As the sun sets on Friday afternoon, we take some time out to feel gratitude and joy. Shabbat is about rest and rejuvenation, as well as appreciating all of the gifts—both sacred and mundane—that we enjoy each day. Take a few deep breaths. Close your eyes. Use this service to bring some joy, beauty, and peace into your weekend.

What Is Shabbat, the Sabbath, Really About? Shabbat is the celebration of two monumental aspects of human life:
The creation of the universe.
Our liberation as a people from Egypt—and the resulting message that the world can be liberated from all forms of oppression.

Yet the celebration is more than just a moment of thankfulness. It is, rather, a personal reliving of the creation and of the liberation. For 25 hours (from 18 minutes before sunset on Friday night until it’s dark enough to see at least three stars on Saturday night) we re-orient ourselves and change the way we live our lives.

Here is how we change: Instead of trying to control the world or exercise our dominance over nature, we celebrate the universe.

We rejoice in the physical world. 

We approach the world with awe, wonder, and radical amazement at the grandeur of creation—and thank God for Creation.

We rejoice in our freedom. And we exercise that freedom by refraining from all forms of work and domination over nature.

We rejoice in each other.

We rejoice in all that is.

We rejoice in our bodies.

We enjoy sexuality.

We play.

We eat good food.

We connect with our own deepest inner places.

We learn about ourselves.

We engage in non-work related study of Judaism, spirituality, or anything else that uplifts our spirits and is fun to learn.

We allow ourselves to be alone.

We allow ourselves to be with others.

We allow ourselves to be with God.

Shabbat is a gift of love from God to the world (and from you to anyone you share this spiritual practice with).  What makes Shabbat a gift of love?

Love is the permission we give to each other and to ourselves to leave the world of power and control and to enter into a consciousness of non-goal-directed playfulness, humor, silliness, sensual pleasure, mutual recognition and caring, celebration, joy, wonder, amazement, and awe. Shabbat is a particular spiritual practice whose goal is to maximize this kind of loving energy in your life.

 

Adapted from: Shabbat, A Personal Guide to the Spiritual Observance of Shabbat by Rabbi Michael Lerner and the members of Beyt Tikkun
https://www.tikkun.org/ShabbatManual.pdf

Introduce yourself to the people sitting on either side of you. Share a blessing that you received over the past week with them (“I had really great luck with parking spots today” “I got a good grade on a big exam this week” “I made it to exercise class three times this week and it felt wonderful and empowering”). If you can’t think of anything, just say, “I made it through the week to Shabbat!” After you have shared your blessings, give a blessing to each of your neighbors for the next week. It can be very personal, very general, or anywhere in between (“May you get a whole afternoon to relax and unwind tomorrow” “May you pass into the next level in your karate class” “May you be filled with peace in the week that comes”).

Candlelight is very different than the harsh lights of our homes and offices. We begin Shabbat bathed in their sweet, gentle glow.

Candles are lit a minimum of 18 minutes before sundown on Friday evening.

Light at least two candles (some add an additional candle for each child.) Draw in the light by waving your hands toward your eyes three times. Recite the blessing, while covering your eyes with your hands. Uncover your eyes and take a moment to appreciate the sweet light of Shabbat.

בָּרוּךְ‭ ‬אַתָּה‭ ‬יְיָ‭ ‬אֱלֹהֵֽינוּ‭ ‬מֶֽלֶךְ‭ ‬הָעוֹלָם
‭ ‬אֲשֶׁר‭ ‬קִדְּשָֽׁנוּ‭ ‬בְּמִצְוֹתָיו
‭ ‬וְצִוָּֽנוּ‭ ‬לְהַדְלִיק‭ ‬נֵר‭ ‬שֶׁל‭ ‬שַׁבָּת

Barukh ata Adonai Eloheinu melekh ha’olam,
asher kidshanu b’mitzvotav
v’tzivanu l’hadlik ner shel shabbat.

Blessed are You, Adonai our God, Ruler of the universe,
Whose mitzvot add holiness to our lives
and Who has given us the mitzvah to kindle the lights of Shabbat.

On Friday night the traditional evening service is supplemented with some additional psalms and a poem designed to welcome the Sabbath Queen. Seven psalms are recited—one for each day of the week. Take a moment to think of your week day by day, beginning with Sunday. What stayed with you this week? What are you bringing with you into the next week? What do you hope to let go of? Take a few minutes to reflect on these questions.

שָׁלוֹם עֲלֵיכֶם מַלְאֲכֵי הַשָּׁרֵת מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא

בּוֹאֲכֶם לְשָׁלוֹם מַלְאֲכֵי הַשָׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא

בָּרְכוּנִי לְשָׁלוֹם מַלְאֲכֵי הַשָׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא

צֵאתְכֶם לְשָׁלוֹם מַלְאֲכֵי הַשָׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of kings, the Holy One, blessed be He.

May your coming be in peace angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed be He.

Bless me with peace, angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed be He.

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed be He.

In the sixteenth century, the small town of Safed, located in the mountains of Galilee in northern Israel, was a center of Jewish mysticism. Solomon ben Moses Halevi Alkabets was one of the many mystics who lived and studied there. On Friday nights, Alkabets and his colleagues would dress in white like bridegrooms and joyously dance and march through the fields outside town to greet the Sabbath, which is depicted in both Talmud and in mystical texts as a bride and queen. Around 1540, Alkabets, composed a beautiful ode to the Sabbath Bride, L'kha Dodi, urging Jews to greet the Sabbath and extolling her virtues. The poem quickly became an eagerly awaited part of the Friday night service.

