Kabbalat Shabbat
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Kabbalat Shabbat
Kabbalat Shabbat
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Commentary
The Spirit of Kabbalat Shabbat by Rabbi Jonathan Wittenberg
Kabbalat Shabbat is the expression of two strong streams of feeling, – relief, release and joy at the end of the working week and the arrival of Shabbat on the one hand, and a deep, powerful yearning for the soul and the world to be suffused by the presence of God on the other.
The Jewish week is defined by Shabbat; we look towards it, prepare for it, relish it, then relinquish and miss it when it is past, but begin at once to focus on the Shabbat ahead. Shabbat means release from the tyranny of labour. For most of history Jews, like almost everyone else, have had to struggle to stay alive and make ends meet, enduring poverty and degradation. Today, when many of us have a much easier life, Shabbat still means freedom from the constant pressures of work and the invasion of phone calls, texts and emails into every moment of our lives. I’ve never forgotten a group of teenagers saying, ‘Shabbat is the only meal when we see our parents; it’s the only time no one is allowed to answer the phone’.
‘Six days shall you labour and do all your work’, says the Torah. ‘Can one really complete all one’s work in those six days?’ asks the Mechilta, before answering, ‘Let it be as if all your work is finished’. We are taught not to talk, or even if possible think, about our weekday troubles. Shabbat is a day lived in a dimension of freedom, with good food, our best clothing, and time for one another and community. Lighting the candles, coming to Shul, sharing Kabbalat Shabbat, – these moments mark that liberation, that freedom to be. The hymns Yedid Nefesh and Lecha Dodi, are not only about greeting Shabbat; they themselves are the special friends, the sacred melodies we welcome.
But they, and the Psalms which accompany them, also evoke a deeper mood, the longing of all creation for the presence of God. The mountains sing, the trees clap their hand, the movement of the seas becomes a dance. The world is no longer merely the context for our daily struggle to manage our lives, but is radiant with God’s glory, of which sacred music is one of the deepest forms of expression.
Amidst this beauty and given its liberty, the soul longs for God. According to the mystics, even God longs for God; the divine, which has been hidden and all but suppressed by the dominance of material reality, is now revealed in its harmony and wholeness. The spirit, which has felt lonely and bruised, seeks healing in this flow of sacred oneness: ‘God, heal her; show her the sweetness of your radiance’, wrote Elazar Azikhri who composed Yedid Nefesh. The words and music are an effort to articulate the heart’s inexpressible desire to be embraced in a great love which encompasses all people, all creation, all reality. Through it, the world of destruction and misery will be rebuilt. As Shlomo Alkabetz writes in Lecha Dodi, a mosaic of Biblical images, Talmudic phrases and Kabbalistic ideas, Jerusalem, which symbolises the whole of reality, will shake the dust off her garments and be garbed in beauty. If the world itself has not yet been redeemed, at least the way in which we perceive it has been utterly transformed.
From the Noam Siddur
Yedid Nefesh
יְדִיד נֶֽפֶשׁ, אָב הָרַחְמָן, מְשׁוֹךְ עַבְדְּךָ אֶל רְצוֹנֶךָ
יָרוּץ עַבְדָּךְ כְּמוֹ אַיָּל, יִשְׁתַּחֲוֶה מוּל הֲדָרֶךָ
יֶעֱרַב לוֹ יְדִידוֹתֶךָ, מִנֹּֽפֶת צוּף וְכָל־טָֽעַם
Y’did nefesh, av harachaman, m’shoch avd’cha el r’tzonecha.
Yarutz avd’cha k’mo ayal, yishtachaveh el mul hadarecha.
Ye-erav lo y’didotecha, minofet tzuf v’chol ta-am
הָדוּר נָאֶה זִיו הָעוֹלָם. נַפְשִׁי חוֹלַת אַהֲבָתֶךָ
אָנָּא אֵל נָא רְפָא נָא לָהּ. בְּהַרְאוֹת לָהּ נֹעַם זִיוֶךָ
אָז תִּתְחַזֵּק וְתִתְרַפֵּא. וְהָיְתָה לָהּ שִׂמְחַת עוֹלָם
Hadur na-eh ziv ha-olam, nafshi cholat ahavatecha.
Ana Elna, r’fana lah, b’har-ot la noam zivecha.
