבּק ָבּהּ ָה ָא ָדם‬
ִ ‫ְצאוּ ְוּראוּ ֵא‬ Today is 4 days of the omer.
.‫אוֹמר׃ ָח ֵבר טוֹב‬ ֵ ‫הוֹשׁ ַע‬
ֽ ֻ ְ‫ ַר ִבּי י‬.‫טוֹבה‬ ָ ‫אוֹמר׃ ַ ֽעיִ ן‬
ֵ ‫יעזֶ ר‬ ֽ ֶ ִ‫ַר ִבּי ֱאל‬ Hayom arba∙ah yamim la-omer.
.‫ת־הנּוֹלָ ד‬
ַ ‫רוֹאה ֶא‬ ֶ ‫אוֹמר׃ ָה‬ ֵ ‫ ַר ִבּי ִשׁ ְמעוֹן‬.‫אוֹמר׃ ָשׁ ֵכן טוֹב‬ ֵ ‫יוֹסי‬ ֵ ‫ַר ִבּי‬
‫ת־דּ ְב ֵרי ֶאלְ ָעזָ ר‬
ִ ‫רוֹאה ֲאנִ י ֶא‬
ֶ ‫ ָא ַמר לָ ֶהם׃‬.‫אוֹמר׃ לֵ ב טוֹב‬ ֵ ‫ַר ִבּי ֶאלְ ָעזָ ר‬ On N , the    PH:
.‫ ֶשׁ ִבּ ְכלַ ל ְדּ ָב ָריו ִדּ ְב ֵר ֶיכם‬,‫ן־ע ָרך ִמ ִדּ ְב ֵר ֶיכם‬ֲ ‫ֶבּ‬ .‫ע ֶמר‬
ֹ ֽ ָ‫ היּוֹם ֲח ִמ ָשּׁה יָ ִמים ל‬
ַ
[Rabbi Yohanan ben Zakkai] posed this question to his disciples: Today is 5 days of the omer.
Take note, which is the right path to which one should cleave? Hayom hamishah yamim la-omer.
Rabbi Eliezer said: A generous eye.
Rabbi Joshua said: A good colleague. On N , the    PH:
Rabbi Yose said: A good neighbor.
Rabbi Shimon said: Foresight.
.‫ע ֶמר‬
ֹ ֽ ָ‫ היּוֹם ִשׁ ָשּׁה יָ ִמים ל‬
ַ
Rabbi Eleazar said: A generous heart.
Today is 6 days of the omer.
He said to them: I prefer the answer of Eleazar ben Arakh, for his view Hayom shishah yamim la-omer.
includes all of yours.
—Pirkei Avot : On N , the    PH
(where Yom Tov is celebrated for two days):
.‫וּע ֶא ָחד לָ ֽ ֹע ֶמר‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ִשׁ ְב ָעה יָ ִמים‬
ַ
Today is 7 days—one week—of the omer.
Hayom shivah yamim, she-hem shavua ehad la-omer.


Second Week: Judgment and Power — ‫בוּרה‬
ָ ְ‫( ִדּין\גּ‬Din/G’vurah)
Limits are important; without them, chaos would reign. Even love has its rules. Yet the On N :
very qualities that allow us to establish limits are the same ones that can lead to oppres- .‫וּע ֶא ָחד וְ יוֹם ֶא ָחד לָ ֽ ֹע ֶמר‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ְשׁמוֹנָ ה יָ ִמים‬
ַ
sion and evil. Judgment—so necessary for almost every aspect of daily living—can become
Today is 8 days—one week and one day—of the omer.
judgmentalism, the disparagement of others, and may even lead to fanaticism. Power—so
Hayom sh’monah yamim, she-hem shavua ehad v’yom ehad la-omer.
necessary for the implementation of the good—can become drunk with itself, overpower-
ing others. This week invites reflection on the way my competitiveness and desire to win
may become hurtful to others, and how my self-concern can be dismissive of the needs of On N :
others and even be destructive. What limits should I place on my ego? What limits should .‫ע ֶמר‬
ֹ ֽ ָ‫וּשׁנֵ י יָ ִמים ל‬
ְ ‫וּע ֶא ָחד‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ִתּ ְשׁ ָעה יָ ִמים‬
ַ
I place on my desires? Perhaps I might pause to stand in awe, stopping for a moment to
appreciate what is around me and better understand my own limitations.
Today is 9 days—one week and two days—of the omer.
2Not incidentally, it is during this week that we memorialize those killed in the Hayom tishah yamim, she-hem shavua ehad u-shnei yamim la-omer.
Holocaust.
On N :
?‫ ֵאיזֶ הוּ גִ בּוֹר‬. . . ‫ל־א ָדם‬ָ ‫לּוֹמד ִמכׇּ‬ ֵ ‫אוֹמר׃ ֵאיזֶ הוּ ָח ָכם? ַה‬ ֵ ‫ן־זוֹמא‬
ָ ‫ֶבּ‬ .‫ע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫וּע ֶא ָחד‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ֲע ָשׂ ָרה יָ ִמים‬
ַ
?‫ ֵאיזֶ הוּ ְמ ֻכ ָבּד‬. . . ‫ ֵאיזֶ הוּ ָע ִשׁיר? ַה ָשּׂ ֵ ֽמ ַח ְבּ ֶחלְ קוֹ‬. . . ‫כּוֹבשׁ ֶאת־יִ ְצרוֹ‬
ֵ ‫ַה‬ Today is 10 days—one week and three days—of the omer.
. . . ‫ת־ה ְבּ ִריּוֹת‬
ַ ‫ַה ְמ ַכ ֵבּד ֶא‬ Hayom asarah yamim, she-hem shavua ehad u-shloshah yamim la-omer.
Ben Zoma taught: Who is wise? Those who learn from everyone . . . Who is strong? Those
who control their instincts . . . Who is rich? Those who are satisfied with their portion . . . On N  (Y H-S, if a Wednesday night):
Who is honored? Those who honor their fellow human beings . . .
—Pirkei Avot :
.‫ע ֶמר‬
ֹ ֽ ָ‫וּע ֶא ָחד וְ ַא ְר ָבּ ָעה יָ ִמים ל‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ַא ַחד ָע ָשׂר יוֹם‬
ַ
Today is 11 days—one week and four days—of the omer.
,‫מוֹתך‬
ָ ‫ וְ ַאל ַתּ ֲא ֵמן ְבּ ַע ְצ ָמך ַעד יוֹם‬,‫אוֹמר׃ ַאל ִתּ ְפרוֹשׁ ִמן ַה ִצּבּוּר‬ ֵ ‫ִהלֵּ ל‬ Hayom ahad asar yom, she-hem shavua ehad v’arba∙ah yamim la-omer.
,‫וֹע‬
ַ ‫ֹאמר ָדּ ָבר ֶשׁ ִאי ֶא ְפ ָשׁר לִ ְשׁ ֽמ‬
ַ ‫ וְ ַאל תּ‬,‫ת־ח ֵב ָרך ַעד ֶשׁ ַתּ ִ ֽגּ ַיע לִ ְמקוֹמוֹ‬
ֲ ‫וְ ַאל ָתּ ִדין ֶא‬
On N  (Y H-S, if neither Thursday night nor Saturday night):
.‫ ֶשׁ ָמּא לא ִת ָפּנֶ ה‬,‫ֹאמר לִ ְכ ֶשׁ ֶא ָפּנֶ ה ֶא ְשׁנֶ ה‬
ַ ‫ וְ ַאל תּ‬.‫ֶשׁסּוֹפוֹ לְ ִה ָשּׁ ֵ ֽמ ַע‬
Hillel taught: Do not withdraw from the community. Do not be sure of yourself until the .‫וּע ֶא ָחד וַ ֲח ִמ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫ היּוֹם ְשׁנֵ ים ָע ָשׂר יוֹם‬
ַ
day of your death. Do not judge your fellow human being until you stand in his or her Today is 12 days—one week and five days—of the omer.
situation. Do not say “It is not possible to understand this,” for ultimately it will be Hayom sh’neim asar yom, she-hem shavua ehad va-hamishah yamim la-omer.
understood. Do not say “When I have leisure I will study,” for you may never have leisure.
—Pirkei Avot :
On N  (Y H-S, if Sunday night):
‫ ׇח ְכ ָמתוֹ‬,‫קוֹד ֶמת לְ ׇח ְכ ָמתוֹ‬

ֽ ֶ ‫אוֹמר׃ כֹּל ֶשׁיִּ ְר ַאת ֶח ְטאוֹ‬ ֵ ‫ן־דּוֹסא‬ָ ‫ַר ִבּי ֲחנִ ינָ א ֶבּ‬ .‫וּע ֶא ָחד וְ ִשׁ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬
ַ ‫ ֶשׁ ֵהם ָשׁ ֽב‬,‫לשׁה ָע ָשׂר יוֹם‬
ַ
.‫ ֵאין ׇח ְכ ָמתוֹ ִמ ְת ַקיֶּ ֶֽמת‬,‫קוֹד ֶמת לְ יִ ְר ַאת ֶח ְטאוֹ‬ ֽ ֶ ‫ וְ כֹל ֶשׁ ׇח ְכ ָמתוֹ‬.‫ִמ ְת ַקיֶּ ֶֽמת‬ Today is 13 days—one week and six days—of the omer.
Hayom sh’loshah asar yom, she-hem shavua ehad v’shishah yamim la-omer.
.‫ ׇח ְכ ָמתוֹ ִמ ְת ַקיֶּ ֶֽמת‬,‫אוֹמר׃ כֹּל ֶשׁ ַמּ ֲע ָשׂיו ְמ ֻר ִבּין ֵמ ׇח ְכ ָמתוֹ‬ֵ ‫הוּא ָהיָ ה‬
.‫ ֵאין ׇח ְכ ָמתוֹ ִמ ְת ַקיֶּ ֶֽמת‬,‫וְ כֹל ֶשׁ ׇח ְכ ָמתוֹ ְמ ֻר ָבּה ִמ ַמּ ֲע ָשׂיו‬
On N :
Rabbi Hanina ben Dosa taught: Those whose fear of sinning takes precedence over their
own wisdom, their wisdom will survive. But those whose wisdom takes precedence over .‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת לָ ֽ ֹע ֶמר‬,‫ היּוֹם ַא ְר ָבּ ָעה ָע ָשׂר יוֹם‬
ַ
their fear of sinning, their wisdom will not survive. And he added: Those whose deeds Today is 14 days—two weeks—of the omer.
exceed their wisdom, their wisdom will survive; but those whose wisdom exceeds their Hayom arba∙ah asar yom, she-hem sh’nei shavuot la-omer.
deeds, their wisdom will not survive.
2222222222222222— Pirkei Avot :–
65     ·   ·    Siddur Lev Shalem for Shabbat and Festivals
‫סדר ליל שבת ויום טוב · ערבית · ספירת העומר‬ 65

