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

Translation: Blessed are you, L‑rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the light of the Holy Shabbat. -http://www.chabad.org/

(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

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.

Adon Olam / Text

Adon Olam Audio

Adon Olam Alternate

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

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:

http://www.onlinesiddur.com/shac/


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

Kabbalat Shabbat Service Kiddish

Kabbalat Shabbat Service Kiddish

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." - Birnbaum 

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.

http://siddur.arielbenjamin.com/texts 

- 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.

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

Kaddish Shalem / erev Shabbat

Kaddish Shalem

• Kaddish Shalem (קדיש שלם) or Kaddish Titkabbal (קדיש תתקבל) – Literally "Complete Kaddish" or "Whole Kaddish"

For commentary on the Kaddish please see: https://en.wikipedia.org/wiki/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 

א  וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם.

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}

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 

http://siddur.arielbenjamin.com/texts

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.

http://www.sacred-texts.com/

Vayechulu - Barucha - Magen Avot - Elohenu Velohe / Audio

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

Half Kaddish - Chatsi Kaddish / Erev Shabbat

Half Kaddish / Chatsi-Kaddish

For commentary on the HafKaddish please see here

Chatsi Kaddish / text

Chatsi Kaddish Audio

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

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

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]

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]

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]

Ahavat Olam is also seen as the blessing over the mitzvah of the recitation of the Shema.^[5]

References[edit]

1. Jump up^ Śiaḥ śarfe ḳodesh By Richard N. Levy, Hillel, the Foundation for Jewish Campus Life, page 62
2. Jump up^ The JPS guide to Jewish traditions By Ronald L. Eisenberg, Jewish Publication Society, page 412-13
3. Jump up^ My People's Prayer Book: Welcoming the night: Minchah and Ma'ariv By Lawrence A. Hoffman, Marc Brettler, pg 63
4. Jump up^ The Shema: Spirituality and Law in Judaism By Norman Lamm, page 103
5. Jump up^ Jewish values in a changing world By Yehuda Amital, Yehudah ʻAmiṭal, page 136

https://en.wikipedia.org/wiki/Ahavat_Olam

For a little more on Ahavat Olam please take a look at the Shabbat Shacrit service 

here: 

http://cantorsweb.blogspot.com/2013/01/ahavah-rabah-abundant-love-and-more.html

Ahavat Olam / Text

Ahavat Olam Audio

Shema

For commentary on the Shema and a smidgen more on Ahavat Olam please see the 
following:

http://cantorsweb.blogspot.com/2013/02/kriyat-shema.html

Shema / Text

V'havtah / Text

Shema Audio

V'havtah Audio

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