https://staging.thenewjew.org/siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah.xml /siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah xml siddur-page The Amidah The Amidah, pages 212, with pointed Hebrew, English, and transliteration. The New Jew /index.xml Siddurim /siddur.xml Siddur Lev Shalem (Excerpts) /siddur/lev-shalem.xml The Amidah /siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah.xml https://staging.thenewjew.org/siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah https://staging.thenewjew.org/siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah.json <_xml>https://staging.thenewjew.org/siddur/lev-shalem/lev-95-212-shabbat-musaf-service-the-amidah.xml lev-shalem Siddur Lev Shalem (Excerpts) Ashkenaz lev-95-212-shabbat-musaf-service-the-amidah
Shabbat - Musaf Service
The Amidah 212 95
מוסף לשבת mu|SAF le|sha|BAT mu|SAF le|shab|BATH mu|SAF le|shab|BAT mu|SOF l'sha|BOS Shabbat - Musaf Service
עמידה a|mi|DAH ʿa|mi|DHAH ʿa|mi|DAH a|mi|DOH The Amidah 212
heading FORGET NOT SHABBAT Passage יוֹם שַׁבָּתוֹן אֵין לִשְׁכֹּחַ, זִכְרוֹ כְּרֵיחַ הַנִּיחוֹחַ, יוֹנָה מָצְאָה בוֹ מָנוֹחַ, וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ. הַיּוֹם נִכְבָּד לִבְנֵי אֱמוּנִים, זְהִירִים לְשָׁמְרוֹ אָבוֹת וּבָנִים, חָקוּק בִּשְׁנֵי לֻחוֹת אֲבָנִים, מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ. יוֹנָה מָצְאָה בוֹ מָנוֹחַ, וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ. וּבָאוּ כֻלָּם בִּבְרִית יַחַד, נַעֲשֶׂה וְנִשְׁמַע אָמְרוּ כְּאֶחָד, וּפָתְחוּ וְעָנוּ יְהֹוָה אֶחָד, בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ. יוֹנָה מָצְאָה בוֹ מָנוֹחַ, וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ. דִּבֵּר בְּקָדְשׁוֹ בְּהַר הַמּוֹר, יוֹם הַשְּׁבִיעִי זָכוֹר וְשָׁמוֹר, וְכָל פִּקּוּדָיו יַחַד לִגְמֹר, חֲזַק מָתְנַיִם וֶאֱמַץ כֹּחַ. יוֹנָה מָצְאָה בוֹ מָנוֹחַ, וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ. הָעָם אֲשֶׁר נָע כַּצֹּאן תָּעָה, יִזְכֹּר לְפָקְדוֹ בְּרִית וּשְׁבוּעָה, לְבַל יַעֲבֹר בָּם מִקְרֶה רָעָה, כַּאֲשֶׁר נִשְׁבַּעְתָּ עַל מֵי נֹחַ. יוֹנָה מָצְאָה בוֹ מָנוֹחַ, וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ. yom sha|ba|TON ein lish|KOACH, zich|RO k'REIACH ha|ni|CHOACH, yo|NAH ma|tze-AH vo ma|NOACH, ve|SHAM ya|nu|CHU ye|gi-EI choach. ha|YOM nich|BAD liv|NEI e|mu|NIM, ze|hi|RIM le|sha|me|RO a|VOT u|va|NIM, cha|KUK bish|NEI lu|CHOT a|va|NIM, me|ROV o|NIM ve-a|MITZ koach. yo|NAH ma|tze-AH vo ma|NOACH, ve|SHAM ya|nu|CHU ye|gi-EI choach. u|va|U chu|LAM biv|RIT ya|CHAD, na-a|SEH ve|nish|MA a|me|RU ke-e|CHAD, u|fa|te|CHU ve-A|nu a|do|NAI e|CHAD, ba|RUCH ha|no|TEN la|ya-EF koach. yo|NAH ma|tze-AH vo ma|NOACH, ve|SHAM ya|nu|CHU ye|gi-EI choach. di|BER b'kod|SHO be|HAR ha|MOR, yom hash|vi-I za|CHOR ve|sha|MOR, ve|CHOL pi|ku|DAV ya|CHAD lig|MOR, cha|ZAK mot|NA|yim ve-e|MATZ koach. yo|NAH ma|tze-AH vo ma|NOACH, ve|SHAM ya|nu|CHU ye|gi-EI choach. ha-AM a|SHER na ka|TZON ta-AH, yiz|KOR le|fak|DO b'RIT ush|vu-AH, le|VAL ya-a|VOR bam mik|REH ra-AH, ka-a|SHER nish|BA|ta al mei noach. yo|NAH ma|tze-AH vo ma|NOACH, ve|SHAM ya|nu|CHU ye|gi-EI choach. yom shab|ba|THON ʾen lish|KOAḥ, zikh|RO ke|REAḥ han|ni|ḥOAḥ, yo|NAH ma|tze|ʾAH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|ghi|ʿE khoaḥ. hay|YOM nikh|BADH liv|NE ʾe|mu|NIM, ze|hi|RIM le|sha|me|RO ʾa|VOTH u|va|NIM, ḥa|QUQ bish|NE lu|ḥOTH ʾa|va|NIM, me|ROV ʾo|NIM