Want to learn how to read or speak or brush up on Hebrew at home without spending a fortune on expensive Language software or DVDs? Check the following links below. I'm certain that these websites represent just a fraction of what is available out there.
"Chazak, chazak, v'nitchazek - Be strong, be strong, and may we be strengthened!" - the traditional declaration recited at the conclusion of the reading of each of the Five Books of the Torah.
May we be strengthened in our journey in the language of our people and also for every worthwhile endeavor.
http://www.ulpan.net/
http://www.cartoonhebrew.com/alef
http://www.ancient-hebrew.org/7_home.html
http://www.beverlyhillschabad.com/reading-hebrew/pages/title-page.htm
Wednesday, April 30, 2014
Sunday, April 27, 2014
Havdalah - Concluding the Shabbat
Havdalah - הַבְדָּלָה
Havdalah means separation and is recited over a cup of wine and fragrant spices that we might use all five senses in making the distinction between Sabbath and the remaining days of the week, between the sacred and the profane, light and darkness."Havdalah, marking the end of the Sabbath, is attributed to the men of the Great Assembly (Berakhoth 33a). The introductory passage Hinei El Yeshuati, consisting of biblical verses,
is of latter origin. According to Maimonides, the symbolic use of fragrant spices during the recital of the Havdalah is to cheer the soul which is saddened at the departure of the Sabbath. When a festival follows immediately after the Sabbath the spices are omitted, because the soul then rejoices with the incoming holiday. The wine for the Havdalah is allowed to flow over as a symbol of the overflowing blessing expected in the coming week. It is customary to cup the hands around the candle and to gaze at the finger-nails. The reflection of the light on the finger-nails causes the shadow to appear on the palm of the hand, thus indicating the distinction "between light and darkness" mentioned in the Havdalah. A twisted candle of several wicks is used since the phrase more' ha-esh ("lights of fire") is in the plural. The custom of dipping the finger in the wine and passing it over the eyes alludes to Psalm 19:9 where G-d's commands are described as " enlightening the eyes."" - Birnbaum
After the blessings are said everyone sings Eliyahu HaNavi as we look forward to the possibility of Messiah's coming in the coming week, as heralded by the appearance of Eliyahu the prophet. For more on Havdalah please see the following links:
https://en.wikipedia.org/wiki/Havdalah
http://www.headcoverings-by-devorah.com/Shabbat_Havdalah.html
Hinei El y'shuati, evtach v'lo efchad.
Ki ozi v'zimrat Yah Adonai vay'hi li lishuah.
Ush'avtem mayim b'sason mimaay'nei hay'shuah.
L'Adonai hay'shuah, al am'cha virchatecha, selah.
Adonai tz'vaot imanu, misgav lanu, Elohei Yaakov, selah.
Adonai tz'vaot, ashrei adam botei-ach bach!
Adonai hoshiah; haMelech yaaneinu v'yom koreinu.
LaY'hudim hay'tah orah v'simchah v'sason vikar;
kein tihyeh lanu.
Kos y'shuot esa, uv'shem Adonai ekra.
script and transliteration from - http://www.reformjudaism.org
Behold G-d is my Deliverance (Salvation) ; I will trust and will not be afraid; truly the L-rd is my strength and my song; He has delivered me indeed. Joyfully shall you draw upon the fountains of deliverance (salvation). Is is for the L-rd to bring help; my G-d thy blessing be upon thy people. The L-rd of hosts is with us; the G-d of Jacob is our Stronghold. L-rd of hosts, happy is the man who trusts in thee. O L-rd, save us; may the King answer us when we call. The Jews had light and joy, gladness and honor. So be it with us. I will take the cup of deliverance (salvation), and will call upon the name of the L-rd.
Isaiah 12:2-3; Psalms 3:9; 46:12, 84:13, 20:10; Esther 8:16; Psalm 116:13 - Birnbaum Siddur
note: the word salvation is not part of Birnbaum's translation.
Hinei El Yeshuati - Audio - thanks to Yisrael and Yoshi for this melody
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּֽפֶן.
Baruch atah Hashem Elokeinu Melech ha-olam bore' peri ha-gafenBlessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine.
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.
Baruch atah Hashem Elokeinu Melech ha-olam bore' minei vesamimBlessed are You, Hashem, our G-d, King of the universe, Who creates species of fragrance.
.בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ
Baruch atah Hashem Elokeinu Melech ha-olam bore' m'orei ha-esh
Blessed are You, Hashem, our G-d, King of the universe, Who creates the illuminations of the fire.
Havdalah Blessings Audio - melody by Debbie Friedman
בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹֽשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים,
בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בָּרוּךְ אַתָּה יְיָ, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל.
Baruch atah Hashem Elokeinu Melech ha-olam ha-mavdil bein kodesh lechol bein or lechoshech bein Yisrael la-amim bein yom hashevi'i lesheshet yemei ha-ma'aseh Baruch atah Hashem ha-mavdil bein kodesh lechol
Blessed are You, Hashem our G-d, King of the universe, Who separates between holy and secular], between light and darkness, between Yisrael and the nations, between the seventh day and the six days of labor. Blessed are You, Hashem, Who separates between holy and secular.
