Beth El Synagogue Erev Shabbat Companion YA¨W© ax¤r¤l§ …bethel-omaha.org/wp-content/uploads/2020/03/FridayNightPrayers.pdf · Eternity utters a day. Shabbat is a temple in

ETERNITY UTTERS A DAYOn Shabbat we share the holiness atthe heart of time. Eternity utters a day.

We celebrate Creation;we celebrate the sacredness of time.

We sanctify Shabbat with all oursenses;body and soul partake of Shabbat.

Struggle and dissonance are forgotten;we are embraced by peace and wholeness.

Eternity utters a day.Shabbat is a temple in time.

Shabbat is holiness in time, the presence of eternity,a moment of majesty, the radiance of joy.

We are reminded of our royalty,raised to nobility by our exaltedSovereign.

Shabbat ennobles, enhances; it nourishesthe seed of eternity planted in our soul.

Shabbat is a gift of dignity and rest,of holiness, splendor, and delight.

Eternity utters a day.We bask in the radiance of redemption.

IN ASSURANCE AND IN DOUBTG-d speaksIn assuranceAnd in doubt. When we are vexed,When many paths beckonAnd we cannot choose our way.G-d illumines a way.Assurance comes the soulAnd we are again at peace.But when we have chosen unwiselyAnd feel smugly content.G-d disturbs us, To challenge us,That we might rethink our way.— Ben Zion Boxer (Siddur Sim Shalom ForShabbat And Festivals.©1998 by The RabbinicalAssembly.)

KAVANOT-READINGS 31

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Shabbat is a taste of the world tocome.A time of peace, tranquility,harmony, and joy.

In time to come the promise of paradise will be restored,a messianic covenant of peace to bind all creatures.

We are grateful for the gift of thisShabbatas we anticipate the time when allwill be Shabbat.— A. J. Heschel (Siddur Sim Shalom For ShabbatAnd Festivals.©1998 by The Rabbinical Assembly.)

(INSPIRE US CONT’D)If we have forgotten how to pray remind us;If we have been careless of time, forgive us.

If our hearts have been chilled byindifference,Warm them with Your mercy, andinspire us With the glowing spirit of Your holyShabbat.— Rabbi Sydney Greenberg (Likrat Shabbat,Rabbi S. Greenberg.©1998 by The PrayerbookPress.)

A HIGHER JOYI need not receiveIn return for giving.I caressed an injured birdBecause it was in pain.I embraced my child Because I love him.I guided a blind manAcross the streetBecause he needed helpI looked in awe at a sunsetBecause it was beautifulI know a higher joy.I live in order to spend myself,And the fountain is enrichedThe more I draw on it.— Ben Zion Boxer (Siddur Sim Shalom ForShabbat And Festivals.©1998 by The RabbinicalAssembly.)

AN INVITATION TO G-DThe focus of prayer is not the self.Prayer comes to pass in a completeturning of the heart toward G-d,toward His goodness and power. It isa momentary disregard of ourpersonal concerns, the absence of selfcentered thoughts, which constitutethe art of prayer. Feeling becomesprayer in the moment in which weforget ourselves and become awareof G-d. …

Prayer is an invitation to G-d tointervene in our lives, to let His willprevail in our affairs; it is the openingof a window to Him in our will, aneffort to make Him the Lord of oursoul.— A. J. Heschel (Likrat Shabbat, Rabbi S.Greenberg.©1998 by The Prayerbook Press.)

KAVANOT-READINGS 30


INSPIRE USHeaveanly Father;We have come together to pray as acongregation;Yet each of us is strangley solitary inYour presence.

Each of us comes before You with special hopes and dreams.Each of us has personal worries and concerns.

Each of us has a prayer no one elsecan utter;Each of us brings praise no one elsecan offer.

Each of us feels a joy no one else can share;Each of us has regrets which others cannot know.

And so we pray:If we are weary, give us strength;If we are discouraged, give us hope.(cont’d next page)

MA’ARIV L’SHABBAT 29

YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat CompanionTTallit - A special garment worn during prayer on which fringes know asTzitzit are affixed at each of the four corners. According to the third paragraphof the Shema (Bemidbar [Numbers] 15:37-41) the Tzitzit, a group of threadswith a series of knots, symbolize the 613 Mitzvot (commandments) containedin the Torah. Talmud - “Learning, Study” - A body of Jewish law and tradition comprisedof the Mishna (2nd century B.C.E.- 2nd century. C.E) and the Gemara(200-500 C.E.) surrounded by various commentaries.Torah - “Law” - The five books of Moses or Pentateuch. The parchment scrollcontaining the text of the Pentateuch covering the period of time from creationto the death of Moses and the ascent of Joshua. Torah is the first section of theTanach (Hebrew Bible).ZZohar - One of the principle texts of Kabbalah-Jewish mysticism. The Zoharcontains mystical commentaries and lessons on the Pentateuch. It was writtenby Rabbi Moses de Leon (13th cent.) but attributed by him to Rabbi SimonbarYohai, the great scholar of the 2nd cent. C.E.


YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat Companionprayer books.Psalms - A collection of 150 poetic hymns appearing in the last section ofthe Hebrew Bible-the Writings (Ketuvim). Traditionally, the authorship ofthese poems, many of which appear throughout our Liturgy, is attributed toKing David.

RRosh Hodesh - “Head or First of the Month” - A minor holiday celebratedeach month of the Hebrew Lunar Calendar based on the appearance of thenew moon. In ancient times, the Rabbinic court would proclaim the appearanceof the New Moon baced on the testimony of eye witness. Fires were kindled onmountain tops to spread the news.SSephardic - “From Sefard-Spain” - Jews who trace their ancestry from theSpanish Peninsula. Sefardic communities are found not only in Spain andPortugal, but throughout the world including Italy, Greece and the Balkancountries. The Sefardic pronunciation of Hebrew is used in the State of Israeland followed in most modern congregations. Jews of Eastern European andGerman ancestry are known as Ashkenazim from Ashkenaz,Germany. Siddur - “Order” - The prayer book containing the order of prayers. A specificSiddur may be designed for weekday, sabbath and festival or may contain theprayers for all or many occasions. Not until the ninth century do we findanything resembling a prayer book. Compiled at the request of the Jews ofSpain, the Seder Rav Amram, is a listing of the order of prayers for the year.Printed prayer books as we know them can be found dating back as far as theFifteenth Century with editions reflecting a variety of regional rites andtraditions.Simchat Torah - “Rejoicing with the Law” - Festival marking the completionand commencement of the annual reading of the Torah. Celebrated on the lastday of the festival of Sukkot, “Tabernacles.”


YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat CompanionDivine Name. It includes prayers for the establishment of G-d’s Kingdom onearth and for peace. Forms of Kaddish are recited between sections of theservice, after the conclusion of a study of a Rabbinic text and by mourners.MMessianic - Pertaining to the Messiah - “Anointed One” According totradition, a redeemer who will be a descendant of King David will come tobring about an era marked by the restoration of Jerusalem to its ancient glory,the ingathering of all the Jewish people to Israel, universal peace and eternallife. Mezzuza (Mezzuzot) - “Door Post” - A small decorative case containing aparchment scroll on which is written the text of the Shema (see Appendix 1).The first paragraph of the Shema mandates the mounting of the Mezzuza inorder that we may be reminded of the Mitzvot described there in.Minyan - “Number” - a quorum of ten worshipers over the age of Mitzvahrequired in order to conduct a public prayer service. The number ten isspecifically referred to in the torah as constituting a formal congregation.Mishna - “Teaching” - a collection of deliberations on Jewish Law by Rabbisknow as Tannaim (2nd century B.C.E. to 2nd Century C.E.) Compiled byRabbi Judah the Price in 200 C.E., these legal traditions form the foundation ofthe Talmud.Mitzvah - “Commandment” - a statement of law either positive or negativeincluded in the Torah or extrapolated by Rabbinic authorities. Mitzvot (plural)constitute the core of traditional Jewish values.PParasha - “Section/Part” - The specified weekly passage of the Torahdesignated to be read during services.Piyut/Piyutim (plural) - “Poem” A liturgical poem designed to enhance theprayer service. In medieval times scores of Piyutim were composed andinserted into the liturgy by talented poets as they led their communities inprayer. Many such as L’Cha Dodi (Fri. Eve.) and El Adon (Shabbat morning)and Un’tane Tokef (High Holidays) remain an integral part of our modern



GlossaryAAcrostic - A style of poetic writing which employs the letters of a proper name(usually the author) or the Hebrew Alphabet, either in forward or reverse order,as the initial letter of each successive stanzas.Amen - “Truthful” or “faithful” - Amen as a response to a blessing indicatesthat the respondent agrees with the person uttering the blessing. One whoresponds to a prayer with Amen is considered as having said the blessingwithout saying the actual words. Thus all who respond with “Amen” after theHa Motzti prayer may eat bread without saying a blessing on their own.Amidah - “Standing” - the central prayer of every formal service; comprised ofa series of blessings.BBar/Bat Mitzvah - “Bar-Son/Bat-Daughter of the Commandment” Coming ofthe age of Jewish Majority at 13, acquiring responsibility for ones actionsespecially the performance of Mitzvot-Divine Laws and commandmentsBrakhot - Plural of Brakha, “Blessing” - Brakhot employ a designated formulawhich always uses the words Barukh Atah Adonai (“blessed are you, O Lord”)Brakhot, which serve to acknowledge G-d’s role in a particular instance ordeed, can be recited as part of prayer services, when performing Mitzvot(Divine commandments), before or after partaking of food, when seeingunusual sights or for significant experiences.KKabbalah - “Received” - Mystical movement concerned with the relationshipbetween G-d and the universe. Sacred texts such as the Zohar are studied withthe hope of discovering hidden secrets regarding true nature of G-d andcreation.Kaddish - “Sanctification” - From the root word “K-D-Sh” meaning Holy. Aprayer written in Aramaic proclaiming G-d’s Holiness and the greatness of the


A PRAYER FOR LIVING UP TO THE BEST IN OUR SOULSYou have blessed me with many gifts, G-d, but I know it is my task torealize them. May I never underestimate my potential; may I never losehope. May I find the strength to strive for better. The courage to bedifferent, the energy to give all that I have to offer.Help me, G-d, to live up to all the goodness that resides within me. Fill mewith the humility to learn from others and with the confidence to trust myown instincts.Thank You, G-d, for the power to grow. Amen—Naomi Levy (Talking to G-d ©2002 by Naomi Levy, Doubleday


YIGDAL

Yigdal Elohim chai, v'yishtabach, nimtza v'ein eit el m'tziuto. Echad v'ein yachid k'yichudo, ne'lam v'gam ein sof l'achduto. Ein lo d'mut haguf, v'eino guf, lo na’aroch eilav k'dushato. Kadmon l'chal davar, asher nivra, rishon v'ein reishit l'reishito. Hino adon olam, v'chol notzar, yoreh g'dulato umalchuto. Shefa n'vuato, n'tano el anshei s'gulato v'tifarto. Lo kam b'yisraeil, k'moshe od, navi umabit et’t'munato. Torat emet natan l'amo eil, al yad n'vio, neeman beito Lo yachalif ha eil v'lo yamir dato, l'olamim l'zulato. Tzofe v'yodeiya s'tareinu, mabit l'sof davar b'kadmato. Gomeil l'ish chesed, k'mifalo, notein l'rasha, ra k'rishato. Yishlach l'keits yamin m'shicheinu,lifdot m'chakei keitz y'shuato. Meitim y'chaiye eil b'rov chasdo, Baruch adei ad sheim t'hilato.


