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Home , Maariv, Psalm 92, Reuven Hammer

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Prayer Ahavath Achim Synagogue Presents Ahavath Achim Synagogue A Prayer Book 600 Peachtree Battle Avenue, NW Companion to Atlanta, Georgia 30327 [www.aasynagogue.org] A Transliteration of and Commentary on Selected for and Yom Tov with Readings.

Table of Contents Forward

Jewish prayer is at one at the same time comforting and Forward..……………………………………………….1 disturbing. A strange thought perhaps, but very true… Dedication..…………………………………………….2 Prayer serves to connect us to God. More than any other Introduction……………………………………………3 action, perhaps, prayer seeks to remind us that we live in God’s A Guide to our Sanctuary.……………………………..4 constant presence. Prayer represents our desire to evoke the divine Shabbat: A Sanctuary in Time………………………….6 presence for blessing. Kabbalat Shabbat……………………………………….7 Prayer may also comfort us when we feel distressed. To join with a community of friends and offer familiar words is comforting. Ma’ariv………………………………………………...19 But even when we may not know those with whom we pray and we Making Prayer Our Own……………………………..27 lack facility in prayer, the sound of prayer itself, Hebrew sanctified by P’sukei D’zimrah………………………………….…...28 millennia of use, may bring us comfort. ………………………………………………31 Prayer provides with an opportunity to reach out beyond ………………………………………………….42 ourselves…to the Holy One in praise, to those who join us in Service…………………………………………45 worship and even to our ancestors and descendants with whom we Musaf………………………………………………….50 share the common bond of Hebrew. Glossary………………………………………………57 But prayer may also disturb us. The Hebrew word for prayer, tefillah, is derived from a root that means “to judge.” In some sense that is what we are asked to do during this time we share. In effect, the experience of prayer and the words themselves are meant to evoke Mayor Ed Koch of New York’s immortal words, “How’m I doing?” If we don’t like the answers we offer, prayer motivates us to change. This booklet is an aide to help you to experience all of these purposes of prayer and to gain more from the time we share together in worship on Shabbat. I hope that its explanations will stir your thinking and answer your questions. I hope that its transliterations will encourage your participation. Finally, I hope that its evocative pictures will lift up your spirit. “ yosh'vei veitecha” (), “Happy are they who dwell in Your house, God.” May each of us enjoy this blessing today!

Rabbi Neil Sandler Tammuz 5769/July 2009

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Acknowledgements Introduction

How to use this Companion: This Companion has been made possible through a generous grant of STAR (Synagogue Transformation and Renewal), a national thought leader that This Companion is meant to serve you in several ways. It will bridges the chasm between the community and the synagogue through provide you with transliterations (Hebrew words transcribed into congregational innovation and leadership development. English letters) of the prayers found in the Siddur Sim Shalom so we We have been mightily aided in the creation of this booklet by the plethora can all sing together as a community. It will provide you with of similar prayer booklets of other congregations that we reviewed as we explanations of the prayers, services, and synagogue symbols so we set out to create this booklet. We were particularly taken with the Shabbat can have a deep and meaningful experience together. It will provide Prayer Book Companion for Siddur Sim Shalom created by Congregation you with meditations and readings based on the themes of the Shearith of Dallas, Texas, and have drawn extensively upon it in the prayers, so our time together is relevant and powerful on a personal, design and content of this booklet. We express our gratitude to the spiritual level. leadership of Shearith Israel for allowing us to use their prayer booklet and to draw from it. This Companion is meant to supplement, not replace, the prayer We acknowledge Jordan Lee Wagner, whose Hebrew transliterations book. Next to each prayer, please find the corresponding page in appear in this booklet. These translations were taken from “Siddur Ba-eir the Siddur Sim Shalom (noted as “Sim Shalom #”), and we will use Hei-Teiv – The Transliterated Siddur” by Jordan Lee Wagner, © 1997 by both the prayer book and this Companion in our prayer experience. Jordan Lee Wagner. All rights reserved. Used by permission. For more information, email the author at: [email protected]. A guide to pronouncing the transliterations: We acknowledge Reuven Hammer, whose prayer commentaries have While there is no universal system for Hebrew transliteration, we served as the foundation of the commentaries found in this booklet. Those have tried to make the transliterations in this Companion as easy-to- commentaries were edited for length and content for use in this booklet, use as possible. Please try the following approach to pronunciation: but can and should be read in their original form in Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals by Reuven Hammer (New York: The /The United Synagogue of a as in "Ma" or “awesome.” Conservative , 2003). i as in "Bambi" (occasionally, though, as in "pit" or “hit”) We acknowledge Rabbi Paul Drazen and Emil Berkovits, whose ai as in "Shanghai," "Haiku,"and "Jai Alai", transliterations of the siddur served as a basis for this work. e as in "Ted" We offer our gratitude to Valerie Habif and Dee Kline who did much of the ei as in "neighbor" and "Chow Mein" initial research and work on this booklet. o as in "Moe" u as in "boot" and "dune" We are deeply grateful to Michael Knopf, who served as rabbinic intern at ch as in "Johann Sebastian Bach," "mach 6," and "Loch Ness." Ahavath Achim during the summer of 2009, for his devoted efforts that have seen this booklet come to full fruition. kh a hard “h” sound from the back of the throat, as in “melekh”

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A Guide to our A Guide to our Sanctuary Sanctuary