Aztitchazek v’titrapei, v’hay’ta la simchat olam
וָתִיק יֶהֱמוּ נָא רַחֲמֶיךָ. וְחוּסָה נָּא עַל בֵּן אֲהוּבֶךָ
כִּי זֶה כַּמֶּה נִכְסוֹף נִכְסַפְתִּי. לִרְאוֹת בְּתִפְאֶרֶת עֻזֶּךָ
אֵלֶּה חָמְדָה לִבִּי. וְחוּסָה נָּא וְאַל תִּתְעַלָּם
Vatik yehemu na rachamecha, v’chusa na al bein ahuvecha.
Ki ze kama nichsof nichsafti, lir-ot b’tif-eret uzecha.
Eileh cham’da libi, v’chusa na, v’al tit-alam.
הִגָּלֶה נָא וּפְרוֹשׂ חֲבִיבִי עָלַי.אֶת סֻכַּת שְׁלוֹמֶךָ
תָּאִיר אֶרֶץ מִכְּבוֹדֶךָ. נָגִילָה וְנִשְׂמְחָה בָךְ
מַהֵר אֱהוֹב כִּי בָא מוֹעֵד. וְחָנֵּנוּ כִּימֵי עוֹלָם
Higalei na ufros, chavivi, alai, et sukat sh’lomecha.
Ta-ir eretz mik’vodecha, nagila v’nism’cha vach.
Maher ehov, ki va mo-eid, v’choneinu kimei olam.
My soul’s beloved, merciful father, lead your servant to wherever you will. Make him run like the wild mountain deer to worship your beauty and glory; May your love to him taste sweeter than wild honey and every other flavour.
Beautiful, radiant light of the world my soul is sick for love of you. God, please God, please will you heal her
show her the sweetness of your radiant light; Then she’ll be strong again; then she’ll be healed and filled with joy never ending.
God everlasting, let the love in you flow, Have mercy on your child of your love; All this long time I’ve longed for you, longed for you; To see your strength and your beauty; That’s what my heart wants, truly, Take pity and don’t hide away.
Reveal yourself, my beloved, spread over me the shelter of your peace. Set the world alight with your glory
we’ll rejoice and be joyful with you. Show your love quickly; now is the time; be gracious, as you were to us once.
Translation by Rabbi Jonathan Wittenberg
from the Noam Siddur
Psalm 95
לְכוּ נְרַנְּנָה ליָי נָרִיעָה לְצוּר יִשעֵנוּ
נְקַדְּמָה פָנָיו בְּתודָה. בִּזְמִרות נָרִיעַ לו
L’chu n’ran’na l’Adonai, nari-a l’tzuryish-einu.
N’kad’ma fanav b’toda, bizmirot nari-a lo.
אַרְבָּעִים שנָה אָקוּט בְּדור. וָאמַר עַם תּעֵי לֵבָב הֵם. וְהֵם לא יָדְעוּ דְרָכָי
אֲשר נִשבַּעְתִּי בְאַפִּי. אִם יְבאוּן אֶל מְנוּחָתִי
Arba-im shana akut b’dor, va-omar am to-ei leivav heim, v’heim lo yad’u d’rachai.
Asher nishbati v’api, im y’vo-un el m’nuchati.
Opening:
Come, let us sing to Adonai, Let us shout out praise to the Rock of our rescue. Let’s greet Adonai with thanks, singing out songs of joy.
Closing:
‘For forty years I contended with that generation, and I said they were a people whose hearts went astray, and who didn’t understand My ways. So in My anger I vowed that they would never enter My resting place.’
Translation by Guy Pollack
from the Noam Siddur
Commentary
The first of the six Kabbalat Shabbat Psalms that we sing before L’cha Dodi, representing the days of the week, the days of creation. Rabbi Isaac Luria, the founder of the Kabbalist group in Tzfat (16th Century) said the initial letters of each of these Psalms have the same numerical value (430) as the letters of the word nefesh, soul.
This Psalm is in two parts – a call for us to sing God’s praises, and a reminder that we should not copy the miserable behaviour of our ancestors at Masa in the desert!
What did the people do in Masa? They complained about the lack of water and had no trust in God. So God punished them by making them wander for forty years before they entered the promised land — ‘my resting place.’
