סדור לב שלם Festivals Assembly

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Shabbat לשבת ויום טוב the for

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No part of this book may be reproduced or transmitted in any form T01 S*2234 L15 S06718 C988*::11 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 %"&" Broadway New York, NY #""!' ;azzan Joanna Dulkin www.rabbinicalassembly.org Rabbi Amy Wallk Katz Permissions and copyrights for quoted materials may be found on pages ($%–($). Festivals Rabbi Cantor Lilly Kaufman Assembly *+,-: -./-0--1231--24-3 Library of Congress Cataloging-in-Publication Data is available.

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Rabbi Robert Scheinberg Designed, composed, and produced by Scott-Martin Kosofsky at The Philidor Company, Rabbi Carol Levithan, ex o!cio Rhinebeck, New York. www.philidor.com

Rabbinical The principal Hebrew type, Milon (here in its second and third Rabbi Julie Schonfeld, ex o!cio

Shabbat iterations), was designed and made by Scott-Martin Kosofsky; it was inspired by the work of Henri Friedlaender. The principal the roman and italic is Rongel, by Mário Feliciano; the sans serif for is Cronos, by Robert Slimbach. The Hebrew sans serif is Myriad by Hebrew, by Robert Slimbach with Scott-Martin Kosofsky.

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2016 Crawfordsville, Indiana. Shalem © Fourth Printing Lev #& #' #$ #) #( #% #! ## #"./.&.'.$.).( Siddur Copyright סדר ליל שבת ויום טוב Shabbat and Festival Evening Service

הכנה לשבת ! Preparing for Shabbat

הדלקת נרות שבת " Candlelighting for Shabbat

קבלת שבת # Festivals Kabbalat Shabbat: Welcoming Shabbat Assembly

and עיוני שבת $! Shabbat Study Texts

ערבית לשבת ויום טוב %! Shabbat and Festival Evening Service Rabbinical Shabbat

the קריאת שמע וברכותיה %!

The Sh’ma and Its Blessings for by תפילת העמידה לערבית לשבת &" The Friday Night Amidah

!'# 2016

Shalem תפילת העמידה ליום טוב

The Festival Amidah ©

Lev סיום התפילה #) Concluding Prayers

ספירת העומר !# The Counting of the Omer Siddur Copyright

2    ·   יְ דִיד     הַ קְ דָּמָה The Added Soul An Introductory Song Welcoming Shabbat Written by Eleazar .ֶֽנפ ֶׁש of Shabbat Azikri (–), Y’did Nefesh has become one י* דִ יד נֶֽפֶשׁ, אָב הָרַחֲמָן, מ> שׁוֹ8 עַבְדּ8ָ אֶל ר>צוֹנToss us a soul !’"#" $%&%'( ,89 we, who are the Beloved of my soul, compassionate father, draw me, Your of the favorite songs with which to introduce the 9 ירוּץ עַבְדּ8ָ > כּמוֹ אG יּ9ל, יִשְׁתַּחֲוֶה מוּל הֲדָרaccumulation of so ,8ָ servant, to Your desire. Would that I could run like a gazelle, .Friday evening service כִּי יֶעֱרַב לוֹ י>דִידוּת8ָ, מִנּֽפֶת צוּף ו>כׇל טָֽעַם. many things like the dust in our rooms. and bow before Your beauty, for I find Your love sweeter than ֹ (Some (asidim sing it every A gasp escapes from our honey or any delight. morning before services begin.) Y’did Nefesh was הָ דוּר, נ9אֶה, זִ יו הָעוֹל9ם, נGפְשִׁי ח וֹ לG ת אַהֲבָתinner being: ,8ָ characterized by its author א9נּ9א, אֵל נ9א, ר>פָא נ9א ל9הּ, בּ>הַרְ אוֹת ל9הּ ֹנֽעַם זִיוtoss us a soul Beautiful, splendrous light of the world, my soul is sick with ,89 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 א9ז תִּתְחGזֵּק ו>תִתְרַפֵּא, ו>ה9י>תָה ל89 שִׁפְחַת עוֹל9ם. 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, יֶהֱ מוּ רַחֲמֶ ֽ יU, ו> חוּס נ9א עGל בֵּן אוֹהֲבa swing be Your servant forever. ,8ָ -with one letter of the four ו- ,pouring colors randomly -letter divine name, yod-hei כִּי זֶה כַּמָּה נִכְ סוֹף נִכְסַף לִרְ אוֹת בּ>תִפְאֶֽרֶת עֻזּand suddenly there’s a Ancient One, let Your compassion flow. Have pity on the child ,89 picture. whom You love—for I have yearned for so long to see Your vav-hei, and each develops

the metaphor of God as א9נּ9א, אֵלִי, מַחְמַד לִבִּי, חֽוּשָׁה נּ9א, ו>אGל תִּתְעַלָּם. Festivals Toss me a soul luminescent power. My God, my beloved, hurry; please, Assembly lover. When sung, both like a stone bouncing do not hide! Sephardic and Ashkenazic גּ9לֵה נ9א, וּפְ רוֹשׂ ִ חָביב ע9לGי, אֶת סֻ כַּת שׁ>לוֹמon top of the water ,8ָ musical traditions utilize הִ sinking to the bottom of and Please, my beloved, reveal Yourself. Spread the sukkah of haunting melodies evoking ִ תָּאיר אֶֽרֶץ מִ כּ>בוֹד8ָ, נ9גִֽיל9ה ו>נִשְׂמ>חָה בּthe lake ,8ָ 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 מַהֵר אָ הוּב, כִּי בָא מוֹעֵד, ו>חׇנֵּֽנִי כִּימֵי עוֹל9ם. heart. Your glory; then shall we be glad and rejoice with You. My author’s handwritten man- lover—come quickly, for the time has come—have compas- Toss me a soul Rabbinical 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 Shabbat 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-ra!aman, m’shokh avdakh el r’tzonakh, the present in the original. Similarly, later versions substituted the word yarutz avdakh k’mo ayal, yishta!aveh mul hadarakh, for Toss me a soul sim!at (“joyful”) for shif!at (“servant”) in the sixth line. ki ye∙erav lo y’didutakh, mi-nofet tzuf v’khol ta∙am. by -The Hebrew word for “com . אָ ב הָ רַ חֲ מָן and stay close to me ,  like someone putting Hadur, na∙eh, ziv ha-olam, nafshi !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” (re!em). The combination of the two words thus creates a

2016 phrase that combines masculine and feminine images. Toss me a soul az tit·!azek v’titrapei, v’haitah lakh shif!at olam. I have one already, but Shalem

As the sun sets and the day’s light .זִיו הָ ֹעולָם <4=9> ;87 :9 45678 © toss me an added soul Vatik, yehemu ra!amekha, v’!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 Lev toss it, like a rich man ana, eili, ma!mad libi, !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 !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’!ah bakh, ,The Hebrew word for soul (nefesh) is feminine. In addition . לָ ּה 7 Toss me a soul, an injection maher ahuv, ki va mo·ed, v’!oneini kimei olam. Siddur Copyright the aspect of God found in this world, within us, is thought of in of good stu*. 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 .וָתִ יק and all the silent ones want ? 9 a heavenly tossed soul one of the aspects of the Divine. like cleansing water And cleanse us. —+,-./ 0.1-+023,

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

Finding Our Way A . We may visualize this psalm as a pilgrimage א א Prayer is no panacea, no sub- L24 5+ 67 and sing to A87/.,, song. The leader calls upon the assembled to come on ל* כוּ נ*ר2נּ*נ-ה לG יהוה, ,stitute for action. It is, rather like a beam thrown from a let us trumpet praise to our protector. a pilgrimage, and partici- נ9רִֽיעָה ל> צוּר יִשְׁעֵ ֽ נוּ. flashlight before us into the Filled with thanks, let us greet God, pants join in a mood of joy- ous celebration. Observing נ>קGדּ>מָה פ9 נ9 יו בּ>תוֹדָה, darkness. It is in this light raising our voice in song. that we who grope, stumble, the crowd, the leader then בִּזְמִ רוֹת נ9 רִ ֽ י עַ לוֹ. and climb, discover where we Great is A87/.,, issues a warning to the -participants: the genera כִּי אֵל גּ9 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 וּ מֶֽל8ֶ גּ9 דוֹל עGל ׇ כּל־אֱ [הִ ים. ,God’s hands formed the earth’s deep —.91.0.: ;7+05. 02+<02= mountain crests, too, are God’s work; hearts and covered their -eyes—seeing only the diffi אֲשֶׁר בּ> י9 דוֹ מֶחְק>רֵי אָֽרֶץ, ,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 אֲשֶׁר לוֹ הG יּ9ם ו> הוּא עָשָֽׂ הוּ, ,to be a pilgrimage in time from the six days of the work Come, then, let us bow and kneel, ing place.” The poet asks us to join this pilgrimage ו>יGבֶּֽשֶׁת י9דָ יו י9צָֽרוּ.

week to the experience of a Festivals let us bend our knees, Assembly with the faith that, despite בּֽ ֹאוּ נִשְׁתַּחֲוֶה ו>נִכְרָֽעָה, day of rest, holy time. The generation that left Egypt and in the presence of A87/.,, who formed us. obstacles, we will greet the wandered in the wilderness continued one who has fashioned נִבְר>כָה לִפְנֵי יהוה ֹעשֵֽׂ נוּ. and 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 .נָרִֽיעָה  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 Rabbinical Ki El gadol Adonai, call of the shofar: t’ruah. Our voices, when raised in praise, with an openness that will Shabbat 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 ּצור land” and come close to the Asher b’yado me!k’rei aretz, the  Divine. v’to·afot harim lo. for that way. In many places in the Bible God is called by this Asher lo hayam v’hu asahu, by 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 nishta!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. 2016 I found myself yearning can denote victory, successful defense, or rescue; here, the yearning without any Shalem

© likely reference is to the secure defense that God provides. >threshold ּומ @ֶֽלֶך ָּגד ֹול        Literally, “the sovereign greater than all divine .עַל ּכׇל־אֱלֹהִ ים no threshold Lev 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 Siddur Copyright to stop and to see I inscribed within myself stairs, stairs to see heaven and a ray of peace touched me —:,1,.: 9.15?0 @.=3,

11 סדר ליל שבת · קבלת שבת  ·   11      כִּי הוּא אֱ [הֵ ֽינוּ From the Song of Songs For A87/., is our God   6’  The . הַ ּי ֹום אִם ּבְקֹ ֹלו ׁ ְתִש F ֽ מ ּעו וGאֲ נGֽחְ נוּ עַם מַרְ עִ יתוֹ .and we are God’s flock, sheep in God’s caring hands שׁ>חוֹרָה אֲנִי ו>נ9או9ה בּ> נוֹת psalm suggests that we י>רוּשָׁלָֽיִם have the opportunity to ו>צֹאן י9 דוֹ, ,If only you would listen today to God’s voice כּ>אׇה_לֵי קֵדָר ִ כּירִ יעוֹת שׁ> [מֹה. .hear God’s voice every day הG יּוֹם, אִם ֹבּ>קלוֹ תִשְׁמָ ֽ עוּ. and not become hard-hearted like the people אGל תִּרְאֽוּנִי שֶׁאֲנִי שׁ ֹ>חַרְחֽרֶת at Merivah, like that time at Massah—in the desert, But in its context here, today” comes to refer“ אGל תּG קְ שׁוּ ל>בַבְכֶם כִּמְרִיבָה, שֶׁשּׁ>ז9פַֽתְנִי הַשָּֽׁמֶשׁ when your ancestors tried Me, and tested Me, specifically to Shabbat—a בּ>נֵי אִמִּי נִחֲ רוּ בִי day on which the mystics > כּיוֹם מַסָּה בַּמִּדְבָּר. .though they had seen what I had wrought שָׂמֻֽנִי ֹנטֵרָה אֶ ת ־ הַ כּ>רָמִ ים -believed that we can espe אֲשֶׁר נִסּֽ וּנִי אֲבוֹתֵיכֶם, ,For forty years I was troubled by that generation ▶ כַּרְמִי שֶׁלִּי [א נ9טָֽרְתִּי. cially feel God’s presence and hear God’s call. As if in בּ>ח9נֽוּנִי גּGם רָ אוּ פׇע_לִי. and I said, “These are a people whose hearts הGגִּֽידָה לִּי שֶׁ אָ הֲבָה נGפְשִׁי ,have gone astray; they do not know My way,” fulfillment of this prospect אֵיכָה תִרְעֶה the sixth psalm in this ◀ אַרְ בָּעִ ים שׁ9נ9ה א9 קוּט בּ> דוֹר, .so, in anger, I swore they would not enter My rest אֵיכָה תַּרְ בִּ יץ בַּצׇּה_רָֽיִם (Friday night series (page  שַׁ לָּמָה אֶהְיֶה כּ ֹ>עט>י9ה resounds with references to ֹו9אמַר עַם ֹתּעֵי לֵבָב הֵם, ,Ki hu eloheinu va-ana!nu am marito v’tzon yado ”.hayom im b’kolo tishma·u. the “voice of God עGל עֶדְרֵי חֲ בֵרֶ ֽ יU. ו>הֵם [א י9ד> עוּ ד>רָכ9י. ,Al takshu l’vavkhem kimrivah אִ ם [א תֵד>עִי ל89 הG יּ9פָה Festivals Assembly F . . . F . . . .k’yom masah bamidbar בּGנּ9שִׁ ים ִּכמְרִיבָה . . .   אֲשֶׁר נִשְׁבַּֽעְתִּי ב>אַפִּי, ,Asher nisuni avoteikhem צ>אִי ל89 בּ>עִקְבֵי הַצֹּאן While . ַמ ָּסה . . . ִנ ּס ּֽונִי אִם ֹי>באוּן אֶל מ>נוּחָתִי. b’!anuni gam ra·u fo·oli. and ,wandering in the desert תהלים צה וּ רְעִי אֶ ת ־ > גּ דִ ֹיּתַֽי8ִ ,Arba·im shanah akut b’dor, the Israelites “tried” God ▶ עGל מִ שְׁ > כּנוֹת ֹהָרעִ 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, therefore called Massah/“test” and Merivah/“quarrel” (Exodus :). Asher nishbati v’api, Rabbinical dark like the tents of Kedar, im y’vo∙un el m’nu!ati.   . In its biblical context, the reference is to the Land of ְמנ ּוחָתִי Shabbat beautiful like Solomon’s Psalm  Israel, which the wilderness generation did not enter. But here, in the pavilions. the service welcoming Shabbat, “rest” has a temporal rather than a spatial Don’t stare at me for being for sense and it refers to the Shabbat day itself. We might also hear the burnt by the sun— by overtones of an ultimate “rest”—an eternal state of being with God. my brothers were jealous of    :– (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 2016 beloved—the difficulty in finding him. Similarly, Psalm  declares the

vineyards— Shalem 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? Lev Where does your flock rest at noon? Why should I be a wanderer following your friends’ flocks? Siddur Copyright 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. —+7/6 73 +7/6+ A:B–C

12 סדר ליל שבת · קבלת שבת  ·   12 Sing to Adonai A  begins a series of four psalms that alternate ב ב A New Song S,/6 47 A87/., a new song; between exultant song and the declaration of God as שִֽׁ ירוּ ל2 יהוה שִׁ יר חָדָשׁ, -The Dasidic master Elime sovereign: Psalms  and שִֽׁ ירוּ לG יהוה כׇּל־הָאָֽרֶץ. ;lekh of Lizhensk taught: sing to A87/.,, all the earth During the six days of the sing to A87/.,, praise God’s name;  both commence with week, we reach toward the the words “Sing to Adonai שִֽׁ ירוּ לG 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 יּוֹם ל> יוֹם י> שׁוּעָ תוֹ. we do in the world, but on Tell the nations of God’s glory;  and  with “Adonai Shabbat we reach toward God reigns.” The two themes are intertwined on Shabbat, as ַ ספּ> רוּ בGגּוֹיִם >כּבוֹדוֹ, .through prayer and song. speak of God’s wonders among all peoples Jewish mystics remark: our בּ>כׇ ל־הָעַמִּ ים נִפְ ל> אוֹת9 יו. ,Mid rashic For A87/., is great, surely to be praised more revered than other gods. songs are God’s crown. Psalm  envisions כִּי ג9 דוֹל יהוה וּמְהֻלּ9ל ֹ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 נוֹרָא הוּא עGל ׇ כּל־אֱ [הִ ים. .who makes everything new. but A87/., fashioned the very heavens its insistent particularism כִּי כׇּל־אֱ[הֵי הָעַמִּ ים אֱ לִ י לִ ים, +:=.+E /7 +0.81,:— may disturb some modern “A new song”—for the Grandeur and glory are God’s honor guard,

Festivals ears. The poet, though, וG יהוה שָׁמַֽיִם עָשָׂה. divine spirit has entered me strength and joy where God is found. Assembly pointedly associates anew. O*er to A87/.,, peoples of the world, God’s “greatness” with the הוֹד ו>הָדָר ל>פ9 נ9 יו, +:=.+E /7 +0.81,:— establishment of justice o*er to A87/., honor and strength. and throughout the world. This ֹעז ו>תִפְאֶֽרֶת בּ>מִקְדָּ שׁוֹ. ,asidic Interpretations O*er to A87/., the honor due God’s name( universal ethical vision is הָבֽוּ לG 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 לG יהוה ָ כּבוֹד ֹו9עז. God’s wonder deepens, we continued

Shiru ladonai shir !adash, Rabbinical sing di*erently to God—we exuberantly expresses. הָבֽוּ לG יהוה > כּבוֹד שׁ> מוֹ, .shiru ladonai kol ha-aretz sing a new song. Shabbat Shiru ladonai bar’khu sh’mo, J  ?  

—=2-, F,4G@.? the . ׁ ִֽ שירו לַ יהוה ׁ ִ שיר חָ ד ָׁש  שׂ> אוּ מִנְחָה ֽ ֹוּבאוּ ל>חַצְרוֹת9יו. ּ .basru miyom l’yom y’shu·ato 02->9218,4 73 for continued The prophet Isaiah express-

Each day is new and Sapru va-goyim k’vodo, by 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 —=2-, F,4G@.? 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 73 9218,4<02- aloud, the villages where Kedar dwells; let Sela’s inhabitants shout, let them call out from the peaks of

nora hu al kol elohim. 2016 the mountains. Let them do honor to Adonai and tell of God’s glory in the coastlands” (Isaiah :–). Shabbat moment Ki kol elohei ha-amim elilim, Shalem 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 .אֱלֹהִ ים . . . אֱ לִ ילִ ים what you have spoiled  . . . -  let go. Hod v’hadar l’fanav, Lev 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’!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. to hues of swirling water though it is unclear whether the formulation in this psalm reflects active belief or merely a linguistic

Havu ladonai k’vod sh’mo, Siddur Copyright pearls of fog. survival.” As Alter notes, the psalm goes on to claim that God is the exclusive ruler over nature. se’u min!ah u-vo·u l’!atzrotav. Grandeur and glory are depicted as a kind of advance guard before . ֹהוד ְ והָ דָר This is the time 6   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 . ְּבמ ִּקְד ָׁש ֹו dwindling.     Tilt your neck and let turned inward toward God, yet imagining the whole world as present. your face open to the sky like a pond catching light drinking the darkness. —:.162 E,21

13 סדר ליל שבת · קבלת שבת  ·   13 . ֽקֹד ֶׁש    הִשְׁתַּחֲ ווּ לG יהוה בּ>הַדְרַת קֽ ֹדֶשׁ, ;From the Song of Songs Bow to A87/., in the glory of this holy place Undoubtedly, the psalm- ist was referring to the חִֽ ילוּ מִ פּ9 נ9 יו כׇּל־הָאָֽרֶץ. .tremble before God’s presence, all who dwell on earth הִנּ89 י9פָה רַעְי9תִי Temple. But those who אִמְ רוּ בGגּוֹיִם יהוה מ9לAnnounce among the nations, “A87/., reigns”— ,89 הִנּ89 י9פָה עֵינGֽי8ִ יוֹנִ ים. the land is firm and will not be moved; included this psalm in the הִנּ>U י9פֶה דוֹדִי Friday night liturgy could אַף תִּ כּוֹן תֵּבֵל בּGל תִּ מּוֹט, אַף נ9עִ ים peoples will be truthfully judged. imagine that the service they were conducting י9דִ ין עַמִּ ים בּ>מֵ ישָׁרִ ים. אַף עַרְשֵֽׂ נוּ רַעֲנ9נ9ה. The heavens shall be glad and the earth rejoice, welcomed the presence ▶ ֹקרוֹת בָּתֵּ ֽ ינוּ אֲר9 זִ ים of God no less than the ◀ יִשְׂמ> חוּ הַשָּׁמַֽיִם ו>ת9גֵל הָאָֽרֶץ, ;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 אֲנִי חֲבַצֶּֽלֶת הַשָּׁ רוֹן done. Indeed, although the יִרְעַם הG יּ9ם וּמְ [אוֹ, Even the trees of the forest shall sing praise— synagogue is called “the שׁוֹשׁGנּGת הָעֲמ9קִ ים. little Temple,” the truest יGעֲ [ז שָׂדGי ו>כׇל אֲשֶׁר בּוֹ, ,as A87/., comes< כּ>שׁוֹשׁGנּ9ה בֵּ ין הַ חוֹחִ ים successor to the “holy א9ז י>רG נּ> נוּ כׇּל־עֲצֵי י9ֽעַר. ,comes to judge the earth כֵּן רַ עְ 9 י תִ י בֵּ ין הַבּ9 נוֹת. place” of the Temple may > כּתַ פּֽ וּ חַ בַּעֲצֵי הG יּGֽעַר well be Shabbat itself (holy לִפְנֵי יהוה כִּי בָא, judging lands with righteousness and peoples with divine truth. time) and the community< כֵּן דּוֹדִי ֵ בּין הַבּ9נִ ים כִּי בָא ֹלִשְׁפּט הָאָֽרֶץ, בּ>צִ לּוֹ חִמַּֽדְתִּי ו>י9שַֽׁבְתִּי

Festivals of worshippers striving to Hishta!avu ladonai b’hadrat kodesh, Assembly fulfill God’s injunction to ֹיִשְׁפּט תֵּ בֵ ל בּ>צֶֽדֶק, .ilu mi-panav kol ha-aretz! וּ פִ רְ יוֹ מָ תוֹק > ל חִ כִּי. be a “holy nation.” Imru va-goyim Adonai malakh,

ו>עַמִּ ים בֶּאֱ מוּנ9 תוֹ. and You are beautiful, my beloved;     תהלים צו ,you are beautiful, with eyes af tikon teiveil bal timot . ּכִי בָא ׁלִש ּ ְֹפט הָאFֽרֶץ yadin amim b’meisharim.  like doves. Ultimately, the joy in God’s You are handsome, my beloved, ▶ Yism’!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 Rabbinical Our couch is a flourishing Ya·aloz sadai v’khol asher bo, inaugurates. garden, Shabbat Although the more . ֶ ּבאֱ מ ּו ָ נ ֹתו az y’ran’nu kol atzei ya·ar.   the beams of our house, the the Lifnei Adonai ki va, literal biblical meaning of emunah may be

cedars, for ki va lishpot ha-aretz, “faithfulness,” later Judaism understood the the rafters, the cypresses. by 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  Like a lily among the thorns, statement is true. 2016

so is my beloved among the Shalem 9L6 9: J9L6J :–: (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, Lev building. For the rabbis, this poetic language so is my beloved among the captured their yearning for a more palpable young men: connection with the non-corporeal God. Thus, in its shadow, desire grew in me the midrash (Song of Songs Rabbah :) under- and I lingered, stands this metaphor of the delightful taste of its fruit sweet on my tongue. Siddur Copyright fruit to be symbolic of Sinai, when Israel began —+7/6 73 +7/6+ A:AB–H:I to speak words of Torah, like fruit, sweet on our tongues.

14 סדר ליל שבת · קבלת שבת  ·   14 Adonai Reigns A  pictures an imagined future time in ג ג One should have the same A87/., 12,6/+: which God descends to the ,earth, righteousness reigns יהוה מָל7ָ תּ9גֵל הָאָֽרֶץ, -degree of expectation in wel and those who have kept יִשְׂמ> חוּ אִ יִּים רַ בִּ ים. ,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 ע9נ9ן וGעֲרָפֶל ס> בִ יב9 יו, 82+,/7:,.:— -light. The poet repeat צֶ ֽ דֶ ק וּמִשְׁפָּט מ> כוֹן כִּסְ 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 אֵשׁ ל>פ9 נ9 יו תֵּלPaper Bridge ,8ֵ Fire goes before God, universal celebration but Oh, paper bridge, lead me -becoming increasingly par וּתְלGהֵט סָ בִ יב צָר9 יו. .consuming besiegers round about into your land, ticularistic: first, the earth is White and constant and mild. -gladdened at God’s appear הֵאִֽ ירוּ ב>ר9ק9 יו תֵּבֵל, ;Flashes of lightning illumine the land I am tired of the desert where ance; then, Zion and Judah; רָאֲתָה וGתָּחֵל הָאָֽרֶץ. —manna was strewn the earth watches and trembles and finally, the individuals Made of milk and honey and who have remained faithful הָרִ ים כַּדּוֹנGג נ9מַ ֽ סּוּ מִלִּפְנֵי יהוה, mountains melt like wax bread. .to God מִלִּפְנֵי אֲ דוֹן כׇּל־הָאָֽרֶץ. ,,./at the approach of A87

A simple people, with their Festivals Psalm  is the first at the approach of the master of all the earth. Assembly of two psalms in this הִ גִּֽידוּ הַשָּׁמַֽיִם צִדְ קוֹ, ,earthen jugs With children, with cattle, The heavens tell of God’s righteousness series emphasizing God’s with tears, sovereignty. The mys- ו>רָ אוּ ׇ כל־הָעַמִּ ים > כּבוֹדוֹ. and 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’!u iyim rabim. a moment when God is

Rabbinical “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. Shabbat activities, we come closest to experiencing the fullness of God’s creation

The one we have built with the Esh l’fanav telekh, and God’s presence. It is then, in our peacefulness and in our praise, that

honest hands, for 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, by in pureness of heart, . The switch in Hebrew from future tense to past tense הֵאִֽ ּירו ra∙atah va-ta!el ha-aretz.  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. 2016 There, a sapling still blooms, the author’s assuredness that the events described here will surely take Higidu ha-shamayim tzidko, Shalem place—they are as real to the poet as any event in the past, and so we

There, a rooster crows on, © There, the brilliance of v’ra∙u khol ha-amim k’vodo. translate in the present tense. daybreak Lev Announces a new dawn. —?.8F. :7=787J+?F Ktranslated by Kathryn HellersteinL Siddur Copyright

15 סדר ליל שבת · קבלת שבת  ·   15 From the Song of Songs Worshippers of idols be shamed 4     . ֹאור זָרֻֽ עַ לַ ּצ ִ ַּדיק  ֽ ֹיֵבשׁוּ ׇ כּ ֹל־עב>דֵי פֶֽסֶל The poet now utilizes a הַמִּתְ הG ל>לִ ים בָּ אֱ לִ ילִ ים, ;for praising false gods יוֹנ9תִי בּ>חGגְוֵי הַסֶּֽלGע all that is deemed supreme bow before God. metaphor that unlocks the בּ>סֵֽתֶר הַמַּדְרֵג9ה mystery of the confusion of הִשְׁתַּחֲ ווּ לוֹ ׇ כּל־אֱ [הִ ים. הַרְאִֽינִי אֶת־מַרְאַֽי8ִ tenses in the psalm. Just as שָׁ מ> עָ ה וGתִּשְׂמַח צִ יּוֹן, ,Zion hears of it and rejoices הַשְׁמִיעִֽינִי אֶת־קוֹל8ֵ the cities of Judah exult, in some sense the planting of the seed anticipates the וGתּ9גֵֽל>נ9ה בּ> נוֹת י>הוּדָה, כִּי קוֹל8ֵ עָרֵב וּמַרְאֵ י8 -as You, A87/.,, pass judgment. harvest, so too God’s cre נ9אוֶה. ation anticipates a world of ל>מַֽעַן מִשְׁפָּטֶ ֽ יU יהוה. ,You, A87/.,, are above all that is earthly אֶחֱ זוּ ל9ֽנוּ שׁ וּ ע9 לִ ים righteousness. The future שׁוּע9 לִ ים ק>טG נִּ ים promise is already present כִּי אַ תָּ ה יהוה עֶ לְ יוֹן עGל כׇּל־הָאָֽרֶץ, .exalted over all that is worshipped as divine as an actuality, having been ֹמ>אד ֵ ֽ נGעֲלי תָ עGל ׇ כּל־אֱ [הִ ים. מ>חַ בּ> לִ ים כּ>רָמִ ים Those who love A87/., hate evil; implanted there from the ▶ וּכְרָמֵ ֽ ינוּ ס>מָדַר. very beginning of time, but ◀ ֹאהֲבֵי יהוה שִׂ נְ אוּ רָע, ,God protects the lives of the faithful דּוֹדִי לִי וGאֲנִי לוֹ ֹהָרעֶה its presence has remained ֹשׁמֵר נGפְ שׁוֹת חֲסִ יד9 יו, .saving them from the hands of the sinful בַּ שּׁוֹשׁG נִּ ים. Dodi li va-ani lo, ha-ro∙eh hidden. bashoshanim.     מִ יּGד ר> שָׁעִ ים יGצִּילֵם. Light is sown for the righteous Festivals Assembly עַד שֶׁ 9 יּפֽ וּ חַ הG יּוֹם ו>נ9ֽסוּ The Hebrew can .לְזֵֽכֶר ׇקד ְׁש ֹו אוֹר ַז9רֻֽע לGצַּדִּ יק .and joy for the upright -have at least three differ הַצּ>ל9לִ ים ent meanings. The word וּלְיִשְׁרֵי לֵב שִׂמְחָה. ,Rejoice in A87/.,, you righteous people סֹב דּ>מֵה ל>U דוֹדִי לִצְבִי and kodsho can refer to God’s שִׂמְ חוּ צַדִּ יקִ ים בּG יהוה, .and thank God as you pronounce the divine holy name אוֹ ֹל>עֽפֶר הָ אG יּ9לִ ים עGל Yeivoshu kol ovdei fesel, sanctuary, God’s holy place; the phrase would then be הָרֵי בָֽתֶר. ו> הוֹדוּ ל>זֵֽכֶר קׇדְ שׁוֹ. ,ha-mit∙hal’lim ba-elilim translated, “Thank God as תהלים צז O my dove in the crevice hishta!avu lo kol elohim. one did in God’s sanctuary.” of the rock, Shamah va-tisma! tziyon, Rabbinical Alternatively, it can refer

in the covert of the cli*— va-tageilnah b’not y’hudah, Shabbat to an essential “quality” of God, holiness, and the let me see you, l’ma∙an mishpatekha Adonai. the phrase would be translated, “Thank God for the let me hear your voice, Ki atah Adonai elyon al kol ha-aretz, for sake of God’s holiness.” Finally, as we chose to for your voice is sweet me’od na∙aleita al kol elohim. by 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 !asidav, the little foxes that steal among God. Each of these interpretations has had its

the vines, miyad r’sha∙im yatzileim. 2016 advocates among translators of this passage. for our vines are Or zaru∙a la-tzadik, Shalem © J9L6 9: J9L6J :– (opposite page, far left). blossoming. u-l’yishrei lev sim!ah. The lovers are hidden from each other, separated Sim!u tzadikim badonai,

My beloved is mine and I Lev by a seemingly dangerous and threatening world. am his, v’hodu l’zeikher kodsho. Each yearns to find the other while there is still the one who shepherds Psalm  time. So too, Psalm  speaks of the promise amidst the lilies. of experiencing God’s presence here on earth, Before the day breathes despite periods of distance and the seeming hid- its last, Siddur Copyright denness of the Divine. and the shadows flee, come round, my love— be like a gazelle, or a wild stag—through the cleft in the mountains. —+7/6 73 +7/6+ H:AM–AN

16 סדר ליל שבת · קבלת שבת  ·   16 Sing A . Like Psalm , this psalm, too, begins ד ד When we sing the words of a . E+.=: 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 ל2 יהוה שִׁ יר חָדָשׁ, ,ing ourselves in two languages S,/6 47 A87/., a new song simultaneously—one of words for A87/., has wrought wonders; exuberant than the previ- with limits and definitions, ous one, describing the כִּי נִפְ ל9 אוֹת עָשָׂה, God’s right hand and holy arm and one decidedly limitless musical instruments and -human voices accompany הוֹשִֽׁיעָה לּוֹ י>מִ ינוֹ וּ זְ רֽ וֹ עַ קׇדְ שׁוֹ. .with an immense power of its have brought deliverance own. Alone, music can a*ect ing and enhancing the ה וֹ דִ ֽ י עַ יהוה י> שׁוּעָ תוֹ, us emotionally, changing our A87/., declared deliverance; sounds that nature emits happiness to introspection or at the presence of God. For ל>עֵינֵי הGגּוֹיִם גִּלָּה צִדְק9 תוֹ. .as nations looked on, God’s righteousness was revealed sorrow to joy; it also a*ects us the psalmist, the moment physically, actually raising or is fast approaching when ז9כַר חַסְ דּוֹ וֶאֱ מוּנ9 תוֹ ל>בֵ ית יִשְׂרָאֵל, ;God dealt faithfully and kindly with the house of Israel lowering our breath and heart all the earth—and every רָ אוּ כׇל־אַפְסֵי אָֽרֶץ אֵת י>שׁוּעַת אֱ [הֵ ֽ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 !adash, ki nifla∙ot asah, God, who addresses and hoshi∙ah lo y’mino u-z’ro∙a kodsho. J  ?   Festivals . ׁ ִֽ ש ּירו לַ יהוה ׁ ִ שיר חָ ד ָׁש moves us in ways both articu- Hodia Adonai y’shu∙ato, l’einei ha-goyim gilah tzidkato. Assembly  lable and indefinable, and who Rashi (–, northern France)—follow- Zakhar !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. and 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 —:,<0.2= 97,/7 setting for the new song. Indeed, perhaps our ability to search out and sing “new songs”— Rabbinical new pathways to God—is itself part of the

To Take the First Step Shabbat redemptive process.

To take the first step— the ’   . . .  - To sing a new song— ,for  ּ . Mena!em Meiri (d.  ֹהו ׁשִֽיעָה ל ֹו >ימִינ ֹו Is to close one’s eyes by 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— 2016

But then to discover Shalem © The waters are friendly The ground is firm. Lev And the song— the song rises again. Out of my mouth come words lifting the wind. And I hear Siddur Copyright for the first the song that has been in my heart silent unknown even to me. >>>> > —1540 0. +70/

17 סדר ליל שבת · קבלת שבת  ·   17 From the Song of Songs Call out to A87/.,, all the earth; ,?44 9Q8 89 , ?44 הָ רִֽ ּיעו לַ יהוה 87=?; ;87 הָרִֽ יעוּ לG יהוה כׇּל־הָאָֽרֶץ, ׇ . The psalmist ּכל־הָאFֽרֶץ פִּצְ חוּ ו>רG נּ> נוּ ו> זGמֵּ ֽ רוּ. .break out in joyful singing שִׂימֵֽנִי כַחוֹתָם עGל לִבּUֶֽ Sing to A87/., to the music of the lyre; continues to elaborate on כַּחוֹתָם עGל ז>רוֹעUֶֽ the theme (introduced in זGמּ> רוּ לG יהוה בּ>כִ נּוֹר, ;lyre and voices making music together כִּי עGזּ9ה כַ מָּֽוֶת אַהֲבָה Psalm ) that not only we but all of creation rejoices בּ>כִ נּוֹר ו> קוֹל זִמְרָה, ,with horns and shofar cries ק9שָׁה כִשְׁ אוֹל קִנְאָה -and praises God. On Shab בַּחֲצֹצ> רוֹת ו> קוֹל שׁוֹפָר, .,./trumpet the presence of the Sovereign, A87 ר> שָׁ פֶ ֽ י הָ רִשְׁפֵּי אֵשׁ —bat, our wonder at nature שׁGלְהֶבֶתְי9ה. and our sensitivity to the הָרִֽ יעוּ לִפְנֵי הַמֶּֽל8ֶ יהוה. ,Let the sea and all that is in it roar מַֽיִם רַ בִּ ים the earth and all who inhabit it thunder; interconnectedness of all creation—is deepened. By יִרְעַם הG יּ9ם וּמְ [אוֹ, [א יוּכ> לוּ ל>כַ בּוֹת the time we reach Psalm תֵּבֵל ֹו>ישׁ>בֵי בָהּ. ,let rivers clap hands, while mountains sing in harmony אֶת־הָאַהֲבָה greeting A87/.,, who comes to judge the earth— , the Song of the Day of ▶ וּנְהָ רוֹת [א יִ שְׁ ט> פֽ וּ הָ Shabbat (page ), we may נ>הָ רוֹת יִמְחֲ אוּ כָף, .judging the world with justice and the nations with truth sense that we are joining אִם יִתֵּן אִ ישׁ אֶ ת־ ׇ כּ ל־ a song that all of creation ַ י ֽ חַ ד הָרִ ים > י רַ נֵּֽנוּ. .Hariu ladonai kol ha-aretz, pitz∙!u v’ran’nu v’zameiru הוֹן בֵּ יתוֹ בָּאַהֲבָה .sings each week ◀ לִפְנֵי יהוה כִּי בָא ֹלִשְׁפּט הָאָֽרֶץ, .Zamru ladonai b’khinor, b’khinor v’kol zimrah בּוֹז י9בֽ וּזוּ לוֹ. Ba-!atzotz’rot v’kol shofar Festivals Assembly  =   ֹיִשְׁפּט תֵּבֵל בּ>צֶֽדֶק ו>עַמִּ ים בּ>מֵ ישָׁרִ ים. .hariu lifnei ha-melekh Adonai -The proph .נְהָ ֹרות יִמְחֲ ּאו כָף 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 yim!a∙u khaf, ya!ad harim y’raneinu. and “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  field shall clap their hands” (:). Indeed, our poet may hellfire, have based the imagery here on Isaiah’s prophecy. Here, its pangs are fiery burning Rabbinical though, God’s judgment is given universal meaning.

flames. Shabbat J9L6 9: J9L6J :– (opposite page, far left). In Psalm Even vast seas cannot extin- the , the psalmist sings ecstatically of God’s presence. Here,

guish love, for the lover in the Song of Songs sings with a full heart a nor can quick-flowing rivers by 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 2016 sions nor in an acquisitive mindset, but it can be sensed laughed at and scorned. Shalem

© and nurtured. The experience of Shabbat can be the ex- —+7/6 73 +7/6+ C:O–N pression of such spiritual riches. And as Kabbalat Shabbat pro gresses, we move from yearning to the full-throated Lev expressions of love. The Hebrew refers to Sheol, which is the name of the biblical netherworld that the dead occupy. The transla- tion “hellfire” attempts to convey an equivalent contem- porary image for a quite different biblical concept. Siddur Copyright

18 סדר ליל שבת · קבלת שבת  ·   18 The Cherubim A .The first in this ,series of psalms, Psalm  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 מָל7ָ יִרְ גּ> זוּ עַמִּ ים, ;A87/., 12,6/+: nations tremble cherubim would face one an- Psalm , the pilgrims are ֹישֵׁב > כּרוּבִ ים תּ9נוּט הָאָֽרֶץ. 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 בּ> צִ יּוֹן גּ9 דוֹל, .from each other A87/., is great in Zion, above all nations. The psalm is divided into two parts. The first is ו>רָם הוּא עGל ׇ כּל ־ הָ עַמִּ ים. 9.9F=7/,./ 4.=:58— directed to the nations יוֹדוּ שִׁמUְ גּ9 דוֹל ו>נוֹרָא ק9דוֹשׁ 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 מֶֽל8ֶ מִשְׁפָּט אָהֵב, So long as evil is present in the should be recognized as the אַתָּה כּ וֹ G ֽ נ ְ נ תָּ מֵ ישָׁרִ ים, ,world, God is not whole. A sovereign’s strength lies in the love of justice —:,81.+0 7/ E+.=:+ and You forged the paths of truth, universal God of justice and righteousness. The second מִשְׁפָּט וּצְד9ק9ה ֹבּ>יGעֲקב אַתָּה ִֽעָשׂ י תָ . Justice judging Jacob righteously and justly. deals more specifically with the people Israel, recalling רוֹמ> מוּ יהוה אֱ [הֵ ֽינוּ, In a nomadic society the strict >Exalt A87/.,, our God; their spiritual heroes and ו>הִשְׁתַּחֲ ווּ לGהֲדֹם רG גְל9 יו ק9 דוֹשׁ הוּא. moral system rested ultimately

Festivals calling upon the people

>bow down before God, the Holy One. Assembly 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 a verse beginning “Exalt were enjoined and empowered yoshev k’ruvim tanut ha-aretz. and 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 ׁ ֵשב ְ ּכ ּרו ִ בים killer and his kinsmen. The v’ram hu al kol ha-amim.     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, Rabbinical The prophetic messianic .יודו ִשמ Mְך atah konanta meisharim,    S  ֹ ּ ׁ mercy and lovingkindness. Shabbat 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 the tributes of God and must govern God, justice will be the rule, and peace will reign.