(Havdalah Blessings and Hamavdil Blessing transliterations and translations from:)
http://www.headcoverings-by-devorah.com/Shabbat_Havdalah.html
Some script taken from Kveller Jewish Parenting Blog:
http://www.kveller.com/traditions/Shabbat/havdallah_blessings.shtml
Alternate script, transliteration and translation at -
http://www.kakatuv.com/pdfs/shabbat-at-homeR/08havdalahR.pdf
Hamavdil Blessing Audio
ELIYAHU HANAVI
| ELIJAH THE PROPHET |
| Eliyahu hanavi Eliyahu hatishbi, Eliyahu hagil'adi - Bim'hera yavoh eleinu, im mashiach ben David. (x2) | Elijah the prophet Elijah the returning, Elijah the giladi - May he soon come to us, with the messiah son of David. (x2) |
Eliyahu Audio
Wednesday, January 15, 2014
Shalom Alechem - and Lighting the Shabbat Candles
Shalom Alechem -Peace to You
This prayer or song is attributed to Kabbalists of approximately 350 years ago and is based upon the scriptural ideas of hospitality and peace as summed up in the following verses:
" He will give His angels charge over you, to guard you in all your ways. The L-rd will guard you as you come and go , henceforth and forever." - quote from Birnbaum
- see Psalms 91:11: 121:8
Shalom Alechem / Text
Shalom Alechem Audio
Lighting the Shabbat Candles
Links:
Tradition and Lighting of Shabbat Candles
great Shabbat Candles audio / video
Above page from Sim Shalom Siddur -www.kakatuv.com
This prayer or song is attributed to Kabbalists of approximately 350 years ago and is based upon the scriptural ideas of hospitality and peace as summed up in the following verses:
" He will give His angels charge over you, to guard you in all your ways. The L-rd will guard you as you come and go , henceforth and forever." - quote from Birnbaum
- see Psalms 91:11: 121:8
Shalom Alechem / Text
Shalom Alechem Audio
Lighting the Shabbat Candles
Links:
Tradition and Lighting of Shabbat Candles
great Shabbat Candles audio / video
Above page from Sim Shalom Siddur -www.kakatuv.com
(Click here for holiday blessings)
With the lighting of the candles, a woman ushers in the holy Shabbat. No "weekday" activities are to be done from that point on, as she has now entered a world of tranquility. -Chabad.org
Adon Olam / Erev Shabbat
Adon Olam - Eternal L-rd
note: I recorded most of these Liturgical pieces on a computer or with my phone, so please forgive the popping until I am able to upload better quality editions.
Gut Shabbos Haveri!
attributed to Solomon ibn Gabirol of Spain. G-d is the beginning and the end,
" When I sleep, as when I wake, G-d is with me; I have no fear." - Sim Shalom Siddur
HaShem is with us in Olam Hazeh - this life and so will be with us in Olam Habah - the world to come.
Praised be He!
Please refer to the link below for the text and transliteration.
note: I recorded most of these Liturgical pieces on a computer or with my phone, so please forgive the popping until I am able to upload better quality editions.
Gut Shabbos Haveri!
Mourners Kaddish / Kabbalat Shabbat
Mourners Kaddish
In love we remember those who no longer walk this earth. We are grateful to G-d for the gift of their lives, for the joys we shared, and for the cherished memories that never fade. May G-d grant those who mourn, the strength to see beyond their sorrow, sustaining them despite their grief. May the faith that binds us to our loved ones be a continuing source of comfort, as we invite those who mourn, and those observing Yahrzeit, to praise G-d's name with the words of the Kaddish.
As we recite the Kaddish, we pray that all people throughout the world will recognise G-d's sovereignty in our time. For only to the extent that G-d's sovereignty is felt in the world, can blessing and song, peace and harmony, hope and consolation fill our lives. Thus, in recalling our dead, of blessed memory, we confront our loss in the presence of the congregation with an affirmation of faith. Let those who are in mourning or observing Yahrzeit join in praise of G-d's name.
Sim Shalom Siddur
http://www.onlinesiddur.com/shac/
Please refer to the site below for a complete commentary on the Mourners Kaddish from the Jewish Virtual Library.
http://www.jewishvirtuallibrary.org/jsource/Judaism/kaddish.html
Ask your Rabbi or family member about taking three steps back and bowing during the last line of this prayer. This symbolizes that you are now exiting the Holy Presence that you had entered during the service by way of Prayer, Praise and Thanksgiving. You have been acting in your capacity as a priest unto Hashem among a " Priestly Nation " as scripture refers to Israel's role among the nations of the world.
Mourners Kaddish Audio
In love we remember those who no longer walk this earth. We are grateful to G-d for the gift of their lives, for the joys we shared, and for the cherished memories that never fade. May G-d grant those who mourn, the strength to see beyond their sorrow, sustaining them despite their grief. May the faith that binds us to our loved ones be a continuing source of comfort, as we invite those who mourn, and those observing Yahrzeit, to praise G-d's name with the words of the Kaddish.
As we recite the Kaddish, we pray that all people throughout the world will recognise G-d's sovereignty in our time. For only to the extent that G-d's sovereignty is felt in the world, can blessing and song, peace and harmony, hope and consolation fill our lives. Thus, in recalling our dead, of blessed memory, we confront our loss in the presence of the congregation with an affirmation of faith. Let those who are in mourning or observing Yahrzeit join in praise of G-d's name.
Sim Shalom Siddur
When in mourning or observing a Yahrzeit we recite the Mourners Kaddish standing acknowledging G-d's sovereignty in life and death. It is a spoken Hymn praising G-d beyond all the means and imaginings that man is capable of.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. אמן:
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן:
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. בריך הוא:
לְעֵלָּא (בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן:
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן:
עושה שָׁלום (בעשי"ת הַשָּׁלום) בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן:
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן:
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. בריך הוא:
לְעֵלָּא (בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן:
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן:
עושה שָׁלום (בעשי"ת הַשָּׁלום) בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן:
Please refer to the site below for a complete commentary on the Mourners Kaddish from the Jewish Virtual Library.
