THE ONETABLE + CENTER FOR PRAYER AND SPIRITUALITY AT Bâ&#x20AC;&#x2122;NAI JESHURUN
SHABBAT DINNER GUIDE
Whether the idea of hosting a Shabbat meal feels brand new for you, or you’re looking to go deeper into your current practice, this guide is for you. OneTable and the Center for Prayer and Spirituality at B’nai Jeshurun have come together to provide a comprehensive guide to enrich your Shabbat practice, enable you to experiment with the beautiful rituals around Shabbat meals, and empower you to play your own part in shaping the Jewish community one Shabbat table at a time. Parts of this guide may seem familiar; others might be new to you, or even feel intimidating. But we invite you to use this guide to experiment with, and claim ownership over these practices in a way that feels right for you. After all, Shabbat happens every week. There’s going to be another chance for you to host, and many opportunities to expand your ritual repertoire.
This guide contains the name of God. Please handle printed copies with care and discard in a genizah. For more information, please contact B'nai Jeshurun at (212) 787-7600.
ORDER OF OPERATIONS LIGHT page 4
SANCTIFY page 8
NOURISH page 17
CLEANSE page 13
APPRECIATE page 22
MEDITATE page 41
1. Light Officially end the workweek and welcome Shabbat with the light of two or more candles 2. Sanctify Wine serves as a conduit to sanctify Shabbat, the seventh day of the week, as distinct and holy, set apart from the daily grind of the other six days 3. Cleanse A formal practice of washing hands that recalls an ancient ritual during the time of the Temple, when Shabbat was accompanied by special offerings 4. Nourish The blessing of bread leads us into our Shabbat meal 5. Appreciate An opportunity to end your meal the same way you started it, with gratitude and intention
THE RITUAL Light two candles to begin Shabbat, just prior to sunset. In Jewish tradition, lighting candles at sundown on Friday is the last act of the workweek, the literal spark that carries us into the weekend. While you will find no verse in the Torah instructing you to light two candles at dusk, rabbinic sages over the centuries linked the practice to the concepts of shamor Shabbat and zakhor Shabbat, the commandments to keep and remember Shabbat. While it can be powerful to have a text-based conceptual framework around the practice of creating light, it is possibly more remarkable — and even more spiritually moving — to recognize that the ritual of candle lighting is first and foremost a practical exercise. Before there was electricity, an embedded candle lighting ritual ensured that you and your friends would not be celebrating Shabbat in the dark. In fact the Jewish legal sources clearly state that if you can only afford to buy one thing for Friday night it should be candles, because if you can’t see your table, your wine, your food, your guests, it’s impossible to enjoy Shabbat. Many Jewish celebrations begin with the lighting of candles to separate the holy from the mundane. By lighting candles, one is reminded of God’s first act of creation. Just as creation began with “let there be light” so does the celebration of Shabbat. This is the moment when Shabbat begins. By lighting the candles, we begin the transition from the week to Shabbat, from the mundane to the holy.
THE GOODS CANDLES AND CANDLESTICKS – try for at least two, but this can be a place to experiment; some like to light two candles per home, others light two per person. MATCHES – a lighter also works, but matches do have a nice olfactory effect. SAFE PLACE TO LET THEM BURN – ideally your Shabbat candles will burn out on their own over the course of the evening.
BLESS הָ ע לָ ם אֲשֶׁ ר ִק ְדּשָׁ נוּ ְבּ ִמ ְצ תָ יו וְ ִצוָּנוּ ְלהַ ְד ִליק
ֶא הֵ ינוּ מֶ ל ֱ בָּ רוּ אַ תָּ ה יְ ָי .נֵר שֶׁ ל שַׁ בָּ ת
Barukh Atah Adonai Eloheinu Melekh ha’olam asher kideshanu bemitzvotav vitzivanu l’hadlik ner shel Shabbat. Blessed are You, Infinite One, Who makes us holy through our actions and honors us with the light of Shabbat. or Blessed are You, Adonai our God, Ruler of the universe, Who commands us to kindle the light of Shabbat. Reflection On Shabbat, the light within everyone and everything is revealed. We need only the will to see it. — Sfat Emet (1847-1905, Poland)
There’s a lot of room for creativity and variation within ritual, and candle lighting is no exception. As a host, you might have already lit Shabbat candles before your guests arrive. If you light with your guests, you can set the table with multiple tea lights and matchbooks, and as you take your seats invite everyone to light one or two and say the blessing or share a reflection together. You might also light one set of candles on behalf of everyone present, and lead the blessing or offer an intention. Because lighting candles can be understood as the last act of work we do on Friday, there is a traditional custom to light the candles and then draw your hands toward yourself three times in a circular motion before covering your eyes, and then reciting the blessing. When you open your eyes, the light has been transformed from light of the week into the light of Shabbat.
THE RITUAL Pour a glass of wine or grape juice and sanctify Shabbat before drinking. Through the blessing of the wine (kiddush), one acknowledges two of God’s greatest gifts: creation of the world and the exodus from Egypt. Kiddush also creates a moment to express gratitude for Shabbat. It is composed of two blessings: to bless the wine and to sanctify the day.
THE GOODS TASTY BEVERAGE - the traditional go-to is the fruit of the vine, so choose your favorite bottle of wine or grape juice. KIDDUSH CUP - your favorite cup, a cup reserved for this purpose, not your everyday cup. At some point, people got the idea that a kiddush cup has to be a chalice or a goblet or something. Nope. As long as it holds about four ounces of liquid or more, what matters about the cup is that it’s different, special, other. Some even have a custom of holding the cup in a different way, in order to make this moment unique and distinct.
BLESS The Kiddush for Friday night includes an introductory passage taken directly from the book of Genesis, a one line blessing (borei pri ha’gafen) that acknowledges the wine itself, and a closing passage that evokes both the creation narrative and the exodus from Egypt. It’s the final line of that closing passage (mikadesh ha’Shabbat) that makes the wine a symbolic conduit for marking this time as sacred. The moment following Kiddush can present a great opportunity for guests to share the best part of their week, or engage in another type of go-around. For other examples of conversation starters, see the table talk resources on page 37.
.וַיְ ִהי עֶ ֶרב וַיְ ִהי בֹקֶ ר י ם הַ ִשּׁ ִשּׁי .וַיְ כֻ לּוּ הַ שָּׁ מַ יִ ם וְ הָ אָ ֶרץ וְ כָ ל ְצבָ אָ ם אכתּ אֲשֶׁ ר עָ שָׂ ה ְ ַוַיְ כַ ל אֱל ִהים בַּ י ם הַ ְשּׁ ִביעי ְמל .אכתּ אֲשֶׁ ר עָ שָׂ ה ְ ַוַיִ ְשׁבֹּת בַּ יּ ם הַ ְשּׁ ִביעי ִמכָּ ל ְמל וַיְ בָ ֶר אֱל ִהים אֶ ת י ם הַ ְשּׁ ִביעי וַיְ קַ ֵדּשׁ אֹת .אכתּ אֲשֶׁ ר בָּ ָרא אֱל ִהים לַ עֲשׂ ת ְ ִַכּי ב שָׁ בַ ת ִמכָּ ל ְמל .הָ ע לָ ם בּ ֵרא ְפּ ִרי הַ גָּפֶ ן
ֶא הֵ ינוּ מֶ ל ֱ אַ תָּ ה יְ ָי
א הֵ ינוּ מֶ לֶ הָ ע לָ ם אֲשֶׁ ר ִק ְדּשָׁ נוּ ְבּ ִמ ְצ תָ יו וְ ַָרצָ ה בָ נוּ ֱ בָּ רוּ אַ תָּ ה יְ ָי .וּב ָרצ ן ִהנְ ִחילָ נוּ זִ כָּ רוּן ְלמַ עֲשֵׂ ה ְב ֵר ִשׁית ְ וְ שַׁ בָּ ת קָ ְדשׁ ְבּאַ הֲבָ ה .יציאַ ת ִמ ְצ ָריִ ם ִ ִכּי הוּא י ם ְתּ ִחלָּ ה ְל ִמ ְק ָראֵ י ק ֶֹדשׁ זֵכֶ ר ִל ה בָ ה ֲ ִַכּי בָ נוּ בָ חַ ְרתָּ וְ א תָ נוּ ְק ַדּ ְשׁתָּ ִמכָּ ל הָ עַ ִמּים וְ שַׁ בָּ ת קָ ְד ְשׁ ְבּא .וּב ָרצ ן ִהנְ חַ ְלתָּ נ וּ ְ .בָּ רוּ אַ תָּ ה יְ ָי ְמקַ ֵדּשׁ הַ שַׁ בָּ ת Vayihi erev vayihi voker yom hashishi Vay’chulu hashamayim v’ha-aretz vehol tzeva-am. Va’yikhal Elohim bayom hashivi’i melachto asher asah vayishbot bayom hashivi’i mikol melakhto asher asah. Vayivarekh Elohim et yom hashivi’i vayikadesh oto ki vo shavat mikol melakhto asher bara Elohim la’asot. Barukh Atah Adonai Eloheinu Melekh ha’olam borei peri hagafen. Barukh Atah Adonai Eloheinu Melekh ha’olam asher kideshanu bemitzvotav veratzah vanu veShabbat kodsho be-ahahvah uveratzon hinhilanu zikaron lema’aseh vereishit. Ki hu yom tehilah lemikra’ei kodesh zeikher litziyat Mitzrayim. Ki vanu vaharta ve-otanu kidashta mikol ha’amim veShabbat kodsheha be-ahavah uveratzon hinhaltanu. Barukh Atah Adonai mekadesh haShabbat.