Third Week: Splendor — ‫( ִתּ ְפ ֶ ֽא ֶרת‬Tiferet)
Tiferet, which literally means “splendor,” is associated with harmony and On the    R H  I, N :
balance—specifically, a balance among ideas, values, and qualities that .‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת וְ יוֹם ֶא ָחד ל‬,‫ היּוֹם ֲח ִמ ָשּׁה ָע ָשׂר יוֹם‬
ַ
appear to be conflicting. This suggests that we are at our best when the Today is 15 days—two weeks and one day—of the omer.
various impulses within us, and the competing demands made upon us,
Hayom hamishah asar yom, she-hem sh’nei shavuot v’yom ehad la-omer.
are in balance—for example, when play and seriousness each have their
place in our lives, when we practice both self-care and care for others,
and when a sense of mission is mediated by a realistic appraisal of the On the    R H  I, I :
world as it is. The Kabbalists thought that the essential balance needed .‫ע ֶמר‬
ְ ‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת‬,‫ היּוֹם ִשׁ ָשּׁה ָע ָשׂר יוֹם‬
ַ
in our lives was that between the aspects associated with the first two
Today is 16 days—two weeks and two days—of the omer.
weeks—love and judgment. Love needs to know how to be mediated by
Hayom shishah asar yom, she-hem sh’nei shavuot u-shnei yamim la-omer.
proper judgment, and judgment without love is hurtful and dangerous.
The Kabbalists also associated tiferet with emet, truth, reflecting their
understanding that deep truths emerge from the harmonizing of seem- On I  (Y H-Z, if Tuesday night):
ingly incompatible values and perspectives.
.‫לשׁה יָ ִמים לָ ֽ ֹע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת‬,‫ היּוֹם ִשׁ ְב ָעה ָע ָשׂר יוֹם‬
ַ
Today is 17 days—two weeks and three days—of the omer.
‫אוֹמר׃ ַעל‬ֵ ‫ הוּא ָהיָ ה‬.‫ִשׁ ְמעוֹן ַה ַצּ ִדּיק ָהיָ ה ִמ ְשּׁיָ ֵרי ְכנֶ ֶֽסת ַהגְּ דוֹלָ ה‬ Hayom shivah asar yom, she-hem sh’nei shavuot u-shloshah yamim la-omer.
‫בוֹדה וְ ַעל‬
ָ ‫תּוֹרה וְ ַעל ָה ֲע‬
ָ ‫ד—על ַה‬
ַ ‫עוֹמ‬
ֵ ‫לשׁה ְד ָב ִרים ָהעוֹלָ ם‬ ָ ‫ְשׁ‬
.‫גְּ ִמילוּת ֲח ָס ִדים‬ On I  (Y H-Z, if Tuesday night; Y H-A∙, if Wednesday night):
Simon the Righteous was one of the last surviving members of the Great
Assembly. He taught: The world stands on three things—on Torah, on
.‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת וְ ַא ְר ָבּ ָעה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ְשׁמוֹנָ ה ָע ָשׂר יוֹם‬
ַ
worship, and on good deeds. Today is 18 days—two weeks and four days—of the omer.
—Pirkei Avot : Hayom sh’monah asar yom, she-hem sh’nei shavuot v’arba∙ah yamim la-omer.
‫ל־שׁ ִהיא‬
ֶ ‫אוֹמר׃ ֵאיזוֹ ִהיא ֶ ֽד ֶרך יְ ָשׁ ָרה ֶשׁיָּ בוֹר לוֹ ָה ָא ָדם? כׇּ‬
ֵ ‫ַר ִבּי‬ On I  (Y H-Z, if Monday night or Tuesday night; Y H-A∙, if
.‫עוֹשׂהוּ וְ ִת ְפ ֶ ֽא ֶרת לוֹ ִמן ָה ָא ָדם‬
ֽ ֵ ְ‫ִת ְפ ֶ ֽא ֶרת ל‬ Wednesday night):
Rabbi [Judah] taught: What is the right path, that a person should .‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת וַ ֲח ִמ ָשּׁה יָ ִמים ל‬,‫ היּוֹם ִתּ ְשׁ ָעה ָע ָשׂר יוֹם‬
ַ
choose? One that brings glory to the Creator and one that everyone Today is 19 days—two weeks and five days—of the omer.
acknowledges about you as glorious. Hayom tishah asar yom, she-hem sh’nei shavuot va-hamishah yamim la-omer.
222222222222 22—Pirkei Avot :
On I  (Y H-Z, if Sunday night; Y H-A∙, if not Sunday night,
Thursday night, Friday night, or Saturday night):
.‫ ֶשׁ ֵהם ְשׁנֵ י ָשׁבוּעוֹת וְ ִשׁ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ֶע ְשׂ ִרים יוֹם‬
ַ
Today is 20 days—two weeks and six days—of the omer.
Hayom esrim yom, she-hem sh’nei shavuot v’shishah yamim la-omer.
On I  (Y H-A∙, if Monday night):

.‫לשׁה ָשׁבוּעוֹת לָ ֽ ֹע ֶמר‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ֶא ָחד וְ ֶע ְשׂ ִרים יוֹם‬
ַ
Today is 21 days—three weeks—of the omer.
Hayom ehad v’esrim yom, she-hem sh’loshah shavuot la-omer.


Fourth Week: Time and Eternity — ‫( נֶ ַֽצח‬Netzah)
Psalm 90 remarks: “Teach us to count our days,” or perhaps better On I :
translated, “Teach us to make each day count.” On some level, we are .‫ע ֶמר‬
ֹ ֽ ָ‫לשׁה ָשׁבוּעוֹת וְ יוֹם ֶא ָחד ל‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ְשׁנַ ֽיִ ם וְ ֶע ְשׂ ִרים יוֹם‬
ַ
all conscious of mortality. The days of our lives are limited. And so this
Today is 22 days—three weeks and one day—of the omer.
week, we ask: What should a day look like? What would make my days
Hayom sh’nayim v’esrim yom, she-hem sh’loshah shavuot v’yom ehad la-omer.
seem not just busy, but rich in their fullness? Am I spending my time
on what I care about most? What would make a day feel blessed? How
do I deal with frustration? How can I transform my good intentions On I :
into actions and patterns of behavior? Thus, netzah is also associated .‫וּשׁנֵ י יָ ִמים לָ ֽ ֹע ֶמר‬
ְ ‫לשׁה ָשׁבוּעוֹת‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫לשׁה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
with endurance, carrying through with our intentions over the long
haul. We might ask: How does my life reflect consistent commitment?
Today is 23 days—three weeks and two days—of the omer.
Hayom sh’loshah v’esrim yom, she-hem sh’loshah shavuot u-shnei yamim la-omer.
‫פּוֹעלִ ים‬
ֲ ‫ וְ ַה‬,‫אכה ְמ ֻר ָבּה‬
ָ ָ‫ וְ ַה ְמּל‬,‫אוֹמר׃ ַהיּוֹם ָק ָצר‬ ֵ ‫ַר ִבּי ַט ְרפוֹן‬
.‫דּוֹחק‬
ֵ ‫ ַוּב ַֽעל ַה ַבּֽיִ ת‬,‫ וְ ַה ָשּׂ ָכר ַה ְר ֵבּה‬,‫ֲע ֵצלִ ים‬ On I :
Rabbi Tarfon taught: The day is short, and the work is great, and the .‫ע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫לשׁה ָשׁבוּעוֹת‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ַא ְר ָבּ ָעה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
workers are lazy, and the reward is much, and the owner is urging us on. Today is 24 days—three weeks and three days—of the omer.
—Pirkei Avot :
Hayom arba∙ah v’esrim yom, she-hem sh’loshah shavuot u-shloshah yamim la-omer.
,‫מוּרה‬
ָ ‫אוֹמר׃ ֱהוֵ י ָרץ לְ ִמ ְצוָ ה ַקלָּ ה ְכּ ַב ֲח‬ ֵ ‫ן־עזַּ אי‬ ַ ‫ֶבּ‬ On I :
.‫וּבוֹר ַח ִמן ָה ֲע ֵב ָרה‬
ֵֽ
.‫ע ֶמר‬
ֹ ֽ ָ‫לשׁה ָשׁבוּעוֹת וְ ַא ְר ָבּ ָעה יָ ִמים ל‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ֲח ִמ ָשּׁה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
.‫גוֹר ֶרת ֲע ֵב ָרה‬
ֽ ֶ ‫ וַ ֲע ֵב ָרה‬,‫גּוֹר ֶרת ִמ ְצוָ ה‬ֽ ֶ ‫ֶשׁ ִמּ ְצוָ ה‬
Today is 25 days—three weeks and four days—of the omer.
.‫וּשׂ ַכר ֲע ֵב ָרה ֲע ֵב ָרה‬ְ ,‫ֶשׁ ְשּׂ ַכר ִמ ְצוָ ה ִמ ְצוָ ה‬ Hayom hamishah v’esrim yom, she-hem sh’loshah shavuot v’arba∙ah yamim la-omer.
Ben Azzai taught: Pursue a minor mitzvah as you would a major one,
and flee from a transgression, for one good deed leads to another and
On I :
one transgression generates another. Thus the reward for a mitzvah is
another mitzvah, and the consequence for a transgression is another .‫ע ֶמר‬
ֹ ֽ ָ‫לשׁה ָשׁבוּעוֹת וַ ֲח ִמ ָשּׁה יָ ִמים ל‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ִשׁ ָשּׁה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
transgression. Today is 26 days—three weeks and five days—of the omer.
—Pirkei Avot :
Hayom shishah v’esrim yom, she-hem sh’loshah shavuot va-hamishah yamim la-omer.
On I :
.‫ע ֶמר‬
ֹ ֽ ָ‫לשׁה ָשׁבוּעוֹת וְ ִשׁ ָשּׁה יָ ִמים ל‬
ָ ‫ ֶשׁ ֵהם ְשׁ‬,‫ היּוֹם ִשׁ ְב ָעה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
Today is 27 days—three weeks and six days—of the omer.
Hayom shivah v’esrim yom, she-hem sh’loshah shavuot v’shishah yamim la-omer.
On I :
.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת ל‬,‫ היּוֹם ְשׁמוֹנָ ה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
Today is 28 days—four weeks—of the omer.
Hayom sh’monah v’esrim yom, she-hem arba∙ah shavuot la-omer.