Yigdal was composed by the 14th century poet, Daniel Ben Judah. The poem is basedon Maimonidies’ thirteen principles of faith. Included themes are: The oneness of G-d,the coming of the messianic age and the greatness of Moses and the eternal truth of theTorah. Sometimes Adon Olam (preceding page) is substituted as a closing melody.


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Adon Olam dates back to the 15th century. It speaks of G-d as the eternal sovereign ofthe universe. Adon Olam originally appears as part of the preliminary morningservice. Because of the exquisite meter of its poetry, the words to this Hymn fit to aninfinite variety of melodies.


MOURNER’S KADDISH (Mourners and those observing Yahrtzeit:)Yitgadal v'yitkadash sh'mei raba b'olma di v'ra chir'utei, v'yamlich malchuteib'chayeichon uv'yomeichon uv'chayei d'chol beit yisrael, ba'agala uviz'mankariv, v'imru: Amen.CONGREGATION:Y'hei sh'mei raba m'varakh 1'olam uI'olmei olmaya.Yitbarach v'yishtabach v'yitpa'ar v'yitromam v'yitnasei, v'yit-hadar v'yit'alehv'yithalal sh'mei d'kudsha: B'rich hu L’ela (u1'ela mikol) min kol birchata v'shirata, tush b'chata v'nechematada’amiran b'alma, v'imru: Amen.Y'hei sh'lama raba mim sh'maya v'chayim aleinu v'al kol yisrael, v'imru:Amen.Oseh shalom bim'romav, hu ya'aseh shalom aleinu v'al kol yisrael, v'imru:Amen.

ADON OLAMAdon olam asher malach, b'terem ko ly'tzir nivra, l'eit na’asa v'cheftzo kol, azai melech sh'mo nik'ra.V'acharei kichlot hakol, l'vado yimloch nora, v'hu haya, v'hu hoveh, v'huyih'yeh b'tifara.V'hu echad, v'ein sheini l'hamshil lo, l'hachbira, b'li reishit, b'li tachlit, v'lo haoz v'hamisra. V'hu eili, v'chai goali, v'tzur chevli b'eit tzara, v'hu nisi umanos li, m'nat kosi b'yom ekra.B'yado afkid ruchi b'eit ishan v'aira, v'im ruchi g'viyati. Adonai li, v'lo ira.


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Aleinu originally appears in the Musaph (additional) service of Rosh Ha Shanna. On the HighHolidays, the officiants fall prostrate on the floor in reenactment of the service of theJerusalem Temple. Due to its popularity, Aleinu is employed to conclude every prayer serviceof the year–the practice of falling prostrate is modified to require only the bending of the kneesand bowing during the phrase: “Vanachnu Korim;” We bend the knees for “Korim”, bowslightly for “Umishtachavim” bow fully for “Umodim” and straiten for Melech…”. Aleinuthanks the Almighty for choosing us over all other nations to be G-d’s people. The secondparagraph envisions a day when all of the Earth will be perfected under G-d’s kingdom.

ALEINU

Aleinu l'shabeiach la’adon hakol lateit g'dula l'yotzeir b'reishit sheloasanu k'goyei ha’aratzot v'lo samanu k'mishp'chot ha’adama shelo samchelkeinu kahem v'goraleinu k'chol hamonam. Va anachnu kor'im umishtachavim umodim lifnei melech, malcheiham'lachim hakadosh baruch hu. Shehu noteh shamayim v'yoseid aretz, umoshav y'karo bashamayimmima’al, ush’chinat uzo b'govhei m'romim. Hu Eloheinu, ein od. Emetmalkeinu, efes zulato, kakatuv b'torato: v'yada'ta hayom, vahasheivota ell'vavecha, ki Adonai hu ha elohim, ba shamayim mima’al, v'al haaretsmitachat, ein od. Al kein n'kave l'cha, Adonai eloheinu, lirot m'heira b'tiferet uzecha,l'ha’avirgilulim min ha arets, v'ha elilim karot yikareitun, l'takein olam, b'malchutShadai. V'chawl b'nei vasar yikr'u vishmecha, l'hafnot eilecha, kol rishei arets,yakiru v'yeid'u, kol yosh'vei teiveil, ki l'cha tichra kol berech, tishava kollashon, l'fanecha Adonai eloheinu, yichr'u v'yipolu, v'lichvod shimcha y'karyiteinu, vikab'lu chulam et ol malchutecha, v'timloch aleihem m'heira l'olamvaed. Ki hamalchut shel'cha hi, ulol'mei ad timloch b'chavod, Kakatuvb'toratecha: Adonai yimloch l'olam vaed. �Vene’emar: v'haya Adonai l'melech al kol ha’aretz; bayom hahu yih'yeAdonai echad, ush'mo echad.



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KIDDUSH L’EREV SHABBAT Baruch atah, Adonai, eloheinu melech ha olam, borei p'ri hagafen.

Baruch atah, Adonai, eloheinu, melech haolam, asher kid'shanu b'mitsvotavv'ratsa vanu, v'shabbat kod'sho b'ahava uv'ratson hinchilanu, zikaron l'maasei v'reishit. Ki hu yom t'chila l'mikraei kodesh, zecher litziat mitzrayim. Ki vanu vachartav'otanu kidashta mikol ha’amim, v'shabbat kodsh'cha b'ahava uv'ratsonhinchaltanu. Baruch atah Adonai, m'kadeish ha shabbat.

BLESSING OF THE CHILDREN

For Boys:Y’simcha elohim k’efrayim v’chim’nashe.

May G-d give you the Blessings of Ephraim and Menasseh.For Girls:Y’simech elohim k’sarah, rivka, rachel v’leiah.

May G-d give you the Blessings of Sarah, Rebecca, Rachel and Leah.For All:

Y’varech’cha Adonai v’ysihm’reha.Yaer Adonai panav eilecha vichuneka.Yisa Adonai panav eilecha, v’yasem l’cha shalom.

May the Lord bless you and guard you. May the Lord show you favor and begracious to you. May the Lord show you kindness and grant you peace.



Kiddish (“sanctification”) is another of many prayers whose name derives from the Hebrewroot “K-D-Sh”meaning holiness. Using the medium of a cup of wine which symbolizes joy, wesanctify the 25 hour period of time beginning on Friday night and concluding on Saturdaynight and set it a part from the rest of the week. The Kiddush thanks G-d for bringing holinessto our lives through the Mitzvot(commandments), for the gift of the Shabbat, for delivering usfrom Egyptian bondage and for choosing us from all other nations to be G-d’s people.

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ohbcv ,frc BLESSING OF THE CHILDREN

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v ¤J©b §n ¦f §u o ¦h «©r §p ¤t §F oh ¦v«k¡t W §n ¦G §h/

May G-d give you the Blessings of Ephraim and Menasseh.,ubck:

/vt¥k §u k ¤jr ve §c ¦r vrG §F oh ¦v«k¡t Q ¥n ¦G §hMay G-d give you the Blessings of Sarah, Rebecca, Rachel and Leah.

,ubcku ohbck:

/W «¤r §n §J ¦h §u h §h W §f ¤rc §h

/‚«¤B ªjh ¦u Wh«¤k ¥t uhbP h §h r ¥th

oIkJ W§k o ¥Gh §u Wh«¤k ¥t uhbP h §h tG ¦h/

May the Lord bless you and guard you. May the Lord show you favor and begracious to you. May the Lord show you kindness and grant you peace.


Kaddish appears in several forms. The full and half Kaddish serve to delineatesections and subsections of the service, while mourners Kaddish is recited by thosewho wish to commemorate a family member. A third form of Kaddish is recited atthe conclusion of studying a Rabbinic text.


Eloheinu v’eilohei avotein, r’tzei b’mnuchateinu. Kad’sheinu b’mitzvotechav’tein chelkeinu b’toratecha, sab’einu mituvecha v’tein chelkeinu b’toratecha,v’taher libeinu l’ovd’cha b’emet. V’hanchileinu Adonai eloheinu b’ahavau’v’ratzton, shabbat kod’shecha, v’yanuchu va yisrael m’kad’sei sh’mecha.Baruch ata Adonai m’kadesh ha shabbat.

KADDISH SHALEM

Yitgadal v'yitkadash sh'mei raba b'olma di v'ra chir'utei, v'yamlich malchuteib'chayeichon uv'yomeichon uv'chayei d'chol beit yisrael, ba'agala uviz'mankariv, v'imru: Amen.CONGREGATION:Y'hei sh'mei raba m'varakh 1'olam uI'olmei olmaya.Yitbarach v'yishtabach v'yitpa'ar v'yitromam v'yitnasei, v'yit-hadar v'yit'alehv'yithalal sh'mei d'kudsha: B'rich hu L’ela (u1'ela mikol) min kol birchata v'shirata, tush b'chata v'nechematada’amiran b'alma, v'imru: Amen.Titkabal ts'lot'hon uvaot'hon d'chol beit Yisraeil kadom avuhon di vish’maya,v'im'ru: Amen.Y'hei sh'lama raba mim sh'maya v'chayim aleinu v'al kol yisrael, v'imru:Amen.Oseh shalom bim'romav, hu ya'aseh shalom aleinu v'al kol yisrael, v'imru:Amen.



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oka ahse

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i ¥nt:


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Ur §n ¦t §ui ¥nt:



VAY'CHULU

Vay'chulu hashamayim v'ha’aretz v'chol tzva'am. Vay'chal elohim bayomhash'vi’i m'lachhto asher asah, vayishbot bayom ha shvi'i mikol m'lachtoasher asah. Vay'varekh elohohim et yom ha shvi’i vay'kadesh oto, ki voshavat mikol m'lachto asher bara elohim la'asot.

Baruch ata Adonai eloheinu velohei avoteinu, elohei avraham,eloheiyitzchak velohei ya'akov, ha'el hagadol hagibor v'hanorah el elyon konehshamaim va’aretz.

MAGEIN AVOT

Magein avot bidvaro, m'chaiyei meitim b'maamaro, haeil hakadoshshe’ein kamohu, hameiniach l'amo b'yom shabat kadsho, ki vam ratsal'haniach lahem. L'fanav na’avod b'yira vafachad, v'nodeh lishmo b'cholyom tamid meiein hab'rachot. Eil hahodaot, adon hashalom, m'kadeishhashabat um'vareich sh'vi’i, umeiniach bik'dusha l'am m'dush'nei onegzeicher l'ma’asei v'reishit


Vay'chulu (Bereishit [Genesis] 2:1-2) is a direct quote from the Biblical story ofCreation which describes the first Shabbat. G-d blessed and sanctified the Shabbatbecause on Shabbat G-d rested from the work of Creation.