There was evening and there was morning, the sixth day. And the heavens and earth and all their components were completed. God completed by the seventh day the work that God had done, and God rested on the seventh day from all of the work that God had done. God blessed the seventh day and made it holy, for on it God rested from all of the work that God had created to do. Blessed are You, Infinite One, creator of the fruit of the vine. Blessed are You, Infinite One, Source of the universe Whose love allows us to become holy through our actions. With that same love You made the sanctity of Shabbat our heritage and a reminder of the work of creation. As first among our sacred days, it recalls liberation from Egypt. We seek to be holy to You, to embrace this sacred potential among all people, for out of love You have passed down to us Your holy Shabbat. Blessed are You, Infinite One, Who sanctifies Shabbat. or It was evening and it was morning, the sixth day. So the heavens and the earth were finished, with all their complement. On the seventh day, God had completed the work that God had undertaken, and rested on the seventh day from all the work that God had been doing. Then God blessed the seventh day and made it holy, because on it God ceased from all creative work that God had brought into being to fulfill its purpose. Blessed are You, Adonai our God, Ruler of the Universe, Creator of the fruit of the vine. Blessed are You, Adonai our God, Ruler of the Universe, Who made us holy with commandments and favored us, and gave us this holy Shabbat in love and favor to be our heritage as a reminder of Creation. It is the foremost day of the holy festivals marking the Exodus from Egypt. For out of all the nations You chose us and made us holy, and You gave us Your holy Shabbat in love and favor as our heritage. Blessed are You God, Who sanctifies Shabbat. Reflection During the week ... we lose some of the light in our eyes; it is restored to us by the reflection of light in our kiddush cup. — Talmud Bavli, Shabbat 113b All of creation comes closer to its origin on Shabbat. That moment, that movement, begins with kiddush. — Likutei Moharan 11
THE BREAKDOWN As in many Jewish ceremonies and celebrations, wine is central to Shabbat dinner. But ritual doesn’t exist for its own benefit; it exists for the sake of something else, almost like an ancient form of technology. While it’s tempting to imagine that our sages simply decided to sweeten celebratory practices from births to weddings with wine, it’s actually because the wine itself is like a switch: flip it, and we’ve set time apart, made it special, holy, other. It’s not about the wine itself, it’s about what it has the power to do when we raise our glass with intention. That’s the power of kiddush (from the Hebrew word for holy) — our ability to demarcate time, to say that this Friday night, this Shabbat dinner, this exact moment, which has never occurred before and never will again, is special. Like lighting the Shabbat candles, the recitation of Kiddush often looks different from home to home. Some hosts recite on behalf of everyone present. Some people sit during kiddush and others stand. In some spaces, you might see kiddush only recited by men, but women should feel fully empowered to take on this role, as well. Some people even have wine fountains that allow the host to divide their own glass of wine into servings for their guests in a single pour. Note that for some guests, wine may not be the right choice. In fact, grape juice is perfectly acceptable for Kiddush. With this in mind, we invite you to be thoughtful about who may be seated around your Shabbat table.
THE RITUAL Wash your hands before the meal. The practice of hand washing dates back, all the way back to the time of the first and second Temple period, when the Israelites made special offerings on Shabbat. In order to make these offerings, they needed to cleanse their hands with fresh water then raise up their hands and recite a blessing.
THE GOODS FRESH TAP WATER - head to the kitchen A CUP FOR WASHING - ideally one with two handles, although any cup with a handle works
BLESS .הָ ע לָ ם אֲשֶׁ ר ִק ְדּשָׁ נוּ ְבּ ִמ ְצ תָ יו וְ ִצוָּנוּ עַ ל נְ ִטילַ ת י ַָדיִ ם
ֶא הֵ ינוּ מֶ ל ֱ אַ תָּ ה יְ ָי
Barukh Atah Adonai Eloheinu Melekh ha-olam asher kideshanu bemitzvotav vetzivanu al netilat yadayim. Blessed are You, Infinite One, Who makes us holy through our actions and honors us as we raise up our hands. or Blessed are You, Lord our God, Ruler of the universe, Who sanctifies us with commandments and commands us to raise up our hands.
THE BREAKDOWN Invite your guests to the kitchen sink. Even if you’re familiar with the blessing, it’s a good idea to have a copy of it by the sink as a prompt for your guests. Fill your cup with fresh water from the tap. Take the cup in your left hand and cleanse your right hand with three splashes of water. Pass the cup directly to your right hand and cleanse your left hand with three splashes of water. Put the cup down, raise your hands up, and as the water trickles down recite the blessing. Dry off, and you’re good to go. Two splashes or three? They’re both correct, according to Jewish tradition. As long as you’re generous with your splashes, even one splash is enough, especially in cases when water is scarce. The Kabbalists, who wanted every ritual to be imbued with as much intention as possible, opted for three splashes, a practice followed by many today. As a mark of hospitality, many people will place the empty cup back under the tap and begin to refill it for the person behind them in line. Similarly, it is common to hold the towel after drying your own hands, and pass it directly to the person behind you.
A LITTLE EXTRA You may notice that it gets less talkative around the table after the ritual hand washing. This practice comes from the idea that you shouldn’t interrupt yourself between rituals. Because the cleansing of hands is understood as directly connected to the blessing of the bread, many have the custom of not speaking between hand washing and eating the first piece of challah to connect the two rituals as seamlessly as possible. While you’re avoiding speaking, it’s common to fill the space in between washing and saying Motzi (the following blessing) with a wordless melody. This is the perfect time to break out that niggun that’s been stuck in your head all week!
THE RITUAL Bless (then eat) the challah.
THEÂ GOODS BREAD - preferably challah, but any bread will do. Two full loaves is ideal. Small crowd? No problem. Serve up two pitas or two dinner rolls. Whatever kind of bread you use, take it out of its packaging and place it on its own plate on the table. CHALLAH COVER - any kind of cover to place over your bread, from a napkin on short notice to an ornate embroidered cloth. SALT or HONEY -Â Celebrating something special like a birthday or a wedding? Skip the salt and add honey to your challah instead.
