לב שלם Siddur Lev Shalem לשבת ויום טוב for Shabbat & FESTIVALS
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סדור לב שלם Siddur Lev Shalem לשבת ויום טוב for shabbat & fEstIVaLs For restricted use only: March-April 2020. Do not copy, sell, or distribute 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 Ḥazzan 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 For restricted use only: March-April 2020. Do not copy, sell, or distribute סדר ליל שבת ויום טוב Shabbat and Festival Evening Service הכנה לשבת 3 Preparing for Shabbat הדלקת נרות שבת 4 Candlelighting for Shabbat קבלת שבת 6 Kabbalat Shabbat: Welcoming Shabbat עיוני שבת 31 Shabbat Study Texts ערבית לשבת ויום טוב 39 Shabbat and Festival Evening Service קריאת שמע וברכותיה 39 The Sh’ma and Its Blessings תפילת העמידה לערבית לשבת 47 The Friday Night Amidah תפילת העמידה ליום טוב 306 The Festival Amidah סיום התפילה 56 Concluding Prayers ספירת העומר 63 The Counting of the Omer For restricted use only: March-April 2020. Do not copy, sell, or distribute 2 shabbat and festivals · evening service ְ י ִ �י � beloved of my soul הַ קְ ָ דּמָ ה The Added Soul An Introductory Song Welcoming Shabbat Written by Eleazar . ֶ ֽ� ֶ � שׁ� of Shabbat Azikri (1533–1600), Y’did Nefesh has become one ִדיד ֶֽ ינֶפשָׁ, אָב הרֲַחָמן, משׁוְֹך עַ ְבָדְֶּך אלרָצוֹנְך, Toss us a soul y’DiD nefeSh we, who are the Beloved of my soul, compassionate father, draw me, Your of the favorite songs with which to introduce the יָ וּץ רעַ ְבָדְּך ּכַמוָֹ אּילִ,יְשׁתַּ מוּל ֲחֶוֲההָדָרְך, accumulation of so servant, to Your desire. Would that I could run like a gazelle, .Friday evening service ִ ֶיּכיֱערַ לוֹ ביִדידוָּתְךִ,ֽ מנֶּפת צוּף וׇכ ָֽל טעַ ם. many things like the dust in our rooms. and bow before Your beauty, for I find Your love sweeter than ֹ (Some Ḥasidim sing it every A gasp escapes from our honey or any delight. morning before services begin.) Y’did Nefesh was הָדוּרָ, נֶאִה, זיָו הָעוֹלַם, נְפִשׁי חַוֹלת אַ ֲהָבָתְך, :inner being characterized by its author ָאָנֵּא, אָל נא, רָפָא נָא להּ, בּהַ ְראוָֹת להּֽעַ ֹנ ִםזיָוְך, toss us a soul Beautiful, splendrous light of the world, my soul is sick with that might go up and down love. God, please heal her by bathing her in Your serene as a love song directed to God. The poem is built out ָאז ִתְּתַחֵזּקוִתְתרַ ֵפּא, וָהיָתָהלְִך שְׁפחַ ָת עוֹלם. our spine light—then she shall surely be strengthened and healed and like Jackson Pollack on of an acrostic of the name of God: each stanza begins ִתיקֶ, יֱהמוּ רַ ֲח ֶֽמיָך, וחוָּס נַא עֵל בֲּןאוֹהָבְך, .a swing be Your servant forever -with one letter of the four וָ ,pouring colors randomly -letter divine name, yod-hei ּכ ַ ִי זֶ ה ּכ ָמִּה נְכסוִֹףנְכסַ ִף לְראוֹתבִּתְפ ֶֽאֶרֻתעָזְּך, and suddenly there’s a Ancient One, let Your compassion flow. Have pity on the child picture. whom You love—for I have yearned for so long to see Your vav-hei, and each develops the metaphor of God asָאָנֵּא, אִלי, מַ ְחמַ דִלִבּֽי, חָוּשָׁה נּא, וַאל ִתְּתעַ ָלּם. Toss me a soul luminescent power. My God, my beloved, hurry; please, lover. When sung, both like a stone bouncing do not hide! Sephardic and Ashkenazic ָגֵּלָה נְא, וּפרָוֹשׂ חִבי ָב עַלֶי, אֻת ַ סּכ תשׁלוָֹמְך, on top of the water musical traditions utilize הִ sinking to the bottom of Please, my beloved, reveal Yourself. Spread the sukkah of haunting melodies evoking ָתִּאיר ֶֽאֶרִץ מ ּכָבוֹדְךָ, נ ִֽגָילה וִנְשׂמָחָהבְּך, the lake Your love over me. May the whole world be illuminated with intense desire. The version so that it has a confident here accords with the מַ ֵ ה רָאהוּב, ִ ּכָי בֵא מוֹעד, ׇ וחנֵּ ֽנִ י ִ ּכיֵמָי עוֹלם. heart. Your glory; then shall we be glad and rejoice with You. My 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-rah|.