Rom’mu Adonai eloheinu, for the relations of men. v’hishta!avu lahadom raglav kadosh hu. by —179214 6718,+

This invitation to enter Shabbat is taken from a contemporary Tel Aviv prayer

community and looks to Shabbat as an island of redemption. 2016 Shalem

© בָּ רוּ8 בּוֹא8ֵ שַׁבָּת, ,Blessed is your coming בּוֹא8ֵ בָּ רוּShabbat, blessed is your coming— ,8 Bring with you rest and peace fol- Barukh bo·eikh shabbat, Lev lowing a tumultuous week filled bo·eikh barukh, הָבִִֽיאִי נָא עִמּ8ֵ אֶ ת ־ הַ מַּ רְ גּֽ וֹ עַ , .with so many demands Bring the space in which, with אֶת־הַשַּׁלְוָה שֶׁלּ>אַחַר שָׁ בֽ וּ עַ others and alone, we can shape an רַ ב־פָּ נִ ים שֶׁל הֲמֻלַּת עָמָל,

infinity of dreams. Siddur Copyright אֶת־הֶחָלָל, שֶׁ בּ> תוֹכוֹ אֶפְשָׁר ֹלִרְקם Bring the hour of forgiveness, in אֵ ין סוֹף שֶׁל חֲ לוֹמוֹת, which to hear the pounding heart of another human being. בּ>יַֽחַד וּלְבַד, אֶת־שׁ>עַת הַמּ>חִ ילוֹת, ,Blessed is your coming שֶׁבָּהּ נוּכַל ִ ל שְׁ מֽ ֹ עַ אֶ ת־פּ>עִ ימוֹת .Shabbat לִ בּוֹ שֶׁל הַזּוּלָת. ,Blessed is your creator< שַׁבָּת, בָּ רוּ8 בּוֹאblessed is your light. ,8ֵ< בָּ רוּ8 בּוֹר>א8ֵ, בָּ רוּ8 נֵרF,+1.2=,, .8ֵ 0.=,423 92,4— +,8851 212- +0.99.4 Shabbat, barukh bo·eikh, barukh boreikh, barukh nereikh.

19 סדר ליל שבת · קבלת שבת  ·   19 From the Song of Songs Moses and Aaron among God’s priests, F    מֹ ׁשֶה 6’  מֹשֶׁה ֹו>אַהֲרן ֹבּ>כהֲ נ9 יו, Here both .וְאַהֲרֹן ְּבכֹ הֲ נָיו וּשְׁמוּאֵל ֹבּ>קר>אֵי שׁ> מוֹ, and Samuel among those who called upon the קוֹל דּוֹדִי הִנֵּה זֶה בָּא divine name, Moses and Aaron are called< מ>דַלֵּג עGל הֶהָרִ ים priests. Rashi explains that ֹקר>אִ ים אֶל יהוה ו> הוּא יGעֲנֵם. .called to You and You answered them מ>קGפֵּץ עGל הG גּ>בָ עוֹת. Kol dodi hineih zeh ba, Moses served as High Priest during the seven days of בּ>עַ מּוּד ע9נ9ן י>דַבֵּר אֲלֵיהֶם, ;m’daleg al he-harim, You spoke to them from amidst the cloud Aaron’s ordination (see his שָׁמ> רוּ עֵדֹת9 יו ֹו>חק נ9ֽתַן ל9ֽמוֹ. .m’kapetz al hagva∙ot. they kept Your covenant and the law You gave them .(You answered them, A87/., our God, comment to Leviticus : דּוֹמֶה דוֹדִי לִצְבִי But a midrash offers a more יהוה אֱ [הֵ ֽינוּ אַתָּה עֲנִיתָם, ,You were a forgiving God to them אוֹ ֹל>עֽפֶר הָ אG יּ9לִ ים radical interpretation: that הִנֵּה זֶ ה עוֹמֵד אַחַר כׇּתְלֵֽנוּ -even after Aaron’s ordina אֵל ֹנשֵׂא ה9 ִ ֽ י י תָ ל9הֶם, .even as You punished them for their transgressions tion, Moses continued to ֹו>נקֵם עGל עֲלִילוֹתָם. מַ שְׁ גִּ ֽ י חַ מִן הַחֲלֹּנוֹת Exalt A87/.,, our God, and bow down serve as a High Priest for ▶ מֵ צִ יץ מִן הַ חֲ רַ ִ כּים. the forty years in the desert ◀ רוֹמ> מוּ יהוה אֱ [הֵ ֽינוּ, .at God’s holy mountain, for A87/., our God is holy ע9נ9ה דוֹדִי ו>אָמַר לִי (Midrash on Psalms). Samson Raphael Hirsch ו>הִשְׁתַּחֲ ווּ ל>הַר קׇדְ שׁוֹ, Moshe v’aharon b’khohanav קֽוּמִי ל89 רַעְי9תִי י9פָתִי וּלְכִי ל89. –, Germany) adds) ִ כּי־ק9 דוֹשׁ יהוה אֱ [הֵ ֽינוּ. ,u-shmuel b’korei sh’mo כִּי הִנֵּה הַסּ>ת9 יו עָבָר korim el Adonai v’hu ya∙anem. that someone who teaches Festivals הGגֶּֽשֶׁם ח9לGף ה9ל8G לוֹ. תהלים צט Assembly B’amud anan y’daber aleihem, or inspires another to be הG נִּצּ9 נִ ים נִרְ אוּ בָאָֽרֶץ shamru eidotav v’!ok natan lamo. able to experience the עֵת הG זּ9מִ יר הִ גִּ ֽ י עַ Divine may be called a Adonai eloheinu atah anitam, and .priest ו> קוֹל הַ תּוֹר נִשְׁמַע בּ>אַרְ צֵ ֽנוּ. ,El nosei hayita lahem הַתּ>אֵנ9ה ח9נ>טָה פG גֶּ ֽ י הָ . ּו ׁ ְשמ ּואֵל ּבְקֹרְאֵי ׁ ְשמ ֹו v’nokem al alilotam. ? J         ו>הG גּ>פ9 נִ ים ס>מָדַר נ9ת> נוּ רֵ ֽ י חַ ▶ Rom’mu Adonai eloheinu, Samuel served both as prophet and as an acolyte to the High Priest of his day, Eli. Moses and Aaron were of the tribe of Levi; Samuel represents the continuation of קֽוּמִי ל89 רַעְי9תִי י9פָתִי וּלְכִי ל89.

v’hishta!avu l’har kodsho, Rabbinical prophetic leadership unconnected to levitical lineage. The voice of my beloved! Behold ki kadosh Adonai eloheinu. Shabbat -An image bor . ּב ְּעַמ ּוד עָ נָן יְ ד ַּבֵר אֲלֵיהֶם he comes, Psalm  S        leaping over mountains, the rowed from the revelation at Sinai, where God spoke to Israel the words of the Deca- bounding over hills. for logue from amidst the cloud that descended on the mountain (Exodus :). My beloved is like a gazelle by God’s .ְונֹקֵם עַל עֲ לִ ֹילותָם or a young stag.         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, 2016 rael. Nevertheless, they and all the faithful are held close by God even as their sins may peering through the lattice. Shalem be punished, as justice demands. In an alternative understanding, the verb could be © v’nikam), which would mean “cleansed them”—that is, the phrase) ְו ִנ ּקָם 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. Lev righteous people. In this reading, justice includes forgiveness. For now the winter is past, ,Literally, this refers to Zion, the Temple Mount .לְהַר קׇ ד ְׁש ֹו the rains are over and gone. 69>’J 794S F9QL8?5L 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, Siddur Copyright night liturgy, the psalm suggests that our congregating together each Shabbat is a kind the time of singing is here, of sanctuary in time, when we too might experience a revelatory moment. and the voice of the dove is heard in our land.    :– (opposite page, far left). The time for the lovers to be together has arrived; they are, imminently, to go out to lie down in the field together. The lover The fig tree has ripened its buds, calls for his beloved to join him with the phrase l’khi lakh, “come away”—a phrase that the blossoming vines are releas- resonates liturgically with the words of the chorus we are about to sing to greet Shab- ing their fragrance— bat, L’kha Dodi. In the phrase l’khi lakh, we may hear an echo of God’s call to Abraham, rise, my dearest, my beauty, and lekh l’kha (Genesis :)—this time, formulated in the feminine. Similarly, the word come away. “voice” (kol) anticipates the seven-fold repetition of the same word in Psalm , which —+7/6 73 +7/6+ H:C–AI follows.

20 סדר ליל שבת · קבלת שבת  ·   20 The Voice of Adonai A . The mystic Isaac Luria (–, Safed) would ו ו At times we hear the voice begin the Friday evening מִ זְ מוֹר ל*ד-וִד E+.=: 73 8.-,8 . of God as thunderous and service with this psalm. Luria, ,like many mystics before him הָבֽוּ ל2 יהוה בּ>נֵי אֵ לִ ים, ;shattering, as at Sinai. Acclaim A87/.,, children of the Divine At other times we hear acclaim A87/.,, with honor and strength. believed that in welcoming the speaking of silence, Shabbat, one ushers in the very הָבֽוּ לG יהוה ָ כּבוֹד ֹו9עז, ;Acclaim A87/.,, with the honor due God’s name as Elijah the prophet did presence of God. הָבֽוּ לG יהוה > כּבוֹד שׁ> מוֹ, when he returned to Sinai bow before A87/., in the splendor of the sanctuary. In Psalm , the phrase kol (Dorev). The mystics Adonai (“the voice of God”) הִשְׁתַּחֲ ווּ לG יהוה בּ>הַדְרַת ֽ ֹקדֶשׁ. ascribed specific emotions The voice of A87/., thunders over the waters; is repeated seven times—un- and feelings to the voices derstood in this context to קוֹל יהוה עGל הַמָּֽיִם, אֵל הַ ָ כּבוֹד הִרְ עִ ים, —God, glorious, thunders we may hear, in accord represent the seven days of יהוה עGל מַֽיִם רַ בִּ ים; .with the emanations of the A87/.,, over the great sea the week. The thunder and Divine: lightning described here evoke קוֹל יהוה בַּ ֽ ֹכּחַ ; ;The voice of A87/.,, with all its power the voice of A87/.,, with all its majesty; the scene of the revelation at קוֹל יהוה עַל הַ מָּ ֽ יִ ם. Sinai; Kadesh, one of the places קוֹל יהוה בֶּהָדָר; .The voice of God opens the voice of A87/., shatters the cedars mentioned here, is identified in קוֹל יהוה ֹשׁבֵר אֲ ר9 זִ ים, —the gates of compassion >A87/., shatters the cedars of Lebanon

Festivals the Bible with the Sinai desert.

and love [)esed]. Assembly In reciting this psalm, Shabbat וGיְשַׁבֵּר יהוה אֶת־אַרְזֵי הַ לּ>ב9 נוֹן, ,making the trees dance like calves< קוֹל יהוה בַּ ֽ ֹכּ חַ . >the mountains of Lebanon and Sirion like wild bulls. too is imagined as a moment of .divine revelation וG יּGרְקִידֵם > כּמוֹ עֵֽגֶל, The voice of God opens and Biblical scholars see the ל>ב9 נוֹן ֹו>שִׂרְין >כּמוֹ בֶ ן־ר>אֵמִ ים; ;the gates of courage The voice of A87/., forms flames of fire [G’vurah]. the voice of A87/., convulses the wilderness, psalm as a depiction of a storm -coming in from the Mediter קוֹל יהוה ֹחצֵב לGהֲ בוֹת אֵשׁ; .A87/., convulses the wilderness of Kadesh< קוֹל יהוה בֶּ הָ דָ ר. ranean and passing over the The voice of God opens The voice of A87/., makes hinds calve mountains of Lebanon; cedars קוֹל יהוה י9חִ יל מִדְבָּר, י9חִ יל יהוה מִדְבַּר ק9דֵשׁ; Rabbinical the gates of shining truth >and strips forests bare, and in God’s sanctuary top those high mountains and קוֹל יהוה י>חוֹלֵל אG 9 יּלוֹת, וG יֶּחֱשׂף י>עָ רוֹת, Tiferet]. Shabbat] are among the world’s sturdiest ֹ

>all acknowledge the glory of God. the and longest living trees, but וּבְהֵיכ9 לוֹ ֻ כּלּוֹ ֹאמֵר ָ כּבוֹד. קוֹל יהוה ֹשׁבֵר אֲרָזִים. The voice of God opens A87/., was enthroned above the flood waters: for God’s voice shatters them. The storm continues to move on יהוה לGמַּ בּוּל י9שָׁב, the gates of endurance and enthroned, A87/., is eternally sovereign. by over fertile land to the Sinai וG יֵּֽשֶׁב יהוה מֶֽל8ֶ ל>עוֹל9ם. ;patience [Netza*]. A87/., will grant strength to God’s people desert, called here Kadesh. קוֹל יהוה חצֵב The psalm begins with יהוה ֹעז ל>עַ מּוֹ יִתֵּן, .A87/., will bless them with peace ֹ Mizmor l’david: 2016 reference to the waters of the לַהֲ בוֹת אֵ שׁ. The voice of God opens Shalem Mediterranean Sea and ends יהוה י>בָר8ֵ אֶ ת־עַ מּוֹ בַשּׁ9 לוֹם. © .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, hishta!avu ladonai b’hadrat kodesh beauty [Hod]. the primal waters of creation. Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim. Lev Additionally, it begins with .Kol Adonai ba-ko∙a!, kol Adonai be-hadar קוֹל יהוה יָחִ יל מִ דְ 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 !otzev lahavot esh. Siddur Copyright ,The general belief in biblical times—and in classical and medieval times . ְּבנֵי אֵ לִ ים    > Kol Adonai ya!il midbar, ya!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 יָּלוֹת. The voice of God opens Kol Adonai y’!olel ayalot, behest. the gates of presence va-ye!esof ye’arot, u-v’heikhalo kulo omer kavod. An allusion either to the primal waters of creation or to the flood in the time of . ּלַמ ַּב ּול Malkhut]. 8  ] 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 —F..?7- ?7EE2= Adonai oz l’amo yiten, Adonai y’varekh et amo vashalom. =,E+0,4G 73 :2G1,4<0 that God is above the waters—that is, God has power over the waters that form the great mass of earth. In the Psalm  (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 .בNָׁ ַש ֹלום   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  ·   21 , T’∙U is a prayer? א-נּ-א, בּ* כֽ ֹ חַ גּ>דֻלַּת י>מִינ>U, תַּתִּ יר צ>רוּרָה. This poem was written by + ,%"#-+-#.$: +$+, /’0(.1+2 Solomon ibn Gabirol (– especially beloved by Jew- ish mystics. They believed קGבֵּל רִנּGת עַמּ>U, שׂG גּ>בֵ ֽנוּ, טַהֲרֵ ֽ נוּ, נוֹרָא. , Spain), among the great- If You would, may Your mighty right hand est of Jewish medieval poets. It undo the knot that ties us up. its primary meaning to lie in the hints hidden within נ9א גִ בּוֹר, דּ וֹ ר>שֵׁי יִחוּד>U, כּ>בָבַת שׇׁמְרֵם. ,is taken from his masterpiece Keter Malkhut, a philosophical its structure, rather than בָּר>כֵם, טַהֲרֵם, רַחֲמֵם, צִדְק9ת>U תָּמִ יד גׇּמְלֵם. ;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 ק9 דוֹשׁ, ֹבּ>רב טוּב>U, נGהֵל עֲדָתmoment we might see God. .Uֶֽ The prayer consists of י9חִ יד גֵּאֶה, ל>עַמּ>U פּ>נֵה, זוֹכ>רֵי ק>דֻשָּׁתAlmighty, if You would, guard as the apple of Your eye .Uֶֽ seven lines of six words אַתָּה אוֹר עֶ לְ יוֹן each. Although it makes no שׁG וְעָתֵ ֽ נוּ קGבֵּל, וּשְׁמַע צַעֲק9תֵ ֽ נוּ, י וֹ דֵ ֽ עַ תַּעֲלוּמוֹת. .Atah or elyon those who seek Your unity explicit mention of God’s ו>עֵינֵי כׇל־נֶֽפֶשׁ Bless them, cleanse them, have compassion on them, name, the mystics suggest that the acrostic formed בָּ רוּ7 שֵׁם כּ* בוֹד מַ לְ כוּתוֹ ל*עוֹלָם ו-עֶד. .always act justly toward them זG כָּה יִרְאֽ וּU, by the first letters of its  ו>עGנ>נֵי עֲ eנִ ים ֵ מֵעי נֶ ֽ י הָ .Mighty, Holy One, in Your abundant goodness, words hint at an unpronounceable -letter name of God יGעֲ לִ ימֽ וּU. 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 אַתָּה אוֹר נֶעְל9ם

Atah or nelam Festivals name . . .”), which in the ancient Temple service served as the Alone exalted, turn to Your people who invoke Your holiness. Assembly congregational response to the articulation of God’s name by בָּעוֹל9ם הGזֶּה Listen to our pleas, hear our cries, the High Priest. (Today, it is likewise recited silently after the (.first verse of the Sh’ma ו>נִגְלֶה בָּעוֹל9ם knowing the hidden depths within us. and In addition, Jewish mystics believed that the initial letters הGנִּרְאֶה, 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 בּ>הַר יהוה יֵרָאֶה. whose glorious sovereignty is forever and ever. ”.the evil impulse אַתָּה אוֹר עוֹל9ם, Atah or olam Ana, b’kho∙a! g’dulat y’minkha, tatir tz’rurah. Rabbinical The mystics ascribed the authorship of Ana B’kho∙a! to Ne!uniah ben Hakanah (nd century, the Land of Israel). The Kabel rinat am’kha, sagveinu, tahareinu, nora. Shabbat prayer has no fixed place in the formal liturgy: some recite it ו>עֵ ין הַשֵּֽׂכֶל ל>U Na gibor, dorshei yi!ud’kha, k’vavat shomrem. the each morning; some as part of the counting of the omer. Its תִּ כְ סוֹף ו>תִשְׁתָּאֶה, Bar’khem, taharem, ra!amem, tzidkat’kha tamid gomlem. for seven sentences, each mentioning a different aspect of God,

by אֶֽפֶס ק9 צֵ ֽהוּ תִרְאֶה (asin kadosh, b’rov tuvkha, nahel adatekha. recommended it as a Friday evening prayer that celebrates .Ya!id gei∙eh, l’am’kha p’neih, zokh’rei k’dushatekha. God’s sovereignty on the seventh day of creation ו>כֻ לּוֹ [א תִרְאֶה. Shavateinu kabel, u-shma tza∙akateinu, yodei∙a ta∙alumot. ,The “knot” may refer to the exile . ַּת ִּ תיר צְ ּרורָה You are the celestial light— QL>9 87; VL9 innocent eyes see You; Barukh shem k’vod malkhuto l’olam va-ed. 2016 in both its physical and spiritual sense. As we enter Shabbat, clouds of sin hide You. Shalem 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, Lev mystical view that the forces of judgment, constriction, and revealed in visions, negativity (the sitra a!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; Siddur Copyright only an aspect ever seen, never all. —+7=7:7/ ,9/ 6.9,17=

22 סדר ליל שבת · קבלת שבת  ·   22 - > became a favor’4 ל>כָה דוֹדִי 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 ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. Rabbi Shimon ben Lakish taught: The day of Shab- let us greet Shabbat as she arrives. Alkabetz (d. ), was a par- ticipant in the mystic circle שָׁ מוֹר ו>ז9 כוֹר בּ>דִ בּוּר אֶחָד 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 שְׁמִ יעָ ֽ נוּ אֵל הַמ>יֻחָד. .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 אֶחָד וּשְׁ מוֹ אֶחָד, ,God’s name is one and God is one Monday...) but I have no many written by Safed poets in which Shabbat, God, and ל>שֵׁם וּלְתִפְאֶֽרֶת ו>לִתְהִלָּה. .partner?” The Holy One renowned with honor and deserving of praise replied, “Israel shall be 3Come, my beloved . . . Israel are intertwined and related through love. The ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. 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 long לִ קְרַ את שַׁבָּת ל> כוּ ו>נֵל>כָה said to them, “Remember My promise to Shabbat sacred wellspring of blessing, history of talmudic origin. The stanzas form an acrostic כִּי הִ יא מ> קוֹר הַבּ>רָכָה. ,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 ֹמֵראשׁ מִקֶּֽדֶם נ>סוּכָה ten, “Remember the day

Festivals name, Shlomo Halevi. Assembly L’kha Dodi juxtaposes two סוֹף מַעֲשֶׂה בּ>מַחֲשָׁבָה תּ>חִלָּה. . . . of Shabbat to keep it holy” 3Come, my beloved (Exodus HP:C). simultaneous movements: —62/2+,+ 1.99.0 Shrine of our sovereign, royal city, reaching toward the Divine ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. and rise up from destruction and fear no more. and the Divine reaching toward the human. Thus, we are invited to go and greet מִקְדַּשׁ מֶֽל8ֶ עִ יר מ>לוּכָה, ,End your dwelling in the tear-filled valley .Shabbat as she comes to us קֽוּמִי צ>אִי מִ תּוֹ8 הַהֲפֵכָה. .for with God’s compassion you will be upraised

Rabbinical The mystics added that this drawing close was not only רַב ל89 שֶֽׁבֶת בּ>עֵֽמֶק הַבָּכָא, . . . 3Come, my beloved continued Shabbat between God and the hu- man, but described an inner ו> הוּא יGחֲ מוֹל ע9לGֽי8ִ חֶמְל9ה. L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. the for process of Divinity. -The poem serves as an in ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. Shamor v’zakhor b’dibur e!ad, by hishmi∙anu El ha-m’yu!ad. continued troduction to Psalm , “The Adonai e!ad u-shmo e!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. 2016

The “beloved” who is invited here may refer to the soul, to others within the . לְ כָה ד ֹודִי L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. Shalem ,,   © 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. Lev out the name of God. Meirosh mi-kedem n’sukhah, The Decalogue appears twice in the Torah, with minor differences . ׁ ָשמ ֹור ְ וזָ כ ֹור ”9”  ““ Sof ma∙aseh b’ma!ashavah t’!ilah. of wording. In Exodus (:), the fourth commandment opens with the verb zakhor, “remember” the Sabbath L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. day; the Deuteronomy (:) version begins shamor, “observe” the Sabbath day. Harmonizing them, a midrash

Siddur Copyright states that God uttered both words at once (Mekhilta, Ba!odesh ). Evoking that midrash here, the poet thus Mikdash melekh ir m’lukhah, alludes to the unity established by Shabbat; for God, thought and action are one. And on Shabbat we, too, kumi tze’i mitokh ha-hafeikhah. may feel as if who we are and how we behave are more unified. This verse alludes to the practice of leaving the .לִקְרַ את ׁש ַּבָת לְ כ ּו ְו ֵ נלְ כָה Rav lakh shevet b’emek ha-bakha, 4       v’hu ya!amol alayikh !emlah. synagogue and going out into the fields to welcome Shabbat, the custom followed by the mystics of Safed, based on their interpretation of the Babylonian Talmud (Shabbat a). 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 .מ ִּקְד ַׁש מ @ֶֽלֶך J   J 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  ·   23 This and . הִ תְ נַעֲרִי ? הִתְנGעֲרִי, מֵעָפָר קֽוּמִי, !King and Queen, Awake! Rise up from the dust Bride and Groom the following stanzas use images found in the second לִבְשִׁי בִּגְדֵי תִפְאַרְתּ8ֵ עַמִּי, .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, עGל יGד בֶּ ן ־ יִ שׁGי בֵּ ית הַלַּחְמִי. bat with joy and gladness bring my redemption without further delays. where the prophet com- like a groom welcoming forts the Babylonian exiles. קׇרְבָה אֶל נGפְשִׁי ג> א9 ל9 הּ. his bride and like a king 3Come, 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 ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. .everyone in Israel is a king, 3let us greet Shabbat as she arrives as our rabbis taught: “All of Rouse yourself, rouse yourself, again flourish. See Isaiah .:, :, :, and : הִתְעוֹר>רִי הִתְ עוֹר>רִי Israel are descended from royalty.” for your lamp is lit; let the flame rise up and glow. -W’ ,  T כִּי בָא אוֹר8ֵ קֽוּמִי אֽוֹרִי. ,G Awake awake, utter songs of praise.9=. 7+02:— ֶ ּבן ־ יִ ׁשַי ֵ ּבית ’  The Messiah is . הַ ַ ּלחְ מִי עֽוּרִי עֽוּרִי שִׁ יר דַּבֵּֽרִי, .for God’s glory is revealed to your gaze said to be a descendant of > כּבוֹד יהוה ע9לGֽי8ִ נִגְל9ה. 3Come, my beloved . . . David the son of Jesse, a .citizen of Bethlehem ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. .Do not be embarrassed, do not be ashamed @ Festivals S  . Literally, ֹאורֵך Why are you downcast? Why do you moan? Assembly I “your light.” The modernא תֵ בֽ ֹשִׁי ו> [א תִ 9כּל>מִי, :The poorest of your people, trust in this scholar Jacob Bazak points

out that this word is the מַה תִּשְׁתּוֹחֲחִי וּמַה תֶּהֱמִי. the city will be rebuilt as in ancient days. and exact midpoint of the poem:  words precede it בּ8ָ יֶחֱ סוּ עֲ נִ יֵּי עַמִּי, . . . 3Come, my beloved -and  follow it. The cen ו>נִבְנ>תָה עִ יר עGל תִּלָּהּ. continued Hitna∙ari, mei-afar kumi, tral moment of the poem, livshi bigdei tifartekh ami. Rabbinical then, is the announce- ment that God’s light has ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. Al yad ben yishai beit ha-la!mi, Shabbat continued come—Shabbat ushers in a korvah el nafshi ge’alah. the moment that is a foretaste for L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. of messianic redemption. The stanzas that fol- by low all speak of redemption. Along these lines, Hitor’ri hitor’ri, the Kabbalists of Safed customarily wore white ki va orekh kumi ori. on Shabbat, symbolizing the overcoming of sin and ultimate redemption.

Uri uri shir dabeiri, 2016

In the kabbalistic . ּעֽורִי ּעֽורִי k’vod Adonai alayikh niglah. Shalem ?  © 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, Lev tual sensitivity and insight. In this stanza and mah tishto!a!i u-mah tehemi. the previous one, the poet implores Shabbat Bakh ye!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. Siddur Copyright week; now is the time to rouse ourselves from our spiritual oblivion and become attuned to the presence of the Divine in our world.

24 סדר ליל שבת · קבלת שבת  ·   24 S    ו* ה9 יוּ לִמְשִׁסָּה ֹשׁאסָֽיCome, My Beloved Your despoilers shall be despoiled, 8ִ The subject here . ִּת ְ פרֽ ֹצִי is ambiguous: “you” can ו>רָחֲ קוּ כׇּל־מ>בַלּ>עָֽיYou shall call Shabbat a your tormentors removed far away. .8ִ“ delight” (Isaiah BC:AI)— God and you will celebrate together, simultaneously refer both י9שִׂ ישׂ ע9לGֽי8ִ אֱ[הָֽיwhat does “call” mean? 8ִ a bride and groom in joyful embrace. to the Shekhinah and to It means that one should the people Israel. ִכּמְ שׂוֹשׂ חָתָן עGל כַּלָּה. invite her . . . as one invites a guest to one’s home. 3Come, my beloved, to welcome the bride;   A’  At the end of .אִ ׁיש ֶ ּב ּן־פַרְצִי ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. .A delight”—one should 3let us greet Shabbat as she arrives“ invite her, as a guest, to a the Book of Ruth, David’s genealogy is traced back to י- מִ ין וּשְׂמֹאל ְ תִּפרֽ ֹצִי ,home that is ready with a You will spread out to the left and the right prepared table with food acclaiming A87/., our God with delight. Peretz, one of Judah’s sons. The verb p-r-tz (which also ו>אֶ ת־יהוה תַּעֲרִֽיצִי, and drink, more than on Redeemed by the scion of Peretz’s line, ,appears in the word tifrotzi עGל יGד אִ ישׁ בֶּן־פַּרְצִי, .other days —G70.1 we shall joyously chant songs of praise. “spread out,” in the first line of this stanza) means ו>נִשְׂמ>חָה ו>נ9גִֽיל9ה. 3Come, my beloved . . . “to break through,” and the use of this name, “son of Peretz,” for the Messiah has ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. .We rise and turn toward the entrance Festivals Come in peace, crown of your spouse, Assembly 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 ב>שׁ9 לוֹם עֲטֶֽרֶת בַּעְל9הּ, Come to the faithful, the people You treasure with pride, and breaking God’s command, and the redemption will גּGם בּ>שִׂמְחָה וּבְצׇה_ל9ה, . . . come, my bride; come, my bride come by breaking through תּוֹ8 אֱמוּנֵי עַם ס>גֻלָּה, 3Come, my beloved . . . the world of sin. בּֽוֹאִי כַלָּה, בּֽוֹאִי כַלָּה. V’hayu lim∙shisah shosayikh, Rabbinical   . v’ra!aku kol m’valayikh. Shabbat has been personi- Shabbat .fied throughout this poem ל*כָה דוֹדִי לִקְרַ את כַּלָּה, פּ*נֵי שַׁבָּת נ*ק2בּ*לָה. ,Yasis alayikh elohayikh the At this point, it is as if that

kimsos !atan al kalah. for personification, the bridal L’kha dodi likrat kalah, p’nei shabbat n’kab’lah. by queen, enters the synagogue. The con- gregation turns toward the entrance and Yamin usmol tifrotzi, bows to greet her. Then, as she moves to v’et Adonai ta∙aritzi. the forefront of the synagogue and takes 2016 her place on the bimah, the congregation Al yad ish ben partzi, Shalem

v’nism’!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. Lev rived and the service proceeds with Psalm , “The Song of the Day of Shabbat.” Bo∙i v’shalom ateret balah, gam b’sim!ah u-v’tzoholah, tokh emunei am s’gulah,

bo∙i khalah, bo∙i khalah. Siddur Copyright L’kha dodi likrat kalah, p’nei shabbat n’kab’lah.

25 סדר ליל שבת · קבלת שבת  ·   25  , נִ יחוּם אֲבֵ לִ ים May You Find Comfort Comforting the Mourners . ִ ניח ּום אֲ ֵ בלִ ים  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 הַמּ9 קוֹם י>נGחֵם אֶתְכֶם בּ> תוֹ8 שׁ>אָר אֲבֵלֵי צִ יּוֹן וִירוּשׁ9ל9ֽיִם. 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’na!em et∙khem b’tokh she’ar aveilei tziyon virushalayim. comfort before Shabbat formally begins with מִן הַ שָּׁמַֽיִם תּ>נֻחָֽמוּ. lights God’s presence in all things: both the mourner the singing of Psalm , 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’nu!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 Festivals Assembly 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- and F  J. 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, mourners traditionally suspend their observance from

Comforting the Mourners Rabbinical Friday afternoon until the conclusion of Shabbat: the torn The Torah relates that after the sudden death of two sons, “Aaron was silent,” Shabbat clothing or the symbolic torn ribbon is removed; mourners vayidom aharon (Leviticus AP:I). The moment is shocking, and also profound.

the sit on regular chairs rather than low stools; and mourn- Aaron was the spokesperson, the one whose words flowed; it was Moses who

for ers attend Shabbat services at the synagogue, rather than had diQculty with words. But in the immediacy of loss, sometimes the most

by 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 ). 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

2016 loss. Yet, the observance of Shabbat during shivah—a time the communal sacrifices on the day of his mourning (Leviticus AP:AR), mourn- Shalem 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- Lev 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- Siddur Copyright laic, but rather to be o*ered in the stead of all that can never be said, o*ered as a kind of spoken silence.

May the One Who Dwells in This House Comfort You Visitors to the Temple would circle its courtyard clockwise. Mourners would circumnavigate it counterclockwise. Passing the mourner, the visitor would say, “May the one who dwells in this house comfort you.” >>>>>>>>>>>>>>>>>>>>>>>—41.<4.42 +2:.@74

26 סדר ליל שבת · קבלת שבת  ·   26 The Song of Shabbat From the Book of Psalms   begins by con- templating the wonder מִזְמוֹר > תּהִ ִ לּים Rabbi Levi taught: Adam of creation and ends with a vision of the righteous מִ זְ מוֹר שִׁ יר ל* יוֹם הַשַּׁבָּת was created on the sixth . E+.=:: 402 +7/6 73 402 8.F 73 +0.99.4 day, the eve of Shabbat. flourishing in God’s house. It thus celebrates two טוֹב ֹל*הדוֹת לG יהוה, ,,./In the first hour, he came It is good to thank You, A87 into being as a thought; and sing to Your name, Most High; themes of Shabbat: Shab- וּלְזGמֵּר > ל שִׁ מְ U עֶ לְ יוֹן, in the second hour, God to proclaim Your love at daybreak, bat as the day of appreciat- ing creation and Shabbat ל>הGגִּ יד ֹבַּבּֽקֶר חַסְדּconsulted the minister- ,Uֶֽ ing angels; in the third, Your faithfulness each night. as a taste of the time of God gathered the dust; in .redemption וֶאֱמוּנ9ת>U בַּלֵּ ילוֹת. עֲלֵי עָ שׂוֹר וGעֲלֵי נ9ֽבֶל, ,the fourth, God kneaded 3Finger the lute, pluck the harp the dust; in the fifth, God 3let the sound of the lyre rise up. 5      ,Appropriately . ֹטוב לְהֹד ֹות עֲלֵי הִגּ9 יוֹן בּ>כִ נּוֹר. made the form; in the sixth, God joined the parts; You gladdened me with Your deeds, A87/.,, the song of Shabbat begins with a reminder of the כִּי שִׂמַּחְתַּֽנִי יהוה בּ>פׇע_לin the seventh, God blew ,Uֶֽ breath into him; in the and I shall sing of Your handiwork. human need to express gratitude. As Abraham בּ>מַעֲשֵׂי 9 י דֶ ֽ יU אֲרGנֵּן. eighth, God stood him on his feet; in the ninth, 3How wonderful are Your works, A".$+#, Joshua Heschel taught,

מַה גּ9ד> לוּ מַעֲשֶֽׂ יU יהוה, Festivals God commanded him; 3how subtle Your designs! Assembly “the soul is endowed with ”,a sense of indebtedness ֹמ>אד עָמ> קוּ ֹמַחְשׁ>בתֶ ֽ יin the tenth, he sinned; .U in the eleventh, he was The arrogant do not understand, which we “unlock” through אִ ישׁ בַּֽעַר [א יֵדָע, and brought to judgment; in the fool does not comprehend this: our sense of wonder and awe. Thus, as the psalmist וּכְסִ יל [א י9בִ 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 ֹבִּפְר ַֽח ר> שָׁעִ ים > כּמוֹ עֵֽשֶׂב ,death. Shabbat arrived and and every evildoer blossoms became Adam’s advocate, of creation, we may feel only to be destroyed forever— Rabbinical how “good” it is to have וG יּ9צִֽ יצוּ ׇ כּ ֹל־פּעֲלֵי אָֽוֶן, :saying to the Holy One the opportunity to express ל>הִשָּׁמ>דָם עֲדֵי עַד, During the six days of 3but You, A".$+#, are exalted for all time. Shabbat“ creation, no one su*ered the gratitude. continued

ו>אַתָּה מָ רוֹם ֹל>על9ם יהוה. punishment. Would you for Mizmor shir l’yom ha-shabbat.   ,  begin it with me? Is this by continued  ,    my holiness? Is this my Tov l’hodot ladonai, u-l’zamer l’shimkha elyon.      עֲלֵי ׂעָש ֹור וַעֲלֵי Fֽנבֶל, עֲלֵי ָ ּהִג ֹיון .rest?” And so Adam was L’hagid ba-boker !asdekha, ve-emunat’kha baleilot . Rather than an actual line in the poem, ְּבכ ִּנ ֹור .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 sima!tani Adonai b’fo·olekha, 2016

Shalem 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 ma!sh’votekha. In the Book of Proverbs .אִ ׁיש ּבPֽעַר honor. But Shabbat said to Ish ba·ar lo yeida, u-kh’sil lo yavin et zot. Lev   Adam: “Would you sing a Bifro·a! r’sha·im k’mo esev va-yatzitzu kol po·alei aven, (:), this term is used for one who does not ac- hymn to me? Let us—you 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 Siddur Copyright of Shabbat: It is good to thank You, Adonai” (Psalm RH:A–H); Shabbat sings and we sing. —:,81.+0 7/ E+.=:+ (translated by William G. Braude)

27 סדר ליל שבת · קבלת שבת  ·   27     כִּי הִנֵּה ֹאי>בֶ ֽיU, יהוה, ,,./In Old Age They Surely Your enemies, A87 ּיִתְפְָרד ּו   > ׇ . In this pacificּכ ּ ֹל־פֽעֲלֵי אFֽ וֶן כִּי הִנֵּה ֹא י> בֶ ֽיU ֹ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 יִתְ פָּר> דוּ ׇ כּ ֹל־פּעֲלֵי אָֽוֶן. for the Presence knows not destroyed, but simply וGתָּֽרֶם כִּרְאֵ ים קGרְנִי, ,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. בַּלֹּתִֽי בּ>שֶֽׁמֶן רַ עֲ נ9 ן. ,rather to gain time. And -Through . ּכִרְאֵ ים also, that in all of one’s anointed it with fresh oil.   out the Bible, the raising up וGתַּבֵּט עֵינִי בּ>שׁוּר9י, deeds, a person’s chief task of the horn of this animal בּGקּ9מִ ים ע9לGי מ>רֵ עִ ים תִּשְׁמַֽעְנ9ה אׇזְנ9י, ,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 כַּתָּמָר יִפְרָח, :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 כּ>אֶֽרֶז בַּ לּ>ב9 נוֹן יִשְׂגֶּה, —.91.0.: ;7+05. The righteous flourish like the date palm, 02+<02= (adapted) ▶ animal intended in the Hebrew. Because the psalm שׁ> ִ תוּלים בּ>בֵ ית יהוה, ;thrive like a cedar in Lebanon refers to a single horn, early בּ>חַ צְ רוֹת אֱ [הֵ ֽינוּ יGפְרִֽ יחוּ. ,#+$."planted in the house of A translators identified it with Festivals the mythical unicorn. Some עוֹד י> נוּבוּן בּ>שֵׂיבָה, they flourish in our God’s courtyards. Assembly modern commentators maintain that the animal דּ> שֵׁ נִ ים ו>רַעֲ נGנִּ ים יִהְ יוּ, ,In old age they remain fruitful referred to is the aurochs, a ל>הGגִּ יד כִּי י9שָׁר יהוה, still fresh and bountiful, and proclaiming: A87/., is upright, wild bovine considered to .be the ancestor of all cattle צוּרִי, ו> [א עGוְל9ֽתָה 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 Rabbinical ki hineih oyvekha yoveidu, both more agile and more yitpardu kol po∙alei aven. Shabbat dangerous than modern Va-tarem kireim karni, the bovines. The last aurochs was seen in Europe in the th century. The Hebrew may . ַּב ּלֹתִֽי ּבְֶֽׁשמֶן רַ עֲ נָן baloti b’shemen ra∙anan. for      Va-tabeit eini b’shurai, by be translated “You anointed me with fresh oil,” but Radak (David bakamim alai m’rei∙im tishmanah oznai. Kim!i, –, Provence) suggests that the object of the verb is specifically the speaker’s head mentioned in the first part of the Tzadik katamar yifra!, ▶ verse; the anointing is ceremonial, giving the speaker a divinely k’erez balvanon yisgeh. 2016 ordained function and blessing. Sh’tulim b’veit Adonai, Shalem © ,From the root meaning “row” or “straight.” Thus . ּבְׁש ּורָי b’!atzrot eloheinu yafri!u.  some understand this word as a noun and translate it as the

Od y’nuvun b’seivah, Lev 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 . ַּכ ָּתמָר . . . ּכְאֶֽרֶז  A . . . , Psalm 

Siddur Copyright to both date palms and cedars. Palm trees grow in the Jericho Valley, one of the lowest places on earth; cedars grow on the mountaintops of Lebanon, the highest peaks in the Middle East. Palm trees grow straight up, losing their leaves each year; cedars grow wide and are evergreens. Palms yield dates, one of the most nutritious fruits, but their fibrous wood is almost useless. Cedars bear no fruit, though their wood is precious; Solomon built the Temple out of the cedars of Lebanon. Both will be planted in God’s house, for all difference is united in the one God. Righteousness manifests itself in many forms.