BLESS . הַ מּ ִציא לֶ חֶ ם ִמן הָ אָ ֶרץ,הָ ע לָ ם
ֶא הֵ ינוּ ֶ ֽמל ֱ אַ תָּ ה יְ ָי
Barukh Atah Adonai Eloheinu Melekh ha’olam ha’motzi lehem min ha’aretz. Blessed are You, Infinite One, Who brings forth bread from the earth. or Blessed are You, Adonai our God, Ruler of the universe, Who brings forth bread from the earth. Reflection Challah is one of the three things for which God created the world. — Bamidbar Rabbah 15 On Shabbat, challah represents a taste of tikkun olam, the possibility of the world restored. — The Maharal of Prague
THE BREAKDOWN In the ancient near east, if there wasn’t bread on the table it wasn’t a meal, and as a result, the Jewish sages viewed bread as the primary source of nourishment, both literally and spiritually. Challah, the braided bread many enjoy at modern Shabbat dinners, comes from a commandment in the Torah requiring the Israelites to set aside a portion of dough every week as an offering; that donation was called challah. The practice of braiding the bread evolved over time, some with three strands, others six, each with their own referential symbolism to Temple times. On many tables you will find two loaves of challah rather than one. On Shabbat, we revel in possibility and abundance. We have a double portion of everything just as the Israelites received a double portion of manna on Shabbat during their forty years of wandering in the wilderness. Why cover the bread? In general when faced with more than one food, Jewish tradition dictates that the first blessing offered should be on the species that comes first in the list of the Seven Species (wheat, barley, grapes, figs, pomegranates, olives, dates) mentioned in the Torah. As such, you would say the blessing on the bread (wheat) before wine (grapes). But since you definitely say kiddush to sanctify Shabbat before blessing the bread, there is a dilemma of precedence. So, the sages (in the Jerusalem Talmud, redacted around 400 CE) suggest covering the challah to hide it while we drink the wine first. Yes, the custom anthropomorphizes the bread. But that’s ritual. It accomplished something for our ancestors and it can accomplish something for us, in this case turning our Shabbat dinner table into a stage upon which Jewish history and learning and drama is enacted in our very homes. Once we uncover the challah, the blessing over the bread connects us to the process of work that has to happen in order for the challah to get to our table. Bread isn’t just brought forth from the earth, it requires the work of many hands. The possibility and abundance of Shabbat comes with the responsibility to work to make a better world the other six days of the week. Pass it, rip it, cut it, tear into it like you mean it. There’s no right or wrong, as long as the bread makes its way around the table. Lastly, it is common to add some salt to the pieces challah before sharing them with your guests. While this practice has its roots in, you guessed it, Temple times (when offerings were accompanied by salt) it also has a more mystical explanation. According to Isaac Luria, the great 16th century Kabbalist, both bread ( ) לחםand salt ( ) מלחare representations of the divine; salt is divine severity and bread is divine kindness. We seek to overpower the severity of the salt with the kindness of the bread. Therefore, when you salt your challah, do not sprinkle the salt on top the bread, but instead to touch the bread to the salt — kindness over severity. There is also a beautiful tradition of eating challah with honey - not just on Rosh Hashanah, but also throughout the first year of marriage. This can be a wonderful way to keep the sweetness going and to bring your Shabbat dinner guests into your celebration. 20
And with that, we head mouth-first into dinner.
THE RITUAL While many faiths and cultures have a grace before meals, not quite as many have a grace after meals. The blessing after the meal, or Birkat haMazon in Hebrew, like all Shabbat dinner rituals, evolved over time. We do however have a source text for this practice in the Torah, from Deuteronomy 8:10: “When you have eaten and are satisfied, bless.” It’s actually pretty radical that in Judaism, the ritual of grace after meals isn’t about expressing gratitude for food itself, but for food and a full feeling. To say Birkat haMazon, therefore, requires a sense of intention around the act of consumption, nourishment, and feeling good as a result. The traditional grace after meals is lengthy because the sages kept finding more and more things to be grateful for. Food, the earth, God, dinner hosts, parents, Shabbat, Torah, the exodus from Egypt, the list goes on. As an alternative to the full Birkat haMazon, there is a succinct prayer recorded in the Babylonian Talmud (Brachot 40b) that serves precisely the same purpose in seven words of beautiful second century Aramaic. Both are included in the following section.
THE GOODS Bentchers (booklets with the text to Birkat haMazon) for you and your guests, and the intention to end your Shabbat dinner with gratitude.
BLESS This version of Birkat haMazon includes all of the additions for Shabbat. For the full Birkat haMazon including additions for Rosh Hodesh and holidays, please visit the full Shabbat resources at www.bj.org/shabbat Reflection What shifts in your experience of gratitude at the Shabbat dinner table? What else nourishes you, besides food itself?
.ֹל ִמים ְ הָ ִ ֽיינוּ ְכּח, ְבּשׁוּב יְ ָי אֶ ת ִשׁיבַ ת ִציּ ן,ִשׁיר הַ מַּ עֲל ת .וּלשׁ נֵ ֽנוּ ִרנָּה ְ אָ ז יִ מָּ לֵ א ְשׂח ק ִ ֽפּינוּ . ִהגְ ִדּיל יְ ָי לַ עֲשׂ ת ִעם ֵ ֽאלֶּ ה,ֹאמרוּ בַ גּ יִ ם ְ אָ ז י . הָ ִ ֽיינוּ ְשׂמֵ ִחים,ִהגְ ִדּיל יְ ָי לַ עֲשׂ ת ִע ָ ֽמּנוּ .יקים בַּ נֶּ ֽ גֶב ִ כַּ א ֲִפ,יתנוּ ֽ ֵ שׁוּבָ ה יְ ָי אֶ ת ְשׁ ִב . ְבּ ִרנָּה יִ ְק ֹֽצרוּ,הַ זֹּ ְר ִעים ְבּ ִד ְמעָ ה .הָ ל יֵלֵ וּבָ כֹה נֹשֵׂ א ֶ ֽמשֶׁ ךיָב ֹא ְב ִרנָּה נֹשֵׂ א אֲלֻ מֹּתָ יו Shir hama’alot, beshuv Adonai et shivat tziyon hayinu keholmim. Az yimalei sehok pinu uleshoneinu rinah, Az yomru vagoyim higdil Adonai la'asot im eileh. Higdil Adonai la'asot imanu hayinu semeihim. Shuvah Adonai et sheviteinu ka-afikim banegev. Hazorim bedimah berinah yiktzoru. Halokh yeileikh u'vakhoh nosei meshekh hazara, Bo yavo verinah nosei alumotav. A song of ascents: when Adonai restores the fortunes of Zion, we will be like dreamers. Then will our mouth fill with laughter and our tongue with joyous song. Then they will say among the nations, Great things Adonai has done for them. Great things Adonai has done for us, we will rejoice. Return, Adonai, our fortunes like streams in the Negev. Those who sow in tears with joyous song will reap. The one who walks along tearfully carrying the bag of seed will surely come with joyous song, carrying sheaves of gain.
. )רבּ תַ י( נְ בָ ֵר ַ חָ בֵ ַרי:המזמן . יְ ִהי שֵׁ ם יְ ָי ְמב ָֹר מֵ עַ תָּ ה וְ עַ ד ע לָ ם:המסובין , ִבּ ְרשׁוּת מָ ָרנָן וְ ַרבָּ נָן וְ ַרבּ תַ י. יְ ִהי שֵׁ ם יְ ָי ְמב ָֹר מֵ עַ תָּ ה וְ עַ ד ע לָ ם:המזמן . הינוּ( שֶׁ אָ ַ ֽכ ְלנוּ ִמשֶּׁ לּ ֵֽ א ֱ ) נְ בָ ֵר .וּבטוּב חָ ִ ֽיינוּ ְ הינוּ( שֶׁ אָ ַ ֽכ ְלנוּ ִמשֶּׁ לּ ֵֽ א ֱ ) בָּ רוּ:המסובין .וּבטוּב חָ ִ ֽיינוּ ְ הינוּ( שֶׁ אָ ַ ֽכ ְלנוּ ִמשֶּׁ לּ ֵֽ א ֱ ) בָּ רוּ:המזמן . בָּ רוּ הוּא וּבָ רוּ ְשׁמ Leader: Haverai (on formal occasions: Rabotai) nevareikh. Group: Yehi sheim Adonai mevorakh me’atah ve’ad olam. Leader: Yehi sheim Adonai mevorakh me’atah ve’ad olam. Bireshut -- maranan verabanan ve-rabotai, nevareikh (If there is a minyan present add: Eloheinu) sheakhalnu mishelo Group: Barukh (Eloheinu) she-akhalnu mishelo uvetuvo hayinu. Leader: Barukh (Eloheinu) she-akhalnu mishelo uvetuvo hayinu. Barukh hu uvarukh shemo. Leader: Friends, let us offer a blessings. Group: May the name of Adonai be blessed from now until eternity. Leader: With the permission of all those assembled here, let us bless (our God), whose food we have eaten. Group: Blessed is (Our God), whose food we have eaten, and through whose goodness we live. Leader: Blessed is (Our God), whose food we have eaten, and through whose goodness we live. All: Blessed is God, and blessed is the Name.