1) The Bimah - This is the stage at the front of our sanctuary containing Menorah was placed inside the Temple in ; yet we also light a the Ark, the podium from which the shaliah tzibur version of the menorah each night of Hanukah, and it is (prayer leader) prays, and the table on which we read the symbol of the modern State of Israel. There are the Torah. There are also chairs on the bimah for the many explanations about the Menorah’s meaning. One rabbi and other synagogue dignitaries. explanation is that the branches remind us of the 7 days of creation; another is that, just as the Menorah’s lights 2) The Aron Ha-Kodesh - The focal point of our must shine individually, so too must we celebrate our sanctuary is the aron ha-kodesh (the holy ark), which 1 uniqueness. contains the Torah scrolls when they are not in use. Usually on the side of the sanctuary oriented eastward, 5 7) The Yahrzeit Plaques – Our synagogue has a toward Jerusalem, we face the Ark for our prayers. In tradition of offering memorial plaques to members who ancient times, the focus of was the Holy wish to remember loved ones on the Yahrzeit, the . Since the Temple’s destruction in anniversary of their deaths. During the week of the the year 70 C.E., we turn to the Torah in order to Yahrzeit, a light is lit next to the name of the departed, access God – to learn what God asks of us and to recalling the biblical proverb that “The light of God is a understand how to be in relationship with God. Thus, 2 person’s soul.” The lights beside all the memorial we try to face both Jerusalem (the locus of our ancient plaques in the sanctuary are lit for Yizkor worship) and the Torah (the wellspring of our modern faith) when we pray. (Rememberance) services during the holidays. 3) The Torah Scrolls - Inside the Ark are the Sifrei 8) The Windows – In the main sanctuary, our beautiful Torah, or Torah Scrolls, which are covered with 6 stained-glass windows portray several different beautiful ornamentation – like silver crowns and important aspects of the Jewish tradition. On the main level, breastplates – in order to fulfill the Jewish values of facing the Bimah to the right are depictions of the 7 species of magnifying and aggrandizing the Torah (Isaiah 42:21) and produce indigenous to Israel. To the left are depictions of beautifying holy objects (Exodus 15:2). 3 of the 12 sons of (whose descendents became the tribes of Israel); the symbols are based off Jacob’s If we removed all these coverings, we would find the blessings to his sons in Genesis. The windows lining the actual Torah Scroll (4). A trained scribe handwrites balcony illustrate the Sabbath and the Jewish holy days. the Torah on parchment made from a kosher animal In the Ellman Chapel, the windows depict a beautiful using special permanent black ink. It must have no image of Jerusalem, Judaism’s holiest city. mistakes, and the lettering must be clear and legible. The Torah Scroll contains no vowels or cantillation marks; 9) The Officiants - The prayer leader is the shaliah nevertheless, it must be read without any errors. 8 tzibur (if female, shelihat tzibur), literally meaning the “agent 4 of the community.” Also on the Bimah is the rabbi (or, in many 5) The Ner Tamid - Located above the ark, the ner cases ), the spiritual leader(s) of the community. tamid (the eternal light) recalling the eternal light in the ancient Holy Though s/he will sometimes lead prayers, the rabbi generally serves as a Temple (Exodus 27:20--21). teacher during the prayer service. S/he guides the congregation through the 6) The Menorah - Located on the Bimah to your left is the Menorah, the worship, providing insight from the tradition, and usually delivering a lesson 7-branched candelabra. The Menorah is both ancient and enduring. A based on the Torah portion. 4

Shabbat: Kabbalat Shabbat A Sanctuary in Time

Shabbat is welcomed with joy in the sanctuary and in the home with special prayers and ceremonies.

Since ancient times, Shabbat has been compared to Israel's bride or as a queen to be welcomed into our midst at the waning of the day. It has long been our custom to welcome Shabbat before dark on Friday The meaning of the Sabbath is to evening, thus making that special distinction between celebrate time rather than space. Six days the ordinary weekdays and the holy day of Shabbat. a week we live under the tyranny of In the sixteenth century, Jewish mystics known as things of space; on the Sabbath we try to Kabbalists created a special service known as become attuned to holiness in time. It is a “Kabbalat Shabbat” (Welcoming Shabbat). Innovated day on which we are called upon to share by Rabbi Isaac Luria (also known as The “Ari,” the in what is eternal in time, to turn from "lion"), Kabbalat Shabbat was to be recited during the time when the sun sets and day turns into twilight. the results of creation to the mystery of The Ari would lead his followers, dressed in white, creation, from the world of creation to out to the enchanted hills of Safed to greet Shabbat the creation of the world. while chanting the appropriate and a newly composed hymn, Leha Dodi (Come My Beloved). The - Abraham Joshua Heschel, The Sabbath kabbalists would accompany the Shabbat bride back from the fields to their shul where the Shabbat Evening Service (Ma'ariv) would be chanted.

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Kabbalat Shabbat Kabbalat Shabbat