ve|ʾam|MITZ koaḥ. yo|NAH ma|tze|ʾAH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|ghi|ʿE khoaḥ. u|va|ʾU khul|LAM biv|RITH ya|ḥADH, na|ʿa|śEH ve|nish|MAʿ ʾa|me|RU ke|ʾe|ḥADH, u|fa|the|ḥU ve|ʿA|nu a|do|NAI ʾe|ḥADH, ba|RUKH han|no|THEN lay|ya|ʿEF koaḥ. yo|NAH ma|tze|ʾAH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|ghi|ʿE khoaḥ. dib|BER be|qodh|SHO be|HAR ham|MOR, yom has|she|vi|ʿI za|KHOR ve|sha|MOR, ve|KHOL piq|qu|DHAV ya|ḥADH ligh|MOR, ḥa|ZAQ moth|NA|yim ve|ʾe|MATZ koaḥ. yo|NAH ma|tze|ʾAH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|ghi|ʿE khoaḥ. ha|ʿAM ʾa|SHER naʿ kat|TZOʾN ta|ʿAH, yiz|KOR le|fa|qe|DHO be|RITH u|she|vu|ʿAH, le|VAL ya|ʿa|VOR bam miq|REH ra|ʿAH, ka|ʾa|SHER nish|BAʿ|ta ʿal me noaḥ. yo|NAH ma|tze|ʾAH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|ghi|ʿE khoaḥ. yom shab|ba|TON en lish|KOAḥ, zikh|RO ke|REAḥ han|ni|ḥOAḥ, yo|NAH ma|tze|AH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|gi|ʿE khoaḥ. hay|YOM nikh|BAD liv|NE e|mu|NIM, ze|hi|RIM le|sha|me|RO a|VOT u|va|NIM, ḥa|QUQ bish|NE lu|ḥOT a|va|NIM, me|ROV o|NIM ve|am|MITZ koaḥ. yo|NAH ma|tze|AH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|gi|ʿE khoaḥ. u|va|U khul|LAM biv|RIT ya|ḥAD, na|ʿa|SEH ve|nish|MAʿ a|me|RU ke|e|ḥAD, u|fa|te|ḥU ve|ʿA|nu a|do|NAI e|ḥAD, ba|RUKH han|no|TEN lay|ya|ʿEF koaḥ. yo|NAH ma|tze|AH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|gi|ʿE khoaḥ. dib|BER be|qod|SHO be|HAR ham|MOR, yom has|she|vi|ʿI za|KHOR ve|sha|MOR, ve|KHOL piq|qu|DAV ya|ḥAD lig|MOR, ḥa|ZAQ mot|NA|yim ve|e|MATZ koaḥ. yo|NAH ma|tze|AH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|gi|ʿE khoaḥ. ha|ʿAM a|SHER naʿ kat|TZON ta|ʿAH, yiz|KOR le|fa|qe|DO be|RIT u|she|vu|ʿAH, le|VAL ya|ʿa|VOR bam miq|REH ra|ʿAH, ka|a|SHER nish|BAʿ|ta ʿal me noaḥ. yo|NAH ma|tze|AH vo ma|NOAḥ, ve|SHAM ya|nu|ḥU ye|gi|ʿE khoaḥ. yoym sha|bo|SOYN ein lish|KOYACH, zich|ROY k'REIACH ha|ni|CHOYACH, yoy|NOH motz'-OH voy mo|NOYACH, v'SHOM yo|nu|CHU y'gi-EI choyach. ha|YOYM nich|BOD liv|NEI e|mu|NIM, z'hi|RIM l'shom'|ROY o|VOYS u|vo|NIM, cho|KUK bish|NEI lu|CHOYS a|vo|NIM, mei|ROYV oy|NIM v'a|MITZ koyach. yoy|NOH motz'-OH voy mo|NOYACH, v'SHOM yo|nu|CHU y'gi-EI choyach. u|vo|U chu|LOM biv|RIS ya|CHAD, na-a|SEH v'nish|MA om'|RU k'e|CHOD, u|fos'|CHU v'O|nu a|do|NOY e|CHOD, bo|RUCH ha|noy|SEIN la|yo-EIF koyach. yoy|NOH motz'-OH voy mo|NOYACH, v'SHOM yo|nu|CHU y'gi-EI choyach. di|BEIR b'kod|SHOY b'HAR ha|MOYR, yoym hash'|vi-I zo|CHOYR v'sho|MOYR, v'CHOL pi|ku|DOV ya|CHAD lig|MOYR, cha|ZAK mos|NA|yim ve-e|MATZ koyach. yoy|NOH motz'-OH voy mo|NOYACH, v'SHOM yo|nu|CHU y'gi-EI choyach. ho-OM a|SHER no ka|TZOYN to-OH, yiz|KOYR l'fok'|DOY b'RIS ush'|vu-OH, l'VAL ya-a|VOYR bom mik|REH ro-OH, ka-a|SHER nish|BA|to al mei noyach. yoy|NOH motz'-OH voy mo|NOYACH, v'SHOM yo|nu|CHU y'gi-EI choyach. Yom shabbaton ein lishko·aḥ, zikhro k’rei·aḥ ha-niḥo·aḥ, Yonah matzah vo mano·aḥ, v’sham yanuḥu y’gi·ei kho·aḥ. Ha-yom nikhbad livnei emunim, z’hirim l’shomro avot uvanim, ḥakuk bishnei luḥot avanim, mei-rov onim v’amitz ko·aḥ. Yonah matzah . . . U-va·u khulam bivrit yaḥad, na·aseh v’nishma amru k’eḥad, u-fatḥu v’anu Adonai eḥad, barukh ha-noten laya·eif ko·aḥ. Yonah matzah . . . Dibber b’kodsho b’har hamor, Yom hash’vi·i zakhor v’shamor, V’khol pikudav yaḥad ligmor, Ḥazek motnayim v’ametz ko·aḥ. Yonah matzah . . . Ha-am asher na