,הינוּ ֶ ֽמלֶ הָ ע לָ ם ֵֽ א ֱ ,ָבָּ רוּ אַ תָּ ה יְ י ,וּב ַרח ֲִמים ְ חסֶ ד ֽ ֶ הַ זָּן אֶ ת הָ ע לָ ם כֻּ לּ ְבּטוּב ְבּחֵ ן ְבּ . לחֶ ם ְלכָ ל בָּ שָׂ ר ִכּי ְלע לָ ם חַ ְסדּ ֽ ֶ הוּא נ תֵ ן .לנוּ מָ ז ן ְלע לָ ם וָעֶ ד ֽ ָ וְ אַ ל י ְֶחסַ ר,לנוּ ֽ ָ חסַ ר ֽ ָ וּבטוּב הַ גָּד ל תָּ ִמיד ל ֹא ְ ,וּמפַ ְרנֵס לַ כֹּל וּמֵ ִטיב לַ כֹּל ְ ִכּי הוּא אֵ ל זָן,בַּ עֲבוּר ְשׁמ הַ גָּד ל, .וּמֵ ִכין מָ ז ן ְלכָ ל ְבּ ִריּ תָ יו אֲשֶׁ ר בָּ ָרא . הַ זָּן אֶ ת הַ כֹּל,ָבָּ רוּ אַ תָּ ה יְ י Barukh ata Adonai, Eloheinu melekh ha’olam, hazan et ha’olam kulo betuvo behein behesed uverahamim, hu notein lehem lekhol basar, ki le’olam hasdo. Uvetuvo hagadol tamid lo hasar lanu ve'al yehsar lanu mazon le’olam va-ed. Ba'avur shemo hagadol ki hu El zan umefarneis lakol umeitiv lakol umeikhin mazon lekhol beriyotav asher bara. Barukh ata Adonai, hazan et hakol. Blessed are you, Adonai, our God, Ruler of the Universe, who sustains the world with goodness, with favor, kindness, and mercy. You give food to all creatures for Your kindness is everlasting. And because of Your great goodness, never have we lacked and never will we lack food forever and ever. For the sake of Your great Name, for You nourish and keep all, and do good for all, and prepare good for the living things you created. Blessed are you, Adonai, who nourishes all.
,וּרחָ בָ ה ְ ח ְלתָּ לַ אֲב ֵ ֽתינוּ ֶ ֽא ֶרץ חֶ ְמ ָדּה ט בָ ה ֽ ַ ְ עַ ל שֶׁ ִהנ,הינוּ ֵֽ א ֱ יְ ָי, נֽ ֶדה ְלּ ,יתנוּ ִמבֵּ ית עֲבָ ִדים ֽ ָ וּפ ִד ְ , מֵ ֶ ֽא ֶרץ ִמ ְצ ַ ֽרים,הינוּ ֵֽ א ֱ יְ ָי,אתנוּ ֽ ָ ֵוְ עַ ל שֶׁ ה צ , וְ עַ ל חֻ ֶ ֽקּי שֶׁ ה ַד ְע ָ ֽתּנוּ, וְ עַ ל תּ ָר ְת שֶׁ ִלּמַּ ְד ָ ֽתּנוּ,ית שֶׁ חָ ַ ֽת ְמתָּ ִבּ ְבשָׂ ֵ ֽרנוּ ְ וְ עַ ל ְבּ ִר ,ָחסֶ ד שֶׁ ח נַנְ ָ ֽתּנוּ ֽ ֶ וְ עַ ל חַ יִּ ים חֵ ן ו .וּבכָ ל שָׁ עָ ה ְ וּבכָ ל עֵ ת ְ ְבּכָ ל י ם,וּמפַ ְרנֵס א ָ ֽתנוּ תָּ ִמיד ְ וְ עַ ל א ֲִכילַ ת מָ ז ן שָׁ אַ תָּ ה זָן Nodeh lekha Adonai Eloheinu al shehinhalta la-avoteinu eretz hemdah tovah urehavah ve’al shehotzeitanu Adonai Eloheinu me-eretz mitzrayim ufeditanu mibeit avadim, ve’al beritkha shehatamta bivesareinu, ve’al Toratkha shelimadetanu, ve’al hukekha shehodatanu, ve’al hayim hein vahesed shehonantanu, ve’al alhilat mazon sha-ata zan umefarneis otanu tamid bekhol yom uvekhol eit uvekhol sha'ah. We thank You, Adonai our God, for giving to our ancestors a land desirable, good and spacious, For bringing us out, Adonai our God, from the land of Egypt, for freeing us from the house of slavery, For the covenant that You sealed in our hearts, for the Torah you taught us, For the life, favor, and kindness that you have granted us, And for the food with which You nourish and sustain us always, every day, at all times, and in every hour.
, ָוּמבָ ְר ִכים א ת ְ , ָ אֲנַ ְֽחנוּ מ ִדים ל,הינוּ ֵֽ א ֱ יְ ָי,וְ עַ ל הַ כֹּל .יִ ְתבָּ ַר ִשׁ ְמ ְבּ ִפי כָּ ל חַ י תָּ ִמיד ְלע לָ ם וָעֶ ד . ָהי עַ ל הָ ָ ֽא ֶרץ הַ טֹּבָ ה אֲשֶׁ ר נָ ֽתַ ן ל ֶֽ א ֱ וּבֵ ַר ְכתָּ אֶ ת יְ ָי, ָ וְ אָ כַ ְלתָּ וְ שָׂ ָ ֽב ְעתּ,כַּ כָּ תוּב . עַ ל הָ ָ ֽא ֶרץ וְ עַ ל הַ מָּ ז ן,ָבָּ רוּ אַ תָּ ה יְ י Ve’al hakol Adonai Eloheinu anahnu modim lakh umevarkhim otakh yitbarakh shimkha befi kol hai tamid le’olam va-ed. Kakatuv, ve-akhalta vesavata uveirakhta et Adonai Elohekha al ha-aretz hatovah asher natan lakh. Barukh atah Adonai, al ha-aretz ve’al hamazon. For all these things, Adonai our God, we thank You and bless You. May your Name be blessed, by the mouth of all the living always, forever and ever. As it is written, “You shall eat and be satisfied and bless Adonai Your God for the good land which God gave you.” Blessed are You, Adonai, for the land and for the food.
, עַ ל יִ ְשׂ ָראֵ ל עַ ֶ ֽמּ,הינוּ ֵֽ א ֱ יְ ָי,ַרחֵ ם , וְ עַ ל ִציּ ן ִמ ְשׁכַּ ן ְכּב ֶ ֽד, יר ֽ ֶ ליִ ם ִע ֽ ַ ָוְ עַ ל יְ רוּשׁ , יח ֽ ֶ וְ עַ ל מַ ְלכוּת בֵּ ית ָדּוִ ד ְמ ִשׁ .וְ עַ ל הַ ַ ֽבּיִ ת הַ גָּד ל וְ הַ קָּ ד שׁ שֶׁ נִּ ְק ָרא ִשׁ ְמ עָ לָ יו ,יחנוּ ֽ ֵ ִ וְ הַ ְרו,לנוּ ֽ ֵ וְ כַ ְל ְכּ, פַּ ְרנְ ֵ ֽסנוּ, זוּנֵ ֽנוּ, ְר ֵעֽנוּ, אָ ִ ֽבינוּ,הינוּ ֵֽ א ֱ , ,הינוּ ְמהֵ ָרה ִמכָּ ל צָ ר ֵ ֽתינוּ ֵֽ א ֱ לנוּ יְ ָי ֽ ָ וְ הַ ְרוַח ,ידי מַ ְתּנַת בָּ שָׂ ר ו ָָדם ֵ ל ֹא ִל,הינוּ ֵֽ א ֱ יְ ָי,יכנוּ ֽ ֵ וְ נָא אַ ל תַּ ְצ ִר , ִכּי ִאם ְלי ְָד הַ ְמּלֵ אָ ה,ידי הַ ְלוָאָ תָ ם ֵ וְ ל ֹא ִל . שֶׁ לּ ֹא נֵב שׁ וְ ל ֹא נִ כָּ לֵ ם ְלע לָ ם וָעֶ ד, הַ ְקּד שָׁ ה וְ הָ ְרחָ בָ ה,הַ ְפּתוּחָ ה Raheim Adonai Eloheinu al Yisrael amekha ve’al Yerushalayim irekha ve’al tziyon mishkan kevodekha ve’al malkhut beit David meshihekha ve’al habayit hagadol vehakadosh shenikra shimkha alav. Eloheinu avinu re’einu zuneinu parneseinu ve khalkeleinu veharviheinu veravah lanu Adonai Eloheinu meheira mikol tzaroteinu, vena al tatzrikheinu Adonai Eloheinu, lo lidei matnat basar vadam, velo lidei halvatam, ki im leyadekha hamelei-ah, hapetuhah, hakedoshah veharhavah shelo neivosh velo nikalem le’olam va’ed. Have mercy, Adonai our God, on Israel, Your people; and on Jerusalem, Your city, and on Zion, home of Your glory, and on the dynasty of the House of David, Your anointed, and on the great and holy Temple which is named after you. Our God, our Parent, care for us, nourish us, sustain us, support us, relieve us, and grant us relief, Adonai our God, quickly from all our troubles. Let us depend, Adonai our God, neither on the gifts of flesh and blood, nor on their loans, but rather on Your hand, full, open, abundant, and generous, so we shall neither be ashamed nor humiliated for ever and ever.