Today, with more than two thousand musical settings of Alkabets's Hebrew text, it is recited or sung in virtually every synagogue in the world as the Sabbath is ushered in.

adapted from http://www.myjewishlearning.com/practices/Ritual/Shabbat_The_Sabbath/In_...

In a congregation the following is most often sung in unison, while standing facing forward (which is east); responding to each stanza with the chorus below it:

לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

שָׁמוֹר וְזָכוֹר בְּדִבּוּר אֶחָד, הִשְׁמִיעָנוּ אֵל הַמְיֻחָד, יְיָ אֶחָד וּשְׁמוֹ אֶחָד, לְשֵׁם וּלְתִפְאֶרֶת וְלִתְהִלָּה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

לִקְרַאת שַׁבָּת לְכוּ וְנֵלְכָה, כִּי הִיא מְקוֹר הַבְּרָכָה, מֵראשׁ מִקֶּדֶם נְסוּכָה, סוֹף מַעֲשֶֹה בְּמַחֲשָׁבָה תְּחִלָּה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

מִקְדַּשׁ מֶלֶךְ עִיר מְלוּכָה, קוּמִי צְאִי מִתּוֹךְ הַהֲפֵכָה, רַב לָךְ שֶׁבֶת בְּעֵמֶק הַבָּכָא, וְהוּא יַחֲמוֹל עָלַיִךְ חֶמְלָה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

הִתְנַעֲרִי מֵעָפָר קוּמִי, לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי, עַל יַד בֶּן יִשַׁי בֵּית הַלַּחְמִי, קָרְבָה אֶל נַפְשִׁי גְאָלָהּ
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

הִתְעוֹרְרִי הִתְעוֹרְרִי, כִּי בָא אוֹרֵךְ קוּמִי אוֹרִי, עוּרִי עוּרִי שִׁיר דַּבֵּרִי, כְּבוֹד יְיָ עָלַיִךְ נִגְלָה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

לֹא תֵבוֹשִׁי וְלֹא תִכָּלְמִי, מַה תִּשְׁתּוֹחֲחִי וּמַה תֶּהֱמִי, בָּךְ יֶחֱסוּ עֲנִיֵּי עַמִּי, וְנִבְנְתָה הָעִיר עַל תִּלָּהּ
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

וְהָיוּ לִמְשִׁסָּה שֹׁאסָיִךְ, וְרָחֲקוּ כָּל מְבַלְּעָיִךְ, יָשִֹישֹ עָלַיִךְ אֱלהָיִךְ, כִּמְשֹוֹש חָתָן עַל כַּלָּה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

יָמִין וּשְֹמֹאל תִּפְרוֹצִי, וְאֶת יְיָ תַּעֲרִיצִי, עַל יַד אִישׁ בֶּן פַּרְצִי, וְנִשְֹמְחָה וְנָגִילָה
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

One should turn to their left in order to face the rear of the synagogue (which is west), and bow right while saying “בּוֹאִי כַלָּה”, then bow left when repeating “בּוֹאִי כַלָּה” the second time, then continue to turn left until facing forward (east) again:

בּוֹאִי בְשָׁלוֹם עֲטֶרֶת בַּעְלָהּ, גַּם בְּרִנָּה

(During Festivals add - בְּשִֹמְחָה) וּבְצָהֳלָה, תּוֹךְ אֱמוּנֵי עַם סְגֻלָּה, בּוֹאִי כַלָּה, בּוֹאִי כַלָּה

(Say in and undertone - בּוֹאִי כַלָּה שַׁבָּת מַלְכְּתָא)

לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה

Come, my friend, to meet the bride; let us welcome the presence of the Sabbath.

"Observe" and "Remember the Sabbath day," the only God caused us to hear in a single utterance: the Lord is One, and his name is One to his renown and his glory and his praise. Come, etc.

Come, let us go to meet the Sabbath, for it is a well-spring of blessing; from the beginning, from of old it was ordained,--last in
production, first in thought. Come, etc.

O sanctuary of our King, O regal city, arise, go forth from thy overthrow; long enough hast thou dwelt in the valley of weeping; verily He will have compassion upon thee. Come, etc.

Shake thyself from the dust, arise, put on the garments of thy glory, O my people! Through the son of Jesse, the Bethlehemite, draw Thou nigh unto my soul, redeem it. Come, etc.

Arouse thyself, arouse thyself, for thy light is come: arise, shine; awake, awake; give forth a song; the glory of the Lord is revealed upon thee. Come, etc.

Be not ashamed, neither be confounded. Why art thou cast down, and why art thou disquieted? The poor of my people trust in thee, and the city shall be builded on her own mound. Come, etc.

And they that spoil thee shall be a spoil, and all hat would swallow thee shall be far away: thy God shall rejoice over thee, as a bridegroom rejoiceth over his bride. Come, etc. Thou shalt spread abroad on the right hand and on the left, and thou shalt reverence the Lord. Through the offspring of Perez we also shall rejoice and be glad. Come, etc.

Come in peace, thou crown of thy husband, with rejoicing and with cheerfulness, in the midst of the faithful of the chosen people: come, O bride; come, O bride.

Come, my friend, to meet the bride; let us welcome the presence of the Sabbath.