67     ·   ·     ‫סדר ליל שבת ויום טוב · ערבית · ספירת העומר‬ 67

Fifth Week: Glory — ‫( הוֹד‬Hod)
How can we see life itself as glorious? How can we permeate our lives On I  (PH S):
with an appreciation of the wonders of the world in which we live, the .‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת וְ יוֹם ֶא ָחד לָ ֽ ֹע ֶמר‬,‫ היּוֹם ִתּ ְשׁ ָעה וְ ֶע ְשׂ ִרים יוֹם‬
ַ
wonder of life itself ? Perhaps this week we might heighten awareness of
Today is 29 days—four weeks and one day—of the omer.
the beauty of the moment—deepening our consciousness of what is spe-
Hayom tishah v’esrim yom, she-hem arba∙ah shavuot v’yom ehad la-omer.
cial, pulsing with life. Perhaps, this week, I might learn to say daily, “How
glorious is this day!” The world becomes glorious and we reflect its glory
when we enter it with a sense of appreciation and understand our lives to On I :
be a precious gift. By cultivating gratitude, we open ourselves to sensing .‫ע ֶמר‬
ְ ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת‬,‫לשׁים יוֹם‬
ִ ‫ היּוֹם ְשׁ‬
ַ
and appreciating the glories of the world. The Hebrew word hod might
remind us of the similar sounding hodayah, which means “thankfulness.”
Today is 30 days—four weeks and two days—of the omer.
Hayom sh’loshim yom, she-hem arba∙ah shavuot u-shnei yamim la-omer.
,‫מּוּדך ֲע ֵשׂה‬ ָ ִ‫יוֹתר ִמלּ‬
ֵ .‫ וְ ַאל ַתּ ְחמֹד כָּ בוֹד‬,‫ַאל ְתּ ַב ֵקּשׁ גְּ ֻדלָּ ה לְ ַע ְצ ָמך‬
‫ ֶשׁ ֻשּׁלְ ָחנָ ך גָּ דוֹל ִמ ֻשּׁלְ ָחנָ ם‬,‫וְ ַאל ִתּ ְת ַאוֶּ ה לְ ֻשׁלְ ָחנָ ם ֶשׁל ְמלָ ִכים‬ On I :
‫אכ ָתּך ֶשׁיְּ ַשׁלֶּ ם־לָ ך‬

ְ ַ‫ וְ נֶ ֱא ָמן הוּא ַבּ ַֽעל ְמל‬,‫וְ ִכ ְת ָרך גָּ דוֹל ִמ ִכּ ְת ָרם‬ .‫לשׁה יָ ִמים לָ ֽ ֹע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ֶא ָחד‬
ַ
.‫ְשׂ ַכר ְפּ ֻעלָּ ָתך‬ Today is 31 days—four weeks and three days—of the omer.
Do not seek greatness for yourself; do not covet honor. Let your deeds Hayom ehad u-shloshim yom, she-hem arba∙ah shavuot u-shloshah yamim la-omer.
exceed your learning. Do not crave the table of kings—for your table is
greater than theirs and your crown greater than their crowns, and your On I :
employer can be relied upon to compensate you for your labors.
—Pirkei Avot :
.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת וְ ַא ְר ָבּ ָעה יָ ִמים ל‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ְשׁנַ ֽיִ ם‬
ַ
Today is 32 days—four weeks and four days—of the omer.
‫ ֶשׁ ַא ָתּה וְ ֶשׁלָּ ך‬,‫אוֹמר׃ ֶתּן־לוֹ ִמ ֶשּׁלּוֹ‬ ֵ ‫תּוֹתא‬ ָ ‫ַר ִבּי ֶאלְ ָעזָ ר ִאישׁ ַבּ ְר‬ Hayom sh’nayim u-shloshim yom, she-hem arba∙ah shavuot v’arba∙ah yamim la-omer.
‫אוֹמר׃ ִכּי ִמ ְמּך ַהכֹּל ִוּמיָּ ְדך נָ ַ ֽתנּוּ לָ ך‬
ֵ ‫ וְ ֵכן ְבּ ָד ִוד הוּא‬.‫ֶשׁלּוֹ‬
.(‫ כט׃יד‬,‫)דברי הימים א‬ On I  (L B-):
Rabbi Eleazar of Bartota taught: Give everything over to God, for you .‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת וַ ֲח ִמ ָשּׁה יָ ִמים ל‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫לשׁה‬
ַ
and all that your own are God’s. Thus David said, “For all is from You, and Today is 33 days—four weeks and five days—of the omer.
from Your own hand I give to You” ( Chronicles :). Hayom sh’loshah u-shloshim yom, she-hem arba∙ah shavuot va-hamishah yamim la-omer.
—Pirkei Avot :
On I :
.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ַא ְר ָבּ ָעה ָשׁבוּעוֹת וְ ִשׁ ָשּׁה יָ ִמים ל‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ַא ְר ָבּ ָעה‬
ַ
Today is 34 days—four weeks and six days—of the omer.
Hayom arba∙ah u-shloshim yom, she-hem arba∙ah shavuot v’shishah yamim la-omer.
On I :
.‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת לָ ֽ ֹע ֶמר‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ֲח ִמ ָשּׁה‬
ַ
Today is 35 days—five weeks—of the omer.
Hayom hamishah u-shloshim yom, she-hem hamishah shavuot la-omer.


Sixth Week: Foundation — ‫( יְ סוֹד‬Y’sod)
As we approach Sinai, which we will soon celebrate on the holiday of On I :
Shavuot, we might ask: What is at the root of my being? What is most .‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת וְ יוֹם ֶא ָחד לָ ֽ ֹע ֶמר‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ִשׁ ָשּׁה‬
ַ
fundamental to who I am? Hasidic masters taught that each of us
Today is 36 days—five weeks and one day—of the omer.
has come into this world to repair what only he or she is able to heal.
Hayom shishah u-shloshim yom, she-hem hamishah shavuot v’yom ehad la-omer.
What is my special talent, my special task? Y’sod also represents the
connection between the heavenly and earthly realms and I might ask:
How might my life reflect God’s presence in the world? How might On I :
I be an instrument for bringing the world around me closer to the .‫וּשׁנֵ י יָ ִמים לָ ֽ ֹע ֶמר‬
ְ ‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ִשׁ ְב ָעה‬
ַ
Divine?
Today is 37 days—five weeks and two days—of the omer.
Hayom shivah u-shloshim yom, she-hem hamishah shavuot u-shnei yamim la-omer.
‫ וְ ֵ ֽאלּוּ ֵהן׃ ַר ִבּי‬,‫יוֹחנָ ן ֶבּן־זַ כַּ אי‬ ָ ‫ֲח ִמ ָשּׁה ַתלְ ִמ ִידים ָהיוּ לוֹ לְ ַר ָבּן‬
,‫יוֹסי ַהכּ ֵֹהן‬
ֵ ‫ וְ ַר ִבּי‬,‫ן־חנַ נְ יָ ה‬
ֲ ‫הוֹשׁ ַע ֶבּ‬ ֽ ֻ ְ‫ וְ ַר ִבּי י‬,‫ן־ה ְר ָקנוֹס‬
ֻ ‫יעזֶ ר ֶבּ‬ ֽ ֶ ִ‫ֱאל‬
On I :
.‫ן־ע ָרך‬
ֲ ‫ וְ ַר ִבּי ֶאלְ ָעזָ ר ֶבּ‬,‫וְ ַר ִבּי ִשׁ ְמעוֹן ֶבּן־נְ ַתנְ ֵאל‬
.‫ע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ְשׁמוֹנָ ה‬
ַ
‫ בּוֹר סוּד‬,‫ן־ה ְר ָקנוֹס‬ ֻ ‫יעזֶ ר ֶבּ‬ ֽ ֶ ִ‫הוּא ָהיָ ה מוֹנֶ ה ְשׁ ָב ָחם׃ ַר ִבּי ֱאל‬ Today is 38 days—five weeks and three days—of the omer.
.‫ ַא ְשׁ ֵרי יוֹלַ ְדתּוֹ‬,‫ן־חנַ נְ יָ ה‬
ֲ ‫הוֹשׁ ַע ֶבּ‬ ֽ ֻ ְ‫ ַר ִבּי י‬.‫ֶשׁ ֵאינוֹ ְמ ַא ֵבּד ִט ָפּה‬ Hayom sh’monah u-shloshim yom, she-hem hamishah shavuot u-shloshah yamim la-omer.
.‫ יְ ֵרא ֵח ְטא‬,‫ ַר ִבּי ִשׁ ְמעוֹן ֶבּן־נְ ַתנְ ֵאל‬.‫ ָח ִסיד‬,‫יוֹסי ַהכּ ֵֹהן‬ ֵ ‫ַר ִבּי‬
.‫ ַמ ְעיָ ן ַה ִמּ ְתגַּ ֵבּר‬,‫ן־ע ָרך‬
ֲ ‫וְ ַר ִבּי ֶאלְ ָעזָ ר ֶבּ‬ On I :
Rabbi Yohanan ben Zakkai had five disciples, namely: Rabbi Eliezer .‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת וְ ַא ְר ָבּ ָעה יָ ִמים ל‬,‫לשׁים יוֹם‬
ִ ‫וּשׁ‬
ְ ‫ היּוֹם ִתּ ְשׁ ָעה‬
ַ
ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose Hakohen,
Today is 39 days—five weeks and four days—of the omer.
Rabbi Shimon ben Netanel, and Rabbi Eleazar ben Arakh.
Hayom tishah u-shloshim yom, she-hem hamishah shavuot v’arba∙ah yamim la-omer.
This is how he characterized their merits: Rabbi Eliezer ben Hyr-
canus—a plastered well that never loses a drop; Rabbi Joshua ben
Hananiah—happy is the one who gave birth to him; Rabbi Yose On I :
Hakohen—a saintly person; Rabbi Shimon ben Netanel—a pious
person; Rabbi Eleazar ben Arakh—an ever-flowing fountain.
.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת וַ ֲח ִמ ָשּׁה יָ ִמים ל‬,‫ היּוֹם ַא ְר ָבּ ִעים יוֹם‬
ַ
—Pirkei Avot :– Today is 40 days—five weeks and five days—of the omer.
Hayom arba∙im yom, she-hem hamishah shavuot va-hamishah yamim la-omer.
‫וּח ַה ְבּ ִריּוֹת‬ַ ‫ל־שׁ ֽר‬
ֶ ‫אוֹמר׃ כׇּ‬ ֵ ‫ן־דּוֹסא[ ָהיָ ה‬
ָ ‫הוּא ַ]ר ִבּי ֲחנִ ינָ א ֶבּ‬
‫וּח ַה ְבּ ִריּוֹת‬
ַ ‫ל־שׁ ֵאין ֽר‬
ֶ ‫ וְ ׇכ‬.‫ימנּוּ‬ ֽ ֶ ‫נוֹחה ֵה‬
ָ ‫וּח ַה ָמּקוֹם‬ ַ ‫ ֽר‬,‫ימנּוּ‬ ֽ ֶ ‫נוֹחה ֵה‬ָ On I :
.‫ימנּוּ‬
ֽ ֶ ‫נוֹחה ֵה‬ ָ ‫וּח ַה ָמּקוֹם‬
ַ ‫ ֵאין ֽר‬,‫ימנּוּ‬ ֽ ֶ ‫נוֹחה ֵה‬
ָ .‫ ֶשׁ ֵהם ֲח ִמ ָשּׁה ָשׁבוּעוֹת וְ ִשׁ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ֶא ָחד וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
[Rabbi Hanina ben Dosa] used to say: One with whom people are Today is 41 days—five weeks and six days—of the omer.
pleased, the divine spirit is pleased; and one with whom people are Hayom ehad v’arba∙im yom, she-hem hamishah shavuot v’shishah yamim la-omer.
displeased, the divine spirit is displeased.
—Pirkei Avot :
On I :
.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת ל‬,‫ היּוֹם ְשׁנַ ֽיִ ם וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
Today is 42 days—six weeks—of the omer.
Hayom sh’nayim v’arba∙im yom, she-hem shishah shavuot la-omer.