28 סדר ליל שבת · קבלת שבת  ·   28 AJ?4F . Having entered יהוה מָל7ָ גֵּאוּת לָ בֵ שׁ ;Psalm 45: A87/., is sovereign, robed in splendor, girded in strength the earth stands firm, not to be dislodged. Shabbat with the recitation of Psalm , creation is now לָ בֵ שׁ יהוה ֹעז הִתְאGזּ9ר, An Interpretive seen as complete. It is with אַף תִּ כּוֹן תֵּבֵל בּGל תִּ מּוֹט. .Translation From earliest time You were enthroned; You are eternal Entwined in worlds, rest, peace, and this sense of completion that God נ9 כוֹן כִּסְאUֲ מֵא9ז, מֵעוֹל9ם אָֽתָּה. ,#+$."enwrapped in glory, The rivers rise up, A >You are. the rivers raise up their roar, can be seen as sovereign. נ9שׂ> אוּ נ> הָ רוֹת יהוה, ,So has it been the rivers raise up their waves.     and so it is—eternally -In biblical po .אַף ת ִּכ ֹון ֵתבֵל נ9שׂ> אוּ נ>הָ רוֹת קוֹל9ם, ּ ּ You are. ▶ Above the roar of the vast sea and the majestic< etry, God’s supremacy over Waves pounding 3breakers of the ocean, ,the elements of creation יִשְׂ אוּ נ>הָ רוֹת דׇּכְי9ם. >out their A".$+# stands supreme in the heavens. especially the primal waters ◀ ֹמִקּלוֹת מַֽיִם רַ בִּ ים, song reach up to God that preceded the forma- from their depths, -tion of land, is an expres אַדִּ ירִ ים מִשְׁבּ>רֵי י9ם, ,In Your house, beautiful in its holiness for the song of the sea, Your testimonies endure, A87/.,, sion of God’s ultimate rule. אַדִּ יר בַּמָּ רוֹם יהוה. beaten to the sound of the for all time. M . עֵ דֹתֶ ֽ יך   עֵדֹתֶ ֽ יU נֶאֶמְ נוּ ֹמ>אד breakers, tells of >God within. Adonai malakh gei∙ut lavesh The reference is ambiguous.

Festivals It may refer to the works of ל>בֵית>U נ9אֲו9ה ֹקּֽדֶשׁ יהוה, lavesh Adonai oz hitazar, Assembly These are proof enough creation mentioned previ- af tikon teiviel bal timot. ously in the poem. More ֹל>אֽר8ֶ י9מִ ים. for the faithful that You are the lord of Nakhon kisakha mei-az, mei-olam atah. generally in the Bible, the תהלים צג and time. Nasu n’harot Adonai, reference is to the tablets of —28J.18 32=8 nasu n’harot kolam, To conclude Kabbalat Shabbat, some congregations recite Mourner’s the covenant, contained in and .14051 675=8 yisu n’harot dokh∙yam. Kaddish (page ). Others continue with a study text (pages –), the ark. Indeed, sometimes ▶ Mi-kolot mayim rabim while others continue with Arvit on page . the sanctuary itself is called adirim mishb’rei yam, Rabbinical the “sanctuary of testi- mony,” mishkan ha-eidut. In adir ba-marom Adonai. Shabbat this reading, just as God’s Eidotekha ne∙emnu me’od, the sovereignty is eternal, so l’veit’kha na∙avah kodesh, for too are God’s teaching Adonai, l’orekh yamim. by and God’s relationship Psalm  with those gathered in the Temple. To conclude Kabbalat Shabbat, some congregations recite Mourner’s 2016

Kaddish (page ). Others continue with a study text (pages –), Shalem

while others continue with Arvit on page . © Lev Siddur Copyright

29 סדר ליל שבת · קבלת שבת  ·   29 -Each sec . ִ ּקַד ׁיש V?>>5J7 קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish תּ>פִילָּה בִּמְקוֹם קַ דִּישׁ 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- bat has come to an end and יִתְגּGדּGל ו>יִתְקGדַּשׁ שׁ>מֵהּ רַבָּא, When a Minyan Is Not Present so the community is called בּ>ע9ל>מָא דִּי ב>רָא, כִּרְעוּתֵהּ, 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“ ו> יG מְ לִ י8 מGלְכוּתֵהּ בּ> חG ֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן .the days of all the house of Israel. And we say: Amen ”. . . .exalted רִ בּוֹנוֹ שֶׁל עוֹלָם, וּ בְ חG יֵּי ד> כׇ ל־בֵּ ית יִשְׂרָאֵל, :Congregation and mourners אֱ[הֵ י הָרוּחוֹת ל>כׇ ל־ ָבּשָׂר בַּעֲג9ל9א וּ בִ זְמַן ק9רִ יב, !Ribbono shel olam, May God’s great name be acknowledged forever and ever elohei ha-ru!ot l’khol basar — Mourners: ו>אִמְ רוּ אָמֵן. 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, י*הֵא שׁ*מֵהּ רַבָּא מ*בָר7ַ ל*עָלַם וּלְעָל*מֵי -עָל*מ2יּא. ,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: Festivals יִתְבָּר8ַ ו>יִשְׁתַּבַּח ו>יִתְפָּאַר ו>יִתְרוֹמַם ו>יִתְנGשֵּׂא beloved: acknowledgment and praise, or any expressions of Assembly father/mother/son/daughter/ gratitude or consolation ever spoken in the world. ו>יִתְהַדַּר ו>יִתְעַלֶּה ו>יִתְהַלּGל שׁ>מֵהּ דּ>קֻדְשָׁא, בּ*רִ י7 הוּא, /husband/wife/partner brother/sister/______And we say: Amen. and ל>עֵֽלָּא מִן ׇ כּל־ [ל>עֵֽלָּא ל>עֵֽלָּא מִ ׇ כּל־ :the name and relation of the [on Shabbat Shuvah we substitute] בִּרְכָתָא ו>שִׁירָתָא תֻּשְׁבּ>חָתָא ו>נֶחָמָתָא דַּאֲמִ ירָן בּ>ע9ל>מָא, -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>אִמְ רוּ אָמֵן. Kaddish in the company of a minyan. May my presence here May the one who creates peace on high bring peace to us Rabbinical י>הֵא שׁ>ל9מָֽא רַבָּֽא מִן שׁ> מG יּ9ֽא ו> חG ִ יּים today with my community and to all Israel [and to all who dwell on earth]. Shabbat

find favor in Your eyes, and be the And we say: Amen. ע9 לֵ ֽינוּ ו>עGל כׇּל־יִשְׂרָאֵל, accepted and received before for

You as if I had prayed the Kad- Mourners and those observing Yahrzeit: by ו>אִמְ רוּ 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’!ayeikhon u-v’yomeikhon everywhere on earth and may ֹעשֶׂה שׁ9 לוֹם בִּמְ רוֹמ9 יו הוּא יGעֲשֶׂה שׁ9 לוֹם ,u-v’!ayei d’khol beit yisrael, ba-agala u-vizman kariv peace reign everywhere. 2016

ע9 לֵ ֽינוּ ו>עGל ׇ כּל־יִשְׂרָאֵל [ו>עGל כׇּל־יוֹשׁ>בֵי תֵבֵל], v’imru amen. Shalem

All who are present respond: © ו>אִמְ רוּ אָ מֵ ן. :Congregation and mourners בָּרוּ8 שֵׁם כּ>בוֹד מַלְכוּתוֹ Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. .Lev Arvit begins on page a or b ל>עוֹלָם וָעֶד. Barukh shem k’vod malkhuto Mourners: l’olam va-ed. Yitbarakh v’yishtaba! 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. Siddur Copyright birkhata v’shirata tushb’!ata v’ne!amata da∙amiran b’alma, Together : v’imru amen. ֹעשֶׂה שָׁלוֹם בִּמְרוֹמָ יו ,Y’hei sh’lama raba min sh’maya v’!ayim aleinu v’al kol yisrael הוּא ַ י עֲ שֶׂה שָׁלוֹם עָ לֵ ֽינוּ v’imru amen. ו>עַל כׇּל־יִ שְׂרָאֵל [ו>עַל כׇּ ל־ Oseh shalom bimromav hu ya∙aseh shalom aleinu יוֹשׁ>בֵי תֵבֵל], ו>אִמְרוּ אָמֵן. Oseh shalom bimromav v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. hu ya·aseh shalom aleinu v’al kol yisrael [v’al kol Arvit begins on page a or b. yosh’vei teiveil], v’imru amen.

30 סדר ליל שבת · קבלת שבת  ·   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 <   ַבּ מֶּה study—especially of the paragraph or a section of teachings regarding Shabbat: paragraph or a section of teachings regarding Shabbat:    In many rites, the . ַמ ְ דלִ יקִ ין -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 rd century), dealing בַּמֶּה מַ דְ לִ יקִ ין וּ בַ מָּה אֵ ין מַדְ לִ יקִ ין? ,for the Friday evening With what materials may one kindle the Shabbat lights with the laws of lighting אֵ ין מַדְ לִ יקִ ין [א בַ ֶ ֽ לּכֶ שׁ, ו>[א ֹבַחֽסֶן, ?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 ו> [א בַכָּל89, ו>[א בִפְתִילGת הָאִידָן, -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 ו> [א בִפְתִילGת הַ ִ מּדְ בָּר, ו>[א בִ ירוֹק9ה שֶׁעGל פּ>נֵי הַ מָּֽיִם, opening our minds to wise to the Shabbat evening teachings and our hearts fibers or wilderness grass, or water weeds; service. We have included ו> [א ב>זֶֽפֶת, ו>[א ב> שַׁעֲו9ה, ו>[א ב> שֶֽׁמֶן קִ יק, to loving relationships, as one should not use pitch, liquid wax, castor oil, or consecrated the opening mishnah of ו> [א ב> שֶֽׁמֶן שׂ>רֵפָה, ו>[א ב>אGלְי9ה, ו>[א ב>חֵֽלֶב. spiritual inspiration, or as oil that has become defiled and has therefore been set apart to that chapter, which is נַחוּם הַ מָּדִי אוֹמֵ ר׃ מַדְ לִ יקִ ין בּ>חֵֽלֶב מ> בֻ שּׁ9ל. .a meditative experience We have included here a be burned, nor the fat from the tails of sheep, nor tallow. concerned that the lights Festivals -in one’s home be appropri וGחֲ כָמִ ים אוֹ מ> רִ ים׃ אֶחָד מ> בֻ שּׁ9ל אֶחָד שֶׁאֵ ינוֹ selection of texts appro- NaSum the Mede declares, however, that the lamp may be Assembly priate to each of these ate for Shabbat. Materials that may give off a bad מ> בֻ שּׁ9ל – אֵ ין מַדְ לִ יקִ ין בּוֹ. modes, distinctly labeled lit with boiled tallow; other rabbis say that tallow may not be משנה שבת ב׃א with a letter of the Hebrew used, whether boiled or not boiled. and smell, that are derived alphabet. The first includes Mishnah Shabbat : from objects considered objectionable, or that emit ֵשׁשׁ תּ*קִ יעוֹת תּוֹק>עִ ין בּ>עֶֽרֶב ַשׁבָּת בּ>מ9קוֹם 9 גּבֽ ַוֹהּ כּ>דֵי texts taken from canonical Jewish codes: the Mishnah, an unsteady light (and are -therefore likely to be ad ֶ שׁיִּ שְׁמ>עוּ כֻ לָּם. תּ>קִיעָה רִאשׁוֹנ9ה – נִמְנ>עוּ אוֹתָן ֶשׁ ַבּשָּׂדוֹת -Maimonides’ Mishneh To- [In ancient Israel] the shofar was blown six times before Shab justed if one momentarily מִ ַ לּעֲ שׂוֹת מ> לָ א כְ תָּן ו>אֵ ין הG קּ>רוֹבִ ים רַ שָּׁאִ ים לִיכּ9נֵס עַד שֶׁיִּכּ9נ>סוּ rah, and Jacob ben Asher’s bat; it was blown from a high place so that all could hear it. Rabbinical Arba∙ah Turim; the second With the sound of the first blast, those who were in the distant Shabbat forgets that it is Shabbat) may not be used. In a larger גּGם הָר>חוֹקִים ו>יִכּ9נ>סוּ כֻ לָּם בּ>יGֽחַד; G ו עֲ דַֽיִן הֶח9נֻיּוֹת פּ>תוּחוֹת -speaks of a spiritual mean the sense, the atmosphere we ו> הַ תּ>רִ יסִ ין מֻ 9נּחִ ין. הִתְחִֽ ילוּ ִ ל תְ קֽ וֹ עַ תּ>קִיעָה שׁ>נִיּ9ה – נִ סְ ַתּלּ>קוּ 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 for create for Shabbat in our הַ > תּרִ י סִ ין ו>נִנְעֲלוּ הֶח9נֻיּוֹת וGעֲדַֽיִן הַ חַ ִ מּין ו> הG קּ>דֵרוֹת רוֹת>חִ ין introduction to Shabbat by 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 עGל Gגּבֵּי הַ כִּירָה. הִתְחִֽ ילוּ ִ ל תְ קֽ וֹ עַ תּ>קִיעָה שׁ>לִי ִ שׁית – סִ לֵּק -the canonical book of Jew and their shutters were untouched. Once the second blast welcome Shabbat with joy ish mysticism. and reverence. The texts הַ מ> סַ לֵּק ו>הִטְמִ ין הַ מַּטְמִ ין ו>הִדְ לִֽיקוּ הG נֵּרוֹת. ָשׁהָה כּ>דֵי ל> צַ לּוֹת

was trumpeted, the stores would be locked and shuttered, 2016

from other halakhic sources דָּג ק9טָן אוֹ כּ>דֵי > ל הַ דְ ִ בּיק פַּת > בּתG נּוּר, תּוֹ קֵ ֽ עַ וּ מֵ רִ ֽ י עַ ו>תוֹ ֵ ֽ קעַ They are designated as though hot dishes would still be cooking in the oven. When Shalem follows: © that follow similarly focus .on preparing for Shabbat ו> שׁוֹבֵת. כָּתַב הָ רַ מְ ַבּ"ם זִכְרוֹנוֹ לִבְרָ כָ ה׃ תּ>קִיעָה רִאשׁוֹנ9ה the third blast was sounded, the hot dishes that needed to be Some Laws for א removed were taken o* the stove and those that would be left Lev . 8 J תּוֹ קֵ ֽ עַ בּ>מִנְחָה וּשְׁלִי ִ שׁית סָמוּ8 לִ שְׁקִיעַת הַ חַ מָּה. 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 th-century Spain, the (a long note, a series of staccato notes, and a final long note) Siddur Copyright Tur is one of the three great halakhic compendiums of the Middle Ages. This description of were sounded and all work stopped. how the ancients signalled the onset of Shabbat is based on a passage found in the Baby- lonian Talmud (Shabbat b). Jewish communities continued the practice of alerting their Maimonides of blessed memory writes that the first blast was members to the onset of Shabbat; today in Jerusalem, a siren is sounded to warn people of sounded at the beginning of the afternoon and the third as the the approach of Shabbat and a second siren is sounded at the time for candlelighting. -Jacob ben Asher, living a century and a half after Mai . ָ כּתַ ב הָ רַ ְמ ַבּ "ם sun set.   Jacob ben Asher, Tur, Ora! (ayim  monides, is quoting from the latter’s Mishneh Torah, written in . Maimonides was the first to mention that the shofar was sounded at the beginning of the afternoon. He based this on the Mishnah, which recommends that one not start new projects on Friday afternoon (Mishnah Shabbat, chapter ).

31 סדר ליל שבת · עיוני שבת  ·    31  ”  ““ אַ רְ בָּעָה דּ ִ *בָרים נֶאֱמְרוּ בַ ַשּׁ ָ בּת׃ שׁ>נGֽיִם מִן הַ תּוֹרָה וּשְׁנGֽיִם There are four elements of Shabbat: two of them are mentioned in The . זָ ֹכור ְו ׁ ָש ֹמור ” two biblical versions of מִ דִּבְרֵי סוֹ ִ פ>רים, ו>הֵם מ>פוֹ רָ ִ שׁין עGל י>דֵי הG נּ>בִ יאִ ים. ֶשׁ ַבּתּוֹרָה -the Torah and two of them are teachings of the sages first formu the Decalogue exhort us – ז9כוֹר ו> שָׁמוֹר. ו> ֶשׁ ִ נּתְ ָ פּר> שׁוּ עGל י>דֵי הG נּ>בִ יאִ ים – כָּבוֹד ו9 עֽ ֹנֶג, 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 :) and to “ob) ֶשׁנֶּאֱמַ ר׃ ו> ק9 רָ ֽ א תָ לG ַשּׁבָּת ֹעֽנֶג לִקְדוֹשׁ יהוה מ> כֻ בָּד (ישעיהו in Shabbat” were articulated by the prophets, as it is said, “Call -serve Shabbat” (Deuter נח׃יג). Shabbat a delight, and honor A87/.,’s holy day” (Isaiah BC:AI). onomy :). Maimonides understands these two terms as commanding two אֵיזֶהוּ כָּבוֹד? זֶה שֶׁאָמ>רוּ חֲ כָמִ ים׃ ֶשׁמִּצְו9ה עGל אָדָם לִרְחוֹץ What constitutes the “honoring” of Shabbat? The fulfillment of distinct obligations. As 9 פּנ9 יו, י9ד9 יו, ו>רG גְל9 יו > בּחַ ִ מּין בּ>עֶֽרֶב ַשׁבָּת מִ פּ>נֵי כ>בוֹד הַ ַשּׁבָּת this aspect is what the rabbis intended when they said: On the eve he will explain below, the ”command to “remember וּמִתְעַטֵּף ַבּ ִ צּיצִ ית ו>יוֹשֵׁב > בּכֽ ֹבֶד ֹראשׁ מ>יGחֵל > ל הG קְ בּ9לGת פּ>נֵי of Shabbat, it is a mitzvah for each person to wash his or her face is fulfilled by sanctifying הַ ַשּׁבָּת, כּ>מוֹ שֶׁהוּא יוֹצֵא לִקְרַ את הַ מֶּֽל8ֶ. וGחֲכָמִ ים הָרִאשׁוֹנִ 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 ה9יוּ מ> קG בּ>צִ ין Gתּלְמִידֵיהֶם בּ>עֶֽרֶב ַשׁבָּת וּמִתְעַטּ> פִ ים ו>אוֹמ>רִ ים׃ by reciting the blessing ֽבּוֹאוּ ו>נֵצֵא לִקְרַ את ַשׁבָּת הַ מֶּֽלreceive Shabbat as if one were about to greet a sovereign. The !8ֶ ancient rabbis would gather their students on the eve of Shabbat; sanctifying the day—that is, making Kiddush), while Festivals they would put on their tallitot and say: “Come, let us go out and Assembly observe” is fulfilled by“ וּמִכּ>בוֹד הַ ַשּׁבָּת – ֶ שׁיִּ לְ ַבּשׁ כּ>סוּת נ>קִיּ9ה, refraining from work and ו> [א יִהְיֶה מG לְ בּוּשׁ הַחוֹל כּ> מG לְ בּוּשׁ הַ ַשּׁבָּת . . . ”!greet the Sabbath King resting. In this chapter, and -however, Maimonides fo מ> סַ דֵּר אָדָם שֻׁלְח9נוֹ בּ>עֶֽרֶב ַשׁבָּת, ו>אַף עGל פִּי שֶׁאֵ ינוֹ צָרִ יHonoring Shabbat also includes putting on clean clothing. One’s 8 Shabbat attire should not be like that of the weekday. . . . cuses on two other aspects: the prophetic call to honor אֶ לָּֽא ל> כG זּGֽיִת. ו>כֵן מ> סַ דֵּר שֻׁלְח9נוֹ בּ>מוֹצָאֵי ַשׁבָּת, ו>אַף עGל פִּי .and delight in Shabbat שֶׁאֵ ינוֹ צָרִ י8 אֶ לָּֽא ל> כG Gֽזּיִת – כּ>דֵי ל> כַ בּ>דוֹ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. One sets the dining table before the onset of Shabbat, even if one intends to eat only a tiny amount. Similarly, one sets the table after Rabbinical 9  

ו>צָרִ י8 > ל תG קֵּן ֵ בּיתוֹ מִ בּ>עוֹד יוֹם מִ פּ>נֵי כ>בוֹד הַ ַשּׁבָּת. ו>יִהְיֶה נֵר Shabbat מ ִּתְעַטֵף Shabbat, even if one intends to eat only a small amount—so that   ’Maimonides . בּ ִ ַּצי צִ ית דּ9לוּק ו> שֻׁלְחָן עָרוּ8 ֹלֶאֱכל וּמִטָּה מֻ צַּֽעַת – שֶׁכׇּל־אֵֽ לּוּ לִכְבוֹד the Shabbat is honored in both its entry and exit. One should clean description of sitting and ַשׁבָּת הֵן. for and prepare one’s house before the onset of Shabbat, to honor by welcoming Shabbat with 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 :–,  2016 based on a series of reports in the Babylonian Talmud of

Shalem the practices of individual rabbis (Shabbat b and a). © Inspired by the remark Maimonides quotes at the end (“Let us go out…”), the mystics of Safed (th century) would Lev physically go out to the fields surrounding the city and wel- come Shabbat in nature—a remarkably different spiritual preparation than the one offered here by Maimonides. Literally “an olive’s worth,” which is . לְ כ ַּזPֽיִת   ?

Siddur Copyright the minimum amount of food requiring a blessing. This refers . ּובִיצִיאָת ֹו      J to the custom of Melaveh Malkah, literally “accompanying the queen”—a joyful period after Shabbat, celebrated with refreshments and singing. Celebrations were organized both for greeting royalty and for their departure. Setting the table after Shabbat can also be seen as a way of sancti- fying the week. Note how the metaphoric persona of Shab- bat changes gender in these texts: Shabbat is sometimes referred to as a king and sometimes as a queen.

32 סדר ליל שבת · עיוני שבת  ·    32   ? אֵיזֶהוּ ֹעֽנֶג? זֶה שֶׁאָמ>רוּ חֲ כָמִ ים׃ ֶשׁצָּרִ י8 > ל תG קֵּן ַ תּבְ ִ שׁיל שָׁמֵן What constitutes “delight” on Shabbat? This is what the rabbis . ַּת ְבׁ ִ שיל ׁ ָשמֵן בְּי ֹותֵר  Maimonides replaces the בּ>יוֹתֵר וּ מַ שְׁקֶה מ> בֻ שָּׂם לG ַשּׁ ָבּת – ֹהַכּל ל>פִי מָמוֹנוֹ שֶׁל אָדָם. meant when they said that one should prepare an especially hearty shumin), which) ׁש ּו ִ מין word ו> כׇ ל ־ הַ ַ מּרְ בֶּה בּ>הוֹצָאַת ַשׁבָּת וּ בְ תִ קּוּן מַאֲ כ9 לִ ים רַ ִ בּים ו>טוֹבִ ים, dish and have fragrant wine on Shabbat, in accord with what one can a*ord. And all who increase their expenditure for Shabbat means “garlic” (mentioned ,in the Babylonian Talmud הֲרֵי זֶה מ> ֻשׁבָּח. ו>אִם אֵ ין י9דוֹ מַ שֶּֽׂגֶת, אַפִילּוּ [א עָ שָׂה אֶ לָּֽא and the preparation of multiple delicious dishes are to be praised. Shabbat b), with the שֶֽׁלֶק ו>כGיּוֹצֵא בוֹ מִ שּׁוּם כּ>בוֹד ַשׁבָּת – הֲרֵי זֶה עֽנֶג ַשׁבָּת, ו>אֵ ינוֹ shamen), which) ׁ ָשמֵן If one cannot a*ord anything except a boiled egg or something ֹ word means “fatty”—i.e., oily חGיּ9ב ל>הָצֵר ל>עַצְמוֹ ו> לִ שְׁאוֹל מֵאֲחֵרִים כּ>דֵי > ל הַ רְ בּוֹת בּ>מַאֲכ9ל like that, then that is that person’s joy of Shabbat. One need not or “hearty.” He may have had a different manuscript ַבּ ַשּׁבָּת. אָמ>רוּ חֲכָמִ ים הָרִאשׁוֹנִ ים׃ עֲ שֵׂה ַשׁבָּת>U חוֹל ו>אGל trouble oneself and bother to ask others for help in order to have version of the Talmud תִּצְטָר8ֵ לG בּ>רִיּוֹת. 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 מִי ֶשׁה9י9ה ֹע9נג ו> עָ ִ שׁיר וGהֲרֵי כׇ ל־י9מ9 יו כַּ ַשּׁבָּת – צָרִ י8 ל> Gשׁנּוֹת coming dependent on others.” and mentioning dishes that were considered hearty in מַאֲכGל ַשׁבָּת מִ מַּאֲכGל הַחוֹל. ו>אִם אִי אֶ פְ שָׁר ל> Gשׁנּוֹת, מ> Gשׁנֶּה ,his own cultural context ז>מַן הָאֲ כִיל9 ה׃ אִם ה9 י9 ה רָ גִ יל > ל הG קְ ִ דּים, מ>אַחֵר, ו>אִם ה9י9ה ִ רָגיל 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>אַחֵר, מG קְ ִ דּים . . . Festivals what is eaten every day. But if that is not possible, one should Assembly special if well spiced. change the time one eats: if one is used to eating early, one should The . ׁשֶֽלֶק    אָסוּר ל> הִ תְ עG נּוֹת ו>לִזְעוֹק וּ ְ ל הִ תְ חG נֵּן וּ לְ בG ֵקּשׁ רַחֲמִ ים ַבּ ַשּׁבָּת.

eat late; and if one is used to eating late, one should eat early. . . . and Hebrew term may refer וGאֲפִילּוּ ב>צָרָה מִן הַ צָּרוֹת ֶ שׁהַ ִצּבּוּר מִ תְ עG ִ נּין וּ מַ תְ רִ יעִ ין It is not permitted to fast, to entreat, or to plead asking mercy to anything boiled, even a vegetable—as opposed עֲ לֵ יהֶן – אֵ ין מִ תְ עG ִ נּין ו>[א מַתְרִ יעִ ין ַבּ ַשּׁבָּת ו>[א ב> 9 י מִ ים to grilled meat or fish, or a טוֹבִ ים, חוּץ מֵ עִ יר ֶ שׁהִ ִ קּי פֽ וּ הָ גּוֹיִ ים אוֹ נ9הָר אוֹ ס>פִינ9ה from heaven on Shabbat. Even at those terrible times when a public fast would be decreed and the shofar blown, one does hearty stew. ה ַֹמ>טרֶֽפֶת בּGיּ9ם, ֶשׁמַּתְרִ ִ יעין עֲלֵיהֶן ַבּ ַשּׁ ָבּת ל>עׇזְרָן וּ מִ תְ חG נּ>נִ ין Rabbinical not fast or blow the shofar on Shabbat or on holidays. If a city is “F  J Shabbat      וּ מְ בG >קּ ִ שׁין עֲלֵיהֶן רַחֲמִ ים.

besieged by a foreign force or endangered by a flood, or if a boat the עֲ ׂשֵה ”. . .   רמב"ם, משנה תורה, הלכות שבת ל׃ז–ח, יב A saying of . ׁ ַש בּ Mָתְך ח ֹול is threatened with capsizing at sea, then an exception is made and for one sounds the alarm in order to help those who are in danger, by Rabbi Akiva reported in and one prays and asks for mercy for them. the Babylonian Talmud, Maimonides, Mishneh Torah, Hilkhot Shabbat :–,  Shabbat a.

2016 5    ...  - The .אָס ּור . . . לְ ב ֵַּק ׁש רַ חֲ ִ מים Shalem   © Shabbat Amidah omits the thirteen middle blessings that are recited on Lev weekdays as prayers of personal and national request (see pages –); instead, we recite a prayer celebrating the holiness of Shabbat (see page ).

.עִ יר ׁשֶה ִִּקי ֽפ ּו הָ ּג ֹו יִ ים Siddur Copyright      Threats to life override observance of Shabbat. During the Maccabean revolt, pietists refused to fight on Shabbat and were repeatedly defeated by the Greeks. But the Maccabees themselves fought in self-defense on Shabbat and were ultimately victorious.

33 סדר ליל שבת · עיוני שבת  ·    33 . ְ וקִ ּד ּו ׁש 5 J מִן הַ תּוֹרָה > ל קG ֵדּשׁ אֶת יוֹם הַ ַשּׁבָּת בִּדְ בָרִ ים, It is a positive command of the Torah to sanctify Shabbat with The Hebrew word kiddush מִצְו2ת עֲשֵׂה -literally means “sanctifica ֶשׁנֶּאֱמַ ר׃ ז9כוֹר אֶ ת־יוֹם הַ ַשּׁבָּת > ל קG >דּשׁוֹ (שמות כ׃ח) – ”words, as it is written: “Remember Shabbat to keep it holy ”.tion כּ>לוֹמַר, זiכְרֵֽהוּ ז>כִירַת שֶֽׁבַח ו> קִ דּוּשׁ. ִ ו>צָרי8 ל>זiכְרֵֽהוּ בִּכְנִיסָתוֹ Exodus HP:C)—this refers to the enunciation of its praise and its) sanctification. It should be remembered as it enters and as it 5          וּבִיצִיאָתוֹ׃ בִּכְנִיסָתוֹ – > בּקִ דּוּשׁ הGיּוֹם, וּבִיצִיאָתוֹ – > בּהַ בְ דּ9ל9ה. leaves: when it enters, by making Kiddush and sanctifying the @ וְצָרִ יך לְ זׇ כְרֵֽה ּו  רמב"ם, משנה תורה, הלכות שבת כט׃א .day; and when it leaves, by reciting Havdalah . ִבּ ְכנִיסָת ֹו ּובִיצִיאָת ֹו Maimonides, Mishneh Torah, Hilkhot Shabbat : Maimonides argues that the sanctification of זֶה הַ כּ*לָל ׃ כׇּל־הָעוֹשֶׂה מ>ל9אכָה וּ מְ לG א כְ תּוֹ מִתְקGיֶּֽמֶת This is the fundamental principle: Anyone who does work on Shabbat involves establish- ing both of its temporal ַבּ ַשּׁבָּת, חGיּ9ב. 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 : ending. -In the Mish . ָּחַיב  * דּבָרִ ים הַמֻּתָּרִ ים לG עֲ שׂוֹתָן ַבּ ַשּׁבָּת, וּ בִ שְׁעַת עֲ שִׂיּ9תָן אֶ פְ שָׁר ,nah, culpability means that ֶשׁ ֵ תּעָ שֶׂה בִּגְל9ל9ן מ>ל9אכָה ו> אֶ פְ שָׁר ֶשׁלֹּא תֵ עָ שֶׂה – אִם [א If, while doing that which is permitted on Shabbat, one does Festivals in the time of the Temple, something that constitutes work on Shabbat, but without Assembly one would have been liable נִ תְ כּG וֵּן ל>אוֹ תָ הּ מ>ל9אכָה, הֲרֵי זֶה מֻ תָּר. intending that the work be done—it is permitted. to bring a sacrifice atoning

.for the sin committed כֵּיצַד? גּוֹרֵר אָדָם מִטָּה כִ סֵּא ו>סַפְס9ל ו>כGיּוֹצֵא בָהֵן ַבּ ַשּׁבָּת – For instance, one may open a portable bed or move a chair and< .5  J וּבִלְבַד ֶשׁלֹּא יִ תְ כּG וֵּן לG חְ ֹפּר חָרִ יץ GבּקּGרְקGע ִבּשְׁעַת > גּרִ י רָתָן. ,or stool; and if one dug a groove in the floor while moving it Shabbat differs from many וּלְפִיכָ 8׃ אִם חָפ>רוּ הG קּGרְקGע – אֵ ינוֹ ח ֵוֹשׁשׁ בּ>כ8ָ, ל>פִי ֶשׁלֹּא .one need not worry, since the e*ect was unintentional >Similarly, one may walk on grass on Shabbat without any other mitzvot in that in- tentionality is important to נִ תְ כּG וֵּן ל>כRabbinical .8ָ concern, so long as one did not consciously intend to pull out the very definition of what -constitutes its proper ob ו>כֵן מ> הַ לּ8ֵ אָדָם עGל Gגּבֵּי עֲ ָ שׂבִ ים ַבּ ַשּׁבָּת, וּבִלְבַד ֶשׁלֹּא יִ תְ כּG וֵּן the grass; and if some grass was pulled up, there is nothing to Shabbat be concerned about . . . the servance. Work is not only an objective category but ֹלGעֲקר אוֹתָם. ל>פִ יכ8ָ אִם נֶעֱקְרוּ – אֵ ינוֹ ח ֵוֹשׁשׁ . . . for Maimonides, Mishneh Torah, Hilkhot Shabbat :

is defined, in part, by what רמב"ם, משנה תורה, הלכות שבת א׃ה by 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. ֵֽשׁשֶׁת י-מִ ים תּ ַֹעֲבד ו> עָ ִֽשׂ י תָ כׇּ ל ־ מ> לG א כְ תּUֶֽ. ו>כִי אֶ פְ שָׁר לוֹ Exodus HP:C). Is it possible for a person to complete all of one’s) 2016

8 F  = ל9אָדָם לG עֲ שׂוֹת כׇּ ל ־ מ> לG א כְ תּוֹ >בּ ֵֽשׁשֶׁת י9מִ ים? אֶ ָ לּֽא׃ שׁ ֹ>בת כּ> אִ לּוּ work in six days? Rather, it must mean: rest as though your Shalem © 5 is a nd-century collection of rabbinic כׇּ ל ־ מ> לG א כְ תּ>U עֲ שׂוּי9ה. דָּבָר אַחֵ ר׃ שׁ ֹ>בת מִ ַ מּחֲ שָׁבַת עֲבוֹדָה. —work is completed. Another possible interpretation: rest teachings that antedates ו>אוֹמֵ ר׃ אִ ם־ ָתּ ִ שׁיב מִ ַשּׁבָּת רG גְלUֶֽ עֲ שׂוֹת חֲ פָצֶ ֽיU בּ>יוֹם קׇ דְ שִׁי, even from any thought of work. As the prophet says, “If you Lev stop in your tracks, and refrain from pursuing your business the composition of the ,Mishnah. As noted above ו> ק9 רָ ֽ א תָ לG ַשּׁבָּת ֹעֽנֶג לִקְדוֹשׁ יהוה מ> כֻ בָּד ו> כִ ַ בּדְ תּוֹ מֵ עֲ שׂוֹת a*airs on My holy day; if you call Shabbat ‘a delight,’ that the category of “work” -quickly moves to a subjec דּ>רָ כֶ ֽיU מִ מּ>צוֹא חֶפְצ>U ו> דַ בֵּר דָּבָר. א9ז ִ תּתְ עG נּGג עG ל־יהוה. which is holy to A87/., ‘honorable,’ and honor it, not going tive definition, with some מכילתא, בחודש ז about your daily business, nor speaking of it—then you shall Siddur Copyright arguing that on Shabbat we (Isaiah BC:AI–AM) rejoice with A87/.,” . should strive not to even Mekhilta, Ba!odesh  think about weekday work.