Although the evening Amidah is not normally repeated, the M'ein Sheva– a synopsisof the Seven Blessings of the Shabbat Amidah, is chanted on Erev Shabbat. Theframers of our liturgy included this section in order to give those who had not yetcompleted the silent Amidah, the opportunity to finish their prayers together with thecongregation. Magen Avot (Shield of our ancestors) is Congregational Singing.


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Shalom rav al yisrael amcha v’al kol yoshvei teivel tasim l’olam, ki ata humelech adon l’chol hashalom. V’tov b’einecha l’varech et amcha yisraelb’chol eit uv’chol sha’a bishlomecha.(on Shabbat before Yom Kippur subsitute these words for the line which follows:)B’sefer chaim b’racha v’tova ufarnsa tova, nizacher v’nikatev lfanecha, anachanu v’cholamcha beit yisrael, l’chaim tovim ul’shalom. Baruch ata Adonai ose ha shalom.

Baruch ata Adonai ham’varech et amo yisrael bashalom.

Elohai nitzor l’shoni meira us’fatai midaber mirma, ulimkal’lai nafshi tidom,v’nafshi keafar lakol tiyeh. P’tach libi b’torartecha uv’mitzvotecha tirdofnafshi. V’chol ha choshvim alai ra’a, m’heira hafer atzatam v’kalkelmachashav’tam. Asei l’ma’an sh’mecha, asei l’ma’an y’minecha asei l’ma’ank’dushatecha, asei lma’an toratecha, l’ma’an yeichal’tzun y’didecha, hoshiay’mincha va’aneini. Yih’yu l’ratzon imrei fi v’hegyon libil’fanecha, Adonaitzuri v’goali. (For Oseh shalom which concludes the Amida, we take three steps back and bow to theleft and to the right.)Oseh shalom bimromav, hu ya’aseh shalom aleinu v’al kol yisrael, v’imruamen.


Three subsections make up the Amidah. Since we are having an audience with the DivineSovereign, the first section consists of three blessings of praise. These blessings representthree ways in which we humans perceive G-d. We remind G-d of the covenant with ourancestors, extoll G-d’s great power and declare G-d’s Holiness.Depending on the occasion, the contents of the second section change. On weekdays, themiddle section contains thirteen Brachot that request something from G-d; either for theindividual, or for the entire people. Since on Shabbat and Holidays we concentrate on beingcontent with what we have and do not dwell on mundane requests, the middle section of theSabbath Amidah contains only a Blessing mentioning the Holiness of the particular occasion.The last section of the Amidah is composed of three Blessings that always remain the same.One Bracha, called Avodah (Temple Service), asks for the rebuilding of the Holy Temple inJerusalem. Second in this section is the Hoda'ah (Gratitude). This blessing thanks G-d for thedaily miracles that sustain our lives. The third Bracha, Birkat Kohanim (priestly Blessing)contains a petition for peace. This request stems from the Blessing that was bestowed by theKohanim–the Priests of the Ancient Temple.


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/i ¥nt :Ur §n ¦t §u k ¥tr §G ¦h



(It is costomary to bow for the first word of Modim)Modim Anachnu lach sha ata hu adonai eleoheinu veilohei avoteinu l’olamvaed, tzur chayeinu magen yisheinu ata hu l’dor va dor. Nodeh l’cha un’sapert’hilotecha, al chayeinu ham’surim b’yadecha v’al nishmoteinu haf’kudot lachv’al nisecha sheb’chol yom imanu v’al nifl’otecha v’tovotecha sheb’cjol eit,erev vavoker v’tzohoraim. Ha Tov ki lo chalu rachamecha, v’ham’rachem kilo tamu chasadecha, meiolam kivinu lach.(on Hanukkah add:)Al ha nisim v’al ha purkan, v’al hag’vurot, v’ al ha ti’shuot, v’al ha milchamot sheasitalavoteinu bayamim hahem uvazman ha zeh.Bimei matityahu ben yochanan kohen gadol , chashmonai uvanav, k’sheh am’da malchotyavan ha rasha al amcha Yisrael l’hashkicham torotecha ul’ha’aviram meichukeir’tzonecha, v’ata b’rachamecha harabim amd’ta lahem b’eit tzaratm, ravta et rivam, dantaet dinam, nakamta et nikmatam, masoarta giborim b’yad chalashim, v’rabim b’yadm’atim, ut’meim b’yad t’horim ur’shaim b’yad tzadikim, v’zeidim b’yad oslei toratecha.Ul’cha asita shem gadol v’kadosh b’olamecha, ul’amcha yisrael asita t’shua g’dolaufurkan k’yom hazeh. V’achar ken bau vanecha lidvir beitecha ufinu et heichalecha,v’tiharu et mikdashecha, v’hidliku neirot b’chatzrot kodshecha, v’kavu sh’monat y’meichanuka eilu l’hodot ul’halel l’shimcha hagadol.

V’al kulam yitbarach viyitromam shimcah malkeinu tamid l’olam vaed.(on shabbat before Yom Kippur add:)U’chtov l’chayim tovim kol b’nei v’ritecha.V’chol ha chaim yoducha sela, vihal’lu et shimcha be’emet, ha el y’shuateinuv’ezratienu sela. Baruch ata Adonai hatov shimcha ul’cha naeh l’hodot.

The Amidah, is the central core of every Synagogue service. Except for the eveningservice, the Amidah is first said silently by the congregation, then repeated aloud bythe leader. While the weekday Amidah is comprised of 19 Blessings, the ShabbatAmida has only seven.


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YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat CompanionAta kidahsta et yom ha sh’vi’i lish’mecha, tichilat ma’asei shamin va’aretz.Uveiracuto mikol hayamim v’kidashto mikol ha z’manim, v’chein katuvb’tioratecha.

Vay'chulu hashamayim v'ha’aretz v'chol tzva'am. Vay'chhal elohim bayomhash'vi-i m'lachhto asher asah, vayishbot bayom ha shvi'i mikol m'lachto asherasah. Vay'varekh elohohim et yom ha shvi’i vay'kadesh oto, ki vo shavat mikolm'lachto asher bara elohim la'asot.

Eloheinu v’eilohei avotein, r’tzei b’mnuchateinu. Kad’sheinu b’mitzvotechav’tein chelkeinu b’toratecha, sab’einu mituvecha v’tein chelkeinu b’toratecha,v’taher libeinu l’ovdicha b’emet. V’hanchileinu Adonai eloheinu b’ahavau’v’ratzton, shabbat kod’shecha, v’yanuchu va yisrael m’kad’sei sh’mecha.Baruch ata Adonai m’kadesh ha shabbat.

R’tzei Adonai eleoheinu b’amcha yisrael uvit’filatam, v’hashev et ha’avodahlidvir beitecha, ut’filatam b’ahava t’kabel b’ratzon, ut’hil’ratzon tamid, avodatyisrael amecha.(on Rosh Hodesh and the intermedeate days of festivals add:)

Eloheinu veilohei avoteinu, ya’aleh v’yavo v’yagia, v’yeiraeh v’yeiratzeh v’yisham,v’yipaked v’yizacher zichroneinu ufikdoneinu, v’zichron avodteinu, v’zichronmashiach ben david avdecha, v’zichron y;rushalaim ir kodshecha, v’zichron kolamchabei yisrael l’fanecha, l’fleita l’tova, l’chein va chesed ul’rachamim, l’chaimul’shalom b’yom (Rosh Hodesh:) Rosh Chodesh Hazeh. (Pesach:) Chag Ha Hamaztot Hazeh. (Sukkot:) Chag Hasukkot Hazeh.Zochrienu Adonai eloheinu bo l’tova, ufokdeinu vo l’vracha, v’hoshieinu vol’chaim. Uvidvar y’shua v’rachamimchus v’choneinu v’hoshieinu ki eilecha eineinuki el melech chanun v’rachum ata.

V’techezena einienu b’shuv’cha l’tziyon b’rachamim. Baruch ata Adonai hamachazir sh’chinato l’tziyon



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SHABBAT EVENING AMIDAH

Adonai s’fatai tiftach ufi yagid t’hilatechaBaruch ata Adonai eloheinu velohei avoteinu, elohei avraham,elohei yitzchakvelohei ya'akov, ha'el hagadol hagibor v'hanorah el elyon gomel chasadimtovim v'koneh hakol v'zocher hasdei avot,umevi go'el livnei v'eneihem l'ma'ansh'mo b'ahavah. (on Shabbat before Yom Kippur add:)Zochreinu l’chaim, melech chafetz b’chaim, v’chotveninu b’sefer ha chaim l’ma’anchaelohim chaim.

Melech ozer umoshi'a umagen. Baruch ata Adonai magen avraham.

Ata gibor l'olam Adonai, m'chayeh metim ata, rav l'hoshia.(From Shmini Atzeret until Pesach add:)Mashiv haru'ah umorid hagashem)

M'chalkel chayim b'chesed, m'chayeh meitim b'rachamim rabim, somechnoflim v'rofeh cholim umatir asurim, um'kayem emunato lishenei afar. Michamokha, ba'al g'vurot umi domeh lach, melech meimit um'chayehumatzmiach y'shua.

(on Shabbat before Yom Kippur add:)Mi chamocha av harachamim, zocher y’tzurav l’chaim b’rachamim

V'ne-eman ata l'hahayot metim. Barukh ata adonai, m'hayeh hametim.

Atah kodosh v’shimcha kodosh, uk’doshim b’chil yom y’hal’lucha sela.Baruch Ata Adonai ha el ha kadosh. (on Shabbat before Yom Substitute the following:) Baruch Ata Adonai ha melech ha kadosh.



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Amidah, or standing prayer, is an opportunity for the individual worshipper to havepersonal time with the Almighty. It is customary to stand with the feet together during theentire recitation of the Amida. For the opening six words, we symbolize separating from therest of the congregation and entering into the personal chamber of the Divine by, beginningwith the left foot, taking three steps backward and three steps forward. We bend the kneesand bow for the first two instance of the formula “Baruch ata Adonai” (Praised are you G-d)

V'SHAMRU (SHABBAT)V'shamru v'nai yisrael et hashabbat la'asot et hashabbat l'dorotam b'rit olam.Beini uvein b'nei yisrael ot hi l'olam ki sheshet yamim asa Adonai ethashamayim v'et ha'aretz uvayom hash'vi-i shavat vayinafash.

(FESTIVALS)Va y’daber moshe et moadei Adonai el b’nai yisrael

HATZI KADDISHYitgadal v'yitkadash sh'mei raba b'alma di v'ra chir'utei, v'yamlich malchuteib'chayeichon u-v'yomeichon u-v'chayei d'chol beit yisrael, ba'agala uviz'mankariv, v'imru omen.Y'hei sh'mei raba m'varakh 1'olam uI'olmei olmaya.Yitbarach v'yishtabach v'yitpa'ar v'yitromam v'yitnasei, v'yit-hadar v'yit'alehv'yithalal sh'mei d'kudsha, b'rich hu L’ela (u1'ela mikol) min kol birchata v'shirata, tush b'chata v'nechematada’amiran b'alma, v'imru amen.Y'hei sh'lama raba mim sh'maya v'chayim aleinu v'al kol yisrael, v'imru amen.Oseh shalom bim'romav, hu ya'aseh shalom aleinu v'al kol yisrael, v'imruamen.