Seventh Week: God’s Presence — ‫( ַמלְ כוּת‬Malkhut)
Malkhut refers to the sense of God as presence—a presence that suffuses On I  (Y Y):
the world. Never was the presence of God felt as deeply as it was at Sinai. .‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת וְ יוֹם ֶא ָחד ל‬,‫לשׁה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
As we approach the celebration of that revelation, we might ask: What
Today is 43 days—six weeks and one day—of the omer.
mitzvah might call to me with a mysterious force? What special teaching
Hayom sh’loshah v’arba∙im yom, she-hem shishah shavuot v’yom ehad la-omer.
of Torah do I want to concentrate on, this year? How do I hear the calling
of my soul—the calling of the Divine?
On I :
,‫ ֱאמוֹר ְמ ַעט וַ ֲע ֵשׂה ַה ְר ֵבּה‬,‫תוֹר ְתך ֶ ֽק ַבע‬ ָ ‫אוֹמר׃ ֲע ֵשׂה‬
ֵ ‫ַשׁ ַמּאי‬ .‫ע ֶמר‬
ְ ‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת‬,‫ היּוֹם ַא ְר ָבּ ָעה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
.‫ל־ה ָא ָדם ְבּ ֵ ֽס ֶבר ָפּנִ ים יָ פוֹת‬
ָ ‫ת־כּ‬
‫וֶ ֱהוֵ י ְמ ַק ֵבּל ֶא ׇ‬ Today is 44 days—six weeks and two days—of the omer.
Shammai taught: Set a fixed time for the study of Torah, speak little but Hayom arba∙ah v’arba∙im yom, she-hem shishah shavuot u-shnei yamim la-omer.
do much, and welcome everyone with good cheer.
—Pirkei Avot :
On S  (R H S):
.‫ ְדּ ֽ ֹכלָּ א ַבהּ‬,‫אוֹמר׃ ֲהפֹך ָבּהּ וְ ַה ֵפּך ָבּהּ‬

ֵ ‫ן־בּג ַבּג‬
ַ ‫ֶבּ‬ .‫ע ֶמר‬
ָ ‫וּשׁ‬
ְ ‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת‬,‫ היּוֹם ֲח ִמ ָשּׁה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
Ben Bag Bag taught: Turn it this way, turn it that way, for everything is to Today is 45 days—six weeks and three days—of the omer.
be found in it. Hayom hamishah v’arba∙im yom, she-hem shishah shavuot u-shloshah yamim la-omer.
—Pirkei Avot :
On S :
‫יהן ִדּ ְב ֵרי‬
ֶ ֵ‫יּוֹשׁ ִבין וְ יֵ שׁ ֵבּינ‬
ְ ‫אוֹמר׃ ְשׁנַ ֽיִ ם ֶשׁ‬
ֵ ‫ן־תּ ַר ְדיוֹן‬ ְ ‫ַר ִבּי ֲחנַ נְ יָ א ֶבּ‬
. . . ‫יהם‬ֶ ֵ‫ ְשׁ ִכינָ ה ְשׁרוּיָ ה ֵבינ‬,‫תוֹרה‬ ָ .‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת וְ ַא ְר ָבּ ָעה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ִשׁ ָשּׁה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
Today is 46 days—six weeks and four days—of the omer.
Rabbi Hananiah ben Teradion taught: When two people sit and discuss
Hayom shishah v’arba∙im yom, she-hem shishah shavuot v’arba∙ah yamim la-omer.
Torah, the Shekhinah hovers between them . . .
—Pirkei Avot :
On S :
‫ לא ְב ָראוֹ ֶאלָּ א‬,‫ל־מה ֶשּׁ ָבּ ָרא ַה ָקּדוֹשׁ ָבּרוּך הוּא ְבּעוֹלָ מוֹ‬ ַ ‫כׇּ‬ .‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת וַ ֲח ִמ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ִשׁ ְב ָעה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
‫אתיו יְ ַצ ְר ִתּיו ַאף‬
ִ ‫בוֹדי ְבּ ָר‬
ִ ‫ וְ לִ ְכ‬,‫ ֶשׁנֶּ ֱא ַמר׃ כֹּל ַהנִּ ְק ָרא ִב ְשׁ ִמי‬,‫לִ ְכבוֹדוֹ‬ Today is 47 days—six weeks and five days—of the omer.
.(‫אוֹמר׃ יהוה יִ ְמלך לְ עֹלָ ם וָ ֶעד )שמות טו׃יח‬ ֵ ְ‫ ו‬.(‫ֲע ִשׂ ִיתיו )ישעיה מג׃ז‬ Hayom shivah v’arba∙im yom, she-hem shishah shavuot va-hamishah yamim la-omer.
Everything that the blessed Holy One created in God’s world, God cre-
ated solely for the divine glory, as it is written, “Everything that is called On S :
by My name, I created it, I formed it, I made it, for My glory” (Isaiah :). It
is further written, “Adonai shall reign forever and ever” (Exodus :). .‫ ֶשׁ ֵהם ִשׁ ָשּׁה ָשׁבוּעוֹת וְ ִשׁ ָשּׁה יָ ִמים לָ ֽ ֹע ֶמר‬,‫ היּוֹם ְשׁמוֹנָ ה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
—Pirkei Avot : Today is 48 days—six weeks and six days—of the omer.
Hayom sh’monah v’arba∙im yom, she-hem shishah shavuot v’shishah yamim la-omer.
On S  (the night before S):

.‫ע ֶמר‬
ֹ ֽ ָ‫ ֶשׁ ֵהם ִשׁ ְב ָעה ָשׁבוּעוֹת ל‬,‫ היּוֹם ִתּ ְשׁ ָעה וְ ַא ְר ָבּ ִעים יוֹם‬
ַ
Today is 49 days—seven weeks—of the omer.
Hayom tishah v’arba∙im yom, she-hem shivah shavuot la-omer.


Concluding Prayers ‫סיום התפילה‬
We rise. We rise. A ‫ע ֵלֽינ ּו‬.ָ This prayer
was originally composed
Aleinu ,‫ָעלֵ ֽינוּ לְ ַשׁ ֵבּ ַֽח לַ ֲאדוֹן ַהכֹּל‬ for the Malkhuyot (“Sover-
It is for us to praise the ruler of all, ,‫אשׁית‬ ִ ‫יוֹצר ְבּ ֵר‬ ֵ ְ‫לָ ֵתת גְּ ֻדלָּ ה ל‬ eignty”) section of the Rosh
Hashanah Musaf service.
to acclaim the Creator,
who has not made us merely a nation,
,‫ֶשׁלּ ֹא ָע ָ ֽשׂנוּ כְּ גוֹיֵ י ָה ֲא ָרצוֹת‬ Since the late Middle Ages,
it has acquired a special
nor formed us as all earthly families, ,‫וְ לא ָשׂ ָ ֽמנוּ ְכּ ִמ ְשׁ ְפּחוֹת ָה ֲא ָד ָמה‬ pride of place in Ashke-
nor given us an ordinary destiny. ,‫ֶשׁלּ ֹא ָשׂם ֶחלְ ֵ ֽקנוּ כָּ ֶהם‬ nazic liturgy (but not in