יעי ִ וּב ִמ ְצוַת י ם הַ ְשּׁ ִב ְ א הֵ ינוּ ְבּ ִמ ְצ תֶ י ֱ ֲליצֵ נוּ יי ִ ְרצֵ ה וְ הַ ח הַ שַּׁ בָּ ת הַ גָּד ל וְ הַ קָּ ד שׁ הַ זֶּה ִכּי י ם זֶה גָּד ל וְ קָ ד שׁ הוּא ְלפָ נֶי וּב ְרצ נְ הָ נִ יחַ לָ נוּ ִ ִל ְשׁבָּ ת בּ וְ לָ נוּחַ בּ ְבּאַ הֲבָ ה ְכּ ִמ ְצוַת ְרצ ֶנ אנָחָ ה ְבּי ם ְמנוּחָ תֵ נוּ וְ הַ ְראֵ נוּ ֲ א הֵ ינוּ שֶׁ לּ ֹא ְתּהֵ א צָ ָרה וְ יָג ן ַו ֱ יי ֶיר ְב ִבנְ יַן יְ רוּשָׁ לַ יִ ם ִעיר קָ ְדשׁ ֶ א הֵ ינוּ ְבּנֶחָ מַ ת ִציּ ן ִע ֱ יי .ִכּי אַ תָּ ה הוּא בַּ עַ ל הַ יְ שׁוּע ת וּבַ עַ ל הַ נֶּחָ מ ת Retzeih vehahalitzeinu Adonai Eloheinu bemitzvotekha uvemitzvat yom hashevi’i haShabbat hagadol vehakadosh hazeh. Ki yom zeh gadol vekadosh hu lefanekha lishbot bo velanuah bo be-ahavah kemitzvat retzonekha. Uviretzonkha haniyah lanu Adonai Eloheinu shelo tehei tzarah veyagon va-anahah beyom menuhateinu. Vehareinu Adonai Eloheinu benehamat tziyon irekha uvevinyan Yerushalayim ir kodshekha ki atah hu ba’al hayeshuot uva’al hanehamot. May it please You to strengthen us, Adonai our God, with your Commandments, and the mitzvah of the seventh day, this Shabbat, great and holy. For this day is great and holy before You, to refrain from work on it and to rest on it with love as commanded by your will. By Your will, grant us rest, Adonai our God, that there be no trouble, sorrow, or sighing on our day of rest. And may see, Adonai our God, the comfort of Zion, Your city, and the building of Jerusalem, Your holy city, for You are the supreme Savior and Consoler.
בּ נֵה ְב ַרחֲמָ יו,ָאַ תָּ ה יְ י
בָּ רוּ.ָמינוּ ֽ ֵ ליִ ם ִעיר הַ ֹֽקּ ֶדשׁ ִבּ ְמהֵ ָרה ְבי ֽ ַ ָוּבנֵה יְ רוּשׁ ְ אָ מֵ ן.ליִ ם ֽ ָ ָיְ רוּשׁ
Uveneih Yerushalayim ir hakodesh bimeheirah veyameinu. Barukh atah Adonai, boneh verahamav Yerushalayim. Amen. Rebuild Jerusalem, the holy city, speedily into our days. Blessed are You, Adonai, who rebuilds Jerusalem in mercy. Amen.
,כּנוּ ֽ ֵ מַ ְל, אָ ִ ֽבינוּ, הָ אֵ ל,הינוּ ֶ ֽמלֶ הָ ע לָ ם ֵֽ א ֱ בָּ רוּ אַ תָּ ה יְ ָי ,עקֹב ֲ שׁנוּ ְקד שׁ ַי ֽ ֵ ְקד, י ְצ ֵ ֽרנוּ,ֲלנוּ ֽ ֵ גּ א, בּ ְר ֵ ֽאנוּ,ירנוּ ֽ ֵ אַ ִדּ , הַ ֶ ֽמּלֶ הַ טּ ב וְ הַ מֵּ ִטיב לַ כֹּל,ר ֵעֽנוּ ר עֵ ה יִ ְשׂ ָראֵ ל .לנוּ ֽ ָ ֵיטיב ִ הוּא י, הוּא מֵ ִטיב,שֶׁ ְבּכָ ל י ם וָי ם הוּא הֵ ִטיב ,לנוּ לָ עַ ד ֽ ֵ הוּא יִ גְ ְמ,לנוּ ֽ ֵ הוּא ג ְמ,לנוּ ֽ ָ ָהוּא גְ מ , ְבּ ָרכָ ה וִ ישׁוּעָ ה,וּל ֶ ֽרוַח הַ צָּ לָ ה וְ הַ ְצלָ חָ ה ְ וּל ַרח ֲִמים ְ חסֶ ד ֽ ֶ וּל ְ ְלחֵ ן , וְ ַרח ֲִמים וְ חַ יִּ ים וְ שָׁ ל ם וְ כָ ל ט ב, פַּ ְרנָסָ ה וְ כַ ְלכָּ לָ ה,נֶחָ מָ ה .וּמכָּ ל טוּב ְלע לָ ם אַ ל יְ חַ ְסּ ֵ ֽרנוּ ִ Barukh atah Adonai, Eloheinu melekh ha’olam, ha-Eil avinu malkeinu adireinu boreinu go-aleinu yotzreinu kedosheinu kedosh Ya’akov, ro'einu ro'eh Yisrael hamelekh hatov vehameitiv lakol shebekhol yom vayom hu heitiv hu meitiv hu yeitiv lanu. Hu gemalanu hu gomleinu hu yigmeleinu la’ad lehein lehesed ulerahamim ulerevah hatzalah vehatzlaha berakha viyshuah nehama parnasa vekhalkalah verahamim vehayim veshalom vekhol tov, umikol tuv le’olam al yehasreinu. Blessed our You, Adonai our God, Ruler of the Universe, The God who is Our Parent, our Ruler, our Mighty One, our Creator, our Redeemer, our Maker, our Holy One, the Holy one of Jacob, our Shepherd, Shepherd of Israel, the Good Ruler, who does good to all, who day after day has done good, does good, and will do good for us. God has rewarded us, rewards us, and will reward us forever with favor, kindness, and mercy, relief, rescue and success, blessing and deliverance, consolation, sustenance, and support, mercy, life and peace, and everything good, and who of all good things may never deprive us.