How good it is to sing praises in God’s name
To declare loving kindness in the morning
And faithfulness by night!

These were the words sung
By Adam and Eve after the first night
When darkness descended
Without warning or explanation
When they felt certainties
Slipping away and fearfulness
Encroaching on their dreams

But in the morning dawn broke
And in gratitude they sang
This song in amazement
As they awoke to find
They were in the garden
On the first Sabbath day

Soon they would learn
The full glories of God’s garden

And the work to be done—
The trimming back of wild
Thoughts that mistake
Another’s silence for abandonment;
The pruning of the myth
That we do not have a choice;
The weeding of overgrown
Traditions that need to be plucked—
All this they would learn;
But for now a day of rest

Let this be my song for Shabbat:
May the righteous flourish like a palm tree
Grow like a cedar of Lebanon
In the house of God
We shall flourish
We shall bear fruit
Even in old age
Always vigorous and sturdy
As we sing:
To seek godliness is just
Let it be my rock
Let me do no wrong.

There is a mystical tradition that on Shabbat each person has a neshama yeteirah, an extra soul, who joins them on Friday night during Kabbalat Shabbat and leaves on Saturday with havdalah. Take a moment to focus yourself inward and try to find the neshama yeteirah expanding your soul, growing and taking you to a new and different place, emotionally and spirituall.

The Kabbalat Shabbat service is about to come to an end, followed immediately by a special version of the evening service, ma'ariv. We close on themes of gratitude, and how good it feels to show gratitude. What do you feel grateful for this week? 

We have reached the Barchu and Shema, key moments in any service. The Barchu is a communal call: Come, let us all bless God who blesses us. It is followed by two longer blessings. The first thanks God for giving us each day and night, light and darkness, the stars and the sun. In the second blessing, we thank God for loving the Jewish people and for the gift of Torah. 
 

Leader: 
 בָּרְכוּ אֶת יהוה הַמְבֹרָךְ.

Barchu et-Adonai ha'mevorach 
 Praise God to whom our praise is due!

Everyone:
 בָּרוּךְ יהוה הַמְבֹרָךְ לְעוֹלָם וָעֶד

Barchu et-Adonai ha'mevorach l'olam va'ed 
Praise God to whom our praise is due, now and forever!

Leader repeats:
 בָּרוּךְ יהוה הַמְבֹרָךְ לְעוֹלָם וָעֶד

Barchu et-Adonai ha'mevorach l'olam va'ed 
Praise God to whom our praise is due, now and forever!

During the first line of the Shema, we cover our eyes to help us concentrate as we say: 

 שְׁמַע | יִשְׂרָאֵל, יְיָ | אֱלֹהֵינוּ, יְיָ |אֶחָד:
Sh'ma Yisra'eil Adonai Eloheinu Adonai echad.
Hear, Israel, the Lord is our God, the Lord is One.

In an undertone:
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד
Barukh sheim k'vod malkhuto l'olam va'ed.
Blessed be the Name of God's glorious sovereignty for ever and ever.

If you prefer a God-optional version, use this time to reflect on what statements are the pillars of your beliefs, or use this Shema written by Morris Sukenik:
Shma Yisroel, Ha-olam echad, Ha-enoshiut echad!    Hear, Oh Israel, the Universe is one, all humanity is one.

Shma:  Communal Declaration of Faith

Hear, O Israel---The divine abounds everywhere

And dwells in everything: the many are One.

Sh’ma, yisrael—

La’elohut alfey panim,

M’lo olam sh’khinatah,

Ribuy paneha ekhad.  

Loving life and its mysterious source with all our heart and all our spirit,

All our senses and strength, we take upon ourselves and into ourselves these promises:

To care for the earth and those who live upon it,

To pursue justice and peace,

To love kindness and compassion.

We will teach this to our children throughout the passage of the day---

As we dwell in our homes and as we go on our journeys,

From the time we rise until we fall asleep

And may our actions be faithful to our words

That our children’s children may live to know:

Truth and kindness have embraced,

Peace and justice have kissed and are one.

Marcia Falk,  The Book of Blessings    

 

In the Hashkiveinu, we ask for comfort and shelter during the night, restful and restorative sleep and for the gift of waking up to a new day. We think of the Divine's love spreading over us like a canopy or a warm blanket. 

This song takes one line of the Hashkiveinu prayer and turns it into song:
U'fros aleinu sukkat shlomekha. Spread over us your shelter of peace.

Now comes the central moment of the Shabbat service—the Amidah, the standing prayer. The Amidah comes in the middle of every Jewish service, and is traditionally recited silently, at least in part. On weekdays, it consists of 19 blessings, asking God for everything from health, to redemption, to healing, to peace. On Shabbat, it has been streamlined, eliminating some of the overt requests—on Shabbat we try not to request things of God, because even God is resting—and instead focusing on thanking God for all of the things we have been given.

Stand up. Clear your mind. Read the traditional Amidah prayer, or pray from your heart, focusing on thanks, instead of requests.

At the start of the Amidah, it is customary to take three steps backward, then three steps forward and remain standing with your feet together through the entire Amidah. This is meant to remind us that we are standing in the presence of God, and should enter the spiritual realm with respect and reverence

אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ

Adonai, open my lips, and my mouth will declare Your praise.