The nusach (traditional chant), for these six Psalms is in a ‘major’ sounding mode called Adonai Malach, with hints of the beautiful cantillation melody for the Song of Songs, the greatest love poem in our tradition, because Shabbat is metaphorically the marriage between God and Israel.
Commentary by Chazan Jaclyn Chernett
from the Noam Siddur
Commentary
If God is good, and the creator of everything, then SING, sing up, everyone. The Jews, the non-Jews, the seas even, earth and sky and even the trees in the forest. If you are alive, if you are grateful to be alive and if you believe in this world, despite everything, as a just world, sing, sing, sing.
Commentary by Rabbi Jeremy Gordon
from the Noam Siddur
Commentary
With this psalm we continue our journey into Shabbat, and indeed it contains a journey, starting with the world, then moving towards Zion, and then specifically those who love God and the righteous. I like the interpretation that this is not an elite group of those set apart to love God and be righteous, but a group which we can all aspire to join.
Commentary by Rabbi Amanda Golby
from the Noam Siddur
Psalm 98 Zamru L’Adonai: Nava Tehila
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Psalm 99 Romemu: Nava Tehila
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Commentary
Each of the six psalms that make up the Kabbalat Shabbat celebrates a different aspect of God’s presence. This psalm celebrates God’s manifestation through justice. God gave the law, established the courts, and ultimately metes out justice to those who obey and disobey his law. When we see a society founded on justice we realise that this could not happen by chance, and become aware of God’s presence in the world.
Commentary by Rabbi Chaim Weiner
from the Noam Siddur
אַנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ. תַּתִּיר צְרוּרָה
קַבֵּל רִנַּת עַמְּךָ. שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא
Ana, b’cho-ach g’dulat y’min’cha, tatir tz’rura.
Kabeil rinat am’cha, sag’veinu, tahareinu, nora.
Please, with your great right hand, release all those in captivity.
Accept the singing of all Your people, strengthen and purify us, awesome One.
L'cha Dodi
L’cha Dodi: “Lincoln’s Nigun – Yamin U’smol” by Joey Weisenberg
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L’cha Dodi: Nava Tehila 1
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L’cha Dodi: Nava Tehila 2
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L’cha Dodi: Elana Arian
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לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
שָמור וְזָכור בְּדִבּוּר אֶחָד. הִשמִיעָנוּ אֵל הַמְיֻחָד
ה’ אֶחָד וּשמו אֶחָד. לְשם וּלְתִפְאֶרֶת וְלִתְהִלָּה
Shamor v’zachor b’dibur echad, hishmi-anu El ham’yuchad,
Adonai echad ushmo echad, l’sheim ultif-eret v’lit-hila
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
לִקְרַאת שבָּת לְכוּ וְנֵלְכָה. כִּי הִיא מְקור הַבְּרָכָה
מֵראש מִקֶּדֶם נְסוּכָה. סוף מַעֲשה בְּמַחֲשבָה תְּחִלָּה
Likrat Shabbat l’chu v’neilcha, ki hi m’kor hab’racha,
meirosh mikedem n’sucha, sof ma-aseh b’macha-shava t’chila
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
מִקְדַּש מֶלֶךְ עִיר מְלוּכָה. קוּמִי צְאִי מִתּוךְ הַהֲפֵכָה
רַב לָךְ שבֶת בְּעֵמֶק הַבָּכָא. וְהוּא יַחֲמול עָלַיִךְ חֶמְלָה
Mikdash melech ir m’lucha, kumi tz’i mitoch ha-hafeicha,
rav lach shevet b’eimek habacha, v’huyachamol alayich chemla
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
הִתְנַעֲרִי מֵעָפָר קוּמִי. לִבְשי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי
עַל יַד בֶּן יִשי בֵּית הַלַּחְמִי. קָרְבָה אֶל נַפְשי גְאָלָהּ
