לב שלם Siddur Lev Shalem לשבת ויום טוב for Shabbat & FESTIVALS

סדור לב שלם Siddur Lev Shalem לשבת ויום טוב for shabbat & FESTIVALS

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 ִ די ד beloved of my soul הַ קְ ָ דמָ ה The Added Soul An Introductory Song Welcoming Shabbat Written by Eleazar . ֶ ֽנ ֶ פ שׁ� of Shabbat Azikri (1533–1600), Y’did Nefesh has become oneדִ ידנֶ יֽפֶ שׁ,אָב הָרַחֲמָ ן,משׁוְֹך עַבְדְָּך אֶל ר צוֹנָ ְך, 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 רעַבְדָּ ְך ּכמוָֹ אַל, ּייִשְׁתַּחֲ וֶה מוּל הֲדָרָ ְך, accumulation of so servant, to Your desire. Would that I could run like a gazelle, .Friday evening service ִ י ּכיֶעֱרַ ב לוֹ ידִ ידוּתָ ְך, מִ ֽפֶ נּת צוּף וכׇל טָ ֽעַ 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 הָדוּר, נָאֶ ה, זִ יו הָ עוֹלָם, נַפְשִׁ י חוֹלַת אַ הֲבָתָ ְך, :inner being characterized by its author אָ נָּא, אֵ ל נָא, ר פָא נָא לָהּ, בּהַרְ אוֹת לָ הּ ֹנֽעַם זִ יוָ ְך, 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 זאָ תִּתְחַ זֵּק ותִתְרַ פֵּא, והָ היתָ לְָך שִׁפְחַ ת עוֹלָ ם. 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 תִ יק, יֶהֱמוּ רַחֲמֶ ֽ יָך, ו חוּס נָא עַל בֵּן אוֹהֲבָ ְך, .a swing be Your servant forever -with one letter of the four וָ ,pouring colors randomly -letter divine name, yod-hei ּכִי זֶ ה ה ַמָּ ּכ נִכְ סוֹף נִכְסַ ף לִרְ אוֹת בּתִ פְאֶ ֽרֶת עֻ זָּ ְך, 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 asאָ נָּא, אֵ לִי, מַחְמַ ד לִבִּי, חֽוּשָׁ ה נָּא, ואַ ל תִּתְעַ לָּ ם. 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 גָּלֵה נָא, וּפְ רוֹשׂ חָבִ יב עָ לַי, אֶת סַֻתּכ שׁ לוֹמָ ְך, 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 תָּאִ יר אֶ ֽרֶץ מִ ּכבוֹדָ ְך, נָגִֽילָה הונִשְׂמחָ בָּ ְך, 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 ֵ הר אָ הוּב, ּכִי בָא מוֹעֵ ד, ו ׇ חנֵּ ֽנִ י ִ ּכימֵ י עוֹלָ ם. 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 ב הָ רַ חֲ ָ מן 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 ו 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 הּ� 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 . ָ ותִ 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 joyous 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. ;Pilgrimage the sea is God’s, for God made it We may understand our days dry land was fashioned by God’s hands. of the enterprise—and so -did not enter God’s “rest אֲשֶׁ ר לוֹ הַ ּיָם ו הוּא עָשָׂ ֽ הוּ, ,to be a pilgrimage in time ing place.” The poet asks ו יַ בֶּ ֽ שֶׁ ת יָ דָ י ו יָ צָ ֽ ר וּ. ,from the six days of the work Come, then, let us bow and kneel week to the experience of a let us bend our knees, us to join this pilgrimage with the faith that, despite בּֽ ֹאוּ נִשְׁתַּחֲ וֶה ונִכְרָ ֽעָ ה, day of rest, holy time. The generation that left Egypt and in the presence of ADONAI, who formed us. obstacles, we will greet the one who has fashioned נִבְר כָ ה לִפְנֵ י יהוה ֹעשֵׂ ֽ נוּ. wandered in the wilderness continued 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. The root . ָ נרִֽ י עָ ה trumpet But every Friday evening, we 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 Ki El gadol Adonai, call of the shofar: t’ruah. Our voices, when raised in praise, with an openness that will become the trumpets announcing God’s arrival. enable us to truly enter “the u-melekh gadol al kol elohim. Literally “rock,” and sometimes translated . לְ צ וּ� ר land” and come close to the Asher b’yado meh|.|k’rei aretz, protector 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 nishtah|.|aveh v’nikhra·ah, and reliability, the metaphor implies protection and secu- rity. The following word, yisheinu, comes from a root that nivr’khah lifnei Adonai oseinu. I found myself yearning can denote victory, successful defense, or rescue; here, the yearning without any likely reference is to the secure defense that God provides. threshold וּ� ֶ ֽ מ ֶ ל ְך ָ גּ� ד וֹ � ל a greater sovereign than all other deities Literally, “the sovereign greater than all divine .עַ ל ׇ כּ�ל־אֱ לֹהִ ים no threshold 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 For restricted use only: March-April 2020. and a ray of peace touched me Do not copy, sell, or distribute —MIRIAM BARUKH ḤALFI

11 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 11 if only you would listen ִ יּכ הוּא אֱֹלהֵ ֽינוּ From the Song of Songs For ADONAI is our God today to God’s voice The .הַ יּ� וֹ�ם אִ ם ְ בּ�קֹ וֹל� תִ שׁ ְ� ָ ֽ מ וַ וּע�אֲ נַ ֽ חְ נ וּ עַ ם מַ רְ עִ י ת וֹ .and we are God’s flock, sheep in God’s caring hands שׁ חוֹרָה אֲ נִי ונָאוָה בּ נוֹת psalm suggests that we י ר וּ שָׁ לָ ֽ ִ י ם have the opportunity to ו צֹאן יָ דוֹ, ,If only you would listen today to God’s voice ּכאׇהְׇ לֵי קֵדָ ר ִ ּכירִ יעוֹת שׁ ֹלמֹה. .hear God’s voice every day הַ ּיוֹם, אִ ם בּ ֹקלוֹ תִשְׁמָ ֽ עוּ. and not become hard-hearted like the people אַל תִּרְאֽוּנִי שֶׁאֲנִי שׁח ַֹרְחֽרֶת at Merivah, like that time at Massah—in the desert, But in its context here, today” comes to refer“ אַ ל תַּקְ שׁוּ לבַבְכֶ ם ִ ּכמְרִ יבָ ה, שֶׁ שּׁ זָ פַ ֽ תְ ִ נ י הַ שָּׁ ֽ מֶ שׁ when your ancestors tried Me, and tested Me, specifically to Shabbat—a בּנֵי אִמִּ י נִחֲ רוּ בִ י day on which the mysticsיוֹם ּכמַסָּ ה בַּמִּדְ בָּ ר. .though they had seen what I had wrought שָׂמֻ ֽנִ י ֹנטֵרָה אֶ ת־הַ ּכרָמִ ים -believed that we can espe אֲשֶׁ ר נִסּֽ וּנִ י אֲ בוֹתֵ יכֶ ם, ,For forty years I was troubled by that generation ▶ ּכַרְמִי שֶׁ לִּי ֹלא נָטָ ֽרְתִּ י. cially feel God’s presence and hear God’s call. As if in בּחָ נֽוּנִי גַּם רָ אוּ פׇעְׇ לִ י. and I said, “These are a people whose hearts הַגִּֽידָ ה לִּי שֶׁאָהֲבָ ה נַפְשִׁ י ,have gone astray; they do not know My way,” fulfillment of this prospect אֵ יכָ ה תִרְ עֶ ה the sixth psalm in this ◀ אַרְ בָּעִ ים שָׁ נָה אָ קוּט בּ דוֹר, .so, in anger, I swore they would not enter My rest אֵ היכָ תַּרְ בִּיץ בַּצׇּהְׇרָ ֽיִ ם (Friday night series (page 21 שַׁ לָּמָ ה אֶהְ יֶה ּכ ֹעט יָ ה resounds with references to וָ מַ ֹאר עַ ם ֹתּעֵ י לֵבָב הֵ ם, ,Ki hu eloheinu va-anah|.|nu am marito v’tzon yado ”.hayom im b’kolo tishma·u. the “voice of God עַ לעֶ דְ רֵ י חֲ בֵ ֽ י רֶ ָך . םוהֵ ֹלא יָדעוּ דרָ כָ י. ,Al takshu l’vavkhem kimrivah אִם ֹלא תֵ ד יעִ לְָך הַ ּיָפָ ה Merivah . . . Massah . . . .k’yom masah bamidbar בַּ נָּ שִׁ י ם ִכּ�מְרִ י ָ בה . . . tried meאֲשֶׁ ר נִשְׁ בַּ ֽעְתִּ י באַפִּ י, Asher nisuni avoteikhem, While . ַמ סּ ָ�ה . . . ִנ סּ ֽ � וּ� ִ ני יצאִ לְָך בּעִקְ בֵי הַ צֹּאן אִ ם י ֹבאוּן אֶל מ נוּחָתִ י. .b’h|.|anuni gam ra·u fo·oli ,wandering in the desert תהלים צה וּרְ עִ י אֶ ת־גּדִתַ ֹּיֽיִ ְך ,Arba·im shanah akut b’dor, the Israelites “tried” God ▶ עַל מִשְׁ ּכנוֹת הָ ֹרעִ ים. 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 17:7). dark like the tents of Kedar, In its biblical context, the reference is to the Land of . ְמ נ וּ� חָ תִ י im y’vo∙un el m’nuh|.|ati. my rest beautiful like Solomon’s Psalm 95 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 song of songs 1:5–8 (opposite page, far left) expresses both love me, and desire on the part of the lover, and also her distance from her they made me guard the beloved—the difficulty in finding him. Similarly, Psalm 95 declares the vineyards— love of God yet describes the way in which the people Israel distanced I could not tend my own vines. 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. For restricted use only: March-April 2020. —Song of Songs 1:5–8 Do not copy, sell, or distribute

12 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 12 Sing to Adonai Psalm 96 begins a series of four psalms that alternate ב ב A New Song Sing to ADonai a new song; between exultant song and the declaration of God as שִֽׁ ירוּ לַ יהוה שִׁ יר חָדָ שׁ, -The Ḥasidic master Elime sovereign: Psalms 96 and שִֽׁ ירוּ לַ יהוה ּכׇל־הָאָ ֽרֶ ץ. ;lekh of Lizhensk taught: sing to ADonai, all the earth During the six days of the sing to ADonai, praise God’s name; 98 both commence with week, we reach toward the the words “Sing to Adonai שִֽׁ ירוּ לַ יהוה בָּר כוּ שׁ מוֹ, .day after day, tell of God’s deliverance Divine through the work a new song” and Psalms בַּשּׂ רוּ מִ ּיוֹם ל יוֹם ישׁוּעָ תוֹ. we do in the world, but on Tell the nations of God’s glory; 97 and 99 with “Adonai Shabbat we reach toward God reigns.” The two themes are intertwined on Shabbat, as סַ פּרוּ בַ גּוֹיִ ם ּכבוֹדוֹ, .through prayer and song. speak of God’s wonders among all peoples Jewish mystics remark: our בּכׇל־הָעַמִּ ים נִפְ ל אוֹתָ יו. ,Midrashic For ADonai is great, surely to be praised more revered than other gods. songs are God’s crown. Psalm 96 envisions ּכִי גָ דוֹל יהוה וּמְ הֻ לָּל מ ֹאד, Interpretations “A new song”—to the one For the gods of the nations are man-made idols, a world in which God alone is worshipped, but נוֹרָ א הוּא עַ ל ׇּכל־אֱֹלהִ ים. .who makes everything new. but ADonai fashioned the very heavens ׇ ִ its insistent particularism ּכי ּכל־אֱֹלהֵי הָעַמִּ ים אֱ לִילִ ים, Midrash on Psalms— may disturb some modern “A new song”—for the Grandeur and glory are God’s honor guard, ears. The poet, though, וַ יהוה שָׁמַ ֽ יִם עָשָׂ ה. .divine spirit has entered me strength and joy where God is found pointedly associates anew. Offer to ADonai, peoples of the world, God’s “greatness” with the הוֹד והָדָ ר לפָנָ יו, Midrash on Psalms— offer to ADonai honor and strength. establishment of justice throughout the world. This ֹעז ותִ פְאֶ ֽרֶ ת בּמִקְדָּ שׁוֹ. ,Ḥasidic Interpretations Offer to ADonai the honor due God’s name universal ethical vision is הָבֽוּ לַ יהוה מִשְׁפּ חוֹת עַמִּ ים, .At each stage of our religious bring a gift of thanksgiving and enter God’s presence development, as our sense of the new song that will be sung—a song that the poet הָבֽוּ לַ יהוה ָ ּכבוֹד וָ עז. God’s wonder deepens, we continued ֹ ,Shiru ladonai shir h|.|adash sing differently to God—we exuberantly expresses. הָבֽוּ לַ יהוה ּכבוֹד שׁ מוֹ, .sing a new song. shiru ladonai kol ha-aretz Sing to Adonai a new —Levi YitzḤak Shiru ladonai bar’khu sh’mo, . שׁ ִֽ �יר� לַ יהוה שׁ ִ �יר חָ ָ ד שׁ� song שׂאוּ מִ נְחָ ֽ ה ֹוּבאוּ לחַצְ רוֹתָ יו. of Berditchev basru miyom l’yom y’shu·ato. וּ 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 YitzḤak 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 42:10–12). 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. The Hebrew word elilim came to be understood in later .אֱ לֹהִ ים . . . אֱ לִ ילִ ים what you have spoiled gods . . . man-made idols 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’h|.|ot amim, commentary to the Book of Psalms, Robert Alter remarks: “The language here harks back to a period when Adonai was thought of not as the one exclusive deity but as the most powerful of the gods, quiet the jostling colors havu ladonai kavod va-oz. though it is unclear whether the formulation in this psalm reflects active belief or merely a linguistic to hues of swirling water Havu ladonai k’vod sh’mo, pearls of fog. survival.” As Alter notes, the psalm goes on to claim that God is the exclusive ruler over nature. se’u minh|.|ah u-vo·u l’h|.|atzrotav. Grandeur and glory are depicted as a kind of advance guard before . וֹה�ד וְהָ ָ דר This is the time Grandeur and glory 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. ,Literally, “Temple.” Now we learn that the poet is standing in the Temple . ְ בּ.2020� ִ מ קְ ָ דּ� שׁ� וֹ � dwindling. For restricted use only: March-Aprilwhere god is found 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 Do not copy, sell, or distribute drinking the darkness. —MARGE PIERCY

13 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 13 . ֽק ֹ ֶ ד שׁ� this holy placeהִשְׁתַּחֲ ווּ לַ יהוה בּהַדְרַת קֽ ֹדֶ שׁ, ;From the Song of Songs Bow to ADonai in the glory of this holy place Undoubtedly, the psalmist was referring to the חִֽ ילוּ ִ מפָּ נָ יו ּכׇל־הָאָ ֽרֶ ץ. .tremble before God’s presence, all who dwell on earth הִ נָּ ְך יָ פָ ה רַ עְ יָ תִ י Temple. But those who אִמְ רוּ בַ םגּוֹיִ יהוה מָ לָ ְך, —”Announce among the nations, “ADonai reigns הִ נְָּך יָפָה עֵ ינַֽיִ ְך יוֹנִ ים. the land is firm and will not be moved; included this psalm in the הִ נָּך יָפֶ ה דוֹדִ י Friday night liturgy could אַף תִּ ּכוֹן תֵּ בֵל בַּ ל תִּ מּוֹט, אַ ף נָ עִ י ם peoples will be truthfully judged. imagine that the service they were conducting יָדִ ין עַמִּ ים בּמֵ ישָׁ ִ רים. אַף עַרְשֵׂ נוּֽ רַעֲ נָנָ ה. The heavens shall be glad and the earth rejoice, welcomed the presence ▶ ֹקרוֹת בָּתֵּ ֽ ינוּ אֲרָ זִ ים of God no less than the יִשְׂמ ◀ חוּ הַשָּׁמַ ֽיִם ותָ גֵל הָאָ ֽרֶ ץ, ;the sea in its fullness roar רַ הִ יטֵ ֽ נוּ בּ רוֹתִ ים. the meadows and all that grows in them exult. ancient Temple service had אֲ נִי חֲבַצֶּ ֽלֶת הַשָּׁ רוֹן done. Indeed, although the יִרְ עַם הַ ָםּי וּמְ ֹלאוֹ, Even the trees of the forest shall sing praise— synagogue is called “the שׁוֹשַׁ נַּת הָעֲמָקִ ים. little Temple,” the truest יַעֲֹלז שָׂדַ י וכׇ ל אֲשֶׁ ר בּוֹ, ,as ADonai comes ּכשׁוֹשַׁ נָּה בֵּ ין הַ חוֹחִ ים successor to the “holy אָ ז ירַ נּ נוּ ּכׇל־עֲצֵ י יָֽעַ ר. ,comes to judge the earth ֵן ּכרַעְ יָתִ י יןבֵּ הַבָּ נוֹת. place” of the Temple may תַ ּכ פּֽוּחַבַּעֲצֵי הַ ּיַֽעַ ר well be Shabbat itself (holy לִפְ נֵ י יהוה ּכִי בָ א, judging lands with righteousness ֵ ּכן דּוֹדִ י ןבֵּ יהַבָּנִ ים time) and the community ּכִי בָ א לִשְׁ ֹפּט הָאָ ֽרֶ ץ, .and peoples with divine truth Hishtah|.|avu ladonai b’hadrat kodesh, of worshippers striving to בּצִלּוֹ חִמַּ ֽדְתִּ י ויָשַׁ ֽבְתִּ י fulfill God’s injunction to יִשְׁ ֹפּט תֵּ בֵל בּ צֶ ֽדֶ ק, .h|.|ilu mi-panav kol ha-aretz וּפִרְ יוֹ מָ תוֹק לחִ ִ ּכי. be a “holy nation.” ועַמִּ ים בֶּאֱ מוּנָ תוֹ. ,Imru va-goyim Adonai malakh You are beautiful, my beloved; comes to judge the תהלים צו ,you are beautiful, with eyes af tikon teiveil bal timot . ִ כּ�י ָ בא ִ ל שׁ ְ � פּ ֹ� ט הָ אָ ֽ רֶ ץ yadin amim b’meisharim. earth like doves. Ultimately, the joy in God’s You are handsome, my beloved, ▶ Yism’h|.|u 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 Ya·aloz sadai v’khol asher bo, inaugurates. garden, Although the more . בּ�ֶאֱ מ וּ� ָ נ וֹת� az y’ran’nu kol atzei ya·ar. divine truth the beams of our house, the literal biblical meaning of emunah may be cedars, Lifnei Adonai ki va, “faithfulness,” later Judaism understood the the rafters, the cypresses. ki va lishpot ha-aretz, word as “truth.” Thus, we respond to a b’rakhah yishpot teiveil b’tzedek, I am a rose of Sharon, with the word “Amen”—derived from the same a lily of the valley. v’amim be·emunato. root—acknowledging our agreement that the Psalm 96 Like a lily among the thorns, statement is true. so is my beloved among the sONG OF SONGS 1:15–2:3 (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 2:2) 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

14 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 14 Adonai Reigns Psalm 97 pictures an imagined future time in ג ג One should have the same ADonai reigns: which God descends to the ,earth, righteousness reigns יהוה מָ לָ ְך תָּ גֵ ל הָאָ ֽרֶ ץ, -degree of expectation in wel and those who have kept יִ שְׂ מ ח וּ אִ ִ ּיי ם ַ רבִּ י ם . ,coming Shabbat as one would let the earth be glad have greeting a sovereign. the many distant lands rejoice. faith during dark times are rewarded by seeing God’s עָ נָ ן וַ עֲ רָ פֶ ל ס בִ י בָ י ו , Maimonides— -light. The poet repeat צֶ ֽדֶק וּמִ שְׁפָּט מ כוֹן ּכִסְ אוֹ. ;Clouds and thick darkness surround the Divine A Poem to the righteousness and justice secure God’s throne. edly speaks of rejoicing and gladness, beginning with שׁאֵ לפָנָ יו תֵּ לֵ ְך, Paper Bridge Fire goes before God, universal celebration but Oh, paper bridge, lead me -becoming increasingly par וּתְ לַהֵט סָבִ יב צָרָ יו. .consuming besiegers round about into your land, ticularistic: first, the earth is White and constant and mild. -gladdened at God’s appear הֵ אִ ֽ י ר וּ ב רָ קָ י ו תֵּ בֵ ל , ;Flashes of lightning illumine the land I am tired of the desert where ance; then, Zion and Judah; רָ אֲ תָ ה וַ תָּ חֵ ל הָ אָ ֽ רֶ ץ . —manna was strewn the earth watches and trembles and finally, the individuals Made of milk and honey and who have remained faithful הָרִ ַ ים ּכדּוֹנַג נָמַ ֽסּוּ מִ לִּפְנֵ י יהוה, mountains melt like wax bread. .to God מִ לִּ פְנֵי אֲ דוֹן ּכׇל־הָאָ ֽרֶ ץ. ,at the approach of ADonai A simple people, with their at the approach of the master of all the earth. Psalm 97 is the first of two psalms in thisהִגִּֽידוּ הַשָּׁמַ ֽיִם צִדְ קוֹ, ,earthen jugs With children, with cattle, The heavens tell of God’s righteousness series emphasizing God’s -sovereignty. The mys ורָ אוּ כׇ ל־הָעַמִּ ים ּכבוֹדוֹ. ,with tears 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’h|.|u iyim rabim. a moment when God is “crowned,” for creation is now complete and therefore God is truly Lead me, paper bridge, in Anan va-arafel s’vivav, sovereign. On Shabbat, when we rest and devote ourselves to spiritual your land, tzedek u-mishpat m’khon kiso. activities, we come closest to experiencing the fullness of God’s creation The one we have built with 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. our songs, as it were, form God’s crown. In the stark light of need and Hei∙iru v’rakav teiveil, in pureness of heart, . The switch in Hebrew from future tense to past tense הֵ אִ ֽ י ר וּ� ra∙atah va-tah|.|el ha-aretz. illumine No person was tormented 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. There, a sapling still blooms, the author’s assuredness that the events described here will surely take Higidu ha-shamayim tzidko, There, a rooster crows on, 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)

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15 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 15 From the Song of Songs Worshippers of idols be shamed Light is sown for the . וֹא�ר זָרֻ ֽ עַ לַ ַ צּ� ִ דּ�י ק righteous יֵ ֽ ֹבשׁוּ ׇ ּכ ֹל־עבדֵ י פֶ ֽסֶ ל The poet now utilizes a הַ מִּ תְ הַ ל לִ ים בָּ אֱ לִ י לִ ים , ;for praising false gods יוֹנָתִ י בּחַ גְוֵי הַסֶּ ֽלַ ע all that is deemed supreme bow before God. metaphor that unlocks the בּ סֵ ֽ תֶ ר הַ מַּ דְ רֵ ָ ג ה mystery of the confusion of הִ שְׁתַּחֲ ווּ לוֹ ׇ ּכל־אֱֹלהִ ים. הַרְ אִ י ֽ נִ י אֶ ת ־ מַ רְ אַ ֽ י ִ ְך tenses in the psalm. Just as שָׁמעָ ה וַתִּשְׂמַ ח צִ ּיוֹן, ,Zion hears of it and rejoices הַשְׁמִיעִֽ ינִי אֶ ת־קוֹלֵ ְך the cities of Judah exult, in some sense the planting of the seed anticipates the וַתָּ גֵ ֽלנָה בּ נוֹת י הוּדָ ה, ִי ּכקוֹלְֵך עָרֵב וּמַרְאֵ יְך -as You, ADonai, pass judgment. harvest, so too God’s cre נָ א וֶ ה . ation anticipates a world ofלמַ ֽעַן ֽ מִשְׁפָּטֶ יָך יהוה. ,You, ADonai, are above all that is earthly אֶחֱ זוּ לָֽנוּ שׁוּעָ לִ ים righteousness. The future שׁוּעָ לִ ים קטַ נִּ ים promise is already present ִי ּכאַתָּ ה יהוה ֶ עלְ יוֹן עַ ל ּכׇל־הָאָ ֽרֶ ץ, .exalted over all that is worshipped as divine as an actuality, having been מ ֹאד נַעֲ לֵ ֽיתָ עַ ל ׇּכל־אֱֹלהִ ים. מחַ בּ ִ ל י ם ּכרָ מִ י ם Those who love ADonai hate evil; implanted there from the ▶ וּ כְ רָ מֵ ֽ י נ וּ ס מָ דַ ר . very beginning of time, but ◀ ֹאהֲבֵ י יהוה שִׂ נְאוּ רָ ע, ,God protects the lives of the faithful דּוֹדִ י לִי וַאֲ נִי לוֹ הָ ֹרעֶ ה its presence has remained ֹשׁמֵ ר נַפְ שׁוֹת חֲסִידָ יו, .saving them from the hands of the sinful בַּשּׁוֹשַׁ נִּ ים. Dodi li va-ani lo, ha-ro∙eh hidden. bashoshanim. the divine holy name מִ ּיַד רשָׁעִ ים יַצִּילֵ ם. Light is sown for the righteous עַד שֶׁ ּיָפֽוּחַ הַ ּיוֹם ונָֽסוּ The Hebrew can . לְ זֵ ֽ ֶ כר ׇק ְ ד שׁ� וֹ � אוֹר זָרֻ ֽעַ לַצַּדִּ יק .and joy for the upright -have at least three differ הַ צּ ָ ללִ י ם ent meanings. The word וּלְיִשְׁרֵ י לֵב שִׂמְחָ ה. ,Rejoice in ADonai, you righteous people בסֹ הדּמֵ ל ָך דוֹדִ י לִצְבִ י kodsho can refer to God’s שִׂמְ חוּ צַדִּיקִ ים בַּ יהוה, .and thank God as you pronounce the divine holy name אוֹ ל ֹעֽפֶ ר הָאַ ּיָלִ ים עַ ל Yeivoshu kol ovdei fesel, sanctuary, God’s holy place; the phrase would then be הָ רֵ י בָ ֽ תֶ ר . ו הוֹדוּ לזֵ ֽכֶר קׇדְ שׁוֹ. ,ha-mit∙hal’lim ba-elilim translated, “Thank God as תהלים צז O my dove in the crevice hishtah|.|avu 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, l’ma∙an mishpatekha Adonai. phrase would be translated, “Thank God for the let me hear your voice, Ki atah Adonai elyon al kol ha-aretz, sake of God’s holiness.” Finally, as we chose to for your voice is sweet me’od na∙aleita al kol elohim. translate it here, it may mean God’s holy name. and you are beautiful. To pronounce God’s holy name is to both revere Ohavei Adonai sinu ra, Hold back the foxes for us, ▶ God and enter into a personal relationship with shomer nafshot h|.|asidav, the little foxes that steal among 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 2:14–17 (opposite page, far left). blossoming. u-l’yishrei lev simh|.|ah. The lovers are hidden from each other, separated My beloved is mine and I Simh|.|u 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 97 time. So too, Psalm 97 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 For restricted use only: March-April 2020. the cleft in the mountains. —Song of Songs 2:14–17 Do not copy, sell, or distribute

16 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 16 Sing Psalm 98. Like Psalm 96, this psalm, too, begins ד ד When we sing the words of a A psalm with “Sing to Adonai a new song.” If anything, this מִ זְ מוֹר -prayer, we are actually express second psalm is even more שִֽׁ ירוּ לַ יהוה שִׁ יר חָדָ שׁ, ,ing ourselves in two languages Sing to ADonai a new song simultaneously—one of words for ADonai has wrought wonders; exuberant than the previ- with limits and definitions, ous one, describing the ּכִי נִפְלָ אוֹת עָשָׂ ה, God’s right hand and holy arm and one decidedly limitless musical instruments and with an immense power of its human voices accompany הוֹשִֽׁיעָ ה לּוֹ ימִ ינוֹ וּזְרֽוֹעַ קׇדְ שׁוֹ. .have brought deliverance own. Alone, music can affect ing and enhancing the הוֹדִֽיעַ יהוה ישׁוּעָ תוֹ, us emotionally, changing our ADonai declared deliverance; sounds that nature emits happiness to introspection or at the presence of God. For לעֵ ינֵי הַ גּוֹיִם גִּלָּה צִדְקָ תוֹ. .as nations looked on, God’s righteousness was revealed sorrow to joy; it also affects us the psalmist, the moment physically, actually raising or is fast approaching whenזָכַ ר חַסְ דּוֹ וֶאֱ מוּנָ תוֹ לבֵ ית יִשְׂרָאֵ ל, ;God dealt faithfully and kindly with the house of Israel lowering our breath and heart all the earth—and every רָ אוּ כׇ ל־אַפְסֵי אָ ֽרֶץ תאֵ ישׁוּעַת אֱֹלהֵ ֽינוּ. .rate. So it is only natural that the very ends of the earth saw our God’s saving power nation—will see God’s music would be a necessary continued continued truths. tool to communicate with Shiru ladonai shir h|.|adash, ki nifla∙ot asah, God, who addresses and hoshi∙ah lo y’mino u-z’ro∙a kodsho. Sing to Adonai a new . שׁ ִֽ � וּיר� לַ יהוה שׁ ִ �יר חָ ָ ד שׁ� moves us in ways both articu- Hodia Adonai y’shu∙ato, l’einei ha-goyim gilah tzidkato. song lable and indefinable, and who Rashi (1040–1105, northern France)—follow- Zakhar h|.|asdo ve-emunato l’veit yisrael, is limited in the imagination of 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— god’s right hand . . . brought deliver- To sing a new song— ance לּ . Menah|.|em Meiri (d. 1310, וֹה� שׁ ִֽ �יעָ ה � וֹ� י ִ מי נ וֹ � Is to close one’s eyes Provence) comments that as long as injustice and dive reigns in the world, it is as if God is in exile and into unknown waters. needs to be redeemed. For a moment knowing nothing 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 For restricted use only: March-April 2020. even to me. —ruth h. sohn Do not copy, sell, or distribute

17 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 17 From the Song of Songs Call out to ADonai, all the earth; CALL OUT TO adonai, ALL הָ רִֽ וּיע� לַ יהוה THE EARTH הָרִֽ יעוּ לַ יהוה ּכׇל־הָאָ ֽרֶ ץ, ׇ . The psalmist כּ�ל ־ הָ אָ ֽ רֶ ץ פִּ צְ ח וּ ו רַ נּ נ וּ ו זַ מֵּ ֽ ר וּ . .break out in joyful singing שִׂ ימֵ ֽנִי כַ חוֹתָם לעַ לִבֶּ ָֽך Sing to ADonai to the music of the lyre; continues to elaborate on ַ ּכחוֹתָם עַל ז רוֹעֶ ָֽך the theme (introduced in זַמּ רוּ לַ יהוה בּכִ נּוֹר, ;lyre and voices making music together ִי עַ ּכזָּה כַמָּ ֽ ֶת ואַהֲבָ ה Psalm 96) that not only we but all of creation rejoices בּכִ נּוֹר ו קוֹל זִמְרָ ה, ,with horns and shofar cries קָשָׁ ה כִ שְׁאוֹל קִ נְאָ ה -and praises God. On Shab בַּחֲ צֹצ רוֹת וקוֹל שׁוֹפָ ר, .trumpet the presence of the Sovereign, ADonai רשָׁפֶ ֽיהָ רִשְׁפֵּ י אֵ שׁ —bat, our wonder at nature שַׁ ְ ל הֶ בֶ תְ ָ י ה . and our sensitivity to the הָרִֽ יעוּ לִפְנֵי הַמֶּ ֽלֶ ְך יהוה. ,Let the sea and all that is in it roar מַ ֽ ִ י ם רַ בִּ י ם the earth and all who inhabit it thunder; interconnectedness of all creation—is deepened. By יִרְ עַם הַ ָםּי וּמְ ֹלאוֹ, ֹלא יוּכ לוּ לכַ בּוֹת the time we reach Psalm תֵּ בֵ ל ו ֹי שׁ בֵ י בָ הּ . ,let rivers clap hands, while mountains sing in harmony אֶ ת ־ הָ אַ הֲ בָ ה greeting ADonai, who comes to judge the earth— 92, the Song of the Day of ▶ וּנְהָ רוֹת ֹלא יִשְׁטפֽ וּהָ Shabbat (page 27), we may נהָ רוֹת יִמְחֲ אוּ כָ ף, .judging the world with justice and the nations with truth sense that we are joining אִ ם יִ תֵּן אִ ישׁ אֶ ת־ ׇ ּכ ל־ a song that all of creationיַ ֽחַדרִ הָים ירַ ֵ נֽנו. .Hariu ladonai kol ha-aretz, pitz∙h|.|u v’ran’nu v’zameiru הוֹן בֵּ יתוֹ בָּאַהֲבָ ה .sings each week ◀ לִפְ נֵ י יהוה ּכִי בָ א לִשְׁ ֹפּט הָאָ ֽרֶ ץ, .Zamru ladonai b’khinor, b’khinor v’kol zimrah בּוֹז יָבֽ וּזוּ לוֹ. Ba-h|.|atzotz’rot v’kol shofar let Rivers clap hands יִשְׁ ט ֹפּתֵּ בֵל בּצֶ ֽדֶ ק ועַמִּ ים בּמֵ ישָׁרִ ים. .hariu lifnei ha-melekh Adonai -The proph .נְהָ וֹר�ת יִמְחֲ וּא� ָ כף Set me as a seal upon your תהלים צח heart, Yiram hayam u-m’lo∙o, teiveil v’yosh’vei vah. et Isaiah similarly promises: as a band on your arm, N’harot yimh|.|a∙u khaf, yah|.|ad harim y’raneinu. “You shall leave [the Baby- for love is as strong as ▶ Lifnei Adonai ki va lishpot ha-aretz, lonian exile] in joy and be led home secure; before you, death, 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 Psalm 98 field shall clap their hands” (55:12). Indeed, our poet may 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 8:6–7 (opposite page, far left). In Psalm Even vast seas cannot extin- 98, 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 translation “hellfire” attempts to convey an equivalent contemporary image for a quite different biblical concept.