| Yisgadal v'yiskadash sh'mei rabbaw (Amen) B'allmaw dee v'raw chir'usei v'yamlich malchusei,b'chayeichon, uv'yomeichon, uv'chayei d'chol beis yisroel, ba'agawlaw u'vizman kawriv, v'imru: Amen. (Cong: Amen. Y'hei sh'mei rabbaw m'vawrach l'allam u'l'allmei allmayaw) Y'hei sh'mei rabbaw m'vawrach l'allam u'l'allmei allmayaw. Yis'bawrach, v'yishtabach, v'yispaw'ar, v'yisromam, v'yis'nasei, v'yis'hadar, v'yis'aleh, v'yis'halawl sh'mei d'kudshaw b'rich hu (Cong. b'rich hu). L'aylaw min kol birchawsaw v'shirawsaw, tush'b'chawsaw v'nechemawsaw, da'ami'rawn b'all'maw, v'imru: Amein Y'hei shlawmaw rabbaw min sh'mayaw,v'chayim awleinu v'al kol yisroel, v'imru: Amein Oseh shawlom bim'ro'mawv, hu ya'aseh shawlom, awleinu v'al kol yisroel v'imru: Amein | May His great Name grow exalted and sanctified (Amen.) in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days, and in the lifetimes of the entire Family of Israel, swiftly and soon. Now respond: Amen. (Cong Amen. May His great Name be blessed forever and ever.) May His great Name be blessed forever and ever. Blessed, praised, glorified, exalted, extolled, mighty, upraised, and lauded be the Name of the Holy One, Blessed is He (Cong. Blessed is He) beyond any blessing and song, praise and consolation that are uttered in the world. Now respond: Amen. May there be abundant peace from Heaven, and life upon us and upon all Israel. Now respond: Amen. He Who makes peace in His heights, may He make peace, upon us and upon all Israel. Now respond: Amen. |
http://www.jewishvirtuallibrary.org/jsource/Judaism/kaddish.html
Ask your Rabbi or family member about taking three steps back and bowing during the last line of this prayer. This symbolizes that you are now exiting the Holy Presence that you had entered during the service by way of Prayer, Praise and Thanksgiving. You have been acting in your capacity as a priest unto Hashem among a " Priestly Nation " as scripture refers to Israel's role among the nations of the world.
Mourners Kaddish Audio
Alenu / Evev Shabbat
Alenu
According the Sim Shalom Siddur, the Alenu speaks to G-d as the Almighty Creator and King of the Universe. Furthermore, the Alenu informs us that Hashem is the author of time; the first and last the beginning and the end. In case we don't get what this means, all present declare that we will bend the knee and bow in His presence. Not only do we bow before the Holy One but we proclaim together with the prophets and angelic beings or those dwelling in the "loftiest hights", that all living on earth will someday prostrate themselves before Him and acknowledge that He alone is G-d and King, Supreme over all. The wicked will be turned to Hashem and the false idols destroyed as all of creation is renewed for the purpose of worshiping and joyfully serving the Holy One. Then finally we are left with the mystical proclamation: " That on that day Hashem shall be one and His name one!" (ECHAD). It speaks of a great and terrible time when all will be shaken, great and small; beginning with a time of trial for Israel as was once in Egypt and the subsequent display of G-d's Almighty Sovereignty. However, this time His power will be displayed not against Egypt only, but against the all the Nations of the world who have come against and ravished Israel. Considering the simcha of Shabbat, the Alenu is a very sobering admonition to us to be Still and know that He is G-d the Almighty One. (see all of Zechariah 14) What we find happening in Zechariah 14, will take place because the world will have failed as a whole to observe the admonition contained within the Alenu prayer " You shall know this day, and reflect in your heart, that it is the L-rd Who is G-d in the heavens above and on the earth beneath, there is none else." quote taken from Birnbaum Siddur
- See Deuteronomy 4:39; Exodus 15:18; Zechariah 14:9
Alenu / Text
Alenu Audio
According the Sim Shalom Siddur, the Alenu speaks to G-d as the Almighty Creator and King of the Universe. Furthermore, the Alenu informs us that Hashem is the author of time; the first and last the beginning and the end. In case we don't get what this means, all present declare that we will bend the knee and bow in His presence. Not only do we bow before the Holy One but we proclaim together with the prophets and angelic beings or those dwelling in the "loftiest hights", that all living on earth will someday prostrate themselves before Him and acknowledge that He alone is G-d and King, Supreme over all. The wicked will be turned to Hashem and the false idols destroyed as all of creation is renewed for the purpose of worshiping and joyfully serving the Holy One. Then finally we are left with the mystical proclamation: " That on that day Hashem shall be one and His name one!" (ECHAD). It speaks of a great and terrible time when all will be shaken, great and small; beginning with a time of trial for Israel as was once in Egypt and the subsequent display of G-d's Almighty Sovereignty. However, this time His power will be displayed not against Egypt only, but against the all the Nations of the world who have come against and ravished Israel. Considering the simcha of Shabbat, the Alenu is a very sobering admonition to us to be Still and know that He is G-d the Almighty One. (see all of Zechariah 14) What we find happening in Zechariah 14, will take place because the world will have failed as a whole to observe the admonition contained within the Alenu prayer " You shall know this day, and reflect in your heart, that it is the L-rd Who is G-d in the heavens above and on the earth beneath, there is none else." quote taken from Birnbaum Siddur
- See Deuteronomy 4:39; Exodus 15:18; Zechariah 14:9
Alenu / Text
Alenu Audio
Kabbalat Shabbat Service Kiddish
Kabbalat Shabbat Service Kiddish
The Vayechulu was added before the Kiddush even though it had already been recited during the service for the benefit of women and children who did not recite the evening service (Pesachim 106a).
The words Yom Hashishi - The sixth day, mark the conclusion of the first six days of creation, do not testify to the Sabbath's holiness, and are not part of the Kiddush. Instead, they are attached here because their initials, together with the initials of Vayechulu HaShamayim form the Four-Letter Name of G-d.
The Sabbath is considered a symbol of G-d's creation, and a prologue to the holy convocations, as Leviticus 23 in the listing of Festivals, first mentions the Sabbath.
paraphrased here from the Art Scroll Siddur.