Shalom Aleichem Shalom Aleichem malachei ha- Yedid Nefesh Ye-did ne-fesh, Av Ha-Ra-cha-man, M'shoch av-dach el r'tso-nach, (Sim Shalom 14) sha-lom, malachei elyon. (Sim Shalom 14) Mi melech malachei ha- This prayer, composed by Ya-ruts av-dach k'mo a-yal, This song, composed in the m’lachim? Rabbi Eliezer Azikri of Safed, Yish-ta-cha-veh el mul ha-da-rach, Middle Ages, is based on a Ha-Kadosh Baruch Hu! is a love song to God. It is Ye-e-rav lo y'di-do-tach, beautiful tradition recorded in full of loving epithets for Mi-no-fet tsuf v'chawl ta-am. the Babylonian : -achem L’shalom, malachei God, such as "Dear One," ha-shalom, malachei elyon. "My Heart's Ha-dur na-eh ziv Desire," ha-o-lam, Rabbi Yose bar Judah says: Mi melech malachei ha- I believe in the love that "Precious Naf-shi cho-Iat a- Two ministering angels escort a m’lachim? you gave me. person from the synagogue to One," and ha-va-tach, Ha-Kadosh Baruch Hu! I believe in the faith that his home on Shabbat evening, "Beloved." could save me. A-na Eil na r'fa na This love one good angel and one bad I believe in the hope and I lah, poem angel. And when he comes to Barchuni L’shalom, malachei pray that some day it B'har-ot lah no-am continues his home and finds the lamp ha-shalom, malachei elyon. Will raise me. zi-vach, Mi melech malachei ha- the tradition - Bruce Springsteen burning, the table set and his embodied in Az tit-cha-zeik bed made, the good angel says, m’lachim? the rabbinic interpretation of v'tit-ra-pei, “May it be God’s will that it Ha-Kadosh Baruch Hu! Song of Songs as a song of V'ha-y'ta lah shif chat o-Iam. should be this way the next love between God and Israel. Sabbath as well,” and the bad Tzeit’chem L’shalom, malachei Va-tik ye-he-mu na ra-cha-me-cha, angel is forced to answer ha-shalom, malachei elyon. Although this prayer does V'chus na al bein o-ha vach, “” against his will… Mi melech malachei ha- not specifically address Ki zeh ka-mah nich-sof nich-saf, (Shabbat 119b). m’lachim? Shabbat, its theme is central Lir-ot b'tif-e-ret u-zach, to the day devoted to Ana, ei-li mah-mad li-bi, Ha-Kadosh Baruch Hu! witnessing God's existence, This song welcomes those Chu-sa na v'al tit-a-lam. Shabbat angels into our lives, as is the idea of asking God inviting them to join us in to appear to the world asking prayer. for salvation. Shabbat has Hi-ga-lei na uf-ros ha-viv a-lai, always been seen as a Et su-kat sh'lo-mach, Though often presumed to be a foretaste of the perfect Ta-ir e-rets mik-vo-dach, traditional Hasidic melody, an world to come. This poem Na-gi-Iah v'nis-m'chah bach, American rabbi, Israel Goldfarb, yearns for the time when Ma-heir, a-huv, ki va mo-eid, composed the tune in 1918 at God's peace will encompass V'cha-nei-nu ki-mei o-lam. Israel and all humanity. Columbia University. 6

Kabbalat Shabbat Kabbalat Shabbat

The Six Psalms Psalm 95 -L'chu – Shiru L’Adonai (Sim Shalom 16) A series of six psalms marks N'ran’ena the beginning of the Kabbalat (Sim Shalom 15) Unlike Psalm 95, which is directed toward the people Israel, Shabbat service created by the Psalm 96 invites the people of all of the nations to join the mystics of Safed. The number This psalm has two sections. The worship of the only true God, the creator of the world. The six was specifically chosen to first, written in the first-person Psalmist’s invitation is in the form of a song, asking all the symbolize the six days of the plural, invites pilgrims coming to world to sing a “new song” to God. The psalmist envisions a week that preceded Shabbat. the Temple to joyfully worship time when all people will learn the lesson that has been The psalms extol God as the God and to recognize Him as granted to Israel: the knowledge of God and the truth that Creator of nature and the creator of the universe. The God is One. Master of history. psalm identifies God as the God of Israel and calls on us to The first five psalms sung observe the commandments. Shi-ru L'Adonai shir cha-dash, Shi-ru L'Adonai kawl ha-a-retz. during the Kabbalat Shabbat Shi-ru L'Adonai ba-r'chu sh'mo, Ba-s'ru mi-yom I'yom y'shu-a- service, Psalms 95 through 99, In the second section, the to. psalmist speaks in the voice of have a common theme: the Sa-p'ru va-go-yim k'vo-do, b'chawl ha-a-mim nif-l'o-tav. enthronement of God as God, and warns us about the dangers of not living by God’s Ki ga-dol Adonai um-hu-Ial m’od, No-ra hu al kawl E-Io-him. Sovereign of the world upon Ki kawl e-Io-hei ha-a-mim e-li-lim, Va-do-nai sha-ma-yim a-sa. the completion of creation. Torah. Hod v'ha-dar l'fa-nav, Oz v'tif-e-ret b'mik-da-sho. Ha-vu L'Adonai mish-p'chot a-mirn, Ha-vu L'Adonai ka-vod va- L'chu n'ra-n'na L'Adonai, oz. Na-ri-a l'tsur yish-einu. Ha-vu L'Adonai k'vod sh'mo, S'u min-cha u-vo-u I'chats-ro-tav. N'ka-d'ma fa-nav b'to-dah, Hish-ta-cha-vu la-do-nai b'had-rat ko-desh, Chi-Iu mi-pa-nav Biz-mi-rot na-ri-a lo. kawl ha-a-retz. Ki eil ga-dol Adonai, Im-ru va-go-yim Adonai ma-Iach, Af ti-kon tei-veil bal ti-mot, U-me-lech ga-dol al kawl E-lo- Ya-din a-mim b'mei-sha-rim. Yis-m'chu ha-sha-ma-yim v'ta-geil him. ha-a-retz. A-sher b'ya-do mech-k'rei a- Yir-am ha-yam um-Io-o Ya-a-Ioz sa-dai v'chawl a-sher bo, retz, Az y'ra-n'nu kawl a-tsei ya-ar, Lif-nei Adonai ki va V'to-a-fot ha-rim lo. Ki va lish-pot haa-retz, Yish-pot tei-veil b'tse-dek, v'a-mim be-e- mu-nato. 7