V’Shamru is the Biblical passage( Sh'mot [Exodus] 31: 16-11) commanding us toobserve the Sabbath as Shabbat is a sign of the special relationship between G-d andthe Jewish people. We sing it together. On festivals, Leviticus [Vayikra]23:44 is inserted.

Hatzi or Half Kaddish marks the conclusion of the Shema section of the Ma’ariv andthe beginning of the Amidah section.

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KAVANAHProtect us with Your gift of peaceby helping us to overcome temptation.

When we are weak, sustain us;when we despair, open our hearts to joy.

Shelter us in Your embrace of peacewhen we are caught by conflict or desire.

When we are torn, heal us;when we are tormented, touch us with tranquillity.

Cherish our fragmented lives;make our lives whole again through integrity

When we deceive, turn us to You;when we corrupt, capture our hearts anew.

Protect us from ourselves;when we falter, help us to conquer the enemy within.

When we blunder, restore us;with compassion teach usthat peace is based on Your truth.

— Jules Harlow (Siddur Sim Shalom For Shabbat And Festivals.©1998 by The Rabbinical Assembly.)


HASHKIVENU Hashkivenu Adonai Eloheinu l'shalom v'ha-amidenu malkeinu l'hayim. Ufrosaleinu sukat sh'lomekha v'taknenu b'etzah tovah milfanekha v'hoshi-enul'ma'an sh'mecha. V'hagen ba'adenu v'haser meialeinu oyev dever v'herevv'ra-av v'yagon, v'haser satan milfanenu umeiaharenu uv'tzel k'nafekhatastirenu, ki el shomrenu umatzilenu ata, ki el melech chanun v'rachum ata.Ush'mor tzeteinu uvoeinu l'hayim ul'shalom meiata v'ad olam.�Ufros aleinu sukat sh'lomecha. Baruch ata Adonai, hapores sukat shalomaleinu v'al kol amo yisrael v'al y'rushalayim.


Hashkiveinu, “grant that we lie down in peace” is the second Post-Shema Blessing.The prayer thanks the Almighty for protecting us, especially at night, and for providingpeace for all of G-d’s people and for Jerusalem. There is no equivalent blessingassociated with the morning Shema.

KAVANAHAs a mother comforts her children.so I Myself will comfort you says Adonai.And you will find peace in Jerusalem.

Past troubles will be forgotten, hidden from sight.Jerusalem will be a delight, her people a joy.And you will find peace in Jerusalem.

None shall hurt or destroy in all My holy mountain,says the Creator whose throne is heaven. says Adonai who also seeks peace inJerusalem.

Each month at the new moon, each week on Shabbatall people, all My children, shall find peace and consolation in Jerusalem

— Jules Harlow (Siddur Sim Shalom For Shabbat And Festivals.©1998 by The Rabbinical Assembly.)


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EMET V’EMUNAH

[Emet] v’emunah kol zot v’kayamaleinu, ki hu Adonai Eloheinu v’ein zulato,va’anachnu yisrael amo. Ha podeinu miyad m’lachaim, malkeinu ha goaleinumikaf kol hearitzim, ha El hanifra lanu mitzareinu v’ham’shalem g’mul l’choloy’vei nafsheinu, ha oseh g’dolotad ein cheiker v’niflaot ad ein mispar, ha samnafshienu ba chayim v’lo natan lamot ragleinu, ha madricheinu al bamotoy’vinu vayarem karneinu al kol soneinu, ha oseh lanu nisim un’kama b’farootot umoftim b’admat b’nei cham, ha makeh v’evrato kol-b’chorei mitzraim,vayotze et amo yisrael mitocham l’cheirut olam.Hama’avir banav bein gizrei yam suf, et rodfeihem v’et-soneihem bithomottiba, v’rau vanav g’vurto, shib’chu v’hodu lishmo.�Umal'chuto b'ratzon kiblu alehem. Moshe uv'nai yisrael l'kha anu shirab'simcha raba v'amru chulam:

Mi chamokha baelim Adonai. Mi kamocha nedar bakodesh nora t'hilot osehfeleh.

�Malkhut'kha rau vanecha bokeia yam lifnei moshe, zeh eli anu v'amru

Adonai yimlokh l'olam vaed.

�V'ne'emar ki fadah Adonai et ya’akov ug'alo miyad chazak mimenu. Baruch ata Adonai ga'al yisrael.


Emet,the first word of this blessing of redemption, is appended to the end of the Shemain order to reinforce the connection between the notion of redemption and the conceptscontained within the Shema. The word Emet is not repeated as part of the firstparagraph on this page. This first Post-Shema blessing is also found in the morningservice, however, with a some-what different introduction. We chant the concluding section responsively with the prayer leader.


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SHEMA PART TWO

V’haya im sh’moa tishm’u el mitzvotai asher anochi m’tzavcha etchem hayoml’ahava et Adonai Eloheichem ul’ovdo b’chol l’vavchem uv’chol nafshichem:V’natati m’tar artzichem b’ito yoreh unmalkosh v’asafta digan’cha v’tiroshchav’yitzharecha: V’natati eisev b’sad’cha livhemt’cha v’achalta v’savata:Hishamru lachem pen yifte l’vavchem v’sartem va’avaditem elohim acheirimv’histachavitem lahem: V’charaf af Adonai bachem v’atzar et hashamaim v’loyih’ye matar v’ha’adama lo yitem et y’vula va’avad’tem m’heira mei alha’aretz hatova asher Adonai notein lachem: V’samtem et d’varai ele all’vavchem v’al nafsh’chem uk’shartem otam l’ot al yadechem v’hayu l’totofotbein einechem: V’limditem otam et b’neichem l’daber bam b’shivtichab’veitecha uv’lecht’cha vaderech uv’shochb’cha uv’kumecha: Uch’tavtam alm’zuzot beitecha uvisharecha: L’ma’an yirbu y’meichem vimei b’neichem alha’adama asher nishbata Adonai la’avoteichem lateit lahem kimei hashamaimal ha’aretz:

SHEMA PART THREE

Vayomer Adonai el moshe leimor: Daber el b'nei yisrael v'amarta alehem v'asulahem tzitzit al kanfei vigdehem l'dorotam v'natnu al tzitzit hakanaf p'tilt'cheilet: Vahaya lachem l'tzitzit ur'item oto uz'chartem et kol mitzvot Adonaiva'asitem otam, v'lo taturu achare l'vav'chem v'acharei eneichem asher atemzonim ahareihem: L'ma'an tizk'ru va'asitem et kol mitzvotai vih'yitem k'doshimleloheichem: Ani Adonai Eloheichem asher hotzeiti etchem meieretzmitzrayim lih'yot lachem L’Eilohim, ani Adonai Eloheichem: [Emet]�Adonai Eloheichem. [Emet](last line chaned by leader)



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:. ¤r «tv-k ©g o ¦h ©nX ©v h ¥nh ¦F 'o ¤vk

©uo ¤vk UGg §u :o ¤v¥k£t T §r ©n «t §u k ¥tr §G ¦h h¥b §C-k ¤t r ¥C ©S :r ««nt¥K v ¤J«n-k ¤t h §h r ¤nt«H

vhv §u /,¤k«¥f §T kh ¦, §P ;bF ©v , ¦mh ¦m-k ©g Ub §,«b §u 'o,«r ««s§k o ¤vh ¥s §d ¦c h ¥p §b ©F-k ©g , ¦mh ¦m

t«k §u 'o,«t o ¤,h ¦G£g«©u 'h §h ,I §m ¦n-kF-, ¤t o ¤T §r ©f §zU I,«t o ¤,h ¦t §rU ', ¦mh ¦m§k o ¤fk

i ©g ©n§k :o «¤vh ¥r£j ©t oh ¦b«z o ¤T ©t-r ¤J£t 'o ¤fh¥bh«¥g h ¥r£j «©t §u o ¤f §c ©c§k h ¥r£j «©t UrU,,

|h §h h ¦b£t :o ¤fh ¥v««kt¥k oh ¦a«s §e o ¤,h ¦h §v«¦u 'h,I §m ¦n-kF-, ¤t o ¤,h ¦G£g ©u Ur §F §z ¦T

h §h h ¦b£t 'oh ¦v«kt¥k o ¤fk ,Ih §v¦k 'o ¦h ©r §m ¦n . ¤r ¤t ¥n o ¤f §, ¤t h ¦,t¥mIv r ¤J£t 'o ¤fh ¥v««k¡t

] :o«¤fh ¥v««k¡t, ¤n¡t[

�] :o«¤fh ¥v««k¡t h §h, ¤n¡t [(.wwa)


Shema (cont’d)Paragraph one, known as "Kabbalat Ol Malchut Shamayaim" - our acceptance of DivineSovereignty, outlines our duty to love G-d with all of our heart, with all of our soul andwith all of our resources. We are given several key Mitzvot (commandments): to wearTephillin, to affix Mezuzot on our door posts; to constantly meditate on the words of theTorah and to teach the precepts of the Torah to our children. We often chant the firstsection together according to the Biblical cantillation. Our second passage (Devarim [Deuteronomy] 11:13-21) discusses "Schar Mitzvot" - theconsequences of observance and non-observance of G-d's commandments. The Mitzvot ofTephillin and Mezuza are reiterated in this section.Attempting to achieve holiness through the observance of Mitzvot is the Message of thethird portion (Bamidbar [Numbers] 15:37-41). This section commands us to wear Tzitzit -the fringes found on the Tallit (prayer shawl) to remind us of the Mitzvot. We are alsoinstructed to remember the Exodus from Egypt.


OHEV AMO YISRAELAhavat olam beit yisrael am'cha ahavta, Torah umitzvot, chukimumishpatim otanu limad'ta. Al kein Adonai Eloheinu b'shochveinuuv'kumeinu nasi'ah b'hukecha v'nismah b'divrei toratechauv'mitzvotecha l'olam vaed. Ki hem hayeinu v'orech yameinu uvahemneh'geh yomam va laila.�V'ahavat'cha al tasir mimenu l'olamim. Baruch ata Adonai, ohev amo yisrael.

SH'MA YISRAEL ADONAI ELOHEINU ADONAI ECHAD:(silently) Baruch shem k'vod malchuto l'olam vaed.

V'ahavta eit Adonai Elohecha b'chol l'vav'cha, uv'chol nafsh'cha, uv'cholm'odecha. V'hayu had'varim ha-eleh, asher anochi m'tzavcha hayom all'vavecha. V'shinantam l'vanecha, v'dibarta bam, b'shivt'cha b'vetecha,uv'lecht'cha vaderech, uv'shochb'cha uv'kumecha. Uk'shartam l'ot alyadecha, v'hayu l'totafot bein einecha. Uch'tavtam al m'zuzot beitechauvish'arecha.