Va-y'hi e-rev, va-y'hi vo-ker,
Yom Ha-shi-shi. Va-y'chu-lu Ha-sha-ma-yim v'ha-a-retz, v'chawl^ts'va-am.
va-y'chal e-lo-him ba-yom ha-sh'vi-i, m'lach-to a-sher a-sa
va-yish-bot ba-yom ha-sh'vi-i, mi-kawl^m'lach-to a-sher a-sa.
va-y'va-rech e-lo-him et yom ha-sh'vi-i, va-y'ka-deish o-to
ki vo sha-vat mi-kawl^m'lach-to a-sher ba-ra e-lo-him la-a-sot.
Sav-rei ma-ra-nan v'ra-bo-tai!
[ L'chai-yim! ]
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu me-lech ha-o-lam,
bo-rei p'ri ha-ga-fen.
( A-mein. )
Ba-ruch a-tah, A-do-nai,
( Ba-ruch hu u-va-ruch sh'mo! )
E-lo-hei-nu, me-lech ha-o-lam,
a-sher ki-d'sha-nu b'mits-vo-tav v'ra-tsa va-nu,
v'sha-bat kawd'sho
b'a-ha-va uv'ra-tson
hin-hi-la-nu,
zi-ka-ron l'ma-a-sei v'rei-shit.
Ki hu yom t'chi-la
l'mik-ra-ei^ko-desh,
ze-cher li-tsi-at Mits-ra-yim.
[In many congregations, all sing the next paragraph together.]
[ Ki va-nu va-char-ta
v'o-ta-nu ki-dash-ta
mi-kawl^ha-a-mim, ]
v'Sha-bat kawd-sh'cha
b'a-ha-va u-v'ra-tson
hin-chal-ta-nu.
Ba-ruch a-tah A-do-nai,
( Ba-ruch hu u-va-ruch sh'mo! )
m'ka-deish ha-Sha-bat.
( A-mein. ) http://siddur.org/
And it was evening and it was morning—the sixth day.
And the heaven and the earth were finished and all their host. And on the seventh day God had finished his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and he hallowed it, because he rested thereon from all his work which God had created and made.
Gentlemen Attention!
Blessed art thou, O Lord our God, King of the universe, who createst the fruit of the vine.
Blessed art thou, O Lord our God, King of the universe, who hast sanctified us by thy commandments and hast taken pleasure in us, and in love and favor hast given us thy holy Sabbath as an inheritance, a memorial of the creation—that day being also the first of the holy convocations, in remembrance of the departure from Egypt. For thou hast chosen us and sanctified us above all nations, and in love and favor hast given us thy holy Sabbath as an inheritance.
Blessed art thou, O Lord, who hallowest the Sabbath.
Blessed art thou, O Lord our God, King of the universe, who bringest forth bread from the earth.
http://www.sacred-texts.com/
Kabbalat Shabbat Kiddish Audio
L'Chaim - for or to Life!
The Kiddish recited by the Reader in the synagogue has its origin in the period when strangers were given their Sabbath meal in a room adjoining the Synagogue. Abdurham. writing in Spain early in the fourteenth century, says: " As our predecessors have set up the rule, though for a reason which no longer exists, the rule remains unshaken." - BirnbaumThe Vayechulu was added before the Kiddush even though it had already been recited during the service for the benefit of women and children who did not recite the evening service (Pesachim 106a).
The words Yom Hashishi - The sixth day, mark the conclusion of the first six days of creation, do not testify to the Sabbath's holiness, and are not part of the Kiddush. Instead, they are attached here because their initials, together with the initials of Vayechulu HaShamayim form the Four-Letter Name of G-d.
The Sabbath is considered a symbol of G-d's creation, and a prologue to the holy convocations, as Leviticus 23 in the listing of Festivals, first mentions the Sabbath.
paraphrased here from the Art Scroll Siddur.
- please note that in order to be more egalitarian, this version of the prayer substitutes
Haveri - friends, for maranan - gentlemen
Va-y'hi e-rev, va-y'hi vo-ker,
Yom Ha-shi-shi. Va-y'chu-lu Ha-sha-ma-yim v'ha-a-retz, v'chawl^ts'va-am.
va-y'chal e-lo-him ba-yom ha-sh'vi-i, m'lach-to a-sher a-sa
va-yish-bot ba-yom ha-sh'vi-i, mi-kawl^m'lach-to a-sher a-sa.
va-y'va-rech e-lo-him et yom ha-sh'vi-i, va-y'ka-deish o-to
ki vo sha-vat mi-kawl^m'lach-to a-sher ba-ra e-lo-him la-a-sot.
Sav-rei ma-ra-nan v'ra-bo-tai!
[ L'chai-yim! ]
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu me-lech ha-o-lam,
bo-rei p'ri ha-ga-fen.
( A-mein. )
Ba-ruch a-tah, A-do-nai,
( Ba-ruch hu u-va-ruch sh'mo! )
E-lo-hei-nu, me-lech ha-o-lam,
a-sher ki-d'sha-nu b'mits-vo-tav v'ra-tsa va-nu,
v'sha-bat kawd'sho
b'a-ha-va uv'ra-tson
hin-hi-la-nu,
zi-ka-ron l'ma-a-sei v'rei-shit.
Ki hu yom t'chi-la
l'mik-ra-ei^ko-desh,
ze-cher li-tsi-at Mits-ra-yim.
[In many congregations, all sing the next paragraph together.]
[ Ki va-nu va-char-ta
v'o-ta-nu ki-dash-ta
mi-kawl^ha-a-mim, ]
v'Sha-bat kawd-sh'cha
b'a-ha-va u-v'ra-tson
hin-chal-ta-nu.
Ba-ruch a-tah A-do-nai,
( Ba-ruch hu u-va-ruch sh'mo! )
m'ka-deish ha-Sha-bat.
( A-mein. ) http://siddur.org/
And it was evening and it was morning—the sixth day.
And the heaven and the earth were finished and all their host. And on the seventh day God had finished his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and he hallowed it, because he rested thereon from all his work which God had created and made.