Kabbalat Shabbat Kabbalat Shabbat

Psalm 98 – Mizmor Mizmor, Shi-ru L'Adonai Shir - Mizmor Mizmor l'Da-vid: Shiru L’Adonai (Sim Chadash, ki nifla-ot a-sa, L'David (Sim Shalom 20) Ha-vu L'Adonai b'nei ei-lim, Ho-shi-a lo y'mi-no uz-ro-a Ha-vu L'Adonai ka-vod va-oz Shalom 18) kawd-sho. This psalm envisions God’s Ha-vu L'Adonai k'vod sh'mo, This is a song of thanksgiving to Ho-di-a Adonai y'shu-a-to, L'ei- God for saving Israel from her coronation as Sovereign of Hishtachavu L'Adonai b'had- nei ha-go-yim gi-Ia tsid-ka-to. rat kodesh. enemies, as in the case of the Za-char chas-do ve-e-mu-na-to the World. The Divine victory over the Egyptians at the l'veit Yisrael, Presence moves through the Kol Adonai al ha-ma-yim, Sea of Reeds. This psalm Ra-u chawl af-sei a-retz et y'shu- world, causing all of nature to Eil ha-kavod hir-im Adonai al reminds the nations of the world at E-lo-hei-nu. convulse and shudder as the ma-yim ra-bim. about God’s greatness and calls Ha-ri-u L'Adonai kawl ha-a-retz, Almighty is enthroned. The Kol Adonai ba-ko-ach, upon the world, rivers and Pits-chu v'ra-n'nu v'za-mei-ru. song concludes with a Kol Adonai be-ha-dar. mountains to praise God. Zam'ru L'Adonai b'chi-nor, b'chi- magnificent blessing of peace Kol Adonai sho-veir a-ra-zim,

nor v'kol zim-ra. and strength for Israel. Vay'sha-beir Adonai et ar-zei As we greet Shabbat and chant Ba-cha-tso-ts'rot v'kol sho-far ha-l'vanon. this song on Shabbat, we are ha-ri-u lif-nei ha-me-lech Adonai. The word kol (voice) is Va-yar-ki-deirn k'mo ei-gel, reminded of God's divine Yir-am ha-yam um-lo-o, tei-veil presence -proclaiming God repeated seven times in this l'va-non v'sir-yon k'mo ven v'yosh'vei va. r'ei-mim, Sovereign of earth as we N'ha-rot yim-cha-u chaf, ya-chad psalm - giving this song an celebrate the creation of the ha-rim y'ra-nei-nu. obvious connection to Kol Adonai cho-tseiv la-ha- universe that God rules. Lif-nei Adonai ki va lish-pot ha-a- Shabbat, the seventh day. vot eish. retz Kol Adonai ya-chil mid-bar, There can be miracles Yish-pot tei-veil b'tse-dek, v'a- Our tradition understands Ya-chil Adonai mid-bar Ka- when you believe, mim b'mei-sha-rim. this psalm as describing God's desh. Though hope is frail, it's Revelation at Sinai, which, Kol Adonai y'cho-Ieil a-ya-Iot hard to kill. according to tradition, took Va-ye-che-sof y'a-rot, uv-hei- Who knows what Psalm 99 – Adonai 3 place on Shabbat. The cha-Io ku-Io o-meir ka-vod. miracles you can Malach (S 19) psalm’s connection to the Adonai la-ma-bul ya-shav, va- achieve? giving of the Torah also yei-shev Adonai me-Iech When you believe, Ro-m'mu Adonai E-Io-hei-nu, explains why we sing it in the l'olam. somehow you will V'hish-ta-cha-vu l'har kawd- Saturday morning Torah Adonai oz l'a-mo yi-tein. You will when you sho, service. Adonai y'va-reich et a-mo va- believe. Ki ka-dosh Adonai E-Io-hei- sha-Iom. - Stephen Schwartz nu. 8

Kabbalat Shabbat Kabbalat Shabbat

L’cha Dodi (Sim Shalom 21-22) L’cha Dodi (Sim Shalom 21-22)

This poem, written by the 16th century Safed Kabbalist Shlomo Sha-mor v'za-chor b'di-bur e-chad hish-mi-a-nu eil ham-yu-chad. ' Alkabetz (the first Hebrew letter of each stanza spells his name), Adonai e-chad ush-mo e-chad l'sheim ul-tif-e-ret v'lit-hi-la. ' describes Israel and God as lovers who together greet their beloved - Refrain - consort, Shabbat. It is infused with imagery taken from the biblical Lik-rat Sha-bilt l'chu v'nei-l'cha, ki hi m'kor ha-b'ra-cha. book of love poetry called The Song of Songs and with intricate and Mei-rosh mi-ke-dem n'su-cha, sofma-a-seh, b'ma-cha-sha-va t'chi-Ia. mysterious Kabbalistic metaphors. - Refrain - Mik-dash me-lech, ir m'lu-cha, ku-mi tz'i mi-toch ha-ha-fei-cha. L’cha Dodi calls upon God to usher in the messianic age, the Sabbath Rav lach she-vet b'ei-mek ha-ba-cha v'hu ya-cha-mol a-Ia-yich chem- of human history. The Shabbat we observe is but a taste of the great Ia. Sabbath of the messianic age. We welcome the Sabbath, therefore, - Refrain - not only as a day of peace, rest, and equality among human beings, Hit-na-a-ri! Mei-a-far ku-mi! Liv-shi big-dei tif-ar-teich, a-mi! but as a foretaste of the World to Come, the perfected world Al yad ben Yi-shai, beit ha-Iach-mi kawr-va el naf-shi g'a-lah. toward which all history is directed. Shabbat thus becomes a step - Refrain - toward the goal of perfecting the world and our society, an Hit-o-r'ri! Hit-o-r'ri! ki va o-reich! Ku-mi o-ri, expression of our longing, for wholeness and peace. U-ri, u-ri, shir da-bei-ri; k'vod Adonai a-Ia-yich nig-la. - Refrain - The first two stanzas and the last stanza describe the weekly Lo tei-vo-shi v'lo ti-ka-l'mi' rna tish-to-cha-chi, u-ma te~he-mi? Sabbath, which we greet like a Bride entering to her wedding canopy. Bach ye-che-su a-ni-yei a-mi, v'niv-n'ta ir al ti-Ia. All the others are devoted to a call to redeem and rebuild Jerusalem - Refrain - and bring the appearance of the Messiah. V'ha-yu lim-shi-sa sho-sa-yich, v'ra-cha-ku, kawl m'va-l'a-yich; Ya-sis a-la-yich E-lo-ha-yich, kim-sos cha-tan al ka-la - Refrain - Ya-min us-mol tif-ro-tsi, v'et Adonai ta-a-ri-tsi; Refrain: Al yad ish ben par-tsi, v'nis-m'cha v'na-gi-la. - Refrain - L'cha do-di lik-rat ka-Ia, We turn and face the entrance, symbolically greeting the Shabbat bride: Bo-i b'sha-lom, a-te-ret ba'-lah; gam b'sim-cha uv-tsaw-haw-la. P'nei Sha-bat n'ka-b'la. Toch e-mu-nei am s'gu-la. Bo-i cha-la, Bo-i cha-la. As we say “bo-i cha-la,” we bow three times toward the entrance and We will sing this refrain together after then slowly turn back, as though following the Bride as she walks down the each stanza. aisle. - Refrain - 9