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18 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 18 The Cherubim Psalm 99.The first in this ,series of psalms, Psalm 95 ה ה When the people Israel would began with a call to come do the will of their creator, the on a pilgrimage; now, in יהוה מָ לָ יִרְ ְךגּ זוּ עַמִּ ים, ;ADonai reigns: nations tremble cherubim would face one an- Psalm 99, the pilgrims are ֹישֵׁ ב ּכרוּבִ ים תָּ נוּט הָ אָ ֽרֶ ץ. other; but when the people Israel the one enthroned amidst the cherubim asked to bow down as they would sin, they would turn away makes the world quake. arrive at God’s holy Temple. יהוה בּצִ ּיוֹן גָּ דוֹל, .from each other ADonai is great in Zion, above all nations. The psalm is divided into two parts. The first is ורָ ם הוּא עַ ל ּכׇל־הָעַ מִּ ים. BABYLONIAN TALMUD— directed to the nations יוֹדוּ שִׁמְ ָך גָּ דוֹל ו נוֹרָא קָ דוֹשׁ הוּא. :They shall acknowledge Your name, saying The Presence of Evil “Great, awe-inspiring, Holy One.” and announces that the God whom Israel worships ו ֹעז מֶ ֽלְֶך מִשְׁפָּט אָהֵ ב, So long as evil is present in the should be recognized as the אַתָּ ה ּכוֹנַֽנְתָּ מֵ ישָׁרִ ים, ,world, God is not whole. A sovereign’s strength lies in the love of justice —MIDRASH ON PSALMS and You forged the paths of truth, universal God of justice and righteousness. The second מִשְׁפָּט וּצְדָקָ ה בּיַעֲ ב ֹקאַתָּה עָשִֽׂ יתָ . Justice judging Jacob righteously and justly. deals more specifically with the people Israel, recalling רוֹמ מוּ יהוה אֱֹלהֵ ֽינוּ, In a nomadic society the strict Exalt ADonai, our God; moral system rested ultimately their spiritual heroes and calling upon the people והִשְׁתַּחֲ ווּ לַהֲ דֹם רַ גְלָ יו קָ דוֹשׁ הוּא. .bow down before God, the Holy One on the principle of vengeance. continued When a murder was committed, continued to observe God’s just laws. the relatives of the dead man Adonai malakh yirg’zu amim, Each part concludes with were enjoined and empowered yoshev k’ruvim tanut ha-aretz. a verse beginning “Exalt Adonai, our God . . .” and ends with a declaration that God is holy. to exact retribution from the Adonai b’tziyon gadol, The cherubim were the .יֹ שׁ ֵ� ב ְ כּ�ר וּ� ִ בי ם killer and his kinsmen. The v’ram hu al kol ha-amim. enthroned amidst the cherubim prophets transformed vengeance Yodu shim∙kha gadol v’nora kadosh hu. two sculpted winged figures facing each other, extending upward from the into justice and then proceeded 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, ָ The prophetic messianic . י וֹ� ד וּ� שׁ ִ� ְ מך mercy and lovingkindness. atah konanta meisharim, they shall acknowledge Your name 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’hishtah|.|avu 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. בָּ רוְּך בּוֹאְֵך שַׁ בָּ ת, ,Blessed is your coming בּוֹאֵ ְך בָּ רוְּך, —Shabbat, blessed is your coming Bring with you rest and peace fol- Barukh bo·eikh shabbat, lowing a tumultuous week filled bo·eikh barukh, יהָבִִֽיאִ נָא עִמְֵּך אֶ ת־הַמַּרְ גּֽוֹעַ , .with so many demands Bring the space in which, with אֶ ת־הַשַּׁ לְוָ ה שֶׁ לּאַחַר שָׁבֽוּעַ others and alone, we can shape an רַ ב־פָּ נִ ים שֶׁל הֲמֻ לַּת עָמָ ל, .infinity of dreams אֶ ת־הֶחָ לָ ל, שֶׁ בּ תוֹכוֹ אֶפְשָׁ ר לִרְ ֹקם Bring the hour of forgiveness, in אֵ ין סוֹף שֶׁל חֲ לוֹמוֹת, which to hear the pounding heart of another human being. בּ יַ ֽחַ ד וּלְבַ ד, אֶ ת־שׁעַת הַמּחִ ילוֹת, ,Blessed is your coming .For restricted use only: March-April 2020שֶׁ בָּ הּ נוּכַ ל לִשְׁמֽ ֹעַ אֶ ת־פּעִ ימוֹת .Shabbat לִבּוֹ שֶׁל הַ זּוּלָ ת. ,Blessed is your creator Do not copy, sell, or distribute שַׁ בָּת,בָּ רוְּך בּוֹאֵ ְך, .blessed is your light בָּ רוְּךבּוֹראֵ ְך,בָּ רוְּך נֵרֵ ְך. ,Beit Tefilah yisraeli— Siddur erev shabbat Shabbat, barukh bo·eikh, barukh boreikh, barukh nereikh.

19 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 19 From the Song of Songs Moses and Aaron among God’s priests, Moses and aaron among מֹשׁ�ֶה God’s priests שֶׁ מ ֹה ו אַ הֲ ֹר ן בּ ֹכ הֲ נָ י ו , Here both . ְ ואַ הֲ ר ֹ ן ְ בּ� וֹ� הֲ ָ ני ו וּשְׁמוּאֵ ל בּ ֹקראֵי שׁ מוֹ, and Samuel among those who called upon the קוֹל דּוֹדִ י הִ נֵּה זֶה בָּ א divine name, Moses and Aaron are called מ דַ לֵּ ג עַ ל הֶ הָ רִ י ם priests. Rashi explains that ֹקראִ ים אֶ ל יהוה ו הוּא יַעֲ נֵ ם. .called to You and You answered them מקַ פֵּץ עַל הַגּבָ עוֹת. Kol dodi hineih zeh ba, Moses served as High Priest during the seven days ofבּעַמּוּד עָ נָ ן ידַ בֵּר אֲ לֵיהֶ ם, ;m’daleg al he-harim, You spoke to them from amidst the cloud Aaron’s ordination (see his שָׁמ רוּ עֵ דֹתָ יו ו ק ֹחנָֽתַ ן לָֽמוֹ. .m’kapetz al hagva∙ot. they kept Your covenant and the law You gave them .(You answered them, ADonai our God, comment to Leviticus 8:28 דּוֹמֶ ה דוֹדִ י לִצְבִ י But a midrash offers a more יהוה אֱֹלהֵ ֽינוּ אַתָּה עֲ נִ יתָ ם, ,You were a forgiving God to them אוֹ ל ֹעֽפֶר הָאַ ּיָלִ ים radical interpretation: that הִ נֵּ ה זֶ ה מֵד עוֹאַחַ ר ּכׇתְ לֵ ֽנוּ -even after Aaron’s ordina אֵ ל ֹנשֵׂ א הָ יִֽיתָ לָהֶ ם, .even as You punished them for their transgressions tion, Moses continued to ו ֹנקֵ ם עַל עֲ לִ ילוֹתָ ם. מַשְׁ גִּֽיחַ מִ ן הַחֲ לֹּנוֹת Exalt ADonai, our God, and bow down serve as a High Priest for ▶ יץמֵ מִ צִן הַחֲרַ ִ ּכים. the forty years in the desert ◀ רוֹמ מוּ יהוה אֱֹלהֵ ֽינוּ, .at God’s holy mountain, for ADonai our God is holy עָ נָ ה דוֹדִ י ואָמַ ר לִ י (Midrash on Psalms). Samson Raphael Hirschוהִשְׁתַּחֲ ווּ להַר קׇדְ שׁוֹ, Moshe v’aharon b’khohanav קֽוּמִ ילְָך רַעְ ייָתִ ייָפָתִ וּלְכִי לָ ְך. Germany) adds ,1888–1808) ִ ּכי־קָ דוֹשׁ יהוה אֱֹלהֵ ֽינוּ. ,u-shmuel b’korei sh’mo ִי הִ ּכנֵּה הַסּתָ יו עָבָ ר that someone who teaches תהלים צט .korim el Adonai v’hu ya∙anem הַגֶּ ֽשֶׁם חָ ַףל הָ לַ ְך לוֹ. B’amud anan y’daber aleihem, or inspires another to be הַ נִּצָּנִ ים נִרְ אוּ בָאָ ֽרֶ ץ shamru eidotav v’h|.|ok natan lamo. able to experience the עֵ ת הַזָּמִ יר הִגִּֽיעַ Adonai eloheinu atah anitam, Divine may be called a .priest וקוֹל הַ תּוֹר נִשְׁמַ ע בּאַרְ צֵ ֽנוּ. ,El nosei hayita lahem הַתּאֵ נָה חָ נטָה פַגֶּ ֽיהָ . וּ� שׁ ְ� מ וּ� אֵ ל ְ בּ�קֹרְאֵ י שׁ ְ�מ וֹ� v’nokem al alilotam. And Samuel among those who called upon the divine nameוהַגּפָנִ ים סמָדַ ר נָת נוּ רֵ ֽיחַ Rom’mu Adonai eloheinu, Samuel served both as prophet and as an acolyte to the High Priest of his day, Eli. ▶ קֽוּמִ ילְָך רַעְ ייָתִ ייָפָתִ וּלְכִי לָ ְך. v’hishtah|.|avu l’har kodsho, Moses and Aaron were of the tribe of Levi; Samuel represents the continuation of prophetic leadership unconnected to levitical lineage. The voice of my beloved! Behold ki kadosh Adonai eloheinu. -An image bor . בּ�ְעַ מּ� וּ�ד עָ נָן יְ ַ ד בּ�ֵר אֲ לֵ יהֶ ם he comes, Psalm 99 You spoke to them from amidst the cloud 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 19:18). My beloved is like a gazelle God’s . ְ ו וֹ� קֵ ם עַ ל עֲ ִ ל י ל וֹ� תָ ם or a young stag. even as you punished them for their transgressions 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 v’nikam), which would mean “cleansed them”—that is, the phrase) ְוִנקּ�ָם My beloved spoke to me and said: revocalized as 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, ,Literally, this refers to Zion, the Temple Mount . ְ ל הַ ר קׇ ְ ד שׁ� וֹ � the rains are over and gone. GOD’S HOLY MOUNTAIN 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. song of songs 2:8–13 (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, For restricted use only: March-Aprilcalls for his beloved2020. 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 Do not copy, sell, or distributelekh l’kha (Genesis 12:1)—this time, formulated in the feminine. Similarly, the word come away. “voice” (kol) anticipates the seven-fold repetition of the same word in Psalm 29, which —Song of Songs 2:8–13 follows.

20 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 20 The Voice of Adonai Psalm 29. The mystic Isaac Luria (1534–1572, Safed) would ו ו At times we hear the voice begin the Friday evening מִ זְ מ וֹ ר ל דָ וִ ד A psalm of David of God as thunderous and service with this psalm. Luria, ,like many mystics before him הָבֽ וּ לַ יהוה בּנֵ י אֵ לִ ים, ;shattering, as at Sinai. Acclaim ADonai, children of the Divine At other times we hear acclaim ADonai, with honor and strength. believed that in welcoming the speaking of silence, Shabbat, one ushers in the very הָבֽוּ לַ יהוה ָּכבוֹד וָ ֹעז, ;Acclaim ADonai, with the honor due God’s name as Elijah the prophet did presence of God. הָבֽוּ לַ יהוה ּכבוֹד שׁ מוֹ, when he returned to Sinai bow before ADonai in the splendor of the sanctuary. In Psalm 29, the phrase kol (Ḥorev). The mystics Adonai (“the voice of God”) הִשְׁתַּחֲ ווּ לַ יהוה בּהַדְרַת קֽ ֹדֶ שׁ. ascribed specific emotions The voice of ADonai thunders over the waters; is repeated seven times—un- and feelings to the voices derstood in this context to קוֹל ל יהוה עַהַמָּ ֽיִם, אֵל הַ ָ ּכבוֹד הִרְ עִ ים, —God, glorious, thunders we may hear, in accord represent the seven days of יהוה עַל מַ ֽיִם רַ בִּ ים; .with the emanations of the ADonai, over the great sea the week. The thunder and Divine: lightning described here evoke קוֹל יהוה בַּ ֹּכֽחַ ; ;The voice of ADonai, with all its power the voice of ADonai, with all its majesty; the scene of the revelation at קוֹל יהוה עַל הַמָּ ֽ יִ ם. Sinai; Kadesh, one of the places קוֹל יהוה בֶּהָדָ ר; .The voice of God opens the voice of ADonai shatters the cedars mentioned here, is identified in קוֹל יהוה ֹשׁבֵ ר אֲרָ זִ ים, —the gates of compassion ADonai shatters the cedars of Lebanon and love [Ḥesed]. the Bible with the Sinai desert. In reciting this psalm, Shabbat וַיְשַׁ בֵּ ר יהוה אֶ ת־אַרְ זֵי הַ לּבָ נוֹן, ,making the trees dance like calves קוֹל יהוה בַּ ֽ ֹּכחַ . the mountains of Lebanon and Sirion like wild bulls. too is imagined as a moment of .divine revelation וַ ּיַרְקִידֵ ם ּכמוֹ עֵ ֽגֶ ל, The voice of God opens Biblical scholars see the לבָנוֹן ושִׂרְ ֹין ּכמוֹ בֶ ן־ראֵמִ ים; ;the gates of courage The voice of ADonai forms flames of fire [G’vurah]. the voice of ADonai convulses the wilderness, psalm as a depiction of a storm -coming in from the Mediter קוֹל יהוה ֹחצֵב לַהֲ בוֹת אֵ שׁ; .ADonai convulses the wilderness of Kadesh קוֹל יהוה בֶּהָדָ ר. ranean and passing over the The voice of God opens mountains of Lebanon; cedars קוֹל יהוה יָחִיל מִדְ בָּ ר, יָחִ יל יהוה מִדְ בַּ ר קָדֵ שׁ; The voice of ADonai makes hinds calve the gates of shining truth and strips forests bare, and in God’s sanctuary top those high mountains and קוֹל יהוה י חוֹלֵל אַ ָ ּילוֹת, וַ ּיֶחֱ שֹׂף יעָ רוֹת, .[Tiferet] all acknowledge the glory of God. are among the world’s sturdiest and longest living trees, but וּבְהֵיכָ לוֹ ֻ ּכלּוֹ ֹאמֵ ר ָ ּכבוֹד. קוֹל יהוה ֹשׁבֵ ר אֲרָ זִ ים. The voice of God opens ADonai was enthroned above the flood waters: God’s voice shatters them. The storm continues to move on יהוה לַמַּ בּוּל יָ ָ שׁב, .the gates of endurance and enthroned, ADonai is eternally sovereign over fertile land to the Sinai וַ ֵ ּי בֽשֶׁ יהוה מֶ ֽלְֶך לעוֹלָ ם. ;patience [Netzaḥ]. ADonai will grant strength to God’s people desert, called here Kadesh. קוֹל יהוה חצֵ ב The psalm begins with יהוה ֹעז לעַ מּוֹ יִתֵּ ן, .ADonai will bless them with peace ֹ Mizmor l’david: reference to the waters of the לַהֲ בוֹת אֵ ש. Mediterranean Sea and endsיהוה יבָרְֵך אֶ ת־עַמּוֹ בַשָּׁ לוֹם. .The voice of God opens havu ladonai b’nei eilim, havu ladonai kavod va-oz with God enthroned above תהלים כט .the gates of splendrous Havu ladonai k’vod sh’mo, hishtah|.|avu ladonai b’hadrat kodesh beauty [Hod]. Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim. the primal waters of creation. Additionally, it begins with .Kol Adonai ba-ko∙ah|.|, kol Adonai be-hadar קוֹל יהוה יָחִיל מִדְ בָּ ר. an angelic chorus praising God and, as we reach the end, mentions the human chorus praising God in the The voice of God opens 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 h|.|otzev lahavot esh. ,The general belief in biblical times—and in classical and medieval times . ְ בּ� ֵ ני אֵ ִ ל י ם children of the Divine Kol Adonai yah|.|il midbar, yah|.|il Adonai midbar kadesh. as well—was that many semi-divine beings, sometimes conceived as the forces in the heavens, acted at God’s קוֹל יהוה יחוֹלֵל אַ ּיָלוֹת. The voice of God opens Kol Adonai y’h|.|olel ayalot, behest. the gates of presence va-yeh|.|esof ye’arot, u-v’heikhalo kulo omerFor kavod. restricted use only: March-April 2020. An allusion either to the primal waters of creation or to the flood in the time of . לַ ַ מּ� בּ� וּ� ל Malkhut]. The flood waters] 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 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 LIPSHITZ OF MEZRITCH Do not copy, sell, or distribute Psalm 29 (adapted by Aubrey Glazer) second interpretation, the theme of God’s judgment of sin is now introduced in the psalm. This series of six psalms, recited on Friday night before the imagined entrance of . ַ ב � שּׁ ָ �ל וֹ� ם with peace 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.

21 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 21 Ana, B’kho∙aḤ is a prayer אָ נָּ א, בּכֽ ֹגּדֻ חַלַּת ימִ ינ ָך, תַּתִּ יר צ רוּרָ ה. This poem was written by a meditation: Ana, B’kho.aḥ Solomon ibn Gabirol (1021– especially beloved by Jew- ish mystics. They believedקַ בֵּל רִ נַּת עַמּ ָך, שַׂ גּבֵ ֽנוּ, טַהֲ ֵ ֽ רנוּ, נוֹרָ א. Spain), among the great- If You would, may Your mighty right hand ,1058 est of Jewish medieval poets. It undo the knot that ties us up. its primary meaning to lie in the hints hidden within נָא גִ בּוֹר, דּוֹרשֵׁ י יִ חוּד ָך, ּכבָבַת שׇׁמְרֵ ם. ,is taken from his masterpiece Keter Malkhut, a philosophical its structure, rather thanבָּר כֵם, טַהֲרֵם, רַחֲמֵ ם, צִדְקָת ָך תָּמִ יד גׇּמְ לֵ ם. ;work written in poetic meter. Accept the prayers of Your people in the literal sense of the In it, Ibn Gabirol talks of the You who are revered, raise us up, cleanse us. .words themselves חֲסִ ין קָ דוֹשׁ, בּ ֹב רטוּב ָך, נַהֵל ֽ עֲדָתֶ ָך. .moment we might see God The prayer consists of יָחִ יד גֵּאֶ ה, לעַמּ ָך פּ נֵ ה, זוֹכרֵי ֽ קדֻשָּׁתֶ ָך. Almighty, if You would, guard as the apple of Your eye seven lines of six words אַתָּ ה אוֹר עֶ לְ יוֹן each. Although it makes noשַׁ וְעָתֵ ֽ נוּ קַ בֵּ ל, וּשְׁמַ ע צַעֲקָתֵ ֽ נוּ, ֽעַיוֹדֵ תַּעֲ לומוֹת. .Atah or elyon those who seek Your unity explicit mention of God’s ו עֵ י נֵ י כׇ ל ־ נֶ ֽ פֶ שׁ Bless them, cleanse them, have compassion on them, name, the mystics suggest that the acrostic formed בָּ רוְּך שֵׁ ם כּ בוֹד מַ לְ כוּתוֹ לעוֹלָ ם וָעֶ ד. .always act justly toward them זַ ָהּכ יִרְאֽ וָּך, by the first letters of its 42 עַ ו נ נֵ י עֲ ֺו נִ י ם מֵ עֵ י נֶ ֽ י הָ .Mighty, Holy One, in Your abundant goodness, words hint at an unpronounceable 42-letter name of God יַעֲ לִ ימֽ וָּך. guide Your people. For this reason, the prayer is followed by the silent recitation of barukh shem k’vod malkhuto l’olam va-ed (“Praised be the אַתָּ ה אוֹר נֶעְ לָ ם 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 בָּעוֹלָ ם הַ זֶּ ה Listen to our pleas, hear our cries, the High Priest. (Today, it is likewise recited silently after the ונִגְלֶ ה בָּעוֹלָ ם knowing the hidden depths within us. first verse of the Sh’ma.) In addition, Jewish mystics believed that the initial letters הַ נִּרְאֶ ה, Praised be the name of the one of the words of each sentence form a significant acrostic. For example, the second line is an acrostic for k’ra satan, “tear out בּהַ ר יהוה יֵרָאֶ ה. whose glorious sovereignty is forever and ever. ”.the evil impulse אַתָּ ה 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 Neh|.|uniah ben Hakanah (2nd century, the Land of Israel). The Kabel rinat am’kha, sagveinu, tahareinu, nora. prayer has no fixed place in the formal liturgy: some recite it ועֵ ין הַשֵּׂ לֽכֶ ל ָך Na gibor, dorshei yih|.|ud’kha, k’vavat shomrem. each morning; some as part of the counting of the omer. Its תִּ כְ סוֹף ותִשְׁתָּאֶ ה, ,Bar’khem, taharem, rah|.|amem, tzidkat’kha tamid gomlem. seven sentences, each mentioning a different aspect of God אֶ ֽ פֶ ס קָ צֵ ֽ ה וּ תִ רְ אֶ ה Hasin kadosh, b’rov tuvkha, nahel adatekha. recommended it as a Friday evening prayer that celebrates .Yah|.|id gei∙eh, l’am’kha p’neih, zokh’rei k’dushatekha. God’s sovereignty on the seventh day of creation וכֻלּוֹ ֹלא תִרְאֶ ה. Shavateinu kabel, u-shma tza∙akateinu, yodei∙a ta∙alumot. ,The “knot” may refer to the exile . תּ ַ� תּ ִ �י ר צְ ר וּ� רָ ה You are the celestial light— UNDO THE KNOt 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 ah|.|ra) 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 For restricted use only: March-April 2020. Do not copy, sell, or distribute

22 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 22 -L’kha Dodi became a favor לכָ ה דוֹדִ י Shabbat: L’kha Dodi Israel’s Partner ite Friday night hymn almost Come, my beloved, to welcome the bride; as soon as it was written. Its author, Shlomo Halevi לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. Rabbi Shimon ben Lakish taught: The day of Shab- let us greet Shabbat as she arrives. Alkabetz (d. 1576), was a par- ticipant in the mystic circle שָׁ מוֹר וזָ כוֹר בּ דִ בּוּר אֶחָ ד bat came before the Holy One and said, “Creator “Observe” and “remember” were uttered as one, in Safed, associated with the -great master, Moses Cor הִ שְמִיעָ ֽנוּ אֵל הַמ יֻחָ ד. .of the world, every day we heard it thus from the singular One has a partner (Sunday has dovero. The poem is one of יהוה אֶחָ ד וּשְׁמוֹ אֶחָ ד, ,God’s name is one and God is one Monday...) but I have no many written by Safed poets in which Shabbat, God, and לשֵׁ ם וּלְתִ פְאֶ ֽרֶ ת ולִתְהִ לָּ ה. .partner?” The Holy One renowned with honor and deserving of praise replied, “Israel shall be Come, my beloved . . . Israel are intertwined and related through love. The לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. your partner.” And when Israel stood at Sinai, God Let us go out to greet Shabbat, depiction of Shabbat as bride and as queen has a longקְרַ לִאת שַׁ בָּ ת ל כוּ ונֵ לכָ ה said to them, “Remember My promise to Shabbat sacred wellspring of blessing, history of talmudic origin. The stanzas form an acrostic ִי ּכהִיא מ קוֹר הַבּרָ כָ ה. ,that ‘Israel will be your conceived at the beginning of time partner.’” Thus it is writ- finally formed at the end of six days. spelling out the author’s .name, Shlomo Halevi מֵ ֹראשׁ מִ ֶ קּֽדֶ ם נסוּכָ ה ten, “Remember the day L’kha Dodi juxtaposes two סוֹף מַעֲשֶׂ ה בּמַחֲשָׁבָ ה תּחִ לָּ ה. . . . of Shabbat to keep it holy” Come, my beloved (Exodus 20:8). simultaneous movements: reaching toward the Divine לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. ,genesis rabbah Shrine of our sovereign, royal city— rise up from destruction and fear no more. and the Divine reaching toward the human. Thus, we are invited to go and greet מִקְדַּשׁ מֶ ֽלְֶך עִ יר מ לוּכָ ה, ,End your dwelling in the tear-filled valley .Shabbat as she comes to us יקֽוּמִ צאִי מִ תּוְֹך הַהֲפֵכָ ה. .for with God’s compassion you will be upraised The mystics added that this drawing close was not onlyרַ ב לְָך שֶׁ ֽבֶת בּעֵ ֽמֶ ק הַבָּכָ א, . . . Come, my beloved continued between God and the human, but described an inner ו הוּא יַחֲמוֹל עָ לַֽיְִך חֶמְ לָ ה. .L’kha dodi likrat kalah, p’nei shabbat n’kab’lah process of Divinity. -The poem serves as an in לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. ,Shamor v’zakhor b’dibur eh|.|ad hishmi∙anu El ha-m’yuh|.|ad. continued troduction to Psalm 92, “The Adonai eh|.|ad u-shmo eh|.|ad, 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. The “beloved” who is invited here may refer to the soul, to others within the . ְל ָ כה ד וֹ � ִ די L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. Come, my beloved 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 . שׁ ָ� מ וֹ� ר ְ וזָ כ וֹ� ר ”Observe” and “remember“ Sof ma∙aseh b’mah|.|ashavah t’h|.|ilah. of wording. In Exodus (20:8), 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 (5:12) version begins shamor, “observe” the Sabbath day. Harmonizing them, a midrash states that God uttered both words at once (Mekhilta, Bah|.|odesh 7). Evoking that midrash here, the poet thus Mikdash melekh ir m’lukhah, For restricted use only:alludes to the unity March-April established by Shabbat; for God, thought 2020. 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. This verse alludes to the practice of leaving the .לִקְרַ את שׁ ַ � ָ בּ�ת לְ כ וּ� ְונֵלְ ָ כה Rav lakh shevet b’emek ha-bakha, Let us go out to greet shabbat v’hu yah|.|amol alayikh h|.|emlah. Do not copy, synagoguesell, and goingor out intodistribute the fields to welcome Shabbat, the custom followed by the mystics of Safed, based on their interpretation of the Babylonian Talmud (Shabbat 119a). L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. This verse and the next five all build on the theme of Israel’s exile and . ִ מקְ ַ דּ� שׁ� ֶ ֽ מ ֶ ל ְך Shrine of our Sovereign 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.

23 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 23 This and .הִתְנַעֲרִי Awake הִ תְ נַעֲרִ י, מֵעָפָר קֽוּמִ י, !King and Queen, Awake! Rise up from the dust Bride and Groom the following stanzas use images found in the second ילִבְשִׁ יבִּגְדֵ תִ פְאַרְתְֵּך עַמִּ י, .Dress yourself in this people’s pride One should welcome Shab- By the hand of Jesse’s son, of Bethlehem’s tribe part of the Book of Isaiah, ַ על יַ ד ַי בֵּ בֶּן־יִ שית הַלַּחְמִ י. bat with joy and gladness bring my redemption without further delays. where the prophet com- like a groom welcoming forts the Babylonian exiles. קׇרְ בָה אֶ ל נַפְשִׁ י גאָ לָ הּ. his bride and like a king Come, my beloved, to welcome the bride; He assures them that they welcoming his queen, for will return to the Land of Israel, and that it will once לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. .everyone in Israel is a king, let us greet Shabbat as she arrives as our rabbis taught: “All of Rouse yourself, rouse yourself, again flourish. See Isaiah .and 62:5 ,54:4 ,51:17 ,52:2 הִ תְ עוֹררִ י הִתְ עוֹר רִ י Israel are descended from royalty.” for your lamp is lit; let the flame rise up and glow. -Jesse’s son, of Beth ִיּכ אבָ אוֹרְֵך קֽוּמִי אֽ וֹרִ י. ,Moshe Albaz Awake awake, utter songs of praise— ֶ בּ�ן ־ יִ שׁ ַ �י ֵ בּ�י ת lehem’s tribe The Messiah is . הַ ַ לּ�חְ ִ מי עֽ וּרִ י עֽ וּרִי שִׁ ירדַּ בֵּ ֽרִ י, .for God’s glory is revealed to your gaze said to be a descendant of ּכבוֹד יהוה עָ לַֽיְִך נִגְלָ ה. Come, my beloved . . . David the son of Jesse, a .citizen of Bethlehem לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נ קַ בּלָ ה. .Do not be embarrassed, do not be ashamed ,Literally . א וֹ� רֵ ְך Why are you downcast? Why do you moan? Your lamp your light.” The modern“ ֹלא תֵ בֽ ֹ ישִׁ וֹלא תִ ּכָל מִ י, :The poorest of your people, trust in this scholar Jacob Bazak points out that this word is theמַ ה תִּשְׁתּוֹחֲחִי וּמַ ה תֶּהֱמִ י. .the city will be rebuilt as in ancient days exact midpoint of the poem: 65 words precede it בָּ ְך יֶחֱסוּ עֲ ֵינִ ּיעַמִּ י, . . . Come, my beloved -and 65 follow it. The cen ונִבְנתָה עִ יר עַ ל תִּ לָּ הּ. continued Hitna∙ari, mei-afar kumi, tral moment of the poem, livshi bigdei tifartekh ami. then, is the announce- ment that God’s light has לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. Al yad ben yishai beit ha-lah|.|mi, 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 follow 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. In the kabbalistic . עֽ וּ� רִ י עֽ וּ� רִ י k’vod Adonai alayikh niglah. Awake awake 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 tishtoh|.|ah|.|i u-mah tehemi. the previous one, the poet implores Shabbat Bakh yeh|.|esu aniyei ami, to awaken and rouse herself. Equally, the poet v’nivn’tah ir al tilah. addresses us, imploring us too to awaken. We 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

24 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 24 You will spread out ו הָ י וּ ִ ל מְ שִׁ סָּ ה ֹשׁ א סָ ֽ י ִ ְך ,Come, My Beloved Your despoilers shall be despoiled The subject here . תּ ִ� ְ פרֽ ֹ צִ י is ambiguous: “you” can ורָחֲ ׇ קוּ ּכל־מ בַ לּעָ ֽיִ ְך. .You shall call Shabbat a your tormentors removed far away“ delight” (Isaiah 58:13)— God and you will celebrate together, simultaneously refer both יָשִׂישׂעָ לַֽיְִך אֱֹלהָ ֽיִ ְך ?what does “call” mean a bride and groom in joyful embrace. to the Shekhinah and to It means that one should the people Israel. ּכִמְ שׂוֹשׂ חָתָן עַ ל ּכַלָּ ה. invite her . . . as one invites a guest to one’s home. Come, my beloved, to welcome the bride; scion of Peretz’s line At the end of . אִ י שׁ� ֶ בּ�ן ־ פּ ַ �רְ צִ י לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נ קַ בּלָ ה. .A delight”—one should let us greet Shabbat as she arrives“ invite her, as a guest, to a the Book of Ruth, David’s genealogy is traced back to יָ מִ ין וּשְׂ מֹאל תִּ פְ ֽ ֹרצִ י ,home that is ready with a You will spread out to the left and the right prepared table with food acclaiming ADONAI our God with delight. Peretz, one of Judah’s sons. The verb p-r-tz (which also ואֶ ת־יהוה תַּעֲרִֽיצִ י, and drink, more than on Redeemed by the scion of Peretz’s line, ,appears in the word tifrotzi עַ ל יַ ד אִ ישׁ בֶּן־פַּרְ צִ י, .other days —ZOHAR we shall joyously chant songs of praise. “spread out,” in the first line of this stanza) means ונִשְׂמחָ ה ונָגִֽילָ ה. Come, my beloved . . . “to break through,” and the use of this name, “son of Peretz,” for the Messiah has לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. .We rise and turn toward the entrance 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- den of Eden came about by בּֽוֹאִי בשָׁלוֹם עֲטֶ ֽרֶ ת בַּעְ לָ הּ, Come to the faithful, the people You treasure with pride, breaking God’s command, and the redemption will גַּם הבּשִׂמְחָ וּבְצׇהְׇ לָ ה, . . . come, my bride; come, my bride come by breaking through תּוְֹך אֱ מוּנֵי עַם ס גֻלָּ ה, Come, my beloved . . . the world of sin. בּֽוֹאִ י כַלָּה, בּֽוֹאִ י כַלָּ ה. V’hayu lim∙shisah shosayikh, facing the entrance. v’rah|.|aku kol m’valayikh. Shabbat has been personi- .fied throughout this poem לכָ ה דוֹדִ י לִקְרַ את כַּלָּ ה, פּ נֵ י שַׁ בָּ ת נקַ בּלָ ה. ,Yasis alayikh elohayikh kimsos h|.|atan al kalah. At this point, it is as if that personification, the bridal L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. queen, enters the synagogue. The congregation 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’h|.|ah 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 92, “The Song of the Day of Shabbat.” Bo∙i v’shalom ateret balah, gam b’simh|.|ah u-v’tzoholah, tokh emunei am s’gulah, bo∙i khalah, bo∙i khalah. L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. For restricted use only: March-April 2020. Do not copy, sell, or distribute