Hitna-ari mei-afar kumi, livshi bigdei tif-arteich ami,
al yad ben Yishai beit halachmi, kar’va el nafshi g’alah
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
הִתְעורְרִי הִתְעורְרִי. כִּי בָא אורֵךְ קוּמִי אורִי
עוּרִי עוּרִי שיר דַּבֵּרִי. כְּבוד ה’ עָלַיִךְ נִגְלָה
Hit-or’ri hit-or’ri, ki va oreich kumi ori,
uri uri shir dabeiri, k’vod Adonai alayich nigla
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
לא תֵבושי וְלא תִכָּלְמִי. מַה תִּשתּוחֲחִי וּמַה תֶּהֱמִי
בָּךְ יֶחֱסוּ עֲנִיֵּי עַמִּי. וְנִבְנְתָה עִיר עַל תִּלָּהּ
Lo teivoshi v’lo tikalmi, ma tishtochachi uma tehemi,
bach yechesu aniyei ami, v’nivn’ta ir al tilah
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
וְהָיוּ לִמְשסָּה שאסָיִךְ. וְרָחֲקוּ כָּל מְבַלְּעָיִךְ
יָשיש עָלַיִךְ אֱלהָיִךְ. כִּמְשוש חָתָן עַל כַּלָּה
V’hayu limshisa shosayich, v’rachaku kol m’val’ayich,
yasis alayich Elohayich, kimsos chatan al kala
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
יָמִין וּשמאל תִּפְרוצִי. וְאֶת ה’ תַּעֲרִיצִי
עַל יַד אִיש בֶּן פַּרְצִי. וְנִשמְחָה וְנָגִילָה
Yamin usmol tifrotzi, v’et Adonai ta-aritzi,
al yad ish ben partzi, v’nism’chah v’nagilah
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
(stand and face the rear of the synagogue, bow at the words בּואִי כַלָּה – bo-i chala)
בּואִי בְשלום עֲטֶרֶת בַּעְלָהּ. גַּם בְּשמְחָה וּבְצָהֳלָה
תּוךְ אֱמוּנֵי עַם סְגֻלָּה. בּואִי כַלָּה. בּואִי כַלָּה
Bo-i v’shalom, ateret balah, gam b’simcha uvtzahola,
tochemunei ams’gula, (bow) bo-i chala, (bow) bo-i chala
לְכָה דודִי לִקְרַאת כַּלָּה. פְּנֵי שבָּת נְקַבְּלָה
L’cha dodi likrat kala, p’nei Shabbat n’kab’la
Commentary
The imagery of this song is reminiscent of the Sheva Brachot (seven wedding blessings). Friday night is always charged with expectation: fresh from the shower, in our Shabbat clothes everyone has a bit of a glow. There’s a buzz of anticipation for the Shabbat we will build together. The groom meeting his bride and a rebuilt Jerusalem — don’t have to be taken literally. They are poetic metaphors signifying personal and collective fulfilment.
Rabbi Zahavit Shalev
from the Noam Siddur
Psalm 92
Mizmor shir l’yom haShabbat.
Tov l’hodot l’Adonai, ulzamer l’shimcha elyon.
L’hagid baboker chasdecha, ve-emunat’cha baleilot.
…
Tsadik katamar yifrach, k’erezbal’vanonyisgeh.
Sh’tulim b’veit Adonai, b’chatzrot Eloheinu yafrichu.
Od y’nuvun b’seiva, d’sheinimv’ra-ananimyihyu.
L’hagid ki yashar Adonai, tsuri v’lo avlata bo.
A song for the day of Shabbat.
It is good to acknowledge Adonai and to sing to Your name, High One!
To declare Your love in the morning, and Your commitment each night.
…
A righteous person flourishes like the palm tree; grows like a cedar in Lebanon.
Those who are planted in the house of Adonai, in the courts of our God, will thrive.
They will still be bringing forth fruit in old age; they will be fat and flourishing;
To declare that Adonai is upright; my rock with no hint of evil.
Translation by Rabbi Joel Levy
from the Noam Siddur
Commentary
Why is this a good song for Shabbat? Why is this a song for a day when everything we experience is perfect? On such a day, when all we can see is blessed and sacred and complete – what will we see when we open our eyes in the morning? We will see the utter awe and beauty of the created world, throbbing with wonder and mystery. And we see the persistence of suffering, evil and selfishness; in ourselves and in others; as a strange primitive aberration that will fade when humanity is capable of grasping a higher vision of love, compassion and unity.