Kabbalat Shabbat Kabbalat Shabbat

Psalm 92 -Mizmor Shir L'Yom-Ha Shabbat -Mizmor –Adonai (Sim Shalom 23) Shir (Sim Shalom 23) Ma-lach Gei-ut La- veish (Sim Shalom 24) We sing Psalms 92 and 93 as a prelude to the Evening Service, Mizmor shir l'yom ha-Shabbat: following a tradition that predates the Kabbalat Shabbat service itself. Tov l'ho-dot la-Adonai, ul-za- This psalm was recited in the It was the ancient practice in the Land of Israel to precede the meir l'shim-cha el-yon. temple on Fridays. It was Evening Services on Shabbat and holy days with the recitation of L'ha-gid ba-bo-ker chas-de- connected to the completion special psalms dedicated to those days. Psalm 92 was written for cha, ve-e-mu-na'cha ba-lei-lot. of the work of creation on recitation on Shabbat and was chanted by the Levites in the Temple A-lei a-sor va-a-lei na-vel, a-lei the sixth day, after which God on that day. hi-ga-yon b'chi-nor. could ascend the throne of … There are many explanations given as to why this psalm was chosen the newly created universe. for Shabbat: One explanation is that this psalm talks about the time Tsa-dik ka-ta-mar yif-rach, of the Messianic Redemption, when the world will be perfected, the K'e-rez ba-l'va-non yis-geh. It is fitting that our prayers righteous will be rewarded, and the wicked will perish. Since Sh'tu-lim b'veit Adonai, greeting Shabbat should come Shabbat is understood to be a foretaste of the world to come, this B'chats-rot E-Io-heinu yaf-ri- to a conclusion with the psalm is quite apropos. chu. proclamation of God ruling Od y'nu-vun b'sei-va, firmly upon the divine throne. Another explanation is that this psalm was written by Adam, who D'shei-nim v'ra-a-na-nim yi- was created on Friday and banished from Eden before the beginning h'yu, of Shabbat. That Shabbat evening – the first night of Adam’s life – L'ha-gid ki ya-shar Adonai, Adonai ma-lach gei-ut la- when Adam saw the sun set and darkness descend, Adam grew Tsu‐ri, v'lo av‐Ia‐ta bo. afraid that his punishment was eternal darkness. When he woke up veish, in the morning to daylight, he rejoiced, and celebrated the marvel of La-veish Adonai oz hit-a-zar, God’s creation with this song. This reflects the value that Shabbat is Af ti-kon tei-veil bal ti-mot. itself a celebration of God’s creation. … Ei-do-te-cha ne-em-nu m'od, It is paired with the following psalm, Psalm 93, and together they L'vei-t'cha na-a-va ko-desh, form a liturgical unit (Psalm 92 was also dedicated to Friday, the Adonai, l'o-rech ya-mim. outgoing day).

Having formally welcomed Shabbat into our midst in L’cha Dodi, we now recite Psalm 92 to celebrate its presence among us. 10