34 סדר ליל שבת · עיוני שבת  ·    34 8 ; J = ב The Extra Soul on Shabbat  J. The series ב of texts in this section אָמַר רַ בִּי שִׁמְעוֹן בֶּן ל9קִישׁ׃ נ> שָׁמָה י>תֵירָה נוֹתֵן הG קּ9דוֹשׁ בָּרוּ8 build progressively on one הוּא בָּאָדָם עֶֽרֶב ַשׁבָּת וּלְמוֹצָאֵי ַשׁבָּת נוֹט> לִ ין אוֹ תָ הּ הֵימֶֽ נּוּ, -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 ֶשׁנֶּאֱמַ ר׃ שָׁבַת וG יִּ 9 נּפַ שׁ. כֵּיוָן ֶשׁשָּׁבַת, וGי אָב>דָה נ9 ֽ פֶ שׁ! 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 IA:AN). [Do not read the last word as referring to Elimelekh of Dynow, an Shabbat but to its aftermath:] “On the seventh day God ceased from work” and early th-century (asidic master, develops this theme * דּכׇ ל ־ נ* שָׁמָה מ* סֻגֶּֽלֶת ל>הוֹצִ יא תוֹרָה חֲ דָ שָׁה מִן הG יּ> שָׁנ9ה בּ>כׇ ל־ when it concluded, God declared, “Vai, avdah nefesh—Woe, the soul is now lost!” further by incorporating Babylonian Talmud, Beitzah a -later kabbalistic fomula ז>מָן ו> עִ דָּן, ו> הִ נֵּה >בּ ַשׁבָּת ֽ ֹקדֶ שׁ ֶשׁבָּאִ ים נ> שָׁמוֹת י>תֵ ירוֹת ל>כׇ ל־ tions. He sees Shabbat as אֶחָד מִ יִּ שְׂרָאֵל, הִ ֵנּה עGל כׇּרְחUֲ יֵ שׁ עִ ָמּהּ תּוֹרָה חֲ דָ שָׁה a moment when the extra הַ >צּרִיכָה > ל הִ תְ Gגּלּוֹת עGל י>דֵי הG >נּשָׁמָה הַ לּ9זוֹ בּ>יוֹם הG זֶּה ַבּדּוֹר -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 לּ9זֶה, כּ>פִי אֲ שֶׁר שִׁעֲרָה הַחׇכְמָה הָאֱ [הִ ית מִ בּ>רֵא ִ שׁית ל>פִי additional soul comes to each one of the people Israel; surely she brings with Abraham Joshua Heschel, a -th-century Jewish Ameri צֹֽר8ֶ נִ שְׁמוֹת הַ דּוֹר. ,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 Festivals in this particular time, in this particular age, in accord with the needs of the Assembly a scion of a (asidic family, souls of a particular generation, as the divine wisdom gauged and determined reworks these texts in a contemporary voice. Together, they are a representation of a Jewish reli-

at creation. and 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 Rabbinical takes it away, says Rabbi Shimon ben Lakish. >N’shamah y’teirah means additional spirit. It is usually translated “additional Shabbat the

soul.” But what is the strict significance of the term? for

>Some thinkers took the term n’shamah y’teirah as a figurative expression for by increased spirituality or ease and comfort. Others believed that an actual spiri- tual entity, a second soul, becomes embodied in human beings on the seventh

day. “Humanity is given on this day an additional, a supernal soul, a soul which 2016 Shalem

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. Lev >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- Siddur Copyright ble before the presence of the Holy King. The Holy One then asks all the souls: What new insight into the wisdom of the Torah have ye attained while present in the lower world? Happy is the soul that is able to relate in the presence of God an insight attained by a human being during the seventh day. Indeed, how embarrassed must be the soul which appearing before the presence of God remains mute, having nothing to relate. Abraham Joshua Heschel, The Sabbath (adapted)

35 סדר ליל שבת · עיוני שבת  ·    35    J ג A Mystical Vision of Shabbat ג -In many com .רָזָא ְד ׁ ַש בָּת munities, this poetic כּ*ג2וְנ-א ד>אִ נּוּן מִתְ יGחֲדִ ין ל>עֵֽלָּא בּ>אֶחָד, passage from the Zohar אוֹף הָכִי אִיהִי אִתְיGחֲדַת ל>תַתָּא בּ>ר9ז9א ד>אֶחָד, ,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 ל>מֶהֱוֵי עִמּ> הוֹן ל>עֵֽלָּא חָד ל>ק_בֵל חָד, late th century) is recited קֻדְשָׁא בּ>רִ י8 הוּא אֶחָד, ,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 ל> עֵ ֽ לָּ א ל9א י9תִ יב עGל כּוּרְס>י9א דִּיק9רֵ יהּ, .God is one imagines a correspondence between the divine realm עַד דּ>אִתְעֲבִידַת אִיהִי בּ>ר9ז9א ד>אֶחָד, ,God does not sit on the holy throne on high till she too, like Him ,and the created world כּ>גGוְנ9א דִ ילֵ יהּ ל>מֶהֱוֵי אֶחָד בּ>אֶחָד. ,is encompassed by the mystery of oneness that they might be united. such that unity or disunity in one realm both affects ו>הָא אוּקִימְנ9א ר9ז9א דG יהוה אֶחָד וּשְׁ מוֹ אֶחָד. 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 ר9ז9א ד> ַשׁבָּת אִיהִי ַשׁבָּת דּ>אִתְחֲדַת > בּר9 ז9 א ד>אֶחָד > ל מִ שְׁרֵי עֲ לG הּ .is fulfilled -respondence, the Zohar fre ר9ז9א ד>אֶחָד. The secret of Shabbat is that it creates a unity quently uses anthropomor- Festivals on which the mystery of oneness settles. Assembly phic metaphors for God. Here, the Zohar imagines צ>לוֹתָא ד>מַעֲלֵי ַשׁבָּתָא, דּ>הָא אִתְאַחֲדַת כּוּרְס>י9א יG קִּירָא -God as having both mascu קG דִּישָׁא בּ>ר9ז9א ד>אֶחָד, ו> אִ תְ Gתּקּ9נGת > ל מִ שְׁרֵי עֲ לG הּ מGלְכָּא קG דִּישָׁא Through the prayers o*ered on the eve of Shabbat, the holy throne

and line and feminine elements, with Shabbat representing עִ לָּאָה. כַּד עGיֵּל ַשׁבָּתָא אִיהִי אִתְיGחֲדַת ו> אִ תְ ַ פּרְ שַׁת מִ סִּטְרָא of glory becomes fit for the Holy One. As Shabbat enters, she ,the feminine side. Thus אַחְרָא ו>כׇ ל־ִ דּינִ ין מִ תְ עַ בּ>רִ ין מִ Gנּהּ, ו>אִיהִי אִ ְשׁתּ>אָרַת בּ>יִחוּדָא 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 ירוּ קG דִּישָׁא ו>אִתְעַטּ>רִת > בּכַ ָמּה עִטְרִ ין ל> גG בֵּי מGלְכָּא קG דִּישָׁא. aspects of God are seen as ו>כׇ ל־ ֻ שׁ ְ ל ט9נֵי רֻ גְזִ ין וּ מָארֵי ד>דִינ9א כֻּ לּ>הוּ עַ רְ קִ ין ו> אִ תְ עַ בּ>רוּ מִ Gנּהּ, many crowns in the presence of the holy Sovereign. The realm of Rabbinical distant from each other, anger and the dominion of judgment flee from her, and nothing Shabbat ,and aspects of God are ו>לֵ ית שֻׁלְט9נ9א אַחְרָא > בּכֻ לּ>הוּ ע9ל>מִ ין. ו> אG נְ פָּהָא נ>הִ ירִ ין ִ בּנְהִ ירוּ else rules the entire world. Her face shines with the light from on the so to speak, divided. With

עִ לָּאָה ו>אִתְעַטּ>רַת > ל תַ תָּא > בּעַ מָּא קG דִּישָׁא, ו> כֻ לּ>הוֹן מִ תְ עַ טּ> רִ ין for high and she is clothed with the holy people below, all of whom are the arrival of Shabbat, the feminine aspect of God is > בּנִ שְׁמָתִ ין חַ דְ ִ תּין כּ>דֵ ין ֵ שׁירוּתָא דִצְלוֹתָא ל>בָר>כָא לG הּ adorned with fresh souls so that they may begin to bless her and by -reunited with the mascu בּ>חֶדְו9ה ִ בּנְהִ ירוּ > דּאG נְ ִ פּין. .pray, with joy-filled beaming faces line, and once again God is זהר חלק ב, קלה׃א-ב K’gavna d’inun mitya!adin l’eila b’e!ad, of hakhi ihi itya!adat l’tata b’raza truly and wholly “one.” d’e!ad, l’mehevei imhon l’eila !ad l’koveil !ad, kudsha b’rikh hu e!ad, l’eila 2016 Shalem Correspondingly, we too

la yativ al kurs’ya dikareih, ad d’itavidat ihi b’raza d’e!ad, k’gavna dileih © participate in this modulation between disunity during the week and the ideal oneness of l’meheveih e!ad b’e!ad. V’ha ukimna raza dadonai e!ad u-sh’mo e!ad. Shabbat. Our workday lives are often characterized by division and distance from other

Raza d’shabbat ihi shabbat d’it!adat b’raza d’e!ad l’mishrei alah raza d’e!ad. Lev 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 ita!adat kurs’ya yakira kadisha b’raza d’e!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 itya!adat so too our greater sense of wholeness causes, as it were, greater unification within God. v’itparshat misitra a!ra v’khol dinin mitabrin minah, v’ihi isht’arat b’yi!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 Siddur Copyright 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 a!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 . כֻּרְסְיָא ּיַקִירָא mitatrin b’nishmatin !adtin k’dein sheiruta ditzlota l’varkha lah b’!edvah    binhiru d’anpin. separated from God or weakened because of evil. Zohar II:a–b All the holy lights now join with Shabbat in greeting the . ַכ ּמָה עִטְרִ ין   sovereign. The n’shamah y’teirah, the extra soul that a person . ִנׁ ְשמָתִ ין חַ ד ִּ ְתין    receives on Shabbat (see page ).

36 סדר ליל שבת · עיוני שבת  ·    36 Peace 6.$678"#$9 '-8"! All study concludes with one of the following passages:      . Shabbat is לֹא יֵצֵא הָאִי ׁש -The following is the last pas I a day of peace and so theא יֵצֵא הָאִישׁ [א בַ סַּֽיִף, ו>[א בG ֶֽקּשֶׁת, ו>[א בַ תּ>רִ יס, ו>[א sage in the Mishnah, which All study concludes with one of the following passages: display of instruments of בָ אַ לָּה, ו>[א ֹבָרֽמַח. ו>אִם י9צָא, חG יּ9ב חַטָּ את. רַ בִּי אֱלִיעֶֽזֶר אוֹמֵ 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 ַ תּכְ ִ שׁיטִ ין הֵן לוֹ. וGחֲ כָמִ ים אוֹ מ> רִ ים׃ אֵינ9ן אֶ לָּא לִגְנG אי, ֶשׁנֶּאֱמַ ר׃ Rabbi Shimon ben Dalafta 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 ◀ ו> כִ תּ>תוּ חַרְבוֹתָם > ל אִ ִ תּים וGחֲ נִ יתוֹתֵ יהֶם ל>מGזְמֵרוֹת, [א יִ שָּׂא liable to bring a purification o*ering. 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 גוֹי אֶל גּוֹי חֶֽרֶב ו>[א יִלְמ>דוּ עוֹד מִלְחָמָה . 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 אָמַר רַ בִּי אֶ לְ ע-ז-ר אָמַר רַ בִּי חֲ נִ ינ9 א׃ תּGלְמִידֵי חֲ כָמִ ים מַ רְ ִ בּים God’s people; Adonai will cutlery removed from sight. bless them with peace” learn war anymore” (Isaiah :). For the same reason, some שׁ9לוֹם בָּעוֹל9ם, ֶשׁנֶּאֱמַ ר׃ ו>כׇ ל־בּ9נGֽי8ִ לִ מּוּדֵי יהוה, ו>רַב שׁ>לוֹם (Psalm HR:AA). Lo yisa goy el goy !erev, v’lo yilm’du od mil!amah. refrain from using a knife בּ9נ9ֽי8ִ. אGל תִּקְרֵי בּ9נ9ֽי8ִ, אֶ לָּא בּוֹנ9ֽי8ִ. —:,+0/.0 Mishnah Shabbat : to cut the !allah, dividing it .into pieces by hand instead שׁ9לוֹם רָב ֹל>אהֲבֵי תוֹרָתUֶֽ, ו>אֵ ין ל9ֽמוֹ מִ כְ שׁוֹל. The section of study Festivals י>הִי שׁ9לוֹם בּ>חֵיל8ֵ, שׁGלְו9ה בּ>אַרְמ>נוֹתָֽיRabbi Eleazer said in the name of Rabbi Danina: Students of Assembly .8ִ concludes with a medita- tion on peace and most ◀ ל>מַֽעַן אַ חG י ו>רֵע9י, אֲ דַ בּ>רָה נּ9א שׁ9לוֹם בּTorah increase peace in the world, as the prophet Isaiah said: .8ָ especially the hope that ל>מַֽעַן ֵ בּית יהוה אֱ [הֵ ֽינוּ, אֲ בG קְ שָׁה טוֹב לAll your children shall be taught by A87/.,, and your chil- and .89“ dren shall increase peace.” Do not read the word as banayikh, our study should lead to peace. All prayer and יהוה ֹעז ל> עַ מּוֹ יִ תֵּן, יהוה י>בָר8ֵ אֶת עַ מּוֹ בַ שּׁ9לוֹם. “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 Rabbinical peace. not stumble. -See Isaiah :. The im . ֹבּונ @Fֽיִך Shabbat T

May there be peace within your walls, tranquility in your the plication is that those who study Torah

for are builders of a world of peace. citadels. by The passage . ׁשָל ֹום רָ ב Y’hi shalom b’!eilekh, shalvah b’arm’notayikh.   begins with the idea of peace and is ▶ For the sake of my brothers and friends, I pray for peace reinforced with a string of biblical verses concerning peace: Psalms :, in your midst. 2016

Shalem :–, and :.

L’ma·an a!ai v’rei·ai, adabrah na shalom bakh. ©

For the sake of the house of A87/., our God, I seek your Lev 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. Siddur Copyright Adonai oz l’amo yiten, Adonai y’varekh et amo va-shalom. Babylonian Talmud, Berakhot a

37 סדר ליל שבת · עיוני שבת  ·    37 .V >’ קG דִּישׁ > דּרַ בָּנ9ן 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 rabbinic texts, contains יִתְגּGדּGל ו>יִתְקGדַּשׁ שׁ>מֵהּ רַבָּא, May God’s great name be exalted and hallowed throughout the created world, a special prayer for the well-being of teachers, their בּ>ע9ל>מָא דִּי ב>רָא, כִּרְעוּתֵהּ, 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 ו> יַ מְ לִ י8 מGלְכוּתֵהּ בּ> חG ֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן ancient prayer written in וּ בְ חG יֵּי ד> כׇ ל־בֵּ ית יִשְׂרָאֵל, .And we say: Amen Aramaic, a sister-language of Hebrew and a spoken בַּעֲג9ל9א וּ בִ זְמַן ק9רִ 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>אִמְ רוּ אָמֵן. and worshipped, exalted and honored, extolled and acclaimed—though of the Second Temple and -for many centuries there י*הֵא שׁ*מֵהּ רַבָּא מ*בָר7ַ ל*עָלַם וּלְעָל*מֵי -עָל*מ2יּא. 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

Festivals congregational response, Assembly May God’s great name“ יִתְבָּר8ַ ו>יִשְׁתַּבַּח ו>יִתְפָּאַר ו>יִתְרוֹמַם ו> יִתְנGשֵּׂא .ever spoken in the world. And we say: Amen be acknowledged forever ו>יִתְהַדַּר ו>יִתְעַלֶּה ו>יִתְהַלּGל שׁ>מֵהּ דּ>קֻדְשָׁא, בּ*רִ י7 הוּא, Grant abundant peace to our people and their leaders, to our teachers and and ever!” This response and -is the Aramaic render ל>עֵֽלָּא מִן ׇ כּל־ [ל>עֵֽלָּא ל>עֵֽלָּא מִ ׇ כּל־ :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 בִּרְכָתָא ו>שִׁירָתָא תֻּשְׁבּ>חָתָא ו>נֶחָמָתָא דַּאֲמִ ירָן בּ>ע9ל>מָא, congregational response ו>אִמְ רוּ אָמֵן. -great peace, grace and kindness, compassion and love, and long life, abun

dance, and deliverance. And we say: Amen. Rabbinical to priestly prayers in the Temple service (Babylonian .(Talmud, Yoma b עGל יִ שְׂרָאֵל ו>עGל רַ בּ9נ9ן, ו>עGל G תּלְמִידֵ יהוֹן May heaven bestow on us, and on all Israel, life and abundant and lasting Shabbat peace. And we say: Amen. the ו>עGל כׇּ ל־תּGלְמִידֵי תG לְמִידֵ יהוֹן, for

ו>עGל כׇּ ל־מָ אן > דּעָס>קִ ין בּ>אוֹרGיְתָא, May the one who creates peace on high bring peace to us and to all Israel [and by דִּי ב>אַתְרָא הָדֵ ין ו>דִי ב>כׇל־אֲתַר וGאֲתַר, .to all who dwell on earth]. And we say: Amen Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, י>הֵא ל>הוֹן וּלְכוֹן שׁ>ל9מָא רַ בָּא, חִ נּ9א ו> חִ סְ ָדּא ו>רַחֲמִ ין, 2016

v’yamlikh malkhuteih b’!ayeikhon u-v’yomeikhon u-v’!ayei d’khol beit yisrael, Shalem ו> חG יִּ ין אֲרִ יכִ ין, וּמְזוֹנ9א ר>וִיחָא, וּפֻרְק9נ9א מִן ק_דָם אֲבוּהוֹן © .ba-agala u-vizman kariv, v’imru amen דִּי בִ שְׁמGיּ9א, ו>אִמְרוּ אָמֵן. Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Lev י>הֵא שׁ>ל9מָֽא רַבָּֽא מִן שׁ> מG יּ9ֽא ו> חG ִ יּים טוֹבִ ים Yitbarakh v’yishtaba! v’yitpa∙ar v’yitromam v’yitnasei v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu, ע9 לֵ ֽינוּ ו>עGל כׇּל־יִשְׂרָאֵל, [l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol

ו>אִמְ רוּ אָ מֵ ן. birkhata v’shirata tushb’!ata v’ne!amata da∙amiran b’alma, v’imru amen. Siddur Copyright Al yisrael v’al rabanan v’al talmideihon, v’al kol talmidei talmideihon, ֹעשֶׂה 9 שׁלוֹם בִּמְ רוֹמ9 יו הוּא בּ>רַחֲמָ יו יGעֲשֶׂה שׁ9 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, !ina v’!isda v’ra!amin, ע9 לֵ ֽינוּ ו>עGל ׇ כּל־יִשְׂרָאֵל [ו>עGל כׇּל־יוֹשׁ>בֵי תֵבֵל], ,v’!ayin arikhin u-m’zona r’vi!a, u-furkana min kodam avuhon di vi-sh’maya ו>אִמְ רוּ אָ מֵ ן. .v’imru amen Y’hei sh’lama raba min sh’maya v’!ayim tovim aleinu v’al kol yisrael, v’imru amen. Oseh shalom bimromav hu b’ra!amav ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

38 סדר ליל שבת · עיוני שבת  ·    38 ערבית: קריאת שמע וברכותיה Evening Service:UThe Sh’ma and Its Blessings

The Community We rise as we are called by the leader’s words of invitation to prayer. The 8 J’  5 T- .קְרִיאַת ׁ ְשמַע ּו ִ ברְ ֹכו תֶ ֽ י הָ praise”) and stands up straight “) ּבָרְ כו Bar’khu: The Call to Worship Together leader bows when saying the word ּ and Prayer -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“) ָ ּברוּך 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 ) and the Amidah or creed, but rather on true (page ). The Sh’ma, the heartfelt feelings that arise An alternate version of this b’rakhah may be found on the following page. Leader: affirmation of faith in the one God, has often been בָּר>כוּ אֶ ת־יהוה ֹהַמ>ברwhen a person recognizes .8ָ that one’s surroundings Leader: called Judaism’s essential Congregation, then the leader repeats: and one’s friends are not Praise A87/.,, to whom all praise is directed. creed. Two b’rakhot precede & בָּרוּ7 יהוה ֹהַמ*בר7ָ ל*עוֹלָם ו-עֶד. 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 A87/.,, to whom all praise is directed forever passage of time, while the Festivals source is in life itself. and ever. Assembly second acknowledges God’s love, represented by the gift בָּרוּ7 אַתָּה יהוה אֱ [הֵ ֽינוּ מֶֽל8ֶ הָעוֹל9ם, .2G21 +<0J2,8 Barukh Adonai ha-m’vorakh l’olam va-ed,=2— of Torah, divine instruc- tion as to how we should אֲ שֶׁר בִּדְבָרוֹ מַ עֲ רִ יב עֲרָ בִ ים, God and Nature: An We are seated. and live. Two b’rakhot also follow the Sh’ma: the first בּ>חׇכְמָה פּוֹ תֵ ֽ חַ שׁ>עָרִ ים, Interpretive Translation acknowledges the exodus וּבִתְבוּנ9ה מ> Gשׁנֶּה עִ ִ תּים, Beloved are You, eternal God, First B’rakhah before the Sh’ma: from Egypt, the signal event that has formed us וּמַחֲ לִ יף אֶ ת ־ הG > זּמG ִ נּים, by whose design the Rabbinical evening falls, The Coming of Evening Light Shabbat as a people and set us on וּ מְ סַ דֵּר אֶת־הַכּוֹכָבִ ים > בּמִ שְׁמ>רוֹתֵיהֶם ָ בּר9 קִ ֽ י עַ כִּרְצוֹנוֹ. by whose command Barukh atah A".$+#, our God, sovereign of time and space, the the path of freedom and dimensions open up responsibility; the second בּוֹרֵא יוֹם ו9ל9ֽיְל9ה, for and eons pass away and whose word brings the evening dusk, speaks to our concrete by concerns for safety in the גּוֹלֵל אוֹר מִ פּ>נֵי חֽ ֹשׁ8ֶ, ו> חֽ ֹשׁ8ֶ מִ פּ>נֵי אוֹר. ,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 ◀ וּמַ עֲבִ יר יוֹם וּ מֵ ֽבִ יא ל9ֽיְל9ה, and night; whose will sets the succession of seasons .prayer, then follows וּ מַ בְ ִ דּיל ֵ בּין יוֹם וּבֵ ין ל9ֽיְל9ה, the alternation of light and 2016 darkness >and arranges the stars in their places in the sky, Shalem The formal . ָ בּרְ ּכו A יהוה צ>בָאוֹת שׁ>מוֹ. © sings Your creating word. who creates day and night, synagogue evening service begins with the leader’s אֵל חGי ו>קGיּ9ם, תָּמִ יד יִמְ [8 ע9 לֵ ֽינוּ ל>עוֹל9ם ו9עֶד. In rising sun and in spread- who rolls light before darkness and darkness from light, Lev call, signalling to the con- בָּרוּ8 אַ תָּה יהוה, הַ ַ מּעֲרִ 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 . of communal prayer has arrived. The congregation’s Eternal, everlasting God, may Adonai Tz’va·ot is Your name.

Siddur Copyright 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 ְכמָה ּפ ֹו תֵ ֽ חַ ׁשְעָרִ ים       > Beloved are You, Adonai, Barukh atah A".$+#, who brings each evening’s dusk. cal texts, such as this one, reflect ancient understandings of how the heavenly for this hour of nightfall. We continue with the Second B’rakhah on page . bodies operate—for instance, this depiction of the sun exiting the sky through —./81T 5/6.1 gates in the west. Although contemporary science provides us with different understandings, we can still feel an underlying sense of wonder and awe as we too gaze at the setting sun and the star-filled sky. These liturgical images, then, become metaphors for our own understanding of the passage of time, remind- ing us of the uniqueness of each moment.

39a סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 39a    ·   · ’    Twilight ? T. The +$ +7-%;$+-% 333333333333 +$ +7-%;$+-% 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“) ּבָרְ כו leader bows when saying the word with the infinite sky. ּ 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“) ָ ּברוּ *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 (th century). This liturgy changes the wording of the בָּר>כוּ אֶ ת־יהוה ֹהַמ>ברthe promise of death .8ָ Leader: weekday prayer to reflect and rebirth. Congregation, then the leader repeats: —28J.18 32=8 Praise A87/.,, to whom all praise is directed. themes of Shabbat. For example, the remark on the & בָּרוּ7 יהוה ֹהַמ*בר7ָ ל*עוֹלָם ו-עֶד. Congregation, then the leader repeats: We are seated. changing time that evening The Moon Sings % Praise A87/.,, 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 בָּרוּ7 אַתָּה יהוה אֱ [הֵ ֽינוּ מֶֽל8ֶ הָעוֹל9ם, ,I am the unity on high

Barukh Adonai ha-m’vorakh l’olam va-ed. Festivals ushered in by this particu-

I am multiple in the pond, Assembly lar sunset. Later Ashkenazic אֲ שֶׁר כִּ לָּה מַ עֲַ 9 שׂיו בּGיּוֹם הַ שּׁ>בִיעִי looking up to me from the stream We are seated. authorities worried that worshippers might confuse וGיִּקְרָאֵֽהוּ ַשׁבַּת ֽ ֹקדֶ שׁ מֵעֶֽרֶב ו>עַד עֶֽרֶב, my image, my double. and the Shabbat and weekday וּנְת9נוֹ מ>נוּחָה ל> עַ מּוֹ יִ שְׂרָאֵל ִ בּקְ דֻ שָּׁתוֹ. I am the truth on high, Alternate First B’rakhah before the Sh’ma liturgies, and therefore they instituted the recitation of בּוֹרֵא יוֹם ו9ל9ֽיְל9ה, I am the fabrication in the according to the Ancient Rite of the Land of Israel pond the weekday version of the גּוֹלֵל אוֹר מִ פּ>נֵי חֽ ֹשׁ8ֶ, ו> חֽ ֹשׁ8ֶ מִ פּ>נֵי אוֹר. looking up to me from the Barukh atah A".$+#, our God, Rabbinical prayer even on Shabbat. stream

וּמַ עֲבִ יר יוֹם וּמֵֽ בִ יא ל9ֽיְל9ה, Shabbat The evening . ֹבּורֵא my image, in its fated decep- sovereign of time and space, ◀ ,

-prayer remarks on the con וּ מַ בְ ִ דּיל ֵ בּין יוֹם וּבֵ ין ל9ֽיְל9ה, tion. You completed Your work of creation on the seventh day, the

for stantly changing universe. Above—I am enwrapped in calling this day—from one evening to the next—

”The word borei, “creates יהוה צ>בָאוֹת שׁ>מוֹ. by silence, the Holy Shabbat, (translated by some as whispering, singing, in the divides”), is used as a verb“ אֵל חGי ו>קGיּ9ם, תָּמִ יד יִ מְ [8 ע9 לֵ ֽינוּ ל>עוֹל9ם ו9עֶד. and gave this day of rest in all its holiness pond. in the Bible only when the בָּרוּ8 אַ תָּה יהוה, הַ ַ מּעֲרִ יב עֲרָ בִ ים. .On high I am divine, to Your people Israel 2016 subject is God, preserving

in the stream, I am the prayer. Shalem Creator of day and night, the sense of the mystery of —=2. 67=89216 rolling light before darkness © God’s activity in the biblical creation narrative. and darkness from light, In the ancient .יהוה צְ בָא ֹות Lev ? 8’· ▶ 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, Siddur Copyright 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 A".$+#, who brings each evening’s dusk.

39b סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 39b    ·   · ’    Loving Humanity 8  6’ 4. The second verse of the אַהֲבַת עוֹלָם ֵ בּית יִ שְׂרָאֵל :Second B’rakhah before the Sh’ma Before reciting the Sh’ma, we Sh’ma, which we are about עַ מּ>U אָ הָ ֽ בְ ָתּ, 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 תּוֹרָה וּ מִ צְ eת, חֻ ִ קּים וּ מִ ְשׁפָּטִ 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 אוֹתָֽנוּ לִ ַ ֽ מּדְ ָתּ. .demands You have taught us Torah and mitzvot, statutes and laws. cede that statement with עG ל כֵּן יהוה אֱ [הֵ ֽינוּ, Teach me, Lord, teach me how to deal with people Therefore, A87/., our God, as we lie down and as we rise up, a b’rakhah that empha- sizes God's love for us. The >בּשׇׁכְבֵֽנוּ וּבְקוּמֵֽנוּ ,to show them how we shall speak of Your laws rabbis understood love as נ9 ִֽשׂ י חַ > בּחֻ ֶ ֽ קּיto convert the evil within rejoicing in the words of Your Torah and in Your mitzvot ,U the good. the essential quality of the ,divine-human relationship ו> נִ שְׂמַח בּ>דִבְרֵי תוֹרָתUֶֽ וּ בְ מִ צְ eתֶ ֽ יforever and ever. U 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>עוֹל9ם ו9עֶד. only and on them we shall meditate day and night. -behavior. God’s love is ex כִּי הֵם חG יֵּ ֽינוּ ,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>אר8ֶ י9מֵ ֽ ינוּ, .toward mildness and Barukh atah A".$+#, who loves the people Israel humility.

Festivals our love is expressed in the Assembly ,performance of mitzvot וּבָהֶם נֶ הְ גֶּה יוֹמָם ו9ל9ֽיְל9ה, ,Ahavat olam beit yisrael am’kha ahavta At the circus, I saw torah u-mitzvot, !ukim u-mishpatim otanu limadta. a man tame a tiger, our behavior in the world. In this way, the human ◀ ו>אַהֲבָת>U אGל תָּסִ יר מִ ֶֽמּנּוּ ל>עוֹל9מִ ים. Al ken Adonai eloheinu, b’shokhveinu u-v’kumeinu defang a snake; and and the Divine are bound בָּרוּ8 אַ תָּה יהוה, אוֹהֵב עַ מּוֹ יִ שְׂרָאֵל. ,would You make me so nasi∙a! b’!ukekha skilled? v’nisma! b’divrei toratekha u-v’mitzvotekha l’olam va-ed. together. Ki hem !ayeinu v’orekh yameinu, Bless me with patience,       u-vahem nehgeh yomam va-lailah.   ,     S  make me strong as steel. Rabbinical M This phrase . ְבּ ׁ ׇש ְכ ֵֽב ּנו ּובְק ּוֵֽמ ּנו ָנ ִ ֽ ׂשי חַ בּ ֶ ּֽ ְחֻקיך .that I might demonstrate ▶ V’ahavat’kha al tasir mimenu l’olamim to humanity Barukh atah Adonai, ohev amo yisrael. Shabbat anticipates the instruction in the Sh’ma to the same such wonders. the “speak of [these words] . . . when you lie

for down and when you rise up.” This prayer —.91.0.: 12,+2/

by 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 . כִּי הֵם ֵ ּחַיֽי ּנו Franz Rosenzweig :     2016 a life in accord with divine teaching (Torah), remarks, “the neighbor Shalem 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, Lev pleads for enlightenment and thereby, without over- looking the neighbor, sees beyond the neighbor, sees the whole world . . . .” Siddur Copyright

40 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    40 J7’F?. The Sh’ma ;87 ק>רִיאַת שׁ>מַע 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 אֵל מֶֽלֶך ֶ נאֱ מָן .and all our spirit, the following: God is a faithful sovereign all our senses and strength, ancient rabbis, the first of -the three paragraphs pro שׁ>מַ֖ע יִ שְׂרָאֵ֑ל יהו֥ה אֱ [הֵ ֖ינוּ יהו֥ה אֶחָֽד. .we take upon ourselves Hear, O Israel, A87/., is our God, A87/., is one and into ourselves claims recognition of the these promises: Sh’ma yisrael, Adonai eloheinu, Adonai e!ad. ֹעול ,sovereignty of heaven בָּרוּ8 שֵׁם כּ>בוֹד מGלְכוּתוֹ ל>עוֹל9ם ו9עֶד. :Recited quietly to care for the earth Recited quietly: ol malkhut) ַ מלְ ּכות ׁ ָשמPֽיִם 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, ֹעול ,speaks to our behavior ו> אָ ֣ הַ בְ ָ֔תּ אֵ֖ת יהו֣ה אֱ [הֶ ֑יU > בּכׇ ל ־ ל> בָ ב> U֥ וּ בְ כׇ ל ־ נG פְ > שׁU֖ to love kindness and ol mitzvot); and the) ִ מצְ וֺת וּבְכׇ ל־ ֹמ>אדֶ ֽ U׃ ֞ו>ה9יוּ הַ >דּבָרִ֣ ים הָ אֵ֗ לֶּה אֲ ֶ֨שׁר ֹא9נכִ֧י מ> צG וּ ֛>compassion. You shall love A87/., your God with all your heart, U< 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) יְצִיאַת מִצְרPֽיִם ,dus הG יּ֖וֹם G על־ל>בָבֶ Uֽ׃ ו> ִשׁ G נּנְ ָ֣תּם ל> ב9 נֶ יU > ו דִ ַ בּרְ ָ֖תּ בָּ֑ם >בּ ִ שׁבְ > תּU֤ ֔ children< These words that I command you this day mitzrayim), our primary throughout the passage of .sacred story > בּבֵ י תֶ֨ U֙ וּ בְ לֶ כְ > תּU֣ בַ ֶ֔דּר8ֶ וּ בְ ׇ שׁכְ > בּU֖ וּב>קוּמֶ ֽ U׃ >the day— shall be taken to heart.

Festivals Because the first para- וּ קְ ַ שׁרְ תָּ֥ם > ל א֖ וֹת עG ל־י9דUֶ֑ ו> ה9 י֥וּ ֹל>ט טָ פ֖ ֹת ֵ֥בּין עֵ ינֶ ֽיU׃ as we dwell in our homes Teach them again and again to your children; Assembly graph itself commands us and as we go on our to speak these words when וּ כְ תַ בְ ָתּ֛ם עG ל ־מ> זֻ ז֥ וֹת בֵּיתUֶ֖ וּ בִ שְׁעָרֶ ֽ יU׃ ,speak of them when you sit in your home >journeys, we lie down and when we דברים ו׃ד-ט and 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 . ׁ ְשמַע that our children’s children 7 may live to know: and as a symbol above your eyes; Rabbinical 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 Shabbat covering one’s eyes during the recitation of the Sh’ma. have embraced, the As an affirmation about God, the word e!ad can be understood in . אֶ חָ ד and on your gates. 9 peace and justice have kissed for >>>>>>>Deuteronomy :– multiple ways. This translation emphasizes the unity of God. Some translate e!ad and are one. by —:.1<,. 3.=? 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 2016

Shalem In a similar vein, some rabbinic authorities recommended that when reciting the its goal is to teach u-v’kumekha. U-k’shartam l’ot al yadekha v’hayu l’totafot bein © Sh’ma, one should meditate on all four directions, as well as above and below, in human beings to love. einekha. U-kh’tavtam al mezuzot beitekha u-visharekha. acknowledgment that God is everywhere (Babylonian Talmud, Berakhot b). >>>—21,< =. 31,28=./8 According to the Mishnah, when God’s name . בָּר ּו @ך ׁשֵם Lev A    was pronounced by the High Priest on Yom Kippur, the people would respond, You Shall Love “Praised be the name . . .” (Yoma :). Since this is a response but not part of the “You shall love Adonai your God with all your heart, biblical text, it is normally not recited out loud, in order not to interrupt the with all your soul, and with all that is yours.” You flow of biblical verses—though the memory of how it was recited in the Temple Siddur Copyright 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    be commanded. No third party can command it or love our neighbor, and to love the stranger. We might well take the word “love” to extort it. No third party can, but the One can. The imply an intense inner emotion, but the ancient rabbis frequently understood the commandment to love can only proceed from the biblical injunction to “love” in a more concrete and behavioral sense: love consists mouth of the lover. of acts of empathy, care, and kindness as well as behavior toward others that is just —31./G 17+2/GJ2,6 and righteous. To love God is certainly to recognize our conscious relationship to God. Equally, it may mean that we behave in ways that are pleasing to God—act- ing morally and fulfilling what God desires of us, to walk through life lovingly.