.לינוּ ְלע לָ ם וָעֶ ד ֽ ֵ ָ הוּא יִ ְמל ע,הָ ַרחֲמָ ן . הוּא יִ ְתבָּ ַר בַּ שָׁ ַ ֽמיִ ם וּבָ ָ ֽא ֶרץ,הָ ַרחֲמָ ן ,וּלנֵ ֽצַ ח נְ צָ ִחים ְ וְ יִ ְת ָ ֽפּאַ ר ָ ֽבּנוּ לָ עַ ד, הוּא יִ ְשׁתַּ בַּ ח ְלד ר דּ ִרים,הָ ַרחֲמָ ן .וּלע ְלמֵ י ע לָ ִמים ְ וְ יִ ְתהַ ַדּר ָ ֽבּנוּ לָ עַ ד . הוּא יְ פַ ְרנְ ֵ ֽסנוּ ְבּכָ ב ד,הָ ַרחֲמָ ן .יכנוּ ק ְמ ִמיּוּת ְלאַ ְר ֵ ֽצנוּ ֽ ֵ ָארנוּ וְ הוּא י ִל ֽ ֵ לּנוּ מֵ עַ ל צַ וּ ֽ ֵ ֻ הוּא יִ ְשׁבּ ר ע,הָ ַרחֲמָ ן . וְ עַ ל שֻׁ ְלחָ ן זֶה שֶׁ אָ ַ ֽכלנוּ עָ לָ יו,לנוּ ְבּ ָרכָ ה ְמ ֻרבָּ ה בַּ ַ ֽבּיִ ת הַ זֶּה ֽ ָ הוּא יִ ְשׁלַ ח,הָ ַרחֲמָ ן ,לנוּ אֶ ת אֵ ִליָּ ֽהוּ הַ נּ ִָביא זָכוּר לַ טּ ב ֽ ָ הוּא יִ ְשׁלַ ח,הָ ַרחֲמָ ן .לנוּ ְבּשׂ ר ת ט ב ת יְ שׁוּע ת וְ נֶחָ מ ת ֽ ָ וִ יבַ שֶּׂ ר Harahaman hu yimlokh aleinu le’olam va'ed. Harahaman hu yitbarakh bashamayim uva-aretz. Harahaman hu yishtabah ledor dorim veyitpa'ar banu la'ad u'leneitzah netzahim veyit-hadar banu la'ad ule’olmei olamim. Harahaman hu yefarneseinu bekhavod. Harahaman hu yishbor uleinu mei'al tzavareinu vehu yolikheinu komemiyut le-artzeinu. Harahaman hu yishlah berakhah merubah babayit hazeh ve’al shulhan zeh she-akhalnu alav. Harahaman hu yishlah lanu et Eiliyahu hanavi zakhur latov vivaser lanu besorot tovot yeshuot venehamot. Merciful One, may You rule over us now and forever. Merciful One, may You be praised in the heavens and on earth. Merciful One, may You be praised from generation to generation, glorified through us for all eternity, and beautified through us forever and for all time. Merciful One, may You sustain us with honor. Merciful One, may You break the yoke from our necks, and lead us upright to our land. Merciful One, may you send abundant blessing to the house, and upon this table at which we have eaten. Merciful One, may You send us Elijah the Prophet, of blessed memory, and may he bring us good news of deliverance and comfort.
, הוּא יְ בָ ֵר אֶ ת )אָ ִבי מ ִרי( ַ ֽבּעַ ל הַ ַ ֽבּיִ ת הַ זֶּה,הָ ַרחֲמָ ן , א תָ ם וְ אֶ ת בֵּ יתָ ם וְ אֶ ת ז ְַרעָ ם וְ אֶ ת כָּ ל אֲשֶׁ ר לָ הֶ ם,)א ִמּי מ ָר ִתי( בַּ עֲלַ ת הַ ַ ֽבּיִ ת הַ זֶּה ִ וְ אֶ ת (א ִתי )וְ אָ ִבי \ וְ ִא ִמּי \ וְ ִא ְשׁ ִתּי \וְ ז ְַר ִעי \ וְ אֶ ת כָּ ל אֲשֶׁ ר ִלי
הוּא יְ בָ ֵר,הָ ַרחֲמָ ן
, ְכּמ שֶׁ נִ ְתבָּ ְרכוּ אֲב ֵ ֽתינוּ,לנוּ ֽ ָ א ָ ֽתנוּ וְ אֶ ת כָּ ל אֲשֶׁ ר ,לּנוּ יַ ֽחַ ד ִבּ ְב ָרכָ ה ְשׁלֵ מָ ה ֽ ָ ֻ כֵּ ן יְ בָ ֵר א ָ ֽתנוּ כּ, כֹּל, ִמכֹּל, בַּ כֹּל,עקֹב ֲ אַ ְב ָרהָ ם יִ ְצחָ ק וְ ַי וְ נ ֹאמַ ר אָ מֵ ן , שֶׁ ְתּהֵ א ְל ִמ ְשׁ ֶ ֽמ ֶרת שָׁ ל ם,לינוּ זְ כוּת ֽ ֵ ָבַּ מָּ ר ם יְ לַ ְמּדוּ עֲלֵ יהֶ ם וְ ע ,א הֵ י יִ ְשׁ ֵעֽנוּ ֱ ֵוּצ ָדקָ ה מ ְ ,ָוְ נִ שָּׂ א ְב ָרכָ ה מֵ אֵ ת יְ י .א ִהים וְ אָ ָדם ֱ שׂכֶ ל ט ב ְבּעֵ ינֵי ֽ ֵ ְוְ נִ ְמצָ א חֵ ן ו Harahaman hu yevareikh... (when eating at one's parents:) et avi mori ba'al habayit ve-et imi morati ba'alat habayit hazeh, otam ve-et beitam ve-et zaram ve-et kol asher lahem, et ba'al habayit hazeh v'et ba'alat habayit hazeh, otam ve-et beitam ve-et zaram ve-et kol asher lahem (when eating at home:) oti ve-et ishti (ba'ali) ve-et zari ve-et kol asher li ...ve-et kol hamesubin kan otanu ve-et kol asher lanu, kemo shenitbarkhu avoteinu Avraham Yitzhak veYaakov bakol mikol kol, kein yevareikh otanu kulanu yahad biverakhah sheleimah ve-nomar amen. Bamarom yelamdu aleihem ve’aleinu zekhut shetehei lemishmeret shalom. Venisa verakhah mei-eit Adonai utzedakah mei-Elohei yisheinu. Venimtza hein veseikhel tov be-einei Elohim ve-adam. On high, may they plead on their behalf and on ours for an enduring peace. May we receive a blessing from Adonai and justice from our saving God, and may we find favor and success in the eyes of God and humanity.
.וּמנוּחָ ה ְלחַ יֵּי הָ ע לָ ִמים ְ ילנוּ י ם שֶׁ כֻּ לּ שַׁ בָּ ת ֽ ֵ הוּא יַנְ ִח,הָ ַרחֲמָ ן Harahaman hu yanhileinu yom shekulo Shabbat umenuhah lehayei ha’olamim. Merciful One, may You grant us a day that is all Shabbat and rest reflecting eternal life.
.וּלחַ יֵּי הָ ע לָ ם הַ בָּ א ְ ַַכּנוּ ִלימ ת הַ מָּ ִ ֽשׁיח ֽ ֵ הוּא יְ ז,הָ ַרחֲמָ ן Harahaman hu yezakeinu liymot hamashiah ulehayei ha’olam haba. Merciful One, may You find us worthy of the Messianic era and life in the World to Come.
.וּלז ְַרע עַ ד ע לָ ם ְ חסֶ ד ִל ְמ ִשׁיח ְל ָדוִ ד ֽ ֶ וְ עֹֽ שֶׂ ה, ִמגְ דּ ל יְ שׁוּע ת מַ ְלכּ לינוּ וְ עַ ל כָּ ל ֽ ֵ ָ הוּא ַיעֲשֶׂ ה שָׁ ל ם ע,עֹ שֶׂ ה שָׁ ל ם ִבּ ְמר מָ יו . וְ ִא ְמרוּ אָ מֵ ן,וְ עַ ל כָּ ל י ְשׁבֵ י תֵ בֵ ל,יִ ְשׂ ָראֵ ל Migdol yeshuot malko ve’oseh hesed limeshiho leDavid ulezaro ad olam. Oseh shalom bimeromav hu ya'aseh shalom aleinu ve-al kol Yisrael ve’al kol yoshvei teivel ve-imru amen. God is a Tower of Victory for the ruler, showing kindness to God’s anointed one, to David and his descendents forever. May the Maker of peace in heavens make peace for us and for all Israel, and say Amen.