25 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 25 Comforting the נִ יחום אֲבֵ לִ ים May You Find Comfort Comforting the Mourners . ִ ני ח ּום אֲ ֵ ב ִ ל י ם mourners This traditional Ash- Because public mourning is kenazic expression of When mourners in the week of shivah are present, they now enter 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 leave their homes on Friday א א refers to God by the name Ha-makom (literally, “the night and join the com- .munity in the synagogue הַמָּ קוֹם ינַחֵם אֶתְ כֶם בּ תוְֹך שׁאָ ר אֲבֵלֵי צִ ּיוֹן וִ ירוּשָׁ לָֽיִ ם. Place”). This expression, May the Divine comfort you, along with all 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 ב world is located,” high- Hamakom y’nah|.|em et∙khem b’tokh she’ar aveilei tziyon virushalayim. comfort before Shabbat formally begins with מִ ן הַ שָמַ ֽיִ ם תנֻחָ ֽ מו. lights God’s presence in all things: both the mourner the singing of Psalm 92, The Song of the Day of“ ב and the community are reminded that grief and May you find comfort from heaven. Shabbat.” loss are universal experi- Various customs have evolved regarding what is appro- Min ha-shamayim t’nuh|.|amu. ences, occurring within 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- Mourning on Shabbat. 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 Friday afternoon until the conclusion of Shabbat: the torn The Torah relates that after the sudden death of two sons, “Aaron was silent,” clothing or the symbolic torn ribbon is removed; mourners vayidom aharon (Leviticus 10:3). The moment is shocking, and also profound. sit on regular chairs rather than low stools; and mourn- Aaron was the spokesperson, the one whose words flowed; it was Moses who ers attend Shabbat services at the synagogue, rather than had difficulty with words. But in the immediacy of loss, sometimes the most having services at home, joining with the congregation as authentic, appropriate response is silence—not because we cannot find the they greet Shabbat with “The Song of the Day of Shabbat” right words, but because there are no “right” words to find. In its raw honesty (Psalm 92). Of course, the fact that public mourning is sus- and refusal to paper over pain and confusion, this silence can be comforting. pended does not negate the mourner’s feelings of grief and Similarly, just as Aaron later tells Moses that it would be blasphemy to eat of loss. Yet, the observance of Shabbat during shivah—a time the communal sacrifices on the day of his mourning (Leviticus 10:19), mourn- when we understandably may feel alone, cut off—may help ers are not expected to join in the congregational singing of Kabbalat Shabbat; to remind us, even at this time, of our connection to other they remain outside. Yet, it is just at the time of loss that our continued relation people, to a community, and to God. to the mourner is most important; we want to say or do something, to acknowl- Shabbat is both a sign of the God of creation and of the edge that we all—mourner and comforter—are in the realm of the living, and community of which we are a part. In honoring Shabbat mourners need to know that they are not alone. Thus, immediately following even as we mourn, we affirm, much as we do by saying L’kha Dodi—when the consolation and unity of Shabbat enter the sanctuary— Kaddish, that we—and those whom we mourn—are con- so too do the mourners re-enter our midst. tained within a greater whole. We welcome them with words—a formula that is not intended to be formu- 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.For Mourners wouldrestricted use only: March-April 2020. circumnavigate it counterclockwise. Passing the mourner, the visitor would say, “May the one who dwells in this house comfort you.” Do not copy, sell, or distribute —tractate semaḤot

26 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 26 The Song of Shabbat From the Book of Psalms psalm 92 begins by con- templating the wonder מִ זְ מור תהִ ִ לים Rabbi Levi taught: Adam of creation and ends with a vision of the righteous מִ זְ מוֹר שִׁ יר ל יוֹם הַשַּׁ בָּ ת was created on the sixth A psalm: the song of the day of Shabbat day, the eve of Shabbat. flourishing in God’s house. It thus celebrates two טוֹב ל ֹהדוֹת לַ יהוה, ,In the first hour, he came It is good to thank You, ADONAI -themes of Shabbat: Shab רוּלְזַמֵּ לשִׁמְ ָך ֶ עלְ יוֹן, ;into being as a thought; and sing to Your name, Most High in the second hour, God bat as the day of appreciat- consulted the minister- to proclaim Your love at daybreak, ing creation and Shabbat להַגִּיד בַּ ֽקֶר ֹבּ ֽ חַסְדֶּ ָך, ing angels; in the third, Your faithfulness each night. as a taste of the time of God gathered the dust; in .redemption וֶאֱ מוּנָת ָך בַּלֵּ ילוֹת. עֲ לֵי עָ שׂוֹר וַעֲ לֵי נָֽבֶ ל, ,the fourth, God kneaded Finger the lute, pluck the harp the dust; in the fifth, God let the sound of the lyre rise up. It is good to thank you ,Appropriately . וֹט�ב לְ הֹד וֹ�ת עֲ לֵי הִגָּ יוֹן בּכִ נּוֹר. made the form; in the sixth, God joined the parts; You gladdened me with Your deeds, ADONAI, the song of Shabbat begins with a reminder of theִי ּכשִׂמַּחְתַּ ֽנִ ייהוה בּפׇעְׇ לֶ ָֽך, in the seventh, God blew breath into him; in the and I shall sing of Your handiwork. human need to express gratitude. As Abraham בּמַעֲשֵׂ י יָדֶ ֽ יָך אֲרַ נֵּ ן. eighth, God stood him ,Joshua Heschel taughtמַ ה גָּד לוּ מַעֲשֶׂ ֽ יָך יהוה, ,on his feet; in the ninth, How wonderful are Your works, ADONAI God commanded him; how subtle Your designs! “the soul is endowed with ”,a sense of indebtedness מ ד ֹאעָ מ ק וּ מַ חְ שׁ ֹב ֽ י תֶ ָך . ;in the tenth, he sinned which we “unlock” throughאִ ישׁ בַּ ֽעַ ר ֹלא יֵדָ ע, ,in the eleventh, he was The arrogant do not understand brought to judgment; in the fool does not comprehend this: our sense of wonder and awe. Thus, as the psalmist וּכְסִ יל ֹלא יָבִ ין אֶ ֹת־זאת. the twelfth, he was driven out and condemned to the wicked flourish like grass asks us to heighten our ap- preciation of the wonders בִּפְ ֹרֽחַ רשָׁעִ ים ּכמוֹ עֵ ֽשֶׂ ב ,death. Shabbat arrived and and every evildoer blossoms became Adam’s advocate, only to be destroyed forever— of creation, we may feel how “good” it is to have וַ ּיָצִֽ יצוּ ׇ ּכ ֹל־פּעֲ לֵי אָ ֽוֶ ן, :saying to the Holy One the opportunity to express ל הִ שָּׁ מ דָ עֲ םדֵ י עַ ד , .During the six days of but You, ADONAI, are exalted for all time“ creation, no one suffered gratitude. continued ואַתָּה מָ רוֹם ל ֹעלָ ם יהוה. punishment. Would you Mizmor shir l’yom ha-shabbat. finger the lute, pluck begin it with me? Is this continued the harp, let the sound my holiness? Is this my Tov l’hodot ladonai, u-l’zamer l’shimkha elyon. of the lyre rise up עֲ לֵי עָ שׂ� וֹ�ר וַעֲ לֵ י ָ ֽנ ֶ בל, עֲ לֵי הִ ָ גּ� וֹי�ן .rest?” And so Adam was L’hagid ba-boker h|.|asdekha, ve-emunat’kha baleilot . Rather than an actual line in the poem, ְ בּ� ִ כ נּ� וֹ� ר .saved from destruction Alei asor va-alei na-vel, alei higayon b’khinor some scholars maintain that this is an instruc- that day by Shabbat’s plea. Ki simah|.|tani Adonai b’fo·olekha, tion to the orchestra, and that the conductor’s When Adam saw the b’ma·asei yadekha aranen. notes—originally written in the margin—were power of Shabbat, he was copied into the body of the text. about to sing a hymn in her Mah gadlu ma·asekha Adonai, me’od amku mah|.|sh’votekha. In the Book of Proverbs . אִ י שׁ� ַ בּֽ �עַ ר honor. But Shabbat said to Ish ba·ar lo yeida, u-kh’sil lo yavin et zot. the arrogant Adam: “Would you sing a Bifro·ah|.| r’sha·im k’mo esev va-yatzitzu kol po·alei aven, (12:1), this term is used for one who does not ac- hymn to me? Let us—you l’hishamdam adei ad. cept anyone else’s instruction or criticism. 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. For restricted use only: March-April 2020. —MIDRASH on PSALMS (translated by William G. Braude) Do not copy, sell, or distribute

27 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 27 all who commit evil ּכִי הִ נֵּ ה ֹאיבֶ ֽיָך, יהוה, ,In Old Age They Surely Your enemies, ADONAI ִ י תְ פּ ָ �ְרד וּ� Will be scattered ׇ . In this pacific כּ� ל ־ פּ ֽ ֹ�עֲ לֵ י אָ ֽ ֶ ון ּכִי הִ נֵּ ה ֹאיבֶ ֽיָך ֹיאבֵ ֽדוּ, ;Remain Fruitful surely Your enemies will perish One who lives with a sense all who commit evil will be scattered. vision of the end-time, those who commit evil are יִ ְ תפָּר דוּ ׇ ּכ ֹל־פּעֲ לֵי אָ ֽוֶ ן. for the Presence knows not destroyed, but simply וַתָּ ֽרֶ ם ּכִרְאֵ ים קַרְ נִ י, ,that to get older does not As a wild bull raises up its horn mean to lose time but You raised my head high, made ineffective. בַּ תִ ֽ לּי ֹ בּ שֶׁ ֽ מֶ ן רַ עֲ נָ ן . ,rather to gain time. And -Through . ִ כּ�רְ אֵ י ם also, that in all of one’s anointed it with fresh oil. wild bull out the Bible, the raising up וַתַּ בֵּט עֵ ינִי בּ שׁוּרָ י, deeds, a person’s chief task of the horn of this animal בַּקָּמִ ים עָ לַי מרֵעִ ים תִּשְׁמַ ֽעְ נָה אׇ זְנָ י, ,is to sanctify time. All it As my enemies gather against me takes to sanctify time is my gaze remains steady, is a metaphoric symbol of strength and honor. ◀ צַדִּ יק ּכַתָּמָ ר יִפְרָ ח, :God, a soul, and a moment. for my ears listen and hear And the three are always here. Scholars, though, have had difficulty identifying the אֶ ֽרֶ ּכז בַּ לּבָ נוֹן יִשְׂ גֶּ ה, —Abraham Joshua The righteous flourish like the date palm, Heschel (adapted) ▶ animal intended in the Hebrew. Because the psalm שׁ תוּלִ ים בּבֵ ית יהוה, ;thrive like a cedar in Lebanon refers to a single horn, early בּחַצְ רוֹת אֱֹלהֵ ֽינוּ יַפְרִֽ יחוּ. ,planted in the house of ADONAI translators identified it with the mythical unicorn. Some עוֹד י נוּבוּן בּשֵׂ יבָ ה, .they flourish in our God’s courtyards modern commentators maintain that the animal דּשֵׁ נִ ים ורַעֲ נַנִּ ים יִהְ יוּ, ,In old age they remain fruitful referred to is the aurochs, a להַגִּ יד ִ ּכי יָשָׁ ר יהוה, ,still fresh and bountiful proclaiming: ADONAI is upright, wild bovine considered to .be the ancestor of all cattle צוּרִ י, וֹלא עַ וְלָֽתָ ה בּוֹ. The aurochs had elongated תהלים צב .my rock in whom there is no flaw 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 Va-tarem kireim karni, bovines. The last aurochs was seen in Europe in the 17th century. The Hebrew may . ַ בּ� לּ� ֹתִ ֽ י ְ בּ� שׁ ֶ ֽ� ֶ מן רַ עֲ ָ נן baloti b’shemen ra∙anan. anointed it with fresh oil Va-tabeit eini b’shurai, be translated “You anointed me with fresh oil,” but Radak (David bakamim alai m’rei∙im tishmanah oznai. Kimh|.|i, 1160–1235, 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, ,From the root meaning “row” or “straight.” Thus . ְ בּ� שׁ� וּ� רָ י b’h|.|atzrot eloheinu yafrih|.|u. steady 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 . ַכּ� תָּ� ָ מר . . . כּ�ְאֶ ֽרֶ ז date Palm . . . Cedar Psalm 92 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 For restricted use only: March-April 2020.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 Do not copy, sell, or distribute house, for all difference is united in the one God. Righteousness manifests itself in many forms.

28 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 28 PSALM 93. Having entered יהוה מָ לָ ְך ֵ גאות לָבֵ ש ;Psalm 93: Adonai is sovereign, robed in splendor, girded in strength the earth stands firm, not to be dislodged. Shabbat with the recitation of Psalm 92, creation is now לָבֵ ש יהוה ֹעז הִתְ ַ אזָּ ר, An Interpretive seen as complete. It is with אַף תִּ ּכוֹן תֵּ בֵ ל בַּל תִּ מּוֹט. .Translation From earliest time You were enthroned; You are eternal Entwined in worlds, rest, peace, and this sense of completion that God נָ כוֹן ּכִסְאֲָך מֵאָ ז, מֵ עוֹלָם אָ ֽ תָּ ה. ,enwrapped in glory, The rivers rise up, Adonai You are. the rivers raise up their roar, can be seen as sovereign. נָשׂ אוּ נהָ רוֹת יהוה, ,So has it been the rivers raise up their waves. the earth stands firm and so it is—eternally -In biblical po .אַ ף ִ � כּ� וֹ�ן ֵ� ֵ בל נָשׂ אוּ נהָ רוֹת קוֹלָ ם, You are. ▶ Above the roar of the vast sea and the majestic תּ תּ etry, God’s supremacy over Waves pounding breakers of the ocean, ,the elements of creation יִשְׂ אוּ נהָ רוֹת דׇּ כְיָ ם. out their Adonai stands supreme in the heavens. especially the primal waters ◀ מִ לוֹת ֹקּמַ ֽיִם רַ בִּ ים, song reach up to God that preceded the forma- from their depths, -tion of land, is an expres אַדִּ ירִ ים מִשְׁ בּרֵ י יָ ם, ,In Your house, beautiful in its holiness for the song of the sea, Your testimonies endure, Adonai, sion of God’s ultimate rule. אַדִּ יר בַּמָּ רוֹם יהוה. beaten to the sound of the ָ .for all time . עֵ � וֹ תֶ ֽ י ך your testimonies עֵ ד ֹ ֽ י תֶ ָך ֶ נ אֶ מְ נ וּ מ ֹא ד breakers, tells of God within. Adonai malakh gei∙ut lavesh The reference is ambiguous. It may refer to the works of לבֵ ית ָך נָאֲ וָ ה ֹקּֽדֶ שׁ יהוה, ,lavesh Adonai oz hitazar These are proof enough creation mentioned previ- af tikon teiviel bal timot. ously in the poem. More ל ֹאֽ רֶ ְך ָ י מִ י ם . for the faithful Nakhon kisakha mei-az, mei-olam atah. generally in the Bible, the תהלים צג that You are the lord of time. Nasu n’harot Adonai, reference is to the tablets of —Edward Feld nasu n’harot kolam, To conclude Kabbalat Shabbat, some congregations recite Mourner’s the covenant, contained in and Arthur Gould yisu n’harot dokh∙yam. Kaddish (page 30). Others continue with a study text (pages 31–37), the ark. Indeed, sometimes ▶ Mi-kolot mayim rabim while others continue with Arvit on page 39. the sanctuary itself is called adirim mishb’rei yam, the “sanctuary of testimony,” 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 93 with those gathered in the Temple. To conclude Kabbalat Shabbat, some congregations recite Mourner’s Kaddish (page 30). Others continue with a study text (pages 31–37), while others continue with Arvit on page 39.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

29 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 29 -Each sec . קַ ִ דּ�י שׁ� KADDISH קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish תפִ י ָ לה בִמְ קם וקַ ִ דיש 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 May God’s great name be exalted and hallowed throughout a Kaddish. Kabbalat Shab- has come to an end and יִתְ batגַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּ א, When a Minyan Is Not Present so the community is called בּעָ למָא דִּ י ברָ א, ּכִרְ עוּתֵ הּ, the created world, as is God’s wish. May God’s sovereignty Mourners and those observing soon be established, in your lifetime and in your days, and in upon to recite God’s praise, Yahrzeit recite aloud: May God’s great name be“ ויַמְ לִ יְך ַ מלְ כוּתֵ הּ בּחַ ֵ ּייכוֹן וּבְ יוֹמֵ יכוֹן .the days of all the house of Israel. And we say: Amen ”. . . .exalted רִ ֹונו ֶ של עולָ ם, וּבְחַ ּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :Congregation and mourners אֱֹלהֵי הָ רוחות לכׇ ל־ ָב ָ שר בַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, !Ribbono shel olam, May God’s great name be acknowledged forever and ever elohei ha-ruh|.|ot l’khol basar — Mourners: ו אִ מְ ר וּ אָ מֵ ן. Master of the world, God May the name of the Holy One be acknowledged and of the spirit of all flesh, it is Congregation and mourners: revealed and known before celebrated, lauded and worshipped, exalted and honored, יהֵ א שׁמֵ הּ רַ בָּ א מ בָרַ ְך לעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. ,You that it is my fervent desire extolled and acclaimed—though God, who is blessed to praise Your name, and to remember and honor my b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all Mourners: יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א beloved: acknowledgment and praise, or any expressions of father/mother/son/daughter/ gratitude or consolation ever spoken in the world. ו ִ י תְ הַ דַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻ דְשָׁ א, בּרִ יְך הוּא, /husband/wife/partner brother/sister/______And we say: Amen. לעֵ ֽלָּא מִ ן ׇ ּכל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ ׇ ּכל ־ :the name and relation of the [on Shabbat Shuvah we substitute] בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּעָ למָ א, -person may be inserted] May heaven bestow on us, and on all Israel, life and abun by reciting the Mourner’s dant and lasting peace. And we say: Amen. ו אִ מְ ר וּ אָ מֵ ן. Kaddish in the company of a minyan. May my presence here May the one who creates peace on high bring peace to us today with my community and to all Israel [and to all who dwell on earth]. יהֵא שׁ לָמָ אֽ רַ בָּ ֽא מִן שׁמַ ּיָֽא וחַ ִ ּיים find favor in Your eyes, and be And we say: Amen. עָ לֵ ֽינוּ ועַ ל ּכׇל־יִשְׂרָאֵ ל, accepted and received before You as if I had prayed the Kad- Mourners and those observing Yahrzeit: ו אִ מְ ר וּ אָ מֵ ן. ,dish. May Your name, Adonai, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih be elevated and sanctified v’yamlikh malkhuteih b’h|.|ayeikhon u-v’yomeikhon ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו הוּא יַעֲשֶׂה שָׁ לוֹם everywhere on earth and may peace reign everywhere. u-v’h|.|ayei d’khol beit yisrael, ba-agala u-vizman kariv, v’imru amen. עָ לֵ ֽינוּ ועַ ל ּכׇל־יִ שְׂרָאֵ ל ]ועַ ל ׇ ּכל־יוֹשׁבֵ י תֵ בֵ ל[, :All who are present respond ו אִ מְ ר וּ אָ מֵ ן. :Congregation and mourners ָ ברוְך ֵ םש ּכ דב ומַ לְ כותו Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. .Arvit begins on page 39a or 39b ל עולָם וָעֶ ד. 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’h|.|ata v’neh|.|amata da∙amiran b’alma, Together: v’imru amen. ֹע ֶ שה ָ שלום בִמְ רומָ יו ,Y’hei sh’lama raba min sh’maya v’h|.|ayim aleinu v’al kol yisrael הא ויַעֲ ֶ שה ָ שלום עָ לֵ ֽינו v’imru amen. ועַ ל ּכׇל־יִ לשְרָאֵ ]ועַ ל ּכׇ ל־ .Oseh shalom bimromav hu ya∙aseh shalom aleinu For restricted use only: March-April 2020 יׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. 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 39a or 39b. Do not copy, sell, or distribute yosh’vei teiveil], v’imru amen.

30 סדר ליל שבת · קבלת שבת shabbat · kabbalat shabbat 30 עיוני שבת Shabbat Study Texts

Since ancient times, text Before beginning Arvit, one may choose to study a Before beginning Arvit, one may choose to study a With what materials ַ וּ� מּ ֶ ה study—especially of the paragraph or a section of teachings regarding Shabbat: paragraph or a section of teachings regarding Shabbat: may one kindle In many rites, the . ַמ ְ ד ִ ל י קִ י ן -laws relating to the prepa study of the second chapter א ration for Shabbat—has Some Laws for Entering Shabbat of Mishnah Shabbat (edited א served as preparation in the 3rd century), dealing בַּמֶ ה מַדְ לִיקִ ין ובַָה מאֵ ין מַדְ לִיקִ ין? ,for the Friday evening With what materials may one kindle the Shabbat lights with the laws of lighting אֵ ין ְ מַ דלִיקִ ין ֹלא בַ ֶ לֽכֶ ש, וֹלא בַ ֹחֽסֶ ן, ?service, Arvit. One may and which materials are impermissible study Torah in a variety of One should not use a wick made of the moss growing on the lamps for Shabbat, was considered an especially וֹלאבַּכָלָ ְך, וֹלא בִפְתִ ילַת הָאִידָ ן, -modes: as a guide for Jew ish practice, as a source for cedars, uncarded flax, or raw silk, nor a wick made of woody appropriate introduction וֹלא בִפְתִ ילַת הַ מִדְ ָ בר, וֹלא בִ ירוקָ ה שֶעַ ל נֵיפ הַ ָ מֽיִ ם, opening our minds to wise to the Shabbat evening teachings and our hearts fibers or wilderness grass, or water weeds; service. We have included וֹלא ב ֶ זֽפֶת, וֹלא בַשעֲ וָה, וֹלא ב ֶ שֽמֶן קִ יק, to loving relationships, as one should not use pitch, liquid wax, castor oil, or consecrated the opening mishnah of וֹלא ב ֶ שֽמֶ ן רֵ שפָה, וֹלא באַ לְיָה, וֹלא בחֵ ֽלֶ ב. spiritual inspiration, or as oil that has become defiled and has therefore been set apart to that chapter, which is נַ חם והַ מָדִ י אומֵר: מַ ְ דלִיקִ ין ב ֵ חֽלֶב מ בֻ ָ של. .a meditative experience We have included here a be burned, nor the fat from the tails of sheep, nor tallow. concerned that the lights -in one’s home be appropri וַ ֲ חכָמִ ים אומרִ ים: אֶחָ ד מ בֻ שָל אֶחָ ד שֶאֵ ינו selection of texts appro- Naḥum the Mede declares, however, that the lamp may be priate to each of these ate for Shabbat. Materials that may give off a bad מ בָֻל ש– אֵ ין מַ ְ דלִיקִ ין ֹו. modes, distinctly labeled lit with boiled tallow; other rabbis say that tallow may not be smell, that are derived משנה שבת ב:א .with a letter of the Hebrew used, whether boiled or not boiled alphabet. The first includes Mishnah Shabbat 2:1 from objects considered objectionable, or that emit ֵשש ּתקִ יעות ֹוקעִ ין בעֶ ֽרֶ ב ַש ָ בת במָ קום ג ַָבֽ ּהּכדֵ י texts taken from canonical Jewish codes: the Mishnah, an unsteady light (and are -therefore likely to be ad ֶ שּיִ שְמ עו כֻ ָ לם. תקִיעָה רִ אֹונָ ה – נִמְ נ עו אותָ ן ֶשַב ָ שדות -Maimonides’ Mishneh To- [In ancient Israel] the shofar was blown six times before Shab justed if one momentarily מִ לַעֲ ֹות מ לָ אכְ ָ תן ואֵ ין הַ קבִ רוים רַ שָאִ ים לִ יּכָנֵס עַ ד ֶשּיִּכָנ סו .rah, and Jacob ben Asher’s bat; it was blown from a high place so that all could hear it Arba∙ah Turim; the second With the sound of the first blast, those who were in the distant forgets that it is Shabbat) may not be used. In a larger גַם הָר חוקִ ים ו יִּכָנ סו כֻ ָ לם יַֽחַ בד; וַעֲדַ ֽ ִןי הֶחָ נֻ ּיות פתוחות -speaks of a spiritual mean sense, the atmosphere we והַ תרִיסִ ין מֻ נָחִ ין. הִתְחִֽ ילו לִתְקֽ ועַ תקִיעָ ה שנִּיָה – נִסְַת לקו ing of Shabbat; and the fields stopped work, since those who were closest to town did third is a contemplative not enter until those who were distant joined them, that all create for Shabbat in our הַ תרִיסִ ין ונִנְעֲ ל והֶחָ נֻ ּיוַ ת ֽיִן וַעֲ דהַחַ ִ מין והַ קדֵ רות רות חִ ין introduction to Shabbat might enter together; at this time, the stores were still open homes and places of prayer liturgy found in the Zohar, is essential, so that we can עַ לֵי ַ גבהַּכִ ירָה. הִתְחִֽ ילו לִתְקֽ ועַ תקִיעָ ה שלִ י ִ שית – סִ ֵ לק -the canonical book of Jew and their shutters were untouched. Once the second blast welcome Shabbat with joy ish mysticism. and reverence. The textsהַמסַ לֵק ו ִטְמִ הין הַ מַטְמִ ין ו הִדְ לִֽיקו הַ ֵ נרות. הש ָהָּכדֵ י לצַ ֹות ,was trumpeted, the stores would be locked and shuttered from other halakhic sources דָג קָטָ ן אודֵ ּכי להַדְ ִ ביק ַ פת בתַ ּור, קֵ ֹוֽעַ ומֵרִֽיעַ ו תוקֵ ֽעַ They are designated as though hot dishes would still be cooking in the oven. When follows: that follow similarly focus .on preparing for Shabbat ו ֹובֵ ת. ּכָתַב הָרַמְ בַ"ם זִכְ רונו לִבְרָ כָ ה: תקִיעָה רִ אֹונָ ה the third blast was sounded, the hot dishes that needed to be Some Laws for removed were taken off the stove and those that would be left א .sounding The Shofar קֵ ֹוֽעַ במִ נְחָ ה ְ ׁשלִ י ִ שית סָ מוְך לִ ְשקִיעַת הַחַ ָ מה. Entering Shabbat This elegant literary טור, אורח חיים רנו The Extra Soul in the oven for Shabbat were enclosed; lamps were lit. A slight ב on Shabbat amount of time was allowed to pass, enough for a small fish portrayal of the onset of Shabbat in ancient Israel is taken from Jacob ben Asher’s Arba∙ah Turim (literally “the Four A Mystical Vision to fry or a flatbread to bake—and then a t’kiah, t’ruah, t’kiah ג of Shabbat Columns,” and sometimes simply called “the Tur”). Dating to early 14th-century Spain, the (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 35b). 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 beginningFor of therestricted afternoon and the third use as the only: March-Aprilthe approach of Shabbat 2020. and a second siren is sounded at the time for candlelighting. -Jacob ben Asher, living a century and a half after Mai . ָ וּ� תַ ב הָ רַ ְמ ַ וּ� "ם sun set. maimonides writes Jacob ben Asher, Tur, Orah|.| Ḥayim 256 monides, is quoting from the latter’s Mishneh Torah, written in 1180. Maimonides was the Do not copy, sell, or distributefirst 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 1).

31 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 31 to remember” and “to“ אַרְ בָעָ ה ּדבָרִ ים נֶאֱמְ רובַַש ָ ב ת: שנַֽיִם מִ ן הַ ֹורָ ה ְ ׁשנַֽיִ ם There are four elements of Shabbat: two of them are mentioned in The . זָ � ֹ� ר ְו ׁ ָש � ֹ� ר ”observe two biblical versions of מִ ִ דבְרֵ י סופרִ ים, והֵם מ פורָ ִ שין עַ ל ידֵ י הַ נבִיאִ ים. ֶשַבֹורָ ה -the Torah and two of them are teachings of the sages first formu the Decalogue exhort us – זָ כור ו ָ שמור. ו ֶשנִתְ פָר ּו עַ ל ידֵ י הַ נבִיאִ ים – ּכָ בוד וָעֽ ֹנֶ ג, lated by the prophets. “To remember Shabbat” and “to observe Shabbat” are from the Torah; “to honor Shabbat” and “to delight to “remember Shabbat” -Exodus 20:8) and to “ob) ֶשנֶאֱמַ ר: וקָ רָ ֽ אתָ לַַש ָבת ֽ ֹענֶג לִקְ דׁש יהוה מ כֻ ָ בד )ישעיהו in Shabbat” were articulated by the prophets, as it is said, “Call -serve Shabbat” (Deuter נח:יג(. Shabbat a delight, and honor ADONAI’s holy day” (Isaiah 58:13). onomy 5:12). Maimonides understands these two terms as commanding two אֵ יזֶ הו ּכָ בוד? זֶ ה שֶאָמ רו ֲ חכָמִ ים: ֶש ִ מצְוָה עַל אָדָ ם לִרְ חוץ What constitutes the “honoring” of Shabbat? The fulfillment of distinct obligations. As ָ פנָ יו, יָדָ יו, ו ַ רגְלָ יו בחַ ִ מין בעֶ ֽרֶ ב ַשבָת מִ פנֵי כ דב והַַש ָ בת this aspect is what the rabbis intended when they said: On the eve he will explain below, the ”command to “remember ומִתְעַּטֵ ף ַבצִיצִ ית ו י ֵ ׁשב בכֽ ֹבֶ ד ֹראש מ יַ חֵ ל להַקְ בָלַ ת פנֵ י of Shabbat, it is a mitzvah for each person to wash his or her face is fulfilled by sanctifying הַַשבָת, ּכ מו ֶ שהוא יוצֵ א ִקְרַ לאת הַ ֶ מֽלֶ ְך. וַחֲ כָ ִ מים הָרִ אֹונִ ים and hands and feet with warm water to honor Shabbat. One enwraps oneself with tzitzit and sits quietly, in awe, waiting to Shabbat through verbal ,acknowledgment (namely הָ יו מקַ בצִ ין ַ תלְ מִידֵ יהֶ ם בעֶ ֽרֶ ב ַש ָ בת ומִתְעַ ּטפִ ים ו אומרִ ים: by reciting the blessing ֽבואו ונֵצֵ א לִקְרַ את ַשָת בהַ ֶ מֽלֶ ְך! receive Shabbat as if one were about to greet a sovereign. The ancient rabbis would gather their students on the eve of Shabbat; sanctifying the day—that they would put on their tallitot and say: “Come, let us go out and is, making Kiddush), while observe” is fulfilled by“ ומִ ּכ דב והַַש ָ בת – ֶ שּיִלְַב שּכ ס תו נקִ ּיָ ה, refraining from work and וֹלא יִ הְ יֶה מַ לְ וׁשהַ חול ּכמַ לְ וׁשהַַש ָ בת . . . ”!greet the Sabbath King resting. In this chapter, -however, Maimonides fo מסַ ֵ דר אָדָ ם ֻ שלְחָ נו בעֶ ֽרֶ ב ַש ָת,ב ואַף עַ ל ִ פי שֶאֵ ינ וצָרִ יְך Honoring Shabbat also includes putting on clean clothing. One’s Shabbat attire should not be like that of the weekday. . . . cuses on two other aspects: the prophetic call to honor אֶ ָ לֽא לכַ זַֽיִ . תוכֵן מסַ ֵ דר ֻ שלְחָ נו במוצָאֵ י ַש ָת,ב ואַף עַ ל ִ פי .and delight in Shabbat שֶאֵ ינו צָרִ יְך אֶ ָ לֽא תלכַ ז ַֽיִ– ּכדֵ י לכַ בדו בִכְנִיסָ תו ובִיצִיאָ תו. One sets the dining table before the onset of Shabbat, even if one One enwraps oneself ו צָרִ יְך לתַ ֵ קן ֵ ביתו מִ בעוד יום מִ פנֵי כ דב והַַש ָ בת. ויִ הְ יֶה נֵ ר intends to eat only a tiny amount. Similarly, one sets the table after ִ מתְ עַ ֵ ּטף Shabbat, even if one intends to eat only a small amount—so that with tzitzit ’Maimonides . ַ בּ ִ ּצי צִ ית ָ דלוק ו ֻ שלְחָן עָ רוְך לֶאֱ ֹכל ומִּטָהַ מֻ צֽעַ ת – ֶ שּכׇ ל־אֵ ֽ ּו לִכְ בוד Shabbat is honored in both its entry and exit. One should clean description of sitting and welcoming Shabbat with ַש ָ בת הֵ ן . and prepare one’s house before the onset of Shabbat, to honor רמב"ם, משנה תורה, הלכות שבת ל:א–ג, ה the day. A lamp should be lit, the table set for eating, and the bed reverence is a fascinat- ing reflection of his own made—for all these are ways to honor Shabbat. spiritual practice. It is Maimonides, Mishneh Torah, Hilkhot Shabbat 30:1–3, 5 based on a series of reports in the Babylonian Talmud of the practices of individual rabbis (Shabbat 25b and 119a). Inspired by the remark Maimonides quotes at the end (“Let us go out…”), the mystics of Safed (16th century) would physically go out to the fields surrounding the city and welcome Shabbat in nature—a remarkably different spiritual preparation than the one offered here by Maimonides. Literally “an olive’s worth,” which is .לְכ ַּזַֽיִת A tiny amount the minimum amount of food requiring a blessing. This refers . ּו ִ בי צִ י אָ ת ֹו one sets the table after Shabbat to the custom of Melaveh Malkah, literally “accompanying the queen”—a joyful period after Shabbat, celebrated with For restricted use only: March-April 2020.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- Do not copy, sell, or distribute 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.