katzon ta·ah, yizkor l’fokdo b’rit u-shvu·ah, l’val ya·avor bam mikreh ra·ah, Ka-asher nishbata al mei no·aḥ Yonah matzah . . . Forget not Shabbat; inhale it like sweet-smelling incense. The dove found rest on Shabbat, as can anyone who is tired. This day is honored by those faithful to the covenant, a day of which parents and children are carefully observant. It was engraved as law on the two tablets of stone by the great, mighty, and powerful Holy One. The dove . . . As they entered the covenant, Israel stood together as one. “We will do and we will obey,” they then said as one. “God is one,” they answered clearly; blessed is God who gives strength to the weary. The dove . . . In holiness, on the Mount of Myrrh, God did say: “Remember and keep the seventh day.” So gather together, study its precepts at length: gird up your loins and apply all your strength. The dove . . . The people who like lost sheep wander shall God’s covenant and their own promise remember. May no evil circumstance obstruct their way, as You swore upon the retreating waters in Noah’s day. The dove . . .
Commentary FORGET NOT SHABBAT יוֹם שַׁבָּתוֹן. This song focuses on Shabbat as a covenant between God and Israel. The chorus references the dove that was sent out by Noah after the flood. Back and forth it flew, until finally it returned to the ark with an olive branch, on Shabbat. Having performed its task, it was then able to rest. When Noah left the ark, God made a covenant with him and his family that there would never again be a flood. Thus, the dove became a sign for the first covenant: God would not destroy the earth. The poet connects this covenant with the one later made with Israel at Mount Sinai, thus pointing to both Israel’s attachment to the covenant and to the universal significance of the observance of Shabbat. In this way, the poet asserts the special place that the people of Israel hold in the scheme of creation and redemption. The poem was written by Yehudah Halevi (Spain, 1075?–1141). His name is spelled in the acrostic of the initial letters of each stanza.
Commentary GOD IS ONE יְהוָה אֶחָד. Referencing the Sh’ma, where all of Israel announces, “God is one.” The poet has the people Israel reciting the Sh’ma in response to the revelation at Sinai.
Commentary MOUNT OF MYRRH בְּהַר הַמּוֹר. This is a pun on the name Mount Moriah, identified by the rabbis with the site of the Temple in Jerusalem (Genesis Rabbah 55:7).
Commentary APPLY ALL YOUR STRENGTH וֶאֱמַץ כֹּחַ. These words, ametz ko-aḥ, are a pun on a classic reference to God as being Almighty, amitz ko-aḥ (Isaiah 40:26). Most of the poem has emphasized a covenantal relation with God; this line hints at a deep connection between human achievement and divine attributes.
Commentary UPON THE . . . WATERS IN NOAH’S DAY עַל מֵי נֹחַ. Reaching the end of the poem, Halevi completes his identification of the fate of the people Israel with the fate of humanity, as noted above. When the flood waters had receded, God promised Noah that never again would there be such devastation. Halevi understands that equally as a promise to the people Israel, that they will not be destroyed.
parent Siddur Lev Shalem (Excerpts) /siddur/lev-shalem.xml prev Concluding Prayers /siddur/lev-shalem/lev-94-211-shabbat-and-festivals-musaf-service-concluding-prayers.xml