.יראָ יו ֵ ִכּי אֵ ין מַ ְחס ר ִל,יְ ראוּ אֶ ת יְ ָי ְקד שָׁ יו . וְ ד ְרשֵׁ י יְ ָי ל ֹא י ְַח ְסרוּ כָ ל ט ב,ירים ָרשׁוּ וְ ָר ֵעֽבוּ ִ ְכּ ִפ . ִכּי ְלע לָ ם חַ ְסדּ,ה דוּ לַ י ָי ִכּי ט ב . וּמַ ְשׂ ִ ֽבּיעַ ְלכָ ל חַ י ָרצ ן, פּ ֵ ֽתחַ אֶ ת י ֶ ָֽד . וְ הָ יָה יְ ָי ִמ ְבטַ ח,ָבָּ רוּ הַ גֶּ ֽבֶ ר אֲשֶׁ ר יִ ְבטַ ח בַּ יי .לחֶ ם ֽ ָ וְ ז ְַרע ְמבַ קֶּ שׁ,עזָב ֱ יתי צַ ִדּיק ֶנ ִ וְ ל ֹא ָר ִ ֽא,יתי גַם ז ַ ָֽקנְ ִתּי ִ נַ ֽעַ ר הָ ִ ֽי . יְ ָי יְ בָ ֵר אֶ ת עַ מּ בַ שָּׁ ל ם,יְ ָי עֹ ז ְלעַ מּ יִ תֵּ ן Yeru et Adonai kedoshav ki ein mahsor liyrei-av. Kefirim rashu vera'eivu vedorshei Adonai lo yahseru hol tov. Hodu l’Adonai ki tov ki le’olam hasdo. Potei'ah et yadekha umasbia lekhol hai ratzon. Barukh hagever asher yivtah ba'Adonai vehayah Adonai mivtaho. Na'ar hayiti gam zakanti velo ra'iti tzaddik ne'ezav vezaro mevakeish lakhem. Adonai oz le’amo yitein Adonai yevareikh et amo vashalom. Fear Adonai, holy ones, for those who fear You are not deprived. Young lions may feel want or hunger but those who seek Adonai will not lack anything that is good. Give thanks to Adonai who is good, for God’s love endures forever. You open Your hand, and satisfy the desire of every living thing. Blessed are those who trust in Adonai, God will be their refuge. A youth I was, now have I grown old, I have not seen the righteous forsaken nor their children begging bread. God, give strength to Your people; God, bless Your people with peace.
THE BREAKDOWN Shabbat dinner doesn’t end when the food runs out or the drinks stop flowing. Shabbat dinner doesn’t even end with Birkat haMazon. Shabbat dinner ends when you walk your guests to the door. It’s a last act of ritual hospitality, and one that makes hosting on Shabbat so deeply rooted in Jewish practice. As Maimonides wrote: “The reward you receive for accompanying guests on their way is greater than for all other mitzvot. Our sages teach that showing hospitality for guests is the greatest expression of gratitude, greater even than study or prayer. Accompanying guests on their way is greater still.” Shabbat shalom.
TABLE TOPICS GETTING STARTED Share a favorite memory about Shabbat or an upcoming holiday. What was a highlight of your week? Share a story about a grandparent or someone who played a meaningful role in your life. GOING DEEPER Share a time you took a risk. What are you most hopeful about right now? Why did you come to this dinner? What drew you to celebrate Shabbat in community this week?
The singing of songs has a purpose on Shabbat - both to honor Shabbat and to enhance oneâ&#x20AC;&#x2122;s spiritual closeness to the Divine.
On Friday night, some forego songs with words altogether in favor of niggunim, melodies without words. In Jewish tradition, songs without words are often more meaningful and moving, because words (especially when they're in a language everyone at your table might not know) can be distancing and limiting.
Zemirot literally means "songs" in Hebrew, and generally refer to traditional songs for the Shabbat table, sung in Hebrew or Aramaic.
SONGS SHALOM ALEIKHEM
שָׁ ל ם עֲלֵ יכֶ ם מַ ְלאֲכֵ י הַ שָּׁ ֵרת מַ ְלאֲכֵ י עֶ ְלי ן ִממֶּ לֶ מַ ְלכֵ י הַ ְמּלָ ִכים הַ קָּ ד שׁ בָּ רוּ הוּא בּ אֲכֶ ם ְלשָׁ ל ם מַ ְלאֲכֵ י הַ שָּׁ ל ם מַ ְלאֲכֵ י עֶ ְלי ן ִממֶּ לֶ מַ ְלכֵ י הַ ְמּלָ ִכים הַ קָּ ד שׁ בָּ רוּ הוּא בָּ ְרכוּנִ י ְלשָׁ ל ם מַ ְלאֲכֵ י הַ שָּׁ ל ם מַ ְלאָ כֵ י עֶ ְלי ן ִממֶּ לֶ מַ ְלכֵ י הַ ְמּלָ ִכים הַ קָּ ד שׁ בָּ רוּ הוּא אתכֶ ם ְלשָׁ ל ם מַ ְלאֲכֵ י הַ שָּׁ ל ם מַ ְלאָ כֵ י עֶ ְלי ן ְ ֵצ ִממֶּ לֶ מַ ְלכֵ י הַ ְמּלָ ִכים הַ קָּ ד שׁ בָּ רוּ הוּא Shalom Aleikhem malakhei hasharet malakhei elyon Mimelekh malkhei hamelakhim haKadosh Barukh Hu. Bo-akhem leshalom malakhei hashalom, malakhei elyon Mimelekh malkhei hamelakhim haKadosh Barukh Hu. Barkhuni leshalom malakhei hashalom, malakhei elyon Mimelekh malkhei hamelakhim haKadosh Barukh Hu. Tzetkhem leshalom malakhei hashalom, malakhei elyon Mimelekh malkhei hamelakhim haKadosh Barukh Hu.
We wish you peace, attending angels, Angels of the most Sublime, The Sovereign of sovereigns, The Holy One, praised be God. Come to us in peace, angels of peace, angels of the most Sublime, The Sovereign of sovereigns, The Holy One, praised be God. Bless us with peace, angels of peace, Angels of the most Sublime, The Sovereign of sovereigns, The Holy One, praised be God. a) Go out in peace, angels of peace, Angels of the most Sublime, The Sovereign of sovereigns, The Holy One, praised be God.
OZI VEZIMRAT YAH
עָ זִּ י וְ זִ ְמ ָרת יָהּ וַיְ ִהי ִלי ִלישׁוּעָ ה Ozi vezimrat Yah vayehi li lishuah God is my strength and my might, and has become my salvation.
SONGS HINEI MA TOV
ִהנֵּה מַ ה טּ ב וּמַ ה נּ ִָעים שֶׁ בֶ ת אַ ִחים גַּם יָחַ ד Hinei ma tov umah na’im shevet ahim gam yahad Behold how good and pleasant it is when brothers (and sisters) dwell together.
IM ESHKAHEKH YERUSHALAYIM
ִאם אֶ ְשׁכָּ חֵ יְ רוּשָׁ לַ יִ ם ִתּ ְשׁכַּ ח יְ ִמינִ י ִתּ ְדבַּ ק ְלשׁ נִ י ְל ִח ִכּי ִאם ל ֹא אֶ זְ ְכּ ֵר ִכי ִאם ל ֹא אַ עֲלֶ ה אֶ ת יְ רוּשָׁ לַ יִ ם עַ ל ר ֹאשׁ ִשׂ ְמחָ ִתי Im eskahekh Yerushalayim tishkah yemini Tidbak leshoni lehiki im lo ezkerekhi Im lo a’aleh et Yerushalayim al rosh simhati
If I forget you, Jerusalem, Let my right hand wither. May my tongue stick to my palate If I do not remember you, If I do not raise Jerusalem Above all my joys.
וּלזַמֵּ ר ְל ִשׁ ְמ עֶ ְלי ן ְ ט ב ְלהֹד ת לַ יְ ָי .ְלהַ גִּ יד בַּ בֹּקֶ ר חַ ְס ֶדּ ֶואֱמוּנ ְָת בַּ לֵּ יל ת Tov lehodot l’Adonai, ulezamer leshimkha elyon, lehagid baboker hasdekha veemunatkha baleylot
It is a good thing to give thanks unto the the Divine, and to sing praises unto Thy name, O Most High; To declare Thy loving kindness in the morning, and Thy faithfulness in the night seasons.