32 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 32 An especially hearty אֵ יזֶ ֽ הו ֹענֶ ג? זֶ ה שֶאָמ רו ֲ חכָמִ ים: ֶשצָרִ יְך לתַ ֵ קן ַ תבְ ִ שיל שָמֵ ן What constitutes “delight” on Shabbat? This is what the rabbis . ַּת ְבׁ ִ שיל ׁ ָש ֵ מן ְ בּי ֹותֵ ר dish Maimonides replaces the ביותֵ ר ומַ שְקֶה מ בֻ ָ שם לַַשָת ב– הַ ֹּכל לפִי מָ מונו שֶל אָדָ ם. meant when they said that one should prepare an especially hearty shumin), which) ׁ ש ּו ִ מי ן word וכׇל־הַ מַרְ ֶ בה בהוצָאַ ת ַש ָ בת ובְתִ ן ּו ֲ מַ כָ לִ אים רַ ִ בים ו טובִ ים, dish and have fragrant wine on Shabbat, in accord with what one can afford. And all who increase their expenditure for Shabbat means “garlic” (mentioned ,in the Babylonian Talmud הֲרֵ י זֶה מ ֻש ָ בח. ו אִם אֵ ין יָ דומַ ֶ ֽשגֶת, אַפִ יּו ֹלא עָ שָה אֶ ָלֽא and the preparation of multiple delicious dishes are to be praised. Shabbat 118b), with the ֶשֽלֶק וכַ ּיוצֵ א בו מִ ּום ּכ בוד ַשבָת – הֲ ֵ רי זֶ ה ֽ ענֶ ג ַשבָת, ואֵ ינו shamen), which) ׁ ָש ֵ מן If one cannot afford anything except a boiled egg or something ֹ word means “fatty”—i.e., oily חַ ּיָב להָצֵ רלעַצְ מו ולִ ְ שאול מֵאֲחֵרִ ים דֵ ּכי להַרְ ֹות במַאֲ כָ ל like that, then that is that person’s joy of Shabbat. One need not or “hearty.” He may have had a different manuscript ַבַשבָת. אָמ רו חֲ כָ ִ מים הָרִ אֹונִ ים: עֲ ֵ שה ַשבָת ָך חול ואַ ל trouble oneself and bother to ask others for help in order to have version of the Talmud ִתצְטָרֵ ְך לַ ברִ ּיות. additional food for Shabbat. As our ancient rabbis taught, “Make your Shabbat meal like that of an everyday one, rather than be- unknown to us, or he may be taking literary license מִ י שֶהָ יָה עָ ֹנג ועָ ִ שיר וַהֲרֵ י כׇל־יָמָ יו ּכַַש ָתב – צָרִ יְך ל ַשֹות coming dependent on others.” and mentioning dishes that were considered hearty in מַאֲ כַ ל ַשבָת מִַאֲ מכַל הַ חול. ו אִם אִי אֶפְ ָ שר ל ַשֹות, מ ַש ֶ נה ,his own cultural context זמַ ן הָאֲ כִילָה: אִם הָ יָה רָ גִיל ִ להַקְ דים, מאַחֵ ר, ואִם הָ יָה רָ גִ יל 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 while the Talmud thought that a Shabbat meal was ל אַחֵ ר, מַקְ ִ דים . . . what is eaten every day. But if that is not possible, one should special if well spiced. אָ סור להִתְעַ ֹות ולִזְ עוק ולְהִתְחַ ֵ נן ולְבַ ֵקש רַחֲמִ ים ַבַש ָ בת. change the time one eats: if one is used to eating early, one should The . ׁ ֶ ֽ שלֶ ק eat late; and if one is used to eating late, one should eat early. . . . a boiled egg Hebrew term may refer וַאֲפִ יּו בצָרָה מִ ן הַ ָ צרות שֶהַ ִצּור מִתְעַ ִ נין ומַתְרִ יעִ ין It is not permitted to fast, to entreat, or to plead asking mercy to anything boiled, even a vegetable—as opposed עֲ לֵיהֶ ן – ֵ אין ִ מִתְעַין נוֹלא מַ תְרִ יעִ ין ַבַש ָתב וֹלא ב יָמִ ים to grilled meat or fish, or a טובִ ים, חוץ מֵעִ יר שֶהִ קִיפֽ והָ ֹויִ ים או נָהָ ר או ספִ ינָ ה from heaven on Shabbat. Even at those terrible times when a hearty stew. הַ מ ֹטרֶ ֽפֶ ת בַּיָ ם, ֶשמַתְרִ יעִ ין עֲ לֵיהֶ ן ַבַש ָ בת ל עׇזְרָ ן ומִתְחַ ננִ ין public fast would be decreed and the shofar blown, one does not fast or blow the shofar on Shabbat or on holidays. If a city is “Make your Shabbat meal like that of an ומְ בַ ִ קין שעֲ לֵיהֶן רַחֲמִ ים. besieged by a foreign force or endangered by a flood, or if a boat עֲ ֵ ׂשה ”. . . everyday one רמב"ם, משנה תורה, הלכות שבת ל:ז–ח, יב A saying of . ׁ ַשבָּתְ ָך ח ֹול is threatened with capsizing at sea, then an exception is made and 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 30:7–8, 12 Shabbat 118a. It is not permitted...to plead ask- The . אָ ס ּו ר . . . ְל ַ ב ֵ ּק ׁ ש רַ חֲ ִ מי ם ing mercy Shabbat Amidah omits the thirteen middle blessings that are recited on weekdays as prayers of personal and national request (see pages 272–276); instead, we recite a prayer celebrating the holiness of Shabbat (see page 49). . עִ י ר ׁש ִ ֶה ִּק י ֽפ ּו הָ ּג ֹו ִ י ים if a city is besieged Threats to life override observance of Shabbat. During the Maccabean revolt, pietists refused to fight on Shabbat and were repeatedly defeated by the Greeks. For restricted use only: March-April 2020. But the Maccabees themselves fought in self-defense on Shabbat and were Do not copy, sell, or distribute ultimately victorious.

33 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 33 . ְ וקִ ּד ּו ׁ ש Its Sanctification מִ ן הַ ֹורָ ה לקַ ֵדש אֶ ת םי והַַש ָ בת בִדְ בָרִ ים, It is a positive command of the Torah to sanctify Shabbat with The Hebrew word kiddush מִ צְוַ תֲׂשֵ עה -literally means “sanctifica ֶש ֶנאֱמַ ר: זָ כור אֶ םת־י והַַש ָ בת לקַ דֹו )שמות כ:ח( – ”words, as it is written: “Remember Shabbat to keep it holy ”.tion ּכ לוַ מר, זׇכְרֵ ֽ הכִ ו זירַ ֶ ת שֽבַח וקִ וׁש. וצָרִ יְך לזׇכְרֵ ֽ הו בִכְנִיסָ תו Exodus 20:8)—this refers to the enunciation of its praise and its) sanctification. It should be remembered as it enters and as it It should be remembered as it enters and as it ובִיצִיאָ תו: בִכְנִיסָ תו – בקִ וׁשהַ ּיום, ובִיצִיאָ תו – בהַבְ ָ דלָ ה. leaves: when it enters, by making Kiddush and sanctifying the ְ ְ ו צָ רִ י ך ְ ל ׇז ְ כרֵ ֽ ה ּו leaves רמב"ם, משנה תורה, הלכות שבת כט:א .day; and when it leaves, by reciting Havdalah . ִבּ ְכ ִ ני סָ ת ֹו ּו ִ בי צִ י אָ ת ֹו Maimonides, Mishneh Torah, Hilkhot Shabbat 29:1 Maimonides argues that the sanctification of זֶ ה הַ כ ָ ל :ל ּכׇל־הָ ע ֶ ׂשה מלָ אכָ ה ומְ לַ אכְ ֹו מִתְקַ ּיֶ ֽמֶ ת This is the fundamental principle: Anyone who does work on Shabbat involves establishing both of its temporal ַבַש ָ בת, ַ חּיָ ב. Shabbat, and the result of the work is enduring—that person boundaries: not only its משנה שבת יב:א is culpable. beginning, but also its Mishnah Shabbat 12:1 ending. -In the Mish . חַ ָ ּי ב culpable דבָ רִ י ם הַ ּמֻ ָ ּתרִ י ם לַעֲ ֹותָ ן ַבַש ָ בת, ובִ שְעַת עֲ ִ שּיָתָן אֶפְ ָ שר ,nah, culpability means that ֶשתֵעָ ֶ שה בִגְלָלָן מ לָ אכָה ואֶפְ ָ שר ֶשלֹא תֵעָ ֶהש – םאִ ֹלא If, while doing that which is permitted on Shabbat, one does something that constitutes work on Shabbat, but without in the time of the Temple, one would have been liable נִתְ ּכַ וֵן ל אותָ ה מ לָ אכָ ה, הֲרֵ י זֶה מֻ ָ תר. intending that the work be done—it is permitted. to bring a sacrifice atoning .for the sin committed ּכֵיצַ ד? ֹורֵ ר אָ דָם מִּטָ הֵ כִא סוסַ פ לְסָ וכַ ּיוצֵא בָהֵ ן ַבַש ָ בת – For instance, one may open a portable bed or move a chair .Intention on Shabbat ִ ובלְבַ ד ֶשלאֹ יִתְ ּכַ וֵן לַחְ ֹפר חָרִ יץ ַבקַרְקַ ע ִבשְעַ ת גרִ ירָתָ ן. ,or stool; and if one dug a groove in the floor while moving it Shabbat differs from many ולְפִ יכְָך: אִם חָפ רו הַ ַ קרְקַע – אֵ ינו ח ֵׁשש ב ָ כְך, לפִ י ֶשלֹא .one need not worry, since the effect was unintentional Similarly, one may walk on grass on Shabbat without any other mitzvot in that in- tentionality is important to תְ נִ ּכַ ֵ ו ןל כָ ְך . concern, so long as one did not consciously intend to pull out the very definition of what -constitutes its proper ob וכֵן מ הַ ֵלְך אָדָם עַ ל ַגבֵי עֲ ָ שבִ ים ַבַש ָ ב ִ ת, ובלְבַ ד ֶשלאֹ יִתְ ּכַ ֵ ון the grass; and if some grass was pulled up, there is nothing to be concerned about . . . servance. Work is not only an objective category but לַעֲ ֹקר אותָ ם. לפִיכָ ְך ִ אם נֶעֱקְ רו – אֵ ינו ח ֵׁשש . . . Maimonides, Mishneh Torah, Hilkhot Shabbat 1:5 is defined, in part, by what רמב"ם, משנה תורה, הלכות שבת א:ה one regularly does and by “Six days shall you work and complete all that you must do” what one plans in advance to do on Shabbat. ֵ ֽשֶ שת ָ י מִ י ם תַעֲ ֹבד ועָ ִֽש יתָ ּכׇ ל־מ לַ אכְ ֶ ֽ תָך. וכִ י אֶפְ ָ שר לו Exodus 20:8). Is it possible for a person to complete all of one’s) The Mekhilta of Rabbi לָ אָדָ ם לַעֲ תֹו ּכׇ ל־מ לַ אכְ ֹו ב ֵ ֽש ֶ שת יָמִ ים? אֶ ָ לֽא: ש ֹתב ּכאִ ּו work in six days? Rather, it must mean: rest as though your Ishmael is a 2nd-century collection of rabbinic ּכׇ ל־מ לַ אכְ תָך עֲ ּויָ ה.ָ ָ דר באַחֵ ר: ש ֹבת מִ מַחֲ שָבַת עֲ בודָ ה. —work is completed. Another possible interpretation: rest teachings that antedates ו אומֵר: אִ ם־ ָת ִ שיב מִַש ָ בת ַ רגְלֶ ָֽך עֲ ֹות חֲ פָצֶ ֽיָך ביום קׇדְ ִ שי, even from any thought of work. As the prophet says, “If you stop in your tracks, and refrain from pursuing your business the composition of the ,Mishnah. As noted above וקָ רָ ֽ אתָ לַַש ָבת ֽ ֹענֶג לִקְ דׁש יהוה מ כֻ ָ בד וכִ בַדְ ֹו מֵעֲ ֹות affairs on My holy day; if you call Shabbat ‘a delight,’ that the category of “work” -quickly moves to a subjec דרָ כֶ ֽיָך מִ מצוא חֶפְצָך ודַ ֵ בר ָ דבָ ר. אָ ז תִתְעַ נַג עַ ל־יהוה. which is holy to Adonai ‘honorable,’ and honor it, not going tive definition, with some מכילתא, בחודש ז about your daily business, nor speaking of it—then you shall arguing that on Shabbat we (Isaiah 58:13–14) rejoice with Adonai” . should strive not to even Mekhilta, Bah|.|odesh 7 For restricted use only: March-April 2020. think about weekday work. Do not copy, sell, or distribute

34 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 34 The Extra Soul Received ב The Extra Soul on Shabbat on Shabbat. The series ב of texts in this section אָמַ ר רַ ִ ביׁשִמְ עון בֶן לָקִ יש: נ שָמָ ה יתֵ ירָ ה נותֵן הַ ָ קדׁש ָ ברוְך build progressively on one הוא בָאָ דָם עֶ ֽרֶ ב ַש ָ בת ולְ מוצָאֵ י ַש ָ בת נוט לִ ין אותָ ה הֵ ימֶ ֽ ּו, -Rabbi Shimon ben Lakish said: The Holy One places in us an additional soulful ness at the beginning of Shabbat and takes it away at the conclusion of Shabbat, another. The Talmud talks about the extra soul on ֶשנֶאֱמַ ר: שָבַת וַּיִ נָפַ .ש ּכֵ יוָ ן ָ ֶששבַת, וַי אָ בדָ ה נָֽפֶ ש! Shabbat and, in turn, Zvi תלמוד בבלי, ביצה דף טז ע״א as the Torah teaches: “On the seventh day God ceased from work and was 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 19th-century Ḥasidic master, develops this theme דכׇ ל־נ שָמָ ה מסֻ ּגֶֽלֶ ת ל הוצִ יא תורָה חֲדָ ָהש ןמִ הַ ּי ָ שנָ ה בכׇ ל־ when it concluded, God declared, “Vai, avdah nefesh—Woe, the soul is now lost!” further by incorporating Babylonian Talmud, Beitzah 16a -later kabbalistic fomula זמָ ן ועִ ָ דן, והִ ֵ נה בַש ָ בת ֹקֽדֶ ש ֶשבָאִ ים נ ָ שמות יתֵ ירות לכׇ ל־ tions. He sees Shabbat as א דֶחָ מִ ּיִ שְרָאֵ ל, הִ נֵה עַ ל ּכׇרְחֲ ָך יֵ ש עִ ָמה ֹורָה חֲדָ ָ שה a moment when the extra הַ צרִ יכָ ה להִתְ ַגֹות עַ ל ידֵ י הַ נָמָ שה הַ ָ לזו ביום הַ ֶ זה ַבֹור -At all times and in all seasons every soul is capable of deriving new Torah in sights from the old ones. But it is especially true on the holy Shabbat when the soulfulness issues in new insights into Torah. Finally הַ ָלזֶה, ּכפִי אֲ ֶ שר שִעֲרָה הַחׇ כְמָ ה הָאֱֹלהִ ית מִ ברֵ א ִשית לפִ י additional soul comes to each one of the people Israel; surely she brings with Abraham Joshua Heschel, a -20th-century Jewish Ameri צֹֽרֶ ְך נִ ְ שמת והַ ֹור. ,her new insights into Torah that need to be revealed by this particular person can theologian and himself ספר בני יששכר, מאמרי השבתות, מאמר ה in this particular time, in this particular age, in accord with the needs of the a scion of a Ḥasidic 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 spiritual 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 beingFor during therestricted seventh day. Indeed, howuse only: March-April 2020. embarrassed must be the soul which appearing before the presence of God remains mute, having nothing to relate. Do not copy, sell, or distribute Abraham Joshua Heschel, The Sabbath (adapted)

35 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 35 the secret of Shabbat ג A Mystical Vision of Shabbat ג -In many com . רָ ָ ז א ְ ד ׁ ַש ָ וּ� ת munities, this poetic כּ גַ וְ נָ א דאִ נּוּן מִתְ יַחֲדִ ין לעֵ ֽלָּא בּאֶחָ ד, passage from the Zoharאוֹף הָכִי אִיהִי אִתְ יַחֲדַ ת לתַתָּ א בּרָ זָא דאֶחָ ד, ,Just as the aspects of God unite on high so too Shabbat unites below in the mystery of oneness, (the foundational text of Kabbalah, edited in the למֶ הֱ וֵי עִמּ הוֹן לעֵ ֽלָּא דחָ לקְׇ בֵל חָ ד, late 13th century) is recited אקֻדְשָׁ בּרִ יְך הוּא אֶחָ ד, ,that she may be with Him on high each ready to receive the other in holy oneness. before Arvit, the Friday evening service. The Zohar לעֵ ֽלָּא לָ א יָתִ יב עַ ל ּכוּרְס יָא דִּיקָרֵ יהּ, .God is one imagines a correspondence between the divine realmעַ ד דּאִתְעֲבִידַת אִיהִי בּרָ זָא דאֶחָ ד, ,God does not sit on the holy throne on high till she too, like Him ,and the created world ּכגַוְנָא דִ ילֵיהּ למֶ הֱ וֵי אֶחָ ד בּאֶחָ ד. ,is encompassed by the mystery of oneness that they might be united. such that unity or disunity in one realm both affects והָא אוּקִ ימְ נָא רָ זָא דַ יהוה אֶחָ ד וּשְׁמוֹ אֶחָ ד. In that way the mystery of “God is one and God’s name is one” and is reflected in the other -realm. To express this cor רָ זָא דַשבָת אִיהִ י ַש ָ בת דאִתְחֲדַ ת ברָ זָא ד אֶחָ ד למִ שְרֵי עֲ לַ ה .is fulfilled -respondence, the Zohar fre רָ זָ א ד אֶ חָ ד . The secret of Shabbat is that it creates a unity quently uses anthropomor- on which the mystery of oneness settles. phic metaphors for God. Here, the Zohar imagines צ לותָ א דמַעֲ לֵ י ַשבָתָ א, דהָא אִ תְאַחֲדַ ת ּכורְס יָא יַ ִ קירָ א -God as having both mascu קַ ִ די ָ שא ברָ זָא דאֶ חָ ד, ואִתְ ַת ָ קנַת למִ שְרֵי עֲ לַ המַ לְּכָא קַ ִ די ָ שא Through the prayers offered on the eve of Shabbat, the holy throne line and feminine elements, with Shabbat representing עִ לָאָ. הּכַ ד עַ ּיֵ ל ַשבָתָא אִיהִי אִתְ יַ חֲדַ ת ואִתְ פַרְ שַת מִ סִטְרָ א of glory becomes fit for the Holy One. As Shabbat enters, she ,the feminine side. Thus אַ חְרָ א וכׇ ל־נִִ דיין מִתְעַ ברִ ין מִ ַנה, ואִיהִי אִ ְשתאָרַ ת ביִ חודָ א becomes separated from all forces of evil and harsh judgment, and she is left then united with holy radiance, as she adorns herself with throughout the week, the masculine and feminine דִ נְהִ ירו קַ ִ די ָ שא ואִ תְעַּטרִ ת בכַ מָה עִ טְרִ ין לגַ ֵיב מַ לְּכָא קַ ִ די ָ שא. aspects of God are seen as וכׇ ל־ ֻ שלְטָ נֵ י רֻ גְזִ ין ומָארֵ י דדִ ינָא ּכֻ ל הועַרְקִין ואִתְעַ ברו מִ ַנה, many crowns in the presence of the holy Sovereign. The realm of distant from each other, ולֵ ית ֻ שלְטָ ָא נאַחְרָ א בכֻ להו עָ ל ִ מין. ואַ נְ פָהָ א נהִ ירִ ין בִנְהִ ירו anger and the dominion of judgment flee from her, and nothing else rules the entire world. Her face shines with the light from on and aspects of God are, so to speak, divided. With עִ לָאָ ה ואִתְ ַּטרַ עת לתַ ָ תא בעַ מָא קַ ִ די ָ שא, וכֻ ןל הומִתְעַּטרִ ין high and she is clothed with the holy people below, all of whom are the arrival of Shabbat, the feminine aspect of God is בנִ ְמָתִ שין חַדְ ִ תין ּכדֵ ין ֵ שירותָא דִ צְ לותָ א לבָר כָא לַ ה adorned with fresh souls so that they may begin to bless her and -reunited with the mascu בחֶ דְ ָ ו ה ִ ב ְ נ הִ י ר ו דאַ ְנ ִ פי ן . .pray, with joy-filled beaming faces line, and once again God is זהר חלק ב, קלה:א-ב K’gavna d’inun mityah|.|adin l’eila b’eh|.|ad, of hakhi ihi ityah|.|adat l’tata b’raza truly and wholly “one.” d’eh|.|ad, l’mehevei imhon l’eila h|.|ad l’koveil h|.|ad, kudsha b’rikh hu eh|.|ad, l’eila Correspondingly, we too la yativ al kurs’ya dikareih, ad d’itavidat ihi b’raza d’eh|.|ad, k’gavna dileih participate in this modulation between disunity during the week and the ideal oneness of l’meheveih eh|.|ad b’eh|.|ad. V’ha ukimna raza dadonai eh|.|ad u-sh’mo eh|.|ad. Shabbat. Our workday lives are often characterized by division and distance from other Raza d’shabbat ihi shabbat d’ith|.|adat b’raza d’eh|.|ad l’mishrei alah raza d’eh|.|ad. 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 itah|.|adat kurs’ya yakira kadisha b’raza d’eh|.|ad, 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 ityah|.|adat so too our greater sense of wholeness causes, as it were, greater unification within God. v’itparshat misitra ah|.|ra v’khol dinin mitabrin minah, v’ihi isht’arat b’yih|.|uda 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 ah|.|ra 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. The emanations of God, parts of which have become . ֻ וּ� רְ סְ ָ י א ַ י ּ ִ קירָ א mitatrin b’nishmatin h|.|adtin k’dein sheiruta ditzlota l’varkha lah b’h|.|edvah throne of glory binhiru d’anpin. separated from God or weakened because of evil. Zohar II:135a–b All the holy lights now join with Shabbat in greeting the . ַכ ּ ָ מה עִ טְ רִ י .2020ן For restricted use only: March-Aprilmany crowns sovereign. The n’shamah y’teirah, the extra soul that a person .ִנְׁשמָתִין חַדְּתִין Do not copy, sell, or distributewith fresh souls receives on Shabbat (see page 35).

36 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 36 Peace Concluding Study All study concludes with one of the following passages: one should not go out . Shabbat is לֹא יֵצֵא הָאִ י ׁש -The following is the last pas a day of peace and so the ֹלא יֵ צֵ א הָאִ ישֹלא בַַסֽיִ ף, וֹלא בַ ֶ ֶ ֽקת, שוֹלא בַ תרִ יס, ו ֹלא sage in the Mishnah, which All study concludes with one of the following passages: display of instruments of בָאַ לָה, וֹלא בָ ֽמַ ֹרח. םואִ ביָצָא, חַ ּיָחַּטָ את. רַ בִי אֱ לִ יעֶ ֽזֶ ר אומֵ ר: thus concludes with the word shalom, “peace.” One should not go out with a sword, bow, shield, lance, or violence is considered inap- .propriate by the Mishnah ַ תכְ שִיטִ ין הֵ ן לו. וַ ֲ חכָמִ ים אומרִ ים: אֵ ינָן אֶ ָ לא לִגְנַ אי, ֶש ֶ נאֱמַ ר: Rabbi Shimon ben Ḥalafta spear [on Shabbat]. One who goes out with any of these is Taking this principle a step said: The blessed Holy further, some have the ◀ וכִ ת תוחַרְ בותָ ם לאִ ִ תים וַחֲ נִ יתותֵיהֶ ם למַ זְמֵ רות, ֹלא יִ ָ שא liable to bring a purification offering. Rabbi Eliezer says that One found no vessel that custom of covering the )ישעיהו ב:ד( they are worn as ornaments, but the sages maintain that they גוי אֶ ל ֹוי חֶ ֽרֶ ב וֹלא יִלְמ דו עוד מִ לְחָמָ ה . could contain blessing for knives on the table until משנה שבת ו:ד Israel except that of peace, are disgraceful, as the prophet said: ▶ “They shall beat their 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 nation shall not lift up sword against nation, neither shall they takes place with even the אָמַ ר רַ ִ בי אֶ ר לְעָ זָאָמַ ר רַ ִבי חֲ נִ ינָ ַ א: תלְמִידֵי חֲ כָמִ ים מַרְ ִ בים God’s people; Adonai will cutlery removed from sight. bless them with peace” learn war anymore” (Isaiah 2:4). For the same reason, some ָ שלום ָ בעולָ ם, ֶש ֶ נאֱמַ ר: וכׇ ל־בָנַֽיְִך לִ ֵ יּו דיהוה, ורַ ב שלום (Psalm 29:11). Lo yisa goy el goy h|.|erev, v’lo yilm’du od milh|.|amah. refrain from using a knife ָ בנָֽיִ ְך. אַ ל תִקְרֵ י ָבנָֽיִ ְך, אֶ ָ לא ֹונָֽיִ ְך. —Mishnah Mishnah Shabbat 6:4 to cut the h|.|allah, dividing it .into pieces by hand instead ָ שלום רָ ב ל ֹאהֲבֵ י תו ֽ רָתֶ ָך, ו אֵ ין לָֽמו מִ כְ ֹול. The section of study יהִ י ָ שלום בחֵ ילֵ ְך, ַ שלְוָ ה באַרְמ נותָ ֽיִ ְך. Rabbi Eleazer said in the name of Rabbi Hanina: Students of concludes with a meditation on peace and mostלמַ ◀ ֽעַן אַחַ י ורֵעָי, אֲדַ ברָ ה ָ נא ָ שלום ָבְך. :Torah increase peace in the world, as the prophet Isaiah said especially the hope thatמַ לֽעַ ן ֵ ב תי יהוה אֱֹלהֵ ֽינו, אֲבַקְ ָ שה ט בו לָ ְך. -All your children shall be taught by ADONAI, and your chil“ dren shall increase peace.” Do not read the word as banayikh, our study should lead to peace. All prayer and יהוה ז ֹעלעַ ֹו יִ ֵ תן, יהוה יבָרְֵך אֶת עַ ֹובַ ָ שלום. “your children,” but rather as bonayikh, “your builders.” all study traditionally תלמוד בבלי, ברכות דף סד ע"א conclude with prayers for May those who love your Torah find great peace; may they peace. not stumble. -See Isaiah 54:13. The im . �וּ ֹ� ָ ֽ ניִ ְך Builders 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. The passage . ׁ ָ של ֹ ו ם רָ ב Y’hi shalom b’h|.|eilekh, shalvah b’arm’notayikh. great peace 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 119:165, in your midst. 122:7–9, and 29:11. L’ma·an ah|.|ai 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. For restrictedBabylonian Talmud, Berakhot use 64a only: March-April 2020. Do not copy, sell, or distribute

37 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts 37 .Kaddish D’rabbanan קַ ִ די ש דרַ ָ ב ָ נ ן Kaddish D’Rabbanan 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 texts, contains יִתְ rabbinicגַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּ א, May God’s great name be exalted and hallowed throughout the created world, a special prayer for the well-being of teachers, their בּעָ למָא דִּ י ברָ א, ּכִרְ עוּתֵ הּ, as is God’s wish. May God’s sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. disciples, and all who study Torah. The Kaddish is an ויַמְ לִ יְך ַ מלְ כוּתֵ הּ בּחַ ֵ ּייכוֹן וּבְ יוֹמֵ יכוֹן ancient prayer written in וּבְחַ ּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, .And we say: Amen Aramaic, a sister-language of Hebrew and a spokenבַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, !May God’s great name be acknowledged forever and ever May the name of the Holy One be acknowledged and celebrated, lauded language of the Jewish people during the period ו אִ מְ ר וּ אָ מֵ ן. and worshipped, exalted and honored, extolled and acclaimed—though of the Second Temple and -for many centuries there יהֵ א שׁמֵ הּ רַ בָּ א מ בָרַ ְך לעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. God, who is blessed, b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all acknowledgment and praise, or any expressions of gratitude or consolation after. Its central verse is the congregational response, name יgreatִ תְ בָּ God’sרַ ְךMay“ ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א .ever spoken in the world. And we say: Amen forever ו ִ י תְ acknowledged הַ beדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻ דְשָׁ א, בּרִ יְך הוּא, Grant abundant peace to our people and their leaders, to our teachers and and ever!” This response -is the Aramaic render לעֵ ֽלָּא מִ ן ׇ ּכל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ ׇ ּכל ־ :their disciples, and to all who engage in the study of Torah in this land and [on Shabbat Shuvah we substitute in all other lands. May you and they be blessed by our creator in heaven with ing of barukh shem k’vod malkhuto l’olam va-ed, the בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּעָ למָ א, congregational response ו אִ מְ ר וּ אָ מֵ ן. -great peace, grace and kindness, compassion and love, and long life, abun dance, and deliverance. And we say: Amen. to priestly prayers in the Temple service (Babylonian .(Talmud, Yoma 35b עַ ל יְִרָאֵ של ועַל רַ בָנָ ן, ועַ ל ַ תלְמִידֵ יהון May heaven bestow on us, and on all Israel, life and abundant and lasting ועַל ּכׇ ל־ ַ תלְמִ ידֵי תַ לְמִידֵ יהון, .peace. And we say: Amen ועַל ּכׇ ל־מָ אן דעָסקִ ין באורַ יְתָ א, May the one who creates peace on high bring peace to us and to all Israel [and ִ י דבאַתְרָא הָדֵ ין ודִ י בכׇ ל־אֲתַ ר וַאֲתַ ר, .to all who dwell on earth]. And we say: Amen יהֵ א ל הון ולְ כו ן שלָמָא רַ בָא, חִ נָא וחִסְ ָ דא ורַחֲמִ ין, ,Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih v’yamlikh malkhuteih b’h|.|ayeikhon u-v’yomeikhon u-v’h|.|ayei d’khol beit yisrael, וחַ ּיִ ין אֲרִ יכִ ין, ומְ זונָא ר וִיחָ א, ופֻרְקָ ָאנ מִן קְׇדָם אֲ בוהון .ba-agala u-vizman kariv, v’imru amen ִ די בִ ְשמַ ּיָא, ואִמְ רו אָ מֵ ן . .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya יהֵא שׁ לָמָ אֽ רַ בָּ ֽא מִן שׁמַ ּיָֽא וחַ ִ ּיים טובִ ים Yitbarakh v’yishtabah|.| v’yitpa∙ar v’yitromam v’yitnasei v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu, עָ לֵ ֽינוּ ועַ ל ּכׇל־יִשְׂרָאֵ ל, [l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol ו אִ מְ ר וּ אָ מֵ ן. .birkhata v’shirata tushb’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen Al yisrael v’al rabanan v’al talmideihon, v’al kol talmidei talmideihon, ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו הוּא ברַחֲמָ יו יַעֲשֶׂה שָׁ לוֹם ,v’al kol man d’askin b’oraita, di v’atra hadein v’di v’khol atar va-atar y’hei l’hon u-l’khon sh’lama raba, h|.|ina v’h|.|isda v’rah|.|amin, עָ לֵ ֽינוּ ועַ ל ּכׇל־יִ שְׂרָאֵ ל ]ועַ ל ׇ ּכל־יוֹשׁבֵ י תֵ בֵ ל[, ,v’h|.|ayin arikhin u-m’zona r’vih|.|a, u-furkana min kodam avuhon di vi-sh’maya ו אִ מְ ר וּ אָ מֵ ן. .v’imru amen Y’hei sh’lama raba min sh’maya v’h|.|ayim tovim aleinu v’al kol yisrael, v’imru amen. Oseh shalom bimromav hu b’rah|.|amav ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. For restricted use only: March-April 2020.