|aman, m’shokh avdakh el r’tzonakh, present in the original. Similarly, later versions substituted the word yarutz avdakh k’mo ayal, yishtah|.|aveh mul hadarakh, Toss me a soul simh|.|at (“joyful”) for shifh|.|at (“servant”) in the sixth line. ki ye∙erav lo y’didutakh, mi-nofet tzuf v’khol ta∙am. -The Hebrew word for “com . אָ � הָ רַ חֲ ָ �ן and stay close to me Compassionate father like someone putting Hadur, na∙eh, ziv ha-olam, nafshi h|.|olat ahavatakh, passionate” is derived from the same root as the word meaning in anchor. ana, El na, r’fa na lah, b’harot lah no·am zivakh, “womb” (reh|.|em). The combination of the two words thus creates a phrase that combines masculine and feminine images. Toss me a soul az tit·h|.|azek v’titrapei, v’haitah lakh shifh|.|at olam. As the sun sets and the day’s light . ִ ז י � הָ ע וֹ� לָ ם I have one already, but LIGHT OF THE WORLD toss me an added soul Vatik, yehemu rah|.|amekha, v’h|.|us 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, mah|.|mad libi, h|.|ushah 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 h|.|aviv 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’h|.|ah bakh, ,The Hebrew word for soul (nefesh) is feminine. In addition . לָ וּה Her Toss me a soul, an injection maher ahuv, ki va mo·ed, v’h|.|oneini 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 In mystical literature, the “ancient of days” is . ָ �תִ י ק and all the silent ones want Ancient One a heavenly tossed soul For restricted use only: March-April 2020.one of the aspe cts of the Divine. like cleansing water And cleanse us. Do not copy, sell, or distribute —sivan har-sheFi 10 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 10 מזמור תהלים Finding Our Way Psalm 95. We may visualize this psalm as a pilgrimage א א Prayer is no panacea, no sub- Let us go and sing to ADONAI, song. The leader calls upon the assembled to come on ל כ וּ נ רַ נּ נָ ה לַ יהוה, ,stitute for action. It is, rather like a beam thrown from a let us trumpet praise to our protector. a pilgrimage, and partici- נָרִֽיעָ ה ל צוּר יִשְׁ ֵ עֽנוּ. flashlight before us into the Filled with thanks, let us greet God, pants join in a mood of joy- ous celebration. Observing נקַדּמָ ה פָנָ יו בּ תוֹדָ ה, darkness. It is in this light raising our voice in song. that we who grope, stumble, the crowd, the leader then בִּזְמִ רוֹת נָרִֽיעַ לוֹ. and climb, discover where we Great is ADONAI, issues a warning to the -participants: the genera ּכִי אֵ ל גָּ דוֹל יהוה, stand, what surrounds us, and the course which we should a greater sovereign than all other deities. tion that wandered in the choose. wilderness had closed their וּמֶ ֽ לְֶך גָּ דוֹל עַ ל ׇּכל־אֱֹלהִ ים. ,God’s hands formed the earth’s deep —abraham Joshua heschel mountain crests, too, are God’s work; hearts and covered their -eyes—seeing only the diffi אֲשֶׁ ר בּיָ דוֹ מֶחְקרֵי אָ ֽרֶ ץ, ,culties, but not the majesty ו תוֹעֲ פוֹת הָרִ ים לוֹ.