41 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    41 ְוהָיָה אִם If You Will Hear”: An If you will hear and obey the mitzvot that I command you this 5   “ -This description of re . ׁ ָשמֹ עַ ו* ה- י-֗ ה אִ ם־ ָ שׁמ֤ ֹ עַ ִתּשְׁמ>ע֙וּ אֶ ל ־ מִ צְ e תַ֔ י אֲ שֶׁ֧ר ֹא9נכִ֛י מ> צG וֶּ֥ה ward and punishment has אֶתְכֶ֖ם הG יּ֑וֹם ל> אַ הֲ בָ֞ ה אֶת־יהו֤ה ֙אֱ[הֵיכֶם וּ ֔לְעׇבְדוֹ בּ ׇ >כל־ Interpretive Translation day, to love and serve A87/., 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 ל>בַבְכֶ֖ם וּ ב> כׇ ל ־ נG פְ > שׁכֶ ֽם׃ ו> 9 נ תַ תִּ֧י מ>טַ ר־אַרְצ>כֶ֛ם > בּעִ ֖תּוֹ יוֹרֶ֣ה 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 וּ מG ְ ל ק֑ וֹשׁ ו> אָ סַ פְ ָ֣תּ ד> ג9 ֔נֶ U ו>תִ ֹיר > שׁU֖ ו> יִ צְ הָרֶ ֽ U׃ ו> 9 נ תַ תִּ֛י עֵ֥ שֶׂב hood in good time and your grain and wine and oil; I will provide grass in your fields many Reform and some >בּשׂ > ָדU֖ ִ ל בְ הֶ מְ תּUֶ֑ ו> אָ כG לְ ָ֖תּ ו> ָ שׂבָ ֽ עְ תָּ׃ הִ ָ שּׁמ> ר֣ וּ ל9 כֶ ם ֶ פּן ־ יִ פְ תֶּ֖ה 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 ל> בַ בְכֶ֑ם > ו סַ רְ ֶ֗תּם G ו עֲ בַ דְ תּ ֶ֙ם אֱ[הִ֣ים אֲ חֵ רִ ֔ ים ו> הִ ְשׁתַּחֲוִיתֶ֖ם of your labor, satisfied with what you have achieved. gods and bow to them. Then A87/.,’s anger will flare up While our life experience -often belies a belief in di ל9הֶֽם׃ ו> חָ רָ֨ ה אַ ֜ף־יהוה ָ בּכֶ֗ ם ו> עָצַ֤ר אֶ ת ־ הַ ָ שּׁמַ֨ ֙יִם ו> [א־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 מָ טָ֔ ר ו> הָ ֣ אֲ דָ מָ֔ ה [֥א תִ תֵּ֖ן אֶת־י>בוּל9֑הּ G ו אֲ בַ דְ תֶּ֣ם מ> הֵ רָ֗ ה ֙מֵעGל 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 הָאָ֣רֶץ ֹהַטּ בָ֔ ה אֲ שֶׁ֥ר יהו֖ה ֹנתֵ֥ן ל9כֶ ֽם׃ ו> ַ שׂמְ תּ ֶ֙ם אֶ ת־דּ>בָרַ֣י seeking alien ideals, lest quickly disappear from the good land that A87/., is giving God’s image depart from you. Therefore, impress these words of mine upon your heart ourselves to the suggestion אֵ֔ לֶּה עGל־ל>בַבְכֶ֖ם ו> עG ל ־ נG פְ שׁ>כֶ֑ם וּ קְ ַ שׁרְ ֶ֨תּם ֹאתָ֤ם ל>אוֹ ֙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 עG ל ־ יֶ דְ כֶ ם ו> ה9 י֥וּ ל>טוֹ טָ פ֖ ֹת ֵ בּ֥ין ֵ עינֵיכֶ ֽם׃ ו> לִ ַ מּדְ תֶּ֥ם ֹאתָ֛ם ing desolute, and lose your ֔ ,joyous, God-given heritage. as a symbol above your eyes; teach them to your children

Festivals behavior resound in the Assembly world—though in ways אֶ ת־בּ>נֵיכֶ֖ם > ל דַ ֵ בּ֣ר בָּ֑ם >בּ ִ שׁבְ > תּU֤ > בּבֵ י תֶ֨ U֙ וּ בְ לֶ כְ > תּU֣ בַ ֶ֔דּר81T 5/6.1 by speaking of them when you sit in your home, when you 8ֶ/.— walk on your way, when you lie down, and when you rise that we may not grasp and that are beyond our וּ בְ ׇ שׁכְ > בּU֖ וּבְקוּמֶ ֽ U׃ וּ כְ תַ בְ תָּ֛ם עGל־מ>זוּ ז֥ וֹת בֵּיתUֶ֖ וּ בִ ְשׁעָרֶ ֽ יU׃ God’s Anger and comprehension. Jews, who > ל מַ֨עַן ִ י רְ ֤בּוּ ֙י>מֵיכֶם וִימֵ֣י ב> נֵ י כֶ֔ ם עG֚ל הָ אֲ דָ מָ֔ ה אֲ ֶ֨שׁר נִ ְשׁבַּ֧ע 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 ֹלGאֲבתֵ יכֶ֖ם ל9תֵ֣ת ל9הֶ֑ם כִּימֵ֥י הַ שָּׁמַ֖יִם עGל־הָאָֽ רֶ ץ׃ ,something that cannot be the land that A87/., swore to your ancestors to give them accounted for, unpredict- the inner decay wrought by דברים יא׃יג-כא will be as many as the days that the heavens are above the able, irrational. It is never Rabbinical corruption, injustice, and a spontaneous outburst, earth. >>>>>>>>>>>>>>>> Deuteronomy :– unbounded power. but a reaction occasioned Shabbat

   F? ו2 ֹ֥יּאמֶר יהו֖ה אֶ ל־מֹשֶׁ֥ה ֵ לּא מֽ ֹר׃ ַדּ ֵ֞בּר אֶ ל־בְּנֵ ֤י יִ שׂ ְ֙רָאֵל by the conduct of man.... the

ּ for The .וַיֹאמֶר יהוה אֶל ׁמֹשֶה > ו אָ מַ רְ ָ֣תּ אֲ לֵ הֶ ם ו> עָ שׂוּ ל9הֶ֥ם צִיצִ֛ת עG ל־כּGנְפֵ֥י בִגְדֵ יהֶ֖ם -Man’s sense of injustice is A87/., said to Moses: Speak to the people Israel, and in by ֨ ֔ ancient rabbis emphasized 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 ֹרתָ֑ם ו> נ9 ת> נ֛ וּ עGל־צִ יצִ֥ת הַכּ9נ9֖ף פּ>תִ֥ יל > תּכֵ ֽלֶ ת׃ 9 ו>ה9י֣ה 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 ל 9֮כֶם ֒ל>צִיצִת וּרְאִיתֶ֣ם ֹא ֗תוֹ וּ ְ ז כַ רְ תּ ֶ֙ם אֶ ת־כׇּ ל־מִ צְ e֣ת ֔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 A87/.,, 2016 Egypt, are the prime reason וG עֲ ִ שׂיתֶ֖ם אתָ֑ם ו>[א תָתוּרוּ אַחֲרֵ֤י ל>בַבְכֶם ו>אַחֲרֵ֣י עֵ י נֵ י כֶ ם Shalem tion is disapproval; God’s ֔ ֙ ֜ ֨ ֹ for its inclusion in the and fulfill them, and not be seduced by your eyes and heart © ,Sh’ma. In Jewish theology אֲ ֶ שׁר ־ אַ תֶּ֥ם ֹזנִ֖ים אַ חֲ רֵ יהֶ ֽם׃ ל>מַ֣עַן תּ ִ֔זְכּ>רוּ וG עֲ שִׂיתֶ֖ם reaction is something no language can convey. Is it as they lead you astray. Then you will remember and fulfill the exodus anticipates the Lev :redemption in the future אֶת־כׇּל־מִצeְתָ֑י וִהְיִיתֶ֥ם ק>דֹ ִ֖ שׁים לֵא[הֵ ֶ יכֽם׃ אֲ ֞נִ י יהו֣ה ,./a sign of cruelty that God’s all My mitzvot, and be holy before your God. I am A87 true freedom. The means of אֱ [ הֵ י כֶ ם אֲ ֶשׁר הוֹצֵ֤אתִי אֶתְכֶם מֵאֶ֣רֶץ מִ צְ רַ יִם לִ הְ י֥וֹת 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 A87/., your bering our responsibility to ל9כֶ֖ם לֵ א[הִ֑ ים אֲנִ֖י יהו֥ה אֱ[הֵיכֶ ֽם׃ most of us condone and are even guilty of: indif- Numbers :– God—>>>>>>>>>> Siddur Copyright .live lives that are holy אֱמֶת ference to evil. We remain neutral, impartial, and not easily moved by the wrongs done unto other Truly      people. Indi*erence to evil is more insidious than When there is a minyan, the leader adds: וְלֹא תָת ּור ּו When there is a minyan, the leader adds:    The sages .אַחֲרֵי לְ ַב ְבכֶם וְאַחֲרֵי עֵינֵיכֶם ◀ יהוה אֱ[הֵיכֶם – אֱמֶת – .evil itself —.91.0.: ;7+05. 02+<02= ▶ A87/., your God—truly— comment that it is the heart that di- rects the eyes. What we see depends A Thread of Blue on our perspective, our point of view. A thread of blue—blue like the sea, blue like the -This is the es .וִהְיִיתֶם קְ ׁ ִ דֹשים   sky, blue like the color of the divine throne. sence of the Torah: to lead a holy life. —+,312, /5:921+

42 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    42 Mitzrayim An alternate version of this b’rakhah may be found on page b. An alternate version of this b’rakhah may be found on page b.     - So closely . ֶ ואֱ ּמונָה  was the Sh’ma linked with וֶאֱמוּנ9ה כׇּ ֹל־זאת, ו>קGיּ9ם ע9 לֵ ֽינוּ, 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 כִּי הוּא יהוה אֱ [הֵ ֽינוּ ו>אֵ ין זוּל9תוֹ, :ing “strait,” referring to the This is our enduring aQrmation, binding on us narrow strips of fertile land that A87/., is our God and there is none other, insisted that its first word— וGאֲנGֽחְנוּ יִ שְׂרָאֵל עַ מּוֹ. along the Nile, hemmed and we, Israel, are God’s people. “truly”—be recited along with the very last words of הַ פּוֹדֵֽנוּ מִיּGד מ> ל9 כִ 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 מG לְכֵּֽנוּ הG גּוֹאֲלֵֽנוּ מִכַּף כׇּל־הֶעָרִ יצִ 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 הG נִּפְרָע ל9ֽנוּ מִ צָּרֵ ֽ ינוּ, bringing judgment upon our oppressors on PesaS, those “straits” eloheikhem emet. Thus we are usually reapplied to and just retribution upon all our mortal enemies, affirm that God is true, or > ו הַ מ> ַשׁלֵּם גּ>מוּל ל>כׇ ל־אוֹי>בֵי נG פְ שֵֽׁנוּ, our own spiritual situation. performing wonders beyond understanding truth itself. ֹהָעשֶׂה ג>דוֹלוֹת עַד אֵ ין חֵֽקֶר, What is it that is closing us As the . הַ מַּ כֶּה in? In what places in our and marvels beyond all reckoning. 6  biblical account of the exodus ו>נִפְל9אוֹת עַד אֵ ין מִ סְ פָּר. ,lives are we too tight, too God places us among the living from Egypt exemplifies, it is הַ שָּׂם נG פְ שֵֽׁנוּ בַּחG יִּ ים, ,constricted, unable to see not allowing our steps to falter or experience life broadly an unfortunate reality that Festivals

and leads us past the false altars of our enemies, Assembly sometimes freedom from ו> [א נ9תַן לG מּוֹט רGגְלֵֽנוּ. 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 מַּדְרִ יכֵֽנוּ עGל בָּמוֹת אוֹי>בֵ ֽינוּ, ,of the mind or soul from A87/., avenged us with miracles before Pharaoh nevertheless celebrate the וGיּ9ֽרֶם קGרְ נֵֽנוּ עGל כׇּ ל־שׂוֹנ>אֵ ֽ ינוּ. which we need to make the and long trek to freedom. o*ered signs and wonders in the land of Egypt. liberation from oppression, the very violence of the process is a ֽ ֹהָעשֶׂה לָּֽנוּ נִ ִ סּים וּנְק9מָה בּ ֹ>פַרְעה, [,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 אוֹתוֹת וּמוֹפ>תִ ים בּ>אַדְמַת בּ>נֵי חָם. Jews far from Egypt lived and led them through the divided water of the Sea of Reeds. Rabbinical the redemption we celebrate is [ הַ מַּכֶּה ב>עֶבְרָתוֹ כׇּ ל־בּ>כוֹרֵי מִצְרָֽיִם, :in Mitzrayim for many [some omit on Shabbat centuries, whether it was As their pursuers and enemies drowned in the depths, Shabbat yet incomplete. Since Shabbat

,is a vision of a world at peace וGיּוֹצֵא אֶ ת ־ עַ מּוֹ יִ שְׂרָאֵל מִ תּוֹכָם ל>חֵרוּת עוֹל9ם. called Spain, Germany, God’s children beheld the power of the Divine; the

Morocco, or Russia. As for some omit this phrase on הַ ַ מּעֲבִ יר 9 בּנ9 יו ֵ בּין גִּזְרֵי יGם סוּף, ,they praised and acknowledged God’s name the tale of Exodus has by Shabbat and reserve it only for .the weekday liturgy אֶ ת־רוֹד>פֵיהֶם ו>אֶ ת־שׂוֹנ>אֵיהֶם בִּתְהוֹמוֹת טִ בַּע. ,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. ו>רָאוּ ב9 נ9 יו גּ>בוּרָתוֹ, ,Egyptian” bondage exists V’ra∙u vanav g’vurato, shib!u v’hodu lishmo“ everywhere, including our 2016

ִשׁבּ>חוּ ו>הוֹדוּ לִ שְׁמוֹ, own country. We just- We continue on page . Shalem liberated slaves are sup- © We continue on page . posed to know what to do when we see it. Even when Lev we are on the other side of the master-slave relation- ship, we cannot be blind to the familiar reality. Siddur Copyright —.14051 6122/

43a סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 43a    ·   · ’    The Gift of Shabbat  . This +$ +7-%;$+-% 333333333 33 +$ +7-%;$+-% 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 th-century וֶ אֱ מוּנ9ה ַבּשּׁ>בִיעִי קִ G ֽ יּ מְ ָתּ Your power is manifest in the destiny of peoples and siddur of Saadiah Gaon and גּ- G ֽ ז רְ ָתּ ִדּ ַ ֽ בּרְ ָתּ הִ קְ שַֽׁבְנוּ ו* שָׁמַֽעְנוּ, according to the Ancient Rite of the Land of Israel nations. reflects the practice of the -Land of Israel in the st mil ז- כוֹר חָ מַ ֽ דְ ָתּ ט* הוֹרִ ים יִ י רָ ֽשׁוּ הָ ;You delivered Israel from You proclaimed the covenant on the seventh day bondage in Egypt, 3You declared it and decreed it, we listened and heard it. lennium (as does page b). Instead of emphasizing the *כּתוּבָה הִ יא ל* ֹראשׁ אַ רְ בָּעָה. for it is Your will that we ,fight against the Egyptians מֵעֵת נִ תּ>נ9ה שָׂמַח ָבּהּ 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 לֵב י> שׁוּרוּן ”.commemorate that freedom, 3and began its command with the word “remember, zakhor and the rest that the day af- עֵדָה פָ ִ ֽ די 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*ד9ק9ה ק- ִ ֽ נ י תָ , .the hearts of Jeshurun, the people You redeemed Help us to break every shackle the subject of this b’rakhah. רוֹ מַ ֽ מְ ָתּ ַשׁבָּת תָּ מִ יד ,asunder, 3Securing the cause of righteousness hastening the day when the You exalted Shabbat as a sign between us forever. S   Festivals Assembly     בֵּינ>U וּבֵ ינֵ ֽינוּ אוֹת הִ יא ל>עוֹל9ם strong will be just In six days Your world was formed, on the seventh day . ֶ ואֱ ּמונָה ַבּ Nְׁשבִיעִי ּקִיPֽמ ְָּת and the weak will no longer  According to the Babylonian כִּי ֵֽשׁשֶׁת י9מִ ים ,know fear. You rested 3and on this day Israel, Your people, rest. and Talmud, the revelation on Mount Sinai took place on עוֹל9מ8ָ ִתּ G ֽ קּנְ ָתּ וּ בַ שּׁ>בִיעִי נG ֽ חְ ָתּ You, our creator, are mindful Shabbat (Shabbat b). The ל>מַֽעַן ֶשׁ 9 תּנִ ֽ י חַ ל> עַ מּ>U יִ שְׂרָאֵל, 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 ו>לִכְבוֹד שִׁמUְ ִשׁבּ>חוּ ו> זִ מּ>רוּ בָּרוּ8 הוּא, Olamakh tikanta uva-sh’vi·i na!ta You commanded us to cease Rabbinical mandment of the Decalogue, l’ma·an she-tani·a! l’am’kha yisrael, We continue on page . from our labor, Shabbat Shabbat, which in the version v’likhvod shimkha shib!u v’zimru barukh hu, in Exodus begins with the that we may find joy and peace the word “Remember.”

in Shabbat. for We continue on page . This name is sometimes used in . יְ ׁש ּור ּון For we were not made only to by W 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.” 2016

צְ דָקָה We thank You, our creator, for Shalem     =5678;9QJL;JJ

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. Lev a signal act of righteousness. Deuteronomy —:711,+ ./8 .=402. emphasizes that Shabbat was instituted “so that +,=-21:./ (adapted) your manservant and your maidservant may rest as you do” (:). Siddur Copyright

43b סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה 43b    ·   · ’    . עָ ּנו ְ ואָ מְר ּו willingly accepting God’s sovereignty.   Literally, “they responded ◀ וּמGלְכוּתוֹ בּ>רָצוֹן קִ בּ>לוּ עֲלֵיהֶם, ▶ and said.” Basing himself מֹשֶׁה וּמִרְי9ם וּבְנֵי יִ שְׂרָאֵל ל>U ע9נוּ שִׁירָה Then Moses, Miriam, and the people Israel joyfully >sang to You: on the st-century report of Philo of Alexandria, the >בּשִׂמְחָה רַ בָּה, ו>אָמ>רוּ כֻ ָ לּם׃ U-malkhuto b’ratzon kiblu aleihem, moshe u-miryam u-v’nei ▶ modern scholar Reuven yisrael l’kha anu shirah, b'sim!ah rabah v’amru khulam: Kimelman argues that the מִי כָ מֽ ֹכָה בָּאֵלִם יהוה, verb anu, “responded,” re- fers to the antiphonal male מִי ָ כּמֽ ֹכָה נֶ אְ דָּר ַ בּקּֽ ֹ דֶ שׁ, !Who is like You, A87/.,, among the mighty“ and female choruses in the נוֹרָא ת* הִ לֹּת, עֽ ֹשֵׂה פֶֽלֶא. ,Who is like You, adorned in holiness revered in praise, working wonders!” ancient synagogue. Thus, the men would say Adonai ;”yimlokh, “Adonai will reign מGלְכוּת>U רָאוּ ב9 נֶ ֽיU, בּוֹ ַקֵֽע י9ם לִפְנֵי מֹשֶׁה, ,Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh :the women would respond זֶה אֵלִי ע9נוּ ו>אָמ>רוּ׃ .nora t’hilot, oseh feleh l’olam va-ed, “forever and ”.ever יהוה יִמְ 7I ֹל*עלָם ו- עֶ ד. Your children recognized Your sovereignty, as You split the The Torah .מִרְיָם sea before Moses. “This is my God,” they responded, and F tells us that after the ו>נֶאֱמַ ר׃ כִּי פָדָה יהוה א ֶֹת־יGעֲקב, :said Festivals ◀ Assembly deliverance at the Sea, ;Moses led the men in song וּגְא9לוֹ מִיּGד ח9ז9ק מִ ֶֽמּנּוּ. ”.A87/., will reign forever and ever“ Malkhut’kha ra’u vanekha, bokei∙a yam lifnei moshe, Miriam, in response, led the בָּרוּ8 אַ תָּה יהוה, גּ9אGל יִ שְׂרָאֵל. and zeh eili anu v’amru: Adonai yimlokh l’olam va-ed. women in joyous singing. .מִי ָכ ֽמֹכָה    S> ▶ And so it is written: “A87/., has rescued Jacob and Exodus :. .Exodus : .יהוה יִמְלֹ @ך redeemed him from the hand of those more powerful ?>9L?5   Rabbinical than he.”

.Jeremiah : . כִּי ָפדָה יהוה Shabbat ?>9L?5   Barukh atah A".$+#, who redeemed the people Israel. The verb is in the past tense, unlike all the other . ּגָאַל the =

for b’rakhot of the Sh’ma, which are in the present tense. It is as if a

by community that truly is able to recite the Sh’ma together must already have been redeemed. (based on Franz Rosenzweig) 2016 Shalem © Lev Siddur Copyright

44 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    44 Shelter Me in a Leaf ?  . . .   Nighttime may . הַ ׁ ְש כִּיֵֽב ּנו הַ ְשׁכִּיבֵֽנוּ יהוה אֱ [הֵ ֽינוּ ל> שׁ9לוֹם, :Second B’rakhah after the Sh’ma provoke fear: What may ו>הַעֲמִידֵֽנוּ מG לְכֵּֽנוּ ל>חG יִּ 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 וּפְרוֹשׂ ע9 לֵ ֽינוּ סֻכַּת שׁ>לוֹמI envy them their sure peace. ,Uֶֽ Shelter me, God, Allow us, A87/., our God, to sleep peacefully; awaken us to life, O sovereign. Each phrase in the opening of this prayer begins not ו> תG > קּנֵֽנוּ בּ>עֵצָה טוֹבָה מִ לּ>פ9 נֶ ֽיProtect and conceal me. ,U ,with a noun as a subject ו>הוֹשִׁיעֵֽנוּ ל>מַֽעַן שׁ>מEnclose me in your fences. Spread over us Your canopy of peace, .Uֶֽ Pick me up from the dust restore us with Your good counsel, but rather with a verb, creating a powerful drama ו>ה9גֵן בַּעֲדֵֽנוּ, .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 ו>הָסֵר מֵ ע9 לֵ ֽינוּ אוֹיֵב, דֶּֽבֶר, ו>חֶֽרֶב, ו>רָעָב, ו>י9גוֹן, Like a leaf and a stone Some omit on Shabbat: Nourished with dew. וְהָסֵר   = ו>הָסֵר שָׂטָן מִ לּ>פ9 נֵ ֽינוּ וּמֵאַחֲרֵ ֽ ינוּ, ,Remove from us enemies, pestilence, sword, starvation Some Sephardic .מֵעָלֵֽי ּנו .Make me a path of and sorrow; remove the evil forces that surround us rites follow the custom וּבְצֵל כּ>נ9פֶ ֽיU ַ תּסְ תִּירֵֽנוּ, ,permanence< My heart is shadowed. Shelter us in the shadow of Your wings, of changing the weekday liturgy to accord with the כִּי אֵל שׁוֹמ>רֵֽנוּ וּ מַ ִ צּילֵֽנוּ אָֽ תָּה, Anoint me with your dazzle Festivals Which I feel in my breath. for You, God, watch over and deliver us, Assembly spirit of Shabbat. Accord- ingly they remove the line כִּי אֵל מֶֽל8ֶ חG נּוּן ו>רַחוּם אָֽ תָּה, Wash away my trembling. and You, God, are sovereign, merciful, and compassionate. “Remove from us enemies, ◀ וּשְׁמוֹר צֵאתֵֽנוּ וּבוֹאֵֽנוּ, ל>חG יִּ ים וּ לְ שׁ9לוֹם, .Wash away doubt Ensure our going and coming for life and peace, and ▶ pestilence, sword, starva- The nights are ephemeral, tion...”—not wanting to מֵ עַ תָּה ו>עַד עוֹל9ם. .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 וּפְרוֹשׂ ע9 לֵ ֽינוּ סֻכַּת שׁ>לוֹמUֶֽ. —?.8F. :7=787J+?F Barukh atah A".$+#, who spreads the canopy of peace direct our attention away בָּרוּ8 אַ תָּה יהוה, הַ פּוֹ רֵ שׂ סֻכַּת שׁ9לוֹם ע9 לֵ ֽינוּ translated by Rabbinical) over us, over all the people Israel, and over Jerusalem. from the peacefulness that Kathryn Hellerstein) -Shabbat accords. Ashke ו>עGל כׇּ ל ־ עַ מּוֹ יִ ְשׂרָאֵל ו>עGל י>רוּשׁ9ל9ֽיִם. Hashkiveinu Adonai eloheinu l’shalom, Shabbat

the nazic authorities, however, The Canopy of Peace, the v’ha·amideinu malkeinu l’!ayim. for feared that if the liturgy U-fros aleinu sukkat sh’lomekha,

Sukkah of Peace by 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 . ׂשָטָן  ; when we recognize that Some omit on Shabbat: 2016

Shalem 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’!erev, v’ra·av, v’yagon, © M The weekday version of this b’rakhah ends . סֻ כַּת ׁ ְשל ֹומֶֽך thing, redemption can be v’haseir satan mi-l’faneinu u-mei·a!areinu,  ,   achieved. The central image with the words shomer amo yisrael la∙ad, “eternal guardian of Your people Israel.”

u-v’tzeil k’nafekha tastireinu, Lev 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 !anun v’ra!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’!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 Siddur Copyright gilded, perhaps ornate, but U-fros aleinu sukkat sh’lomekha. to this prayer. It is not found in the Bible but may allude to Amos :, where rather as created out of the 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 :, 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 .יְר ּו ׁשָלFֽיִם W sal peace.

45 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    45 Vayinafash We recite the following biblical passages while standing. 8  5  .ְו ׁ ָשמְר ּו ְבנֵי יִ ׂשְרָאֵל Biblical Sanctification of the Day  Do not read shavat as a On Shabbat: We recite the following biblical passages while standing. Exodus :–. ו* שָׁמ*רוּ ב*נֵי יִשְׂרָאֵל אֶ ת ־ הַ ַשּׁבָּת, :verb, but as the subject the day of Shabbat. And On Shabbat: 87QJ F9J;J A=9,4?5F;> .Leviticus : . ַ ויְ ַד בֵּר מֹ ׁ ֶשה לַעֲשׂוֹת אֶ ת ־ הַ ַשּׁבָּת ל*דֹ ֹרתָם בּ*רִ ית עוֹלָם. 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 ?  בֵּינִי וּבֵ ין בּ*נֵי יִשְׂרָאֵל אוֹת הִ יא ל*עוֹלָם, 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 כִּי ֵֽשׁשֶׁת י-מִ ים עָשָׂה יהוה אֶ ת ־ הַ שָּׁמַֽיִם ו*אֶת־הָאָֽרֶץ, souls.” Thus, the phrase may be read as: “Shabbat A87/., made the heavens and the earth, and on the seventh “to breathe”; it is related to the noun nefesh, meaning וּ ב2 יּוֹם הַ שּׁ*בִיעִי שָׁבַת ו2 ִיּ - נּפַ שׁ. .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. G breath of life). When one ו ְ י דַ בֵּר מֹשֶׁה אֶ ת־מוֹעֲדֵי יהוה, אֶל בּ>נֵי יִ שְׂרָאֵל. 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. —+2321 0.9.0,1 u-vayom ha-sh’vi·i shavat vayinafash. The peculiarity of the phrasing of this verse gave birth to the idea of the חֲצִי קGדִּ ישׁ :On Festivals Festivals

N’shamah Y’teirah Assembly Our tradition speaks of a Thus Moses proclaimed the festivals of A87/., to Leader: n’shamah y’teirah, the “ad- very interesting phe- the people Israel. ditional soul” granted us on ,Shabbat. (Reuven Hammer יִתְגּGדּGל ו>יִתְקGדַּשׁ שׁ>מֵהּ רַבָּא, nomenon concerning and (adapted בּ>ע9ל>מָא דִּי ב>רָא, כִּרְעוּתֵהּ, Shabbat. During the week everyone has a n’shamah, a U V. As re- marked upon earlier, the ו>יGמְ לִ י8 מGלְכוּתֵהּ בּ> חG ֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן soul. But on Shabbat we )atzi Kaddish evening service consists of וּ בְ חG יֵּי ד> כׇ ל־בֵּ ית יִשְׂרָאֵל, :receive a n’shamah y’teirah, Leader an “additional soul.” This Rabbinical two central moments: the May God’s great name be exalted and hallowed throughout ,recitation of the Sh’ma בַּעֲג9ל9א וּבִזְמַן ק9רִ יב, ו> אִ מְ רוּ אָמֵן. suggests that there is Shabbat some kind of undevel- the created world, as is God’s wish. May God’s the and the Amidah (the silent oped facet of personality, Congregation and Leader: personal prayer). The (atzi sovereignty soon be established, in your lifetime and for a spiritual dimension, of Kaddish separates the two י*הֵא שׁ*מֵהּ רַבָּא מ*בָר7ַ ל*עָלַם וּלְעָל*מֵי -עָל*מ2יּא. in your days, and in the days of all the house of Israel. by 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 יִתְבָּר8ַ ו>יִשְׁתַּבַּח ו>יִתְפָּאַר ו>יִתְרוֹמַם ו>יִתְנGשֵּׂא :given the time to enrich Congregation and Leader 2016 acknowledged,” expresses ourselves by developing or May God’s great name be acknowledged forever and ever! Shalem the same thought as the ו>יִתְהַדַּר ו>יִתְעַלֶּה ו>יִתְהַלּGל שׁ>מֵהּ דּ>קֻדְשָׁא, בּ*רִ י7 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 ל>עֵֽלָּא מִן ׇ כּל־ [ל>עֵֽלָּא ל>עֵֽלָּא מִ ׇ כּל־ :dimension. [on Shabbat Shuvah we substitute —E,/<0.+ E2=, Leader: Lev service began. It is as if the leader is calling us to a new בִּרְכָתָא ו>שִׁירָתָא תֻּשְׁבּ>חָתָא ו>נֶחָמָתָא דַּאֲמִירָן בּ>ע9ל>מָא, service of personal prayer ו>אִמְ רוּ אָמֵן. May the name of the Holy One be acknowledged and cele brated, 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. Siddur Copyright b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all On Festivals, we continue with the Amidah on page . acknowledgment and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.

On Shabbat, we continue with the Amidah on the next page. On Festivals, we continue with the Amidah on page .

46 סדר ליל שבת ויום טוב · ערבית · קריאת שמע וברכותיה    ·   · ’    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- ?. The Amidah, liter- bolic of approaching God’s presence. If there is no room, we first take three ally “the prayer said while Holy Name bolic of approaching God’s presence. If there is no room, we first take three steps backward. The sign aindicates 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 . The Amidah concludes on page . personal meditation and is also known as the “Silent אֲדנ9י שׂ>פָתGי תִּפְתָּח, וּפִי יGגִּ יד תּ>הִלָּתRabbi’s door .Uֶֽ< the Creator listens A87/.,, 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 ances- tors and their relationship & בָּ רוּ7 אַתָּה יהוה, & בָּ רוּ7 אַתָּה יהוה, :by which of His names will With Patriarchs: With Patriarchs and Matriarchs He be called tonight. to God and God’s continu- אֱ [הֵ ֽינוּ וֵא[הֵי אֲ בוֹתֵ ֽ ינוּ, אֱ [הֵ ֽינוּ וֵא[הֵי אֲ בוֹתֵ ֽ ינוּ ,#+$."a Barukh atah A".$+#, a Barukh atah A —1,-?. :,1,.: ing relationship to us, their descendants. The second אֱ[הֵי אַבְרָהָם, אֱ[הֵי [ו>אִ מּוֹתֵ ֽ ינוּ], אֱ[הֵי אַבְרָהָם, Ktranslated by our God and God of our our God and God of our Linda Stern ZisquitL ancestors, ancestors, describes God’s presence in the world, emphasizing יִצְח9ק, וֵא[הֵי ֹיGעֲקב, הָאֵל אֱ[הֵי יִצְח9ק, וֵא[הֵי ֹיGעֲקב, God of Abraham, God of God of Abraham, God of .God’s caring relationship הGגּ9 דוֹל הG גִּ בּוֹר ו>הGנּוֹרָא, אֱ[הֵי שָׂרָה, אֱ[הֵי רִבְק9ה, The Silent Amidah Festivals

Isaac, and God of Jacob, Isaac, and God of Jacob, Assembly The third speaks of God’s On Shabbat the Amidah uniqueness and the path אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱ[הֵי רָחֵל, וֵא[הֵי לֵאָה, great, mighty, awe-inspiring, God of Sarah, God of includes seven blessings, to God: holiness. Similarly, just as seven blessings are transcendent God, Rebecca, God of Rachel, every Amidah ends with טוֹבִ ים, ו>קוֹנֵה הַ ֹכּל, הָאֵל הGגּ9 דוֹל הG גִּ בּוֹר ו>הGנּוֹרָא, and three b’rakhot. The first ו>זוֹכֵר 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 —;.<79 2:82/ and love, and creates all, great, mighty, awe-inspiring, asks that our prayers be accepted and looks toward גוֹאֵל לִבְנֵי ב>נֵיהֶם ל>מַֽעַן טוֹבִ ים, ו>קוֹנֵה הַ ֹכּל, Cartographies who remembers the loving transcendent God, the restoration of God’s presence in Zion, when שׁ> מוֹ בּ>אַהֲבָה. ו>זוֹכֵר חַסְדֵי אָ בוֹת of Silence, no.5 deeds of our ancestors, who acts with kindness Rabbinical

Shabbat we will stand in an ideal [ו>אִמָּ הוֹת], וּמֵ בִ יא גוֹאֵל ,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 the next thanks God for the לִבְנֵי ב>נֵיהֶם ל>מַֽעַן שׁ> מוֹ the blurring of terms children for the sake of deeds of our ancestors, for gifts we experience in life. בּ>אַהֲבָה. silence not absence by 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 2016 divine honor. Shalem 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

Lev home after dark. It is a presence The Amidah begins with a personal prayer taken from Psalm . אֲ דֹנָי ְ ׂשפָתַי ִּתפ ְּתָח it has a history a form ?,    :, where prayer is exalted over sacrifice. Do not confuse it with any kind of absence T    . The Babylonian Talmud confined bowing to the beginning and end —.81,2//2 1,<0 Siddur Copyright of this first b’rakhah, as well as to the beginning and end of the next-to-last b’rakhah, which thanks God for the gift of life (Berakhot a). We stand up straight when we reach God’s name. In bowing, we recognize God’s majesty; when we address God directly, we do so face to face (Berakhot a). Most blessings refer to God .אֱלֹהֵֽינ ּו ֵ ואלֹהֵי אֲ ב ֹותֵֽינ ּו [ְו ּאִמ ֹותֵֽינ ּו] 9 6  6    as melekh ha-olam, “sovereign of time and space.” The Amidah, the “service of the heart,” is an excep- tion, thereby setting the stage for personal prayer. Here, God is not “sovereign of time and space,” a being transcendent, abstract, or remote, but rather utterly immanent, intimate, particular, and proximate, relating to individuals. And with this opening, we pray, imply, and perhaps quite brazenly demand, that just as God was for our patriarchs and matriarchs—comforting, caring, and close—so will God be for us. (Michelle Dardashti)

47 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   47 This . זׇ כְרֵֽ ּנו Who Is Like You, On Shabbat Shuvah we add: On Shabbat Shuvah we add: =  brief prayer is the first of זiכְרֵֽנוּ ל>חG יִּ ים, מֶֽל8ֶ חָפֵץ בַּחG יִּ 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 ו>כׇתְבֵֽנוּ בּ>סֵֽפֶר הַחG יִּ ים, ל>מַעGנUְ אֱ [הִ ים G חיִּ ים. -Who can know the won drousness of all You have Repentance. fashioned? With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: ָמגֵן You formed our bodies in You are the sovereign You are the sovereign J  ? .After Genesis : . מֶֽל8ֶ עוֹזֵר וּ מ וֹ שִׁ ֽ י עַ וּמ9גֵן. מֶֽל8ֶ עוֹזֵר וּפוֹקֵד אַ בְרָהָם ,ways that can serve You: who helps and saves who helps and guards b בָּ רוּ8 אַתָּה יהוה, וּ מ וֹ שִׁ ֽ י עַ וּמ9גֵן. giving us eyes to see Your ֹפו קֵ ד and shields. saves and shields. 6  J Or: “the one who . ׂשָרָה מ9גֵן אַבְרָהָם. b בָּ רוּ8 אַתָּה יהוה, ,miracles ears to hear of Your awe- a Barukh atah A".$+#, a Barukh atah A".$+#, remembered Sarah” (after .(Genesis : מ9גֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. inspiring deeds, Shield of Abraham. Shield of Abraham and a mind to understand some of Your mysteries, Guardian of Sarah. S     a mouth to speak Your      ַמ Nׁשִיב הָ רֽ ּו חַ ּו ֹמורִיד  אַתָּה גִּ בּוֹר ל>עוֹל9ם אֲדֹנ9י, ,praise -The prayer is con . הַ Fּֽגׁשֶם מ> חGיֵּה מֵתִ ים אַ תָּה, 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 רַב ל>ה ִ ֽ וֹשׁי עַ . —,./ance. You are ever mighty, A87 Festivals Assembly depends on winter rainfall Today, I, Your servant, You give life to the dead— since summer is an entirely מַ ִ שּׁיב הָ רֽ וּ חַ וּמוֹרִ יד הG ָֽגּשֶׁם, :!child of Your handmaiden, From Sh’mini Atzeret until Pesa .dry season [מוֹרִ יד הַטָּל, :describe according to the great is Your saving power: [From Pesa! until Sh’mini Atzeret, some add meagerness of my ability, and ס ֹומ @ֵך From Sh’mini Atzeret until Pesa!: J   a bit of Your greatness, ,This paragraph . ֹנו ְ פלִ ים מ> כGלְכֵּל חG יִּ ים בּ>חֶֽסֶד, מ> חGיֵּה מֵתִ ים בּ>רַחֲמִ ים רַ ִ בּים, ,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 סוֹמ8ֵ נוֹפ> לִ ים, ו>רוֹפֵא חוֹלִ ים, וּ מַ ִ תּיר אֲסוּרִ ים, :From Pesa! until Sh’mini Atzeret, some add] =6.9,17 /9, /7:7=+7— tory), emphasizes God’s וּמְקGיֵּם אֱמוּנ9תוֹ לִישֵׁנֵי עָפָר. You cause the dew to fall,] Rabbinical compassion and goodness. Shabbat Unlike secular conceptions מִי כָ מֽ וֹU בַּֽעGל גּ>בוּרוֹת וּמִי ֽדּוֹמֶה לּYou sustain the living through kindness and love, ,8ָ and with great mercy give life to the dead, the of “might,” strength is here characterized by concern מֶֽל8ֶ מֵמִ ית וּמְחGיֶּה וּ מַ צְ מִ ֽ י חַ י> שׁוּעָה. for

You support the falling, heal the sick, by On Shabbat Shuvah we add: and support for the weak- loosen the chains of the bound, est and most vulnerable members of society, and מִי כָ מֽ וֹU אַב הָרַחֲמִ ים, זוֹכֵר י>צוּר9 יו ל>חG יִּ ים בּ>רַחֲמִ ים. .and keep faith with those who sleep in the dust even the weakest of all: the ו>נֶאֱמָן אַ תָּה ל>הַחֲיוֹת מֵתִ ים. Who is like You, Almighty, 2016 Shalem dead. Each of these charac- terizations of God is based בָּרוּ8 אַ תָּה יהוה, מ>חGיֵּה הַ ֵ מּתִ ים. © ?and who can be compared to You The sovereign who brings death and life on biblical verses: “support

and causes redemption to flourish. Lev the falling,” Psalm :; “heal the sick,” Exodus On Shabbat Shuvah we add: :; “loosen the chains of the bound,” Psalm :; “brings death and life,” Who is like You, source of compassion, 1 Samuel : (Hannah’s prayer). The ancient rabbis who composed this .מ ְּחַיֵה הַ מֵּתִ ים who remembers with compassion Your creatures for life? 6     Siddur Copyright 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 A".$+#, who gives life to the dead. come to life again. Hannah’s prayer, quoted in part in this paragraph, reads in full: “God causes death and life, brings down and raises up.” Hannah thinks of her childlessness before Samuel’s birth as a kind of death-in-life, and her giving birth as her own coming into a life. This can be a model of prayer for the healing or revitalization of any aspect of ourselves that has become lifeless. We all have spiritual needs; realizing them—even in part—can give energy and meaning to our lives.