38 סדר ליל שבת · עיוני שבת shabbat · shabbat study texts Do not copy, sell, or distribute 38 ערבית: קריאת שמע וברכותיה Evening Service: The Sh’ma and Its Blessings

The Community We rise as we are called by the leader’s words of invitation to prayer. The The Sh’ma and Its Bless- . קְ רִ י אַ ת ׁ ְש ַ מע ּו ִ ברְ � ֹ� תֶ ֽ י הָ praise”) and stands up straight ings“) ָ בּ�רְ כ � Bar’khu: The Call to Worship Together leader bows when saying the word and Prayer וּ -Adonai). Similarly, the congregation bows at the Every evening service (Ar) יהוה We rise as we are called by the leader’s words of invitation to prayer. The when pronouncing ְ -Adonai). vit) includes two climac) יהוה praise”) and straightens to full height at“) ָ בּ�ר�וּך Prayer does not depend leader bows when saying the word “Bar’khu” (“praise”) and stands up word 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 the word “barukh” (“praise”) and straightens to full height at “Adonai.” (page 41) and the Amidah or creed, but rather on true (page 47). 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 one God, has often been בָר אֶ כות־יהוה הַמ ֹברָ ְך. when a person recognizes that one’s surroundings Leader: called Judaism’s essential Congregation, then the leader repeats: and one’s friends are not Praise ADONAI, to whom all praise is directed. creed. Two b’rakhot precede & ָ ברוְך יהוה הַמ ֹברָ ְך ל עולָ ם וָעֶ ד. there solely for one’s own happiness, but instead, Congregation, then the leader repeats: the Sh’ma: the first reflects We are seated. these relationships give 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 love, represented by the gift ָ ברוְך אַּתָ ה יהוהאֱֹלהֵ ֽינו מֶ ֽלְֶך הָ עולָ ם, .ELIEZER SCHWEID Barukh Adonai ha-m’vorakh l’olam va-ed— of Torah, divine instruction as to how we should אֲ ֶ שר בִדְ בָ רומַעֲרִ יב עֲרָ בִ ים, .God and Nature: An We are seated live. Two b’rakhot also follow the Sh’ma: the first בחׇ כְמָ ה תֵ ֹוֽחַ שעָרִ ים, Interpretive Translation acknowledges the exodus ובִתְ בונָה מ ַשנֶה עִ ִ תים, Beloved are You, eternal God, First B’rakhah before the Sh’ma: from Egypt, the signal event that has formed us ומַ חֲ לִיף אֶ ת־הַ זמַ ִ נים, by whose design the evening falls, The Coming of Evening Light as a people and set us on ו ֵ רמְסַ דאֶ ת־הַ ּכוכָבִ ים במִ שְמ רותֵיהֶ ם בָרָקִֽיעַ ּכִרְ צונו. by whose command Barukh atah ADONAI, our God, sovereign of time and space, the path of freedom and responsibility; the second ֹורֵ א יום וָלָֽיְלָ ה, dimensions open up and eons pass away and whose word brings the evening dusk, speaks to our concrete concerns for safety in the ֹולֵ ל אור מִ פנֵי חֽ ֹ ֶ שְך, וחֽ ֹשְֶך מִ פנֵ י אור. ,stars spin in their orbits. whose wisdom opens the gates of dawn You set the rhythms of day whose understanding changes the day’s division, darkness of night. The Amidah, the silent personal ◀ ומַעֲבִ יר יום ומֵ ֽ בִיא לָֽיְלָ ה, and night; whose will sets the succession of seasons .prayer, then follows ומַ בְ ִ דיל ֵ בין יום ובֵ ין לָֽיְלָ ה, the alternation of light and and arranges the stars in their places in the sky, The formal . ָ וּ� רְ � ּ� Praise יהוה צבָ אות שמו. darkness sings Your creating word. who creates day and night, synagogue evening service begins with the leader’s אֵ ל יחַ וקַ ּיָ ם, תָמִ יד יִ ְ מֹלְך עָ לֵ ֽינו ל עולָם וָ ֶ עד. ,In rising sun and in spread- who rolls light before darkness and darkness from light call, signalling to the con- ָ בְךר ו ָ אַה תיהוה, הַ מַעֲרִ יב עֲרָ בִ ים. ,ing dusk, who makes day pass into night Creator of all, You are ▶ gregation that the moment made manifest. who distinguishes day from night; We continue with the Second B’rakhah on page 40. of communal prayer has Adonai Tz’va·ot is Your name. arrived. The congregation’s Eternal, everlasting God, may 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 . ְ בּחׇ ְכ ָ מה ּפ ֹו תֵ ֽ חַ ׁ ְ שעָ רִ י ם Whose wisdom opens the gates of dawn 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 40. bodies operate—for instance, this depiction of the sun exiting the sky through —ANDRÉ UNGAR For restricted use only: March-Aprilgates 2020. 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, Do not copy, sell, or distributebecome 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 וברכותיה 39a shabbat and festivals · evening service · sh’ma and its blessings Twilight Alternate Blessing. The An Alternate An Alternate Italian rite preserves a ver- Twilight is purple sion of Arvit that reflects the blood of our labor the practice of the Land of We rise as we are called by the leader’s words of invitation to prayer. The meeting and mixing Bar’khu: The Call to Worship Together Israel during the 1st mil- praise”) and stands up straight“) ָ בּ�רְ כ � leader bows when saying the word with the infinite sky. וּ lennium. It is a version also Adonai). Similarly, the congregation bows at the) יהוה We rise as we are called by the leader’s words of invitation to prayer. The when pronouncing The darkness comes later found in one of the earliest .(Adonai) יהוה praise”) and straightens to full height at“) ָ בּ�ר�וּ ְך leader bows when saying the word “Bar’khu” (“praise”) and stands up word the distant stars straight when pronouncing “Adonai.” Similarly, the congregation bows at authoritative prayerbooks: shining that of Saadiah Gaon the word “barukh” (“praise”) and straightens to full height at “Adonai.” Leader: knowing the secret of the night (10th century). This liturgy changes the wording of the בָר אֶ כות־יהוה הַמ ֹברָ ְך. the promise of death Leader: weekday prayer to reflect and rebirth. Congregation, then the leader repeats: —edward feld Praise ADONAI, to whom all praise is directed. themes of Shabbat. For example, the remark on the & ָ ברוְך יהוה הַמ ֹברָ ְך ל עולָ ם וָעֶ ד. Congregation, then the leader repeats: We are seated. changing time that evening The Moon Sings % Praise ADONAI, to whom all praise is directed forever brings introduces a medita- to the Stream tion on the beginning of and ever. Shabbat and the restfulness ָ ברוְך אַּתָ ה יהוהאֱֹלהֵ ֽינו מֶ ֽלְֶך הָ עולָ ם, ,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 particular sunset. Later Ashkenazic אֲ ֶ רשָה ּכִ למַעֲַ ָ שיו ַ בםּי והַ שבִיעִ י looking up to me from the authorities worried that וַ ּיִקְרָאֵ ֽ הו ַשַ בת ֹקֽדֶ שמֵעֶ ֽרֶ ב ועַ ד עֶ ֽרֶ ב, .stream We are seated my image, my double. worshippers might confuse the Shabbat and weekday ונְתָ נו מ חָ נוה לעַ ֹו יִ שְרָאֵ ל בִקְדֻ ָ שתו. I am the truth on high, Alternate First B’rakhah before the Sh’ma liturgies, and therefore they instituted the recitation of ֹורֵ א יום וָ לָֽיְלָ ה, I am the fabrication in the according to the Ancient Rite of the Land of Israel pond the weekday version of the .prayer even on Shabbat ֹולֵ ל אור מִ פנֵי חֽ ֹ ֶ שְך, וחֽ ֹשְֶך מִ פנֵ י אור. ,looking up to me from the Barukh atah ADONAI, our God ומַעֲבִ יר יום ומֵ ֽבִ יא לָֽיְלָ ה, stream The evening . וּ � ֹ� רֵ א my image, in its fated decep- sovereign of time and space, ◀ Creator -prayer remarks on the con ומַ בְ ִ דיל ֵ בין יום ובֵ ין לָֽיְלָ ה, ,tion. You completed Your work of creation on the seventh day stantly changing universe. Above—I am enwrapped in calling this day—from one evening to the next— ”The word borei, “creates יהוה צבָ אות שמו. silence, the Holy Shabbat, (translated by some as whispering, singing, in the divides”), is used as a verb“ אֵ ל ַ יח וקַ ּיָ ם, תָמִ יד יִמְ ֹלְך עָ לֵ ֽינו ל עולָם וָעֶ ד. and gave this day of rest in all its holiness pond. in the Bible only when the ָ בְךר ו ָ אַה תיהוה, הַ מַעֲרִ יב עֲרָ בִ ים. .On high I am divine, to Your people Israel 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. In the ancient .יהוה צְ ָ בא ֹות and darkness from light, Adonai Tz’va·ot ▶ 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

39b סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 39b shabbat and festivals · evening service · sh’ma and its blessings Loving Humanity Torah and God’s Love. The second verse of the אַהֲבַ ת עולָ ם ֵ בי ת ִי ְ שרָ אֵ ל :Second B’rakhah before the Sh’ma Before reciting the Sh’ma, we Sh’ma, which we are about עַ מָך אָ הָ ֽ בְ ָת , may choose to think about Torah and God’s Love how we need to prepare to recite, speaks of our love of God: “You shall love ֹורָ ה ומִ צְ ֺות, חֻ ִ קים ומִ ְשפָטִ ים ,ourselves to make room for With timeless love, You have loved Your people the listening that the Sh’ma the house of Israel: Adonai your God. . . .” The -ancient rabbis chose to pre אותָ ֽ נו לִַ מֽדְ ָ ת. .demands You have taught us Torah and mitzvot, statutes and laws. cede that statement with עַל ּכֵ ן יהוה אֱֹלהֵ ֽינו, Teach me, Lord, teach me how to deal with people Therefore, ADONAI our God, as we lie down and as we rise up, a b’rakhah that emphasizes God's love for us. The ב ׇ שכְבֵ ֽנו ובְ קומֵ ֽ נו ,to show them how we shall speak of Your laws rabbis understood love as נָ י ִ ֽשחַ בחֻ ֽ י ֶ קָך , to convert the evil within rejoicing in the words of Your Torah and in Your mitzvot the good. the essential quality of the ,divine-human relationship ונִ שְמַ ח בדִ בְרֵ י תו ֽ רָתֶ ָך ובְמִ צְ ֺו ֽ תֶ יָך .forever and ever And if human beings are For they are our life and the fullness of our days, and they understood love to be primarily defined by ל עולָ ם וָעֶ ד. only and on them we shall meditate day and night. -behavior. God’s love is ex ּכִ י הֵ ם חַ ּיֵ ֽינו ,wild animals may I be able to turn them ▶ Do not ever withdraw Your love from us. pressed in giving the Torah, ;instruction on how to live ו ֹאֽרֶ ְך יָמֵ ֽ ינו, .toward mildness and Barukh atah ADONAI, who loves the people Israel humility. our love is expressed in the ,performance of mitzvot ובָהֶ ם נֶהְ ֶ גה יומָ ם וָלָֽיְלָ ה, ,Ahavat olam beit yisrael am’kha ahavta At the circus, I saw torah u-mitzvot, h|.|ukim u-mishpatim otanu limadta. a man tame a tiger, our behavior in the world. ◀ ואַ הֲבָתָך אַ ל תָסִ יר מִ ֶ ֽמּו ל עולָמִ ים. Al ken Adonai eloheinu, b’shokhveinu u-v’kumeinu defang a snake; In this way, the human and the Divine are bound ָ בְךר ואַ ָ תה יהוה, אוהֵב עַ ֹו יִ שְרָאֵ ל. ,would You make me so nasi∙ah|.| b’h|.|ukekha skilled? v’nismah|.| b’divrei toratekha u-v’mitzvotekha l’olam va-ed. together. Ki hem h|.|ayeinu v’orekh yameinu, Bless me with patience, as we lie down and as u-vahem nehgeh yomam va-lailah. we rise up, we shall speak of Your laws make me strong as steel. This phrase . ְבּ ׁ ׇש ְכ ֵ ֽב ּנו ּו ְ בק ּו ֵ ֽמ ּנו ָנ ִֽ ׂשיחַ בְּחֻ ֶ ּֽ קיך .that I might demonstrate ▶ V’ahavat’kha al tasir mimenu l’olamim 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, By living . ִ כּי הֵ ם חַ ֵ ּיֽי ּנו Franz Rosenzweig For they are our life 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 . . . .” For restricted use only: March-April 2020. Do not copy, sell, or distribute

40 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 40 THE SH’MA. The Sh’maקרִיאַ ת שמַ ע Sh’ma: A Re-creation Recitation of the Sh’ma comprises three paragraphs Some people may wish to pause here for a moment. Some may close Loving life Some people may wish to pause here for a moment. Some may close their from the Torah, selected their eyes; others may place a hand over their eyes. The intention is to and its mysterious source eyes; others may place a hand over their eyes. The intention is to concentrate because they express concentrate on our relationship with God’s oneness. In the absence of a with all our heart on our relationship with God’s oneness. In the absence of a minyan, we add basic Jewish beliefs and . ְ :minyan, we add the following behaviors. According to the אֵ ל ֶ ֽ מ ֶ ל ך ֶ נאֱ ָ מן .and all our spirit, the following: God is a faithful sovereign all our senses and strength, ancient rabbis, the first of we take upon ourselves Hear, O Israel, ADONAI is our God, ADONAI is one. the three paragraphs pro- שמַ ֖ע יִ ש ֑ לְרָאֵ יהו֥ה אֱֹלהֵ ֖ינו יהו֥ה אֶחָ ֽד. and into ourselves claims recognition of the these promises: Sh’ma yisrael, Adonai eloheinu, Adonai eh|.|ad. וֹע�ל ,sovereignty of heaven ָ ברוְך ֵ םש ּכ בוד מַ לְ כותו ל עולָם וָעֶ ד. :Recited quietly to care for the earth Recited quietly: ol malkhut) ַ מ ְל � ּ� ת ׁ ָש ַ ֽ מ ִ י ם Praised be the name of the one whose glorious and those who live upon it, sovereignty is forever and ever. shamayim); the second to pursue justice and peace, וֹע�ל ,speaks to our behavior אָ ו֣הַבְ ָ֔ת אֵ ֖ ת יהו֣ ה אֱֹלהֶ ֑יָך בכׇ ל־לבָבָך֥ ובְכׇ ל־נַפְ שָך֖ to love kindness and ol mitzvot); and the) ִ מצְ וֺת ובְכׇ ל־מ ֹאדֶ ָֽך: והָ ֞יוהַ דבָ רִ֣ ים הָאֵ֗ לֶה אֲ ֶ֨שר ָ א ֹנכִ֧י מ צַ וָך֛ ,compassion. You shall love ADONAI your God with all your heart third reminds us of the exo- We will teach this to our with all your soul, and with all that is yours. y’tzi·at) יְ צִ י אַ ת ִ מצְ רַ ֽ יִ ם ,dus הַ ּי֖ום עַ ל־לבָבֶ ָֽך: ו ִשנַנְ ָ ת֣ם ל בָנֶ יָך ודִ בַרְ ָ ֖ ת ָ ב֑ם בשִבְ תָך֤ ֔ children These words that I command you this day mitzrayim), our primary throughout the passage of .sacred story בבֵ יתֶ֨ ָ֙ך ו בְלֶכְָך֣ תבַ ֶ֔דרֶ ְך ובְ ׇ שכְ בָך֖ וב קומֶ ָֽך: the day— shall be taken to heart. Because the first para- וקְ שַרְ ָ ת֥ם לא֖ ות עַ ל־יָ ֶ דָ֑ך והָ י֥ו ל ֹטטָפ֖ ֹת ֵ ב֥ין ֵ עינֶ ֽיָך: ;as we dwell in our homes Teach them again and again to your children graph itself commands us and as we go on our to speak these words when וכְתַ בְ ָ ֛ תם ַ על־מ זֻז֥ ות ֵ ב ֖ יתֶ ָך ובִ ְש ֽ עָרֶ יָך: ,speak of them when you sit in your home journeys, we lie down and when we דברים ו:ד-ט from the time we rise when you walk on your way, arise, and the second para- until we fall asleep. when you lie down, 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 Bind them as a sign upon your hand Seeing emphasizes the external; hearing, the internal. We are asked . ׁ ְש ַ מע that our children’s children Hear 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, One . As an affirmation about God, the worde h|.|ad can be understood in אֶ חָ ד .peace and justice have kissed and on your gates Deuteronomy 6:4–9 multiple ways. This translation emphasizes the unity of God. Some translate eh|.|ad 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 m’tzav’kha hayom al l’vavekha. V’shinantam l’vanekha v’dibarta Love 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 13b). —ERIC l. FRIEDLAND According to the Mishnah, when God’s name . ָ בּר ּו ְך ׁ ֵ שם Praised be the name was pronounced by the High Priest on Yom Kippur, the people would respond, You Shall Love “Praised be the name . . .” (Yoma 3:8). 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 Repeatedly the Torah instructs us to love: to love God, to . ְ ואָ הַ ְ ב ּ ָת you shall love 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 For restricted use only: March-Aprilbiblical 2020.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 Do not copy, sell, or distributeGod. Equally, it may mean that we behave in ways that are pleasing to God—acting morally and fulfilling what God desires of us, to walk through life lovingly.

41 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 41 ְו הָ ָ י ה אִ ם If You Will Hear”: An If you will hear and obey the mitzvot that I command you this If you will hear“ -This description of re . ׁ ָש � וֹ עַ והָ יָ ֗ ה אִ ם־שָמ֤ ֹעַ ִתשְמ ע֙ו אֶל־מִ צְֺותַ֔ י אֲ ֶ ֧ שר אָ ֹנכִ֛י מ צַ ֶ ו֥ה ward and punishment has אֶ תְ ֖םכֶ הַ ּי֑ם ולאַהֲבָ֞ ה אֶ ֤הת־יהו אֱֹלהֵיכֶ ֙ם ולְעׇבְ ֔דו בכׇ ל־ Interpretive Translation day, to love and serve ADONAI your God with all your heart If you faithfully obey My 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 cal struggle for every Jewish לבַבְכֶ ֖ם ובכׇ ל־נַפְכֶ שֽם: ִ֧י ונָתַ תמטַ ר־אַ רְ צכֶ ֛ם בעִ ֖תו יורֶ ֣ה season, rain in autumn and rain in spring. You shall gather in shall give you your liveli- generation, including those of the biblical era itself, and ומַ לְק֑ ׁשואָסַפְ ָ ֣ת ד ֔גָנֶ ָך ותִ ֹיר שָך֖ רֶ ויִצְהָָֽך: ונָתַ תִ֛י עֵ ֥ ֶ שב hood in good time and your grain and wine and oil; I will provide grass in your fields many Reform and some בשָד ָ֖ך לִבְהֶמְ ֶתָ֑ך ואָ כַלְ ָ ֖ת ו ָ שבָ ֽעְ תָ: הִ שָמר֣ ו לָכֶ ם ֶ פן־יִפְ ֶ ֖ תה in full measure. You shall for your cattle and you shall eat and be satisfied. Take care ֔ work and reap the results lest your heart be tempted, and you stray and serve other Reconstructionist congre- .gations omit this paragaph כֶ לבַבְ֑ם וסַרְ ֶ֗ם תוַעֲבַדְ ֶ ת ֙ םאֱֹלהִ ֣ים אֲחֵרִ ֔ ים והִ ְשַ ת ֲ חוִ יתֶ ֖ ם of your labor, satisfied with what you have achieved. gods and bow to them. Then ADONAI’s anger will flare up While our life experience -often belies a belief in di לָהֶ ֽם: ו חָרָה֨ אַ ֜ף־יהוה בָכֶ֗ ם צַ ועָ֤ר אֶ ת־הַ שָמַ֨ יִ ֙ם ו ֹלא־יִהְ יֶ ֣ה Be careful, however. Let against you, and God will close up the sky so that there will not your heart be seduced, rect and immediate reward מָטָ֔ ר והָ ֣אֲדָמָ֔ ה ֹל֥א תִ ֵ ת֖ן אֶ ת־י בו לָ֑הוַאֲבַדְ ֶ ת֣ם מ הֵרָ֗ ה מֵעַ ֙ל be no rain and the earth will not yield its produce. You will lured after false goals, and punishment, in reciting this passage we may open ָ הָ ֣רֶץא הַ ֹּטבָ֔ ה אֲ ֶ ֥ שר יהו֖ ה ֹנ ֵ ת֥ן לָכֶ ֽם: ו שַמְ ֶ ת ֙ם אֶ ת־דבָרַ ֣ י seeking alien ideals, lest quickly disappear from the good land that ADONAI is giving God’s image depart from you. Therefore, impress these words of mine upon your heart ourselves to the suggestion אֵֶ֔ה לעַ ל־לבַבְכֶ ֖ם ועַ ל־נַפְ שכֶ ֑ם וקְ שַרְ ֶ֨תם ֹאתָ ֤ם ל או ֙ת -you and you sink, becom and upon your soul. Bind them as a sign upon your hand and that the consequences of our moral and immoral עַ ל־יֶדְ כֶ֔ ם והָ י֥ו ל טוטָפ֖ ֹת ֵ ב֥ין עֵ ינֵיכֶ ֽם: ולִ מַדְ ֶ ֥ תם ֹאתָ ֛ ם ing desolute, and lose your joyous, God-given heritage. as a symbol above your eyes; teach them to your children, behavior resound in the world—though in ways אֶ ת־ בנֵיכֶ ֖ם לדַ ֵ ב֣ר ָ ב֑ם בשִבְ תָך֤ בבֵ יתֶ֨ ָ֙ך ו בְלֶכְָך֣ תבַ ֶ֔דרֶ ְך ANDRé UNGAR by speaking of them when you sit in your home, when you— walk on your way, when you lie down, and when you rise that we may not grasp and that are beyond our ובְ ׇ שכְ בָך֖ ובְ קו ֽ מֶ ָך: וכְתַ בְ ָ ת֛ם עַ ל־מ זוז֥ ות ֵ ב ֖ יתֶ ָך ובִ שְעָ ֽ רֶ יָך: God’s Anger comprehension. Jews, who למַ֨עַ ן יִרְ ֤בו ימֵ יכֶ ֙ם וִ ימֵ ֣י בנֵיכֶ֔ ם עַ֚ ל הָאֲדָמָ֔ ה אֲ ֶ֨שר נִ ְשַ ב֧ע The prophets never up. Inscribe them upon the doorposts of your home and on thought that God’s anger is your gates. Then your days and the days of your children, on have seen empires come and go, are witnesses to יהו֛ה לַאֲ ֹבתֵ יכֶ ֖ם לָתֵ ֣ת ֑ם לָהֶּכִ ימֵ ֥י הַ שָמַ ֖יִם עַל־הָאָ ֽרֶ ץ: ,something that cannot be the land that ADONAI swore to your ancestors to give them the inner decay wrought by דברים יא:יג-כא -accounted for, unpredict able, irrational. It is never will be as many as the days that the heavens are above the corruption, injustice, and a spontaneous outburst, earth. Deuteronomy 11:13–21 unbounded power. but a reaction occasioned Adonai said to Moses ַ ו ֥ ֹי אמֶ ר יהו֖ה אֶ ל־מֹ ֶ ֥ שה לֵאמֽ ֹר: ַד ֵ֞בר אֶ ל־בְנֵ ֤י יִ שְרָאֵ ֙ל ....by the conduct of man ּ The . ַ ויֹא ֶ מר יהוה אֶ ל ׁ ֶ מֹשה -Man’s sense of injustice is ADONAI said to Moses: Speak to the people Israel, and in ancient rabbis emphasized ואָמַרְ ָ ֣ת אֲ ֔לֵהֶ ם ועָ ֨ש ו ֥םלָהֶ צִיצִ֛ת עַ ל־ּכַנְפֵ ֥י בִ גְדֵ יהֶ ֖ם a poor analogy to God’s struct them that in every generation they shall put tzitzit on that the last words of this ל דֹ ֹרתָ ֑ם ונָת נ֛ ו ת עַל־צִיצִ֥הַּכָנָ֖ף פתִ֥ יל תכֵ ֽלֶת: והָ יָ ֣ה sense of injustice. The ex- the corners of their garments, placing a thread of blue on ploitation of the poor is to paragraph, about remem- bering the exodus from לָ ֶ כ ֮ם לצִיצִ ֒ת ורְאִ יתֶ ֣ ם ֹא ֗תו וזְכַרְ ֶ ת ֙ם אֶ ת־ּכׇ ל־מִ צְ ֺו֣ת ֔יהוה ;us a misdemeanor; to God, the tzitzit, the fringe of each corner. That shall be your tzitzit it is a disaster. Our reac- you shall look at it and remember all the mitzvot of ADONAI, Egypt, are the prime reason for its inclusion in the וַעֲ ִ שיתֶ ֖ ם ֹא ֑םתָ ו ֹ֨לא תָ ֜תורואַחֲרֵ ֤י לבַבְכֶ ֙םואַחֲרֵ ֣י עֵ ינֵיכֶ֔ ם tion is disapproval; God’s and fulfill them, and not be seduced by your eyes and heart ,Sh’ma. In Jewish theology ֶ אֲ שר־אַ ֶ ֥ תם ֹזנִ֖ים אַחֲרֵ ֽם: יהֶלמַ ֣עַ ן ִ תזְּכ ֔רו וַעֲ ִשיתֶ ֖ ם reaction is something no language can convey. Is it as they lead you astray. Then you will remember and fulfill the exodus anticipates the :redemption in the future אֶ ת־ּכׇ ל־מִ צְ ֺותָ ֑י וִהְ יִ יתֶ ֥ם ק דֹ ִ֖ שים לֵאֹלהֵיכֶ ֽם: אֲ ֞נִ י יהו֣ ה a sign of cruelty that God’s all My mitzvot, and be holy before your God. I am ADONAI true freedom. The means of אֱֹלהֵיכֶ ם אֲ ֶשר הוצֵ ֤אתִי אֶתְ כֶ ם מֵאֶ ֣רֶץ מִ צְרַ יִם לִהְ י֥ות anger is aroused when the your God, who brought you out of the land rights of the poor are violated, when widows and ֔ ֙ ֨ ֗ achieving redemption, we are taught here, is remem- במדבר טו:לז-מא orphans are oppressed? . . . There is an evil which of Egypt to be your God. I am ADONAI your bering our responsibility to ֖םלָכֶ לֵאֹלהִ֑ ים אֲ נִ֖י יהו֥ה אֱֹלהֵיכֶ ֽם: most of us condone and are even guilty of: indif- God— Numbers 15:37–41 .live lives that are holy אֱ מֶ ת ference to evil. We remain neutral, impartial, and not easily moved by the wrongs done unto other Truly not be seduced by your people. Indifference to evil is more insidious than When there is a minyan, the leader adds: ְ ול ֹ א תָ ת ּו ר ּו When there is a minyan, the leader adds: eyes and heart The sages .אַחֲרֵ י לְ ַב ְב ֶ כם וְאַחֲרֵי עֵ י ֵ ני ֶ כם ◀ יהוה אֱֹלהֵיכֶם – אֱמֶ ת – .evil itself —ABRAHAM JOSHUA HESCHEL ▶ ADONAI your God—truly— comment that it is the heart that di- rects the eyes. What we see depends A Thread of Blue For restricted use only: March-April 2020. on our perspective, our point of view. A thread of blue—blue like the sea, blue like the -This is the es .וִהְ יִיתֶ ם קְ ׁ ִ דֹשים be holy sky, blue like the color of the divine throne. sence of the Torah: to lead a holy life. —Sifrei numbers Do not copy, sell, or distribute

42 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 42 Mitzrayim An alternate version of this b’rakhah may be found on page 43b. An alternate version of this b’rakhah may be found on page 43b. this is our enduring af- So closely . ֶ ואֱ � ּ� ָ נה firmation was the Sh’ma linked with וֶאֱ מונָה ּכׇ ֹל־זאת, וקַ ּיָם עָ לֵ ֽינו, Mitzrayim [Egypt] is de- First B’rakhah after the Sh’ma rived from the word mean- this b’rakhah, the blessing of redemption, that the rabbis ּכִ י הוא יהוה אֱֹלהֵ ֽינו ואֵ ין זולָ תו, :ing “strait,” referring to the This is our enduring affirmation, binding on us narrow strips of fertile land that ADONAI is our God and there is none other, insisted that its first word— וַ אֲ נַ ֽ חְ נ ו ְ ִרָי אֵ של עַ מֹו . along the Nile, hemmed and we, Israel, are God’s people. “truly”—be recited along with the very last words of הַ ֹודֵ ֽ נו מִ ּיַד מ לָכִ ים, in by the desert. When we speak today about “com- God is our sovereign, redeeming us from earthly rulers, the Sh’ma, so the leader reads -them together upon comple מַ לְּכֵ ֽנו הַ ֹואֲ מִלֵ ֽנוּכַף ּכׇל־הֶעָ ִ ריצִ ים. ,ing out of Egypt” or the delivering us from the hand of all tyrants liberation we are to seek tion of the Sh’ma: Adonai הָאֵל הַ נִפְרָ ע לָֽנו מִ צָרֵ ֽ ינו, bringing judgment upon our oppressors on Pesaḥ, those “straits” eloheikhem emet. Thus we are usually reapplied to and just retribution upon all our mortal enemies, affirm that God is true, or והַמַש ֵ לם גמול לכׇ ל־אויבֵי נַפְ ֵ ֽ שנו, our own spiritual situation. performing wonders beyond understanding truth itself. הָ ֹע ֶ שה ג דולת ועַ ד אֵ ין חֵ ֽקֶ ר, What is it that is closing us As the .הַ מַּ ֶ כּה in? In what places in our and marvels beyond all reckoning. God smote biblical account of the exodus ו נִפְלָ את ועַ ד אֵ ין מִסְ ָ פר. ,lives are we too tight, too God places us among the living from Egypt exemplifies, it is הַ ָ שם נַפְ ֵ ֽ שנו בַחַ ּיִ ים, ,constricted, unable to see not allowing our steps to falter or experience life broadly an unfortunate reality that and leads us past the false altars of our enemies, sometimes freedom from וֹלא נָתַ ן לַ ֹוט רַ גְלֵ ֽנו. and open-handedly? Our Mitzrayim is an “Egypt” exalting us above all those who hate us. oppression is only attained through violence. While we הַ מַדְרִ יכֵ ֽנו עַ ל ָ במות אויבֵ ֽינו, ,of the mind or soul from ADONAI avenged us with miracles before Pharaoh nevertheless celebrate the וַּיָֽרֶם קַרְ נֵ ֽנו עַל ּכׇ ל־ֹונאֵ ֽ ינו. which we need to make the long trek to freedom. offered signs and wonders in the land of Egypt. liberation from oppression, the very violence of the process is a הָ ֽ ֹע ֶ שה ָ לֽנו נִ ִ סים ונְקָמָ ה בפַרְ ֹעה, [,Mitzrayim also means God [some omit on Shabbat: smote, in anger, all of Egypt’s firstborn the place of oppression. brought Israel from its midst to lasting freedom, reminder that the world is still in need of healing, and that אותות ומופתִ ים באַדְמַ ת בנֵי חָ ם. Jews far from Egypt lived and led them through the divided water of the Sea of Reeds. the redemption we celebrate is ַ ]הַ מּכֶ ה בעֶבְרָ תו ּכׇ ל־ בכורֵ י מִ צְרָ ֽיִ ם, :in Mitzrayim for many ]some omit on Shabbat centuries, whether it was As their pursuers and enemies drowned in the depths, yet incomplete. Since Shabbat ,is a vision of a world at peace וַ ּיוצֵא אֶ ת־עַ ֹו יִ שְרָאֵל מִ ֹוכָ ם לחֵ רות עולָ ם. ;called Spain, Germany, God’s children beheld the power of the Divine Morocco, or Russia. As some omit this phrase on Shabbat and reserve it only for הַַמעֲבִ יר בָנָ יו ֵ בין ִגזְרֵ י יַ ם סוף, ,the tale of Exodus has they praised and acknowledged God’s name .the weekday liturgy אֶ ת־רוד פֵ יהֶם ואֶ ת־ֹונאֵיהֶ ם בִתְ הומות טִַ בע. ,become the property of all Ha-ma∙avir banav bein gizrei yam suf humanity, we see that such et rodfeihem v’et soneihem bi-t’homot tiba. ורָ או בָנָ יו גבורָ תו, ,Egyptian” bondage exists V’ra∙u vanav g’vurato, shibh|.|u v’hodu lishmo“ everywhere, including our ִש בחו ו הודו לִ ְ שמו, .own country. We just- We continue on page 44 liberated slaves are sup- We continue on page 44. posed to know what to do when we see it. Even when we are on the other side of the master-slave relationship, we cannot be blind to the familiar reality. —arthur green For restricted use only: March-April 2020. Do not copy, sell, or distribute

43a סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 43a shabbat and festivals · evening service · sh’ma and its blessings The Gift of Shabbat alternate blessing. This an Alternate AN Alternate poetic version of the blessing Sovereign of all creation, God following the Sh’ma is recited most high, First B’rakhah after the Sh’ma to this day in the Italian rite. It is found in the 10th-century וֶ אֱ מונָ ה ַב שבִיעִי קִ ּיַֽמְ ָ ת Your power is manifest in the destiny of peoples and siddur of Saadiah Gaon and ּגָ ַ ֽ ז רְ ָת ִ דַ ֽ ברְ ָת הִ קְ ַ ֽ שבְ נ ו ָ ו שמַ ֽ עְ נ ו , according to the Ancient Rite of the Land of Israel nations. reflects the practice of the -Land of Israel in the 1st mil זָ כור חָמַ ֽ דְ ָת ט ה ו רִ י ם יִ י רָ ֽש ו הָ ;You delivered Israel from You proclaimed the covenant on the seventh day bondage in Egypt, You declared it and decreed it, we listened and heard it. lennium (as does page 39b). Instead of emphasizing the כתובָה הִ יא ל ֹרא שאַרְ בָעָ ה. for it is Your will that we ,fight against the Egyptians מֵ עֵ ת נִ תנָ ה שָמַ ח ָבה should be free. You loved this day we inherited, delighting in its You have given us Shabbat to remembrance, as the weekday prayer does, it talks of the gift of Shabbat לֵ ב י ּורון ”.commemorate that freedom, and began its command with the word “remember, zakhor and the rest that the day af- עֵ דָ ה פָ דִ ֽ י תָ , to teach us that no one shall From the time You bestowed it, joy filled be master and no one a slave. fords: Shabbat itself becomes ,a harbinger of redemption צ דָ קָ ה קָ ִ ֽ נ י תָ , .the hearts of Jeshurun, the people You redeemed Help us to break every shackle the subject of this b’rakhah. ר ומַ ֽ מְ ָת ַש ָ בת ּתָ מִ י ד ,asunder, Securing the cause of righteousness hastening the day when the You exalted Shabbat as a sign between us forever. You proclaimed the covenant on the seventh ֵ בינ ָך ובֵ ינֵ ֽינו אות הִ יא ל עולָ ם strong will be just In six days Your world was formed, on the seventh day .וֶאֱ ּמו ָ נה ַבּ ְּׁש ִ ביעִי קִ ַ ּיֽ ְ מ ָּת and the weak will no longer day According to the Babylonian ּכִ י ֵ ֽש ֶש ת ָ י מִ י ם ,know fear. You rested and on this day Israel, Your people, rest. Talmud, the revelation on Mount Sinai took place on עולָמָ ְך ִתקַֽנְ ָ ת ובַ שבִיעִ י נַֽחְ ָ ת You, our creator, are mindful Shabbat (Shabbat 86b). Theמַ לֽעַ ן ֶש ָ תִֽיחַ נ לעַ מָך יִ שְרָאֵ ל, of Your handiwork; To honor Your name, they sing songs of praise to the Your ordinances are all con- one deserving of praise, opening lines of this prayer ceived in wisdom. -allude to the fourth com ולִכְ בוד שִמְ ָך ִש בחו וזִ מרו ָ ברוְך הוא, Olamakh tikanta uva-sh’vi·i nah|.|ta You commanded us to cease l’ma·an she-tani·ah|.| l’am’kha yisrael, mandment of the Decalogue, from our labor, We continue on page 44. Shabbat, which in the version v’likhvod shimkha shibh|.|u v’zimru barukh hu, that we may find joy and peace in Exodus begins with the in Shabbat. word “Remember.” We continue on page 44. This name is sometimes used in . יְ ׁש ּו ר ּון For we were not made only to Jeshurun 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.” צְ ָ דקָ ה We thank You, our creator, for securing the cause of RIGHTEOUSNESS The overthrow of the Egyptian system of . קָ ִ ֽ ני תָ ,the gift of Shabbat 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” (5:14).