In some communities the first paragraph of the Amidah begins with a bow towards the Torah.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואִמּוֹתֲינוּ, אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקֹב, אֱלֹהֵי שָּׂרָה, אֱלֹהֵי רִבְקָה, אֱלֹהֵי לֵאָה וֵאלֹהֵי רָחֵל, הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן, גּוֹמֵל חֲסָדִים טוֹבִים, וְקֹנֵה הַכֹּל, וְזוֹכֵר חַסְדֵי .אָבוֹת וְאִמָּהוֹת, וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם, לְמַֽעַן שְׁמוֹ בְּאַהֲבָה. מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן. בָּרוּךְ אַתָּה יְיָ, מָגֵן אַבְרָהָם וְעֶזְרַת שָּׂרָה

Blessed are You, Adonai our God and God of our ancestors: Abraham, Isaac, Jacob, (some communities may add): Sarah, Rebecca, Leah, and Rachel. The great, mighty and revered God, the most high God, who bestows lovingkindness, and is Master over all things; who remembers the pious deeds of the patriarchs (some communities may add): and matriarchs, and in love will redeem us for their sake. O Ruler, Helper, Saviour and Shield. Blessed are You, Adonai the Shield of Abraham and Sarah.

.אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי, מְחַיֵּה הַכֹּל (מֵתִים) אַֽתָּה, רַב לְהוֹשִֽׁיעַ. :

Winter  מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגֶּֽשֶׁם

Summer  מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַטַל

מְכַלְכֵּל חַיִּים בְּחֶֽסֶד, מְחַיֵּה הַכֹּל (מֵתִים) בְּרַחֲמִים רַבִּים, סוֹמֵךְ נוֹפְלִים, וְרוֹפֵא חוֹלִים, וּמַתִּיר אֲסוּרִים, וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר, מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דּֽוֹמֶה לָּךְ, מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה. וְנֶאֱמָן אַתָּה לְהַחֲיוֹת הַכֹּל. .בָּרוּךְ אַתָּה יְיָ, מְחַיֵּה הַכֹּל (הַמֵּתִים). אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ, וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלֽוּךָ סֶּֽלָה. בָּרוּךְ אַתָּה יְיָ, הָאֵל הַקָּדוֹשׁ

You are forever mighty, Adonai; you give life to all (revive the dead). WINTER -- You cause the wind to shift and rain to fall. SUMMER -- You rain dew upon us. You sustain life through love, giving life to all (reviving the dead) through great compassion, supporting the fallen, healing the sick, freeing the captive, keeping faith with those who sleep in the dust. Who is like You, Source of mighty acts? Who resembles You, a Sovereign who takes and gives life, causing deliverance to spring up and faithfully giving life to all (reviving that which is dead)? Blessed are you, Adonai, who gives life to all (who revives the dead). You are holy and Your name is holy. Holy are those who praise You everyday. Blessed are You, Adonai, the holy God.

.אַתָּה קִדַּֽשְׁתָּ אֶת יוֹם הַשְּׁבִיעִי לִשְׁמֶֽךָ, תַּכְלִית מַעֲשֵׂה שָׁמַֽיִם וָאָֽרֶץ, וּבֵרַכְתּוֹ מִכָּל הַיָּמִים, וְקִדַּשְׁתּוֹ מִכָּל הַזְּמַנִּים, וְכֵן כָּתוּב בְּתוֹרָתֶֽךָ

You hallowed the seventh day to honor Your Name by making it the pinnacle of the creation of heaven and earth. You blessed it above all the days and set it apart from all seasons. Thus it is written in Your Torah:

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, אֲשֶר בָּרָא אֱלֹהִים לַעֲשׂוֹת.

And the heaven and the earth were finished and all their host. And on the seventh day God had finished the work which God had made; and God rested on the seventh day from all the work which God had made. And God blessed the seventh day, and hallowed it, because God rested thereon from all the work which God had created and made.

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

Our God and God of our ancestors, accept our rest; hallow us by your commandments, and grant our portion in your Torah; satisfy us with your goodness, and gladden us with your salvation; purify our hearts to serve you in truth; and in your love and favor, Adonai our God, let us inherit your holy Sabbath; and may Israel, who sanctify your Name, rest thereon. Blessed are you, O God, who hallows the Sabbath.

רְצֵה, יְיָ אֱלֹהֵינוּ, בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם, וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ, וְאִשֵּׁי יִשְׂרָאֵל, וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן, וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּךָ.

Accept, Adonai, our God, your people Israel and their prayer; restore the service to the inner sanctuary of your house; receive in love and favor both the offerings of Israel and their prayer; and may the worship of your people Israel be ever acceptable unto you.

Bow as you recite "Modim Anachnu Lach"

וְתֶחֱזֶינָה עֵינֵינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים. בָּרוּךְ אַתָּה יְיָ, הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן.  מוֹדִים אֲנַחְנוּ לָךְ, שָׁאַתָּה הוּא, יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, לְעוֹלָם וָעֶד, צוּר חַיֵּינוּ, מָגֵן יִשְׁעֵנוּ, אַתָּה הוּא לְדוֹר וָדוֹר, נוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶךָ, עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶךָ, וְעַל נִשְׁמוֹתֵינוּ הַפְּקוּדוֹת לָךְ, וְעַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ, וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת, עֶרֶב וָבֹקֶר וְצָהֳרָיִם, הַטּוֹב, כִּי לֹא כָלוּ רַחֲמֶיךָ, וְהַמְרַחֵם, כִּי לֹא תַמּוּ חֲסָדֶיךָ, מֵעוֹלָם קִוִּינוּ לָךְ.