48 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   48 Each of us is . קָ ֹדו ׁש Holiness 7 created in the very image of אַתָּה ק-ד וֹשׁ ו> שִׁמUְ ק9דוֹשׁ, Third B’rakhah: God’s Holiness The holy is the mystery of God and has the capacity וּקְד ִ וֹשׁים בּ>כׇ ל־יוֹם י> הG ל> לֽ וּU סֶּֽל9ה. ;Holy are You and holy is Your name being that cannot be appre- to incorporate holiness into -our life. The tradition main בָּרוּ8 אַ תָּה יהוה, הָאֵל הַ קָּדוֹשׁ. .hended by the senses. holy ones praise You each day —F2058.0 0.=2-, Barukh atah A".$+#, the Holy God. On Shabbat Shuvah we substitute: tains that we do so when :we imitate God’s qualities בָּרוּ8 אַ תָּה יהוה, הַ מֶּֽל8ֶ הַ קָּדוֹשׁ. :On Shabbat Shuvah we substitute Shabbat moment Barukh atah A".$+#, 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 אַתָּה קִ ַֽדּ ְ שׁתָּ אֶ ת־יוֹם הַ שּׁ>בִיעִי לִ שְׁמyour clenched grip, Fourth B’rakhah: The Holiness of Shabbat ,Uֶֽ barren hills of bone. be righteous and loving” .(Leka! Tov, Re’eih) ַ תּכְ לִ ית מַ עֲ שֵׂה שָׁמַֽיִם ו9אָֽרֶץ, ,Here, no edges to hone, You dedicated the seventh day to Your name קִ ַדּ ְשׁתּוֹ מִ כׇּ ל ־ הG > זּמG ִ נּים, .to toss its petals ,For instance . ִמ ׇכּ ְ ּל־הַז ַמ ִ ּנים ,sanctifying it beyond other times ,according to rabbinic law ו>כֵן כָּתוּב בּ>תוֹרָתֶ ֽ U׃ E,21הָאָֽרֶץ ו>כׇל־צ>בָאָם. ,The Dasidic master Yehudah The heavens and the earth, and all they contain .on Shabbat וGיְכGל אֱ [הִ ים בּGיּוֹם הַ >שּׁבִיעִי מ> לG א כְ תּוֹ אֲ שֶׁר עָ שָׂה, .Aryeh Leib of Gur remarked were completed that it is only on Shabbat that and On the seventh day God finished the work, 8    וG יִּ ְשׁ ֹבּת בּGיּוֹם הַ שּׁ>בִיעִי, ִ מכׇּ ל ־ מ> לG א כְ תּוֹ אֲ שֶׁר עָ שָׂה. we can truly experience God’s . ַ ויְכ ֻּֽלו הַ NָׁשמPֽיִם וְהָאFֽרֶץ  ּ .presence. An artist has to ceasing from all work on the seventh day Genesis :–. This passage וGיְבָֽר8ֶ אֱ [הִ ים אֶ ת־יוֹם הַ שּׁ>בִיעִי G ו ְ י קG ֵדּשׁ ֹאתוֹ, —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 כִּי בוֹ שָׁבַת ִ מכׇּ ל ־ מ> לG א כְ תּוֹ, for on it, God ceased from all the work of creation. Rabbinical work captures the artistic count of the creation of the אֲ שֶׁר ָבּרָא אֱ [הִ ים לG עֲ שׂוֹת. conception that inspired it. Shabbat Our God and God of our ancestors, universe. Sometimes we get so involved embrace our rest. the 9Q= 45Z;J...64?>>;L 544: אֱ [הֵ ֽינוּ וֵא[הֵי אֲבוֹתֵ ֽ ינוּ [ ו> אִ מּוֹתֵ ֽ ינוּ], with the work we do that we for

It is . ַ ׂש בְּעֵֽ ּנו . . . ְו ַ ׂש מְּחֵֽ ּנו can no longer see what we Make us holy through Your mitzvot by QJ possible to think of this ר>צֵה בִמְנוּחָתֵֽנוּ, .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 קG >דּשֵֽׁנוּ > בּמִ צְ eתֶֽיback from what we have been Fill our lives with Your goodness ,U -bounty to satisfy our physi ו>תֵן חֶלְקֵֽנוּ בּ>תוֹרָתpreoccupied with in daily and gladden us with Your deliverance. 2016 ,Uֶֽ life, see what we do in a new Shalem cal needs. In another sense,

Purify our hearts to serve You truly. © -though, we might under ַשׂבּ>עֵֽנוּ מִטּוּבperspective, and recover the ,Uֶֽ inner truths that inspire us A87/., our God, lovingly and willingly stand these words to be addressed to our internal ו> ַשׂמּ>חֵֽנוּ בִּישׁוּעָתand that should animate our grant that we inherit Your holy Shabbat, Lev ,Uֶֽ response to experiencing ו>טַהֵר לִ בֵּֽנוּ ל> עׇ בְ דּ>U בֶּאֱמֶת, ,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 ו>הGנְחִ ילֵֽנוּ יהוה אֱ [הֵ ֽינוּ בּ>אַהֲבָה וּבְרָצוֹן Shabbat: The Barukh atah A".$+#, who makes Shabbat holy. fully satisfied by whatever

Culmination of Creation Siddur Copyright goodness and blessing we ַשׁבַּת קׇ דְ ֶֽשׁU, A Dasidic teaching: We build have, without constantly ו> י9 נֽ וּחוּ בָ הּ יִ שְׂרָאֵל מ> קG >דּשֵׁי שׁ>מa house in order to live in it. .Uֶֽ craving more. The prayer Until we live in it, it is not really a home. So, too, then continues: may our בָּרוּ8 אַ תָּה יהוה, מ> קG ֵדּשׁ הַ ַשּׁבָּת. 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 The (asidic master Zadok Hakohen of .וְטַהֵר לִ בֵּֽ ּנו becomes God’s home. A   Lublin remarks that on Shabbat, in the central prayer of the Amidah, we pray for our souls.

49 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   49 =   S ְ והָ ׁ ֵשב אֶ ת־  ר*צֵה, יהוה אֱ [הֵ ֽינוּ, > בּעַ מּ>U יִ שְׂרָאֵל וּ בִ תְ פִ לָּתָם, Fifth B’rakhah: The Restoration of Zion . הָ עֲ ֹבודָה לִ ְד ִ ביר בּ Mֵיתֶֽך ו> הָ שֵׁב אֶת־הָעֲבוֹדָה לִדְ בִ יר ֵ בּי תA87/., our God, embrace Your people Israel and their prayer. ,Uֶֽ The destruction of the ,Temples in Jerusalem וּ תְ פִ לָּתָם בּ>אַהֲבָה ת> קG בֵּל בּ>רָצוֹן, Restore worship to Your sanctuary. May the prayers of the first by the Babylonians in וּתְהִי ל>רָצוֹן תָּמִ יד עֲבוֹדַת יִ שְׂרָאֵל עַ מּpeople Israel be lovingly accepted by You, and may our service .Uֶֽ always be pleasing. / 0.1.2. and then by the Romans in  1.2., were cataclysmic events in early On Rosh -odesh and -ol Ha-mo·ed we add: On Rosh -odesh and -ol Ha-mo·ed we add: Jewish history. The prayer אֱ [הֵ ֽינוּ וֵא[הֵי אֲבוֹתֵ ֽ ינוּ [ ו> אִ מּוֹתֵ ֽ ינוּ], יGעֲלֶה ֹו>י9בא, ו> יG ִ ֽ גּי עַ ו>יֵרָאֶה, Our God and God of our ancestors, may the thought of us rise up for restoring the Temple -service expresses our long ו>יֵרָצֶה ו> יִ שָּׁמַע, ו> יִ פּ9קֵד ו> יִ זּ9כֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ, ו>זִכְרוֹן .and reach You. Attend to us and accept us; hear us and respond to us ing to recover the sense אֲבוֹתֵ ֽ ינוּ [ ו> אִ מּוֹתֵ ֽ ינוּ], ו>זִכְרוֹן מָ ִ ֽ שׁי חַ ֶ בּן־דּ9וִד עַ בְ דּUֶֽ, ו>זִכְרוֹן Keep us in mind, and keep in mind the thought of our ancestors, as of immediate connection י>רוּשׁ9לGֽיִם עִ יר קׇ דְ שׁUֶֽ, ו>זִכְרוֹן כׇּ ל ־ עַ מּ>U ֵ בּית יִ ְ שׂרָ אֵ ל ל>פ9 נֶ ֽיwell as the Messiah, the descendant of David; Jerusalem, Your holy ,U city; and all Your people, the house of Israel. Respond to us with deliv- with God that is believed to have characterized the לִפְלֵיטָה, ל>טוֹבָה, ל>חֵן וּלְחֶֽסֶד וּ ְ ל רַ חֲמִ ים, ל>חG יִּ ים וּ לְ שׁ9לוֹם, בּ>יוֹם erance, goodness, compassion, love, life, and peace, on this Temple service. On Sukkot: On Pesa!: On Rosh -odesh: On Rosh -odesh: On Pesa!: On Sukkot:    ֹראשׁ ֽ ֹהַחדֶ שׁ חַג הַ ַמּצּוֹת חַג הַ סֻּכּוֹת Rosh Dodesh. Festival of Matzot. Festival of Sukkot. Festivals Assembly     In the . הַ מַּחֲ זִ יר ׁ ְשכִינָת ֹו ְל ּצִי ֹון הַ זֶּה. זiכְרֵֽנוּ, יהוה אֱ[הֵ ֽינוּ, בּוֹ ל>טוֹבָה, וּפׇקְדֵֽנוּ בוֹ לִבְרָכָה, Remember us for good; respond to us with blessing; redeem us with Land of Israel in the 1st ו>הוֹשִׁיעֵ ֽנוּ בוֹ ל>חG יִּ ים. וּבִדְבַר י> שׁוּעָה ו>רַחֲמִ ים, חוּס ו> חׇ נֵּֽנוּ, ו>רַחֵם -life. Show us compassion and care with words of kindness and deliver and ance; have mercy on us and redeem us. Our eyes are turned to You, for millennium, this bless- ing ended with the words ע9 לֵ ֽינוּ ו>הוֹשִׁיעֵ ֽנוּ, כִּי אֵ לֶ ֽיU עֵ ינֵ ֽינוּ, כִּי אֵל מֶֽל8ֶ חG נּוּן ו>רַחוּם אָֽ תָּה. You are a compassionate and caring sovereign. , ׁשֶא ֹו Mתְך לְ ב ַּד Mְך ּבְיִרְאָה ַ נעֲ בֹד -You alone shall we wor“ ו> תֶ חֱזֶֽינ9ה עֵ ינֵ ֽינוּ >בּשׁוּב>U ל>צִיּוֹן בּ>רַחֲמִ ים. May our eyes behold Your compassionate return to Zion. ship in awe.” בָּרוּ8 אַ תָּה יהוה, הַ ַ מּחֲ זִ יר שׁ>כִינ9תוֹ ל>צִיּוֹן. Barukh atah A".$+#, who restores Your Divine Presence to Zion. Rabbinical וְעַל S9Q= F5=?,4;J =9: Shabbat Miracles need not .נ ֶּ ֽ ִס Mיך the be supernatural events. b Natural events—sunrise מוֹדִ ים אֲנ2ֽחְנוּ ל7ָ, ָ שׁאַ תָּה הוּא יהוה אֱ [הֵ ֽינוּ וֵא[הֵי Gratitude Sixth B’rakhah: for My God, open my eyes Gratitude for Life and Its Blessings by and sunset, the morning dew, life itself—may all be אֲבוֹתֵ ֽ ינוּ [ ו> אִ מּוֹתֵ ֽ ינוּ] ל>עוֹל9ם ו9עֶד. and my heart that I experienced with a sense of צוּר חG יֵּ ֽינוּ, מ9גֵן יִ שְׁעֵֽנוּ, אַ תָּה הוּא ל>דוֹר ו9דוֹר. might always merit to a We thank You, for You are ever our God see the good in the world wonder.

>and the God of our ancestors; 2016 נוֹדֶה לּ>U וּ נְ סַ פֵּר > תּהִ לָּתand the good that You ,Uֶֽ You are the bedrock of our lives, the shield that Shalem have bestowed upon me, © עGל חG יֵּ ֽינוּ הַ מּ>סוּרִ ים בּ>י9דeven as I experience diQ- >protects us in every generation. ,Uֶֽ

ו>עGל נִ שְׁמוֹתֵ ֽ ינוּ הַ פּ>קוּדוֹת לculties and am troubled. We thank You and sing Your praises— Lev ,89 May no physical ailment ו>עGל נִ ֶ ֽ סּיU ֶשׁבּ>כׇ ל־יוֹם עִ מָּֽנוּ, ,or spiritual despair cause for our lives that are in Your hands ו>עGל נִפְל>אוֹתֶ ֽ יU ו>טוֹבוֹתֶ ֽ יU ֶשׁבּ>כׇל־עֵת, ,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,

עֶֽרֶב ֹו9בֽקֶר ו> צׇ ה_ רָ ֽ יִ ם. me in life. May Your love Siddur Copyright and Your compassion and for Your wonders and Your gifts that are with us הַטּוֹב, כִּי [א כ9 לֽ וּ רַחֲמֶ ֽ יever be before me. >each moment—evening, morning, and noon. ,U —based on a prayer of You are the one who is good, whose mercy is never-ending; ו>הַמ>רַחֵם, כִּי [א תַֽ מּוּ חֲסָדֶ ֽ י91.4G=.- ,U 73 /.:@./ מֵעוֹל9ם קִ וִּֽינוּ לthe one who is compassionate, whose love is unceasing. .89 We have always placed our hope in You. On -anukkah we add Al Hanissim on page . On -anukkah we add Al Hanissim on page .

50 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   50 Pursuing Peace For all these blessings may Your name be praised and exalted, F S      ו>עGל כֻּ לָּם ִ י תְ בָּר8ַ ו>יִתְרוֹמַם שִׁמUְ מG לְכֵּֽנוּ תָּמִ יד ל>עוֹל9ם ו9עֶד. Hezekiah taught: Great In the . ִ י תְ בּ @ָרַך וְיִתְר ֹומַם ׁ ִשמ Mְך :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 וּכְתוֹב ל>חG יִּ ים טוֹבִ ים כׇּ ל־בּ>נֵי ב>רִיתmitzvot of the Torah are .Uֶֽ >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 ֹו>כל הַחG יִּ ים יוֹ דֽ וּU סֶּֽל9ה, Exodus HI:B), “If you) May all that lives thank You always, and faithfully praise Your are acknowledging God, recognizing God’s goodness וִיהGל>לוּ אֶ ת־שִׁמUְ בֶּאֱמֶת, meet...” (Exodus HI:M), “If you happen upon...” (Deu- name forever, God of our deliverance and help. in creation, and acting to enable God’s justice and הָאֵל י> שׁוּעָתֵֽנוּ ו>עֶזְרָתֵֽנוּ סֶֽל9ה. teronomy HH:O). If the cir- a Barukh atah A".$+#, Your name is goodness and praise of cumstance comes your way You is fitting. compassion to be visible in .b the world בָּרוּ8 אַ תָּה יהוה, הַטּוֹב שִׁמUְ וּלUְ נ9אֶה ל>הוֹדוֹת. then you must perform the mitzvah, but if not, there is no obligation to fulfill it. <    הַ ְמב @ָרֵך But regarding peace it is Seventh B’rakhah: Prayer for Peace 5   The . אֶ ת ־ עַמּו יִ שְרָאֵל ַבּ Nשָלום שָׁלוֹם רָב עGל יִ שְׂרָאֵל עַ מּ>U ו>עGל כׇּ ל־יוֹשׁ>בֵי תֵבֵל ָתּ ִ שׂים written, “Seek peace and ֹ ׂ ׁ ֹ Grant abundant and lasting peace to Your people Israel and midrash notes, “Great ל>עוֹל9ם, כִּי אַ תָּה הוּא מֶֽל8ֶ אָדוֹן ל> כׇ ל ־ הַ שּׁ9לוֹם. ו>טוֹב .(pursue it” (Psalm IM:AB 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 בּ>עֵ ינֶֽיU ל>בָר8ֵ אֶ ת ־ עַ מּ>U יִ שְׂרָאֵל בּ>כׇל־עֵת וּבְכׇ ל־שָׁעָה find yourself, and pursue it all the ways of peace. May it please You to bless Your people Festivals in other places, as well. Assembly peace” (Leviticus Rabbah Israel at all times with Your gift of peace. :). Just as the Amidah ִבּשְׁלוֹמUֶֽ. 4.42>.41— 8212?0 2124G 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. and of the line that follows it, and then continue on the next page: peace, so too do the Grace After Meals, the Priestly > בּסֵֽפֶר חG יִּ ים, בּ>רָכָה, ו> שׁ9לוֹם, וּפַרְנ9סָה טוֹבָה, 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 זּ9כֵר ו>נִכָּתֵב ל> פ9 נֶ ֽיU, אֲנGֽחְנוּ ו> כׇ ל ־ עַ מּ>U ֵ בּית יִ שְׂרָאֵל, like a vast quilt crafted by On Shabbat Shuvah we recite the following paragraph, in place and the evening Sh’ma and ל>חG יִּ ים טוֹבִ ים וּ לְ שׁ9לוֹם. strong and patient hands. Rabbinical 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 בָּרוּ8 אַ תָּה יהוה, עוֹשֵׂה הַ שּׁ9לוֹם. a million seeds claiming May we and the entire house of Israel be called to mind Shabbat life in the heart’s moist and inscribed for life, blessing, sustenance, and peace the with the word shalom, noting that God “could not בָּרוּ8 אַ תָּה יהוה, הַמ>בָר8ֵ אֶ ת ־ עַ מּוֹ יִ שְׂרָאֵל ַבּשּׁ9לוֹם. soil. in the Book of Life. for by find any vessel that could Grant it now. Barukh atah A".$+#, who brings peace. To those born Your people, contain Israel, except that of peace” (Uktzin :). to those who have Barukh atah A".$+#, who blesses Your people Israel walked winding paths to Peace enables all blessings become so; with peace. 2016 to be fully appreciated and Shalem enjoyed.

to those still burdened by © history, to those with no memory of want or fear; Lev 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; Siddur Copyright 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. —4.:.1. <702/

51 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   51 One opinion .אֱלֹהַי Who Am I? The silent recitation of the Amidah concludes The silent recitation of the Amidah concludes F 6 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 di*erent setting. The My God, keep my tongue from evil, my lips from deceit. Berakhot b). The prayer) אIֱה2י, נ*צוֹר ל> שׁוֹנִי מֵרָע, וּשְׂפָתGי מִ ַדּבֵּר מִרְמָה, ו>לִמְקGל>לGי .Help me ignore those who would slander me self is not the hub, but that is printed here is of- fered by the Babylonian נG פְ שִׁי תִ דֹּם, ו> נG פְ שִׁי כֶּעָפָר ֹלGכּל תִּהְיֶה. פּ>תַח לִ בִּי בּ>תוֹרָתthe spoke of the revolving Let me be humble before all. ,Uֶֽ wheel. Talmud (Berakhot a) as —.91.0.: ;7+05. Open my heart to Your Torah, that I may pursue Your mitzvot. -an example of such a per וּ בְ מִ צְ eתֶ ֽ יU ִ תּרְ דּוֹף נG פְ שִׁי. ו>כׇל־הַח > וֹשׁבִ ים ע9לGי רָעָה, 02+<02= Frustrate the designs of those who plot evil against me; sonal prayer; it is attributed מ>הֵרָה הָפֵר עֲ צָ תָ ם ו>קGלְקֵל מַ חֲ ַ שׁבְ תָּם. עֲ שֵׂה ל>מַֽעַן שׁ>מUֶֽ, nullify their schemes. to Mar son of Ravina (th century). Unlike the rest of עֲ שֵׂה ל>מַֽעַן י>מִ ינUֶֽ, עֲ שֵׂה ל>מַֽעַן ק> דֻ שָּׁתUֶֽ, עֲ שֵׂה ל>מַֽעַן ;A Concluding Act for the sake of Your name; act for the sake of Your triumph the Amidah, these personal תּוֹרָתUֶֽ. ל>מַֽעַן יֵח9ל>צוּן י>דִ ידֶ ֽ יU, הוֹשִֽׁיעָה י> מִ י נ> U וGעֲנֵֽנִי. .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 יִהְיוּ ל>רָצוֹן אִמְרֵי פִי ו>הֶגְיוֹן לִ בִּי ל>פ9 נֶ ֽיU, יהוה צוּרִי ו>גוֹאֲלִי. 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

be acceptable to You, A87/.,, my rock and my redeemer. Festivals moment for prayers that sparks of holiness in the Assembly at the conclusion of the Amidah, as if exiting the court of a sovereign. world. Help me as I turn Some have the custom of taking three steps backward and bowing express thoughts and con- cerns not articulated for ֹעשֶׂה שׁ9לוֹם בִּמְרוֹמ9 יו, הוּא יG עֲ שֶׂה שׁ9לוֹם ע9 לֵ ֽינוּ .inward to express my at the conclusion of the Amidah, as if exiting the court of a sovereign them by the formal liturgy. yearning for You, and help and ו>עGל כׇּ ל ־ יִ שְׂרָאֵל [ו>עGל כׇּ ל־יוֹשׁ>בֵי תֵבֵל], ו>אִמְרוּ אָמֵן. May the one who creates peace on high bring peace to us and me in my going out to ?,8 :9= 87; J?V; 9: S9Q= uncover Your presence in to all Israel [and to all who dwell on earth]. And we say: Amen. . עֲ ׂשֵה ְלמPֽעַן ְימִינ Mֶֽך 5QFA7=8 the world. Literally, “Your right hand.” —based on a prayer of God’s right hand is associ-

ב Rabbinical ב /.@:./ 73 91.4G=.- ated with redemption and

-with God’s ultimate tri ז2 כֵּֽנִי ל> שִׂמְחָה ו>חֵרוּת שֶׁל ַשׁבָּת, ֹלִטְעם טַַֽעַם ֹעֽנֶג ַשׁבָּת Grant me the liberating joy of Shabbat, the ability to truly taste Shabbat ,umph. The psalmist sings ֶ בּאֱמֶת. זGכֵּֽנִי ֶשׁלֹּא יGעֲלֶה עGל לִ בִּי עַצְבוּת בּ>יוֹם ַשׁבַּת its delights. May my heart not be weighed down by sorrow on the this holy Shabbat. Fill the soul of Your servant with gladness— for “The right hand of Adonai .(is triumphant” (:– ֽ ֹקדֶ שׁ. ַשׂ ֵ ֽ מּחַ נֶ ֽ פֶ שׁ מ> שָׁר>תUֶֽ, כִּי אֵ לֶ ֽיU אֲדֹנ9י נG פְ שִׁי אֶ שָּׂא. by for to You, A87/.,, I o*er my entire being. Help me to .יִהְי ּו לְרָצ ֹון F   עׇזְרֵֽנִי > ל הַ רְ בּוֹת בּ>תַעֲנוּגֵי ַשׁבָּת, וּ ְ ל הַ מְ ִ שׁי8 הַ שִּׂמְחָה שֶׁל increase the joys of Shabbat and to extend its joyful spirit to Psalm :. The Amidah is preceded by a brief prayer ַשׁבָּת ל> ֵֽשׁשֶׁת י>מֵי הַחוֹל. תּוֹדִ יעֵֽנִי ֹאֽרַח חG יִּ ים, שֹֽׂבַע the other six days of the week. Show me the path of life, that I 2016 to be able to pray, and it שׂ>מָחוֹת אֶ ת־ 9פּנֶ ֽיU, נ>עִ ימוֹת ִ בּימִינ>U נֶֽצַח. may be filled with the joy of being in Your presence, the Shalem © closes here with a prayer delight of being close to You forever. that our prayers—even

those that remain in our יִהְיוּ ל>רָצוֹן אִמְרֵי פִי ו>הֶגְיוֹן לִ בִּי ל>פ9 נֶ ֽיU, יהוה צוּרִי ו>גוֹאֲלִי. May the words of my mouth and the meditations of my heart Lev hearts, unexpressed—have Some have the custom of taking three steps backward and bowing be acceptable to You, A87/.,, 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 ֹעשֶׂה שׁ9לוֹם בִּמְרוֹמ9 יו, הוּא יG עֲ שֶׂה שׁ9לוֹם ע9 לֵ ֽינוּ .at the conclusion of the Amidah, as if exiting the court of a sovereign

Siddur Copyright by Rabbi Yo!anan (Talmud ,of the Land of Israel ו>עGל כׇּ ל ־ יִ שְׂרָאֵל [ו>עGל כׇּ ל־יוֹשׁ>בֵי תֵבֵל], ו>אִמְרוּ אָמֵן. 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 :). Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

52 סדר ליל שבת · ערבית · תפילת העמידה  ·   ·   52 Angels Accompany You JSFT945, =;A;85859L. The Amidah is never repeated מֵ עֵ ין שֶֽׁבַע 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 ו2 יְ כֻ ֽלּוּ הַ שָּׁמַֽיִם ו*הָאָֽרֶץ ו*כׇל־צ*בָאָם. 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 ו2יְכַל אֱ Iהִ ים 2בּיּוֹם הַ שּׁ*בִיעִי מ*לַאכְתּוֹ אֲ שֶׁר עָשָׂה, Rabbi Hamnuna said: The from all work on the seventh day. Then God blessed the single b’rakhah, which we ו2 ִיּ ְשׁ ֹבּת 2בּיּוֹם הַ שּׁ*בִיעִי, מִ כׇּל־מ*לַאכְתּוֹ אֲ שֶׁר עָשָׂה. 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 ו2יְבָֽר7ֶ אֱ Iהִ ים אֶ ת־יוֹם הַ שּׁ*בִיעִי 2 ו ְ י ק2 ֵדּשׁ ֹאתוֹ, .work of creation recites Va-y’khulu (“the Amidah. כִּי בוֹ שָׁבַת מִ כׇּל־מ*לַאכְתּוֹ, אֲ שֶׁר בָּרָא אֱ Iהִ ים לַעֲשׂוֹת. 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 8    The following passages are recited only with a minyan. . ַ ויְכ ֻּֽל ּו הַ NָׁשמPֽיִם וְהָאFֽרֶץ completed”) as though mikol m’lakhto asher asah. Va-y’varekh Elohim et yom ha-sh’vi·i  that person had become a va-y’kadesh oto, ki vo shavat mikol m’lakhto, asher bara Elohim la∙asot. With Patriarchs and Matriarchs: With Patriarchs: Genesis :–. The Babylo- nian Talmud recommends בָּ רוּ8 אַתָּה יהוה, בָּ רוּ8 אַתָּה יהוה, partner with the Holy One in the creation.... Disda The following passages are recited only with a minyan. that this passage be recited as a testament to Shabbat אֱ [הֵ ֽינוּ וֵא[הֵי אֲ בוֹתֵ ֽ ינוּ, אֱ [הֵ ֽינוּ וֵא[הֵי אֲ בוֹתֵ ֽ ינוּ :said in Mar Ukba’s name: With Patriarchs: With Patriarchs and Matriarchs When one prays on the eve and to God’s creation

Barukh atah A".$+#, Barukh atah A".$+#, Festivals -Shabbat b). It is tradi) אֱ[הֵי אַבְרָהָם, אֱ[הֵי [ו>אִ מּוֹתֵ ֽ ינוּ], אֱ[הֵי אַבְרָהָם, of Shabbat and recites Va- Assembly -tionally recited while stand יִצְח9ק, וֵא[הֵי ֹיGעֲקב, הָאֵל אֱ[הֵי יִצְח9ק, וֵא[הֵי ֹיGעֲקב, 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 הGגּ9 דוֹל הG גִּ בּוֹר ו>הGנּוֹרָא, אֱ[הֵי שָׂרָה, אֱ[הֵי רִבְק9ה, a person place their hands God of Isaac, and God of God of Isaac, and God of and on that person’s head and while standing. אֵל עֶ לְ יוֹן, קוֹנֵה שָׁמַֽיִם אֱ[הֵי רָחֵל, וֵא[הֵי לֵאָה, say, “Now that these words Jacob, great, mighty, awe- Jacob, God of Sarah, God of    וָאָֽרֶץ. הָאֵל הGגּ9 דוֹל הG גִּ בּוֹר ו>הGנּוֹרָא, have touched your lips, inspiring, transcendent God, Rebecca, God of Rachel, and . ָמגֵן אָ ֹבות your sins shall be wiped 

creator of heaven and earth. God of Leah, great, mighty, Rabbinical This paragraph is a poetic אֵל עֶ לְ יוֹן, קוֹנֵה שָׁמַֽיִם -away, and your transgres reworking of the seven sions atoned” (Isaiah O:N). awe-inspiring, transcendent Shabbat .blessings of the Amidah וָאָֽרֶץ. Having received Shabbat, we God, creator of heaven and the מ-גֵן אָבוֹת בִּדְבָרוֹ, מ* ח2 ֵיּה מֵתִ ים בּ*מַאֲמָרוֹ, stand before God innocent earth. for

and pure. by הָאֵל ה2קּ-דוֹשׁ [הַמֶּֽל7ֶ הַקָּדוֹשׁ :9.9F=7/,./ 4.=:58 God, who promised protection to our ancestors and assures [on Shabbat Shuvah we substitute— שֶׁאֵ ין ָ כּמֽ וֹהוּ, הַ מֵּ נִ ֽ י חַ ל*עַמּוֹ בּ*יוֹם ַשׁבַּת קׇ דְ שׁוֹ, life to the dead, the incomparable holy God [on Shabbat Shuvah we substitute:

holy Sovereign], desired to give rest to the people 2016

כִּי בָם רָצָה * ל ה- נִ ֽ י חַ לָהֶם. ל*פ- נ- יו ֹנ2עֲבד בּ*יִרְאָה ו-פַֽחַד, Israel and so provided them with the holy Shabbat. We wor- Shalem © ו*נוֹדֶה לִ שְׁמוֹ בּ*כׇ ל־יוֹם תָּמִ יד. מ*עוֹן הַ בּ*רָכוֹת, ship in awe and reverence in God’s presence and o*er thanks

אֵל הַהוֹדָאוֹת, אֲדוֹן הַ שָּׁלוֹם, מ* ק2 ֵדּשׁ הַ ַשּׁבָּת וּמְבָרto God’s name, each day, always. The source of blessings, the Lev 7ֵ שׁ*בִיעִי, וּ מֵ נִ ֽ י חַ ִ בּקְ דֻ שָּׁה ל*עַם מ* דֻ שּׁ*נֵי ֹעֽנֶג, master of peace, God, to whom all thanks are due, sanctifies Shabbat and blesses the seventh day, providing sacred rest to a זֵֽכֶר ל*מַעֲשֵׂה ב*רֵא ִ שׁית. people filled with joy, celebrating it as a symbol of the work of creation. Siddur Copyright Magen avot bidvaro, m’!ayeih meitim b’ma∙amaro, ha-El [on Shabbat Shuvah we substitute: ha-melekh] ha-kadosh she-ein kamohu, ha-meini∙a! l’amo b’yom shabbat kodsho, ki vam ratzah l’hani∙a! lahem. L’fanav na∙avod b’yirah vafa!ad, v’nodeh lishmo b’khol yom tamid. Me’on ha-b’rakhot, El ha-hoda∙ot, adon ha-shalom, m’kadesh ha-shabbat u-m’varekh sh’vi·i, u-meini∙a! bikdushah l’am m’dushnei oneg, zeikher l’ma∙aseih v’reishit.

53 סדר ליל שבת · ערבית · מעין שבע  ·   ·      53 קַ ּדִי ׁש Two Kinds of Peace Our God and God of our ancestors, embrace our rest. Make V J In the ancient . ׁשָלֵם ◀ אֱ [הֵ ֽינוּ וֵא[הֵי אֲבוֹתֵ ֽ ינוּ [ ו> אִ מּוֹתֵ ֽ ינוּ], ר>צֵה בִמְנוּחָתֵֽנוּ. ▶ synagogue, Kaddish Shalem ק2 *דּשֵֽׁנוּ * בּמִ צְ eתֶ ֽ יc , ו*תֵן חֶלְקֵֽנוּ בּ*תוֹרָתThe Dasidic master us holy through Your mitzvot and let the Torah be our portion. ,cֶֽ NaSman of Bratzlav marked the conclusion of distinguished between Fill our lives with Your goodness and gladden us with Your -the service. The congrega שַׂ בּ*עֵֽנוּ מִטּוּבcֶֽ , ו*שַׂמּ*חֵֽנוּ בִּישׁוּעָתdeliverance. Purify our hearts to serve You truly. A87/., our ,cֶֽ two kinds of peace. The tion responded to the leader’s invitation to praise ו*טַהֵר לִ בֵּֽנוּ ל* עׇ בְ דּ*c בֶּאֱמֶת, first is peace within one’s God, lovingly and willingly grant that we inherit Your holy -God’s name at the begin ו*ה2נְחִ ילֵֽנוּ יהוה אֱ Iהֵ ֽינוּ בּ*אַהֲבָה וּבְרָצוֹן ַשׁבַּת קׇ דְ שׁself, which arises out of a Shabbat, that the people Israel, who make Your name holy, ,cֶֽ sense of awe and humility. ning of the service, and it The second kind of peace may find rest on this day. Barukh atah A".$+#, who makes does so here as well, at the ו* י- נֽ וּחוּ בָ הּ יִשְׂרָאֵל מ* ק2 *דּשֵׁי *שׁמcֶֽ. derives from prayer— Shabbat holy. conclusion of the service. a vision of universal peace, The request that the בָּרוּ8 אַ תָּה יהוה, מ> קG ֵדּשׁ הַ ַשּׁבָּת. Kad’sheinu b’mitzvotekha v’ten !elkeinu b’toratekha, sabeinu when there shall be peace prayers of all Israel be in all the world. mi-tuvekha v’sam!einu bishuatekha, v’taher libeinu l’ovd’kha be-emet, v’han!ileinu Adonai eloheinu b’ahavah u-v’ratzon shabbat kodshekha, received favorably and that peace reign is an appro- v’yanu!u vah yisrael m’kad’shei sh’mekha. The Song priate conclusion of the service. In the late Middle קG דִּישׁ שׁ9לֵם On your journey you will come to a time of wak- Kaddish Shalem Leader: Ages, a more elaborate

ing. Festivals ending to the service was Assembly considered fitting and so ִ י תְ GגּדּGל > ו ִ י תְ קG ַדּשׁ > שׁמֵ הּ רַ בָּא, בּ>ע9ל>מָא דִּי ב>רָא, כִּרְעוּ תֵ הּ, :The others may be asleep. Leader the songs and prayers that ו>יGמְ לִ י8 מGלְכוּ תֵ הּ בּ>חG יֵּ יכוֹן וּבְיוֹמֵ יכוֹן וּבְחGיֵּי ד> כׇ ל־ ֵ בּית 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 and this day, some rites con- יִ שְׂרָאֵל, בַּעֲג9ל9א וּ בִ זְמַן ק9רִ יב, ו>אִמְרוּ אָ מֵ ן. the titled soon be established, in your lifetime and in your days, and in clude here. Visions of children and the Congregation and Leader: linking stars. the days of all the house of Israel. And we say: Amen. ?     וְעַל ׇ כּל־י ֹו ׁ ְשבֵי   י*הֵא * שׁמֵ הּ רַ בָּא מ*בָר7ַ ל*עָלַם וּלְעָל*מֵי עָ * ל מ2 -יּא. :Congregation and Leader You will begin then to Rabbinical . The inclusion of these תֵ בֵל :remember. You May God’s great name be acknowledged forever and ever! Leader Hear the voice relating Shabbat words follows the liturgical

Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. the -practice of many Conser ִ י תְ בָּר8ַ ו> יִ ְשׁ ַתּבַּח ו> ִ י תְ פָּאַר ו>יִתְרוֹמַם ו> יִ תְ נG שֵּׂא .after late listening

for vative prayerbooks and ו> יִ תְ הַ דָּר ו> יִ תְ עַ לֶּה ו> יִ תְ הַ לּ9ל > שׁמֵ הּ > דּקֻ דְ שָׁא, בּ*רִ י7 הוּא, :You remember even falling Leader by congregations of including a universalist dimension to ל>עֵֽלָּא מִן ׇ כּל־ [ל>עֵֽלָּא ל>עֵֽלָּא מִ ׇ כּל־ :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 בִּרְכָתָא ו> שִׁירָתָא ֻתּ ְשׁ > בּחָתָא ו>נֶחָמָתָא דַּאֲמִירָן בּ>ע9ל>מָא, For now the song is given

and you remember. extolled and acclaimed—though God, who is blessed, 2016 mention only Israel. The

ו>אִמְרוּ . Shalem prayer thus prompts us אָמֵן b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all

At every clear waking you © -to envision an expand ִ תּתְ קG בּGל צ>לוֹת>הוֹן וּבָעוּת>הוֹן > דּכׇ ל ־ יִ שְׂרָאֵל ק_דָם אֲבוּהוֹן have known this song acknowledgment and praise, or any expressions of The cities of this music ing peace, beginning with gratitude or consolation ever spoken in the world. And Lev ourselves and radiating דִּי בִ שְׁמGיּ9א, ו>אִמְרוּ אָמֵן. identified we say: Amen. outward: first to all the By the white springs people Israel, and then to .all created beings י>הֵא שׁ>ל9מָא רַ בָּא מִן שׁ>מGיּ9א, ו>חG יִּ ים ע9 לֵ ֽינוּ ו>עGל כׇּ ל ־ יִ שְׂרָאֵל, of singing, and their May the prayers and pleas of all Israel be accepted by their fountains creator in heaven. And we say: Amen. The th-century philos- ו>אִמְרוּ אָמֵן. Siddur Copyright Reflected in windows, in opher Emmanuel Levinas all the human eyes. -asserts that the designa ֹעשֶׂה שׁ9לוֹם בִּמְרוֹמ9 יו הוּא יG עֲ שֶׂה שׁ9לוֹם 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 ע9 לֵ ֽינוּ ו>עGל כׇּ ל ־ יִ שְׂרָאֵל [ו>עGל כׇּ ל־יוֹשׁ>בֵי תֵבֵל], ו>אִמְרוּ אָמֵן. 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. —:51,2= 15?2F+21 On Festivals, Kiddush is recited, page . to all Israel [and to all who dwell on earth]. And we say: Amen. In our prayers, we may move among various under- Oseh shalom bimromav hu ya·aseh shalom aleinu v’al kol yisrael standings of “Israel”: Israel as Jewish community, Israel [v’al kol yosh’vei teiveil], v’imru amen. as national home, and Israel as emblematic of all those On Festivals, Kiddush is recited, page . who uphold an ethical universe.