Pre-Shema Blessing #2: The second Bracha thanks G-d for choosing us from all othernations to receive the Torah. G-d’s eternal love for the people of Israel is acknowledgedin this prayer. Sung Congregationally.

The Shema is one of the most important prayers in our liturgy. We are commanded toinclude it in the morning as well as in the evening services -it is also customary to recite theShema before we go to bed. Three biblical passages make up the Shema: The first portion (Devarim [Deuteronomy] 6:4-9) is introduced by the core principal ofJudaism: the belief in the unity of G-d. It is customary to cover our eyes when saying thisfirst line to concentrate on its paramount importance. Line two of the Shema ( Baruch shemetc.) is said silently, except on Yom Kippur, because it is not part of the Biblical text.


ktrah ung cvut

'oh ¦yP §J ¦nU oh ¦E ªj ',I §m ¦nU vrIT 'T §c «vt W §N ©g k ¥tr §J ¦h ,h ¥C okIg , ©c£v ©t

j ©n §G ¦b §u 'Wh ¤E ªj §C ©jh «¦Gb Ub «¥nUe §cU Ub«¥c §fJ §C 'Ubh «¥v«k¡t h §h i ¥F k ©g T §s «©n¦k Ub «,It

v¤D §v¤b o ¤vcU 'ubh «¥nh Q ¤r ««t §u Ubh«¥H ©j o ¥v h ¦F /s ¤gu okIg§k Wh «¤,I §m ¦n §cU W «¤,rI, h ¥r §c ¦s §C

'vk§h«ku onIh

�:k ¥tr §G ¦h IN ©g c ¥vIt 'h §h vT ©t QUrC /oh ¦nkIg§k UB «¤N ¦n rh ¦xT k ©t W §,c£v ©t §u

«j ¤t h §h Ubh¥v«k¡t h¬§h k·¥tr §G ¦h g©n §Js: s ¤gu okIg§k I,Uf§k ©n sIc §F o ¥J QUrC)(/

oh ¦rc §S ©v ºUhv §u :W «¤s«t §n-kf §cU W §J §p©b-kf §cU ¬W §c«c§k-kf §C 'Wh·¤v«k¡t h §h , ¥t ºT §c ©v´t §u

o·C T §r ©C ¦s §u Whº¤bc§k o´T §b©B ¦J §u :W«¤cc§k-k ©g oIH ©v ²W §U ©m §n h ¦f«b «t r ¤J£t 'v¤K À¥tv

W·¤sh-k ©g , It§k ¬oT §r ©J §eu :W «¤nUe §cU W §C §fJ §c «U Q ¤r º¤S ©c W §T §f¤k §cU ÆWÆ¤,h ¥c §C ³W §T §c ¦J §C

:Wh «¤rg §J ¦cU W¤,h ¥C ,I¬zªz §n k ©g o²T §c ©, §fU :Wh«¤bh¥g ih¬¥C , «py«y§k U¬hv §u


MA’ARIV L’SHABBAT: SHABBAT EVENING SERVICE


Pre-Shema Blessing #1: This blessing acknowledges G-d as the One who brings on theevening twilight and creates the Heavenly bodies seen at night.The parallel Bracha ofthe morning Shema praises G-d as the creator of sources of light.

BARCHU (All who are able rise.)

Barchu et Adonai ham'vorach. (leader)

Baruch Adonai ham'vorach l'olam vaed. (cong.)

Baruch Adonai ham'vorach l'olam vaed. (leader)

HAMA’ARIV ARAVIM

Baruch ata Adonai Eloheinu melech ha'olam asher bid'varo ma'ariv aravim.Behochma poteach sh'arim uvit'vuna m'shaneh itim umachalif et haz'manimum'sader et hakochavim bemishm'ro-tehem baraki-a kirtzono. Boreh yomvalayla, golel or mipnei hoshech, v'hoshech mipnei or. �Uma'avir yom umevi laila, umavdil bein yom uvein laila, adonai tz'va-otsh'mo. El chai v'kayam tamid yimloch aleinu l'olam va'ed. Baruch ata Adonai,hama'ariv aravim.


SHABBAT EVENING SERVICE,cak chrgnThe Shabbat Ma’ariv, like all evening services, consists of two major components; theShema and its Blessings (pp10-15) and the Amida, or standing prayer (pp 16-21). Theending passages of each Blessing are chanted by the prayer leader. Included in theShabbat evening service are Kiddush, the sanctification of the Sabbath, and biblicalpassages that define the unique nature of Shabbat. It is also our tradition to bless ourchildren during the Shabbat evening service. Special insertions are added on FestivalEvenings.

(All who are able rise.)

C:Qr«c §n ©v h §h , ¤t Uf §r (.wwa)

C :s ¤gu okIg§k Qr«c §n ©v h §h QUr(kve)

C :s ¤gu okIg§k Qr«c §n ©v h §h QUr(.wwa)

Barchu: The official call to Worship. Both the formal evening and formal morningservices begin with this invitation to join the leader in prayer. The prayer leader chantsthe first line, the congregation indicates its acceptance of the invitation of the leader byresponding with the second line. The second line is then repeated by the leader. It iscustomary to bow from waist when reciting the first word of each line and to stand upstraight for the second word (i.e. G-d's name).


:ohcrg chrgnvvn §fj §C 'oh ¦cr£g ch ¦r£g ©n Irc §s ¦C r ¤J£t 'okIgv Q¤k «¤n Ubh «¥v«k ¤t ' h §h vT ©t QUrC

, ¤t r ¥S ©x §nU 'oh ¦B ©n §Z ©v , ¤t ;h¦k£j ©nU 'oh ¦T ¦g v¤B ©J §n vbUc §, ¦cU 'oh ¦rg §J ©j «¥,IP

h¥b §P ¦n rIt k¥kID 'vk§h«ku oIh t ¥rIC /IbIm §r §F ©gh «¦erC o ¤vh ¥,Ir §n §J ¦n §C 'oh ¦cfIF ©v

/rIt h¥b §P ¦n Q ¤J «j §u 'Q ¤J «j�ih ¥cU oIh ih ¥C kh ¦S §c ©nU 'vk§h«k th ¦c «¥nU oIh rh ¦c£g ©nU

QUrC /s ¤gu okIg§k Ubh«¥kg QIk §n ¦h sh ¦nT 'oH ©e §u h ©j k ¥t /In §J ,Itc §m h §h 'vk§h«k

:oh ¦cr£g ch ¦r£g ©n ©v 'h §h vT ©t


KABBALAT SHABBAT 9

ADONAI MALACH GEIUT LAVEISH PSALM 93

Adonai malach geiut laveish, laveish Adonai oz hitazar, af tikon teivel bal timot.Nachon kisacha meioz,meiolam atah.Nas’u n’harot Adonai, nas’u n’harot kolam yisu n’harot dochyam.Mikolot mayim rabim adirim mishb’rei yam, Adir bamarom Adonai.�Eidotecha ne’emnu m’od, l’veit’cha na’ava kodesh Adonai, l’orech yamaim

MOURNER’S KADDISHMOURNERS AND THOSE OBSERVING YAHRTZEIT:Yitgadal v'yitkadash sh'mei raba b'olma di v'ra chir'utei, v'yamlich malchuteib'chayeichon uv'yomeichon uv'chayei d'chol beit yisrael, ba'agala uviz'mankariv, v'imru: Amen.

CONGREGATION:Y'hei sh'mei raba m'varakh 1'olam uI'olmei olmaya.

MOURNERS:Yitbarach v'yishtabach v'yitpa'ar v'yitromam v'yitnasei, v'yit-hadar v'yit'alehv'yithalal sh'mei d'kudsha: B'rich hu L'ela (u1'ela mikol) min kol birchata v'shirata, tush b'chata v'nechematada’amiran b'alma, v'imru: Amen.Y'hei shlama rabba min sh'maya v’chayim aleinu v'al kol yisrael, v'imru:Amen.Oseh shalom bim'romav, hu ya'aseh shalom aleinu v'al kol yisrael, v'imru:Amen.


Psalm 93 “The song of the universe, at its most powerful, pales beside G-d’s might, andgives eloquent testimony to G-d’s supremacy. Holiness resides with G-d alone.”*

KABBALAT SHABBAT 9

J ¥ck ,Ut¥D Qkn h §h'

:yIN ¦T k ©C k ¥c ¥T iIF ¦T ; ©t' rZ ©t §, ¦v z«g h §h J ¥ck

:vT «t okIg ¥n'zt ¥n W£t §x ¦F iIfb

:oh §fS ,Irv §b Ut §G ¦h'okIe ,Irv §b Ut §Gb 'h §h ,Irv §b Ut §Gb

:h §h oIrN ©C rh ¦S ©t'oh h ¥r §C §J ¦n oh ¦rh ¦S ©t oh ¦C ©r o ¦h «©n ,IkIE ¦n

� :oh ¦nh Q ¤r ««t§k 'h §h J ¤s ««E vu£tb W §,h ¥c§k's«t §n Ub §n ¤t¤b Wh «¤,«s ¥g

ou,h ahse

/tC ©r V ¥n §J J ©S ©e §, ¦h §u k ©S©D §, ¦h

V ¥,Uf§k ©n Qh¦k §n©h §u 'V ¥,Ug §r ¦f tr §c h ¦S tn§kg §C

Ur §n ¦t §u ch ¦re i ©n §z ¦cU tkd£g ©C /k ¥tr §G ¦h ,h ¥C kf §s h¥H ©j §cU iIfh ¥nIh §cU iIfh¥H ©j §C i ¥nt :


Q©rC §, ¦ht ¥¬©b §, ¦h §u o ©nIr §, ¦h §u r ©tP §, ¦h §u 'j ©C ©T §J ¦h §u

tJ §s ªe §S V ¥n §J kK ©v §, ¦h §u v¤K ©g §, ¦h §u rS ©v §, ¦h §u tUv Qh ¦r §C

't,rh ¦J §u t,f §r ¦C kF i ¦n (kF ¦n tK«¥g§kU ,"hagc) tK«¥g§k

Ur §n ¦t §u 'tn§kg §C irh ¦n£t ©S 't,n¡j¤b §u t,j §C §J ªT i ¥nt:


Ur §n ¦t §u 'k ¥tr §G ¦h kF k ©g §u Ubh«¥kg oIkX v ¤G£g©h tUv uhnIr §n ¦C oIkJ v ¤G«gi ¥nt:


Psalm 92 “This Psalm was recited by the Levites on Shabbat with the offering ofthe Tamid, the daily sacrifice. Rashi [the great Medieval Torah commentator]considers this Psalm’s dedication to Shabbat appropriate because it portrays anideal world. This will become a reality only in messianic times, an era oftendescribed in rabbinic tradition as one long unbroken Shabbat.”*

KABBALAT SHABBAT 8

A PSALM FOR SHABBAT PSALM 92Mizmor shir l’yom ha shabbat.Tov l’hodot L’Adonai, ul’zmer l’shimcha elyon.L’hagid baboker chasdecha, v’emuntcha valeilot.Alei asor va’alei navel, alei higayon b’chinor.Ki simachtani Adonai b’foalecha,b’ma’asei yadecha aranein.Ma godlu ma’asecha Adonai, m’od omku machshivotecha.Ish bar lo yeida, uch’sil lo yavin et zot.Bifroach r’shaim k’mo eisev, vayatzitzu kol poalei aven,l’hishamdam adei ad. V’atah marom l’olam Adonai.Ki hinei oiy’vecha, Adonai,Ki hinei oiy’vecha yoveidu,Yitpardu kol poalei aven.Vaterem k’rei’im karni,baloti b’shemen ra’anan.Vatbeit eini b’shurai,bakamim alai m’rei’im tishmana oznai.�Tzadik katamar yifrach, kerez balvnon yisge.Shitulim b’veit Adonai, b’chatzrot Eloheinu yafrichu.Od y’nuvunb’seivah d’sheinim v’ra’ananim yih’yu. L’hagid ki yashar Adonai, Tzuriv’lo avlata bo.