Kabbalat Shabbat Ma’ariv: The Evening Service

Mourner's Those mourning and observing yahrzeit rise , the evening service, consists of the Sh’ma (and its blessings) and the . It is the only Jewish prayer service that has no and say together: Yit-ga-dal v'yit-ka-dash sh'mei ra-ba fixed time, and it can be recited at any time between Sundown and Sunrise. (Sim Shalom 24) (Amen). b'al-ma di-v'ra chi-ru-tei, The Talmud attributes the institution of prayer to our patriarchs. Jacob, we are taught, established the evening service ("Maariv"). On the run from v'yam-lich mal-chu-tei b'chai-yei-chon Esau, Jacob encountered a place to sleep, a pile of rocks on the road The Kaddish is an uv'yo-mei-chon uv'chai-yei d'chawl beit ancient prayer written between Be’er Sheva and Haran. There, he had his famous dream of a Yisrael, ba-a-ga-la u-viz-man ka-riv, ladder stretching from earth to heaven, with angels ascending and in Aramaic, the v'im'ru: Amen. (Amen). descending. When he awoke, he exclaimed, “Behold, there is God in this nd vernacular of the 2 place and I did not know it!” Jacob’s first Ma’ariv service reminds us that Temple period. This Congregation and mourners: even in an alien place in time like Shabbat, and even in the dark of night, we prayer sanctifies and Y'hei sh'mei ra-ba m'va-rach can have a profound encounter with God. glorifies God and prays I'a-lam ul'al-mei al-ma-ya. for the advent of the Bar’chu (Sim Shalom 28) Leader: sovereignty of heaven. Mourners: The honor of reciting Bar'chu et Adonai Yit-ba-rach v'yish-ta-bach, v'yit-pa-ar The Bar’chu is the Jewish call to ham'vorach. this prayer was given to v'yit-ro-mam v'yit-na-sei, v'yit-ha-dar prayer, marking the beginning of the mourners, and it brings v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, Ma’ariv (Evening) Service. It is recited honor to the deceased b'rich hu, (b'rich hu) while standing. The leader bows at Congregation: by demonstrating the I'ei-la min kawl bir-cha-ta v'shi-ra-ta, the word “bar’chu” and straightens up Baruch Adonai piety and devotion of tush-b'chata v'ne-che-ma-ta, da-a-mi-ran at Adonai. This is based on the verse those that mourn them. b'al-ma, v'im'ru: Amen. (Amen.) "Adonai ...makes all who are bent ham'vorach l'olam At the time of greatest stand straight." (Psalm 145:14). When va-ed! pain, the mourner Y'hei sh'la-ma ra-ba min sh'ma-ya, approaching God we bow, but the reaffirms God's v'cha-yim a-lei-nu v'al kawl Yisrael, proper attitude when addressing God holiness and belief in Leader: v'im'ru: Amen. (Amen.) is not groveling, but standing upright. God's greatness. In response to the call of the Baruch Adonai The recitation of the Mourners take three steps backward. Bow leader to bless God, the congregation ham'vorach l'olam Kaddish is an act of to the left at the word “oseh,” to the right responds “Baruch Adonai ham'vorach Hashem, the va-ed! at the word “shalom,” and to the middle at I'olam va-ed,” bowing at “baruch” and sanctification of God's the word “.” standing up at “Adonai.” In order to name. Since such acts O-seh sha-lom bim-ro-mav, identify with this response and can only be performed Hu ya-a-seh sha-lom a-lei-nu participate in it, the leader repeats it, in public, the presence v'al kawl Yisrael, v'im'ru: Amen. after which the congregation is of a is required. seated. 11

Ma’ariv: Ma’ariv: The Evening Service The Evening Service

Ahavat Olam A-ha-vat o-lam beit Yisrael K'riat Sh'ma – Reciting the Sh’ma (Sim Shalom 30) (Sim Shalom 29) a-m'cha a-hav-ta. To-rah u-mits-vot, chu-kim The Sh'ma, one of the most ancient parts of the prayer service, Just as blessings are recited u-mish-pa-tim, o-ta-nu affirms our faith in God alone and makes us witnesses to God’s before reading a section of li-ma-d'ta. AI kein Adonai unity. In fact, the third Hebrew letter and the last Hebrew letter of the Torah, so too are E-Io-hei-nu b'shawch-vei-nu the Sh’ma, which are always printed larger than the other letters, spell out the Hebrew word for witness, “eid,” reinforcing the fact blessings read before reading u-v'ku-mei-nu na-si-ach that this prayer makes us witnesses for God. For these reasons, the the sections of the Torah that b'chu-ke-cha v'nis-mach Sh’ma is recited out loud, and it is customary to cover one's eyes constitute the Sh'ma. b'div-rei to-ra-te-cha with the right or dominant hand during the first verse in order to u-v'mitz-vo-te-cha I'o-lam focus our intention. The first blessing before the va-ed. Ki heim cha-yei-nu, Sh’ma, which we just recited, v'o-rech ya-mei-nu u'va-hem Together, Out Loud: centered on creation. This neh-geh yo-mam va-lai-Ia. Sh'ma Yisrael Adonai Eloheinu Adonai Ehad. blessing involves another V'a-ha-va-t'cha al ta-sir Silently: aspect of God's relationship mi-me-nu I'o-la-mim. Baruch shem k'vod malkhuto I'olam va-ed. to us: Torah, God's Baruch atah Adonai, o-heiv Revelation. It is only through a-mo YisraeI. Together, Out Loud: both living in the world God A-men. created and through the study V'ahavta eit Adonai elohekha b'khol I'vav'kha, uv'khol nafsh'kha of Torah that we can truly uv'khol m'odekha: V'hayu had'varim ha-eleh asher anokhi appreciate the wondrous m'tzavkha ha-yom al I'vavekha: V'-shinantam I'vanekha, v'dibarta nature of God. Spiritual Dimensions: bam, b'shivt'kha b'vetekha uv'lekht'kha vaderekh, uv'shokhb'kha

uv'kumekha: Uk'shartam I'ot al yadekha v'hayu I'totafot bein * What are the ways einekha: Ukh'tavtam al m'zuzot beitekha uvish'arekha. In this blessing, we praise God in which God reveals for giving us the Torah – a Himself to you? true testament to God's unending love for the Jewish * What people. In turn, our responsibilities come appreciation of God's love can with loving somebody? be demonstrated through our study of Torah "and performance of mitzvot. 12

Ma’ariv: Ma’ariv: The Evening Service The Evening Service

Mi Chamocha (Sim Shalom 32) V’Sham’ru (Sim Shalom 34)