54 סדר ליל שבת · ערבית · מעין שבע  ·   ·      54 Kiddush On Festivals, Kiddush is recited on page . On Festivals, Kiddush is recited on page . V. Just as one might recognize the hosts and -acknowledge the occa קִדּוּשׁ ל>לֵ יל שַׁבָּת 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 סַבְרִי חֲבֵרַי\חֲבֵ רוֹתG י׃ :based on a With the assent of my friends— Shabbat as a celebration of 4.=:58,< 42.<0,/6 creation and of freedom, and recognizes the Divine בָּרוּ7 אַתָּה יהוה אֱ [הֵ ֽינוּ מֶֽל8ֶ הָעוֹל9ם, בּוֹרֵא פּ>רִי הG גּ9ֽפֶן. ,Barukh atah A".$+#, our God, sovereign of time and space I Lift My Cup who creates the fruit of the vine. as the bestower of the re- markable gifts of which we בָּרוּ7 אַתָּה יהוה אֱ [הֵ ֽינוּ מֶֽל8ֶ הָעוֹל9ם, .Barukh atah Adonai eloheinu melekh ha-olam, borei pri ha-gafen עַל אַהֲבָתUֶֽ אֶ ְשׁתֶּה ג>בִיעִי partake. Kiddush is recited אֲ שֶׁר קִ >דּשָֽׁנוּ > בּמִ צְ e 9 תיו ו>רָֽצָה בָֽנוּ, שָׁלוֹם ל>U שָׁלוֹם יוֹם at the dinner table at home הַ > שּׁבִיעִ י Barukh atah A".$+#, our God, sovereign of time and space, and marks the beginning of the meal. Wine was one of ו> ַשׁבַּת קׇ דְ שׁוֹ בּ>אַהֲבָה וּבְרָצוֹן הִנְחִ יל9ֽנוּ מַה נָעֲמָה לִי עֵת ֵ בּין who has desired us and has provided us with a path to the elements offered on the זִכָּרוֹן ל> מַ עֲ שֵׂה ב>רֵא ִ שׁית, הַ > שּׁמָ שׁוֹת holiness through the observance of mitzvot, altar in the Temple along כִּי הוּא יוֹם > תּחִ לָּה ל>מִקְרָאֵי ֽ ֹקדֶ שׁ, לִרְאוֹת פּ>נֵי ַשׁבָּת ָ פּנִ ים and who lovingly and willingly has bestowed on us Shabbat, with sacrifices, and the חֲ דָ שׁוֹת

Festivals Shabbat and festival tables Assembly .are considered as an altar זֵֽכֶר לִיצִיאַת מִ צְרָֽיִם, .a measure of God’s holiness, a symbol of the work of creation ֹבּֽאוּ ב> תַ פּוּחִ ים הַ רְ בּוּ ,Also, in the ancient world כִּי בָֽנוּ בָ חַ ֽ רְ תָּ ו*אוֹתָֽנוּ קִ ַֽדּ ְ שׁתָּ מִ ׇ כּל־הָעַמִּ ים, ,For it is the first of sacred times אֲ שִׁישׁוֹת festive meals began with a symbol of the exodus from Egypt. and זֶה יוֹם מ>נוּחִי זֶה דּוֹדִי ,wine and so this blessing ו* ַשׁבַּת קׇ דְ שׁ*c בּ*אַהֲבָה וּבְרָצוֹן הִנְחַלְתָּֽנוּ. ו>רֵעִי. 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 בָּרוּ8 אַ תָּה יהוה, מ> קG ֵדּשׁ הַ ַשּׁבָּת. .lovingly and willingly bestowing on us Your holy Shabbat my love for you, At a later time, Kiddush and say: Barukh atah A".$+#, who makes Shabbat holy. Between Pesa! and Shavuot, we turn to page  for the Counting of the Omer.

Rabbinical 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. Shabbat 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 hin!ilanu the just recited the biblical passage about God resting on Shabbat this moment of twilight, zikaron l’ma·aseih v’reishit, for (Genesis :–, Va-y'khulu), the synagogue Kiddush does not in- ushering in Shabbat, ki hu yom t’!ilah l’mikra·ei kodesh, by clude it, althought the home ritual does (see page ). If everyone the world’s new face, zeikher litziat mitzrayim, is participating in a home or synagogue meal, then Kiddush is not beginning tonight. ki vanu va!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 hin!altanu. 2016 The words of Kiddush . ְ בּאַ הֲ בָה . . . ְ בּאַ הֲ בָה eat of its fruit, 4 . . .  Barukh atah Adonai, m’kadeish ha-shabbat. Shalem for this is my companion, © emphasize that Shabbat represents a loving relationship between God and Israel. my friend, Between Pesa! and Shavuot, we turn to page  for the Counting of the Omer.

my time of quietude. Lev In the enumeration of . ּת ְּחִלָה לְמִקְרָאֵי ֽקֹ ֶד ׁש     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 Siddur Copyright Israel was told about the manna that was to feed them in the des- !adashot ert, they were instructed to collect a double share on Friday so that bo∙u v’tapu!im harbu ashishot they would not go out and collect food on Shabbat. zeh yom m’nu!i zeh dodi v’rei∙i. In the .זֵֽכֶר לִיצִיאַת מִצְרFֽיִם F2058.0 0.=2-,     ;  ;— version of the Decalogue in Exodus (:), Shabbat is said to be a commemoration of the creation of the world, but in the version in Deuteronomy (:), Shabbat is said to symbolize the exodus from Egypt. The liturgy combines both thoughts.

55 סדר ליל שבת · ערבית · קידוש לשבת  ·   ·  55 Forty-Nine Gates     . Unlike the other festivals, the Torah gives no ספירת העומר The Torah mentions the The Counting of the Omer exodus from Egypt fifty specific seasonal date for times, hinting that there From the second night of Pesa! until the night before Shavuot, From the second night of Pesa! until the night before Shavuot, Shavuot; instead, we are are fifty steps or aspects to we count the omer. We rise. we count the omer. We rise. told to observe it exactly coming out of the mindset ,&seven weeks after Pesa הִנ3נִי מוּכָן\מוּכ:נ:ה וּמְזוּמָן\וּמְזוּמֶֽנֶת *ל3קיֵּם מִצְו*ת עֲשֵׂה שֶׁל I am about to fulfill the mitzvah of counting the omer, as it is of slavery. Indeed, the counting and enumerating each of the forty-nine days ס3פִירַת ֹהָעֽמֶר 3 כּמוֹ ֶשׁ ָ כּתוּב בַּ תּוֹרָ ה׃ :Torah teaches that the written in the Torah Israelites went up out of in between, thus creating an intimate connection וּסְפַרְתֶּם ל:כֶם מִמׇּחJרַת הַשַּׁבָּת ִמיּוֹם הֲבִיאֲכֶם ,$Egypt !amushim (Exodus “You shall count from the eve of the second day of Pesa !":!#), which literally when an omer of grain is to be brought as an o7ering, seven between the two holidays. אֶ ֹת־עֽמֶר הַתּ3נוּפָה, שֶֽׁבַע שַׁ בָּ תוֹת תּ3מִ ימֹת תִּהְיֶֽינ:ה. means “armed” but may complete weeks. The day after the seventh week of your This connection is both agricultural and spiritual. In עַד מִמׇּחJרַת הַשַּׁבָּת הַשּׁ3בִיעִת תִּסְ פּ3 רוּ חֲמִשִּׁ ים יוֹם. ”.also suggest “one-fiftieth Thus, on the first day of counting will make fifty days.” Leviticus :– the Temple, a daily offering ויקרא כג׃טו-טז Pesa$, we may be said to of the new barley crop (a have walked through the measure of grain called an first of fifty gates toward Barukh atah A"#$%&, our God, sovereign of time and space, omer) was made beginning genuine freedom. To com- on Pesa&; barley was the בָּ רוּ8 ַאתָּה יהוה אֱ Rהֵ ֽינוּ מֶֽלQֶ הָעוֹל:ם, who has provided us with a path to holiness through the plete the exodus, we must first grain to be ready to harvest. Anticipating the אֲשֶׁר קִדּ3 שָׁ ֽ נוּ בּ3מִ צְ Tת: יו, ו3צִ וּ:ֽנוּ ע*ל ס3פִירַת ֹהָעֽמֶר. journey through another observance of mitzvot and has instructed us to count forty-nine gates. the omer. We recite the line for the appropriate day, from the following pages. full spring harvest approxi- —%&'() *+ ,-( mately seven weeks later, +(,./*, '-&0*1 Barukh atah adonai eloheinu melekh ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al s’firat ha-omer. our forebears counted the days; and then offered the Counting Up We recite the line for the appropriate day, from the following pages. first fruits on Shavuot, a celebration of ripening and bounty. The ancient rabbis say Equally, the period of s’firat ha-omer commemorates the that when we count the historic journey from slavery in Egypt to meeting God at omer, we are counting Sinai. We celebrate freedom on Pesa&, but recognize that the toward the time that we will receive the Torah. Day by day, week by week, exodus is not truly complete until we receive instruction as we count, and in a highly regulated fashion: when, how, in what language, to how to live with that freedom, on Shavuot. with or without a blessing, are all issues addressed by Jewish law. Jewish mystics saw this period of counting time as one of 2But what is most noteworthy is that when we count the omer, we count preparation for revelation, a time of purifying the self and up. Our natural tendency is to count down. We count down the seconds striving for a deeper understanding of God’s relation to the in anticipation of the secular New Year. We count down the days to an world. They saw seven circles of divine energy that needed to upcoming vacation. We count down toward a professional deadline or the be entered into, in order to come to achieve the revelation. end of a specific project. The meditations offered here for these days are based 2I can think of only one time in my life when it was natural for me on that mystical understanding. Early medieval authorities, to count up: when I was pregnant. Week by week, month by month, I perhaps out of a similar motive of self-improvement before counted. I was excited about my due date, but I also wanted to be pregnant coming to the moment commemorating Sinai, developed for nine complete months. Like other pregnant women, I knew that the the custom of studying one of the six chapters of Pirkei Avot period of gestation was not simply a time I needed to get past in order (often translated as “The Ethics of the Fathers,” but perhaps for the “real” event to take place; each week, each month, was vital for more accurately translated “Fundamental Principles”). This my baby’s development. Each day had its own significance, nurturing the tractate (which can be found on pages –), incorpo- growth that would be necessary for my baby to enter the world. So quite rated in the Mishnah in the mid-rd century, constitutes the naturally, I knew to count up. most explicit statement of rabbinic ethics. 2So too with receiving Torah. Torah defines us as a people; it shapes our individual identities and our character. But its transformative potential is dependent on our preparation. To truly receive Torah, we need to grow into it, to make ourselves ready for it. We count up to remind ourselves of the significance of this gestational time. We count up because each day, each week is an opportunity to identify and refine the ways we want to grow: as moral people, as people who live a life of care, as people willing to be instructed. 22222222222222 2—&13 4&005 5&,6

63 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   ·Siddur    Lev  Shalem for Shabbat and Festivals 63 Copyright © 2016 by the Rabbinical Assembly (esed') חֶֽסֶד — First Week: Love and Kindness

The first week of the Counting of the Omer coincides with the celebration On " , the    12: * היּוֹם יוֹם אֶחָד ֹל:עֽמֶר. .of Pesa$, in which we reenact the experience of God’s having freed us Remembering God’s unbounded, expansive love in redeeming us, it is the Today is 9 day of the omer. time of reading the Song of Songs—of feeling both loved and seeking to Hayom yom e&ad la-omer. love. In this context, we may ask ourselves: How might I enter the world in a loving way? What obligations does love bring? As I celebrate my own self- hood and refine my understanding of being free, I might ask: How might I On " , the    12: * היּוֹם שׁ3נֵי י:מִ ים ֹל:עֽמֶר. be kind to myself and express that kindness with others? How might I learn to love all the parts of myself and love others in all their complexity? And I Today is : days of the omer. might ask: What obligations does love bring? Hayom sh’nei yamim la-omer.

:On " , the    12 הוּא ה:י:ה אוֹמֵ ר׃ אִם אֵ ין אֲנִי לִי, מִי לִי? * היּוֹם שׁR3שָׁה י:מִ ים ֹל:עֽמֶר. וּכְשֶׁאֲנִי ל3עַצְמִי, מָה אֲנִי? ו3אִם Rא עַ כְשׁ: יו, אֵימָתַי? Hillel said: If I am not for myself, who will be for me? If I am for myself Today is " days of the omer. alone, what am I? And if not now, when? Hayom sh’loshah yamim la-omer. —Pirkei Avot :

On " , the    12: * היּוֹם אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. אָמַר [רַבָּן יוֹח:נ:ן בֶּן *ז ַ כּאי] ל:הֶ ם׃ .Today is ; days of the omer צ3 אוּ וּרְ אוּ אֵיזוֹהִי דֶֽרQֶ י3שָׁרָה ֶשׁיִּדְבּ*ק בָּהּ הָאָדָם. .Hayom arba∙ah yamim la-omer רַבִּי אֱלִיעֶֽזֶר אוֹמֵ ר׃ עַֽיִן טוֹבָה. רַבִּי יְ ֻ ֽ הוֹשׁעַ אוֹמֵ ר׃ חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵ ר׃ שָׁכֵן טוֹב. רַבִּי שִׁמְ עוֹן אוֹמֵ ר׃ הָרוֹאֶה אֶת־ה*נּוֹל:ד. :On " , the    12 רַבִּי אֶלְע:ז:ר אוֹמֵ ר׃ לֵב טוֹב. אָמַר ל:הֶ ם׃ רוֹאֶה אֲנִי אֶת־דִּבְרֵי אֶלְע:ז:ר * היּוֹם חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. בֶּן־עֲרQָ מִדִּבְרֵיכֶם, שֶׁבִּכְל*ל דּ3 בָר: יו דִּבְרֵיכֶם. [Rabbi Yo$anan ben Zakkai] posed this question to his disciples: Today is < days of the omer. Take note, which is the right path to which one should cleave? Hayom &amishah yamim la-omer. Rabbi Eliezer said: A generous eye. Rabbi Joshua said: A good colleague. On " , the    12: * היּוֹם שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. .Rabbi Yose said: A good neighbor Rabbi Shimon said: Foresight. Rabbi Eleazar said: A generous heart. Today is = days of the omer. He said to them: I prefer the answer of Eleazar ben Arakh, for his view Hayom shishah yamim la-omer. includes all of yours. —Pirkei Avot : On " , the    12 (where Yom Tov is celebrated for two days): * היּוֹם שִׁבְעָה י:מִ ים, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד ֹל:עֽמֶר. Today is > days—one week—of the omer. Hayom shivah yamim, she-hem shavua e&ad la-omer.

64 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   Siddur·   Lev  Shalem for Shabbat and Festivals 64 Copyright © 2016 by the Rabbinical Assembly (Din/G’vurah) דִּ ין\גּ3 בוּרָ ה — Second Week: Judgment and Power

Limits are important; without them, chaos would reign. Even love has its rules. Yet the On " : * היּוֹם שׁ3מוֹנ:ה י:מִ ים, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד ו3 יוֹם אֶחָד ֹל:עֽמֶר. -very qualities that allow us to establish limits are the same ones that can lead to oppres sion and evil. Judgment—so necessary for almost every aspect of daily living—can become Today is # days—one week and one day—of the omer. judgmentalism, the disparagement of others, and may even lead to fanaticism. Power—so Hayom sh’monah yamim, she-hem shavua e&ad v’yom e&ad la-omer. necessary for the implementation of the good—can become drunk with itself, overpower- ing others. This week invites reflection on the way my competitiveness and desire to win may become hurtful to others, and how my self-concern can be dismissive of the needs of On " : * היּוֹם תִּשְׁעָה י:מִ ים, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. others and even be destructive. What limits should I place on my ego? What limits should I place on my desires? Perhaps I might pause to stand in awe, stopping for a moment to Today is @ days—one week and two days—of the omer. appreciate what is around me and better understand my own limitations. 2Not incidentally, it is during this week that we memorialize those killed in the Hayom tishah yamim, she-hem shavua e&ad u-shnei yamim la-omer. Holocaust. On " : * היּוֹם עֲשָׂרָה י:מִ ים, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. בֶּן־זוֹמָא אוֹמֵ ר׃ אֵ יזֶ הוּ חָכָם? הַלּוֹמֵד ִמכׇּל־אָדָם . . . אֵ יזֶ הוּ גִ בּוֹר? .Today is !A days—one week and three days—of the omer ַהכּוֹבֵשׁ אֶ ת־יִצְ רוֹ . . . אֵ יזֶ הוּ עָשִׁ יר? ַה ָ שּׂמֵ ֽ חַ בּ3חֶ לְ קוֹ . . . אֵ יזֶ הוּ מ3כֻבָּד? .Hayom asarah yamim, she-hem shavua e&ad u-shloshah yamim la-omer הַמ3כַבֵּד ִאֶת־הַבּ3ריּוֹת . . . Ben Zoma taught: Who is wise? Those who learn from everyone . . . Who is strong? Those who control their instincts . . . Who is rich? Those who are satisfied with their portion . . . On "  (? A-B, if a Wednesday night): Who is honored? Those who honor their fellow human beings . . . * היּוֹם אַחַד עָשָׂר יוֹם, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. Pirkei Avot :— Today is !! days—one week and four days—of the omer. .Hayom a&ad asar yom, she-hem shavua e&ad v’arba∙ah yamim la-omer הִלֵּל אוֹמֵ ר׃ א*ל תִּ פְ רוֹשׁ מִן הַצִּ בּוּר, ו3א*ל תַּאֲמֵן בּ3עַצְמQָ עַד יוֹם מוֹתQָ, ו3א*ל תָּדִ ין אֶת־חֲבֵרQָ עַד שֶׁ תּ* גִּ ֽ י עַ לִמְ קוֹמוֹ, ו3א*ל ֹתּאמַר דָּבָר שֶׁאִי אֶפְשָׁר ֽלִשְׁמוֹ עַ , :(On "  (? A-B, if neither Thursday night nor Saturday night שֶׁ סּוֹפוֹ ל3 הִ שָּׁ מֵ ֽ עַ . ו3א*ל ֹתּאמַר לִכְשֶׁאֶפּ:נֶה אֶשְׁנֶה, שֶׁמָּא Rא תִפּ:נֶה. * היּוֹם שׁ3 נֵ ים עָשָׂר יוֹם, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. Hillel taught: Do not withdraw from the community. Do not be sure of yourself until the day of your death. Do not judge your fellow human being until you stand in his or her Today is !: days—one week and five days—of the omer. situation. Do not say “It is not possible to understand this,” for ultimately it will be Hayom sh’neim asar yom, she-hem shavua e&ad va-&amishah yamim la-omer. understood. Do not say “When I have leisure I will study,” for you may never have leisure. —Pirkei Avot : On "  (? A-B, if Sunday night): * היּוֹם שׁR3שָׁה עָשָׂר יוֹם, שֶׁהֵם שָׁ בֽ וּ עַ אֶחָד ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. רַבִּי חֲנִינ:א בֶּן־דּוֹסָא אוֹמֵ ר׃ ֹכּל ֶשׁיִּרְאַת חֶטְ אוֹ קוֹדֶֽמֶת ל3חׇ כְמָ תוֹ, חׇ כְמָ תוֹ .Today is !" days—one week and six days—of the omer *מִתְקיֶּֽמֶת. ֹו3כל שֶׁחׇ כְמָ תוֹ קוֹדֶֽמֶת ל3יִרְאַת חֶטְ אוֹ, אֵ ין חׇ כְמָ תוֹ *מִתְקיֶּֽמֶת. .Hayom sh’loshah asar yom, she-hem shavua e&ad v’shishah yamim la-omer הוּא ה:י:ה אוֹמֵ ר׃ ֹכּל שֶׁמַּ עֲשׂ: יו מ3רֻ בִּ ין מֵ חׇ כְמָ תוֹ, חׇ כְמָ תוֹ *מִתְקיֶּֽמֶת. ֹו3כל שֶׁחׇ כְמָ תוֹ מ3רֻבָּה מִמַּ עֲשׂ: יו, אֵ ין חׇ כְמָ תוֹ *מִתְקיֶּֽמֶת. On " : Rabbi ?anina ben Dosa taught: Those whose fear of sinning takes precedence over their * היּוֹם אַרְבָּעָה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת ֹל:עֽמֶר. own wisdom, their wisdom will survive. But those whose wisdom takes precedence over their fear of sinning, their wisdom will not survive. And he added: Those whose deeds Today is !; days—two weeks—of the omer. exceed their wisdom, their wisdom will survive; but those whose wisdom exceeds their Hayom arba∙ah asar yom, she-hem sh’nei shavuot la-omer. deeds, their wisdom will not survive. 2222222222222222—Pirkei Avot :–

65 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   ·Siddur    Lev  Shalem for Shabbat and Festivals 65 Copyright © 2016 by the Rabbinical Assembly (Tiferet) תִּפְאֶֽרֶת — Third Week: Splendor

Tiferet, which literally means “splendor,” is associated with harmony and On the    D 2  E, " : * היּוֹם חֲמִשָּׁה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת ו3 יוֹם אֶחָד ֹל:עֽמֶר. balance—specifically, a balance among ideas, values, and qualities that appear to be conflicting. This suggests that we are at our best when the Today is !< days—two weeks and one day—of the omer. various impulses within us, and the competing demands made upon us, Hayom &amishah asar yom, she-hem sh’nei shavuot v’yom e&ad la-omer. are in balance—for example, when play and seriousness each have their place in our lives, when we practice both self-care and care for others, and when a sense of mission is mediated by a realistic appraisal of the On the    D 2  E, E : * היּוֹם שִׁשָּׁה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. world as it is. The Kabbalists thought that the essential balance needed in our lives was that between the aspects associated with the first two Today is != days—two weeks and two days—of the omer. weeks—love and judgment. Love needs to know how to be mediated by Hayom shishah asar yom, she-hem sh’nei shavuot u-shnei yamim la-omer. proper judgment, and judgment without love is hurtful and dangerous. The Kabbalists also associated tiferet with emet, truth, reflecting their understanding that deep truths emerge from the harmonizing of seem- On E  (? A-F, if Tuesday night): * היּוֹם שִׁבְעָה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. .ingly incompatible values and perspectives Today is !> days—two weeks and three days—of the omer. .Hayom shivah asar yom, she-hem sh’nei shavuot u-shloshah yamim la-omer שִׁמְ עוֹן הַצַּדִּ יק ה:י:ה מִשּׁ3י:רֵי כ3נֶֽסֶת ה*גּ3דוֹל:ה. הוּא ה:י:ה אוֹמֵ ר׃ ע*ל שׁR3שָׁה ד3 בָרִ ים הָעוֹל:ם עוֹמֵד—ע*ל הַתּוֹרָה ו3ע*ל הָעֲבוֹדָה ו3ע*ל

:(On E  (? A-F, if Tuesday night; ? A-H∙, if Wednesday night גּ3מִ ילוּת חֲסָדִ ים. * היּוֹם שׁ3מוֹנ:ה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. Simon the Righteous was one of the last surviving members of the Great Assembly. He taught: The world stands on three things—on Torah, on worship, and on good deeds. Today is !# days—two weeks and four days—of the omer. —Pirkei Avot : Hayom sh’monah asar yom, she-hem sh’nei shavuot v’arba∙ah yamim la-omer.

On E  (? A-F, if Monday night or Tuesday night; ? A-H∙, if רַבִּי אוֹמֵ ר׃ אֵ יזוֹ הִ יא דֶֽרQֶ י3שָׁרָה ֶשׁ: יּבוֹר לוֹ הָאָדָם? כׇּל־שֶׁהִ יא :(Wednesday night תִפְאֶֽרֶת ל3עוֹשֵֽׂ הוּ ו3תִפְאֶֽרֶת לוֹ מִן הָאָדָם. * היּוֹם תִּשְׁעָה עָשָׂר יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. Rabbi [Judah] taught: What is the right path, that a person should choose? One that brings glory to the Creator and one that everyone Today is !@ days—two weeks and five days—of the omer. acknowledges about you as glorious. Hayom tishah asar yom, she-hem sh’nei shavuot va-&amishah yamim la-omer. 222222222222 22—Pirkei Avot :

On E  (? A-F, if Sunday night; ? A-H∙, if not Sunday night, Thursday night, Friday night, or Saturday night): * היּוֹם עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁ3נֵי שָׁ בוּעוֹת ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. Today is :A days—two weeks and six days—of the omer. Hayom esrim yom, she-hem sh’nei shavuot v’shishah yamim la-omer.

On E  (? A-H∙, if Monday night): * היּוֹם אֶחָד ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת ֹל:עֽמֶר. Today is :! days—three weeks—of the omer. Hayom e&ad v’esrim yom, she-hem sh’loshah shavuot la-omer.

66 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   Siddur·   Lev  Shalem for Shabbat and Festivals 66 Copyright © 2016 by the Rabbinical Assembly (!Netza) נֶֽצַח — Fourth Week: Time and Eternity

Psalm @A remarks: “Teach us to count our days,” or perhaps better On E : * היּוֹם שׁ3נ*ֽיִם ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת ו3 יוֹם אֶחָד ֹל:עֽמֶר. translated, “Teach us to make each day count.” On some level, we are all conscious of mortality. The days of our lives are limited. And so this Today is :: days—three weeks and one day—of the omer. week, we ask: What should a day look like? What would make my days Hayom sh’nayim v’esrim yom, she-hem sh’loshah shavuot v’yom e&ad la-omer. seem not just busy, but rich in their fullness? Am I spending my time on what I care about most? What would make a day feel blessed? How do I deal with frustration? How can I transform my good intentions On E : * היּוֹם שׁR3שָׁה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. into actions and patterns of behavior? Thus, netza! is also associated with endurance, carrying through with our intentions over the long Today is :" days—three weeks and two days—of the omer. haul. We might ask: How does my life reflect consistent commitment? Hayom sh’loshah v’esrim yom, she-hem sh’loshah shavuot u-shnei yamim la-omer. רַבִּי טַרְ פוֹן אוֹמֵ ר׃ *היּוֹם ק:צָר, ו3הַמּ3ל:אכָה מ3רֻבָּה, ו3הַ פּוֹעֲ לִ ים :On E  עֲצֵ לִ ים, ו3הַשָּׂכָר הַרְבֵּה, וּבַֽע*ל הַבַּֽיִת דּוֹחֵק. * היּוֹם אַרְבָּעָה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. Rabbi Tarfon taught: The day is short, and the work is great, and the workers are lazy, and the reward is much, and the owner is urging us on. Today is :; days—three weeks and three days—of the omer. —Pirkei Avot : Hayom arba∙ah v’esrim yom, she-hem sh’loshah shavuot u-shloshah yamim la-omer. בֶּ ן־ע* זּ* אי אוֹמֵ ר׃ הֱוֵי רָץ ל3מִצְו:ה ק*לָּה כּ3בַחֲמוּרָה, On E : וּ ב וֹ רֵ ֽ חַ מִן הָעֲבֵרָה. * היּוֹם חֲמִשָּׁה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. שֶׁמִּצְו:ה גּוֹרֶֽרֶת מִצְו:ה, ו*עֲבֵרָה גוֹרֶֽרֶת עֲבֵרָה. Today is :< days—three weeks and four days—of the omer. .Hayom &amishah v’esrim yom, she-hem sh’loshah shavuot v’arba∙ah yamim la-omer ֶשׁשּׂ3כַר מִצְו:ה מִצְו:ה, וּשְׂכַר עֲבֵרָה עֲבֵרָה. Ben Azzai taught: Pursue a minor mitzvah as you would a major one, and flee from a transgression, for one good deed leads to another and On E : one transgression generates another. Thus the reward for a mitzvah is * היּוֹם שִׁשָּׁה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. another mitzvah, and the consequence for a transgression is another transgression. Today is := days—three weeks and five days—of the omer. —Pirkei Avot : Hayom shishah v’esrim yom, she-hem sh’loshah shavuot va-&amishah yamim la-omer.

On E : * היּוֹם שִׁבְעָה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם שׁR3שָׁה שָׁ בוּעוֹת ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. Today is :> days—three weeks and six days—of the omer. Hayom shivah v’esrim yom, she-hem sh’loshah shavuot v’shishah yamim la-omer.

On E : * היּוֹם שׁ3מוֹנ:ה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת ֹל:עֽמֶר. Today is :# days—four weeks—of the omer. Hayom sh’monah v’esrim yom, she-hem arba∙ah shavuot la-omer.

67 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   · Siddur   Lev  Shalem for Shabbat and Festivals 67 Copyright © 2016 by the Rabbinical Assembly (Hod) הוֹד — Fifth Week: Glory

How can we see life itself as glorious? How can we permeate our lives On E  (12 B): * היּוֹם תִּשְׁעָה ו3עֶשְׂרִ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת ו3 יוֹם אֶחָד ֹל:עֽמֶר. with an appreciation of the wonders of the world in which we live, the wonder of life itself ? Perhaps this week we might heighten awareness of Today is :@ days—four weeks and one day—of the omer. the beauty of the moment—deepening our consciousness of what is spe- Hayom tishah v’esrim yom, she-hem arba∙ah shavuot v’yom e&ad la-omer. cial, pulsing with life. Perhaps, this week, I might learn to say daily, “How glorious is this day!” The world becomes glorious and we reflect its glory when we enter it with a sense of appreciation and understand our lives to On E : * היּוֹם שׁR 3שִׁ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. be a precious gift. By cultivating gratitude, we open ourselves to sensing and appreciating the glories of the world. The Hebrew word hod might Today is "A days—four weeks and two days—of the omer. remind us of the similar sounding hodayah, which means “thankfulness.” Hayom sh’loshim yom, she-hem arba∙ah shavuot u-shnei yamim la-omer. א*ל תּ3ב*קֵּשׁ גּ3דֻלָּה ל3עַצְמQָ, ו3א*ל תַּחְמֹד ָ כּבוֹד. יוֹתֵר מִלִּמּוּדQָ עֲשֵׂה, :On E  ו3א*ל תִּתְא*וֶּה ל3שֻׁלְח:נ:ם שֶׁל מ3 ל:כִ ים, שֶׁשֻּׁלְח:נQָ גּ: דוֹל מִשֻּׁלְח:נ:ם * היּוֹם אֶחָד וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. ו3כִתְרQָ גּ: דוֹל ִמכִּתְרָם, ו3נֶאֱמָן הוּא בַּֽע*ל מ3ל*אכְתּQָ ֶשׁיּ3שַׁלֶּם־לQָ .Today is "! days—four weeks and three days—of the omer שׂ3כַר פּ3עֻלָּתQָ. Hayom e&ad u-shloshim yom, she-hem arba∙ah shavuot u-shloshah yamim la-omer. Do not seek greatness for yourself; do not covet honor. Let your deeds exceed your learning. Do not crave the table of kings—for your table is greater than theirs and your crown greater than their crowns, and your On E : employer can be relied upon to compensate you for your labors. * היּוֹם שׁ3נ*ֽיִם וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. Pirkei Avot :— Today is ": days—four weeks and four days—of the omer. .Hayom sh’nayim u-shloshim yom, she-hem arba∙ah shavuot v’arba∙ah yamim la-omer רַבִּי אֶלְע:ז:ר אִ ישׁ בַּרְתּוֹתָא אוֹמֵ ר׃ תֶּ ן־לוֹ מִשֶּׁ לּוֹ, שֶׁאַתָּה ֶו3שׁלּQָ שֶׁ לּוֹ. ו3כֵן בּ3ד:וִד הוּא אוֹמֵ ר׃ כִּי מִמּd3 ַה ֹכּל ִוּמיּ:דd3 נ:תַ ֽ נּוּ ל:Q :(On E  (K L- (דברי הימים א, כט׃יד). * היּוֹם שׁR3שָׁה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. Rabbi Eleazar of Bartota taught: Give everything over to God, for you and all that your own are God’s. Thus David said, “For all is from You, and Today is "" days—four weeks and five days—of the omer. from Your own hand I give to You” ( Chronicles :). Hayom sh’loshah u-shloshim yom, she-hem arba∙ah shavuot va-&amishah yamim la-omer. —Pirkei Avot :

On E : * היּוֹם אַרְבָּעָה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם אַרְבָּעָה שָׁ בוּעוֹת ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. Today is "; days—four weeks and six days—of the omer. Hayom arba∙ah u-shloshim yom, she-hem arba∙ah shavuot v’shishah yamim la-omer.

On E : * היּוֹם חֲמִשָּׁה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת ֹל:עֽמֶר. Today is "< days—five weeks—of the omer. Hayom &amishah u-shloshim yom, she-hem &amishah shavuot la-omer.

68 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   Siddur·   Lev  Shalem for Shabbat and Festivals 68 Copyright © 2016 by the Rabbinical Assembly (Y’sod) י3סוֹד — Sixth Week: Foundation

As we approach Sinai, which we will soon celebrate on the holiday of On E : * היּוֹם שִׁשָּׁה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת ו3 יוֹם אֶחָד ֹל:עֽמֶר. Shavuot, we might ask: What is at the root of my being? What is most fundamental to who I am? ?asidic masters taught that each of us Today is "= days—five weeks and one day—of the omer. has come into this world to repair what only he or she is able to heal. Hayom shishah u-shloshim yom, she-hem &amishah shavuot v’yom e&ad la-omer. What is my special talent, my special task? Y’sod also represents the connection between the heavenly and earthly realms and I might ask: How might my life reflect God’s presence in the world? How might On E : * היּוֹם שִׁבְעָה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. I be an instrument for bringing the world around me closer to the Divine? Today is "> days—five weeks and two days—of the omer. .Hayom shivah u-shloshim yom, she-hem &amishah shavuot u-shnei yamim la-omer חֲמִשָּׁה ת* לְמִ ידִ ים ה: יוּ לוֹ ל3רַבָּן יוֹח:נ:ן בֶּ *ן־ז ַ כּאי, ו3אֵ ֽ לּוּ הֵ ן׃ רַבִּי אֱלִיעֶֽזֶר בֶּן־הֻרְק: נוֹס, ו3רַבִּי י3 ה וֹ שֻׁ ֽ עַ בֶּן־חֲנ*נְי:ה, ו3רַבִּי יוֹסֵי ַה ֹכּהֵן, :On E  ו3רַבִּי שִׁמְ עוֹן בֶּן־נ3ת*נְאֵל, ו3רַבִּי אֶלְע:ז:ר בֶּן־עֲרQָ. * היּוֹם שׁ3מוֹנ:ה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. הוּא ה:י:ה מוֹנֶה שׁ3בָחָ ם׃ רַבִּי אֱלִיעֶֽזֶר בֶּן־הֻרְק: נוֹס, בּוֹר סוּד Today is "# days—five weeks and three days—of the omer. .Hayom sh’monah u-shloshim yom, she-hem &amishah shavuot u-shloshah yamim la-omer שֶׁאֵ ינוֹ מ3אַבֵּד טִפָּה. רַבִּי י3 ה וֹ שֻׁ ֽ עַ בֶּן־חֲנ*נְי:ה, אַשְׁרֵי יוֹל*דְ תּוֹ. רַבִּי יוֹסֵי ַה ֹכּהֵן, חָסִ יד. רַבִּי שִׁמְ עוֹן בֶּן־נ3ת*נְאֵל, י3רֵא חֵטְא. :On E  ו3רַבִּי אֶלְע:ז:ר בֶּן־עֲרQָ, מַעְי:ן הַמִּתְגּ*בֵּר. * היּוֹם תִּשְׁעָה וּשְׁ Rשִׁ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. Rabbi Yo$anan ben Zakkai had five disciples, namely: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben ?ananiah, Rabbi Yose Hakohen, Today is "@ days—five weeks and four days—of the omer. Rabbi Shimon ben Netanel, and Rabbi Eleazar ben Arakh. Hayom tishah u-shloshim yom, she-hem &amishah shavuot v’arba∙ah yamim la-omer. This is how he characterized their merits: Rabbi Eliezer ben Hyr- canus—a plastered well that never loses a drop; Rabbi Joshua ben ?ananiah—happy is the one who gave birth to him; Rabbi Yose On E : * היּוֹם אַרְ בָּעִ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. Hakohen—a saintly person; Rabbi Shimon ben Netanel—a pious person; Rabbi Eleazar ben Arakh—an ever-flowing fountain. —Pirkei Avot :– Today is ;A days—five weeks and five days—of the omer. Hayom arba∙im yom, she-hem &amishah shavuot va-&amishah yamim la-omer. הוּא [רַבִּי חֲנִינ:א בֶּן־דּוֹסָא] ה:י:ה אוֹמֵ ר׃ ׇ כּל ־ שֶׁ רֽ וּ חַ ִהַבּ3ריּוֹת :On E  נוֹחָה הֵ ימֶ ֽ נּוּ, רֽ וּ חַ הַמּ: קוֹם נוֹחָה הֵ ימֶ ֽ נּוּ. ו3כׇ ל־שֶׁאֵ ין רֽ וּ חַ ִהַבּ3ריּוֹת * היּוֹם אֶחָד ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם חֲמִשָּׁה שָׁ בוּעוֹת ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. נוֹחָה הֵ ימֶ ֽ נּוּ, אֵ ין רֽ וּ חַ הַמּ: קוֹם נוֹחָה הֵ ימֶ ֽ נּוּ. [Rabbi ?anina ben Dosa] used to say: One with whom people are Today is ;! days—five weeks and six days—of the omer. pleased, the divine spirit is pleased; and one with whom people are Hayom e&ad v’arba∙im yom, she-hem &amishah shavuot v’shishah yamim la-omer. displeased, the divine spirit is displeased. —Pirkei Avot : On E : * היּוֹם שׁ3נ*ֽיִם ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת ֹל:עֽמֶר. Today is ;: days—six weeks—of the omer. Hayom sh’nayim v’arba∙im yom, she-hem shishah shavuot la-omer.

