Amida

amidah

עמידה

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

קדושת השם

HOLINESS

Hebrew

אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ
וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶלָה
כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה.
בָּרוּךְ אַתָּה יְהֹוָה, הָאֵל הַקָּדוֹשׁ. / בְּשַׁבָּת שׁוּבָה: הַמֶּלֶךְ הַקָּדוֹשׁ. /

Israeli

atah kadosh veshimcha kadosh
ukdoshim b'chol yom yehalelucha selah
ki El melech gadol vekadosh atah.
baruch atah Adonai, ha-El hakadosh. / b'Shabat shuvah: hamelech hakadosh. /

(If forgotten, repeat the Amida.)

קדושת היום

HOLINESS OF THE DAY

Hebrew

יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ
כִּי עֶבֶד נֶאֱמָן קָרָאתָ לוֹ
כְּלִיל תִּפְאֶרֶת בְּרֹאשׁוֹ נָתַתָּ לוֹ
בְּעָמְדוֹ לְפָנֶיךָ עַל הַר סִינַי
וּשְׁנֵי לוּחוֹת אֲבָנִים הוֹרִיד בְּיָדוֹ
וְכָתוּב בָּהֶם שְׁמִירַת שַׁבָּת
וְכֵן כָּתוּב בְּתוֹרָתֶךָ

Israeli

yismach Mosheh b'matnat chelko
ki eved ne-eman karata lo
k'lil tiferet b'rosho natata lo
be-amedo lefanecha al har Sinai
ushnei luchot avanim horid b'yado
vechatuv bahem sh'mirat Shabat
vechen katuv b'Toratecha

Ex. 31

Hebrew

וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת
לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם:
בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעֹלָם
כִּי־שֵׁשֶׁת יָמִים עָשָׂה יְהֹוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ
וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ:

Israeli

veshameru v'nei-yisra-el et-hashabat
la-asot et-hashabat ledorotam b'rit olam:
beini uvein b'nei Yisra-el ot hi le-olam
ki-sheshet yamim asah Adonai et-hashamayim ve-et-ha-aretz
uvayom hashvi-i shavat vayinafash:

Commentary

יִשְׂמַח מֹשֶׁה Moses rejoiced: As explained in the commentary for Friday night, the central blessings of the Shabbat evening, morning and afternoon services are different, forming a three-movement structure. This can be understood in three ways: (1) in terms of Jewish faith in creation, revelation and redemption; (2) in terms of eras: Shabbat past, present and future; and (3) as the three parts of a wedding: betrothal, marriage (marked by simha, rejoicing), and yihud, the coming together of bride and groom. The morning blessing fits all three patterns. It speaks about revelation – Moses bringing down the tablets of stone from Mount Sinai; about time present – the Israelites “observing the Sabbath throughout their generations”; and it speaks of joy – “Moses rejoiced.”

… with a line from Psalms (“The LORD shall reign for ever”). The connecting passages, however, are longer than on weekdays.

The Kedusha is the supremely mystical moment in the prayers, and it may have had its origin in mystical circles in ancient times. So holy is it that in Israel until the era of the Geonim it was said only once a week, on Shabbat morning. In Babylon, however, it was said at every Leader’s Repetition of the Amida: During its recital we stand with our feet together, rising on our toes at key words, as if we were angels, striving upward.