In this blessing, we extol God as our eternal Redeemer. We affirm This prayer, taken from the Torah, was added to the service in the truth that Adonai alone is our God, and that we are God's Babylonia in the ninth century. Even though Shabbat is discussed in people Israel. God delivers us from the hand of all that enslaves us, different ways in the Torah, this passage is particularly important bringing judgment upon our oppressors, performing wonders beyond because it describes Shabbat as a sign of the covenantal relationship understanding and marvels beyond all reckoning. God has maintained between God and the Jewish people. us, not allowing our steps to falter, guided us to triumph over stronger foes, and exalted our strength, vindicating us with miracles Congregation rises: as before Pharaoh in Egypt. V'sha-m'ru v'nei Yisrael et ha-Sha-bat, la-a-sot et ha-Sha-bat l'do-ro-tam b'rit o-lam. Congregation: Bei-ni u-vein b'nei Yisrael ot hi l'o-lam. Mi cha-mo-cha ba-ei-lim Adonai! Ki shei-shet ya-mim a-sa Adonai et ha-sha-ma-yim v'et ha-a-retz, Mi ka-mo-cha ne-'dar Spiritual Dimension: u'va-yom ha-sh'vi-i sha-vat va-yi-na-fash. ba-ko-desh! No-ra t'hi-Iot o-sei fe-Ie. * What are some things – stresses of the workweek, B’rakha M’ein Shiva (Sim Shalom 47-48) Leader: personal problems, Mal-chu-t'cha ra-u va-ne-cha, illness, etc. – that you Ma-gein a-vot bid-va-ro, m'chai-yei mei-tim b'ma-a-ma-ro, ha-Eil ha- bo-kei-a yam lif-nei Mo-she, hope to be redeemed Ka-dosh she-ein ka-mo-hu, ha-mei-ni-ach l'a-mo b'yom sha-bat kad- zeh ei-li a-nu v'a-m'ru: from this Shabbat? sho, ki vam ra-tsa l'ha-ni-ach la-hem. l'fa-nav na-a-vod b'yir-a va-fa- chad, v'no-deh lish-mo b'chal yom ta-mid. mei-ein ha-b'ra-chot, Eil Congregation: ha-h-o-da-ot, a-don ha-sha-lom, m'ka-deish ha-sha-bat um'va-reich Adonai yim-Ioch I'o-Iam va-ed! sh'vi-i, u-mei-ni-ach bi-k'du-sha l'am m'du-sh'nei o-neg, zei-cher l'ma- a-sei v'rei-shit Leader: V'ne-e-mar: Ki fa-da Adonai et Ya-a-kov, ug-a-lo mi-yad cha-zak E-lo-hei-nu vei-lo-hei a-vo-tei-nu, r'tsei vim-nu-cha-tei-nu. ka-d'shei- mi-me-nu. Baruch atah Adonai, ga-al Yisrael. nu b'mitz'::vo-te-cha v'tein chel-kei-nu b'to-ra-te-cha, sa-b'ei-nu mi- tu-ve-cha, v'sa-m'chei-nu bi-shu-a-te-cha, v'ta-heir li-bei-nu l'awv- Congregation: d'cha be-e-met. V'han-chi-lei-nu Adonai E-Io-hei-nu, b'a-ha-va uv'ra- tson Sha-bat kawd-she cha, v'ya-nu-chu va Yisrael m'ka-d'shei sh'me- Amen. cha. Baruch atah Adonai, m'ka-deish ha-Sha-bat. Amen. 13

Ma’ariv: Ma’ariv: The Evening Service The Evening Service

Kiddush (Sim Shalom 49) Aleinu Aleinu I'shabe-ah la-adon hakol, (Sim Shalom 51) latet g'dulah I'yotzer b'reshit. Since antiquity, wine has been associated with moments of Shelo asanu k'goyei ha-aratzot sanctity and joy. It was used as an offering on the altar in the Holy Originally part of the v'lo samanu k'mishp'hot Temple. The Jewish Sages saw wine as a symbol of profound spiritual Rosh Ha-Shanah service, haadamah, shelo sam helkenu significance: It brings one joy, much like the Torah brings one joy and since the Middle Ages the kahem v'goralenu k'khol righteousness brings God joy. The Sages also likened wine to the Aleinu has been recited in hamonam Messiah, Jerusalem, and the Land of Israel. every daily service Moreover, wine does not deteriorate. It improves with age. throughout the year. It (Bend knee and bow at waist) Since the primary goal of Shabbat is to impart holiness to our lives, contains two complementary Va-anhnu kawr'im umishtahavim the wine symbolizes that this holiness must not be permitted to ideas – the first paragraph dissipate, but must, rather grow deeper with the passage of time. umodim celebrates the distinctiveness (Straighten up from waist) of the Jewish people and lifuei melekh malkhei ham'lakhim Leader: their unique faith in God and Sav-rei ma-ra-nan v'ra-bo-tai! the second paragraph speaks hakadosh barnch hu. about the hope that She-hu noteh shamayim v'yosed Congregation: someday God will be aretz, umoshav y'karo L’Chayim! worshipped by all of bashamayirn mima-al ush'khinat humanity. uzo b'gov-hei m'romim. Hu Leader: One of the most eloheinu ein od. Emet malkeinu Baruch atah, Adonai, E-Io-hei-nu me-Iech ha-o-Iam, identifiable aspects of Aleinu efes zulato kakatuv b'torato: bo-rei p'ri ha-ga-fen. (A-mein), is the bow that takes place v'yadatah hayom vahashevotah el at the beginning of the Baruch atah, Adonai, E-Io-hei-nu, me-Iech ha-o-Iam, a-sher I'vavekha, ki Adonai hu haelohim prayer. The act of bowing, bashamayim mirna-al v'al ha-aretz ki-d'sha-nu b'mits-vo-tav v'ra-tsa va-nu, v'sha-bat kawd'sho an act usually performed b'a-ha-va uv'ra-tson hin-hi-Ia-nu, zi-ka-ron l'ma-a-sei v'rei-shit. before a king, is symbolic of mitakhat ein od. Ki hu yom t'chi-Ia l'mik-ra-ei ko-desh, ze-cher li-tsi-at our acceptance of God. mits-ra-yim. When we recite the Aleinu Kakatuv b'toratekha: Adonai on , we do a yimlokh l'olam va-ed. Congregation: full bow, that is, a complete V'ne-emar: v'hayah Adonai K.i va-nu va-char-ta v'o-ta-nu ki-dash-ta mi-kawl ha-a-mim, prostration onto the ground, l'melekh al kol ha-aretz, bayom v'Sha-bat kawdsh'cha b'a-ha-va u-v'ra-tson hin-chal-ta-nu. demonstrating our hahu yihyeh Adonai ehad ush'mo Baruch atah Adonai, m'ka-deish ha-Sha-bat. submission to God. ehad. 14