69 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   Siddur·   Lev  Shalem for Shabbat and Festivals 69 Copyright © 2016 by the Rabbinical Assembly (Malkhut) מַ לְ כוּת — Seventh Week: God’s Presence Malkhut refers to the sense of God as presence—a presence that su7uses On E  (? ?): * היּוֹם שׁR3שָׁה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת ו3 יוֹם אֶחָד ֹל:עֽמֶר. .the world. Never was the presence of God felt as deeply as it was at Sinai As we approach the celebration of that revelation, we might ask: What Today is ;" days—six weeks and one day—of the omer. mitzvah might call to me with a mysterious force? What special teaching Hayom sh’loshah v’arba∙im yom, she-hem shishah shavuot v’yom e&ad la-omer. of Torah do I want to concentrate on, this year? How do I hear the calling of my soul—the calling of the Divine? On E : * היּוֹם אַרְבָּעָה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת וּשְׁנֵי י:מִ ים ֹל:עֽמֶר. שַׁמַּ אי אוֹמֵ ר׃ עֲשֵׂה תוֹרָתd3 קֶֽבַע, אֱ מוֹר מ3עַט ו*עֲשֵׂה הַרְבֵּה, .Today is ;; days—six weeks and two days—of the omer וֶהֱוֵי מ3ק*בֵּל אֶת־כׇּל־הָאָדָם בּ3סֵֽבֶר פּ: נִ ים י: פוֹת. Shammai taught: Set a fixed time for the study of Torah, speak little but Hayom arba∙ah v’arba∙im yom, she-hem shishah shavuot u-shnei yamim la-omer. do much, and welcome everyone with good cheer. —Pirkei Avot : On B  (D 2 B): * היּוֹם חֲמִשָּׁה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת וּשׁRְשָׁה י:מִ ים ֹל:עֽמֶר. בֶּן־בּ*ג בּ*ג אוֹמֵ ר׃ ֹהֲפQ בָּהּ ו3הַפּQֵ בָּהּ, ֹדּ3כֽלָּא בַהּ. Ben Bag Bag taught: Turn it this way, turn it that way, for everything is to Today is ;< days—six weeks and three days—of the omer. be found in it. Hayom &amishah v’arba∙im yom, she-hem shishah shavuot u-shloshah yamim la-omer. —Pirkei Avot :

On B : רַבִּי חֲנַנְיָא בֶּ ן־תּ3רַדְ יוֹן אוֹמֵ ר׃ שׁ3נ*ֽיִם ֶשׁיּוֹשׁ3 בִ ין ו3יֵשׁ בֵּינֵיהֶן דִּבְרֵי * היּוֹם שִׁשָּׁה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת ו3אַרְבָּעָה י:מִ ים ֹל:עֽמֶר. תוֹרָה, שׁ3כִינ:ה שׁ3רוּי:ה בֵינֵיהֶם . . . Today is ;= days—six weeks and four days—of the omer. Rabbi ?ananiah ben Teradion taught: When two people sit and discuss Hayom shishah v’arba∙im yom, she-hem shishah shavuot v’arba∙ah yamim la-omer. Torah, the Shekhinah hovers between them . . . —Pirkei Avot : On B : * היּוֹם שִׁבְעָה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת ו*חֲמִשָּׁה י:מִ ים ֹל:עֽמֶר. כׇּל־מַה שֶּׁבָּרָא ה*קּ: דוֹשׁ בָּ רוּQ הוּא בּ3עוֹל: מוֹ, Rא ב3רָ אוֹ אֶלָּא .Today is ;> days—six weeks and five days—of the omer לִכְ בוֹדוֹ, שֶׁ נֶּאֱמַ ר׃ ֹכּל ה*נִּקְרָא בִשְׁמִי, ו3לִכְבוֹדִי בּ3רָ אתִ יו י3צַרְתִּ יו אַף .Hayom shivah v’arba∙im yom, she-hem shishah shavuot va-&amishah yamim la-omer עֲשִׂיתִ יו (ישעיה מג׃ז). ו3 אוֹמֵ ר׃ יהוה יִמְ QR ֹל3על:ם ו:עֶד (שמות טו׃יח). Everything that the blessed Holy One created in God’s world, God cre- ated solely for the divine glory, as it is written, “Everything that is called On B : by My name, I created it, I formed it, I made it, for My glory” (Isaiah :). It * היּוֹם שׁ3מוֹנ:ה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁשָּׁה שָׁ בוּעוֹת ו3שִׁשָּׁה י:מִ ים ֹל:עֽמֶר. .(is further written, “A)*+&. shall reign forever and ever” (Exodus : —Pirkei Avot : Today is ;# days—six weeks and six days—of the omer. Hayom sh’monah v’arba∙im yom, she-hem shishah shavuot v’shishah yamim la-omer.

On B  (the night before B): * היּוֹם תִּשְׁעָה ו3אַרְ בָּעִ ים יוֹם, שֶׁהֵם שִׁבְעָה שָׁ בוּעוֹת ֹל:עֽמֶר. Today is ;@ days—seven weeks—of the omer. Hayom tishah v’arba∙im yom, she-hem shivah shavuot la-omer.

70 סדר ליל שבת ויום טוב · ערבית · ספירת העומר   ·   ·Siddur    Lev  Shalem for Shabbat and Festivals 70 Copyright © 2016 by the Rabbinical Assembly סיום התפילה Concluding Prayers

This prayer . עָ לֵ ֽי ּנו We rise. We rise. ? was originally composed -for the Malkhuyot (“Sover עָ לֵ ֽינוּ > ל שַׁ בֵּ ֽ חַ לGאֲ דוֹן הַ ֹכּל, Aleinu eignty”) section of the Rosh ל9תֵת גּ>דֻלָּה ל>יוֹצֵר בּ> רֵ אשִׁ ית, ,It is for us to praise the ruler of all to acclaim the Creator, Hashanah Musaf service. ,Since the late Middle Ages ֶשׁלֹּא עָשָֽׂ נוּ כּ>גוֹיֵי הָאֲרָ צוֹת, who has not made us merely a nation, it has acquired a special -pride of place in Ashke ו> [א שָׂמָ ֽ נוּ כּ > >מִשְׁפּחוֹת הָאֲדָמָה, ,nor formed us as all earthly families nazic liturgy (but not in ֶשׁלּא שָׂם חֶ לְקֵ ֽ נוּ ָכּהֶם, .nor given us an ordinary destiny most Sephardic rites) and ֹ is recited as part of the ֹו>גר9 לֵ ֽנוּ כּ>כׇל־הֲמוֹנ9ם. ,a And so we bow, acknowledging the supreme sovereign .b conclusion of every service וGאֲ נGֽחְ נוּ כּוֹר> עִ ים וּמִשְׁתַּחֲ וִ ים וּ מ וֹ דִ ים, —the Holy One, who is praised who spreads out the heavens and establishes the earth, It is customary to physi- cally bow from the waist לִפְנֵי מֶֽל8ֶ מGלְכֵי הַמּ> ל9כִ ים, הGקּ9 דוֹשׁ בָּ רוּ8 הוּא. whose glory abides in the highest heavens, when we recite the line Festivals va-ana!nu korim, “And so שֶׁ הוּא נוֹטֶה שָׁמַֽיִם ֹו>יסֵד אָֽרֶץ, and whose powerful presence resides in the highest heights. Assembly ”.we bow וּמוֹשַׁב י>ק9 רוֹ בַּשָּׁמַֽיִם מִמַּֽעGל, ;This is our God, none else      ours is the true sovereign, there is no other. and   וּשְׁכִינGת עֻ זּוֹ בּ>גׇבְהֵי מ> רוֹמִ ים, ְולֹא :As it is written in the Torah . ָ ׂשFֽמנ ּו ְּכמ ִׁש ְּ ְפ ֹחות הָ אֲ ָדמָה The historic continuity of הוּא אֱ [הֵ ֽינוּ אֵ ין עוֹד. ,Know this day and take it to heart“ the Jewish people defies אֱמֶת מG לְ ֵ כּֽנוּ אֶֽפֶס זוּל9 תוֹ, ;that A87/., is God in heaven above and on earth below

Rabbinical the story of most nations. Nevertheless, the Jewish ַכּ ָ כּתוּב > בּתוֹרָ תוֹ׃ ”.there is no other Aleinu l’shabei∙a! la-adon hakol, Shabbat exceptionalism emphasized in this prayer has been a ו>י9דַעְתָּֽ הG יּוֹם ֹוGהֲשֵׁב תָ ֽ אֶל ל>בָבUֶֽ, כִּי יהוה הוּא הָאֱ [הִ ים lateit g’dulah l’yotzer b’reishit, the matter of controversy, and בַּשָּׁמַֽיִם מִמַּֽעGל, ו>עGל הָאָֽרֶץ מִתָּֽחַת, אֵ ין עוֹד. shelo asanu k’goyei ha-aratzot, for by v’lo samanu k’mishp’!ot ha-adamah, the current Israeli Masorti Movement has offered the shelo sam !elkeinu kahem, option of reciting instead the lines from v’goraleinu k’khol hamonam. the prophet Micah: “For the people of a Va-ana!nu korim u-mishta!avim u-modim, 2016 every nation shall walk in the name of Shalem

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” (:).

Deuteronomy . ְ ויָ ד Fַּֽעְת ּהַי ֹום u-moshav y’karo ba-shamayim mima∙al, Lev V   u-sh’khinat uzo b’govhei m’romim, :, from Moses’ speech enunciating the hu eloheinu ein od. meaning of God’s revelation at Sinai. Emet malkeinu efes zulato, ka-katuv b’torato: Siddur Copyright v’yadata hayom va-hasheivota el l’vavekha, ki Adonai hu ha-elohim ba-shamayim mima∙al v’al ha-aretz mita!at, ein od.

56 סדר ליל שבת ויום טוב · ערבית · סיום התפילה    ·   ·   56 And so, A87/., our God, we await You, ;      עGל כֵּן נ>קGוֶּה ל>U יהוה אֱ [הֵ ֽינוּ, ּלְתַקֵן   ? לִרְ אוֹת מ>הֵרָה בּ> תִ פְ אֶ ֽ רֶ ת עֻזּthat soon we may behold Your strength revealed in full glory, ,Uֶֽ -Begin .ע ֹולָם ְבּ ַ מלְ ּכות ׁ ַש ּדַי ,sweeping away the abominations of the earth ,ning in the th century ל>הַעֲבִ יר גִּ לּוּלִ ים מִן הָאָֽרֶץ, ,obliterating idols this phrase was interpreted ,as a call to universal justice ו> הָאֱ לִ ילִ ים ָ כּרוֹת יִ כָּרֵ תוּן, .establishing in the world the sovereignty of the Almighty -similar to Isaiah’s call to Is ל>תGקֵּן עוֹל9ם בּ>מG לְ כוּת שַׁדּGי, —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 ו>כׇל־בּ>נֵי בָשָׂר יִקְר> אוּ בִשְׁמUֶֽ, Then all who live on earth will understand and know phrase l’takken olam was -understood to mean “to re ל> הַ פְ נוֹת אֵ לֶ ֽיU כׇּל־רִשְׁעֵי אָֽרֶץ. ,that to You alone every knee must bend -pair the world,” to be part יG ִֽ כּירוּ ו>יֵד> עוּ כׇּל־יוֹשׁ>בֵי תֵבֵל, .all allegiance be sworn ners with God in achieving a world filled with peace ִכּי ל>U תִּכְרַע כׇּל־בֶּֽרThey will bow down and prostrate themselves before You, ,8ֶ and righteousness. Even תִּשָּׁבַע כׇּל־ל9 שׁוֹן. ,A87/., our God< treasure Your glorious name, earlier, Maimonides (th century) had argued that ל>פ9 נֶ ֽיU יהוה אֱ [הֵ ֽינוּ יִכְר> עוּ ֽ ֹו>יִפּלוּ, and accept the obligation of Your sovereignty. the single most important Festivals Assembly characteristic of messianic ו>לִכְ בוֹד שִׁמUְ י>ק9ר 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 וִ יקG בּ> לוּ כֻלָּם אֶ ֹת־על מGלְכוּתUֶֽ. and ,another (Mishneh Torah ו>תִמְ [8 עֲלֵיהֶם מ>הֵרָה ל>עוֹל9ם ו9עֶד, .and You will rule in glory until the end of time Hilkhot Melakhim :). כִּי הַמּG לְ כוּת שֶׁלּ>U הִ יא, :As is written in Your Torah ▶ “A87/., will reign forever and ever.” ?   - יהוה יִמְלֹ @ך    וּלְעוֹל>מֵי עַד תִּמְ [8 בּ>כָ בוֹד. From the Song at .לְעֹלָם ָ ועֶ ד And as the prophet said: Rabbinical .the Sea, Exodus : ◀ ַכּ ָ כּתוּב בּ> תוֹרָתֶ ֽ U׃ יהוה יִמְ [8 ֹל>על9ם ו9עֶד. A87/., shall be acknowledged sovereign of all the earth. Shabbat“ On that day A87/., shall be one, and the name of God, one.” the 9   ?>9L?5 ו>נֶאֱמַ ר׃ ו>ה9י9ה יהוה ל>מֶֽל8ֶ עGל כׇּל־הָאָֽרֶץ, for בּ ַּי ֹום הַה ּוא V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz,    by Zechariah .יִהְיֶה יהוה אֶ חָ ד בּG יּוֹם הַ הוּא יִהְיֶה יהוה אֶ חָ ד, וּשְׁ מוֹ אֶחָד. .bayom hahu yihyeh Adonai e!ad, u-sh’mo e!ad :. When the Sh’ma was We are seated. We are seated. recited earlier, we declared that God is one. Now, at 2016

Shalem the end of the service, we

© express our hopes that through our prayer, we

Lev have brought the created world a little closer to one- ness with the One God. (Lawrence Kushner) Siddur Copyright

57 סדר ליל שבת ויום טוב · ערבית · סיום התפילה    ·   ·   57 The custom . קַ ּדִי ׁש A Kavanah V?>>5J7 -for mourners to recite Kad קGדִּ ישׁ י9 תוֹם Mourner’s Kaddish for Kaddish dish began sometime after In the season when Psalm  is recited, some congregations wait Grant that the memories In the season when Psalm  is recited, some congregations wait the th century. Though to say Kaddish until the completion of Psalm  (on page ). of those who have gone to say Kaddish until the completion of Psalm  (on page ). its origin is obscure, it before us be a source of has become an essential Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: strength for me and for element of Jewish prayer. The Kaddish is not a יִתְגּGדּGל ו>יִתְקGדַּשׁ שׁ>מֵהּ רַבָּא, 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 בּ> ע9ל>מָא דִּי ב>רָא, כִּרְעוּתֵהּ, 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 ו>יGמְלִי8 מGלְכוּתֵהּ בּ> חG ֵ יּיכוֹן 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 וּ בְ חG יֵּי ד> כׇ ל־בֵּ ית יִשְׂרָאֵל, :Congregation and mourners fullness of life. separated him or her from ,God or the Jewish people בַּעֲג9ל9א וּבִזְמַן ק9רִ יב, !May God’s great name be acknowledged forever and ever and, in turn, the communal ו>אִמְ רוּ אָמֵן. :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, Festivals mourner. י*הֵא שׁ*מֵהּ רַבָּא מ*בָר7ַ ל*עָלַם וּלְעָל*מֵי -עָל*מ2יּא. ness when our world is not Assembly 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: יִתְבָּר8ַ ו>יִשְׁתַּבַּח ו>יִתְפָּאַר ו>יִתְרוֹמַם ו>יִתְנGשֵּׂא to our life have gone, and and nothing but memory can acknowledgment and praise, or any expressions of gratitude or ו>יִתְהַדַּר ו>יִתְעַלֶּה ו>יִתְהַלּGל שׁ>מֵהּ דּ> קֻדְשָׁא, בּ*רִ י7 הוּא, .fill the emptiness their consolation ever spoken in the world. And we say: Amen passing leaves behind. ל>עֵֽלָּא מִן ׇ כּל־ [ל>עֵֽלָּא ל>עֵֽלָּא מִ ׇ כּל־ :But memory can tell us May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute בִּרְכָתָא ו>שִׁירָתָא תֻּשְׁבּ>חָתָא ו>נֶחָמָתָא דַּ אֲ מִ י רָ ן בּ>ע9ל>מָא, only what we were, and lasting peace. And we say: Amen. Rabbinical in company with those we Shabbat

ו>אִמְ רוּ אָמֵן. loved; it cannot help us May the one who creates peace on high bring peace to us and the

find what each of us, alone, to all Israel [and to all who dwell on earth]. And we say: Amen. for י>הֵא שׁ> 9 ל מָֽא רַבָּֽא מִן שׁ> מG יּ9ֽא ו> חG ִ יּים must now become. Yet no by one is really alone; those Mourners and those observing Yahrzeit: who live no more echo 9 עלֵ ֽינוּ ו>עGל כׇּל־יִשְׂרָאֵל, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh still within our thoughts malkhuteih b’!ayeikhon u-v’yomeikhon u-v’!ayei d’khol beit yisrael, ו>אִמְ רוּ אָמֵן. and words, and what they 2016 did is part of what we ba-agala u-vizman kariv, v’imru amen. Shalem © have become. We do best Congregation and mourners: ֹעשֶׂה שׁ9 לוֹם בִּמְ רוֹמ9 יו הוּא יGעֲשֶׂה שׁ9 לוֹם homage to our dead when Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. 9 עלֵ ֽינוּ ו>עGל ׇ כּל ־ יִשְׂרָאֵל [ו>עGל כׇּל־יוֹשׁ>בֵי תֵבֵל], we live our lives most fully, Lev even in the shadow of our Mourners: ו>אִמְ רוּ אָמֵן. loss. Each life is a whole Yitbarakh v’yishtaba! 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 aQrming

l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol] birkhata Siddur Copyright God we aQrm the worth of each one whose life, v’shirata tushb’!ata v’ne!amata da∙amiran b’alma, v’imru amen. now ended, brought us Y’hei sh’lama raba min sh’maya v’!ayim aleinu v’al kol yisrael, closer to the source of life, v’imru amen. in whose unity no one is alone and every life finds Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael purpose. [v’al kol yosh’vei teiveil], v’imru amen. —<0.,: +421/

58 סדר ליל שבת ויום טוב · ערבית · סיום התפילה    ·   ·   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- A  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 Dasidic master Levi which may be felt on these ,days. From the beginning ל*דָוִד YitzSak said: I and my quest are one. A Psalm for the Season of Repentance: Psalm <= . E+.=: 73 8.-,8 the psalmist expresses -absolute faith in God, cul יהוה אוֹרִי ו> יִ שְׁעִי מִ מִּי אִירָא, minating in this striking יהוה מָעוֹז חGיּGי מִ מִּי אֶפְחָד. ?To Behold A87/., is my light and my help. Whom shall I fear God’s Beauty A87/., is the stronghold of my life. Whom shall I dread? sentence: “Though my father and mother abandon בּ ִֹקְרב ע9לGי ֵ מ>רעִ ים ֹלֶאֱכל אֶ ת־ >בּשָׂרִי, ,The Dasidic master When evil people assail me to devour my flesh me, Adonai will gather צָרGי ֹו>אי>בGי לִי, הֵֽמָּה כָ שׁ>לוּ ו>נ9פָֽלוּ. ,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 אִם תַּחֲנֶה ע9לGי מַחֲנֶה [א יִירָא לִ בִּי, .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 אִם תּ9קוּם ע9לGי מִלְחָמָה בּ ֹ>זאת אֲנִי בוֹ טֵ ֽ חַ . first to behold God’s my heart would show no fear; yet receives no response to אַחַת שָׁאַֽלְתִּי מֵאֵת יהוה, אוֹ תָ הּ אֲ ב2 קֵּ שׁ, 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 שִׁבְתִּי בּ*בֵ ית יהוה כׇּל־י*מֵי ח2 2יּי :Shabbat, I behold God’s One thing I ask of A87/.,—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 לַחֲזוֹת בּ ֹ*נֽעַם יהוה וּלְב2קֵּר בּ*הֵיכָלוֹ. Festivals enter the world, I pray in Assembly perhaps, how much our כִּי יִ צְ פּ>נֵֽנִי בּ ֹ>סֻכּה בּ>יוֹם רָעָה, .God’s sanctuary. to behold God’s peacefulness and to pray in God’s sanctuary A!at sha·alti mei-et Adonai, otah avakesh: lives depend on faith. The psalm, with its G י סְ תִּרֵֽנִי בּ>סֵֽתֶר אׇה_לוֹ, בּ>צוּר י>רוֹ מ> מֵֽנִי. shivti b’veit Adonai, kol y’mei !ayai, and la!azot b’no∙am Adonai u-l’vakeir b’heikhalo. themes of hope and faith in -God, along with its expres ו>עַתָּה י9 רוּם ֹראשִׁי עGל ֹא י> בG י ס>בִיבוֹתGי sion of a powerful sense of ו>אֶזְבּ>חָה ב>אׇה_ לוֹ זִבְחֵי ת>רוּעָה, ,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 אָשִֽׁירָה וGאֲזGמּ>רָה לG יהוה. Rabbinical and You raise me up to a stronghold. leading up to Rosh Hasha- nah and Yom Kippur and שׁ>מַע יהוה קוֹלִי אֶקְרָא, ו>חׇנֵּֽנִי וGעֲנֵֽנִי. Now my head is raised high above my enemies round about, Shabbat the and I come with o*erings, amidst trumpet blasts, to God’s tent, the days that followed. ל>U אָמַר לִבִּי בּGקּ> שׁוּ פ9נ9י, אֶ ת־פּ9 נֶ ֽיU יהוה אֲבGקֵּשׁ. for

chanting and singing praise to A87/.,. by >9 L98 75>; S9Q= :?,; אַל ּת ַּסְתֵר ָּפ ֶ נ Mֽיך ;9F F=: אGל תַּסְתֵּר פּ9 נֶ ֽיU מִמֶּֽנִּי, The contemporary . ִמ מֶּֽ ּנִי אGל תַּט בּ>אַף עַבְדּUֶֽ, עֶזְרָתִי ה9 ִ ֽ י י תָ , ;A87/.,, hear my voice as I cry out be gracious to me, and answer me. literary critic Robert Alter writes, “‘Face’ suggests אGל תִּ טּ>שֵֽׁנִי ו>אGל תַּעGזְבֵֽנִי אֱ[הֵי יִשְׁעִי. It is You of whom my heart said, “Seek my face!” 2016< Shalem ‘presence,’ the concrete metaphor serving the poet כִּי אָבִי ו>אִמִּי עֲז9בֽוּנִי, וG יהוה יGאַסְפֵֽנִי. © .,./It is Your presence I seek, A87< Do not hide Your face from me; do not act with anger toward me. more than the abstract

הוֹרֵֽנִי יהוה דַ רְ כּUֶֽ, וּנְחֵֽנִי ֹבּ>אֽרַח מִ ישׁוֹר, ל>מַֽעַן ֹשׁר>ר9י. Lev You have always been my help; do not forsake me; sense behind it.” When God ,is with us, we are protected אGל תִּתּ>נֵֽנִי בּ>נֶֽפֶשׁ צָ ר9 י, do not abandon me, my God, my deliverer. sheltered. Other psalm- ists similarly use concrete כִּי ק9ֽ מוּ בִי עֵֽדֵי שֶֽׁקֶר וִ י פֵ ֽ חַ חָמָס. ,Though my father and mother abandon me< >A87/., will gather me in. metaphors to the same ef- ◀לוּלֵא הֶאֱמַֽנְתִּי, לִרְ אוֹת > בּטוּב יהוה בּ>אֶֽרֶץ חG ִ יּים. Siddur Copyright fect, such as being cradled Show me Your way, A87/.,, and lead me on a straight path in God’s wings. As Alter קGוֵּה אֶל יהוה, חֲזGק ו>יGאֲמֵץ לִבּUֶֽ ו>קGוֵּה אֶל 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 ּולֵא הֶ אֱ Pֽמנ ְּתִי for false witnesses who breathe hatred have risen against me. 5: 9L4S 5 ,9Q4> 8=QJ8< ▶ If only I could trust that I would see God’s goodness in the psalm that has no parallel. It is as if the speaker’s voice simply trails off and then hears an inner voice calling: kaveih el in the land of the living . . . Adonai, “place your hope in Adonai.” Or, perhaps someone else, >Place your hope in A87/.,. in turn, urges the despairing supplicant to continue trusting Be strong and take courage and place your hope in A87/.,. that God will respond—and asks that the person not lose faith.

59 סדר ליל שבת · ערבית · סיום התפילה  ·   ·   59 This poem . הַ חַ מָּה Congregations may choose to end the Friday 8  Concluding Songs evening service with one of the following songs. was written by the modern Congregations may choose to end the Friday Hebrew poet (ayim Na!- ,(man Bialik (– א .evening service with one of the following songs who along with his epic poems also wrote children’s ַשׁבָּת הַ מַּ לְ כָּה lullabies. It references both א the mystical images of הַחַמָּה ֹמֵראשׁ הָאִיל9נוֹת נִ סְ ַתּלּ>ק9ה, 8%%$< ;8. ,-+//+)' Shabbat as a bride and a ֽבּוֹאוּ ו> נֵצֵא לִקְרַ את ַשׁבָּת הַ G מּלְכָּה. The sun on the treetops no longer is seen, queen, as well as the mi- drashic tale of angels who הִ נֵּה הִ יא יוֹרֶֽדֶת הG קּ>דוֹשָׁה, הַ בּ>רוּכָה, .come out to welcome Shabbat, our Queen Now she descends, the holy, the blessed, bless the homes that have .been prepared for Shabbat ו> עִ ָמּהּ מG לְ אָ כִ ים צ>בָא שׁ9לוֹם וּמְנוּחָה. ֽבּוֹאִי, ֽבּוֹאִי, הַ מּGלְכָּה. ֽבּוֹאִי, ֽבּוֹאִי, הַ כַּ לָּה. .and with her the angels of peace and of rest Come, oh come, our Queen, our pride. שׁ9לוֹם עֲ לֵ יכֶם מGלְאֲכֵי הַ שּׁ9לוֹם. .Come, oh come, dearest bride קִ בַּֽלְנוּ פּ>נֵי ַשׁבָּת בִּרְנ9נ9ה וּ תְ פִ לָּה. .Peace be unto you, you angels of peace Festivals הַ בַּֽיְתָה נ9 ֽשׁוּבָה > בּלֵ ב מ9לֵא גִיל9ה. With song-filled prayer we bade Shabbat welcome Assembly שָׁם עָרוּ8 הַ שֻּׁלְחָן, הG נֵּרוֹת י9אִֽ ירוּ ,and with joy in our hearts we head back home there the table is set, the candles burn bright, and כׇּל ִפּנּוֹת הַ בַּֽיִת יִזְרָֽחוּ, יGזְהִֽ ירוּ. .every corner of the house glows in their light ַשׁבָּת שׁ9לוֹם וּ ֹמְבר8ָ, ַשׁבָּת שׁ9לוֹם וּ ֹמְברMay you be blessed with shabbat shalom; .8ָ may you be blessed with shabbat shalom.

ֹבּאֲכֶם ל> שׁ9לוֹם, מGלְאֲכֵי הַ שּׁ9לוֹם. Rabbinical Shalom to you, O you angels of peace. Shabbat Ha-!amah mei-rosh ha-ilanot nistalkah, the bo∙u v’neitzei likrat shabbat ha-malkah. for

Hineih hi yoredet ha-k’doshah, ha-b’rukhah, by v’imah malakhim tz’va shalom u-m’nu!ah. Bo∙i, bo∙i, ha-malkah. Bo∙i, bo∙i, ha-kallah. Shalom aleikhem malakhei ha-shalom. 2016

Kibalnu p’nei shabbat birnanah u-t’filah, Shalem ha-baitah nashuvah b’leiv malei gilah, © sham arukh ha-shul!an ha-neirot ya∙iru, kol pinot ha-bayit yizra!u yazhiru. Lev Shabbat shalom u-m’vorakh, shabbat shalom u-m’vorakh. Bo∙akhem l’shalom malakhei ha-shalom. Siddur Copyright

60 סדר ליל שבת · ערבית · סיום התפילה  ·   ·   60 V ;’ J was ב Turning Torah composed by Abraham ibn Ezra ב -–). It contains instruc) כִּי אֶ שְׁמ*רָה ַשׁבָּת -+//+)' )+;’,)'% into Song 0# 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 כִּי אֶ שְׁמ*רָה ַשׁבָּת אֵל יִ שְׁמ*רֵֽנִי. .sing its secrets to you It is a sign forever, between God and me. stanza comprise an acrostic, spell- ing out the author’s first name—a אוֹת הִ יא ל*עוֹל*מֵי עַד ֵ בּינוֹ וּבֵינִי. .0.1+0.:— (Samuel Eidels) conventional way of “signing” It is forbidden to do business or travel long distances on Shabbat. one’s work. אָ סוּר מ>צוֹא חֵֽפֶץ עֲ שׂוֹת דּ>רָ כִ ים, -Purify My Heart One should not talk about one’s commercial needs, business mat א ֹות הִ יא =;5J ? J56L :9=;Z 58 A Dasidic master once The poem’s refrain . לְ ע ֹו ְלמֵי עַ ד גּGם מִ > לּדַ בֵּר בּוֹ דִּבְרֵי צ>רָ 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 :–, in דִּבְרֵי ס>חוֹרָה, אַף דִּבְרֵי מ> ל9כִ ים. know how I became a which Israel is commanded to Jew? My teacher, the keep (v’shamru) Shabbat, and אֶ הְ גֶּה בּ>תוֹרַת אֵל וּתְחַכּ>מֵֽנִי. 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 בּוֹ אֶמְצ>אָה תָמִ יד ֽ ֹנפֶ שׁ ל> נG פְ שִׁי. 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 is recited on Friday night after the הִ נֵּה ל>דוֹר רִאשׁוֹן נ9תַן ק>דוֹשִׁי .nourishment provided for me be similarly doubled every Friday dried it and rolled it— Festivals Assembly Sh’ma and Its Blessings (page ) like women washing and again each Shabbat morning מוֹפֵת בּ>תֵת לֶֽחֶם מִ שְׁנֶה ַבּ ִשּׁשִּׁי. In the law given by God, there is a decree that the priests array a clothes at a brook— new set of showbread every Shabbat. In the same vein, the rabbis as part of the Amidah (page ). כָּֽכָה בְּכׇ ל־ ִשׁשִּׁי יG כְ ִ פּיל מ>זוֹנִי. and then he put this and cleansed soul back decreed that one should not fast on Shabbat, save on the day of 9     ּגַם ’   רָ שַׁם בּ>דַת הָאֵל ֹחק אֶל ס>ג9נ9 יו, .into me.” atonement from sin Since even .מ ְִּל ַד בֵּר ֹבּו ִ ּדבְרֵי צְ רָ ִ כים discussion of business and other בּוֹ ֹלGעֲר8 לֶֽחֶם פּ ִ 9נים ל>פ9 נ9 יו. ,It is a day that is honored with a delightful feast of bread, fish Rabbinical daily matters constitutes a viola- tion of Shabbat, the poet wants גּGם בּוֹ ל> הִ תְ עG נּוֹת עGל פִּי נ>בוֹנ9 יו ,meat, and good wine. Mourners return to their previous state Shabbat since it is a day of rejoicing. May it bring me joy. to ensure that no such thoughts

אָסוּר, ל>בַד מִיּוֹם כִּ פּוּר עֲ eנִי. the cross one’s mind. Anyone who begins work on this day deserves to be cut o*. So, I for The now .לֶֽחֶם ָּפ ִ נים כֻ בָּד, הוּא יוֹם תַּעֲנוּגִ ים, by shall purify my heart as if washed clean and o*er to God evening common term “showbread” comes from the King James Bible’s לֶֽחֶם ו>יGֽיִן טוֹב, ָבּשָׂר ו>ד9 גִ ים. and morning prayers, an additional service, and the afternoon translation of le!em ha-panim הַ ִ מּתְ אַ > בּלִ ים בּוֹ אָחוֹר נ>סוֹגִ ים, .one, that God may respond to me 2016 ( Samuel :). More literally, it Shalem means “the bread of the inner

כִּי יוֹם שׂ>מָחוֹת הוּא וּ תְ ַשׂמּ>חֵֽנִי. © Ki eshm’rah shabbat El yishm’reini. Rasham b’dat ha-El !ok el s’ganav, chamber.” The priests were in- Ot hi l’olmei ad beino u-veini. bo la·arokh le!em panim l’fanav. structed to arrange twelve loaves מֵחֵל מ>ל9אכָה בּוֹ סוֹפוֹ ל>הַ כְרִ ית, Lev Gam bo l’hitanot al pi n’vonav of bread on the table in the sanc- Asur m’tzo !efetz asot d’rakhim, tuary’s inner chamber; they were עGל כֵּן אֲ כַ בֵּס בּוֹ לִ בִּי כּ>בוֹרִית. .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 אֶ תְ ַפּלּ>ל9ה אֶל אֵל עַרְ בִ ית ו> שַׁחֲרִ ית, divrei s’!orah af divrei m’lakhim, Hu yom m’khubad, hu yom fresh ones each Shabbat (Leviticus

ehgeh b’torat El u-t’!akmeini. ta·anugim, Siddur Copyright :–). The two loaves of !allah מוּסָף ו>גGם מִנְחָה הוּא יGעֲנֵֽנִי. le!em v’yayin tov, basar v’dagim. Bo emtze’ah tamid nofesh l’nafshi. placed on our Shabbat tables are a Ha-mitablim bo a!or n’sogim, Hineih l’dor rishon natan k’doshi re-enactment of that ritual. ki yom s’ma!ot hu u-t’sam!eini. ס ֹו ֹפו mofet b’tet le!em mishneh >     The Bible specifies that a person shall be “cut off from one’s people” as punishment for the violation . ְ ל הַ כְרִ ית ,ba-shishi. Mei!el m’lakhah bo sofo l’hakhrit 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’sha!arit, life in this world, or deny eternal life in the world that is coming. We may think of being “cut off from one’s musaf v’gam min!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 con- nection to the community.

61 סדר ליל שבת · ערבית · סיום התפילה  ·   ·   61 This song is . יִ ְג ּדַל S56>?4 ג ג A Prayer Upon Leaving believed to be an adapta- tion by Daniel ben Judah of יִגְדַּל the Synagogue !#9"+7 I thank You, God, for Glorify and praise the living God Rome (th century) of a longer poem by Immanuel יִגְדַּל אֱ [הִ ים חGי ו>יִשְׁתַּבַּח, all the good You have of Rome (?–?). It is נִמְצָא ו>אֵ ין עֵת אֶל מ> צִ יאוּתוֹ. —provided for me and for all who exists, but not in time of creation. May it be Your singular and unique, a poetic summary of Mai- will, Master of peace, that monides’ thirteen articles אֶחָד ו*אֵ ין י-חִ יד כּ*יִ חוּדוֹ, ,hidden and unbounded You bless me and keep me of faith. Although it has become נֶעְלָם, ו*ג2ם אֵ ין סוֹף ל*אַחְ דּוּתוֹ. :in mind, that I may find having no body, not a physical being favor in my own eyes and we cannot describe God’s distinctness. a popular hymn, recited both before the morning אֵ ין לוֹ ד> מוּת הG גּוּף ו> אֵ ינוֹ גוּף, in the eyes of all whom I meet. May I receive Your God existed before every thing; blessings and at the conclu- sion of many services, there [א נGעֲ רוֹ8 אֵ ל9 יו ק>דֻשָּׁ תוֹ. .Shabbat with great joy. first of all—but with no beginning May we be spared illness This is the master of the world; all of creation have always been objec- tions to its use since many ק2דְ מוֹן ל*כׇל־דָּבָר אֲשֶׁר נִבְרָא, and pain on this day and have argued that Judaism רִ אשׁוֹן ו*אֵ ין רֵ אשִׁ ית ֵ ל*ראשִׁ יתוֹ. .may we not be the instru- points to God’s greatness and sovereignty ments of sin. May Your Prophetic inspiration was bestowed cannot be reduced to thir- angels of peace accompany

Festivals teen articles of faith. Some upon the people God treasured and honored. Assembly ,have altered the last lines הִ נּוֹ אֲ דוֹן עוֹל9ם ו>כׇל־נוֹצָר me and may they bring objecting to the affirmation יוֹרֶה ג>דֻ לָּ תוֹ וּמG לְ כוּתוֹ. ,blessings of life and peace There never arose in Israel another like Moses to me, my family, and to that the dead will one day a prophet able to see the very likeness of the Divine. and .be resurrected שֶֽׁפַע נ* בוּאָ תוֹ נ*ת- נוֹ .us all By the hand of this prophet, trusted in God’s house, In at least one of the cities of Hungary, the !evra אֶל א2נְשֵׁי ס* גֻלָּ תוֹ * ו תִ פְ אַ רְ תּוֹ. .Torah, a truthful teaching, was given to God’s people kadisha (burial society) God will never alter the divine law, would proceed from house [א ק9 ם בּ>יִשְׂרָאֵל כּ>מֹשֶׁה עוֹד Rabbinical nor change it for another. to house on the th day Shabbat -of Adar, the legendary an נ9בִ יא וּמַ בִּ יט אֶ ת־תּ> מוּנ9 תוֹ. ,God knows our innermost thoughts the niversary of the birth and death of Moses, and would תּוֹרַת אֱמֶת נ-תַן ל* עַ מּוֹ אֵל, and foresees their consequence from the start. for sing Yigdal, repeating the עַל י2ד נ*בִ יאוֹ נֶאֱמַן בֵּ יתוֹ. God repays the righteous for their deeds; by punishes evildoers in accord with their transgressions. last stanza declaiming the resurrection of the dead. (based on Macy Nulman) [א יGחֲ לִ יף הָאֵל ו> [א י9מִ יר דָּ תוֹ ,The Divine will send us our Messiah at the end of days 2016

ל> עוֹל9מִ ים ל> זוּל9 תוֹ. redeeming those who wait for the time of God’s triumph. Shalem צוֹפֶה ו* י וֹ דֵ ֽ עַ ס*תָרֵ ֽ ינוּ, © —God, with great mercy, will give life to the dead may God’s name be praised forever. מַ בִּ יט ל* סוֹף דָּבָר בּ* ק2דְמָ תוֹ. Lev Yigdal elohim !ai v’yishtaba!, nimtza v’ein eit el m’tzi∙uto. גּוֹמֵל ל>אִ ישׁ חֶֽסֶד כּ ִ >מפְע9 לוֹ, .E!ad v’ein ya!id k’yi!udo, nelam v’gam ein sof l’a!duto Ein lo d’mut ha-guf v’eino guf, lo na∙arokh eilav k’dushato. נוֹתֵן ל>רָשָׁע רָע כּ>רִ שְׁעָ תוֹ. .Kadmon l’khol davar asher nivra, rishon v’ein reishit l’reishito Siddur Copyright יִשְׁלַח ל*קֵץ י-מִ ין מ* שִׁ יחֵ ֽ נוּ, .Hino adon olam, v’khol notzar, yoreh g’dulato u-malkhuto Shefa n’vu∙ato n’tano, el anshei s’gulato v’tifarto. לִפְ דּוֹת מ*חַכֵּי קֵץ י* שׁוּעָ תוֹ. .Lo kam b’yisrael k’mosheh od, navi u-mabit et t’munato Torat emet natan l’amo El, al yad n’vi∙o ne∙eman beito. מֵתִ ים > י חG יֶּה אֵל בּ> רוֹב חַ סְ דּוֹ, .Lo ya!alif ha-El v’lo yamir dato, l’olamim l’zulato בָּ רוּ8 עֲדֵי עַד שֵׁם ָ תּ>הִלּתוֹ. .Tzofeh v’yodei∙a s’tareinu, mabit l’sof davar b’kadmato Gomel l’ish !esed k’mifalo, noten l’rasha ra k’rishato. Yishla! l’keitz yamin m’shi!einu, lifdot m’!akei keitz y’shu∙ato. Meitim y’!ayeh El b’rov !asdo, barukh adei ad shem t’hilato.

62 סדר ליל שבת · ערבית · סיום התפילה  ·   ·   62