Amida

amidah

עֲמִידָה

Israeli: ' marks a reduced vowel that Israeli speech drops (b'rachah); when the vowel is pronounced it is written e (lefanecha). - separates syllables that would otherwise run together.

How to read the transliterations

Gen. 2

Hebrew

וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃
וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה
וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי, וַיְקַדֵּשׁ אֹתוֹ
כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ, אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃

Israeli

vaychulu hashamayim veha-aretz vechol-tz'va-am.
vaychal Elohim bayom hashvi-i melachto asher asah
vayishbot bayom hashvi-i mikol-melachto asher asah.
vayvarech Elohim et-yom hashvi-i, vaykadesh oto
ki vo shavat mikol-melachto, asher-bara Elohim la-asot.

Hebrew

יִשְׂמְחוּ בְמַלְכוּתְךָ שׁוֹמְרֵי שַׁבָּת וְקוֹרְאֵי עֹנֶג.
עַם מְקַדְּשֵׁי שְׁבִיעִי, כֻּלָּם יִשְׂבְּעוּ וְיִתְעַנְּגוּ מִטּוּבֶךָ
וּבַשְּׁבִיעִי רָצִיתָ בּוֹ וְקִדַּשְׁתּוֹ
חֶמְדַּת יָמִים אוֹתוֹ קָרָאתָ, זֵכֶר לְמַעֲשֵׂה בְרֵאשִׁית.

Israeli

yismechu v'malchutcha shomerei Shabat vekore-ei oneg.
am mekadshei sh'vi-i, kulam yisbeu veyitanegu mituvecha
uvashvi-i ratzita bo vekidashto
chemdat yamim oto karata, zecher lema-aseh v'reishit.

Hebrew

אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, רְצֵה נָא בִמְנוּחָתֵנוּ.
קַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ, וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ
שַׂבְּעֵנוּ מִטּוּבֶךָ, וְשַׂמַּח נַפְשֵׁנוּ בִּישׁוּעָתֶךָ
וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת.
וְהַנְחִילֵנוּ, יהוה אֱלֹהֵינוּ, בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קָדְשֶׁךָ
וְיָנוּחוּ בָהּ כָּל יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶךָ.
בָּרוּךְ אַתָּה יהוה, מְקַדֵּשׁ הַשַּׁבָּת.

Israeli

Eloheinu veilohei avoteinu, retzeh na vimnuchatenu.
kadshenu b'mitzvotecha, veten chelkenu b'Toratecha
sabe-enu mituvecha, vesamach nafshenu bishu-atecha
vetaher libenu le-avdcha be-emet.
vehanchilenu, Adonai Eloheinu, be-ahavah uvratzon Shabat kodshecha
veyanuchu vah kol Yisra-el mekadshei sh'mecha.
baruch atah Adonai, mekadesh hashabat.

Commentary

וַיְקַדֵּשׁ אֹתוֹ And declared it holy: This is the first time the word "holy" appears in the Torah, indicating that time, not just space, is holy. The sages noted the similarities between Shabbat and the Sanctuary (mishkan) constructed by the Israelites in the wilderness. The thirty-nine categories of work performed in the building of the Sanctuary are the same as those forbidden on Shabbat. Shabbat is thus a "sanctuary in time," and Israel, the "eternal people," is the nation called on to sanctify time.

… young. It also uses the word "sanctified," the key word of the betrothal declaration under the bridal canopy.

וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ Then the heavens and the earth were completed: These three verses conclude the biblical account of creation. They contain thirty-five (5x7) words. The entire creation narrative (Gen. 1:1-2:3) is constructed in multiples of seven. The word "good" appears seven times, the word "God" thirty-five times, and the word "earth" twenty-one times. The opening verse contains seven words, the second fourteen, and the complete text 469 (7x67) words. From the very outset, seven dominates, as if to signal from the beginning that the seventh day was the culmination and purpose of creation: "last in deed, first in thought."