most Sephardic rites) and
.‫ל־המוֹנָ ם‬ ֲ ‫וְ ג ָֹרלֵ ֽנוּ ְכּ ׇכ‬

a And so we bow, acknowledging the supreme sovereign, is recited as part of the
the Holy One, who is praised— conclusion of every service.
who spreads out the heavens and establishes the earth,
,‫וּמוֹדים‬
ִ ‫כּוֹר ִעים ִוּמ ְשׁ ַתּ ֲח ִוים‬ ְ ‫ וַ ֲאנַ ְֽחנוּ‬b It is customary to physi-
whose glory abides in the highest heavens, .‫ ַה ָקּדוֹשׁ ָבּרוּך הוּא‬,‫לִ ְפנֵ י ֶ ֽמלֶ ך ַמלְ ֵכי ַה ְמּלָ ִכים‬ cally bow from the waist
when we recite the line
and whose powerful presence resides in the highest heights. ,‫נוֹטה ָשׁ ַ ֽמיִ ם וְ י ֵֹסד ָ ֽא ֶרץ‬ֶ ‫ֶשׁהוּא‬ va-anahnu korim, “And so
we bow.”
This is our God, none else; ,‫וּמוֹשׁב יְ ָקרוֹ ַבּ ָשּׁ ַ ֽמיִ ם ִמ ַ ֽמּ ַעל‬
ַ
ours is the true sovereign, there is no other.     
As it is written in the Torah:
,‫רוֹמים‬ ִ ‫וּשׁ ִכינַ ת ֻעזּוֹ ְבּגׇ ְב ֵהי ְמ‬ ְ   ‫וְ ל ֹא‬
“Know this day and take it to heart, .‫להינוּ ֵאין עוֹד‬ ֽ ֵ ‫הוּא ֱא‬ ‫ש ָ ֽמנ ּו ְּכ ִמ ׁ ְש ּ ְפחוֹ ת ָה ֲא ָד ָמה‬
The historic continuity of
ָׂ.
that Adonai is God in heaven above and on earth below; ,‫ֱא ֶמת ַמלְ כֵּ ֽנוּ ֶ ֽא ֶפס זוּלָ תוֹ‬ the Jewish people defies
the story of most nations.
there is no other.” ‫תוֹרתוֹ׃‬ ָ ‫ַכּ ָכּתוּב ְבּ‬ Nevertheless, the Jewish
Aleinu l’shabei∙ah la-adon hakol,
lateit g’dulah l’yotzer b’reishit,
‫להים‬
ִ ‫ ִכּי יהוה הוּא ָה ֱא‬,‫וְ יָ ַד ְע ָ ֽתּ ַהיּוֹם וַ ֲה ֵשׁב ָ ֹֽת ֶאל לְ ָב ֶ ֽבך‬ exceptionalism emphasized
in this prayer has been a
shelo asanu k’goyei ha-aratzot, .‫ ֵאין עוֹד‬,‫ וְ ַעל ָה ָ ֽא ֶרץ ִמ ָ ֽתּ ַחת‬,‫ַבּ ָשּׁ ַ ֽמיִ ם ִמ ַ ֽמּ ַעל‬ matter of controversy, and
v’lo samanu k’mishp’hot ha-adamah, the current Israeli Masorti
Movement has offered the
shelo sam helkeinu kahem,
option of reciting instead the lines from
v’goraleinu k’khol hamonam. the prophet Micah: “For the people of
a Va-anahnu korim u-mishtahavim u-modim, every nation shall walk in the name of
lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu. their god, but we shall walk in the name of
Shehu noteh shamayim v’yosed aretz, Adonai, our God, forever” (:).
u-moshav y’karo ba-shamayim mima∙al, K   ‫וְ יָ ַד ְע ָּ ֽת ַה ּי וֹ ם‬. Deuteronomy
u-sh’khinat uzo b’govhei m’romim, :, from Moses’ speech enunciating the
hu eloheinu ein od. meaning of God’s revelation at Sinai.
Emet malkeinu efes zulato,
ka-katuv b’torato:
v’yadata hayom va-hasheivota el l’vavekha, ki Adonai hu ha-elohim
ba-shamayim mima∙al v’al ha-aretz mitahat, ein od.
56     ·   ·    ‫ סדר ליל שבת ויום טוב · ערבית · סיום התפילה‬56
And so, Adonai our God, we await You, ,‫להינוּ‬ ֽ ֵ ‫ַעל כֵּ ן נְ ַקוֶּ ה לְ ך יהוה ֱא‬ E  
  
that soon we may behold Your strength revealed in full glory, ,‫לִ ְראוֹת ְמ ֵה ָרה ְבּ ִת ְפ ֶ ֽא ֶרת ֻעזֶּ ֽך‬   A ‫לְ ַת ֵ ּקן‬
sweeping away the abominations of the earth, ‫עוֹ ָלם ְּב ַמלְ כוּת ׁ ַשדַּ י‬. Begin-
obliterating idols,
,‫לְ ַה ֲע ִביר גִּ לּוּלִ ים ִמן ָה ָ ֽא ֶרץ‬ ning in the th century,
establishing in the world the sovereignty of the Almighty. ,‫וְ ָה ֱאלִ ילִ ים כָּ רוֹת יִ ָכּ ֵרתוּן‬ this phrase was interpreted
as a call to universal justice,
All flesh will call out Your name— ,‫לְ ַת ֵקּן עוֹלָ ם ְבּ ַמלְ כוּת ַשׁ ַדּי‬ similar to Isaiah’s call to Is-
even the wicked will turn toward You. rael to be “a light unto the
,‫ל־בּנֵ י ָב ָשׂר יִ ְק ְראוּ ִב ְשׁ ֶ ֽמך‬ ְ ‫וְ ׇכ‬ nations.” In this vein, the
Then all who live on earth will understand and know
that to You alone every knee must bend, .‫ל־ר ְשׁ ֵעי ָ ֽא ֶרץ‬ ִ ‫לְ ַה ְפנוֹת ֵאלֶ ֽיך ׇכּ‬ phrase l’takken olam was
understood to mean “to re-
all allegiance be sworn. ,‫ל־יוֹשׁ ֵבי ֵת ֵבל‬ ְ ‫יַ ִ ֽכּירוּ וְ יֵ ְדעוּ כׇּ‬ pair the world,” to be part-

ners with God in achieving
They will bow down and prostrate themselves before You, ,‫ל־בּ ֶֽרך‬ ֶ ‫ִכּי לְ ך ִתּ ְכ ַרע ׇכּ‬ a world filled with peace
>Adonai our God, .‫ִתּ ָשּׁ ַבע ׇכּל־לָ שׁוֹן‬ and righteousness. Even
treasure Your glorious name, earlier, Maimonides (th
and accept the obligation of Your sovereignty. ,‫להינוּ יִ ְכ ְרעוּ וְ יִ ֽפֹּלוּ‬ ֽ ֵ ‫לְ ָפנֶ ֽיך יהוה ֱא‬ century) had argued that
the single most important
May You soon rule over them forever and ever, ,‫וְ לִ ְכבוֹד ִשׁ ְמך יְ ָקר יִ ֵ ֽתּנוּ‬ characteristic of messianic
for true dominion is Yours; .‫כוּתך‬ ֽ ֶ ְ‫ִו ַיק ְבּלוּ ֻכלָּ ם ֶאת־עֹל ַמל‬ times would be an end to
one people’s dominating
and You will rule in glory until the end of time. ,‫יהם ְמ ֵה ָרה לְ עוֹלָ ם וָ ֶעד‬ ֶ ֵ‫וְ ִת ְמלך ֲעל‬ another (Mishneh Torah,
Hilkhot Melakhim :).
▶ As is written in Your Torah: ,‫כִּ י ַה ַמּלְ כוּת ֶשׁלְּ ך ִהיא‬
A   -
“Adonai will reign forever and ever.” .‫וּלְ עוֹלְ ֵמי ַעד ִתּ ְמלך ְבּ ָכבוֹד‬    ‫יהוה יִ ְמל ְֹך‬
And as the prophet said: ‫לְ ע ָֹלם וָ ֶעד‬. From the Song at
“Adonai shall be acknowledged sovereign of all the earth. .‫תוֹר ֶ ֽתך׃ יהוה יִ ְמלך לְ עֹלָ ם וָ ֶעד‬
ָ ‫◀ ַכּכָּ תוּב ְבּ‬ the Sea, Exodus :.
On that day Adonai shall be one, and the name of God, one.”
,‫ל־ה ָ ֽא ֶרץ‬
ָ ‫וְ נֶ ֱא ַמר׃ וְ ָהיָ ה יהוה לְ ֶ ֽמלֶ ך ַעל כׇּ‬ O   ADONAI
   ‫ַּב ּי וֹ ם ַההוּא‬
V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz,
bayom hahu yihyeh Adonai ehad, u-sh’mo ehad. .‫וּשׁמוֹ ֶא ָחד‬ ְ ,‫ַבּיּוֹם ַההוּא יִ ְהיֶ ה יהוה ֶא ָחד‬ ‫יִ ְהיֶ ה יהוה ֶא ָחד‬. Zechariah
:. When the Sh’ma was
We are seated. We are seated. recited earlier, we declared
that God is one. Now, at
the end of the service, we
express our hopes that
through our prayer, we
have brought the created
world a little closer to one-
ness with the One God.
(Lawrence Kushner)
A Kavanah Mourner’s Kaddish ‫ַק ִדּישׁ יָ תוֹם‬ KADDISH ‫קדִּ ׁיש‬.ַ The custom
for mourners to recite Kad-
for Kaddish dish began sometime after
Grant that the memories In the season when Psalm  is recited, some congregations wait In the season when Psalm  is recited, some congregations wait the th century. Though
of those who have gone to say Kaddish until the completion of Psalm  (on page ). to say Kaddish until the completion of Psalm  (on page ). its origin is obscure, it
before us be a source of has become an essential
strength for me and for Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit:
element of Jewish prayer.
everyone of the house of May God’s great name be exalted and hallowed throughout ,‫יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּשׁ ְשׁ ֵמהּ ַר ָבּא‬ The Kaddish is not a
Israel. May the souls of the created world, as is God’s wish. May God’s sovereignty private prayer; rather, it
our departed find peace in ,‫עוּתהּ‬
ֵ ‫ כִּ ְר‬,‫ְבּ ָעלְ ָמא ִדּי ְב ָרא‬ is recited in community
soon be established, in your lifetime and in your days, and in
Your sheltering care, and
may we all be blessed with the days of all the house of Israel. And we say: Amen. ‫יוֹמיכוֹן‬
ֵ ‫כוּתהּ ְבּ ַחיֵּ יכוֹן ְוּב‬ֵ ְ‫וְ יַ ְמלִ יך ַמל‬ with a minyan present. In
that context, the mourner
peace, tranquility, and the
Congregation and mourners:
,‫ל־בּית יִ ְשׂ ָר ֵאל‬
ֵ ‫ְוּב ַחיֵּ י ְד ׇכ‬ affirms that tragedy has not

fullness of life.