Commentary by Rabbi Joel Levy
from the Noam Siddur
Psalm 93
יְהֹוָה מָלָךְ גֵּאוּת לָבֵשׁ לָבֵשׁ יְהֹוָה עֹז הִתְאַזָּר אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט
נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָֽתָּה
נָשְׂאוּ נְהָרוֹת יְהֹוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם
מִקֹּלוֹת מַֽיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם יְהֹוָה
עֵדֹתֶֽיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נָֽאֲוָה־קֹּֽדֶשׁ יְהֹוָה לְאֹֽרֶךְ יָמִים
Adonai malach gei-ut laveish, laveish Adonai oz hit-azar, af tikon teivel bal timot.
Nachon kis-acha mei-az, mei-olam Ata.
Nas’u n’harot Adonai, nas’u n’harot kolam, yis’u n’harot dochyam.
Mikolot mayim rabim adirim mishb’rei yam, adir bamarom Adonai.
Eidotecha ne-emnu m’od, l’veit’cha na-ava kodesh, Adonai, l’orech yamim.
Adonai has ruled and is clothed with pride, Adonai is clothed with force and power, the natural world is firmly set.
Your seat of power is secure from long ago, and you will continue far into the future.
The rivers rise up, Adonai, the rivers raise their voice, the rivers raise their raging waves.
Above the sound of many waters and the mighty breakers of the sea, Adonai is mighty on high.
Your testimonies are trusted, sacredness shall befit your house, Adonai, for endless days.
Translation by Rabbi Joel Levy
from the Noam Siddur (3rd Edition)
אבל: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. [קהל: אמן]
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן]
קהל ואבל: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא
אבל: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. [קהל: בריך הוא:]
לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן]
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן: [קהל: אמן]
עושה שָׁלום בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן: [קהל: אמן]
Mourner: Yitgadal v’yitkadash sh’meih raba.
All: Amen.
Mourner: B’alma di v’ra chiruteih, v’yamlich malchuteih b’chayeichon uvyomeichon uv’chayei d’chol beit Yisrael, ba-agala uvizman kariv, v’imru amen.
All: Amen. Y’hei sh’meih raba m’varach l’alam ul-almei almaya.
Mourner: Yitbarach v’yishtabach v’yitpa-ar v’yitromam v’yitnasei v’yit-hadar v’yit-aleh v’yit-halal shmei d’kudsha b’rich Hu
All repeat: b’rich Hu
Mourner: L’eila min kol birchata v’shirata, tush b’chata v’nechemata, da-amiran b’alma, v’imru amen
All repeat: Amen
Mourner: Y’hei sh’lama raba min sh’maya, v’chayimaleinu v’alkol Yisrael, v’al kol yoshvei tevel, v’imru amen
All repeat: Amen
Mourner: Oseh shalom bimromav, hu ya-aseh shalom aleinu v’alkol Yisrael,
(v’al kol yoshvei teivel)
v’imru amen
All repeat: Amen
Let the greatness and wonder of the awareness of God shine forth in the world (Amen) created by God’s will, and let the presence of God be sovereign in our lives and in our days and in the lives of all of Israel, now, in the near time, and say ‘Amen’.
‘Amen; may God’s great name be blessed for ever and evermore.’
Blessed, praised, adorned in glory; raised up, raised high, set radiant in beauty, held aloft in praise, be the name of the Holy One, the Blessed One, beyond all the blessings, lyrics, praises and heart-healing songs ever uttered, and say ‘Amen’.
May a great peace descend from heaven so that we, all Israel and all the world may live, and say ‘Amen’
May God, who makes peace in the heights above, bring peace for us and for all Israel and all the world, and say ‘Amen’.
Translation by Rabbi Jonathan Wittenberg
from the Noam Siddur
Commentary
What’s the point?
That’s the issue to which the Kaddish is addressed. It answers not with arguments but with one single overwhelming conviction: life is full of wonder, God’s presence can shine out in every moment, every thing and every deed. This, it tells us tens of times in our prayers each day, is the truth at the heart of existence, the realisation at the core of consciousness: so make it real in all you do.
This question is most poignant of all for the mourner. Why bother without you? What am I doing here, this half of me, this severed remnant of a person? Eleven months of Kaddish tries to wrap the bandage of community and meaning around this deepest, sharpest of all wounds. Life is still life; it’s still meaningful, it’s still holy, the Kaddish insists. You will hear life sing again, one day, soon. And your life is part of the life of your people; its wonders transcend our swift days.
Commentary by Rabbi Jonathan Wittenberg
from the Noam Siddur