Blessed art thou, O Lord our God, King of the universe, who createst the fruit of the vine.
Blessed art thou, O Lord our God, King of the universe, who hast sanctified us by thy commandments and hast taken pleasure in us, and in love and favor hast given us thy holy Sabbath as an inheritance, a memorial of the creation—that day being also the first of the holy convocations, in remembrance of the departure from Egypt. For thou hast chosen us and sanctified us above all nations, and in love and favor hast given us thy holy Sabbath as an inheritance.
Blessed art thou, O Lord, who hallowest the Sabbath.
Blessed art thou, O Lord our God, King of the universe, who bringest forth bread from the earth.
http://www.sacred-texts.com/
Kabbalat Shabbat Kiddish Audio
Tuesday, January 14, 2014
Kaddish Shalem / erev Shabbat
Kaddish Shalem
Kaddish Shalem / Text
Kaddish Shalem Audio
- Kaddish Shalem (קדיש שלם) or Kaddish Titkabbal (קדיש תתקבל) – Literally "Complete Kaddish" or "Whole Kaddish"
Kaddish Shalem / Text
Kaddish Shalem Audio
Vayechulu hashamayim and following / Erev Shabbat
Vayechulu
The following proclamation and reading of the completion of creation is considered an essential part of the Shabbat Service. It is repeated after the Amidah because the Amidah of festivals occurring on the Sabbath does not include this passage. Since Vayechulu has to be recited after the Amidah when a festival occurs on the Sabbath, it has become the rule for all Sabbaths.
Magen Avot is termed Ma'eyan Sheva because it contains the substance of the seven blessings of the Amidah. This abridged form of the Amidah was originally added in order to prolong the service for the convenience of late-comers. The synagogues were often located outside the precincts of the city (since the rulers did not tolerate Jewish worship within the confines of their municipalities ), and it was dangerous to walk home alone at night. By prolonging the Shabbat-eve service, which was far better attended than the weekday services, the late-comers were given an opportunity to finish their prayers with the rest of the congregation. - Birnbaum
ב וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, מְלַאכְתּוֹ אֲשֶׁר עָשָׂה; וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי, מִכָּל-מְלַאכְתּוֹ אֲשֶׁר עָשָׂה.
ג וַיְבָרֶךְ אֱלֹהִים אֶת-יוֹם הַשְּׁבִיעִי, וַיְקַדֵּשׁ אֹתוֹ: כִּי בוֹ שָׁבַת מִכָּל-מְלַאכְתּוֹ, אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשׂוֹת. {פ}
Genesis 2:1-3, English and Transliteration http://bible.ort.org/
Hebrew Text http://www.mechon-mamre.org/
Barucha / Magen Avot / Elohenu VElohe Avotenu
Reader.— Blessed art thou, O Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob, the great, mighty and revered God, the most high God, Possessor of heaven and earth.
Reader and Cong.—He with his word was a shield to our forefathers, and by his bidding will quicken the dead; the holy God (on the Sabbath of Penitence say, "holy King"), like unto whom there is none; who giveth rest to his people on his holy Sabbath day, because he took pleasure in them to grant them rest. Him we will serve with fear and awe, and daily and constantly we will give thanks unto his name in the fitting forms of Blessings. He is the God to who, thanksgivings are due, the Lord of peace, who halloweth the Sabbath and blesseth the seventh day, and in holiness giveth rest unto a people sated with delights, in remembrance of the creation.
Reader.—Our God and God of our fathers, accept our rest; sanctify us by thy commandments, and grant our portion in thy Law; satisfy us with thy goodness, gladden us with thy salvation; purify our hearts to serve thee in truth; and in thy love and favor, O Lord our God, let us inherit thy holy Sabbath; and may Israel, who hallow thy name, rest thereon. Blessed art thou, O Lord, who hallowest the Sabbath.
The following proclamation and reading of the completion of creation is considered an essential part of the Shabbat Service. It is repeated after the Amidah because the Amidah of festivals occurring on the Sabbath does not include this passage. Since Vayechulu has to be recited after the Amidah when a festival occurs on the Sabbath, it has become the rule for all Sabbaths.
Magen Avot is termed Ma'eyan Sheva because it contains the substance of the seven blessings of the Amidah. This abridged form of the Amidah was originally added in order to prolong the service for the convenience of late-comers. The synagogues were often located outside the precincts of the city (since the rulers did not tolerate Jewish worship within the confines of their municipalities ), and it was dangerous to walk home alone at night. By prolonging the Shabbat-eve service, which was far better attended than the weekday services, the late-comers were given an opportunity to finish their prayers with the rest of the congregation. - Birnbaum
| א וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם. |
ג וַיְבָרֶךְ אֱלֹהִים אֶת-יוֹם הַשְּׁבִיעִי, וַיְקַדֵּשׁ אֹתוֹ: כִּי בוֹ שָׁבַת מִכָּל-מְלַאכְתּוֹ, אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשׂוֹת. {פ}
| 2:1 | Heaven and earth, and all their components, were [thus] completed. Vayechulu hashamayim veha'arets vechol-tseva'am. |
| 2:2 | With the seventh day, God finished all the work that He had done. He [thus] ceased on the seventh day from all the work that He had been doing. Vayechal Elohim bayom hashvi'i melachto asher asah vayishbot bayom hashvi'i mikol-melachto asher asah. |
| 2:3 | God blessed the seventh day, and He declared it to be holy, for it was on this day that God ceased from all the work that He had been creating [so that it would continue] to function. Vayevarech Elohim et-yom hashvi'i vayekadesh oto ki vo shavat mikol-melachto asher-bara Elohim la'asot. |
Genesis 2:1-3, English and Transliteration http://bible.ort.org/
Hebrew Text http://www.mechon-mamre.org/
Barucha / Magen Avot / Elohenu VElohe Avotenu
Ma'eyan Sheva - Fountain of Seven
The following to "the Sabbath," is omitted when Prayers are not said with the Congregation:
Reader.— Blessed art thou, O Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob, the great, mighty and revered God, the most high God, Possessor of heaven and earth.