separated him or her from
May God’s great name be acknowledged forever and ever! ,‫ַבּ ֲעגָ לָ א ִוּב ְז ַמן ָק ִריב‬ God or the Jewish people,
The Blessing Mourners: .‫וְ ִא ְמרוּ ָא ֵמן‬ and, in turn, the communal
of Memory May the name of the Holy One be acknowledged and
response then constitutes
Congregation and mourners: an acknowledgment of the
It is hard to sing of one-
ness when our world is not
celebrated, lauded and worshipped, exalted and honored, .‫יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א‬ mourner.
complete, when those who extolled and acclaimed—though God, who is blessed,
once brought wholeness b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all Mourners:
to our life have gone, and
nothing but memory can
acknowledgment and praise, or any expressions of gratitude or ‫רוֹמם וְ יִ ְתנַ ֵשּׂא‬
ַ ‫יִ ְת ָבּ ַרך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת‬
fill the emptiness their consolation ever spoken in the world. And we say: Amen. ,‫ ְבּ ִריך הוּא‬,‫וְ יִ ְת ַה ַדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל ְשׁ ֵמהּ ְדּ ֻק ְד ָשׁא‬
passing leaves behind.
But memory can tell us May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute: ‫לְ ֵ ֽעלָּ א ִמן ׇכּל־ ]לְ ֵ ֽעלָּ א לְ ֵ ֽעלָּ א ִמ ׇכּל־‬
only what we were,
in company with those we
and lasting peace. And we say: Amen. ,‫ִבּ ְר ָכ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא‬
loved; it cannot help us May the one who creates peace on high bring peace to us and .‫וְ ִא ְמרוּ ָא ֵמן‬
find what each of us, alone, to all Israel [and to all who dwell on earth]. And we say: Amen.
must now become. Yet no
one is really alone; those ‫יְ ֵהא ְשׁלָ ָ ֽמא ַר ָבּֽא ִמן ְשׁ ַמיָּ ֽא וְ ַחיִּ ים‬
Mourners and those observing Yahrzeit:
who live no more echo
still within our thoughts Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh ,‫ָעלֵ ֽינוּ וְ ַעל ׇכּל־יִ ְשׂ ָר ֵאל‬
and words, and what they malkhuteih b’hayeikhon u-v’yomeikhon u-v’hayei d’khol beit yisrael, .‫וְ ִא ְמרוּ ָא ֵמן‬
did is part of what we ba-agala u-vizman kariv, v’imru amen.
have become. We do best
homage to our dead when
Congregation and mourners: ‫רוֹמיו הוּא יַ ֲע ֶשׂה ָשׁלוֹם‬ ָ ‫ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ‬
we live our lives most fully, ,[‫ל־יוֹשׁ ֵבי ֵת ֵבל‬
even in the shadow of our Mourners:
loss. Each life is a whole Yitbarakh v’yishtabah v’yitpa∙ar v’yitromam v’yitnasei .‫וְ ִא ְמרוּ ָא ֵמן‬
world; in each is the breath v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu,
of the Divine. In affirming
l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol] birkhata
God we affirm the worth
of each one whose life, v’shirata tushb’hata v’nehamata da∙amiran b’alma, v’imru amen.
now ended, brought us Y’hei sh’lama raba min sh’maya v’hayim aleinu v’al kol yisrael,
closer to the source of life,
v’imru amen.
in whose unity no one is
alone and every life finds Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael
purpose. [v’al kol yosh’vei teiveil], v’imru amen.
—chaim stern
One Thing I Ask From the first day of the month of Elul until Yom Kippur (or in some com- From the first day of the month of Elul until Yom Kippur (or in some com- P  expresses two
munities through the seventh day of Sukkot, Hoshana Rabbah), we recite: munities through the seventh day of Sukkot, Hoshana Rabbah), we recite: opposite feelings, each of
The Hasidic master Levi
which may be felt on these
Yitzhak said: I and my
quest are one.
A Psalm for the Season of Repentance: Psalm 27 ‫לְ ָד ִוד‬ days. From the beginning,
a psalm of david ,‫אוֹרי וְ יִ ְשׁ ִעי ִמ ִמּי ִא ָירא‬ ִ ‫יהוה‬ the psalmist expresses
absolute faith in God, cul-
To Behold Adonai is my light and my help. Whom shall I fear? .‫יהוה ָמעוֹז ַחיַּ י ִמ ִמּי ֶא ְפ ָחד‬ minating in this striking
God’s Beauty Adonai is the stronghold of my life. Whom shall I dread? sentence: “Though my
The Hasidic master When evil people assail me to devour my flesh,
,‫ת־בּ ָשׂ ִרי‬ ְ ‫ִבּ ְקרֹב ָעלַ י ְמ ֵר ִעים לֶ ֱאכֹל ֶא‬ father and mother abandon
Yehudah Aryeh Leib of
Gur commented on the
my enemies and those who besiege me, .‫ ֵ ֽה ָמּה ָכ ְשׁלוּ וְ נָ ָ ֽפלוּ‬,‫ָצ ַרי וְ אֹיְ ַבי לִ י‬ me, Adonai will gather
me in.” But at the same
dual request expressed in it is they who stumble and fall. ,‫ִאם ַתּ ֲחנֶ ה ָעלַ י ַמ ֲחנֶ ה לא יִ ָירא לִ ִבּי‬ time, the psalmist experi-
a single verse in this psalm, Should an armed camp be arrayed against me, ences God’s absence—the
.‫בוֹט ַח‬
ֽ ֵ ‫ִאם ָתּקוּם ָעלַ י ִמלְ ָח ָמה ְבּזֹאת ֲאנִ י‬

first to behold God’s speaker longs to “see God,”
my heart would show no fear;
beauty and then to pray
in God’s sanctuary: On if they were to go to war against me, of this I would be sure. ,‫אוֹתהּ ֲא ַב ֵקּשׁ‬ ָ ,‫ַא ַחת ָשׁ ַ ֽאלְ ִתּי ֵמ ֵאת יהוה‬ yet receives no response to
this longing. The poem’s
Shabbat, I behold God’s One thing I ask of Adonai—this is what I seek: ‫ִשׁ ְב ִתּי ְבּ ֵבית יהוה ׇכּל־יְ ֵמי ַחיַּ י‬ last line leaves us with a
beauty; in the week, as I thin, consoling thread of
enter the world, I pray in
to dwell in the House of God all the days of my life, .‫לַ ֲחזוֹת ְבּ ֹֽנ ַעם יהוה וּלְ ַב ֵקּר ְבּ ֵה ָיכלוֹ‬ hope, making us realize,
to behold God’s peacefulness and to pray in God’s sanctuary.
God’s sanctuary.
Ahat sha·alti mei-et Adonai, otah avakesh:
,‫ִכּי יִ ְצ ְפּנֵ ֽנִ י ְבּ ֻסכֹּה ְבּיוֹם ָר ָעה‬ perhaps, how much our
lives depend on faith.
shivti b’veit Adonai, kol y’mei hayai, .‫רוֹמ ֵ ֽמנִ י‬ ְ ְ‫ ְבּצוּר י‬,‫יַ ְס ִתּ ֵ ֽרנִ י ְבּ ֵ ֽס ֶתר ׇא _הלוֹ‬ The psalm, with its
themes of hope and faith in
lahazot b’no∙am Adonai u-l’vakeir b’heikhalo. ‫יבוֹתי‬
ַ ‫ֹאשׁי ַעל אֹיְ ַבי ְס ִב‬ ִ ‫וְ ַע ָתּה יָ רוּם ר‬ God, along with its expres-
In a time of calamity, You would hide me in Your sukkah, ,‫רוּעה‬ ָ ‫וְ ֶא ְז ְבּ ָחה ְב ׇא _הלוֹ ִז ְב ֵחי ְת‬ sion of a powerful sense of
enfold me in the secret recesses of Your tent, yearning, was thought to
and You raise me up to a stronghold. .‫ָא ִ ֽשׁ ָירה וַ ֲאזַ ְמּ ָרה לַ יהוה‬ be appropriate for the days
leading up to Rosh Hasha-
Now my head is raised high above my enemies round about, .‫ וְ ׇחנֵּ ֽנִ י וַ ֲענֵ ֽנִ י‬,‫ְשׁ ַמע יהוה קוֹלִ י ֶא ְק ָרא‬ nah and Yom Kippur and
and I come with offerings, amidst trumpet blasts, to God’s tent, .‫ת־פּנֶ ֽיך יהוה ֲא ַב ֵקּשׁ‬ ָ ‫ ֶא‬,‫לְ ך ָא ַמר לִ ִבּי ַבּ ְקּשׁוּ ָפנָ י‬ the days that followed.
chanting and singing praise to Adonai.
,‫ַאל ַתּ ְס ֵתּר ָפּנֶ ֽיך ִמ ֶ ֽמּנִּ י‬
DO NOT HIDE YOUR FACE
FROM ME ‫ֽיך‬ ָ ‫ַאל ַּת ְס ֵּתר ּ ָפ ֶנ‬
Adonai, hear my voice as I cry out;
,‫ֽית‬ָ ‫ ֶע ְז ָר ִתי ָה ִי‬,‫ַאל ַתּט ְבּ ַאף ַע ְב ֶ ֽדּך‬ ‫מ ֶּ ֽמ ִ ּני‬.ִ The contemporary
be gracious to me, and answer me. literary critic Robert Alter
>It is You of whom my heart said, “Seek my face!” .‫להי יִ ְשׁ ִעי‬ ֵ ‫ַאל ִתּ ְטּ ֵ ֽשׁנִ י וְ ַאל ַתּ ַע ְז ֵבֽנִ י ֱא‬
writes, “‘Face’ suggests
‘presence,’ the concrete
>It is Your presence I seek, Adonai. .‫ וַ יהוה יַ ַא ְס ֵפֽנִ י‬,‫כִּ י ָא ִבי וְ ִא ִמּי ֲעזָ ֽבוּנִ י‬ metaphor serving the poet
Do not hide Your face from me; do not act with anger toward me. .‫ לְ ַ ֽמ ַען שׁ ְֹר ָרי‬,‫א ַרח ִמישׁוֹר‬ ֹ ֽ ‫ וּנְ ֵ ֽחנִ י ְבּ‬,‫הוֹרנִ י יהוה ַד ְרכֶּ ֽ ך‬ ֵֽ
more than the abstract
You have always been my help; do not forsake me; sense behind it.” When God
do not abandon me, my God, my deliverer.
,‫ַאל ִתּ ְתּנֵ ֽנִ י ְבּנֶ ֶֽפשׁ ָצ ָרי‬
is with us, we are protected,
sheltered. Other psalm-
>Though my father and mother abandon me, .‫יפ ַח ָח ָמס‬ ֽ ֵ ‫שׁ ֶקר ִו‬ ֽ ֶ ‫ִכּי ָ ֽקמוּ ִבי ֵ ֽע ֵדי‬
ists similarly use concrete
>Adonai will gather me in. .‫ לִ ְראוֹת ְבּטוּב יהוה ְבּ ֶ ֽא ֶרץ ַחיִּ ים‬,‫◀ לוּלֵ א ֶה ֱא ַ ֽמנְ ִתּי‬ metaphors to the same ef-
fect, such as being cradled
Show me Your way, Adonai, and lead me on a straight path .‫ ֲחזַ ק וְ יַ ֲא ֵמץ לִ ֶבּֽך וְ ַקוֵּ ה ֶאל יהוה‬,‫ַקוֵּ ה ֶאל יהוה‬ in God’s wings. As Alter
despite those arrayed against me. ‫ תהלים כז‬ further remarks, God’s
>Do not hand me over to those who besiege me; turning away results in the supplicant’s being left unprotected.
>for false witnesses who breathe hatred have risen against me. IF ONLY I COULD TRUST ‫לו ֵּלא ֶה ֱא ַ ֽמנְ ִּתי‬. This is the only verse
▶ If only I could trust that I would see God’s goodness in the psalm that has no parallel. It is as if the speaker’s voice
simply trails off and then hears an inner voice calling: kaveih el
in the land of the living . . . Adonai, “place your hope in Adonai.” Or, perhaps someone else,
>Place your hope in Adonai. in turn, urges the despairing supplicant to continue trusting
Be strong and take courage and place your hope in Adonai. that God will respond—and asks that the person not lose faith.
59  ·   ·    ‫ סדר ליל שבת · ערבית · סיום התפילה‬59
Concluding Songs Congregations may choose to end the Friday
evening service with one of the following songs.
T  ‫ה ַח ָּמה‬.ַ This poem
was written by the modern
Congregations may choose to end the Friday Hebrew poet Hayim Nah-
evening service with one of the following songs. ‫א‬ man Bialik (–),
who along with his epic
‫ַשׁ ָבּת ַה ַמּלְ ָכּה‬ poems also wrote children’s
‫א‬ lullabies. It references both
shabbat, our queen
,‫ַה ַח ָמּה ֵמרֹאשׁ ָה ִאילָ נוֹת נִ ְס ַתּלְּ ָקה‬ the mystical images of
The sun on the treetops no longer is seen, .‫ֽבּוֹאוּ וְ נֵ ֵצא לִ ְק ַראת ַשׁ ָבּת ַה ַמּלְ ָכּה‬ Shabbat as a bride and a
queen, as well as the mi-
come out to welcome Shabbat, our Queen. ,‫רוּכה‬ָ ‫ ַה ְבּ‬,‫דוֹשׁה‬ ָ ‫יוֹר ֶדת ַה ְקּ‬ ֽ ֶ ‫ִהנֵּ ה ִהיא‬ drashic tale of angels who
bless the homes that have
Now she descends, the holy, the blessed, .‫נוּחה‬ָ ‫וְ ִע ָמּהּ ַמלְ ָא ִכים ְצ ָבא ָשׁלוֹם ְוּמ‬ been prepared for Shabbat.