KABBALAT SHABBAT 8


:,C ©X ©v oIh§k rh ¦J rIn §z ¦n

:iIh§k¤g W §n ¦J§k r ¥N©z§kU h §h©k ,Is«v§k cIy

:,Ikh¥K©C W §,bUn¡t¤u W «¤S §x ©j r ¤e ««C©C sh ¦D ©v§k

:rIB ¦f §C iIhD ¦v h¥k£g k¤c «©b h¥k£g ©u rIGg h¥k£g

:i¥B ©r£t Wh «¤sh h ¥G£g ©n §C 'W«¤k¢gp §C h §h h ¦b «©T §j ©N ¦G h ¦F

:Wh «¤,«c §J §j ©n Ue §ng s«t §n h §h Wh «¤G£g ©n Uk §sD v ©n

:,t«z , ¤t ih ¦ch t«k kh ¦x §fU gs¥h t«k r ©g«©C Jh ¦t

:s ©g h ¥s£g os §nX ¦v§k i¤u «t h¥k£g ««P kF Umh «¦mH©u c ¤G«¥g In §F oh ¦gJ §r ©j ««r §p ¦C

:h §h ok«g§k oIrn vT ©t §u

:i¤u «t h¥k£g ««P kF Us §rP §, ¦h 'Us«¥ct«h Wh«¤c §h«t v¥B ¦v h ¦F 'h §h 'Wh«¤c §h«t v¥B ¦v h ¦F

:ib£g ©r i ¤n «¤J §C h ¦,«K ©C 'h ¦b §r ©e oh ¥t §r ¦F o ¤r «T ©u

:hb §zt vb §g «©n §J ¦T oh ¦g ¥r §n h©kg oh ¦nE ©C hrUJ §C h ¦bh¥g y ¥C ©T ©u

� :v¤D §G ¦h iIbc§K©C z¤r «¤t §F jr §p ¦h rnT©F eh ¦S©m

:Ujh «¦r §p©h Ubh «¥v«k¡t ,Ir §m ©j §C h §h ,h ¥c §C oh¦kU, §J

:Uh §v ¦h oh ¦B©b£g©r §u oh ¦b ¥J §S vch ¥G §C iUcUb §h sIg

/IC v,«k §u©g t«k §u h ¦rUm h §h rJh h ¦F sh ¦D ©v§k


A SONG FOR SHABBAT*.It is good to acclaim Adonai, to sing Your praise, exalted G-d, To proclaim Your love each morning, to tell of Your faithfulness each night,

To the music of the lute and the melody of the harp. Your works, Adonai, make me glad; I sing with joy of Your creation.

How vast Your works, Adonai. Your designs are beyond our grasp. The thoughtless cannot comprehend, the foolish cannot fathom this:

The wicked may flourish, they may spring up like grass, but their doom is forever sealed, for You are supreme forever.

Your enemies, Adonai, Your enemies shall perish; all the wicked shalldisintegrate. But You have greatly exalted me; I am anointed as with fragrantoil.

I have seen the downfall of my foes; I have heard the doom of my attackers.The righteous shall flourish like the palm tree; they shall thrive like a cedar in Lebanon.

Planted in the house of Adonai, they shall flourish in the courts of our G-d.They shall bear fruit even in old age; they shall be ever fresh and fragrant.They shall proclaim: Adonai is just. He is my Rock, in whom there is noflaw.

KABBALAT SHABBAT 7

7. V'hayu limshisah sho'sayich,V'rachaku kol m'valayichYasis alalyich elohayich, Kimsos hatan al kalah.

L'cha dodi likrat kalah, p'nei shabbat n'kablah

8. Yamin usmol tifrotzi,V'et adonai ta'aritziAl yad ish ben partzi,V'nism'cha v'nagilah.

L'cha dodi likrat kalah, p'nei shabbat n'kablah(Last verse. We rise and face the entrance to symbolically greet the Shabbat Bride.)9. Bo'i v'shalom ateret ba'lah, Gam b'simha uv'tzoholahToch emunei am s'gulah, Bo'i chalah, bo'i chalah.



yazylem!!

KABBALAT SHABBAT 7

/Q ¦h«g§K ©c §n kF Ue£jr §u /Q ¦h «xt«J vX ¦J §n¦k Uhv §u/7

:vK ©F k ©g i,j GIG §n ¦F /Q ¦h «v«k¡t Q¦h«©kg Gh ¦Gh

vk §C ©e §b ,C ©J h¥b §P /vK ©F ,t ©r §e¦k h ¦sIs vf§k

/h ¦mh «¦r£g ©T h §hÎ, ¤t §u /h ¦mI «r §p ¦T kt«n §GU ih ¦nh/8

:vkh«¦db §u vj §n §G ¦b §u /h ¦m §r ©P i ¤C Jh ¦t s©h k ©g


(Last verse. We rise and face the entrance to symbolically greet the Shabbat Bride.)

/vk¢vm §cU vj §n ¦G §C o©D /Vk §g ©C , ¤r ¤y£g oIkJ §c h ¦tI «C/9

:vfk :vK ©f h ¦tI «C 'vK ©f h ¦tI «C /vKªD §x o ©g h¥bUn¡t QIT



L‘cha Dodi is a liturgical poem composed in the 16th century by the mystic Shlomo Ha LeviAlkabets. Shabbat is described as a beautiful bride who comes to grace us with her presence.The uplifting themes of this poem were designed to raise the spirits of Alkabets’ communitywhich suffered under great oppression. The poem is an Acrostic; each verse begins with one ofthe letters of the author’s Hebrew name. Many melodies exist for this Hymn. For the finalstanza, we turn to face the doors of the sanctuary to symbolically greet the Shabbat. It iscustomary to bow from the waist, first turning to the left and then to the right, at the last line ofthe stanza.

KABALAT SHABBAT 6

L'CHA DODI L'cha dodi likrat kalah, p'nei shabbat n'kablah1. Shamor v'zachor b'dibur ehad, hish-mi-anu eil ham'yuhadadonai ehad ush'mo ehad, l'shem ul'tiferet v'lit-hilah.

L'cha dodi likrat kalah, p'nei shabbat n'kablah2. Likrat shabbat l'chu v'nelchah, Ki hi m'kor habrachahMerosh mikedem n'suchah, Sof ma’aseh b'mahashavah t'hilah.

L'cha dodi lik-rat kalah, p'nei shabbat n'kablah3. Mikdash melech ir m'lucha, Kumi tz'i mitoch ha-hafechahRav lach shevet b'emek habacha, V'hu yahamol alayich hemlah.

L'cha dodi lik-rat kalah, p'nei shabbat n'kablah4. Hitna'ari me-afar kumi, Livshi bigdei tifartech amiAl yad ben yishai beit halahmi, Korvah el nafshi g'a-lah.

L'cha dodi likrat kalah, p'nei shabbat n'kablah5. Hitor'ri hitor'ri, Ki vah orech kumi oriUri uri shir daberi, K'vod adonai alayich niglah.

L'cha dodi likrat kalah, p'nei shabbat n'kablah6. Lo tevoshi v'lo tikalmi, Mah tishtohahi umah tehemiBach yehesu aniyei ami, V'niv-n'tah ir al tilah.



KABBALAT SHABBAT 6

h ¦sIs vf§k:vk §C ©e §b ,C ©J h¥b §P 'vK ©F ,t ©r §e¦k h ¦sIs vf§k

/sjªh §N ©v k ¥t Ub«gh ¦n §a ¦v 'sj ¤t rUC ¦s §C rIfz §u rInJ/1

:vK ¦v §,¦k §u , ¤r «¤t §p ¦,§kU o ¥J§k /sj ¤t In §aU sj ¤t h §h

:vk §C ©e §b ,C ©J h¥b §P /vK ©F ,t ©r §e¦k h ¦sIs vf§k

/vfr §C ©v rIe §n th ¦v h ¦F /vf§k¥b §u Uf§k ,C ©J ,t ©r §e¦k/2

:vK ¦j §T vcJ£j ©n §C v ¤G£g ©n ;Ix /vfUx §b o ¤s «¤E ¦n Jt«r ¥n


/vf ¥p£v ©v QIT ¦n h ¦t §m h ¦nU «e/vfUk §n rh ¦g Q¤k «¤n J ©S §e ¦n/3

:vk §n ¤j Q¦h«©kg kIn£j©h tUv §u/tfC ©v e ¤n«¥g §C , ¤c «¤J Qk c ©r


:h ¦N ©g Q ¥T §r ©t §p ¦, h ¥s §d ¦C h ¦J §c¦k /h ¦nUe rpg ¥n h ¦r£g©b §, ¦v/4

:Vkt §d h ¦J §p©b k ¤t vc §re /h ¦n §j©K ©v ,h ¥C h ©J ¦h i ¤C s©h k ©g


/h ¦rI «t h ¦nU ««e Q ¥rIt tc h ¦F /h ¦r §rIg §, ¦v h ¦r §rIg §, ¦v/5

:vk §d ¦b Q¦h«©kg h §h sIc §F /h ¦r«¥C ©s rh ¦J h ¦rU «g h ¦rU «g


/h ¦n¡v ¤T v ©nU h ¦j£jIT §a ¦T v ©n /h ¦n§kF ¦, t«k §u h ¦JI «c ¥, t«k/6

:VK ¦T k ©g rh ¦g v, §b §c ¦b §u 'h ¦N ©g h¥H ¦b£g Ux¡j¤h QC



KABBALAT SHABBAT 5

ADONAI MALACH YIRG’ZU AMIM PSALM 99Adonai malach yirg’zu amim, yosheiv kiruvim tanut ha’aretz.Adonai b’tziyongadol, v’ram hu al kol ha’amim. Yodu shimcha gadol v’nora, kadosh hu. V’ozmelech mishpat aheiv, ata konanta meisharim, mishpat utz’dakah b’ya’akovata asita. Rom’mu Adonai Eloheinu, v’hishtachavu l’hadom raglav, kadosh hu.Moshe v’aharon b’chohanav ushmuel b’korei sh’mo korim el Adonai v’huya’aneim.B’amud anan yidaber Elohim, shamru eidotav v’chok natanlamo.Adonai Eloheinu ata anitam, el nosei hayita lahem, v’nokeim al alilotav.�Rom’mu Adonai Eloheinu v’hishtachavu l’har kodsho, Ki kadosh AdonaiEloheinu

MIZMOR L'DAVID PSALM 29 Mizmor l'david• Havu ladonai b'nei elim, havu L’Adonai kavod vaoz. Havu L’Adonai k'vodsh'mo, hishtahavu L’Adonai b'hadrat kodesh.Kol Adonai al ha-mayim, el ha-kavod hir'im, Adonai al mayim rabim.• Kol Adonai bakoah, kol Adonai behadar. Kol Adonai shover arazimvay'shaber Adonai et arzei hal'vanon.Vayarkideim k'mo eigel, l'vanon v'siryon k'mo ven r'eimim.• Kol Adonai chotzev la havot esh, kol Adonai yachil midbar, yachil Adonaimidbar kodesh. Kol Adonai y'cholel ayalot.Va yechesof y'arot, uv'hechalo kulo omer kavod.• Adonai lamabul yashav, vayeshev Adonai melech l'olam. Adonai oz l'amoyiten, Adonai y'varech et amo vashalom.