May our eyes behold your return to Zion in compassion. Blessed are you, God, who restores God's presence to Zion.  We give thanks to you, for you are Adonai our God and the God of our ancestors for ever and ever; you are the Rock of our lives, the Shield of our salvation through every generation. We will give thanks to you and declare your praise for our lives which are committed to your hand, and for our souls which are in your charge, and for your miracles, which are daily with us, and for your wonders and your benefits, which are wrought at all times, evening, morning and noon. O you who are all-good, whose mercies fail not; you, merciful Being, whose lovingkindnesses never cease, we have ever hoped in you.

Bow as you recite the blessing "Hatov shimcha ul'cha na'eh lhodot."

וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּנוּ תָּמִיד לְעוֹלָם וָעֶד.  (On the Sabbath of Repentance say: וּכְתוֹב לְחַיִּים טוֹבִים כָּל בְּנֵי בְרִיתֶךָ.)  וְכֹל הַחַיִּים יוֹדוּךָ סֶּלָה, וִיהַלְלוּ אֶת שִׁמְךָ בֶּאֱמֶת, הָאֵל יְשׁוּעָתֵנוּ וְעֶזְרָתֵנוּ סֶלָה. בָּרוּךְ אַתָּה יְיָ, הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת.

For all these acts your Name, O our Sovereign, shall be continually blessed and exalted for ever and ever.  [On the Sabbath of Repentance say:—  O inscribe all the children of your covenant for a happy life.]  And everything that lives shall give thanks to you for ever, and shall praise your Name in truth, O God, our salvation and our help. (Selah.) Blessed are you, Adonai, whose Name is All-good, and unto whom it is becoming to give thanks.

שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּךָ תָּשִׂים לְעוֹלָם, כִּי אַתָּה הוּא מֶֽלֶךְ אָדוֹן לְכָל הַשָּׁלוֹם. וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת עַמְּךָ .יִשְׂרָאֵל בְּכָל עֵת וּבְכָל שָׁעָה בִּשְׁלוֹמֶֽךָ. בָּרוּךְ אַתָּה יְיָ, הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם

Grant abundant peace to Israel your people forever, for you are the Sovereign God of all peace. May it be pleasing to you to bless your people Israel in every season and moment with your peace. Blessed are you, Adonai, who blesses your people Israel with peace.

Meditation: When will you stand up and speak out? When will you step back and allow others to shine?

Practice: Take a private moment. Visualize any challenge in your life. See it in front of you, and stand up tall and face it. Take 3 steps backward, starting with your weak foot. Once completed, pause, standing with your feet together. Then take 3 steps forward, starting with your strong foot. Stand tall and erect, with your feet together, and breathe. The next move is yours.

This prayer is often referred to as the repetition of the Shabbat evening amidah, or as Magen Avot, Shield of our Ancestors 

וַיְכֻלּוּ הַשָּׁמַֽיִם וְהָאָֽרֶץ וְכָל צְבָאָם. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה, וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי, מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָֽרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ, כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ, אֲשֶר בָּרָא אֱלֹהִים לַעֲשׂוֹת.

And the Heaven and the Earth were finished and all their host. And on the seventh day God finished working and rested from all the work which had been made. And God blessed the seventh day, and hallowed it through rest from all the work which God had created and made.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ וְאִמּוֹתֵינוּ, אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקֹב, אֱלֹהֵי שָּׂרָה, אֱלֹהֵי רִבְקָה, אֱלֹהֵי לֵאָה וֵאלֹהֵי רָחֵל, הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן, קוֹנֵה שָׁמַֽיִם וָאָֽרֶץ.

Blessed are You, Adonai our God and God of our fathers and mothers, God of Abraham, God of Isaac, and God of Jacob, God of Sarah, God of Rebecca, God of Leah, and God of Rachel, the great, mighty and revered God, the most High God, Master of heaven and earth.

. מָגֵן אָבוֹת וְאִמָּהוֹת בִּדְבָרוֹ, מְחַיֵּה הַכֹּל בְּמַאֲמָרוֹ, הָאֵל הַקָּדוֹשׁ שֶׁאֵין כָּמֽוֹהוּ, הַמֵּנִֽיחַ לְעַמּוֹ בְּיוֹם שַׁבַּת קָדְשׁוֹ, כִּי בָם רָצָה לְהָנִֽיחַ לָהֶם. לְפָנָיו נַעֲבוֹד בְּיִרְאָה וָפַֽחַד, וְנוֹדֶה לִשְׁמוֹ בְּכָל יוֹם תָּמִיד, מֵעֵין הַבְּרָכוֹת. אֵל הַהוֹדָאוֹת, אֲדוֹן הַשָּׁלוֹם, מְקַדֵּשׁ הַשַּׁבָּת וּמְבָרֵךְ שְׁבִיעִי, וּמֵנִֽיחַ בִּקְדֻשָּׁה לְעַם מְדֻשְּׁנֵי עֹֽנֶג, זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית.

God’s words were a shield to our ancestors. Our holy God, like which nothing can compare, gives rest to us--God’s people--on this holy Sabbath day, because God took pleasure in us and granted us rest. We will serve Adonai with reverence and awe, and daily and constantly we will give thanks through our blessings. It is to God alone our thanksgivings are due, the Sovereign of peace, who hallows the Sabbath and blesses the seventh day, and in holiness gives rest to a people content with delight, in remembrance of the creation.