Ma’ariv: Ma’ariv: The Evening Service The Evening Service

Those mourning and observing Yig-dal E-Io-him chai, Mourner's Kaddish (Sim Shalom 55) v'yish-ta-bach nim-tsa v'ein eit (Sim Shalom 52) yahrzeit rise and say together: Yit-ga-dal v'yit-ka-dash sh'mei ra-ba The hymn Yigdal is based on el m'tsi-u-to. the 13 Principles of Faith articulated E-chad v'ein ya-chid Many people are (Amen). b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei by Rabbi Moses (North k'yi-chu-do ne-'Iam v'gam ein surprised that the Mourner’s Africa, 1135-1204). They are: b'chai-yei-chon uv'yo-mei-chon sof l'ach-du-to. Kaddish makes no mention of God is eternal; God is one, uv'chai-yei d'chawl beit Yisrael, Ein lo d'mut ha-guf, v'ei-no guf death or mourning. unique, with neither body nor lo na-a-roch ei-Iav k'du-sha-to. This is because the ba-a-ga-la u-viz-man ka-riv, v'im'ru: form; Only God is to be Amen. (Amen). Kad-mon l'chal da-var, a-sher Kaddish originally had no worshipped; Only God created and niv-ra ri-shon v'ein rei-shit connection with death and Congregation and mourners: creates all things; The words of the I'rei-shi-to. mourning. At one time, Y'hei sh'mei ra-ba m'va-rach prophets are true; Moses was the Hi-no a-don o-Iam, l'chawl however, it was believed that I'a-lam ul'al-mei al-ma-ya. greatest prophet; The source of the no-tsar yo-reh g'du-Ia-to punished souls were released Torah is divine; The Torah is u-mal-chu-to. Mourners: unchangeable; God knows our over Shabbat. By reciting She-fa n'vu-a-to, n’ta-no el Yit-ba-rach v'yish-ta-bach, deeds and thoughts; God rewards Kaddish, which demonstrated an-shei s'gu-Ia-to v'tif-ar-to. v'yit-pa-ar v'yit-ro-mam v'yit-na-sei, and punishes; The Messiah will their loyalty to God, Lo kam b'Yisrael, k'Mo-she od v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, come; and God will resurrect the mourners could earn merit na-vi u-ma-bit et t'mu-na-to. sh'mei d'ku-d'sha, b'rich hu, (b'rich dead. for their departed loved ones. To-rat e-met na-tan l'a-mo eil hu) I'ei-la min kawl bir-cha-ta v'shi- It is important to note that Whether or not Kaddish al yad n'vi-o, ne-e-man bei-to. ra-ta, tush-b'chata v'ne-che-ma-ta, Judaism has no official “credo,” and benefits the dead, it certainly Lo ya-cha-lif ha-Eil v'lo ya-mir da-a-mi-ran b'al-ma, v'im'ru: Amen. that actions, rather than beliefs, are benefits the living: at a time of da-to I'o-Ia-mim I'zu-Ia-to. (Amen.) essential to Jewish living. It is also loss and sorrow, when we important to recognize that many Tso-fe v'yo-dei-ya s'ta-rei-nu feel confused and may Y'hei sh'la-ma ra-ba min sh'ma-ya, major authorities disagree(d) with ma-bit I'sof da-var question the meaning and v'cha-yim a-lei-nu v'al kawl Yisrael, Maimonides and took issue of some b'kad-ma-to. value of life, we are called v'im'ru: Amen. (Amen.) of his major claims. Go-meil l'ish che-sed, upon to affirm our belief in Nevertheless, to this day k'mif-a-Io no-tein I'ra-sha, Mourners take three steps backward. God's righteousness and to Jewish thinkers measure the ra k'ri-sha-to. Bow to the left at the word “oseh,” to bring honor to God’s Name “Jewishness” of their ideas by how Yish-Iach I'keits ha-ya-min the right at the word “shalom,” and in public. In doing so, we well they meet Maimonides’ m'shi-chei-nu lif-dot m'cha-kei to the middle at the word “aleinu.” bring honor to the memory criteria. It is up for us to consider keits y'shu-a-to. O-seh sha-lom bim-ro-mav, of those we mourn by whether we find Maimonides’ Mei-tim y'chai-ye eil b'rov Hu ya-a-seh sha-lom a-lei-nu rededicating ourselves to principles to be sound, or whether chas-do Ba-ruch a-dei ad sheim v'al kawl Yisrael, v'im'ru: Amen. doing God’s work in the Judaism compels us to believe t'hi-la-to. world. something different. 15