Psalm 99 “The contrast between human and divine justice is the theme of this Psalm. G-dalone judges the world with righteousness, and the children of Jacob are a superb example ofthe righteousness of divine judgement. Yet G-d, though bestowing compassion on Israel, doesnot show arbitrary favoritism. Even our greatest leaders must answer for their misdeeds.”*

Psalm 29. “Psalm 29 portrays the power of G-d as revealed in a thunderous storm.Seven times ‘the voice of Adonai’ is mentioned. Some interpret this as an allusion to theseven days of Creation, culminating on Shabbat”* We also sing this Psalm responsivelyon Shabbat morning when we return the Torah to the ark.

KABBALAT SHABBAT 5

oh ¦N©g Uz §D §r ¦h Qkn h §hk ©g tUv or §u kIsD iIH ¦m §C h §h :. ¤r «tv yUbT oh ¦cUr §F c ¥J«h vT ©t c ¥vt yP §J ¦n Q¤k «¤n z«g §u :tUv JIse trIb §u kIsD W §n ¦J UsIh :oh ¦N ©gv kF'Ubh «¥v«k¡t h §h Un §nIr :,h «¦Gg vT ©t c«e£g©h §C ves §mU yP §J ¦n 'oh ¦rJh ¥n T §b«©bIFh ¥t §r«e §C k ¥tUn §aU uhb£v«f §C i«r£v ©t §u v ¤J«n :tUv JIse uhk §d ©r o«s£v©k Uu£j ©T §J ¦v §ue«j §u uh,«s ¥g Ur §nJ 'o ¤vh¥k£t r ¥C ©s §h ibg sUN ©g §C :o¥b£g©h tUv §u h §h k ¤t oht ¦r«e In §J

:o,Ikh¦k£g k ©g o ¥e«b §u 'o ¤vk ,h«¦hv t ¥G«b k ¥t 'o,h ¦b£g vT ©t Ubh «¥v«k¡t h §h:In«k i ©,«b�:Ubh «¥v«k¡t h §h JIse h ¦F IJ §se r ©v§k Uu£j ©T §J ¦v §u Ubh «¥v«k¡t h §h Un §nIr

/s ¦us§k rIn §z ¦n•h §h©k Uu£j ©T §J ¦v In §J sIc §F hh©k Ucv :z«gu sIcF hh©k Ucv oh¦k ¥t h¥b §C h §h©k Ucv

:J ¤s ««e , ©r §s ©v §C:oh ¦C ©r o ¦h «©n k ©g h §h oh ¦g §r ¦v sIcF ©v k ¥t o ¦h «N ©v k ©g h §h kIe

•'iIbc§K ©v h¥z §r ©t , ¤t h §h r ¥C ©J §h©u oh ¦zr£t r ¥c«J h §h kIe :rsv ¤C h §h kIe ©j ««F ©C h §h kIeoh ¦n ¥t §r i ¤c In §F iIh §r ¦G §u iIbc§k k¤d«¥g In §F o ¥sh ¦e §r©H©u

•h §h kIe :J ¥se r ©C §s ¦n h §h kh ¦jh 'rC §s ¦n kh ¦jh h §h kIe 'J ¥t ,Ic£v©k c ¥m«j h §h kIe ',IkH ©t k¥kIj §h

:sIcF r ¥n«t IKªF Ikfh ¥v §cU ,Irg §h ;G¡j¤H©u•IN ©g , ¤t Q ¥rc §h h §h i ¥T ¦h IN ©g§k z«g h §h :okIg§k Q¤k «¤n h §h c ¤J«¥H©u cJh kUC ©N©k h §h

:oIkX ©c


KABBALAT SHABBAT 4

ADONAI MALCH TAGEL HA’ARETZ PSALM 97 Adonai malch tagel ha’aretz, yism’chu iyim rabim. Anan va’arafel s’vivav,tzedek umishpat m’chom kiso. Eish lifanav teileich, u’tlaheit saviv tzarav.Hairu varkav teiveil, ra’ata vatcheil ha’aretz.Harim kadogag namasi m’lifneiAdonai, m’lifnei adon kol haaretz.Higidu hashamaim tzidko, v’rau cholha’amim k’vodo.Yeivoshu kol ovdei fesel hamithal’lim baelilim, hishtachavulo kol elohim. Shama vatismach tziyon, vatagelna b’not yihudah, l’ma’anmishaptecha Adonai.Ki ata Adonai elyon al kol ha’aretz, m’od na’alita al kolelohim.Ohavei Adonai sinu ra,Shomer nafshot chasidav, miyad r’shaimyatzileim �Or zarua latzdik, ul’yisrei lev simcha.Simchu tzadikim b’Adonai,v’hou l’zecher kodsho.

MIZMOR SHIRU L’ADONI SHIR CHADASH PSALM 98 Mizmor shiru L’Adoni shir chadash, ki niflaot asa, hoshia lo yiminai uz’roakodsho.Hodia Adonai yishuato, l’einei hagoinm gila tzidko. Zachar chasdove’emunato l’vait yisrael,rau chol afsei aretz et y’shuat Eloheinu.HariuL’Adonai kol ha’aretz, pitzchu v’ran’nu v’zameiru.Zamru L’Adonai b’chinor,b’chinor v’kol zimra.Bachatzrot v’kol shofar hariu lifnei hamelechAdonai.Yiram hayam um’lo’oh, teivel v’yoshvei vah. N’harot yimchau chaf,yachad harim yiraneinu. �Lifnei Adonai ki vah lishpot ha’aretz, yishpot teivelb’tzedek, v’amim b’meisharim.


Psalm 97 “The highest goal of Jewish ethics is to imitate the attributes of divine providence, theways in which G-d cares for us . This Psalm reminds us that G-d is a righteous judge, and divinejustice requires that we, similarly, practice justice and righteousnes in our relations with oneanother”*

Psalm 98 “The Psalmist describes the overwhelming joy he feels, secure in G-d’spresence. Sing a new song, implores the author. Sing aloud”*

KABBALAT SHABBAT 4

.¤r «tv k¥dT Qkn h §hyP §J ¦nU e ¤s«¤m uhch ¦c §x k ¤pr£g ©u ibg :oh ¦C ©r oh ¦H ¦t Uj §n §G ¦h 'v,£tr k ¥c ¥T uher §c Urh «¦t ¥v:uhrm ch ¦cx y ¥v©k §,U Q¥k ¥T uhbp§k J ¥t :It §x ¦F iIf §nUsh«¦D ¦v :. ¤r «tv kF iIs£t h¥b §p¦K ¦n h §h h¥b §p¦K ¦n UX «©nb d©bIS ©F oh ¦rv:. ¤r «tv k ¥jT ©uoh¦k§k ©v §, ¦N ©v k ¤x«¤p h ¥s §c ««g kF UJ ««c¥h :IsIc §F oh ¦N ©gv kf Utr §u Ie §s ¦m o ¦h «©nJ ©v'vsUv §h ,Ib §C vb§k«¥dT ©u iIH ¦m j ©n §G ¦T ©u vg §nJ :oh ¦v«k¡t kF Ik Uu£j ©T §J ¦v oh¦kh¦k¡tCkF k ©g ,h«¥k£g©b s«t §n '. ¤r «tv kF k ©g iIh§k ¤g h §h vT ©t h ¦F :h §h Wh «¤yP §J ¦n i ©g «©n§k

:o¥kh ¦M©h oh ¦gJ §r s©H ¦n uhsh ¦x£j ,IJ §p©b r ¥n«J 'gr Ut §b ¦G h §h h ¥c£v«t :oh ¦v«k¡t�rIt:IJ §se r ¤f«¥z§k UsIv §u hh ©C oh ¦eh ¦S ©m Uj §n ¦G :vj §n ¦G c¥k h ¥r §J ¦h§kU eh ¦S ©M©k ©g «ªrz

Jsj rh ¦J h §h©k Urh «¦J rIn §z ¦n©gI «r §zU Ibh ¦n §h IK vgh «¦aIv 'vGg ,Itk §p ¦b h ¦F 'I,bUn¡t¤u IS §x ©j r ©fz :I,e §s ¦m vK ¦D o ¦hID ©v h¥bh¥g§k I,gUJ §h h §h ©gh «¦sIv :IJ §se. ¤r «tv kF h §h©k Ugh «¦rv :Ubh «¥v«k¡t , ©gUJ §h , ¥t . ¤r «t h ¥x §p ©t kf Utr 'k ¥tr §G ¦h ,h ¥c§kkIe §u ,Ir §m«m£j ©C :vr §n ¦z kIe §u rIB ¦f §C rIB ¦f §C hh©k Ur §N©z :Ur «¥N©z §u Ub §B ©r §u Uj §m ¦P,Irv §b :Vc h ¥c §a ««h §u k ¥c ¥T It«k §nU oH ©v o ©g §r ¦h :h §h Q¤k «¤N ©v h¥b §p¦k Ugh «¦rv rpIJ

:Ub«¥B ©r §h oh ¦rv s ©j«©h ;f Ut£j §n ¦h �:oh ¦rJh ¥n §C oh ¦N ©g §u e ¤s«¤m §C k ¥c ¥T y«P §J ¦h . ¤r «tv y«P §J¦k tc h ¦F h §h h¥b §p¦k

YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat CompanionKABBALAT SHABBAT: WELCOMING THE SHABBAT

*Explanation of the Psalms of Kabbalat Shabbat and page numbers in parenthesis taken fromSiddur Sim Shalom For Shabbat And Festivals.©1998 by The Rabbinical Assembly. Thosesections of the text that are usually sung as a congregation are indicated by bold type face.The �indicates the point at which the prayer leader is most likely to begin to chant out loud.