December 9, 2001 at Hynes Convention Center, Boston, MA. With: David Bravo - piano, Jon Nelson - bass, Josh Nelson - drums.

Abraham Joshua Heschel. a rabbi who marched for civil rights alongside Martin Luther King, Jr
Wrote that morally speaking, there is no limit to the concern one must feel for the suffering of human beings,
That indifference to evil is worse than evil itself
That in a free society, some are guilty but all are responsible

May we continue to practice tikkun olam, repairing the world
May we continue to practice, gemilut chasidim, acts of lovingkindness
May we continue to practice tzedakah, just giving
May we recognize that all beings are created equal, b'tzelem elohim, in the image of the divine
May we walk away today knowing that each of us has the power to create change.

by Deanna Neil

One should rise to recite the following prayer:

עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל, לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית, שֶׁלֹּא עָשַָׂנוּ כְּגוֹיֵי הָאֲרָצוֹת, וְלֹא שָׂמָנוּ כְּמִשְׁפְּחוֹת הָאֲדָמָה, שֶֹׁלּא שָֹם חֶלְקֵנוּ כָּהֶם, וְגוֹרָלֵנוּ כְּכָל הֲמוֹנָם. שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וְלָרִיק. וַאֲנַחְנוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים, לִפְנֵי מֶלֶךְ, מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ, בָּרוּךְ הוּא: שֶׁהוּא נוֹטֶה שָׁמַיִם וְיוֹסֵד אָרֶץ,וּמוֹשַׁב יְקָרוֹ בַּשָּׁמַיִם מִמַּעַל, וּשְׁכִינַת עֻזּוֹ בְּגָבְהֵי מְרוֹמִים, הוּא אֱלֹהֵינוּ אֵין עוֹד. אֱמֶת מַלְכֵּנוּ, אֶפֶס זוּלָתוֹ, כַּכָּתוּב בְּתוֹרָתוֹ: וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ, כִּי יְיָ הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל, וְעַל הָאָרֶץ מִתָּחַת, אֵין עוֹד:

וְעַל כֵּן נְקַוֶּה לְּךָ יְיָ אֱלֹהֵינוּ, לִרְאוֹת מְהֵרָה בְּתִפְאֶרֶת עֻזֶּךָ,לְהַעֲבִיר גִּלּוּלִים מִן הָאָרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן, לְתַקֵּן עוֹלָם בְּמַלְכוּת שַׁדַּי; וְכָל בְּנֵי בָשָֹר יִקְרְאוּ בִשְׁמֶךָ, לְהַפְנוֹת אֵלֶיךָ כָּל רִשְׁעֵי אָרֶץ. יַכִּירוּ וְיֵדְעוּ כָּל יוֹשְׁבֵי תֵבֵל, כִּי לְךָ תִּכְרַע כָּל בֶּרֶךְ, תִּשָּׁבַע כָּל לָשׁוֹן. לְפָנֶיךָ יְיָ אֱלֹהֵינוּ יִכְרְעוּ וְיִפּוֹלוּ, וְלִכְבוֹד שִׁמְךָ יְקָר יִתֵּנוּ וִיקַבְּלוּ כֻלָּם עֲלֵיהֶם אֶת עוֹל מַלְכוּתֶךָ, וְתִמְלךְ עֲלֵיהֶם מְהֵרָה לְעוֹלָם וָעֶד, כִּי הַמַּלְכוּת שֶׁלְּךָ הִיא, וּלְעוֹלְמֵי עַד תִּמְלוֹךְ בְּכָבוֹד, כַּכָּתוּב בְּתוֹרָתֶךָ: יְיָ יִמְלֹךְ לְעוֹלָם וָעֶד. וְנֶאֱמַר:וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ, בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד:

It is our duty to praise the Lord of all things, to ascribe greatness to him who formed the world in the beginning, since he hath not made us like the nations of other lands, and hath not placed us like other families of the earth, since he hath not assigned unto us a portion as unto them, nor a lot as unto all their multitude. For we bend the knee and offer worship and thanks before the supreme King of kings, the Holy One, blessed be he, who stretched forth the heavens and laid the foundations of the earth, the seat of whose glory is in the heavens above, and the abode of whose might is in the loftiest heights. He is our God; there is none else; in truth he is our King; there is none besides him; as it is written in his Law, And thou shalt know this day, and lay it to thine heart, that the Lord he is God in heaven above and upon the earth beneath: there is none else.

We therefore hope in thee, O Lord our God, that we may speedily behold the glory of thy might, when thou wilt remove the abominations from the earth, and the idols will be utterly cut off, when the world will be perfected under the kingdom of the Almighty, and all the children of flesh will call upon thy name, when thou wilt turn unto thyself all the wicked of the earth. Let all the inhabitants of the world perceive and know that unto thee every knee must bow, every tongue must swear. Before thee, O Lord our God, let them bow and fall; and unto thy glorious name let them give honor; let them all accept the yoke of thy kingdom, and do thou reign over them speedily, and for ever and ever. For the kingdom is thine, and to all eternity thou wilt reign in glory; as it is written in thy Law, The Lord shall reign for ever and ever. And it is said, And the Lord shall be king over all the earth: in that lay shall the Lord be One, and his name One.