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43b סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 43b shabbat and festivals · evening service · sh’ma and its blessings . עָ � ּ� ְ ואָ ְ מר ּו willingly accepting God’s sovereignty. joyfully sang Literally, “they responded ◀ ומַ לְ כותו ברָ צון קִ בלו עֲ לֵיהֶ ם, ▶ and said.” Basing himself מֹ ֶ שה ומִרְ יָ ם ובְנֵי יִ ש לְרָאֵ לָך עָ נו ִ שירָ ה Then Moses, Miriam, and the people Israel joyfully sang to You: on the 1st-century report of Philo of Alexandria, the בשִמְחָה רַ בָה, ואָמ רו כֻ ָ לם: U-malkhuto b’ratzon kiblu aleihem, moshe u-miryam u-v’nei ▶ modern scholar Reuven yisrael l’kha anu shirah, b'simh|.|ah rabah v’amru khulam: Kimelman argues that the מִ י כָמֽ ֹכָ הּבָאֵ לִ ם יהוה, verb anu, “responded,” refers to the antiphonal male מִ יּכָמֽ ֹכָ ה נֶאְ ָ דרּבַּקֽ ֹדֶ ש, !Who is like You, ADONAI, among the mighty“ and female choruses in the נורָ א תהִ לֹת, עֽ ֹׂשֵ ה פֶֽלֶ א. ,Who is like You, adorned in holiness revered in praise, working wonders!” ancient synagogue. Thus, the men would say Adonai ;”yimlokh, “Adonai will reign מַ לְ כותָך רָ או בָנֶ ֽיָך, קֵ ֹוֽעַ יָם לִפְ נֵ י מֹ ֶ שה, ,Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh :the women would respond זֶה אֵ לִי עָ נו ואָמ רו: .nora t’hilot, oseh feleh l’olam va-ed, “forever and ”.ever יהוה יִמְ ֹלְך ל ֹעלָ ם וָעֶ ד. Your children recognized Your sovereignty, as You split the The Torah .מִרְ יָ ם sea before Moses. “This is my God,” they responded, and Miriam tells us that after the ◀ ונֶאֱמַ ר: ּכִי פָדָ ה יהוה אֶ ת־יַעֲ ֹקב, :said deliverance at the Sea, ;Moses led the men in song וגְאָ לו מִ ּיַ ד חָ זָק מִ ֶ ֽמּו. ”.ADONAI will reign forever and ever“ Miriam, in response, led the ָ בְךר ואַ ָ תה יהוה, גָאַ ל יִ שְרָאֵ ל. ,Malkhut’kha ra’u vanekha, bokei∙a yam lifnei moshe zeh eili anu v’amru: Adonai yimlokh l’olam va-ed. women in joyous singing. . ִ מי ָכ ֽ� וֹ ָ כה Who is like You ▶ And so it is written: “ADONAI has rescued Jacob and Exodus 15:11. .Exodus 15:18 .יהוה יִ ְ מלֹ ְך redeemed him from the hand of those more powerful ADONAI will reign .Jeremiah 31:11 . ִ כּי ָפ ָ דה יהוה than he.” ADONAI has rescued Barukh atah ADONAI, who redeemed the people Israel. The verb is in the past tense, unlike all the other . ָ ּגאַ ל Redeemed 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)

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44 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 44 Shelter Me in a Leaf Allow us . . . to sleep Nighttime may . הַ ׁ ְש ִ כּי ֵ ֽב � ּ� הַ ְש ִ כי בֵ ֽ נ ו יהוה אֱֹלהֵ ֽינו ל ָ שלום, :Second B’rakhah after the Sh’ma provoke fear: What may והַעֲמִידֵ ֽ נו מַ לְּכֵ ֽנו לחַ ּיִ ים, Shelter me in a leaf, Peace in the Night Shelter me in a stone, happen to us when we are ?asleep? Will we wake up ופְ רׂש עָ לֵ ֽינסֻ וּכַ ת שלו ֽ מֶ ָך, .I envy them their sure peace Shelter me, God, Allow us, ADONAI our God, to sleep peacefully; awaken us to life, O sovereign. Each phrase in the opening of this prayer begins not ותַ קנֵ ֽנו בעֵצָ ה טובָה מִ לפָ נֶ ֽיָך, .Protect and conceal me ,with a noun as a subject ו ה ׁשִיעֵ ֽנולמַ ֽעַ ן ש ֽ מֶ ָך. ,Enclose me in your fences. Spread over us Your canopy of peace Pick me up from the dust restore us with Your good counsel, but rather with a verb, creating a powerful drama והָגֵ ן בַעֲדֵ ֽ נו, .That turns me gray. and save us for the sake of Your name Embrace me with your of motion and movement, Some omit on Shabbat: eternity Shield us. an expression of the will .to live והָסֵ ר מֵעָ לֵ ֽינו אויֵ ב, ֶ דֽבֶ ר, וחֶ ֽרֶ ב, ורָעָ ב, ויָ גון, Like a leaf and a stone Some omit on Shabbat: Nourished with dew. ְ והָ סֵ ר Remove from us והָסֵ ר שָטָן מִ לפָ נֵ ֽינו ומֵאַחֲרֵ ֽ ינו, ,Remove from us enemies, pestilence, sword, starvation Some Sephardic . ֵ מעָ ֵ ֽל י � ּ� .Make me a path of and sorrow; remove the evil forces that surround us rites follow the custom ו בְצֵלּכנָפֶ ֽיָך תַסְ ִ תירֵ ֽ נו, ,permanence My heart is shadowed. Shelter us in the shadow of Your wings, of changing the weekday liturgy to accord with the ּכִי אֵ ל ֹומרֵ ֽ נו ומַ צִילֵ ֽנו אָ ֽ ָ תה, Anoint me with your dazzle Which I feel in my breath. for You, God, watch over and deliver us, spirit of Shabbat. Accord- ingly they remove the line ּכִ י אֵל מֶ ֽלְֶך חַן ּוורַ חום אָ ֽ ָ תה, Wash away my trembling. and You, God, are sovereign, merciful, and compassionate. “Remove from us enemies, ◀ ְ ׁשמור צֵ אתֵ ֽ נו ובואֵ ֽ נו, לחַ ּיִ ים ולְ ָ שלום, ,Wash away doubt. Ensure our going and coming for life and peace ▶ pestilence, sword, starva- The nights are ephemeral, tion...”—not wanting to ָ מֵעַה תועַ ד עולָ ם. .now and forever The days, filled with pain. . . . even mention on Shabbat Send Your help, God . . . May You spread over us Your canopy of peace. sources of evil that might ופְ רׂש עָ לֵ ֽינסֻ וּכַ ת שלו ֽ מֶ ָך. —KADYA MOLODOWSKY Barukh atah ADONAI, who spreads the canopy of peace direct our attention away ָ בְךר ו ָ אַה תיהוה, הַ ֹורֵ סֻ שּכַ ת ָ שלום עָ לֵ ֽינו translated by) over us, over all the people Israel, and over Jerusalem. from the peacefulness that Kathryn Hellerstein) -Shabbat accords. Ashke ועַל ּכׇל־עַ ֹו יִ שְרָ אֵ ל ועַ ל י ר ָ ׁשלָֽיִ ם. ,Hashkiveinu Adonai eloheinu l’shalom nazic authorities, however, v’ha·amideinu malkeinu l’h|.|ayim. The Canopy of Peace, the 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, Literally “Satan.” In the Bible, this term is generally used to refer . ָ ׂשטָ ן Evil forces 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’h|.|erev, v’ra·av, v’yagon, ָ The weekday version of this b’rakhah ends . סֻ ַ כּת ׁ ְש ל ֹ ו ֶ ֽ מך thing, redemption can be v’haseir satan mi-l’faneinu u-mei·ah|.|areinu, your Canopy of peace achieved. The central image with the words shomer amo yisrael la∙ad, “eternal guardian of Your people Israel.” u-v’tzeil k’nafekha tastireinu, in this prayer is the “sukkah 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 h|.|anun v’rah|.|um 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’h|.|ayim 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 9:11, where rather as created out of the Barukh atah Adonai, ha-poreis sukkat shalom aleinu the prophet sees the rebuilding of the fallen sukkah of David as an image of most fragmentary of materi- redemption; or to Psalm 27:5, where the poet prays to be hidden in God’s sukkah, v’al kol amo yisrael, v’al yerushalayim. als, leaving us vulnerable protected from enemies, while gazing peacefully at God’s countenance. and at risk. -In Jewish thought, the peace of Jerusalem symbolizes univer . יְ ר ּו ׁ ָ שלָ ֽ יִ ם Jerusalem For restricted use only: March-Aprilsal peace. 2020. Do not copy, sell, or distribute

45 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 45 Vayinafash We recite the following biblical passages while standing. The people Israel shall . ְ ו ׁ ָש ְ מר ּו ְב ֵ ני ִ י ְ ׂשרָ אֵ ל Biblical Sanctification of the Day observe Do not read shavat as a On Shabbat: We recite the following biblical passages while standing. Exodus 31:16–17. ו שָמ רו בנֵ י יִׂשְרָאֵ ל אֶ ת־הַ ַש ָ בת, :verb, but as the subject the day of Shabbat. And On Shabbat: THUS MOSES PROCLAIMED .Leviticus 23:44 . ַ ו ְי ַד ֵ בּר מֹ שׁ ֶ�ה לַעֲ ׂשות אֶ ת־הַ ַש ָ בת ל דֹ ֹרתָ םּברִ ית עולָ ם. do not construe the verb The people Israel shall observe Shabbat, maintaining it as an vayinafash :Or . ַ ו ִ ּי ָ ּנ ַפ ׁ ש as “rested,” everlasting covenant throughout all generations. It is a sign And rested ֵ בינִ יּובֵ יןּבנֵ י יִׂשְרָאֵ ל אות הִ יא ל עולָ ם, but rather as “refreshing between Me and the people Israel for all time, that in six days “was refreshed.” The basic root meaning of this verb is ִ כי ֵ ֽׁשֶ שת יָמִ ים עָׂשָ ה יהוה אֶ ת־הַ שָמַ ֽיִ ם ואֶ ת־הָאָ ֽרֶ ץ, souls.” Thus, the phrase may be read as: “Shabbat ADONAI made the heavens and the earth, and on the seventh “to breathe”; it is related to the noun nefesh, meaning ובַ ֹום הַ שבִיעִ יׁשָבַ ת וַ ִינָפַ ש. .refreshes all souls.” What is day, ceased from work and rested 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. breath of life). When one וַיְדַ ֵ בר מֹשֶה אֶ ת־מועֲדֵ י יהוה, אֶ ל בנֵי יִ שְרָאֵ ל. of a garden: when the 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 phrasing of this verse gave birth to the idea of the חֲ צִ י קַ דִּ י שׁ :N’shamah Y’teirah On Festivals Our tradition speaks of a Thus Moses proclaimed the festivals of ADONAI to Leader: n’shamah y’teirah, the “ad- soul” granted us on יִתְ ditionalגַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּ א, .very interesting phe- the people Israel nomenon concerning Shabbat. (Reuven Hammer, (adapted בּעָ ל מָא דִּ י ברָ א, ּכִרְ עוּתֵ הּ, Shabbat. During the week everyone has a n’shamah, a Hatzi Kaddish. As remarked upon earlier, the ויַמְ לִ יְך מַ ְ לכוּתֵ הּ בּחַ ֵ ּייכוֹן וּבְ יוֹמֵ יכוֹן soul. But on Shabbat we Ḥatzi Kaddish evening service consists of וּבְחַ ּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :receive a n’shamah y’teirah, Leader an “additional soul.” This two central moments: the ,recitation of the Sh’maבַּעֲ גָלָ א וּבִזְמַן קָרִ יב, ואִמְ רוּ אָ מֵ ן. suggests that there is May God’s great name be exalted and hallowed throughout 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 Kaddish separates the two יהֵ א שׁמֵ הּ רַ בָּ א מ בָרַ ְך לעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. .in your days, and in the days of all the house of Israel which we remain unaware 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 expresses יִ תְ בָּ רַ ְך”,acknowledged ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א :given the time to enrich Congregation and Leader ourselves by developing or May God’s great name be acknowledged forever and ever! the same thought as the ויִתְהַדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻדְ ָ שׁא, בּרִ יְך הוּא, creating this extra spiritual Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. call to worship, Bar’khu, with which the evening לעֵ ֽלָּא מִ ן ׇ ּכל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ ׇ ּכל ־ :dimension. [on Shabbat Shuvah we substitute —Pinchas Peli Leader: service began. It is as if the leader is calling us to a new בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּ ָ עלמָ א, service of personal prayer ו אִ מְ ר וּ אָ מֵ ן. May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, 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 306. acknowledgment and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen. For restricted use only: March-April 2020. On Shabbat, we continue with the Amidah on the next page. On Festivals, we continue with the Amidah onDo page 306. not copy, sell, or distribute

46 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה shabbat and festivals · evening service · sh’ma and its blessings 46 תפילת העמידה לערבית לשבת The Friday Night Amidah

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- Amidah. 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 a steps backward. The sign indicates the places to bow. steps backward. The sign b indicates the places to bow. standing,” is a moment of Midnight at the The Amidah concludes on page 52. The Amidah concludes on page 52. personal meditation and is also known as the “Silent אֲ דנָי שׂ יפָתַ תִּ פְתָּ ח, יוּפִ יַגִּ יד תּהִ ֽ לָּתֶ ָך. Rabbi’s door the Creator listens ADONAI, open my lips that my mouth may speak Your praise. ֹ Prayer.” It always contains intently With Patriarchs and Matriarchs: With Patriarchs: three introductory b’rakhot. to know First B’rakhah: Our Ancestors The first recalls our ancestors and their relationship & בָּ ר וּ ְךאַתָּ ה יהוה, & בָּ ר וּ ְךאַתָּ ה יהוה, :by which of His names will With Patriarchs: With Patriarchs and Matriarchs He be called tonight. to God and God’s continu- אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ,a Barukh atah Adonai, a Barukh atah Adonai —RIVKA MIRIAM ing relationship to us, their descendants. The second אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, translated by our God and God of our our God and God of our) Linda Stern Zisquit) ancestors, ancestors, describes God’s presence in the world, emphasizing יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, God of Abraham, God of God of Abraham, God of .God’s caring relationship הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, The Silent Amidah Isaac, and God of Jacob, Isaac, and God of Jacob, The third speaks of God’s On Shabbat the Amidah uniqueness and the path אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, great, mighty, awe-inspiring, God of Sarah, God of includes seven blessings, to God: holiness. Similarly, every Amidah ends with ִ טוֹבים, וקוֹנֵה הַ ֹּכל, הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, ,just as seven blessings are transcendent God, Rebecca, God of Rachel three b’rakhot. The first ו זוֹכֵ ר חַסְדֵי אָ בוֹת, וּמֵ בִ יא אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים ,recited at a wedding. who acts with kindness and God of Leah —Jacob Emden and love, and creates all, great, mighty, awe-inspiring, asks that our prayers be accepted and looks towardגוֹאֵ ל לִבְנֵי בנֵיהֶ ם למַ ֽעַ ן ִ טוֹבים, וקוֹנֵה הַ ֹּכל, Cartographies who remembers the loving transcendent God, the restoration of God’s presence in Zion, when שׁ מוֹ בּאַהֲבָ ה. ו זוֹכֵר חַסְדֵ י אָ בוֹת of Silence, no.3 deeds of our ancestors, who acts with kindness we will stand in an ideal ]ואִמָּ הוֹת[, וּמֵ בִיא גוֹאֵ ל ,The technology of silence and who will lovingly bring a and love, and creates all relationship with God. The The rituals, etiquette redeemer to their children’s who remembers the loving next thanks God for the לִבְנֵי בנֵיהֶ ם למַ ֽעַן שׁ מוֹ the blurring of terms children for the sake of deeds of our ancestors, gifts we experience in life. בּ אַ הֲ בָ ה . silence not absence divine honor. and who will lovingly bring a The concluding blessing of the Amidah ends with of words or music or even redeemer to their children’s raw sounds a prayer for peace. On 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 The Amidah begins with a personal prayer taken from Psalm . אֲ �וֹ ָ �י ְ ׂש ָ פתַ י ּ ִת ְ פ ּ ָ תח it has a history a form Adonai, open my lips 51:17, where prayer is exalted over sacrifice. Do not confuse it with any kind of absence Bending the knees and bowing. The Babylonian Talmud confined bowing to the beginning and end —adrienne rich of this firstb’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 34a). 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 12a). Most blessings refer to God . אֱ ל ֹ הֵ ֽ י נ וּ� ֵ ואלֹהֵי אֲ ב וֹ�תֵ ֽ ינ וּ� ] ְו אִ מּ� וֹ � ֵ ֽ תינ וּ�[ Our God and God of our ancestors For restricted use only: March-Aprilas melekh ha-olam, “sovereign 2020. of time and space.” The Amidah, the “service of the heart,” is an exception, 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 Do not copy, sell, or distributeproximate, 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 העמידה shabbat · evening service · the amidah 47 ׇ . This ז ְ כרֵ ֽ � ּ� Who Is Like You, On Shabbat Shuvah we add: On Shabbat Shuvah we add: Remember us brief prayer is the first of זׇכְרֵ ֽ נ ולחַ ּיִ ים, מֶ ֽלְֶך חָפֵ ץ בַחַ ּיִ ים, ,Remember us for life, Sovereign who delights in life Almighty? four additions to the Ami- and inscribe us in the Book of Life, for Your sake, God of life. dah during the Ten Days of וכׇתְ סֵֽפֶ בֵ רֽנו הַחַב ּיִ ים, למַעַ נְָךאֱֹלהִ ים חַ ִ ּיים. -Who can know the won drousness of all You have Repentance. fashioned? With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: ָמ ֵ גן Shield of Abraham מֶ ֽלֶ ְך עוֹזֵר וּמוֹשִֽׁיעַ וּמָ גֵ ן. מֶ ֽלֶ ְך עוֹזֵר וּפוֹקֵ ד You formed our bodies in You are the sovereign You are the sovereign .After Genesis 15:1 . אַ ְ ברָ הָ ם :ways that can serve You who helps and saves who helps and guards, b � ֹ� קֵ ד Guardian of Sarah בָּ רוְּך אַתָּ ה יהוה, וּמוֹשִֽׁיעַ וּמָ גֵ ן. giving us eyes to see Your miracles, and shields. saves and shields. Or: “the one who . ָ ׂשרָ ה מָ ֵ ג ן אַ בְ רָ הָ ם . בָּ bרוְּך אַתָּ ה יהוה, a a ears to hear of Your awe- Barukh atah Adonai, Barukh atah Adonai, remembered Sarah” (after .(Genesis 21:1 מָ גֵן אַבְרָהָם וּפוֹקֵ ד שָׂרָ ה. inspiring deeds, Shield of Abraham. Shield of Abraham and a mind to understand some of Your mysteries, Guardian of Sarah. You cause the wind to a mouth to speak Your blow and the rain to ַמ ׁ ּ ִ שי ב הָ רֽ ּו חַ ו� ֹּמו רִ י ד fall אַּתָ ה ּגִ ֹור ל עולָ ם אֲ דֹנָ י, ,praise -The prayer is con . הַ ָ ּֽגֶׁ שם מחַּיֵה מֵתִ ים אַ ָ תה, and a tongue that can speak of Your deliver- Second B’rakhah: God’s Saving Care nected to the climate of the Land of Israel, which רַ ב ל הׁשִֽיעַ . —ance. You are ever mighty, ADONAI depends on winter rainfall Today, I, Your servant, You give life to the dead— since summer is an entirely מַ ִ שיב הָרֽ וחַ ומורִ יד הַ ָ ֽג ֶ שם, :|.|child of Your handmaiden, From Sh’mini Atzeret until Pesah .dry season רִ ]מידו הַּטָ ל,:describe according to the great is Your saving power: ]From Pesah|.| until Sh’mini Atzeret, some add meagerness of my ability, ס ֹ ו ֵ מ ְך From Sh’mini Atzeret until Pesah|.|: Support the falling a bit of Your greatness, ,This paragraph . � ֹ� ְ פ ִ ל י ם מ כַלְ ּכֵל חַ ּיִ ים בחֶ ֽסֶ ד, מחַ ּיֵה מֵתִ ים ברַחֲמִ ים רַ ִ בים, ,You cause the wind to blow and the rain to fall a fraction of Your ways. called G’vurot (God’s -strength or God’s vic סומֵ ְך נופ לִ ים, ו רופֵ א חולִ ים, ומַ ִ תיר אֲ סורִ ים, :solomon IBN GABIROl [From Pesah|.| until Sh’mini Atzeret, some add— tory), emphasizes God’s ומְקַ ּיֵם אֱ מונָ תו לִ י ֵ שנֵי עָפָ ר. [,You cause the dew to fall compassion and goodness. Unlike secular conceptions מִ י כָמֽ וָך ַ בֽעַ ל גבורות ומִ י ֽדומֶ ה ָ לְך, ,You sustain the living through kindness and love of “might,” strength is here מֶ ֽ לְֶך מֵמִ ית ומְחַ ּיֶה ומַצְמִֽיחַ י ּו ָ עה. ,and with great mercy give life to the dead You support the falling, heal the sick, characterized by concern On Shabbat Shuvah we add: and support for the weak- loosen the chains of the bound, est and most vulnerable members of society, and מִ י כָמָֽך ואַ ב הָרַחֲמִ ים, זוכֵ ר י צורָ יו לחַ ּיִ ים ברַחֲמִ ים. .and keep faith with those who sleep in the dust Who is like You, Almighty, even the weakest of all: the -dead. Each of these charac ו נֶ אֱ מָ ן ָ אַה ת ל הַ חֲ י ו ת מֵ תִ י ם . terizations of God is based ָ בְךר ואַה ָ תיהוה, מחַ ּיֵה הַ מֵתִ ים. ?and who can be compared to You The sovereign who brings death and life on biblical verses: “support and causes redemption to flourish. the falling,” Psalm 145:14; “heal the sick,” Exodus On Shabbat Shuvah we add: 15:26; “loosen the chains of the bound,” Psalm 146:7; “brings death and life,” Who is like You, source of compassion, 1 Samuel 2:6 (Hannah’s prayer). The ancient rabbis who composed this . ְ מחַ ֵ ּיה הַ ֵ מּתִ י ם who remembers with compassion Your creatures for life? Gives life to the dead 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 For restricted use only: March-Aprilor revitalization 2020. 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 Do not copy, sell, or distributeour lives.

48 סדר ליל שבת · ערבית · תפילת העמידה shabbat · evening service · the amidah 48 Each of us is . קָ � ֹ� ׁ ש Holiness Holy created in the very image of אַּתָ ה קָ ד ׁש ו שִמְ ָך קָ דׁש, Third B’rakhah: God’s Holiness The holy is the mystery of God and has the capacity וקְ ד ִ ׁשים בכׇ ל־יום יהַ ללֽ וָך ֶ ֽסלָ ה. ;Holy are You and holy is Your name being that cannot be appre- to incorporate holiness into -our life. The tradition main ָ בְךר ו ָ אַה תיהוה, הָאֵל הַ ָ קדׁש. .hended by the senses. holy ones praise You each day —yehudah Halevi Barukh atah ADONAI, the Holy God. On Shabbat Shuvah we substitute: tains that we do so when :we imitate God’s qualities ָ בְךר ו ָ אַה תיהוה, ֶ הַ מֽלְֶך הַ ָ קדׁש. :On Shabbat Shuvah we substitute Shabbat moment 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’ and ‘loving,’ so should you אַ ּתָ ה קִ ַ ֽד שְ ּתָ אֶ םת־י והַ שבִיעִ י לִ ש ֽ ְמֶ ָך, your clenched grip, Fourth B’rakhah: The Holiness of Shabbat barren hills of bone. be righteous and loving” .( Lekah|.| Tov,Re’eih) כְ ַלִ תית מַעֲ ֵ שה שָמַ ֽיִם וָאָ ֽרֶ ץ, ,Here, no edges to hone, You dedicated the seventh day to Your name SANCTIFYING IT BEYOND ובֵרַ כְ ֹו מִ ּכׇל־הַ ּיָמִ ים, ,only the palm fallen the culmination of the creation of heaven and earth open as a rose about ְו קִ ַ ּד ׁ ְ ש ּת ֹו blessing it above all other days, OTHER TIMES וקִַד ְשֹו מִ ּכׇל־הַ זמַ ִ נים, .to toss its petals ,For instance . ִמ ׇ וּ� ל ־ הַ ְ ּז ַמ ִ ּני ם ,sanctifying it beyond other times ,according to rabbinic law וכֵן ּכָ תוב בתו ֽ רָתֶ ָך: Marge Piercy— as it is written in Your Torah: while cooking and carry- To Serve You Truly ing are permitted on the festival, they are restricted וַיְכֻ ֽלוהַ שָמַ ֽיִם והָאָ ֽרֶ ץ וכׇל־צבָאָ ם. ,The Ḥasidic master Yehudah The heavens and the earth, and all they contain .on Shabbat וַיְ כַל אֱֹלהִ ים ַ בםּי והַ שבִ יעִי מ לַ אכְ ֹו אֲ ֶ שר עָ ָ שה, .Aryeh Leib of Gur remarked were completed that it is only on Shabbat that On the seventh day God finished the work, The heavens and the וַּיִ ְש ֹבת ַ בםּי והַ שבִיעִי, מִ ׇ ּכל־מ לַ אכְ ֹו אֲ ֶ שר עָ ָ שה. we can truly experience God’s . ַ ויְ ֻ כ ּֽל ו הַ ׁ ּ ָש ַ ֽ מ ִ י ם ְ והָ אָ ֽ רֶ ץ earth ּ .presence. An artist has to ceasing from all work on the seventh day Genesis 2:1–3. This passage וַיְבָ ֽרֶ ְך אֱֹלהִ ים אֶ םת־י והַ שבִיעִ י וַיְקַ ֵדש ֹאתו, —step back from the canvas in Then God blessed the seventh day, making it holy appears in the Torah as order to see if the brush- -the culmination of the ac ּכִ י בו שָבַת מִ ׇ ּכל־מ לַ אכְ ֹו, .for on it, God ceased from all the work of creation work captures the artistic count of the creation of the אֲ ֶ שר בָרָ א אֱֹלהִ ים לַעֲ ֹות. .conception that inspired it Our God and God of our ancestors, universe. Sometimes we get so involved embrace our rest. FILL OUR LIVES...GLADDEN אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, with the work we do that we It is . ַ ׂש ְ בּעֵ ֽ � ּ� . . . ְו ַ ׂש ְ מּחֵ ֽ � ּ� can no longer see what we Make us holy through Your mitzvot US possible to think of this רצֵ ה בִמְ נוחָתֵ ֽ נו, .have done. On Shabbat, we and let the Torah be our portion have the opportunity to step prayer as focusing on our needs: enough physical קַ ד ֵ ֽ שנו במִ צְ ֺו ֽ תֶ יָך, back from what we have been Fill our lives with Your goodness -bounty to satisfy our physi ותֵ ן חֶ ְ ל קֵ ֽ נ ו בת ו תֶ רָ ֽ ָך , .preoccupied with in daily and gladden us with Your deliverance life, see what we do in a new Purify our hearts to serve You truly. cal needs. In another sense, -though, we might under ַשבעֵ ֽנו מִ ּטובֶ ָֽך, perspective, and recover the inner truths that inspire us ADONAI our God, lovingly and willingly stand these words to be addressed to our internal וַשמחֵ ֽ נו ִ ביּו ֽ עָתֶ ָך, ,and that should animate our grant that we inherit Your holy Shabbat response to experiencing וטַהֵ ר לִ ֵ בֽנו לעׇבְ דָך בֶאֱמֶ ת, ,going out to the world again. that the people Israel, who make Your name holy may find rest on this day. the Divine in our lives. That is, we pray to in fact be והַ נְחִ ילֵ ֽנו יהוה אֱֹלהֵ ֽינו באַהֲבָ ה ובְרָ צון Shabbat: The Culmination of Creation Barukh atah ADONAI, who makes Shabbat holy. fully satisfied by whatever goodness and blessing we ַשַ בת קׇ דְ ֽ שֶ ָך , A Ḥasidic teaching: We build have, without constantly ויָנֽ וחו בָ ה יִ שְרָאֵל מקַ ד ֵ שי ש ֽ מֶ ָך. .a house in order to live in it craving more. The prayer Until we live in it, it is not really a home. So, too, then continues: may our ָ בְךר ואַ ָ תה יהוה, מקַ ֵד שהַַש ָ בת. it is with creation: God formed the world in six 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 For restricted use only: March-April 2020. The Hasidic master Zadok Hakohen of . ְ וטַ הֵ ר ִל ֵ בּֽ � ּ� becomes God’s home. Purify our hearts Lublin remarks that on Shabbat, in the central prayer of the Amidah, Do not copy, sell, or distribute we pray for our souls.

