- Kaddish Shalem (קדיש שלם) or Kaddish Titkabbal (קדיש תתקבל) – Literally "Complete Kaddish" or "Whole Kaddish"
Kaddish Shalem / Text
Kaddish Shalem Audio
Tuesday, January 14, 2014
Kaddish Shalem / erev Shabbat
Kaddish Shalem
Kaddish Shalem / Text
Kaddish Shalem Audio
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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