We Remember Them by Sylvan Kamens & Rabbi Jack Riemer

At the rising sun and at its going down; We remember them.
At the blowing of the wind and in the chill of winter; We remember them.
At the opening of the buds and in the rebirth of spring; We remember them.
At the blueness of the skies and in the warmth of summer; We remember them.
At the rustling of the leaves and in the beauty of the autumn; We remember them.
At the beginning of the year and when it ends; We remember them.
As long as we live, they too will live, for they are now a part of us as We remember them.

When we are weary and in need of strength; We remember them.
When we are lost and sick at heart; We remember them.
When we have decisions that are difficult to make; We remember them.
When we have joy we crave to share; We remember them.
When we have achievements that are based on theirs; We remember them.
For as long as we live, they too will live, for they are now a part of us as, We remember them.

 יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.  בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ  בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב. וְאִמְרוּ אָמֵן

 יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא

 יִתְבָּרֵךְ, וְיִשְׁתַּבַּח,וְיִתְפָּאֵר, וְיִתְרוֹמֵם, וְיִתְנַשֵּׂא, וְיִתְהַדָּר, וְיִתְעַלֶּה, וְיִתְהַלָּל, שְׁמֵהּ דְקֻדְשָׁא בְּרִיךְ הוּא. לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא,תֻּשְׁבְּחָתָא וְנֶחֱמָתָא, דַּאֲמִירָן בְּעָלְמָא, וְאִמְרוּ אָמֵן

יְהֵא שְׁלָמָה רבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְֹרָאֵל,וְאִמְרוּ אָמֵן

עשֶֹׁה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶֹה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְֹרָאֵל וְעַל כָּל יוֺשְׁבֵי תֵבֶל, וְאִמְרוּ אָמֵן

Mourners: Yitgadal v'yitkadash sh'mei raba b'alma di-v'ra chirutei, v'yamlich malchutei b'chayeichon uvyomeichon uvchayei d'chol beit yisrael, ba'agala uvizman kariv, v'im'ru: "amen."

Everyone: Y'hei sh'mei raba m'varach l'alam ul'almei almaya.

Mourners: Yitbarach v'yishtabach, v'yitpa'ar v'yitromam v'yitnaseh, v'yithadar v'yit'aleh v'yit'halal sh'mei d'kud'sha, b'rich hu, l'eila min-kol-birchata v'shirata, tushb'chata v'nechemata da'amiran b'alma, v'im'ru: amen.

Y'hei shlama raba min-sh'maya v'chayim aleinu v'al-kol-yisrael, v'im'ru: amen.

Oseh shalom bimromav, hu ya'aseh shalom aleinu v'al kol-yisrael, v'al kol-yoshvei teivel, v'imru: amen.

Mourners: May the Name that fills all names be blessed and strengthened in this created world.

May the Breath of Life that fills all breaths fill us with Life, and may it guide and rule our actions and visions, in our lives and in our time, now in this world, and in every moment to come.

And let us say:  Amen.

Everyone: May that great Name be blessed within us and in all worlds, for all time.

Mourners: May Holiness stream forth from its Source, full of blessing and beauty.  May the Name that weaves all Life be blessed and praised, made beautiful and resplendent, lifted up and exalted, to the highest and most majestic. Blessed be! Beyond all the praises and blessings and songs and prayers that can ever be said in the whole world. And let us say:
 

Everyone:  Amen.

Mourners: May the Life and Love within us and between us be strengthened. May the Breath that fills all breaths fill the Cosmos with Peace, and may Peace and Life flow to us, to our community, to all peoples, and to all beings in this world. And let us say:

Everyone:  Amen.  

Mourners: The One who makes Peace in the furthest reaches of Creation will bring Peace to us and to all living beings. And let us say:

Everyone:  Amen.

Adapted from:  https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-for-a-minyan-of-ten-souls-including-jews-and-non-jews-by-rabbi-david-seidenberg-neohasid-org/

Maimonides, a 12th Century scholar and philosopher, both held to tradition and pushed its boundaries. One of his most lasting contributions was his 13 Principles of Faith, which appears in the Talmud and summarizes how Maimonides understood humanity's relationship to God.  It's become a hymn that's often sung at the end of Kabbalat Shabbat on Friday night. 

יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח, נִמְצָא, וְאֵין עֵת אֶל מְצִיאוּתוֹ: אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ, נֶעְלָם, וְגַם אֵין סוֹף לְאַחְדּוּתוֹ: אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף, לֹא נַעֲרוֹךְ אֵלָיו קְדֻשָּׁתוֹ: קַדְמוֹן לְכָל דָּבָר אֲשֶׁר נִבְרָא, רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ: הִנּוֹ אֲדוֹן עוֹלָם, לְכָל נוֹצָר. יוֹרֶה גְדֻלָּתוֹ וּמַלְכוּתוֹ: שֶׁפַע נְבוּאָתוֹ נְתָנוֹ, אֶל אַנְשֵׁי סְגוּלָּתוֹ וְתִפְאַרְתּוֹ: לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶה עוֹד נָבִיא, וּמַבִּיט אֶת תְּמוּנָתוֹ: תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ, אֵל, עַל יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ: לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ. לְעוֹלָמִים, לְזוּלָתוֹ: צוֹפֶה וְיוֹדֵֽעַ סְתָרֵינוּ, מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ: גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ, נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ: יִשְׁלַח לְקֵץ יָמִין מְשִׁיחֵֽנוּ, לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ: מֵתִים יְחֲיֶּה אֵל בְּרוֹב חַסְדּוֹ, בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ: [אלה שלוש עשרה לעקרים הן הם יסוד דת אל ואמונתו. תורת משה אמת ונבואתו, ברוך עדי עד שם תהלתו.]