49 סדר ליל שבת · ערבית · תפילת העמידה shabbat · evening service · the amidah 49 Restore worship to Your ְ והָ ׁ ֵש ב אֶ ת ־ sanctuary ר צֵ ,ה יהוה אֱֹלהֵ ֽינו, בעַ מָך יִ שְרָאֵ ל ובִתְ פִ לָתָ ם, Fifth B’rakhah: The Restoration of Zion . הָ עֲ � ֹ� ָ דה ִל ְ ד ִ בי ר ֵ בּי תֶ ֽ ָך והָ שֵב אֶ ת־הָעֲ בודָ ה לִדְ בִ יר ֵ ב ֽ יתֶ ָך, .ADONAI our God, embrace Your people Israel and their prayer The destruction of the ,Temples in Jerusalem ותְ פִ לָתָ ם באַהֲבָה תקַ ֵ בל ברָ צון, Restore worship to Your sanctuary. May the prayers of the first by the Babylonians in ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת יִ שְרָאֵל עַ ֶֽ מָך. people Israel be lovingly accepted by You, and may our service always be pleasing. 587/586 B.C.E. and then by the Romans in 70 C.E., were cataclysmic events in early On Rosh H|.|odesh and H|.|ol Ha-mo·ed we add: On Rosh H|.|odesh and H|.|ol Ha-mo·ed we add: Jewish history. The prayer אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, יַעֲ לֶה ויָ ֹבא, ויַ גִֽיעַ ויֵרָאֶ ה, Our God and God of our ancestors, may the thought of us rise up for restoring the Temple -service expresses our long ויֵרָ צֶה ויִ שָמַ ע, ויִ פָקֵ ד ויִ זָכֵ ר זִכְ רונֵ ֽנו ופִקְ דונֵ ֽנו, וזִכְ רון .and reach You. Attend to us and accept us; hear us and respond to us ing to recover the sense אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, וזִכְ רון מָ שִֽיחַ ֶ ָ בוִ ן־ד עַבְ ֶֽ דָך, וזִכְ רון Keep us in mind, and keep in mind the thought of our ancestors, as of immediate connection י ר ָ ׁשלַֽיִם עִ יר קׇדְ ֶֽ שָך, וזִכְ ן רוּכׇל־עַ מָך ֵ בית יִ שְרָאֵ ל ל פָ נֶ ֽיָך, well as the Messiah, the descendant of David; Jerusalem, Your holy city; and all Your people, the house of Israel. Respond to us with deliv- with God that is believed to have characterized the לִפְלֵיטָ ה, ל טובָ ה, לחֵ ן ולְחֶ ֽסֶ ד ולְרַחֲ מִ ים, לחַ ּיִ ים ולְ ָ שלום, ביום erance, goodness, compassion, love, life, and peace, on this Temple service. On Sukkot: On Pesah|.|: On Rosh H|.|odesh: On Rosh H|.|odesh: On Pesah|.|: On Sukkot: who restores your ֹרא שהַ ֹחֽדֶ ש חַג הַַמֹות חַג הַ ֻ סּכות . Festival of Sukkot Festival of Matzot. Rosh Hodesh. divine presence to zion In the .הַ מַּחֲ זִ יר ׁ ְש ִ כי ָ נת ֹו ְל צִ ּי ֹו ן הַ זֶה. זׇכְרֵ ֽ נו, יהוה אֱֹלהֵ ֽינו, ֹו ל טובָ ה, ופׇקְדֵ ֽ נו בו לִבְרָ כָ ה, Remember us for good; respond to us with blessing; redeem us with Land of Israel in the 1st ו הׁשִיעֵ ֽנו ב ולחַ ּיִ ים.בִדְ ובַ ר י עָ ּוה ורַחֲמִ ים, חוס וחׇ ֵ ,נ ֽנוורַחֵ ם -life. Show us compassion and care with words of kindness and deliver ance; have mercy on us and redeem us. Our eyes are turned to You, for millennium, this blessing ended with the words עָ לֵ ֽינו ו הׁשִיעֵ ֽנ , וּכִי אֵ לֶ ֽיָך עֵ ינֵ ֽינו, ּכִי אֵל מֶ ֽלְֶך חַן ּוורַ חום אָ ֽ ָ תה. You are a compassionate and caring sovereign. , ׁ ֶ שא ֹותְ ָך לְ ַ ב דּ�ְָך ְ בּ� ִ ירְ אָ ה ַ נעֲ וֹ� � -You alone shall we wor“ ותֶחֱ זֶ ֽינָה עֵ ינֵ ֽינו ב ב ּוָך לצִ ּיון ברַחֲמִ ים. May our eyes behold Your compassionate return to Zion. ship in awe.” ָ בְךר ו ָ אַה תיהוה, הַ מַחֲ זִ יר שכִ ינָ תו לצִ ּיון. .Barukh atah ADONAI, who restores Your Divine Presence to Zion ְ ועַ ל FOR YOUR MIRACLES Miracles need not . ִ נ ּ ֶ ֽ סי ָך be supernatural events. b Natural events—sunrise מודִ ים אֲ נַ ֽ חְ נ ּו לָ ְך , שָאַ ָ תה הוא יהוה אֱֹלהֵ ֽינו וֵאֹלהֵ י :Gratitude Sixth B’rakhah and sunset, the morning אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[ ל עולָם וָעֶ ד. My God, open my eyes Gratitude for Life and Its Blessings and my heart that I a dew, life itself—may all be experienced with a sense of צ רו חַ ּיֵ ֽינו, מָ גֵן יִ שְעֵ , ֽנואַ ָ תה הוא ל דור וָ דור. might always merit to We thank You, for You are ever our God see the good in the world and the God of our ancestors; wonder. נודֶ ה לָך ונְסַ ֵ פר תהִ ל ֽ ָתֶ ָך, and the good that You have bestowed upon me, You are the bedrock of our lives, the shield that עַל חַ ּיֵ ֽינוהַ מסורִ ים ב ֽ יָדֶ ָך, .even as I experience diffi- protects us in every generation ועַ ל נִ ְ שמותֵ ֽ ינוהַ פקודות ָ לְך, —culties and am troubled. We thank You and sing Your praises May no physical ailment ועַ ל נִ ֶֽ סיָך ֶשבכׇ ל־יום עִ ָ ֽ מנו, ,or spiritual despair cause for our lives that are in Your hands ועַ ל נִפְ ל או ֽ תֶ יָך ו טובו ֽ תֶ יָך ֶשבכׇל־עֵ ת, ,me to forget the bless- for our souls that are under Your care ings You have granted for Your miracles that accompany us each day, עֶ ֽרֶ ב וָ ֹב רֽקֶ וצׇהְׇרָ ֽיִ ם. me in life. May Your love and Your compassion and for Your wonders and Your gifts that are with us הַ ּט ב,ו ּכִי ֹלא כָ לֽ ו ֽ רַחֲמֶ יָך, .ever be before me. each moment—evening, morning, and noon —based on a prayer of You are the one who is good, whose mercy is never-ending; ו ַמרַחֵ הם, ּכִי ֹלא תַ ֽ ּו חֲ ֽ סָדֶ יָך, NaḤman of Bratzlav מֵ עולָם קִ וִֽינ ולָ ְך. .the one who is compassionate, whose love is unceasing We have always placed our hope in You. On H|.|anukkah we add Al Hanissim on page 430. On H|.|anukkah we add AlFor Hanissim onrestricted page 430. use only: March-April 2020. Do not copy, sell, or distribute 50 סדר ליל שבת · ערבית · תפילת העמידה shabbat · evening service · the amidah 50 Pursuing Peace For all these blessings may Your name be praised and exalted, May Your name be praised and exalted לועַ ּכֻ ָ לם יִתְרַ ָבְך ו יִתְ רומַ ם ִמְ שָך מַ לְּכֵ ֽנו תָמִ יד ל עולָ ם וָעֶ ד. Hezekiah taught: Great In the . ִ י תְ ָ וּ� רַ ְך ְ ו ִ י תְ ר ֹ ו ַ מם ׁ ִש ְ מ ָך :our sovereign, always and forever. On Shabbat Shuvah we add is peace, for all other On Shabbat Shuvah we add: worldview of the Bible and וכְ ת בו לחַ ּיִ ים טובִ ים ּכׇ ל־בנֵי ברִ ֽ יתֶ ָך. mitzvot of the Torah are And inscribe all the people of Your covenant for a good life. the liturgy, when we say conditional: “If you see...” “God’s name is exalted,” we לו ֹכהַחַ ּיִ ים יודֽ וָך ֶ סֽלָ ה, Exodus 23:5), “If you) May all that lives thank You always, and faithfully praise Your are acknowledging God, recognizing God’s goodness וִיהַ ל לו אֶ ת־שִמְ ָך ֶבאֱמֶ ת, meet...” (Exodus 23:4), “If you happen upon...” (Deu- name forever, God of our deliverance and help. in creation, and acting to enable God’s justice and הָאֵ ל י ּועָתֵ ֽ נו ועֶזְרָתֵ ֽ נו סֶ ֽלָ ה. teronomy 22:6). If the cir- a Barukh atah ADONAI, Your name is goodness and praise of cumstance comes your way You is fitting. b compassion to be visible in .the world ָ בְךר ו ָ האַ תיהוה, הַ ּטוב שִמְ ָך ולְָך נָאֶ ה ל הודות. then you must perform the mitzvah, but if not, there is no obligation to fulfill it. Who blesses your people הַ ְמ ָ ברֵ ְך But regarding peace it is Seventh B’rakhah: Prayer for Peace Israel with peace The . אֶ ת ־ עַ �וּ � ִי ְ שרָ אֵ ל ַבּ ּ ָ של ו ם ָ שלום רָ ב עַ ל יִ שְרָאֵל עַ ָךמ ועַל ּכׇ ל־יׁשבֵ י תֵ בֵ ל ָת ִ שים written, “Seek peace and ֹ ׂ ׁ ֹ Grant abundant and lasting peace to Your people Israel and midrash notes, “Great ל עולָם, ּכִי אַ ָ תה ה או מֶ ֽלְֶך אָ ן דולכׇל־הַ ָ שלום. ו טוב .(pursue it” (Psalm 34:15 Seek peace wherever you all who dwell on earth, for You are the sovereign master of is peace, for all prayers conclude with pleas for בעֵ ינֶ ֽיָך לבָרְֵך אֶ ת־עַ מָך יִ שְרָאֵ ל בכׇל־עֵ ת ובְכׇ ל־שָעָ ה find yourself, and pursue it all the ways of peace. May it please You to bless Your people in other places, as well. peace” (Leviticus Rabbah Israel at all times with Your gift of peace. Just as the Amidah .(9:9 ִב ְ של ו ֽ מֶ ָך . tractate— 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 After Meals, the Priestly בסֵ ֽ ֶ רפ חַ ּיִ ים, ברָ כָה, ו ָ שלום, ופַרְ נָסָ ה טובָ ה, Shalom Rav V’tov b’einekha l’varekh et am’kha yisrael b’khol Spread Your peace over us eit u-v’khol sha·ah bishlomekha. Blessing, Kaddish Shalem, ,the Mourner’s Kaddish נִ ז רָכֵ ונִּכָתֵ ב לפָנֶ ֽיָך, אֲ נַֽחְ נווכׇל־עַ מָך ֵ בית יִ שְרָאֵ ל, like a vast quilt crafted by On Shabbat Shuvah we recite the following paragraph, in place and the evening Sh’ma and לחַ ּיִ ים טובִ ים ולְ ָ שלום. .strong and patient hands Plant it deep within us like of the line that follows it, and then continue on the next page: Its Blessings. Similarly, the entire Mishnah concludes ָ בְךר ואַ ָ תה יהוה, ֵ עה ׂשהַ ָ שלום. a million seeds claiming May we and the entire house of Israel be called to mind life in the heart’s moist and inscribed for life, blessing, sustenance, and peace with the word shalom, soil. in the Book of Life. noting that God “could not find any vessel that could ָ בְךר ו ָ אַה תיהוה, הַמבָרְֵך אֶ ת־עַ ֹו יִ שְרָאֵ ל ַב ָ שלום. Grant it now. Barukh atah ADONAI, who brings peace. To those born Your people, contain Israel, except that of peace” (Uktzin 3:12). to those who have Barukh atah ADONAI, who blesses Your people Israel walked winding paths to Peace enables all blessings 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. For restricted use only: March-April 2020. —Tamara Cohen Do not copy, sell, or distribute

51 סדר ליל שבת · ערבית · תפילת העמידה shabbat · evening service · the amidah 51 One opinion . אֱ ל ֹ הַ י Who Am I? The silent recitation of the Amidah concludes The silent recitation of the Amidah concludes My God 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 Talmud states that every -Amidah must be accompa א world when we pray; we nied by a personal prayer א merely see the world in a different setting. The My God, keep my tongue from evil, my lips from deceit. Berakhot 29b). The prayer) אֱֹלהַ י, נ צור ל ֹונִי מֵרָ ע, ְ ׂשפָתַי מִַד ֵ בר מִרְמָ ה, ולִמְקַ ללַ י .Help me ignore those who would slander me self is not the hub, but that is printed here is offered by the Babylonian נַפְ שִי תִ דֹם, ונַפְ ִשי רּכֶעָפָ לַ ֹּכל תִהְ יֶה. פתַ ח לִ ִ בי בתורָ ֶֽ תָך, .the spoke of the revolving Let me be humble before all wheel. Talmud (Berakhot 17a) as —Abraham Joshua Open my heart to Your Torah, that I may pursue Your mitzvot. -an example of such a per ובְמִ צְ ֺו ֽ תֶ יָך תִרְ ֹוף ִ נַפְי. שוכׇל־הַ חׁשבִ ים עָ לַי רָעָ ה, Heschel Frustrate the designs of those who plot evil against me; sonal prayer; it is attributed מ הֵרָה הָפֵ ר עֲצָתָ קַ ם ולְקֵל מַחֲ שַבְ ָ ת ֵ ם. העֲ שלמַ ֽעַ ן ש ֽ מֶ ָך, nullify their schemes. to Mar son of Ravina (4th century). Unlike the rest of ֵ העֲ שלמַ ֽעַ ן ימִ ינֶ ָֽך, עֲ ֵ שהמַ לֽעַן קדֻ ש ֽ ֵָתֶ ָך, העֲ שלמַ ֽעַ ן ;A Concluding Act for the sake of Your name; act for the sake of Your triumph the Amidah, these personal ֽ ֹורָתֶ ָך. למַֽעַ ן יֵחָ ל צון י ֽ דִידֶ יָך, הׁש הִֽיעָ ימִ ינָך וַ עֲ נֵ ֽנִ י. .Meditation act for the sake of Your holiness; act for the sake of Your Torah 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 singular. Worshippers יִהְ יו לרָ צון אִמְ ֵ רי פִי והֶגְ יון לִ ִ בי לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. to yearn to live a holy life, May the words of my mouth and the meditations of my heart each day to find some Some have the custom of taking three steps backward and bowing might use this time as a 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 Some have the custom of taking three steps backward and bowing express thoughts and concerns not articulated for ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו .inward to express my at the conclusion of the Amidah, as if exiting the court of a sovereign yearning for You, and help them by the formal liturgy. ועַל ּכׇל־יִ ְ שר לָאֵ ]ועַל ּכׇ ל־יׁשבֵ י ֵ תבֵל[, ואִמְ רו אָמֵ ן. May the one who creates peace on high bring peace to us and me in my going out to ACT FOR THE SAKE OF YOUR uncover Your presence in to all Israel [and to all who dwell on earth]. And we say: Amen. . עֲ ֵ ׂשה ְל ַ ֽ מעַ ן ְי ִ מי ֶ ֽ נ ָך TRIUMPH the world. Literally, “Your right hand.” -God’s right hand is associ ב ב based on a prayer of— NaḤman of Bratzlav ated with redemption and -with God’s ultimate tri זַ ֵ ֽ כנִ י ל שִמְחָ ה וחֵ רות ֶ של ַש ָ בםת, לִטְ ֹעטַַֽעַ ם ֽ ֹענֶ ג ַש ָ בת Grant me the liberating joy of Shabbat, the ability to truly taste ,umph. The psalmist sings בֶאֱמֶ ת. זַּכֵ ֽנִ י ֶשלֹא יַעֲ לֶה עַ ל לִִי בעַצְ בות ביום ַשַ בת its delights. May my heart not be weighed down by sorrow on this holy Shabbat. Fill the soul of Your servant with gladness— “The right hand of Adonai .(is triumphant” (118:15–16 ֹקֽדֶ ש. ֵ ַשמֽחַ נֶ ֽפֶ ש מ שָרתֶ ֽ ָך, ּכִי אֵ לֶ ֽיָך אֲ דֹנָי נַפְ שִי אֶ ָ שא. for to You, ADONAI, I offer my entire being. Help me to . ִ י הְ י ּו ְ ל רָ צ ֹ ו ן May the words ֵ עׇזְ ֽנִיר להַרְ ֹות בתַעֲ נוגֵ י ַש ָ בת, ו ִ לְהַמְיְךש הַ שִמְחָ ה ֶ של increase the joys of Shabbat and to extend its joyful spirit to Psalm 19:15. The Amidah is preceded by a brief prayer ַש ָ בת ל ֶ ֵ ֽשת שימֵ י הַ חול. ֹודִ יעֵ ֽנִ י ֹאֽרַח חַ ּיִ ֽ ים, שֹבַ ע the other six days of the week. Show me the path of life, that I may be filled with the joy of being in Your presence, the to be able to pray, and it closes here with a prayer שמָ חות אֶ ת־ ָ פנֶ ֽיָך, נעִ ימות ִ בימִ נָךי נֶ ֽצַ ח. delight of being close to You forever. that our prayers—even those that remain in our יִהְ יו לרָ צון אִמְ ֵ רי פִי והֶגְ יון לִ ִ בי לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. May the words of my mouth and the meditations of my heart hearts, unexpressed—have Some have the custom of taking three steps backward and bowing be acceptable to You, ADONAI, my rock and my redeemer. 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 quotations was suggested ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו .at the conclusion of the Amidah, as if exiting the court of a sovereign by Rabbi Yoh|.|anan (Talmud ,of the Land of Israel ועַל ּכׇל־יִ ְ שר לָאֵ ]ועַל ּכׇ ל־יׁשבֵ י ֵ תבֵל[, ואִמְ רו אָמֵ ן. May the one who creates peace on high bring peace to us and to all Israel [and to all who dwell on earth]. And we say: Amen. Berakhot 4:4). Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali. Oseh shalom bimromav hu ya∙aseh shalom aleinu For restricted use only: March-April 2020. v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. Do not copy, sell, or distribute

52 סדר ליל שבת · ערבית · תפילת העמידה shabbat · evening service · the amidah 52 Angels Accompany You SYMBOLIC REPETITION. The Amidah is never repeatedמֵ עֵ י ן ֶ ֽ שבַ ע Symbolic Repetition of the Amidah By reciting the passage aloud in any evening describing God’s relation The following biblical passage is recited while standing: The following biblical passage is recited while standing: service, but on Shabbat to creation, one shares the The heavens and the earth, and all they contain, were com- we celebrate the day by וַיְכֻ ֽלו הַ שָמַ ֽיִ ם והָאָ ֽרֶ ץ וכׇל־צבָאָ ם. partnership of God and the world. pleted. On the seventh day God finished the work, ceasing including each of the themes of the Amidah in a וַיְכַ ל אֱֹלהִ ים ַּבֹום הַ שבִיעִ י מ לַ אכְ ּתו אֲֶ שר עָׂשָ ה, Rabbi Hamnuna said: The from all work on the seventh day. Then God blessed the single b’rakhah, which we וַ ִי ְש ֹבת ַּבֹום הַ שבִיעִ י, מִ ׇכל־מ לַ אכְ ּתו אֲֶ שר עָׂשָ ה. Torah treats one who prays seventh day, making it holy—for on it, God ceased from all the chant or sing aloud after on the eve of Shabbat and the conclusion of the silent ַיְבָ וֽרֶ ְך אֱֹלהִ ים אֶ ת־יום הַ שבִיעִ י וַיְקַ ֵדש ֹאתו, .work of creation recites Va-y’khulu (“the Amidah. ִ כי ב ׁשָבַ ת מִ ׇכל־מ לַ אכְ ּתו, אֲֶ שרּבָרָ א אֱֹלהִ ים לַעֲ ׂשות. heavens and the earth, Va-y’khulu ha-shamayim v’ha-aretz v’khol tz’va∙am. Va-y’khal Elohim and all they contain, were bayom ha-sh’vi∙i m’lakhto asher asah, vayishbot bayom ha-sh’vi·i The heavens and the The following passages are recited only with a minyan. . ַ ויְ ֻ כ ּֽל ּו הַ ׁ ּ ָש ַ ֽ מ ִ י ם ְ והָ אָ ֽ רֶ ץ completed”) as though mikol m’lakhto asher asah. Va-y’varekh Elohim et yom ha-sh’vi·i earth 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 2:1–3. The Babylo- nian Talmud recommends בָּ רוְּך אַתָּ ה יהוה, בָּ רוְּך אַתָּ ה יהוה, partner with the Holy One in the creation.... Ḥisda The following passages are recited only with a minyan. that this passage be recited as a testament to Shabbat אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ :said in Mar Ukba’s name: With Patriarchs: With Patriarchs and Matriarchs When one prays on the eve Barukh atah Adonai, Barukh atah Adonai, and to God’s creation -Shabbat 119b). It is tradi) אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, -of Shabbat and recites Va -tionally recited while stand יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, y’khulu, the two minister- our God and God of our our God and God of our ing angels who accompany ancestors, God of Abraham, ancestors, God of Abraham, ing, for in a Jewish court one’s testimony is offered הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, a person place their hands God of Isaac, and God of God of Isaac, and God of on that person’s head and while standing. אֵל עֶ לְ יוֹן, קונֵ ה שָמַ ֽיִ ם אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, say, “Now that these words Jacob, great, mighty, awe- Jacob, God of Sarah, God of have touched your lips, inspiring, transcendent God, Rebecca, God of Rachel, and protection to our . ָמ ֵ גן אָ � ֹ� ת ancestors ָ ו אָ ֽ רֶ ץ . הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, your sins shall be wiped creator of heaven and earth. God of Leah, great, mighty, This paragraph is a poetic אֵל עֶ לְ יוֹן, קונֵ ה שָמַ ֽיִ ם -away, and your transgres sions atoned” (Isaiah 6:7). awe-inspiring, transcendent reworking of the seven .blessings of the Amidah ָ ו אָ ֽ רֶ ץ . Having received Shabbat, we God, creator of heaven and stand before God innocent earth. מָ גֵ ן אָ בותּבִדְ בָ רו, מחַ ֵיה מֵתִ יםּבמַאֲמָ רו, .and pure הָ אֵ ל הַּקָ ד]ׁש הַּמֶ ֽלֶ ְך הַּקָ דׁש :Babylonian Talmud God, who promised protection to our ancestors and assures [on Shabbat Shuvah we substitute— שֶאֵ יןּכָמֽ והו, הַּמֵ נִֽיחַ לעַ ּמ ּביום ַׁש ַ בת קׇדְ ֹו, life to the dead, the incomparable holy God [on Shabbat Shuvah we substitute: holy Sovereign], desired to give rest to the people ִ כי בָ ם רָ צָ ה להָ נִֽיחַ לָהֶ ם. לפָנָ יו נַעֲ ֹבדּביִרְאָ ה וָפַ ֽחַ ד, -Israel and so provided them with the holy Shabbat. We wor ו נודֶ ה לִ ְ שמ ּבכׇ ל־יום ּתָמִ יד. מ עון הַ ברָ כות, ship in awe and reverence in God’s presence and offer thanks אֵ ל הַ הודָ אות, אֲ דון הַ ָ שלום, מקַ ֵדש הַ ַש ָ בתּומְ בָרֵ ְך to God’s name, each day, always. The source of blessings, the שבִיעִ י,ּומֵ נִֽיחַ ּבִקְדֻ ָ שה לעַ ם מדֻ שנֵ ֽ י ֹענֶ ג, master of peace, God, to whom all thanks are due, sanctifies Shabbat and blesses the seventh day, providing sacred rest to a זֵ ֽכֶ ר למַעֲׂשֵ ה ברֵ א ִ שית. people filled with joy, celebrating it as a symbol of the work of creation. Magen avot bidvaro, m’h|.|ayeih meitim b’ma∙amaro, ha-Elon [ 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 vafah|.|ad, v’nodeh lishmo b’khol yom tamid. For restricted use only: March-April 2020. 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 Do not copy, sell, or distribute oneg, zeikher l’ma∙aseih v’reishit.

53 סדר ליל שבת · ערבית · מעין שבע shabbat · evening service · symbolic repetition of the amidah 53 קַ ִ ּדי ׁ ש Two Kinds of Peace Our God and God of our ancestors, embrace our rest. Make Kaddish Shalem In the ancient . ׁ ָ שלֵ ם ◀ אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, ר צֵה בִמְ נוחָתֵ ֽ נו. ▶ synagogue, Kaddish Shalem קַ ד ֵ ֽ שנ ּו במִ ֶ צְ ֺוֽ תיָך, ותֵ ן חֶ לְקֵ ֽ נ ּבתורָתֶ ֽ ָך, .The Ḥasidic master us holy through Your mitzvot and let the Torah be our portion Naḥman of Bratzlav marked the conclusion of distinguished between Fill our lives with Your goodness and gladden us with Your -the service. The congrega ׂשַ בעֵ ֽנו מִ ּטובֶ ָֽך, וׂשַּמחֵ ֽ נ ִ ּביּועָתֶ ֽ ָך, deliverance. Purify our hearts to serve You truly. ADONAI our two kinds of peace. The tion responded to the leader’s invitation to praise וטַהֵ ר לִ ֵ בֽנו לעׇבְ דָךּבֶאֱמֶ ת, first is peace within one’s God, lovingly and willingly grant that we inherit Your holy self, which arises out of a God’s name at the begin- והַ נְחִ ילֵ ֽנו יהוה אֱֹלהֵ ֽינ ּבאַהֲבָ הּובְרָ צון ַׁש ַ בת ֶ קׇדְֽ שָך, ,sense of awe and humility. Shabbat, that the people Israel, who make Your name holy ning of the service, and it The second kind of peace may find rest on this day. Barukh atah ADONAI, who makes does so here as well, at the ויָנֽ וחו בָ ה יִׂשְרָאֵ ל מקַ ד ֵ שיׁשמֶ ֽ ָך. derives from prayer— Shabbat holy. conclusion of the service. a vision of universal peace, The request that the ָ בְךר ואַ ָ תה יהוה, מקַ ֵד שהַַש ָ בת. Kad’sheinu b’mitzvotekha v’ten h|.|elkeinu b’toratekha, sabeinu when there shall be peace prayers of all Israel be in all the world. mi-tuvekha v’samh|.|einu bishuatekha, v’taher libeinu l’ovd’kha be-emet, v’hanh|.|ileinu Adonai eloheinu b’ahavah u-v’ratzon shabbat kodshekha, received favorably and that peace reign is an appro- v’yanuh|.|u vah yisrael m’kad’shei sh’mekha. The Song priate conclusion of the service. In the late Middle קַ ִ די ש ָ ש ֵ ל ם On your journey you will come to a time of wak- Kaddish Shalem Leader: Ages, a more elaborate ing. ending to the service was considered fitting and so יִתְ ַגַ דל ויִתְקַַדש שמֵ הרַ ָ בא, בעָ למָ א ִ יד ברָ א, ּכִרְ עותֵ ה, :The others may be asleep. Leader the songs and prayers that ו יַמְ לִ יְך מַ לְ כותֵ ה בחַ ּיֵ יכון ובְ יומֵ יכון ובְחַ ּיֵי ד כׇ ל־ ֵ בית Or you may be alone. May God’s great name be exalted and hallowed throughout follow were appended; to Immediacy of song moving the created world, as is God’s wish. May God’s sovereignty this day, some rites con- יִ שְרָאֵ ל, בַעֲ גָלָ א ובִזְמַ ן קָרִ יב, ואִמְ רו אָ מֵ ן. the titled soon be established, in your lifetime and in your days, and in clude here. Visions of children and the the days of all the house of Israel. And we say: Amen. Congregation and Leader: And to all who dwell יהֵ אׁשמֵ ה רַ ָ בא מ בָרַ ְך לעָ לַ םּולְעָ למֵ י עָ למַ ָיא. .linking stars וְעַ ל ׇ כּל־י ֹו ׁ ְש ֵ בי You will begin then to Congregation and Leader: on earth The inclusion of these . תֵ ֵ בל :remember. You Leader May God’s great name be acknowledged forever and ever! words follows the liturgical Hear the voice relating Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. -practice of many Conser יִ ָ תְרַ בְך ו יִ ְשַתַ בח ו יִ ָ תְ פאַ ר ו יִ תְ ר ומַ ם ו יִ תְ נַ ֵ שא .after late listening vative prayerbooks and congregations of including ָ ויִתְהַר דויִתְעֶַה לויִתְהַ ָ לל שמֵ ה דקֻדְ ָ שא, ברִ יְך הוא, :You remember even falling Leader a universalist dimension to לעֵ ֽלָּא מִ ן ׇ ּכל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ ׇ ּכל ־ :asleep, or a dream of May the name of the Holy One be acknowledged and [on Shabbat Shuvah we substitute sleep. celebrated, lauded and worshipped, exalted and honored, certain prayers for peace, which would otherwise בִּרְ כָתָ א ו ִ שירָתָ א ֻת ְשבחָתָ א ונֶחָמָתָ א דַאֲמִ ירָ ן בעָ למָ א, For now the song is given mention only Israel. The ו אִ מְ ר ו ָ אמֵ ן. ,and you remember. extolled and acclaimed—though God, who is blessed At every clear waking you b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all prayer thus prompts us have known this song acknowledgment and praise, or any expressions of to envision an expand- ing peace, beginning with תִתְקַ בַל צ לות הון ובָ עות הון דכׇל־יִ ְשרָאֵל קְׇדָם אֲ בוהון The cities of this music gratitude or consolation ever spoken in the world. And ourselves and radiating ִ די בִ שְמַ ּיָא, ואִמְ רו אָ מֵ ן. identified we say: Amen. outward: first to all the By the white springs people Israel, and then to .all created beings יהֵ א שלָמָא רַ בָא מִ ן שמַ ּיָ א, ו ַ חּיִ ים עָ לֵ ֽינו לועַ ּכׇ ל־יִ שְרָאֵ ל, of singing, and their May the prayers and pleas of all Israel be accepted by their -The 20th-century philos ו אִ מְ ר ו אָ מֵ ן. .fountains creator in heaven. And we say: Amen Reflected in windows, in opher Emmanuel Levinas all the human eyes. -asserts that the designa ֹע ֶ שה ָ שלום בִמְ רומָ יו הוא יַעֲ ֶ שה ָ שלום May heaven bestow on us, and on all Israel, life and abundant The wishes, the need and lasting peace. And we say: Amen. tion “Israel” includes most broadly all human beings עָ לֵ ֽינ ו לועַ ּכׇל־יִ ְ שר לָאֵ ל]ועַ ּכׇ ל־יׁשבֵ י תֵ בֵ ל[, ואִמְ רו אָ מֵ ן. growing. The song growing. May the one who creates peace on high bring peace to us and who are committed to the ethical care of the stranger. —Muriel Rukeyser to all Israel [and to all who dwell on earth]. And we say: Amen. On Festivals, Kiddush is recited, page 79. For restricted use only: March-AprilIn our prayers, we may move among 2020. 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 79. Do not copy, sell, or whodistribute uphold an ethical universe.

54 סדר ליל שבת · ערבית · מעין שבע shabbat · evening service · symbolic repetition of the amidah 54 Kiddush On Festivals, Kiddush is recited on page 79. On Festivals, Kiddush is recited on page 79. Kiddush. Just as one might recognize the hosts and -acknowledge the occa קִ דּשׁו ללֵיל שַׁ בָּ ת God makes Shabbat holy, Kiddush for Shabbat Evening and in response Israel sion before partaking of a acknowledges Shabbat We rise. We rise. celebratory meal, Kiddush as holy. acknowledges the day of סַ בְ רִ י חֲ בֵ רַ י\ חֲ בֵ ר וֹ תַ י : :based on a With the assent of my friends— Shabbat as a celebration of Talmudic teaching creation and of freedom, and recognizes the Divine ָ ברוְך אַּתָ ה יהוהאֱֹלהֵ ֽינו מֶ ֽלְֶך הָ עולָ ם, ֹורֵ א פרִ י הַ גָֽפֶ ן. ,Barukh atah ADONAI, our God, sovereign of time and space I Lift My Cup who creates the fruit of the vine. as the bestower of the re- markable gifts of which we ָ ברוְך אַּתָ ה יהוהאֱֹלהֵ ֽינ ומֶ ֽלְֶך הָ עולָ ם, .Barukh atah Adonai eloheinu melekh ha-olam, borei pri ha-gafenעַ ל ֽ אַהֲבָתֶ ָך אֶ ְש ֶ תה גבִ יעִ י partake. Kiddush is recited אֲ ֶ שר קִ ד ָ ֽ שנו במִ צְ ֺותָ יו ורָ ֽצָה בָ ֽנו, ָ של םו ל ָך ָ שלום יום at the dinner table at home הַ שבִ י עִ י Barukh atah Adonai, our God, sovereign of time and space, and marks the beginning of the meal. Wine was one of וַשבַת קׇדְ ֹו באַהֲבָ ה ובְרָ צון הִ נְחִ ילָֽנו מַ ה נָעֲמָ ה לִי עֵ ת ֵ בין who has desired us and has provided us with a path to the elements offered on the זִּכָ ן רולמַעֲ ֵ שה ברֵ א ִ שית, הַ שמָ שֹו ת holiness through the observance of mitzvot, altar in the Temple along לִרְ אות פנֵ י ַש ָ בת ָ פנִ ים with sacrifices, and the ּכִ י הוא יום תחִ לָה למִ קְרָאֵ י ֹקֽדֶ ש, ,and who lovingly and willingly has bestowed on us Shabbat Shabbat and festival tables חֲ דָ שֹו ת .are considered as an altar זֵ ֽכֶ ר לִיצִיאַ ת מִ צְ רָ ֽיִ ם, .a measure of God’s holiness, a symbol of the work of creation ֽ ֹב אובתַ חִ ּוים הַרְ ּו ,Also, in the ancient world ִ כי בָ ֽנו בָחַ ֽרְּתָ ו אותָ ֽ נו קִ ַ ֽדשְּתָ מִ כׇל־הָעַּמִ ים, ,For it is the first of sacred times אֲ ִ שי שֹו ת a symbol of the exodus from Egypt. festive meals began with זֶ ה יום מ נוחִ י זֶ ה ֹודִ י ,wine and so this blessing ו ַש ַ בת קׇדְ שָךּבאַהֲבָ הּובְרָ צון ִ הנְחַ לְּתָ ֽ נו. ו רֵ עִ י . You have chosen us, and sanctified us among all peoples by recited at the beginning of I lift my cup to celebrate .the meal, is said over wine ָ בְךר ואַ ָ תה יהוה, מקַ ֵד שהַַש ָ בת. .lovingly and willingly bestowing on us Your holy Shabbat my love for you, At a later time, Kiddush and say: Barukh atah Adonai, who makes Shabbat holy. Between Pesah|.| and Shavuot, we turn to page 63 for the Counting of the Omer. 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 hinh|.|ilanu just recited the biblical passage about God resting on Shabbat this moment of twilight, zikaron l’ma·aseih v’reishit, (Genesis 2:1–3, Va-y'khulu), the synagogue Kiddush does not in- ushering in Shabbat, ki hu yom t’h|.|ilah l’mikra·ei kodesh, clude it, althought the home ritual does (see page 76). 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 vah|.|arta 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 hinh|.|altanu. The words of Kiddush .בְּאַהֲ ָ בה . . . בְּאַהֲ ָ בה eat of its fruit, Lovingly . . . lovingly Barukh atah Adonai, m’kadeish ha-shabbat. for this is my companion, emphasize that Shabbat represents a loving relationship between God and Israel. my friend, Between Pesah|.| and Shavuot, we turn to page 63 for the Counting of the Omer. my time of quietude. In the enumeration of . ּתְחִ ָ ּלה לְ ִ מקְרָאֵ י ֽקֹ ֶד ׁש first of sacred times 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- h|.|adashot ert, they were instructed to collect a double share on Friday so that bo∙u v’tapuh|.|im harbu ashishot they would not go out and collect food on Shabbat. zeh yom m’nuh|.|i zeh dodi v’rei∙i. In the . זֵ ֽ ֶ כר לִ י צִ י אַ ת ִ מצְ רָ ֽ יִ ם yehudah Halevi a symbol of the Exodus from Egypt— version of the Decalogue in Exodus (20:8), Shabbat is said to be a For restricted use only: March-April 2020.commemoration of the creation of the world, but in the version in Deuteronomy (5:12), Shabbat is said to symbolize the exodus from Do not copy, sell, or distribute Egypt. The liturgy combines both thoughts.