Reader and Cong.—He with his word was a shield to our forefathers, and by his bidding will quicken the dead; the holy God (on the Sabbath of Penitence say, "holy King"), like unto whom there is none; who giveth rest to his people on his holy Sabbath day, because he took pleasure in them to grant them rest. Him we will serve with fear and awe, and daily and constantly we will give thanks unto his name in the fitting forms of Blessings. He is the God to who, thanksgivings are due, the Lord of peace, who halloweth the Sabbath and blesseth the seventh day, and in holiness giveth rest unto a people sated with delights, in remembrance of the creation.
Reader.—Our God and God of our fathers, accept our rest; sanctify us by thy commandments, and grant our portion in thy Law; satisfy us with thy goodness, gladden us with thy salvation; purify our hearts to serve thee in truth; and in thy love and favor, O Lord our God, let us inherit thy holy Sabbath; and may Israel, who hallow thy name, rest thereon. Blessed art thou, O Lord, who hallowest the Sabbath.
Monday, January 13, 2014
Amidah / Erev Shabbat
Amidah
The Amidah prayer is performed standing facing the East toward Jerusalem.
We say or mouth the words of the Amidah to ourselves. The evening order of the Amidah differs from the Shacrit once one passes the initial blessings and it is a shorter version.
For More Commentary on the Amidah please see here
Complete text here - last four lines see Oseh Shalom
First two Blessings Audio
Between Sukkoth and Pesach add
Mahshiv HaRuach Umorid Hagashem
Thou causest the wind to blow and the rain to fall
Mashiv HaRuach Audio
M'chalkel Chaim b'chesid thru v'ne'eman atah Audio
V'techetzenah pg 137 in the pdf, 3 lines from the bottom
The Amidah prayer is performed standing facing the East toward Jerusalem.
We say or mouth the words of the Amidah to ourselves. The evening order of the Amidah differs from the Shacrit once one passes the initial blessings and it is a shorter version.
For More Commentary on the Amidah please see here
Complete text here - last four lines see Oseh Shalom
First two Blessings Audio
Between Sukkoth and Pesach add
Mahshiv HaRuach Umorid Hagashem
Thou causest the wind to blow and the rain to fall
Mashiv HaRuach Audio
M'chalkel Chaim b'chesid thru v'ne'eman atah Audio
V'techetzenah pg 137 in the pdf, 3 lines from the bottom
Mi Chamocha / V'Shamru / Erev Shabbat
Mi Chamocha
The text for the Kabbalat Shabbat Mi Chamocha prayer is much the same as it is in the Shacrit service, telling the story of Exodus, but once again with a slight shift in emphasis. Here, as in the evening service Barchu, we find that there is reference to, and more explicitly so, entering into our rest hidden in the Shadow of wings of HaShem, under His shelter of peace where no wrong can find us, and that we might by His power together with Israel rise again, to life. The Melody also differs a little bit in its phrasing. - See Job 9:10; Psalm 66:9: Exodus 15:11, 18; Jeremiah 31:11 references Birnbaum
Geulah - Redemption / Text - The last three lines are canted as an intro to Mi Chamocha
Mi Chamocha - Who is Like our G-d / text
Mi Chamocha Audio
V'shamru
Here we recite the commandment to keep the Shabbat, together with the whole house of Israel
V'shamru / Text
V'shamru Audio
Alternate V'shamru versions on this pg
The text for the Kabbalat Shabbat Mi Chamocha prayer is much the same as it is in the Shacrit service, telling the story of Exodus, but once again with a slight shift in emphasis. Here, as in the evening service Barchu, we find that there is reference to, and more explicitly so, entering into our rest hidden in the Shadow of wings of HaShem, under His shelter of peace where no wrong can find us, and that we might by His power together with Israel rise again, to life. The Melody also differs a little bit in its phrasing. - See Job 9:10; Psalm 66:9: Exodus 15:11, 18; Jeremiah 31:11 references Birnbaum
Geulah - Redemption / Text - The last three lines are canted as an intro to Mi Chamocha
Mi Chamocha - Who is Like our G-d / text
Mi Chamocha Audio
V'shamru
Here we recite the commandment to keep the Shabbat, together with the whole house of Israel
V'shamru / Text
V'shamru Audio
Alternate V'shamru versions on this pg
Sunday, January 12, 2014
Barchu / Ahavat Olam / Shema - Erev Shabbat
Barchu
The Barchu in the Erev Shabbat service is only slightly different from that of the Shabbat Shacrit service as pertaining to the time of day and a hint of subtext. Whereas, the morning service in this section is focussed on He who creates the lights, here the attention is more on G-d's sovereignty over the coming and going of the seasons, times and tides, night and day. Here the Liturgy makes us aware that it is not by accident that the darkness comes in the evening and the stars and moon reach their respective apogees and run their course, but it is the L-rd G-d Almighty who makes it so. Hence, we frail earthly creatures here below, can trust HaShem with assurance to watch over us in the darkness of night even as He is so faithful to do during the light of day. Our Heavenly Father is able to care for our soul when we lay down to sleep, even as He restores it to us again upon waking with each morning sunrise. The text also suggests that just as He has cared for and sustained us so lovingly in life, Hashem will also do the same for us when we walk through the valley of the shadow of death and enter into our eternal rest. This then, we are to understand, is all a part of His inscrutable design and that it is good.