and with her the angels of peace and of rest.
.‫ ַה ַכּלָּ ה‬,‫וֹאי‬ִ ‫ ֽבּ‬,‫וֹאי‬ִ ‫ ֽבּ‬.‫ ַה ַמּלְ ָכּה‬,‫וֹאי‬
ִ ‫ ֽבּ‬,‫וֹאי‬
ִ ‫ֽבּ‬

Come, oh come, our Queen, our pride.
Come, oh come, dearest bride. .‫ָשׁלוֹם ֲעלֵ ֶיכם ַמלְ ֲא ֵכי ַה ָשּׁלוֹם‬
Peace be unto you, you angels of peace.
.‫וּת ִפלָּ ה‬ ְ ‫ִק ַבּֽלְ נוּ ְפּנֵ י ַשׁ ָבּת ִבּ ְרנָ נָ ה‬
With song-filled prayer we bade Shabbat welcome .‫ַה ַבּֽיְ ָתה נָ ֽשׁ ָוּבה ְבּלֵ ב ָמלֵ א גִ ילָ ה‬
and with joy in our hearts we head back home,
there the table is set, the candles burn bright,
‫ ַהנֵּ רוֹת יָ ִ ֽאירוּ‬,‫ָשׁם ָערוּך ַה ֻשּׁלְ ָחן‬
every corner of the house glows in their light. .‫ יַ ְז ִ ֽהירוּ‬,‫ׇכּל ִפּנּוֹת ַה ַבּֽיִ ת יִ ְז ָ ֽרחוּ‬
May you be blessed with shabbat shalom; .‫ ַשׁ ָבּת ָשׁלוֹם ְוּמב ָֹרך‬,‫ַשׁ ָבּת ָשׁלוֹם ְוּמב ָֹרך‬
may you be blessed with shabbat shalom. .‫ ַמלְ ֲא ֵכי ַה ָשּׁלוֹם‬,‫בּ ֲֹא ֶכם לְ ָשׁלוֹם‬
Shalom to you, O you angels of peace.
Ha-hamah mei-rosh ha-ilanot nistalkah,
bo∙u v’neitzei likrat shabbat ha-malkah.
Hineih hi yoredet ha-k’doshah, ha-b’rukhah,
v’imah malakhim tz’va shalom u-m’nuhah.
Bo∙i, bo∙i, ha-malkah. Bo∙i, bo∙i, ha-kallah.
Shalom aleikhem malakhei ha-shalom.
Kibalnu p’nei shabbat birnanah u-t’filah,
ha-baitah nashuvah b’leiv malei gilah,
sham arukh ha-shulhan ha-neirot ya∙iru,
kol pinot ha-bayit yizrahu yazhiru.
Shabbat shalom u-m’vorakh, shabbat shalom u-m’vorakh.
Bo∙akhem l’shalom malakhei ha-shalom.
Turning Torah ‫ב‬ ‫ב‬ K E’ S was
composed by Abraham ibn Ezra
into Song ki eshm’rah shabbat ‫ִכּי ֶא ְשׁ ְמ ָרה ַשׁ ָבּת‬ (–). It contains instruc-
If you sing the words of tion on the laws of Shabbat in
Torah, the Torah will
sing its secrets to you.
As I keep Shabbat, God keeps watch over me. .‫ִכּי ֶא ְשׁ ְמ ָרה ַשׁ ָבּת ֵאל יִ ְשׁ ְמ ֵ ֽרנִ י‬ verse form. The first letters of each
stanza comprise an acrostic, spell-
It is a sign forever, between God and me.
—maharsha .‫אוֹת ִהיא לְ עוֹלְ ֵמי ַעד ֵבּינוֹ ֵוּבינִ י‬ ing out the author’s first name—a
(Samuel Eidels) conventional way of “signing”
It is forbidden to do business or travel long distances on Shabbat.
Purify My Heart One should not talk about one’s commercial needs, business mat- ,‫ָאסוּר ְמצוֹא ֵ ֽח ֶפץ ֲעשׂוֹת ְדּ ָר ִכים‬ one’s work.
A Hasidic master once ters, or governmental transactions. Rather, it is a day for studying ,‫גַּ ם ִמלְּ ַד ֵבּר בּוֹ ִדּ ְב ֵרי ְצ ָר ִכים‬ IT IS A SIGN FOREVER ‫אוֹ ת ִהיא‬
‫לְ עוֹ לְ ֵמי ַעד‬. The poem’s refrain
reported: “Do you
know how I became a
God’s teaching in order to achieve a measure of wisdom. .‫ ַאף ִדּ ְב ֵרי ְמלָ ִכים‬,‫חוֹרה‬ ָ ‫ִדּ ְב ֵרי ְס‬ draws on Exodus :–, in

which Israel is commanded to
.‫וּת ַח ְכּ ֵ ֽמנִ י‬
ְ ‫תוֹרת ֵאל‬
ַ ‫ֶא ְהגֶּ ה ְבּ‬

Jew? My teacher, the
On Shabbat, I can find rest for my soul. The Holy One provided keep (v’shamru) Shabbat, and
holy rabbi of Kalev,
took the soul out of an example of this to the generation wandering in the desert by Shabbat is described as an eternal
my body, soaped and giving a double portion of manna on the sixth day. May the .‫בּוֹ ֶא ְמ ְצ ָאה ָת ִמיד ֹֽנ ֶפשׁ לְ נַ ְפ ִשׁי‬ sign (ot) between God and
Israel. The entire biblical passage
beat it, rinsed it and
dried it and rolled it—
nourishment provided for me be similarly doubled every Friday. ‫דוֹשׁי‬ִ ‫ִהנֵּ ה לְ דוֹר ִראשׁוֹן נָ ַתן ְק‬ is recited on Friday night after the
Sh’ma and Its Blessings (page )
like women washing
In the law given by God, there is a decree that the priests array a .‫מוֹפת ְבּ ֵתת לֶ ֶֽחם ִמ ְשׁנֶ ה ַבּ ִשּׁ ִשּׁי‬ ֵ and again each Shabbat morning
clothes at a brook—
and then he put this new set of showbread every Shabbat. In the same vein, the rabbis .‫ל־שׁ ִשּׁי יַ ְכ ִפּיל ְמזוֹנִ י‬
ִ ‫ָכּ ָֽכה ְבּ ׇכ‬ as part of the Amidah (page ).
cleansed soul back decreed that one should not fast on Shabbat, save on the day of O    
into me.”
atonement from sin. ,‫ָר ַשׁם ְבּ ַדת ָה ֵאל חֹק ֶאל ְסגָ נָ יו‬ ’   ‫ַ ּגם‬
‫מ ְּל ַד ֵּבר ּבוֹ דִּ ְב ֵרי ְצ ָר ִכים‬.ִ Since even
It is a day that is honored with a delightful feast of bread, fish, .‫בּוֹ לַ ֲערֹך לֶ ֶֽחם ָפּנִ ים לְ ָפנָ יו‬ discussion of business and other
meat, and good wine. Mourners return to their previous state, ‫גַּ ם בּוֹ לְ ִה ְת ַענּוֹת ַעל ִפּי נְ בוֹנָ יו‬ daily matters constitutes a viola-
tion of Shabbat, the poet wants
since it is a day of rejoicing. May it bring me joy. .‫ לְ ַבד ִמיּוֹם ִכּפּוּר ֲעֹנִ י‬,‫ָאסוּר‬ to ensure that no such thoughts
cross one’s mind.
Anyone who begins work on this day deserves to be cut off. So, I
,‫ הוּא יוֹם ַתּ ֲענוּגִ ים‬,‫הוּא יוֹם ְמ ֻכ ָבּד‬ SHOWBREAD ‫ל ֶֽחם ּ ָפנִ ים‬.ֶ The now
shall purify my heart as if washed clean and offer to God evening common term “showbread”
and morning prayers, an additional service, and the afternoon .‫ ָבּ ָשׂר וְ ָדגִ ים‬,‫לֶ ֶֽחם וְ יַ ֽיִ ן טוֹב‬ comes from the King James Bible’s
one, that God may respond to me. ,‫ַה ִמּ ְת ַא ְבּלִ ים בּוֹ ָאחוֹר נְ סוֹגִ ים‬ translation of lehem ha-panim
( Samuel :). More literally, it
.‫וּת ַשׂ ְמּ ֵ ֽחנִ י‬
ְ ‫ִכּי יוֹם ְשׂ ָמחוֹת הוּא‬ means “the bread of the inner
Ki eshm’rah shabbat El yishm’reini. Rasham b’dat ha-El hok el s’ganav, chamber.” The priests were in-
Ot hi l’olmei ad beino u-veini. bo la·arokh lehem panim l’fanav. ,‫אכה בּוֹ סוֹפוֹ לְ ַה ְכ ִרית‬ ָ ָ‫ֵמ ֵחל ְמל‬ structed to arrange twelve loaves
of bread on the table in the sanc-
Gam bo l’hitanot al pi n’vonav
Asur m’tzo hefetz asot d’rakhim,
asur, l’vad miyom kippur avoni. .‫בוֹרית‬ ִ ‫ַעל ֵכּן ֲא ַכ ֵבּס בּוֹ לִ ִבּי ְכּ‬ tuary’s inner chamber; they were
gam mi-l’dabber bo divrei tz’rakhim, arranged in two rows of six loaves
divrei s’horah af divrei m’lakhim, Hu yom m’khubad, hu yom ,‫ֶא ְת ַפּלְּ לָ ה ֶאל ֵאל ַע ְר ִבית וְ ַשׁ ֲח ִרית‬ each, and were replaced with
ehgeh b’torat El u-t’hakmeini. ta·anugim, .‫מוּסף וְ גַ ם ִמנְ ָחה הוּא יַ ֲענֵ ֽנִ י‬
ָ fresh ones each Shabbat (Leviticus
:–). The two loaves of hallah
lehem v’yayin tov, basar v’dagim. placed on our Shabbat tables are a
Bo emtze’ah tamid nofesh l’nafshi.
Ha-mitablim bo ahor n’sogim, re-enactment of that ritual.
Hineih l’dor rishon natan k’doshi
ki yom s’mahot hu u-t’samheini.
mofet b’tet lehem mishneh D     ֹ‫סוֹ פו‬
ba-shishi. Meihel m’lakhah bo sofo l’hakhrit, ‫לְ ַה ְכ ִרית‬. The Bible specifies that a person shall be “cut off from one’s people” as punishment for the violation
Kakhah b’khol shishi yakhpil m’zoni. al ken akhabbes bo libbi k’vorit. of many laws. The ancient rabbis interpreted the phrase to mean that God would either shorten that person’s
Etpal’lah el El arvit v’shaharit, life in this world, or deny eternal life in the world that is coming. We may think of being “cut off from one’s
people” not as a punishment, but as an inevitable consequence: those who are not attuned to the rhythms
musaf v’gam minhah hu ya·aneini.
and behavioral norms of Jewish life—in this case, the observance of Shabbat—are at risk of losing their con-
nection to the community.
A Prayer Upon Leaving ‫ג‬ ‫ג‬ YIGDAL ‫יִ גְ דַּ ל‬. This song is
believed to be an adapta-
the Synagogue yigdal ‫יִ גְ ַדּל‬ tion by Daniel ben Judah of
I thank You, God, for Rome (th century) of a
all the good You have Glorify and praise the living God ,‫להים ַחי וְ יִ ְשׁ ַתּ ַבּח‬
ִ ‫יִ גְ ַדּל ֱא‬ longer poem by Immanuel
provided for me and for all who exists, but not in time—
of creation. May it be Your singular and unique,
.‫נִ ְמ ָצא וְ ֵאין ֵעת ֶאל ְמ ִציאוּתוֹ‬ of Rome (?–?). It is
a poetic summary of Mai-
will, Master of peace, that
You bless me and keep me hidden and unbounded, ,‫ א ָחד וְ ֵאין יָ ִחיד ְכּיִ חוּדוֹ‬ֶ monides’ thirteen articles
of faith.
in mind, that I may find having no body, not a physical being: .‫ וְ גַ ם ֵאין סוֹף לְ ַא ְחדּוּתוֹ‬,‫ נֶ ְעלָ ם‬ Although it has become
favor in my own eyes and we cannot describe God’s distinctness. a popular hymn, recited
in the eyes of all whom I
meet. May I receive Your God existed before every thing; ,‫ֵאין לוֹ ְדמוּת ַהגּוּף וְ ֵאינוֹ גוּף‬ both before the morning
blessings and at the conclu-
.‫לא נַ ֲערוֹך ֵאלָ יו ְק ֻד ָשּׁתוֹ‬