55 סדר ליל שבת · ערבית · קידוש לשבת shabbat · evening service · kiddush 55 סיום התפילה Concluding Prayers

This prayer . עָ לֵ ֽי ּנו We rise. We rise. Aleinu was originally composed -for the Malkhuyot (“Sover עָ לֵ לשַׁ בֵּ ֽינוּֽחַ לַאֲ דוֹן הַ ֹּכל, Aleinu eignty”) section of the Rosh לָתֵ ת גּדֻ לָּה ל יוֹצֵ ר בּרֵ אשִׁ ית, ,It is for us to praise the ruler of all to acclaim the Creator, Hashanah Musaf service. ,Since the late Middle Ages ֶשלֹא עָשָׂ ֽ נוּ ּכגוֹיֵי הָאֲרָ צוֹת, who has not made us merely a nation, it has acquired a special -pride of place in Ashke וֹלא שָׂמָ ֽ נוּ ּכמִשְׁפּ חוֹת הָאֲדָמָ ה, ,nor formed us as all earthly families nazic liturgy (but not in ֶשלֹא שָׂם חֶ לְקֵ ֽ נוּ ּכָהֶ ם, .nor given us an ordinary destiny a most Sephardic rites) and is recited as part of the ו ֹגרָ לֵ ֽנוּ ּככׇל־הֲ מוֹנָ ם. ,And so we bow, acknowledging the supreme sovereign .b conclusion of every service וַאֲ נַֽחְ נוּוֹר ּכעִ ים וּמִשְׁתַּחֲ וִ ים וּמוֹדִ ים, —the Holy One, who is praised who spreads out the heavens and establishes the earth, It is customary to physically bow from the waist לִפְנֵי מֶ ֽלְֶך מַ לְכֵי הַמּ לָכִ ים, הַקָּ דוֹשׁ בָּ רוְּך הוּא. whose glory abides in the highest heavens, when we recite the line va-anah|.|nu korim, “And so שֶׁ הוּא נוֹטֶה שָׁמַ ֽיִם ו ֹיסֵ ד אָ ֽרֶ ץ, .and whose powerful presence resides in the highest heights ”.we bowוּמוֹשַׁ ב יקָ רוֹ בַּשָּׁמַ ֽיִם מִמַּ ֽעַ ל, ;This is our God, none else ours is the true sovereign, there is no other. nor formed us as all earthly families וּשְׁ כִ ינַת עֻזּוֹ בּגׇבְהֵי מ רוֹמִ ים, ְולֹא :As it is written in the Torah . ָ שׂ� ָ ֽמ נ וּ� ְ כּ� ִ מ שׁ ְ � פְּ � וֹח�ת הָאֲ ָד ָ מה The historic continuity of הוּא אֱֹלהֵ ֽינוּ אֵ ין עוֹד. ,Know this day and take it to heart“ the Jewish people defies אֱמֶת מַ לְ ֵ ּכֽנוּ אֶ ֽפֶ ס זוּלָ תוֹ, ;that ADONAI is God in heaven above and on earth below the story of most nations. Nevertheless, the Jewish ַּכ ָ ּכתוּב בּ תוֹרָ תוֹ: ”.there is no other Aleinu l’shabei∙ah|.| la-adon hakol, exceptionalism emphasized in this prayer has been a ויָדַעְתָּ ֽ הַ ּיוֹם וַהֲשֵׁ ֹבתָ ֽ ֶ לא לבָבֶ ָֽך, ִ יּכ יהוה הוּא הָאֱֹלהִ ים ,lateit g’dulah l’yotzer b’reishit matter of controversy, andבַּשָּׁמַ ֽיִם מִמַּ ֽעַ ל, ועַל הָאָ ֽרֶץ מִתָּ ֽחַת, אֵ ין עוֹד. ,shelo asanu k’goyei ha-aratzot v’lo samanu k’mishp’h|.|ot ha-adamah, the current Israeli Masorti Movement has offered the shelo sam h|.|elkeinu kahem, option of reciting instead the lines from v’goraleinu k’khol hamonam. the prophet Micah: “For the people of a Va-anah|.|nu korim u-mishtah|.|avim 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” (4:5). Deuteronomy . ְ ו ָי ַ דעְ ּ ָ ֽת הַ ּי ֹו ם u-moshav y’karo ba-shamayim mima∙al, Know this day u-sh’khinat uzo b’govhei m’romim, 4:39, 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 mitah|.|at, ein od. For restricted use only: March-April 2020. Do not copy, sell, or distribute

56 סדר ליל שבת ויום טוב · ערבית · סיום התפילה shabbat and festivals · evening service · concluding prayers 56 And so, ADONAI our God, we await You, Establishing in the world the sovereignty עַ ל ֵן ּכנקַ וֶּה ל ָך יהוה אֱֹלהֵ ֽינוּ, ְ ל תַ ֵ ּקן of the Almighty לִרְ אוֹת מ הֵרָ ה בּתִ פְאֶ ֽרֶת עֻ זֶּ ָֽך, ,that soon we may behold Your strength revealed in full glory -Begin .ע ֹולָ ם ְבּ ַ מלְ ּכות ׁ ַש ַ ּדי ,sweeping away the abominations of the earth ,ning in the 19th century להַעֲבִ יר גִּ לּוּלִ ים מִ ן הָאָ ֽרֶ ץ, ,obliterating idols this phrase was interpreted ,as a call to universal justice והָ אֱ לִילִ ים ָ ּכרוֹת יִ ּכָרֵ תוּן, .establishing in the world the sovereignty of the Almighty -similar to Isaiah’s call to Is לתַקֵּ ן עוֹלָם בּמַ לְ כוּת שַׁדַּ י, —All flesh will call out Your name even the wicked will turn toward You. rael to be “a light unto the nations.” In this vein, the וכׇ ל־בּנֵי רבָשָׂ יִקְר אוּ ֽ בִשְׁמֶ ָך, Then all who live on earth will understand and know phrase l’takken olam was -understood to mean “to re להַפְ נוֹת אֵ לֶ ֽיָך ׇ ּכל־רִשְׁעֵי אָ ֽרֶ ץ. ,that to You alone every knee must bend -pair the world,” to be part יַ ּכִֽירוּ ויֵד עוּ ׇ ּכל־יוֹשׁבֵ י תֵ בֵ ל, .all allegiance be sworn ners with God in achieving a world filled with peace ּכִי ָך לתִּ כְרַ ע ׇ ּכל־בֶּ ֽרֶ ְך, ,They will bow down and prostrate themselves before You and righteousness. Even תִּשָּׁ בַ ע ּכׇל־לָ שׁוֹן. ,ADONAI our God treasure Your glorious name, earlier, Maimonides (12th century) had argued that לפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ יִכְר עוּ ויִפּֽ ֹלוּ, and accept the obligation of Your sovereignty. the single most important characteristic of messianic ולִכְבוֹד שִׁמְ ָך יקָ ר יִתֵּ ֽ נוּ, ,May You soon rule over them forever and ever for true dominion is Yours; times would be an end to one people’s dominating וִיקַ בּ לוּ כֻלָּם אֶ ֹלת־ע מַ לְ ֽ כוּתֶ ָך. ,another (Mishneh Torah ותִמְ ֹלְך עֲ לֵיהֶם מ הֵרָ ה לעוֹלָם וָעֶ ד, .and You will rule in glory until the end of time Hilkhot Melakhim 12:2). ִי ּכהַמַּ לְ כוּת שֶׁ לָּך הִ יא, :As is written in Your Torah ▶ “ADONAI will reign forever and ever.” Adonai will reign for- יהוה יִ ְ מלֹ ְך ever and ever וּלְעוֹלמֵי עַ ד תִּ ְ מֹלְך בּכָ בוֹד. From the Song at . לְ עֹ לָ ם ָ ועֶ ד :And as the prophet said .the Sea, Exodus 15:18 ◀ ַּכ ָתוּב ּכבּ ֽ תוֹרָתֶ ָך: יהוה יִמְ ֹלְך ל ֹעלָם וָעֶ ד. .ADONAI shall be acknowledged sovereign of all the earth“ On that day ADONAI ונֶאֱמַ ר: והָ היָ יהוה למֶ ֽלְֶך עַ ל ּכׇל־הָאָ ֽרֶ ץ, ”.On that day ADONAI shall be one, and the name of God, one ַ בּ ּי ֹום הַ ה ּוא V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz, shall be one Zechariah .יִהְ יֶ ה יהוה אֶחָ ד בַּוֹםּי הַ הוּא יִהְ יֶה יהוה אֶחָ ד, וּשְׁמוֹ אֶחָ ד. .bayom hahu yihyeh Adonai eh|.|ad, u-sh’mo eh|.|ad 14:9. 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 oneness with the One God. (Lawrence Kushner)

For restricted use only: March-April 2020. Do not copy, sell, or distribute

57 סדר ליל שבת ויום טוב · ערבית · סיום התפילה shabbat and festivals · evening service · concluding prayers 57 The custom . קַ ִ ּדי ׁ ש A Kavanah KADDISH -for mourners to recite Kad קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish for Kaddish dish began sometime after In the season when Psalm 27 is recited, some congregations wait Grant that the memories In the season when Psalm 27 is recited, some congregations wait the 11th century. Though to say Kaddish until the completion of Psalm 27 (on page 59). of those who have gone to say Kaddish until the completion of Psalm 27 (on page 59). its origin is obscure, it before us be a source of has become an essential Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: strength for me and for element of Jewish prayer. Kaddish is not a יִתְ Theגַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּ א, everyone of the house of May God’s great name be exalted and hallowed throughout Israel. May the souls of the created world, as is God’s wish. May God’s sovereignty private prayer; rather, it בּעָ ל מָא דִּ י ברָ א, ּכִרְ עוּתֵ הּ, our departed find peace in soon be established, in your lifetime and in your days, and in is recited in community with a minyan present. In ויַמְ לִ יְך מַ לְ כוּתֵ הּ בּחַ ֵ ּייכוֹן וּבְ יוֹמֵ יכוֹן Your sheltering care, and may we all be blessed with the days of all the house of Israel. And we say: Amen. that context, the mourner peace, tranquility, and the affirms that tragedy has not וּבְחַ ּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :Congregation and mourners fullness of life. separated him or her from ,God or the Jewish peopleבַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, !May God’s great name be acknowledged forever and ever and, in turn, the communal ו אִ מְ ר וּ אָ מֵ ן. :The Blessing Mourners of Memory response then constitutes May the name of the Holy One be acknowledged and an acknowledgment of the It is hard to sing of one- Congregation and mourners: celebrated, lauded and worshipped, exalted and honored, mourner. יהֵ א שׁמֵ הּ רַ בָּ א מ בָרַ ְך לעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. ness when our world is not 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: יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א to our life have gone, and nothing but memory can acknowledgment and praise, or any expressions of gratitude or ויִתְהַדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻדְ שָׁ א, בּרִ יְך הוּא, .fill the emptiness their consolation ever spoken in the world. And we say: Amen passing leaves behind. לעֵ ֽלָּא מִ ן ׇ ּכל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ ׇ ּכל ־ :But memory can tell us May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּ עָ למָ א, .only what we were, and lasting peace. And we say: Amen in company with those we ו אִ מְ ר וּ אָ מֵ ן. loved; it cannot help us May the one who creates peace on high bring peace to us and find what each of us, alone, to all Israel [and to all who dwell on earth]. And we say: Amen. יהֵא שׁ לָמָ ֽ א ַ רבָּ ֽא מִן שׁמַ ּיָֽא וחַ ִ ּיים must now become. Yet no one is really alone; those Mourners and those observing Yahrzeit: who live no more echo עָ ֵ לֽינוּ ועַ ל ּכׇל־יִשְׂרָאֵ ל, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh still within our thoughts ו אִ מְ ר וּ אָ מֵ ן. ,and words, and what they malkhuteih b’h|.|ayeikhon u-v’yomeikhon u-v’h|.|ayei d’khol beit yisrael did is part of what we ba-agala u-vizman kariv, v’imru amen. have become. We do best Congregation and mourners: ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו הוּא יַעֲשֶׂה שָׁ לוֹם homage to our dead when Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. עָ ֵ לֽינוּ ועַ ל ּכׇל־יִשְׂ רָאֵ ל ]ועַ ל ׇ ּכל־יוֹשׁבֵ י תֵ בֵ ל[, ,we live our lives most fully even in the shadow of our Mourners: ו אִ מְ ר וּ אָ מֵ ן. loss. Each life is a whole Yitbarakh v’yishtabah|.| v’yitpa∙ar v’yitromam v’yitnasei 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’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen. now ended, brought us Y’hei sh’lama raba min sh’maya v’h|.|ayim aleinu v’al kol yisrael, closer to the source of life, v’imru amen. in whose unity no one is For restricted use only: March-April 2020. 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 Do not copy, sell, or distribute

58 סדר ליל שבת ויום טוב · ערבית · סיום התפילה shabbat and festivals · evening service · concluding prayers 58 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- Psalm 27 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 Ḥasidic master Levi which may be felt on these ,days. From the beginning ל דָ וִ ד Yitzḥak said: I and my quest are one. A Psalm for the Season of Repentance: Psalm 27 A PSALM OF DAVID the psalmist expresses -absolute faith in God, cul יהוה אורִ י ויִ שְעִי מִ מִי אִ ירָ א, minating in this striking יהוה מָ ע זו חַ ּיַי מִ ִמי אֶפְחָ ד. ?To Behold ADONAI is my light and my help. Whom shall I fear God’s Beauty ADONAI is the stronghold of my life. Whom shall I dread? sentence: “Though my father and mother abandon בִקְ ֹרב עָ לַי מרֵ ִ עים לֶאֱ ֹכל אֶ ת־ בשָרִ י, ,The Ḥasidic master When evil people assail me to devour my flesh me, Adonai will gather צָרַ י ו ֹאיבַ י לִי, הֵ ֽ ָ מה כָ שלו ונָפָ ֽלו. ,Yehudah Aryeh Leib of my enemies and those who besiege me Gur commented on the me in.” But at the same -time, the psalmist experi אִ םַחֲ תנֶה עָ לַי מַ ֲ חנֶה ֹלא יִ ירָ א לִ ִ בי, .dual request expressed in it is they who stumble and fall a single verse in this psalm, Should an armed camp be arrayed against me, ences God’s absence—the ”,speaker longs to “see God אִ ם ָ תקום עָ לַ י מִ לְחָמָ ה ב ֹזאת אֲ נִ י טֵ בוֽחַ . first to behold God’s my heart would show no fear; yet receives no response to אַחַ תׁשָאַ ֽלְּתִ י מֵאֵ ת יהוה, אותָ ה אֲבַּקֵ ש, 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. this longing. The poem’s last line leaves us with a שִבְּתִ יּבבֵ ית יהוהּכׇל־ימֵ י חַ ַיי :Shabbat, I behold God’s One thing I ask of ADONAI—this is what I seek thin, consoling thread of beauty; in the week, as I to dwell in the House of God all the days of my life, ,hope, making us realize לַחֲ זות ּב ֹנֽעַ ם יהוהּולְבַּקֵ רּבהֵיכָ לו. enter the world, I pray in perhaps, how much our ּכִי יִצְ פנֵ ֽנִ י בסֻ ֹּכה ביום רָעָ ה, .God’s sanctuary. to behold God’s peacefulness and to pray in God’s sanctuary Ah|.|at sha·alti mei-et Adonai, otah avakesh: lives depend on faith. The psalm, with its יַסְ תִרֵ ֽנִ י ב ֵ סֽתֶר אׇהְׇ לו, בצור י רוממֵ ֽנִ י. ,shivti b’veit Adonai, kol y’mei h|.|ayai lah|.|azot b’no∙am Adonai u-l’vakeir b’heikhalo. themes of hope and faith in -God, along with its expres ועַתָּ ה יָ רוּם ֹראשִׁי עַ ל ֹאיבַי ס בִ יבוֹתַ י sion of a powerful sense of ואֶ זְבּחָה באׇהְׇלוֹ זִבְחֵ י ת רוּעָ ה, ,In a time of calamity, You would hide me in Your sukkah enfold me in the secret recesses of Your tent, yearning, was thought to be appropriate for the days אָשִֽׁ ירָ ה וַאֲ זַמּרָ ה לַ יהוה. and You raise me up to a stronghold. leading up to Rosh Hasha- nah and Yom Kippur and שׁמַ ע יהוה קוֹלִי אֶקְרָ א, וחׇ נֵּ ֽנִי וַעֲ נֵ ֽנִ י. ,Now my head is raised high above my enemies round about .the days that followed לָך אָמַ ר לִבִּי בַּקּ שׁוּ פָנָי, אֶ ת־פָּ נֶ ֽיָך יהוה אֲבַקֵּ שׁ. ,and I come with offerings, amidst trumpet blasts, to God’s tent chanting and singing praise to ADONAI. DO NOT HIDE YOUR FACE אַ ל ּתַסְ ֵּ תר ָּפ ֶ נ ָֽיך FROM ME לאַ רתַּסְתֵּ פָּ נֶ ֽיָך מִמֶּ ֽנִּ י, The contemporary אַל. ִמ מּ ֶ ֽ ִ ּניתַּ ט בּאַף ֽ עַבְדֶּ ָך, עֶזְרָתִי הָ יִֽיתָ , ;ADONAI, hear my voice as I cry out be gracious to me, and answer me. literary critic Robert Alter writes, “‘Face’ suggests אַל תִּשֵׁ ּטֽנִי לואַ תַּעַזְבֵ ֽנִי אֱֹלהֵ י יִשְׁעִ י. ”!It is You of whom my heart said, “Seek my face ‘presence,’ the concrete metaphor serving the poet ִי ּכאָבִי ואִמִּי עֲ זָבֽוּנִי, וַ יהוה יַאַסְ ֵ פֽנִ י. .It is Your presence I seek, ADONAI more than the abstract רֵ ֽנִ הוֹי יהוה דַרְ ֶ ּכָֽך, וּנְחֵ ֽנִי בּ ֹאֽרַח מִ ישׁוֹר,ַ ל מֽעַ ן ֹשׁררָ י. .Do not hide Your face from me; do not act with anger toward me You have always been my help; do not forsake me; sense behind it.” When God ,is with us, we are protected אַ ל תִּתּ נֵ ֽנִי בּנֶ ֽפֶשׁ צָרָ י, do not abandon me, my God, my deliverer. sheltered. Other psalm- ists similarly use concrete ִי ּכקָֽמוּ בִי עֵ ֽדֵי שֶׁ ֽקֶ ר וִיפֵ ֽחַ חָמָ ס. ,Though my father and mother abandon me -metaphors to the same ef ◀לוּלֵא הֶאֱמַ ֽנְתִּ י, לִרְ אוֹת בּ טוּב יהוה בּאֶ ֽרֶץ חַ ִ ּיים. .ADONAI will gather me in fect, such as being cradled Show me Your way, ADONAI, and lead me on a straight path in God’s wings. As Alter קַ וֵּה לאֶ יהוה, חֲ זַק ץויַאֲמֵ לִבֶּ ָֽך וקַ וֵּה אֶ ל יהוה. despite those arrayed against me. further remarks, God’s תהלים כז Do not hand me over to those who besiege me; turning away results in the supplicant’s being left unprotected. This is the only verse . ל ּו ֵ ל א הֶ אֱ ַ ֽמ ְ נ ּ ִ תי for false witnesses who breathe hatred have risen against me. IF ONLY I COULD TRUST ▶ 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 For restricted use only:simply March-Apriltrails off and then hears an inner voice 2020.calling:kaveih el in the land of the living . . . Adonai, “place your hope in Adonai.” Or, perhaps someone else, Place your hope in ADONAI. Do not copy, sell,in turn, or urges thedistribute 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 התפילה shabbat · evening service · concluding prayers 59 This poem . הַ חַ ָ מּה Congregations may choose to end the Friday The sun Concluding Songs evening service with one of the following songs. was written by the modern Congregations may choose to end the Friday Hebrew poet Hayim Nah|.|- ,(man Bialik (1873–1934 א .evening service with one of the following songs who along with his epic poems also wrote children’s ַש ָ בת הַּמַ לְ ָ כה lullabies. It references both א the mystical images of הַחַּמָ ה מֵ ֹראש הָאִ ילָ נות נִסְַתלקָ ה, Shabbat, Our Queen Shabbat as a bride and a ֽבואו אונֵצֵ לִקְרַ את ַשָת בהַ ַ מלְּכָ ה. The sun on the treetops no longer is seen, queen, as well as the midrashic tale of angels who הִ נֵה הִ יא יורֶ ֽדֶת הַ קדָה,ׁש הַ ברוכָ ה, .come out to welcome Shabbat, our Queen Now she descends, the holy, the blessed, bless the homes that have .been prepared for Shabbat ועִ ָמה מַ לְאָ כִ ים צבָ א ָ שלום ומְ נוחָ ה. ֽבואִ י, ֽבואִי, הַ ַ מלְּכָ ה. ֽבואִ י,אִי, ֽבוהַּכַ ָ לה. .and with her the angels of peace and of rest Come, oh come, our Queen, our pride. ָ שלום עֲ לֵיכֶ ַ ם לְאֲ מכֵי הַ ָ שלום. .Come, oh come, dearest bride קִַ בֽלְ נו פנֵ י ַש ָ בת בִרְ נָנָ ה ותְ פִ ָ לה. .Peace be unto you, you angels of peace הַַ בֽיְתָ ה נָ ֽשובָ ה בלֵב מָ לֵא גִילָ ה. With song-filled prayer we bade Shabbat welcome שָם עָ ְךר והַ ֻ שלְחָ ן, הַ ֵ נרות יָאִֽ ירו ,and with joy in our hearts we head back home there the table is set, the candles burn bright, ּכׇ ל ִפת ֹוהַַבֽיִת יִזְרָ ֽ חו, יַזְהִֽ ירו. .every corner of the house glows in their light ַש ָ בת ָ שלום ומְ ֹברָ ְך, ַש ָ בת ָ שלום ומְ ֹברָ ְך. ;May you be blessed with shabbat shalom ֹבאֲ כֶ ם ל ָ שלו ַ ם, לְאֲ מכֵי הַ ָ שלום. .may you be blessed with shabbat shalom Shalom to you, O you angels of peace. Ha-h|.|amah 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’nuh|.|ah. 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-shulh|.|an ha-neirot ya∙iru, kol pinot ha-bayit yizrah|.|u yazhiru. Shabbat shalom u-m’vorakh, shabbat shalom u-m’vorakh. Bo∙akhem l’shalom malakhei ha-shalom.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

60 סדר ליל שבת · ערבית · סיום התפילה shabbat · evening service · concluding prayers 60 Ki Eshm’rah Shabbat was ב Turning Torah composed by Abraham ibn Ezra ב -It contains instruc .(1164–1089) ִ כי אֶ שְמרָ ה ַׁש ָ בת into Song Ki Eshm’rah Shabbat If you sing the words of tion on the laws of Shabbat in Torah, the Torah will As I keep Shabbat, God keeps watch over me. verse form. The first letters of each ִ כי אֶ שְמרָ ה ַׁש ָ בת אֵ ל יִ שְמרֵ ֽנִ י. .sing its secrets to you It is a sign forever, between God and me. stanza comprise an acrostic, spelling out the author’s first name—a אות הִ יא ל עולמֵ י עַ ד ֵ ּבינ ּובֵ ינִ י. maharsha— (Samuel Eidels) conventional way of “signing” It is forbidden to do business or travel long distances on Shabbat. one’s work. אָ סור מ צוא חֵ ֽפֶץ עֲ ֹות דרָ כִ ים, -Purify My Heart One should not talk about one’s commercial needs, business mat א ֹות הִ יא IT IS A SIGN FOREVER A Ḥasidic master once The poem’s refrain .לְ ע ֹו ְל ֵ מי עַ ד גַם מִ לדַ ֵ בר ֹו ִ דבְ ֵ רי צרָ כִ ים, ters, or governmental transactions. Rather, it is a day for studying reported: “Do you God’s teaching in order to achieve a measure of wisdom. draws on Exodus 31:16–17, in ִ דבְרֵי ס חורָה, אַ ף ִ דבְ רֵי מ לָכִ ים. know how I became a which Israel is commanded to Jew? My teacher, the keep (v’shamru) Shabbat, and אֶהְ ֶ גה בתורַת אֵ ל וַ תְ חּכמֵ ֽנִ י. On Shabbat, I can find rest for my soul. The Holy One provided holy rabbi of Kalev, Shabbat is described as an eternal took the soul out of an example of this to the generation wandering in the desert by sign (ot) between God and בו אֶמְ צ אָה תָמִ יד ֹנֽפֶ ש לנַפְ ִ שי. my body, soaped and giving a double portion of manna on the sixth day. May the Israel. The entire biblical passage beat it, rinsed it and nourishment provided for me be similarly doubled every Friday. is recited on Friday night after the הִ נֵה ל דור רִ א ן ֹונָתַן ק ד ִ ׁשי —dried it and rolled it Sh’ma and Its Blessings (page 46) like women washing and again each Shabbat morning מופֵ ת בתֵ ת לֶ ֽחֶם מִ ְ שנֶ ה ַב ִש ִ שי. In the law given by God, there is a decree that the priests array a clothes at a brook— as part of the Amidah (page 162). ּכָ ֽכָ ה בְכׇ ל־ ִש ִ שי יַכְ פִיל מ זונִ י. and then he put this new set of showbread every Shabbat. In the same vein, the rabbis cleansed soul back decreed that one should not fast on Shabbat, save on the day of One should not talk about ּגַם one’s commercial needs רַָ שם בדַ ת הָאֵ ל ֹחק אֶל ס גָ ָ ניו, .into me.” atonement from sin Since even . ִ מ ְּל ַד ֵ בּר �וּ ֹ� ִ ּדבְרֵ י צְרָ ִ כים discussion of business and other ֹו לַעֲ ֹרְך לֶ ֽחֶ ם ָ פנִ ים לפָ נָ יו. ,It is a day that is honored with a delightful feast of bread, fish daily matters constitutes a violation of Shabbat, the poet wants ַ גם ֹו להִתְעַ ֹות עַ ל ִ פי נ בונָ יו ,meat, and good wine. Mourners return to their previous state to ensure that no such thoughts אָ ר, סולבַד מִ ּי םו ּכִ ּור עֲ ֺונִ י. .since it is a day of rejoicing. May it bring me joy cross one’s mind. Anyone who begins work on this day deserves to be cut off. So, I The now . לֶ ֽ חֶ ם ּ ָפ ִ ני ם SHOWBREAD הוא יום מ כֻ ָ בד, הוא יום תַעֲ נוגִ ים, shall purify my heart as if washed clean and offer to God evening common term “showbread” comes from the King James Bible’s לֶ ֶ ֽחם ויַֽיִ ן טוב, ָב ָ שר ודָ גִ ים. and morning prayers, an additional service, and the afternoon translation of leh|.|em ha-panim Samuel 21:7). More literally, it 1) הַ מִתְאַ בלִ ים ֹו אָ חור נ סוגִ ים, .one, that God may respond to me means “the bread of the inner ּכִ י יום שמָ חות הוא ותְַשמחֵ ֽנִ י. Ki eshm’rah shabbat El yishm’reini. Rasham b’dat ha-El h|.|ok el s’ganav, chamber.” The priests were instructed to arrange twelve loaves מֵ חֵל מ לָ אכָ ה ֹו סופו להַכְרִ ית, .Ot hi l’olmei ad beino u-veini. bo la·arokh leh|.|em panim l’fanav Gam bo l’hitanot al pi n’vonav of bread on the table in the sanc- Asur m’tzo h|.|efetz asot d’rakhim, tuary’s inner chamber; they were עַל ּכֵן אֲ כַ ֵ בס ֹו לִ ִיב ּכ בורִ ית. .asur, l’vad miyom kippur avoni gam mi-l’dabber bo divrei tz’rakhim, arranged in two rows of six loaves each, and were replaced with אֶתְַפללָה אֶ ל ֵל אעַרְ בִ ית ו שַחֲ ִ רית, divrei s’h|.|orah af divrei m’lakhim, Hu yom m’khubad, hu yom ehgeh b’torat El u-t’h|.|akmeini. ta·anugim, fresh ones each Shabbat (Leviticus The two loaves of h|.|allah .(9–24:5 מוסָ ף וגַם מִ נְחָ ה הוא יַעֲ נֵ ֽנִ י. leh|.|em v’yayin tov, basar v’dagim. Bo emtze’ah tamid nofesh l’nafshi. placed on our Shabbat tables are a Ha-mitablim bo ah|.|or n’sogim, Hineih l’dor rishon natan k’doshi re-enactment of that ritual. ki yom s’mah|.|ot hu u-t’samh|.|eini. ס ֹו ֹפו mofet b’tet leh|.|em mishneh Deserves to be cut off The Bible spe usecifies that a persononly: shall be “cut March-April off from one’s people” as punishment 2020. for the violation . ְ ל הַ ְ כרִ י תba-shishi. Meih|.|el m’lakhah bo sofo l’hakhrit, For restricted 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’shah|.|arit, Dolife in thisnot world, orcopy, deny eternal life insell, the world that oris coming. distribute We may think of being “cut off from one’s musaf v’gam minh|.|ah hu ya·aneini. people” not as a punishment, but as an inevitable consequence: those who are not attuned to the rhythms and behavioral norms of Jewish life—in this case, the observance of Shabbat—are at risk of losing their connection to the community.

61 סדר ליל שבת · ערבית · סיום התפילה shabbat · evening service · concluding prayers 61 62 us all. to me,myfamily, andto lifeandpeace blessings of me andmay theybring peaceaccompany angels of sin.May Yourments of may we notbetheinstru- and painonthisday and May we besparedillness Shabbat withgreatjoy. meet. May Ireceive Your allwhomI in theeyes of favor inmyown eyes and in mind,thatImay find You blessmeandkeep peace,that will, Masterof creation.May itbeYourof provided formeandall all thegoodYou have I thankYou, God,for the Synagogue A Prayer UponLeaving shabbat ·evening service ·concluding prayers yig ג Meitim El y’h|.|ayeh shem t’hilato.adei barukh ad h|.|asdo, b’rov Yishlah|.| yamin l’keitz lifdotm’shih|.|einu, m’h|.|akei keitzy’shu∙ato. notenk’mifalo, l’ish Gomel ra h|.|esed l’rasha k’rishato. s’tareinu, mabit l’sofTzofeh v’yodei∙a davar b’kadmato. v’loyamir dato,Lo yah|.|alif ha-El l’olamim l’zulato. Torat emet natan l’amo El, n’vi∙o yad al ne∙eman beito. b’yisraelLo kam k’mosheh navi od, u-mabit et t’munato. n’vu∙atoShefa n’tano, el anshei s’gulato v’tifarto. notzar, yoreh v’khol olam, Hino adon g’dulato u-malkhuto. rishon v’ein davar l’khol asher nivra, Kadmon reishit l’reishito. d’mutEin lo ha-guf v’eino guf, na∙arokh lo eilav k’dushato. Eh|.|adk’yih|.|udo, yah|.|id v’ein einnelam v’gam sof l’ah|.|duto. nimtzav’yishtabah|.|, v’ein h|.|ai eit elohim Yigdal m’tzi∙uto.el may God’s namebepraised forever. God, withgreatmercy, willgive lifetothedead— God’sredeeming thosewhowait forthetimeof triumph. days,The DivinewillsendusourMessiahattheendof punishes evildoersinaccordwiththeirtransgressions. God repays the righteousfortheirdeeds; and foreseestheirconsequencefromthestart. God knows ourinnermostthoughts, nor changeitforanother. God willnever alterthedivinelaw, Torah, atruthfulteaching,was given toGod’s people. thisprophet,trustedinGod’sBy thehandof house, theDivine. likenessof a prophetabletoseethevery There never aroseinIsrael anotherlikeMoses, upon thepeopleGodtreasuredandhonored. Prophetic inspiration was bestowed points toGod’s greatnessandsovereignty. creation theworld; allof This isthemasterof all—butwithnobeginning. first of thing; God existedbeforeevery we cannotdescribeGod’s distinctness. having nobody, notaphysical being: hidden andunbounded, singular andunique, who exists,butnotintime— Glorify andpraise thelivingGod

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For restricted use only: March-April 2020. Do not copy, sell, or distribute יתוֹ. ִיוֹ דּוּתוֹ. ְ וּוֹ א,נִ בְ רָא .וֹ אשׁל רֵא יר תוֹ ִ דָּת תוֹ. מָ דְמ וֹ ּת ל,אֵל תוֹ. א ין ת ל יאוּתוֹ.נִ ו צָ צִ עֵ אֵ אֶ מְ מ ִיוּוֹ ה עוֹדשֶׁ וֹ וּף, נוּ, ֽ שִׁ יחֵ משׁ ח וּ ,וֹדּ חל אַ יתוֹ.בֵּיוֹ ו פְ אַ תִ רְ לוֹ, ְ עָ וֹ חוּדוֹ, יִ כּי וּוֹ .וֹ

יןלוֹ מוּת גּוּף ינוֹ גו הַ אֵ אֵ דמתה וּ א נ

יא יט תוֹ.נָ מוּנָ בִּ בִ אֶ וּמַ ת־תּמנ וֹ י שׁוּעָ לאֱ ים י ח, יִ ו ֹלהִ בַּ חַ שְׁ תַּ דַּ ְ ג ִ יִגְדּ ר שֶׁ אֲשׁ וֹ תוֹ. עָ שְׁ רִ ְע וֹ ר כׇ ל־נוֹצָ בָּ רוְּך י ד ם ת לָּ עֲ עַ הִ שֵׁ דֵ תּ ִלּ ּמ ֶה ל רוֹב בּ אֵ חַ סְ ֹלאנַ עֲ רוְֹך יו תוֹ. לָ אֵ ק שָּׁ דֻשּׁ וֹ

ינוּ, ֽ ס תָ רֵֽיוּ ית אשִׁ רֵאִי ֹלאיַ חֲ לִ יףהָ אֵ ו ֹלא מיָ ל ו ֹלא יָ מ

פ מִ בּ קַ

נוֹנ תָנ סוֹף ל עַ כוּתוֹ. תוֹ לְ ה לָּ ג וּמַ דֻ יוֹרֶהג ֻלּ וֹוַּל וּוֹ ןנֶ אֱ מַ

ץקֵ

ֹ מ

תוֹ גֻ לָּ סג ָת ר בָ דָּב רל כׇ בָ ל־דָּב ּכ ןנָ תַ יןיָ מִי

ּכ ידיָ חִי

ישׁ ד ֽ ִ חֶ סֶד יןאֵי ים תוֹ.ל ל עוֹלָ זוּלָ מִי זל וֹ

ּכ ל יִ אֵ רָ שְׂר ֵל

נּוֹ דוֹן ם ועוֹלָ הִ אֲדןעל תוֹנ בוּאָת י כֵּ חַ מ ַכּ

ן ע ע ל שָׁ רָ רָע

יאוֹנ בִ א

תאֱ מֶ יןו אֵי סוֹףל וֹ ץל קֵ

ו ֽ עַיוֹדֵֽע ם גַ וג

התפילה יןו אֵי י נְ אַ שֵׁ

דּוֹת לִ פְ וֹ ּי

אשׁוֹן רִאוֹ

מוֹן קַ דְ

ם, נֶ לָ עְ ָם ח יִ לַ שְׁל דיַ

תוֹרַ יט בִּ מַ ִי

ל אל גּוֹמֵלל ה צוֹפֶ ֹלא ם בּקָם בּ ע ֽ פַ שֶֽׁפ ים י חַ תִ מֵ ִי ח ד אֶ חָ

ל אֶ ל עַ סיום ּת ל דַּ ְ ג ִ יִגְדּ

נוֹתֵ

ג ·

ערבית believed to b believed c be resurrected.be that day one will the dead to the affirmationobjecting have altered the lines, last faith. of Some teen articles to reduced thir- be cannot have argued that Judaism sincetions many to use its have objec- always been there many of sion services, and at the conclu- blessings the before both morning hymn, reciteda popular of faith. thirteen articles monides’ Mai- of summary a poetic Romeof (1261?–1335?). It is by Immanuel poem longer Rome (14th century) a of of tion Judah by Daniel ben (based onMacy Nulman ) resurrection the of dead. the declaiming stanza last repeating Yigdal, sing the and would death Moses, of the and of birth niversary Adar,of an- the legendary the on to 7th day house from house proceed would kadisha YIGDAL ities Hungary, of the In at least one of the of one at In least Although be it has

שבת ל ַ (buria ד ּ ג ְ יִ

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evra evra 62