KABALAT SHABBAT 3

L’CHU N’RAN’NA PSALM 95L’chu n’ran’na l’Adonai, naria l’tzur yisheinu N’kadma fanav b’todahbizmirot naria lo. Ki El gadol Adonai umelch gadol al kol Elohim, Asherb’yado mechk’rei aretz, v’tofot harim lo. Asher lo ha yam v’hu asahu,v’yabeshet yadav yatzaru. Bou nishtachave v’nivr’cha, nivr’cha lifnei Adonaioseinu.Ki hu Elohenu, V’anchnu am marito v’tzon yado,Hayom im b’kolotishmau. Al tashku l’vavchem kim’riva, k’yom masa bamidbar.Asher nisuniavoteichem, b’chanoni gam rau poali. �Arbaim shana akut b’dor,vaomar am toei livav hem, v’hem lo yadud’rachai.Asher nishbati b’api im y’voun el m’nuchati.

SHIRU L’ADONI SHIR CHADASH PSALM 96Shiru L’Adoni shir chadash, shiru L’Adoni kol ha’aretz. Shiru L’Adoni,bachu sh’mo, basru miyom l’yom y’shuato. Sapru vagoyim kivodo,b’cholha’amim nifl’otav.Ki gadol Adonai umhulal m’od, norah hu al kol Elohim. Kikol elohei ha’amim elilim, v’Adonai shamaim asa. Hod v’hadar l’fanav, ozv’tifert b’mikdasho. Havu l’Adonai mishpichot amim, havu l’Adonai kavodvaoz.Havu l’Adonai k’vod sh’mo, siu mincha uvou l’chatzrotav. Hishtachavul’Adaonai b’hadrat kodesh, chilu mipanav kol ha’aretz.Imru Vagoim Adonaimelech,af tikon tevel bal timot, yadin amim b’meisharim. Yism’chuhashamim vitagel aretz, yiram ha yam u’mlo’oh. Ya’aloz sadai v’chol asherbo, az yiran’nu kol atzei ya’ar. �Lifnei Adonai ki va, ki vah lishpot ha’aretz,Yishpot teivel b’tzedek, V’amim be’emunato.

YA ©W a ¤x ¤r §l x ¤a ©g Beth El Synagogue Erev Shabbat CompanionWELCOMING THE SHABBAT ,C ©J ,©kC ©e

Psalm 95 “G-d’s essence is beyond human comprehension, but this Psalm assures us that wecan still recognize the Divine through discerning the way G-d intervenes in the affairs of theworld, and by refusing to succumb to the rebelliousness of our ancestors.”*

Psalm 96 “In this Psalm we are instructed to tell the nations that G-d is the creator who formedthe world on a sound foundation. G-d is the equitable judge of both individuals and peoples.”*

KABALAT SHABBAT 3

h ¦F :Ik ©gh «¦rb ,Ir ¦n §z ¦C vsI, §C uhbp vn §S ©e §b :Ub «¥g §J ¦h rUm§k vgh «¦rb h §h©k vb §B©r §b Uf§k

:oh ¦v«k¡t kF k©g kIsD Q¤k «¤nU h §h kIsD k ¥t,Ip£gI, §u . ¤r «t h ¥r §e §j ¤n Ish §C r ¤J£t vg «r §f ¦b §u v¤u£j ©T §J ¦b Ut ««C :Ur«mh uhsh , ¤J«¤C©h §u Uv «Gg tUv §u oH ©v Ik r ¤a£t :Ik oh ¦rvo ¦t oIH ©v Ish it«m §u I,h ¦g §r ©n o ©g Ub §j©b£t ©u Ubh «¥v«k¡t tUv h ¦F :Ub «¥G«g h §h h¥b §p¦k vf §r §c ¦bh ¦bU «X ¦b r ¤J£t :rC §s ¦N ©C vX ©n oIh §F vch ¦r §n ¦F o ¤f §c ©c§k UJ §e ©T k ©t :Ug «n §J ¦, Ik«e §C

:h¦k¢gp Utr o©D h ¦bU «bj §C o ¤fh ¥,Ic£t�:hfr §s Ug §sh t«k o ¥v §u o ¥v cc¥k h¥g«T o ©g r ©n«tu rIs §C yUet vbJ oh ¦gC §r ©t

:h ¦,jUb §n k ¤t iUt«c §h o ¦t h ¦P ©t §c h ¦T §g«©C §J ¦b r ¤J£t

Jsj rh ¦J h §h©k Urh ¦JoIH ¦n Ur §¬ ©C In §J Uf §rC h §h©k Urh «¦J :. ¤r «tv kF h §h©k Urh «¦J kK ªv §nU h §h kIsd h ¦F :uh,It§k §p ¦b oh ¦N ©gv kf §C IsIc §F o ¦hID ©c Ur §P ©x :I,gUa §h oIh§k

o ¦h «©nJ h §h©u oh¦kh¦k ¤t oh ¦N ©gv h ¥v«k¡t kF h ¦F :oh ¦v«k¡t kF k ©g tUv trIb s«t §nUcv oh ¦N ©g ,Ij §P §J ¦n hh©k Ucv :IJS §e ¦n §C , ¤r «¤t §p ¦, §u z«g uhbp§k rsv §u sIv :vGghh©k Uu£j ©T §J ¦v :uh,Ir §m ©j§k Ut ««cU vj §b ¦n Ut §G In §J sIc §F h §h©k Ucv :z«gu sIcF hh©kk ©C k ¥c ¥T iIF ¦T ; ©t Qkn h §h o ¦hID ©c Ur §n ¦t :. ¤r «tv kF uhbP ¦n Ukh «¦j J ¤s ««e , ©r §s ©v §C

:oh ¦rJh ¥n §C oh ¦N ©g ih ¦sh yIN ¦ToH ©v o©g §r ¦h .¤r «tv k¥d, §u o ¦h «©nX ©v Uj §n §G ¦h

:It«k §nU :r ©g«h h¥m£g kF Ub §B ©r §h zt IC r ¤J£t kf §u h ©sG z«k£g©h �tc h ¦F tc h ¦F h §h h¥b §p¦k :I,bUn¡t ¤C oh ¦N ©g §u e ¤s«¤m §C k ¥c ¥T y«P §J ¦h . ¤r «tv y«P §J¦k


KABBALAT SHABBAT 2

Kabbalat Shabbat ( the service welcoming the Shabbbat has its origins in the 16th century.It was then the custom of Isaac Luria, the leader of the mystical movement known asKabbalah, to lead his followers to the outskirts of the city as the sun was setting to greet theShabbat Bride. The service consists of six Psalms (biblical poetry attributed to KingDavid), corresponding to the six days of the week, and one hymn. The service concludeswith the Psalms for Shabbat.

SHALOM ALEICHEM

Shalom aleichem, malachei hasharet, malachei elyon, mimelech malachei ham'lachim, hakadosh baruch hu.Boachem l'shalom, malachei hashalom, malachei elyon, mimelech malchei ham'lachim, hakadosh baruch hu. Barchuni l'shalom, malachei hashalom, malachei elyon, mimelech malchei ham'lachim, hakadosh baruch hu. Tzetchem l'shalom, malachei hashalom, malachei elyon, mimelech mal'chei ham'lachim, hakadosh baruch hu.

Y’DID NEFESH

Y 'did nefesh av harachaman, m'shoch avdach el r'tzonachYarutz avdach k'mo ayal, yishtachaveh el mul hadarachYe’erav lo y'didutach minofet tzuf v'chol ta’am.Hadur, naeh, ziv haolam, nafshi cholat ahavatachAna, el na, r'fah na la b'harot la noam zivachAz tithazek v'titrapey, v'haytah lach shifhat olam.Vatik, yehemu rahamecha, v'hus na al ben ohavachKi zeh kamah nichsof nichsaf lirot b'tiferet uzachAna, eli, mach-mad libi, chusha na, v'al titalam.Higaleh na u'fros, haviv, alai et sukat sh'lomachTair eretz mik'vodach, nagilah v'nism'cha bachMaher a-huv, ki va moed, v'choneni kimei olam.


Shalom Alechem refers to the ministering angels that serve the King of Kings at the gatesof heaven–may they come in peace, bless us with peace and leave us in peace.

Yedid Nefesh is a 16th Century Hymn composed by the Mystic, RabbiEliezer Azikiri which tells of love the we feel for G-d. The poem is anacrostic based on the four letter representation of G-d’s name.

KABBALAT SHABBAT 2

—INTRODUCTORY HYMNS—'iIh§k ¤g h¥f£t§k ©n ', ¥rX ©v h¥f£t§k ©n 'o ¤fh¥k£g oIkJ:tUv QUrC JIsE ©v 'oh ¦fk §N ©v h¥f§k ©n Q¤k «¤N ¦n

'iIh§k ¤g h¥f£t§k ©n 'oIkX ©v h¥f£t§k ©n 'oIkJ§k o ¤f£tIC:tUv QUrC JIsE ©v 'oh ¦fk §N ©v h¥f§k ©n Q¤k «¤N ¦n

'iIh§k ¤g h¥f£t§k ©n 'oIkX ©v h¥f£t§k ©n 'oIkJ§k h ¦bU «f §rC:tUv QUrC JIsE ©v 'oh ¦fk §N ©v h¥f§k ©n Q¤k «¤N ¦n

'iIh§k ¤g h¥f£t§k ©n 'oIkX ©v h¥f£t§k ©n 'oIkJ§k o ¤f §,t¥m:tUv QUrC JIsE ©v 'oh ¦fk §N ©v h¥f§k ©n Q¤k «¤N ¦n

§h'kH ©t In §F QS §c ©g .Urh QbIm §r k ¤t QS §c ©g QIJ §n 'in£j ©rv ct J ¤p¤b sh ¦s/o ©g «y k’f §u ;Um , ¤p ««b ¦n Q,Ush ¦s §h Ik c ©r¡g¤h Qrs£v kUn k ¤t v¤u£j ©T §J ¦h

vVk tb tp §r 'tb k ¤t 'tBtQ,c£v ©t ,©kIj h ¦J §p©b 'okIgv uh ¦z 'v ¤tb rUs/okIg , ©j §p ¦J Qk v, §hv §u 't ¥P ©r §,h ¦, §u e¥Z ©j,h §T zt Quh ¦z o ©g ««b Vk ,It §r ©v §C

u,It §r¦k ; ©x §f ¦b ;Ix §f ¦b vN ©F v¤z h ¦F Qu£vIt i ¥C k ©g tb xUj §u 'Wh ¤n£j ©r Un ¤v¤h eh ¦,/oK ©g §, ¦T k ©g §u 'tB vJUj 'h ¦Ch¦k s ©n §j ©n'h¦k ¥t 'tBt QZªg , ¤r ¤p ¦, §C

¦vvkh ¦db 'QsIc §F ¦n . ¤r «¤t rh ¦tT QnIk §J , ©F ªxÎ, ¤t h©kg ch ¦cj GIr §pdU tb v¥kD/okIg h ¥nh ¦F h ¦b«¥B ’j §u 's ¥gIn vc h ¦F cUvt 'r ¤v ©n QC vj §n §G ¦b §u

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