MEDITATION TO WELCOME SHABBAT Begin this optional exercise by inviting everyone to relax in a quiet, preferably dimly lit space. Welcome. Take a moment to get comfortable, whether sitting or lying down. Focus on your breath and your your body. Allow yourself to relax, to inhale (one-two-three) and exhale (three-two-one) as you settle into place. Weâ&#x20AC;&#x2122;ve joined to share Friday night together, to transition from the hectic demands of work and our daily routines into the rest and relaxation of Shabbat. You are invited to leave the week behind. Let go of what has been, let go of what will be, and enter a place of stillness, a sacred space and time. Envision the sun beginning to set, slipping behind the horizon out of view. Breathe in the glow of the sunset, and pause, breathe out the stresses of the week; breathe in the calm of nightfall, and pause, breathe out and feel a sense of release. Breathe in the radiance of the moon and stars, and pause, breathe out all thoughts of doing, and become one with this present moment. Feel the warmth of relaxation wash over you. Breathe in the radiant light, and pause, feel your mind become open and free. Breathe out and invite your soul to soar to new heights; breathe in the calm, and pause, feel yourself let go; breathe out everything and focus only on Now. Feel your body, mind, and soul become whole and at peace. Now we are finally ready, to graciously accept this present, to embrace the gift of rest, to turn our complete attention toward Shabbat, to savor all that Shabbat provides, and become enveloped by holiness. As we breathe in and out once more, we pause, and welcome Shabbat. By Evette Nan Katlin at ritualwell.org modified by Rabbi Jessica Minnen
CANDLE LIGHTING MEDITATION Light your Shabbat candles, preferably two, in any way you feel comfortable. This is an open-eye meditation that focuses attention on the candlelight, letting go of the week that was, and welcoming Shabbat. Bring your attention to the flame. Draw in a long, slow breath through your nose, and as you slowly exhale through your mouth let the busyness of the day drop away. Take in another long, slow, deep breath through your nose, and as you slowly exhale through your mouth, let go of the worries that may have been troubling you this week. Take a third long, slow, deep breath, breathing all the way down into your belly. As you slowly breathe out through your nose, allow yourself to sink comfortably into your posture, to settle into Shabbat. Whether you are sitting or standing, become aware of your back and gently straighten it, allow your shoulders to gently slope downwards, let your face be smooth and serene. Now allow your breathing to come naturally, keeping your focus on the candle flame. Hear these words and let them go, just being aware of the guidance but not holding onto the words. Gaze softly at the flame, and as you continue to do so if you feel you are starting to stare at the light, ever so gently blink and refocus your eyes, gazing softly at the candlelight once more and allowing your mind to quiet down, allowing the thoughts that enter your mind to be there, but like these words just letting them drift by. As you softly gaze at the flame, you will notice that thoughts will come into your mind. Just allow them to be there, and allow them to float out of your mind like passing clouds. Just as Shabbat rest takes time to enter your night, your mind takes time to rest, to come to a place of quiet. When your mind influences you with thoughts, bring it gently but firmly back to the flame. This is a meditation practice, this is a Shabbat practice, and it takes time and patience to change. Continue to gaze gently at the flame. Keep your awareness on the flame, gently gazing at the flame, remaining aware, remaining focused, remaining concentrated, aware, focused, and at rest. Remain aware, letting all thoughts pass through your mind like clouds in the sky. Allow time for silence. And now when you are ready, gently lower your gaze from the flame. Bring your consciousness back into the room. Give thanks for having been able to spend this time in meditation. Give thanks for the gift of Shabbat. Slowly turn your head from side to side. Become aware of the temperature in the room. Become aware of your body. Become aware of your thoughts. When you are ready, take a deep and clearing breath. Option 1) Close with the blessing over the candles: Baruch Atah Adonai Eloheinu Melech ha’olam asher kidshanu b’mitzvotav vitzivanu l’hadlik ner shel Shabbat. Blessed are you, Infinite One, who makes us holy through our actions and honors us with the light of Shabbat. Amen. Shabbat shalom. Option 2) Close with Shabbat Shalom. By Elisabeth Blaikie, modified for Shabbat by Rabbi Jessica Minnen 43
DRINKING MEDITATION Not sure whether to introduce short or long kiddush? A great place to start is short kiddush with Alison Laichter's guided drinking meditation: Let’s start by taking a few breaths, quieting and slowing ourselves down, breathing in and breathing out. Sit how you’d like to feel. Feel your feet on the ground, and feel grounded. Sit upright, and feel uplifted. Notice what it feels like to breathe. You can remind yourself, “Oh right, this is breathing. This is what it feels like to be alive.” Close your eyes. See if you can feel where your body ends and the air begins. Notice when you get distracted from simply feeling your breath in your body and gently return to paying attention to your next inhale. Open your eyes and pick up your glass of wine. Don’t drink yet. Feel the weight of the cup in your hand, feel the temperature on your skin. Look at your hand holding the glass. Notice all of the colors you see in the wine. Pay attention and see if you notice more colors as you keep looking. Now, smell your drink. Again, don’t drink yet! Notice what you smell and if you can notice more nuances as you keep smelling. Close your eyes, and see if that makes a difference. Think about what brought your drink to your hand. Start at the very beginning. Imagine seeds plants, grape vines growing. Picture the soil, water, sun that nourished the grapes that created the wine in your glass. Think of the people, the farmers, who cultivated those grapes. The journey from grape, to wine, to bottle. Imagine the people and machines and materials and miracles that worked together to create a bottle of wine. Think of the bottles transported from farm to store to table. Imagine the people who made that happen - the truck driver, the workers, the people who stocked the shelves, the cashier who rang up the bottle at the register, the person who might have poured your drink or handed you your glass. Think of all that went into the glass of wine you’re holding, and take a moment to feel gratitude, to feel blessed, and to bless. Remind yourself of what brought you to this moment. Think way back to what nourished you, who cultivated you, all of the happenings and crazy coincidences that led up to you being right here in this moment holding this particular glass of wine. Think about your life, the past year, the past week, today. Again, take a moment to feel gratitude for being right here, right now, holding this glass. Slowly bring your drink to your lips. Don’t drink yet! Feel the desire to drink. Take a breath. Bless. alisonlaichter.com
CHALLAH MEDITATION This is an open-eye mindful eating meditation that can be done after motzi, the blessing over the challah or whatever bread you use to nourish your table, or in its place. Make sure everyone at the table has a piece of challah or bread before beginning. Find a comfortable position in your seat. Come into the present of this Shabbat gathering by taking a few breaths, noticing how you feel physically. Take a piece of challah your hand. Notice the impulse you might have to pop it in your mouth right away. Look at the challah, examining it with curiosity as if you’ve never seen bread before. Notice how it feels in your hand – the texture, shape and weight. You may want to close your eyes while doing this. Notice the color of the challah and if it has any unique features. Imagine where the challah came from before arriving at this Shabbat dinner table, how it started as ripe stalks of wheat in a field. Picture the workers on the farm harvesting the wheat and another set of workers transporting the wheat to a mill. Imagine the process of grinding the wheat into flour, and that flour being mixed with water, oil, and eggs, and baked into bread. Slowly bring the challah to your nose to learn what it smells like. Notice the natural motion of your arm as it moves to do this. Continue to notice any thoughts of like or dislike you might have as you observe the bread. Notice whether you’re anticipating what it will taste like. Perhaps you’re starting to salivate or feeling an impulse to put the challah into your mouth. Now, ever so slowly, place the challah in your mouth, without biting into it. Explore what it feels like in your mouth, notice what your tongue is doing. Keep it in your mouth without chewing for at least 10 seconds. Notice what it’s like to take this time before eating the bread. When you are ready, slowly and softly bite into the challah. Without swallowing, notice what it tastes like, how its flavor and texture changes as you chew. Notice your natural impulse to swallow it. When you are ready, swallow the challah. Imagine it nourishing your body as you enter Shabbat. Sit quietly and notice what you are feeling. And now, let’s eat. By Jon Kabat-Zinn, modified for Shabbat by Rabbi Jessica Minnen
ONE TABLE SHABBAT TOGETHER
OneTable aims to make Shabbat dinner accessible to tens of thousands of millennials who otherwise would be absent from Jewish community. The nonprofit provides hosts and guests with easily accessible tools and resources, making these rituals not only attainable, but sustainable. Founded in 2014 -- OneTable has quickly expanded, largely thanks to the support of local and national foundations, federations and individual funders who also believe in the power of Shabbat dinner. As of September 2018, 100,000 people have had Shabbat dinner through OneTable in over 125 cities across the US.
The Center for Prayer and Spirituality at B’nai Jeshurun is a hub of expansive spiritual practice, devotional music, innovative ritual, and immersive experience, providing the tools for personal and communal transformation. When courageous innovation is brought to the richness of Jewish tradition, we can affirm the notion of why prayer matters, harness the power of spiritual practice to build community, and realize the possibility of transformation that is true and enduring: INWARD cultivating a deeper sense of awe (yir’ah), lovingkindness (hesed), and gratitude (hoda-ah) UPWARD enabling us to revitalize and nurture intimate relationships with the Divine Presence OUTWARD heightening personal relationships and profound connections within the embrace of a spiritual community FORWARD inspiring and propelling a community of spiritual practice toward making meaningful change in our world