סדור לב שלם Festivals Assembly Siddur and Lev Shalem Rabbinical Shabbat לשבת ויום טוב the for !"# $%&''&( by & !)$(*+&,$ 2016 Shalem © Lev Siddur Copyright !"# $%&&'(')%* %++#,&*- Copyright © !"#$ by The Rabbinical Assembly, Inc. First edition. All rights reserved. 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. Rabbi Alan Lettofsky and 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. Printed and bound by LSC Communications, 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 Assembly Kabbalat Shabbat: Welcoming Shabbat and עיוני שבת $! Shabbat Study Texts ערבית לשבת ויום טוב %! Shabbat and Festival Evening Service Rabbinical Shabbat !% the קריאת שמע וברכותיה for The Sh’ma and Its Blessings 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* ִדיד ֶֽפנֶשׁ, אָב , ֲַָןָמחרה>משׁוֹ8 ְַדּ8ָבעאֶל >רצוֹנToss 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 ְַדּ8ָבע > כּמוֹ אG יּ9ל,ִ ְיֲַשׁתּוחֶה מוּל ,ֲָר8ָדה accumulation of so servant, to Your desire. Would that I could run like a gazelle, .Friday evening service כִּי ֱֶרַבעילוֹ ,ִיוּ>דתד8ָי ִנּמֽפֶת צוּף >כוׇל ָֽעַםט. 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, 9אנֶה, ִזיו ָהעוֹל9ם, Gְפִישׁנ ח וֹ לG ָ ת ,ֲַתב8ָהא :inner being characterized by its author 9נּא9א, אֵל נ9א, >פרָא נ9א ל9הּ, >בַּהְראוֹת ל9הּ ֹנֽעַם ִיוזtoss 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 9זא Gְִתּתזּחֵק ִַ>ְופּרתתֵא, >9תי>ָההול89 ְִחפשַׁת 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 ִתיק, ֶיֱהמוּ ַרֲח ֶֽמיU, ו> חוּס נ9א עGל בֵּן ֲאוֹבהa swing be Your servant forever. ,8ָ -with one letter of the four ו- ,pouring colors randomly -letter divine name, yod-hei כִּי זֶה כַּמָּה ִנְכסוֹף ְִסכַףנ ִלְראוֹת ֶֽרְִֶת>אפתבֻּזּעand 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 9נּא9א, ֵאלִי, ְממַדַח ִלבִּי, ֽוּחשָׁה נּ9א, >אוGל ְִַתּתעלָּם. 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, ְוּפרוֹשׂ ִ חָביב 9עלGי, אֶת סֻ כַּת >וֹלמ8ָשׁ, on top of the water musical traditions utilize הִ sinking to the bottom of and Please, my beloved, reveal Yourself. Spread the sukkah of haunting melodies evoking ִ תָּאיר ֶֽרֶץא מִ כּ>וֹבד8ָ, נ9גִֽיל9ה >ְִ>חמנשָׂהו 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 ָאהוּב, כִּי בָא מוֹעֵד, ו>ֵׇֽנִינּח כִּיֵימ 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 ַר 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 ָֹהעולָם <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 .ָ וִתיק 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 2**נננּר-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- ִֽיע9ָהרנ ל> צוּר ְ יִשֵֽׁענוּ. flashlight before us into the Filled with thanks, let us greet God, pants join in a mood of joy- G < ous celebration. Observing>מדָּהקנ 9פ9ניו >וֹתבּדָה, darkness. It is in this light raising our voice in song. that we who grope, stumble, the crowd, the leader then ִבְּזִמרוֹת נ9 ִר ֽ 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 ׇ כּלֱ־א[ִהים. ,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 ֲאשֶׁר > >בּ9ידוֹ ְֵֶירקחמ ,ָֽרֶץא ,culties, but not the majesty >ותוֲֹעפוֹת ָהִרים 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 ֲאשֶׁר לוֹ הG יּ9ם ו> הוּא ָעָֽשׂהוּ, ,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 Gֶ ֽ us to join this pilgrimageשׁ>בֶּתיו9יָדיו 9ָֽיצרוּ.