Shabbat with great joy. first of all—but with no beginning.

sion of many services, there
May we be spared illness
and pain on this day and This is the master of the world; all of creation ,‫ל־דּ ָבר ֲא ֶשׁר נִ ְב ָרא‬
ָ ‫ ק ְדמוֹן לְ ׇכ‬ַ have always been objec-
tions to its use since many
points to God’s greatness and sovereignty.
may we not be the instru-
ments of sin. May Your
.‫אשׁיתוֹ‬
ִ ‫אשׁית לְ ֵר‬ ִ ‫ ראשׁוֹן וְ ֵאין ֵר‬ ִ have argued that Judaism
Prophetic inspiration was bestowed cannot be reduced to thir-
angels of peace accompany teen articles of faith. Some
me and may they bring upon the people God treasured and honored. ‫ל־נוֹצר‬
ָ ‫ִהנּוֹ ֲאדוֹן עוֹלָ ם וְ ׇכ‬ have altered the last lines,
blessings of life and peace
to me, my family, and to
There never arose in Israel another like Moses, .‫יוֹרה גְ ֻדלָּ תוֹ ַוּמלְ כוּתוֹ‬ ֶ objecting to the affirmation
a prophet able to see the very likeness of the Divine. that the dead will one day
us all. ‫בוּאתוֹ נְ ָתנוֹ‬ ָ ְ‫ שׁ ַפע נ‬
ֶֽ be resurrected.
By the hand of this prophet, trusted in God’s house, In at least one of the
Torah, a truthful teaching, was given to God’s people. .‫ אל ַאנְ ֵשׁי ְסגֻ לָּ תוֹ וְ ִת ְפ ַא ְרתּוֹ‬ ֶ cities of Hungary, the hevra
kadisha (burial society)
God will never alter the divine law,
nor change it for another.
‫לא ָקם ְבּיִ ְשׂ ָר ֵאל ְכּמ ֶֹשׁה עוֹד‬ would proceed from house
to house on the th day
God knows our innermost thoughts,
.‫ת־תּמוּנָ תוֹ‬
ְ ‫נָ ִביא ַוּמ ִבּיט ֶא‬ of Adar, the legendary an-
and foresees their consequence from the start. ,‫ תּוֹרת ֱא ֶמת נָ ַתן לְ ַעמּוֹ ֵאל‬ ַ niversary of the birth and
death of Moses, and would
God repays the righteous for their deeds; .‫ על יַ ד נְ ִביאוֹ נֶ ֱא ַמן ֵבּיתוֹ‬
ַ sing Yigdal, repeating the
punishes evildoers in accord with their transgressions. last stanza declaiming the
The Divine will send us our Messiah at the end of days, ‫לא יַ ֲחלִ יף ָה ֵאל וְ לא יָ ִמיר ָדּתוֹ‬ resurrection of the dead.
(based on Macy Nulman)
redeeming those who wait for the time of God’s triumph. .‫לְ עוֹלָ ִמים לְ זוּלָ תוֹ‬
God, with great mercy, will give life to the dead— ,‫יוֹד ַע ְס ָת ֵ ֽרינוּ‬
ֽ ֵ ְ‫ צוֹפה ו‬
ֶ
may God’s name be praised forever.
.‫ מ ִבּיט לְ סוֹף ָדּ ָבר ְבּ ַק ְד ָמתוֹ‬ ַ
Yigdal elohim hai v’yishtabah, nimtza v’ein eit el m’tzi∙uto.
Ehad v’ein yahid k’yihudo, nelam v’gam ein sof l’ahduto. ,‫גּוֹמל לְ ִאישׁ ֶ ֽח ֶסד ְכּ ִמ ְפ ָעלוֹ‬ ֵ
Ein lo d’mut ha-guf v’eino guf, lo na∙arokh eilav k’dushato.
Kadmon l’khol davar asher nivra, rishon v’ein reishit l’reishito. .‫נוֹתן לְ ָר ָשׁע ָרע ְכּ ִר ְשׁ ָעתוֹ‬
ֵ
Hino adon olam, v’khol notzar, yoreh g’dulato u-malkhuto. ,‫יחנוּ‬ֽ ֵ ‫ יִ ְשׁלַ ח לְ ֵקץ יָ ִמין ְמ ִשׁ‬
Shefa n’vu∙ato n’tano, el anshei s’gulato v’tifarto.
Lo kam b’yisrael k’mosheh od, navi u-mabit et t’munato. .‫שׁוּעתוֹ‬ ָ ְ‫ לִ ְפדּוֹת ְמ ַח ֵכּי ֵקץ י‬
Torat emet natan l’amo El, al yad n’vi∙o ne∙eman beito.
Lo yahalif ha-El v’lo yamir dato, l’olamim l’zulato. ,‫ֵמ ִתים יְ ַחיֶּ ה ֵאל ְבּרוֹב ַח ְסדּוֹ‬
Tzofeh v’yodei∙a s’tareinu, mabit l’sof davar b’kadmato. .‫ָבּרוּך ֲע ֵדי ַעד ֵשׁם ְתּ ִהלָּ תוֹ‬
Gomel l’ish hesed k’mifalo, noten l’rasha ra k’rishato.
Yishlah l’keitz yamin m’shiheinu, lifdot m’hakei keitz y’shu∙ato.
Meitim y’hayeh El b’rov hasdo, barukh adei ad shem t’hilato.

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& festivals

the rabbinical assembly

‫לשבת ויום טוב‬

Siddur Lev Shalem for Shabbat and Festivals

No part of this book may be reproduced or transmitted in any form

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

Rabbi Robert Scheinberg Designed, composed, and produced by

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Copyright © 2016 by the Rabbinical Assembly

39 ‫ערבית לשבת ויום טוב‬

2     ·  

Copyright © 2016 by the Rabbinical Assembly

10  ·    ‫ סדר ליל שבת · קבלת שבת‬10

Finding Our Way ‫א‬ ‫א‬ P . We may visualize

Copyright © 2016 by the Rabbinical Assembly

11  ·    ‫ סדר ליל שבת · קבלת שבת‬11

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

12  ·    ‫ סדר ליל שבת · קבלת שבת‬12

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

13  ·    ‫ סדר ליל שבת · קבלת שבת‬13

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

14  ·    ‫ סדר ליל שבת · קבלת שבת‬14

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

15  ·    ‫ סדר ליל שבת · קבלת שבת‬15

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

16  ·    ‫ סדר ליל שבת · קבלת שבת‬16

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

17  ·    ‫ סדר ליל שבת · קבלת שבת‬17

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

18  ·    ‫ סדר ליל שבת · קבלת שבת‬18

Copyright © 2016 by the Rabbinical Assembly

19  ·    ‫ סדר ליל שבת · קבלת שבת‬19

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

20  ·    ‫ סדר ליל שבת · קבלת שבת‬20

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

21  ·    ‫ סדר ליל שבת · קבלת שבת‬21

‫ַא ָתּה אוֹר ֶעלְ יוֹן‬

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

22  ·    ‫ סדר ליל שבת · קבלת שבת‬22

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

23  ·    ‫ סדר ליל שבת · קבלת שבת‬23

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

24  ·    ‫סדר ליל שבת · קבלת שבת‬ 24

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

25  ·    ‫ סדר ליל שבת · קבלת שבת‬25

Copyright © 2016 by the Rabbinical Assembly

Siddur Lev Shalem for Shabbat and Festivals

May the One Who Dwells in This House Comfort You

26  ·    ‫ סדר ליל שבת · קבלת שבת‬26

Copyright © 2016 by the Rabbinical Assembly