Barchu / Text
Conclusion of Barchu / Text
Barchu Audio
Ahavat Olam
The Barchu in the Erev Shabbat service is only slightly different from that of the Shabbat Shacrit service as pertaining to the time of day and a hint of subtext. Whereas, the morning service in this section is focussed on He who creates the lights, here the attention is more on G-d's sovereignty over the coming and going of the seasons, times and tides, night and day. Here the Liturgy makes us aware that it is not by accident that the darkness comes in the evening and the stars and moon reach their respective apogees and run their course, but it is the L-rd G-d Almighty who makes it so. Hence, we frail earthly creatures here below, can trust HaShem with assurance to watch over us in the darkness of night even as He is so faithful to do during the light of day. Our Heavenly Father is able to care for our soul when we lay down to sleep, even as He restores it to us again upon waking with each morning sunrise. The text also suggests that just as He has cared for and sustained us so lovingly in life, Hashem will also do the same for us when we walk through the valley of the shadow of death and enter into our eternal rest. This then, we are to understand, is all a part of His inscrutable design and that it is good.
Barchu / Text
Conclusion of Barchu / Text
Barchu Audio
Ahavat Olam
Ahavat Olam
From Wikipedia, the free encyclopedia
Ahavat Olam (אהבת עולם, Eternal love) is the second prayer that is recited during Maariv.
It is the parallel blessing to Ahava Rabbah that is recited during Shacharit, and likewise, is an
expression to God for the gift of the Torah.[1]
It is the parallel blessing to Ahava Rabbah that is recited during Shacharit, and likewise, is an
expression to God for the gift of the Torah.[1]
Ahava Rabbah is recited in the morning and Ahavat Olam is recited in the evening as a
compromise. Ahava Rabbah is the Ashkenazi prayer, and Ahavat Olam is the Sephardi prayer.
Sephardim recite Ahavat Olam at both Shacharit and Maariv.[2] The debate over this recitation
occurred between the Geonim. Saadia Gaon had made a ruling that followed that of his
predecessor Amran. The last two Geonim, Sherira Gaon and Hai Gaon, made the final ruling
which stands to this day.[3]
compromise. Ahava Rabbah is the Ashkenazi prayer, and Ahavat Olam is the Sephardi prayer.
Sephardim recite Ahavat Olam at both Shacharit and Maariv.[2] The debate over this recitation
occurred between the Geonim. Saadia Gaon had made a ruling that followed that of his
predecessor Amran. The last two Geonim, Sherira Gaon and Hai Gaon, made the final ruling
which stands to this day.[3]
Theme[edit]
The theme of Ahavat Olam is that God provides love in good times and in bad. Nighttime,
when there is darkness, is a time associated with danger. Nevertheless, God provides
protection at night, and the sun always rises in the morning.[4]
when there is darkness, is a time associated with danger. Nevertheless, God provides
protection at night, and the sun always rises in the morning.[4]
Ahavat Olam is also seen as the blessing over the mitzvah of the recitation of the Shema.[5]
References[edit]
- ^ Śiaḥ śarfe ḳodesh By Richard N. Levy, Hillel, the Foundation for Jewish Campus Life, page 62
- ^ The JPS guide to Jewish traditions By Ronald L. Eisenberg, Jewish Publication Society, page 412-13
- ^ My People's Prayer Book: Welcoming the night: Minchah and Ma'ariv By Lawrence A. Hoffman, Marc Brettler, pg 63
- ^ The Shema: Spirituality and Law in Judaism By Norman Lamm, page 103
- ^ Jewish values in a changing world By Yehuda Amital, Yehudah ʻAmiṭal, page 136
For a little more on Ahavat Olam please take a look at the Shabbat Shacrit service
here:
Shema
For commentary on the Shema and a smidgen more on Ahavat Olam please see the
following:
following:
http://cantorsweb.blogspot.com/2013/02/kriyat-shema.html
Wednesday, January 8, 2014
Kabbalat Shabbat / Welcoming The Shabbat!
Kabbalat Shabbat / Welcoming The Shabbat!
The Erev Shabbat service is my favorite and has to be among the most joyous and celebratory of all Jewish services, save the wedding ceremony. Perhaps that is because it is a type of wedding ceremony between the Jewish people and the Shabbat; a foretaste of the Messianic age to come, and even perhaps of an everlasting life in the courts of the Eternal our G-d, the Everlasting Father and Creator of all, Blessed be He.
Psalm 95
Come, let us sing to the L-rd; let us acclaim our saving Stronghold.
The Friday night service begins here.
full Hebrew English transliteration here
Psalm 95 is part of six psalms symbolizing the six working days that were arranged by Kabbalists in the 16th century. The first letter of each of the psalms (lamed, shin, yud, mem, yud, mem) combined contain the numerical value of 430 which equals that of the word nefesh (meaning soul). The six psalms were selected by Rabbi Moses Cordovero, whose brother in Law Rabbi Solomon Alkabets mentioned in the next paragraph. This group of Kabbalists are also credited with having introduced the Shabbat evening service. ( Psalm 29) contains the name of G-d eighteen times , a number corresponding to the Shemoneh Esreh. The first verse is canted here and many other worship songs have been derived from this Psalm praising the Creator of all and the protector of Israel. Birnbaum
Audio L'chun'ran'nah
Welcoming The Shabbat with L'chah dodi
"Come, my friend, to meet the bride; let us welcome the Shabbat."
Hebrew English transliteration here
This beautiful poem is one of the most famous in all of Hebrew Literature. It's authorship is attributed to Rabbi Solomon Alkabets in the 16th century. The name of the Rebbi, Shlomo haLevi, can be found as an acrostic in the beginning stanzas of the piece. The poem is almost entirely composed from passages of scripture; Isaiah 52:2; 51:17; 60:1; Judges 5:12; Isaiah 60:1; 54:4; Psalm 42:12; Isaiah 14:32; Jerimiah 30:18, 16; Isaiah 49:19; 62:5; 54:3; 25:9. Birnbaum
This lovely prayer proclaims not only the joy of Shabbat and the entering in thereof, but it is profoundly mystical as well. It speaks, as Birbaum points out, to the hope of Israel. Telling of the Oneness " Echad" of our G-d, the coming of Maschiach and the fulfillment of prophecy concerning Israel's return to Zion in great triumph over all those who trouble her. There to worship and serve G-d in Jerushaliyim as a royal Priesthood. All of this, the author hints, will usher in or happen on the Holy Shabbat. As Rabbi Shlomo puts it:
" last in creation, first in G-d's plan." It reminds, not only us to observe and remember the Shabbat, ( observe Shabbat by resting from work and creating on the seventh day, and remember it's beauty, joy, communion and instruction throughout the week and throughout our generations?), but perhaps it also serves to plead with the Almighty One to remember and observe to accomplish all that He has spoken through the Prophets concerning the blessing of His people Israel by the hand of the Annointed One, Baruch Habah B'Shem Adonai!
Audio L'chah dodi
Psalm 92
" A psalm, a song for the Sabbath day. "
Hebrew English transliteration here
Psalm 92 was sung by the Levites in the Temple during the Sabbath offering. Birnbaum
Psalm 92 is like a Kiddush cup overflowing with sweet wine on a table covered with a festival meal. There is so much marvelous meaning packed into this little bit of verses, it deserves to be pondered by all. The psalmist attempts to open us up to the grandeur and vastness of G-d's creation and His interactions with mankind. He examines the question of why the wicked appear to flourish in the world, and proposes that the those who foolishly act against their fellow man and by extension the Creator, remain ignorant of the happiness that comes from seeking to understand the treasures of a spiritual and goodly life in "the courts of our G-d, " and certainly they remain ignorant of the deeper meaning or goodness of Shabbat. The wicked are compared with the grass, that endures but a short while. But in the case of those who seek after Hashem, their happiness will be like he Palm and Cedar; longlived and flourishing even in old age. Finally, the Psalmist turns us back to the task at hand; to ascribe glory and honor to our G-d for "there is no wrong in Him."
Audio Mizmor Shir
The Erev Shabbat service is my favorite and has to be among the most joyous and celebratory of all Jewish services, save the wedding ceremony. Perhaps that is because it is a type of wedding ceremony between the Jewish people and the Shabbat; a foretaste of the Messianic age to come, and even perhaps of an everlasting life in the courts of the Eternal our G-d, the Everlasting Father and Creator of all, Blessed be He.
Psalm 95
Come, let us sing to the L-rd; let us acclaim our saving Stronghold.
The Friday night service begins here.
full Hebrew English transliteration here
Psalm 95 is part of six psalms symbolizing the six working days that were arranged by Kabbalists in the 16th century. The first letter of each of the psalms (lamed, shin, yud, mem, yud, mem) combined contain the numerical value of 430 which equals that of the word nefesh (meaning soul). The six psalms were selected by Rabbi Moses Cordovero, whose brother in Law Rabbi Solomon Alkabets mentioned in the next paragraph. This group of Kabbalists are also credited with having introduced the Shabbat evening service. ( Psalm 29) contains the name of G-d eighteen times , a number corresponding to the Shemoneh Esreh. The first verse is canted here and many other worship songs have been derived from this Psalm praising the Creator of all and the protector of Israel. Birnbaum
Audio L'chun'ran'nah
Welcoming The Shabbat with L'chah dodi
"Come, my friend, to meet the bride; let us welcome the Shabbat."
Hebrew English transliteration here
This beautiful poem is one of the most famous in all of Hebrew Literature. It's authorship is attributed to Rabbi Solomon Alkabets in the 16th century. The name of the Rebbi, Shlomo haLevi, can be found as an acrostic in the beginning stanzas of the piece. The poem is almost entirely composed from passages of scripture; Isaiah 52:2; 51:17; 60:1; Judges 5:12; Isaiah 60:1; 54:4; Psalm 42:12; Isaiah 14:32; Jerimiah 30:18, 16; Isaiah 49:19; 62:5; 54:3; 25:9. Birnbaum
This lovely prayer proclaims not only the joy of Shabbat and the entering in thereof, but it is profoundly mystical as well. It speaks, as Birbaum points out, to the hope of Israel. Telling of the Oneness " Echad" of our G-d, the coming of Maschiach and the fulfillment of prophecy concerning Israel's return to Zion in great triumph over all those who trouble her. There to worship and serve G-d in Jerushaliyim as a royal Priesthood. All of this, the author hints, will usher in or happen on the Holy Shabbat. As Rabbi Shlomo puts it:
" last in creation, first in G-d's plan." It reminds, not only us to observe and remember the Shabbat, ( observe Shabbat by resting from work and creating on the seventh day, and remember it's beauty, joy, communion and instruction throughout the week and throughout our generations?), but perhaps it also serves to plead with the Almighty One to remember and observe to accomplish all that He has spoken through the Prophets concerning the blessing of His people Israel by the hand of the Annointed One, Baruch Habah B'Shem Adonai!
Audio L'chah dodi
Psalm 92
" A psalm, a song for the Sabbath day. "
Hebrew English transliteration here
Psalm 92 was sung by the Levites in the Temple during the Sabbath offering. Birnbaum
Psalm 92 is like a Kiddush cup overflowing with sweet wine on a table covered with a festival meal. There is so much marvelous meaning packed into this little bit of verses, it deserves to be pondered by all. The psalmist attempts to open us up to the grandeur and vastness of G-d's creation and His interactions with mankind. He examines the question of why the wicked appear to flourish in the world, and proposes that the those who foolishly act against their fellow man and by extension the Creator, remain ignorant of the happiness that comes from seeking to understand the treasures of a spiritual and goodly life in "the courts of our G-d, " and certainly they remain ignorant of the deeper meaning or goodness of Shabbat. The wicked are compared with the grass, that endures but a short while. But in the case of those who seek after Hashem, their happiness will be like he Palm and Cedar; longlived and flourishing even in old age. Finally, the Psalmist turns us back to the task at hand; to ascribe glory and honor to our G-d for "there is no wrong in Him."
Audio Mizmor Shir
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