Yigdal elohim khai v’yishtabakh, nimtza v’ein eit el metziyuto
Echad v’ein yakhid k’yikhudo, ne’elam v’gam ein sof l’akhduto
Ein lo d’mut ha’guf v’eino guf, lo na’arokh eilav kedushato
Kadmon k’khol davar asher nivra, rishon v’ein reishit l’reishito
Hino adon olam l’khol notzar, yoreh gedulato u’malkhuto
Shefa nevu’ato netano, el anshei segulato v’tifarto
Lo kam b’yisrael k’moshe od, navi u’mabit et t’munato
Torat emet natan l’amo el, al yad neviyo ne’eman beito
Lo yakhalif ha’el v’lo yamir dato, l’olamim l’zulato
Tzofe v’yodeya s’tareinu, mabit l’sof davar b’kadmato
Gomel l’ish khesed k’mifalo, noten l’rasha ra k’rishato
Yishlakh l’keitz yamim m’shikheinu, lifdot m’khakei keitz yeshu’ato
Meitim yekhayeh el b’rov khasdo, barukh adei ad shem tehilato

Glorify and praise the living God, who exists, but not in time—
Singular and unique, hidden and unbounded,
Having no body, not a physical being: we cannot describe God’s distinctness.
God existed before every thing; first of all—but with no beginning.
This is the Master of the world; all of creation points to God’s greatness and sovereignty.
Prophetic inspiration was bestowed upon the people God treasured and honored.
There never arose in Israel another like Moses, a prophet able to see the very likeness of the Divine.By the hand of this prophet, trusted in God’s house, Torah, a truthful teaching, was given to God’s people.
God will never alter the divine law, nor change it for another.
God knows our innermost thoughts, and foresees their consequences from the start.
God repays the righteous for their deeds; punishes evildoers in accord with their transgressions. 
The Divine will send us our Messiah at the end of days, redeeming those who wait for the time of God’s triumph.
God, with great mercy, will give life to the dead—may God’s name be praised forever.

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי, וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. 

וַיְכַל אֱלהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיִּשְׁבּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּו אֲשֶׁר עָשָׂה. 

וַיְבָרֶךְ אֱלהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אתוֹ. כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלהִים לַעֲשׂוֹת. 

סַבְרִי מָרָנָן וְרַבָּנָן וְרַבּוֹתַי: 

בָּרוּךְ אַתָּה יי, אֱלהֵינוּ מֶלֶךְ הָעולָם, בּוֹרֵא פְּרִי הַגָּפֶן. 

בָּרוּךְ אַתָּה יי, אֱלהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרָצָה בָנוּ. וְשַׁבַּת קָדְשׁוֹ בְּאַהֲבָה וּבְרָצוֹן הִנְחִילָנוּ, זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית. כִּי הוּא יוֹם תְּחִלָּה לְמִקְרָאֵי קדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ. 

בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ הַשַּׁבָּת.

Vayehi erev vayehi voker yom hashishi vayechulu hashamayim veha'aretz vechol tezva'am. 

Vayechal elohim bayom hashvi'i melachto asher asah. Vayishbot bayom hashvi'i mikol melachto asher asah. 

Vayevarech elohim et yom hashvi'i vayekadesh oto. Ki vo shavat mikol melachto asher barah elohim la'asot. 

Savri maranan verabanan verabotai: 

Baruch atah adonai, eloheinu melech ha'olam boreh pri hagafen. 

Baruch atah adonai, eloheinu melech ha'olam, asher kideshanu bemitzvotav veratzah vanu. Veshabat kodsho beahavah uvratzon hinchilanu, zicaron lema'aseh bereishit. Ki hu yom techilah lemikraei kodesh, zecher litzeeat mitzrayim. Ki vanu vahartah veotanu kidashtah mikol ha'amim. Veshabat kodshecha beahavah uvratzon hinchaltanu. 

Baruch atah adonai, mekadesh ha'shabat.

Translation:

And it was evening and it was morning--the sixth day. 

And the heaven and the earth were finished and all their host. 

And on the seventh day God had finished his work which he had made; and he rested on the seventh day from all his work which he had made. 

And God blessed the seventh day, and he hallowed it, because he rested thereon from all his work which God had created and made. 

With the permissio​n of my masters and teachers:​ 

Bless​​ed art thou, O Lord our God, King of the universe,​​ who createst the fruit of the vine. 

Bless​​ed art thou, O Lord our God, King of the universe,​​ who hast sanctifie​​d us by thy commandme​nts and hast taken pleasure in us, and in love and favor hast given us thy holy Sabbath as an inheritan​​ce, a memorial of the creation -- that day being also the first of the holy convocati​ons, in remembran​ce of the departure​ from Egypt. For thou hast chosen us and sanctifie​​d us above all nations, and in love and favor hast given us thy holy Sabbath as an inheritan​​ce. Blessed art thou, O Lord, who hallowest​ the Sabbath. 

Trans​lation based on The Standard Prayer book by Simeon Singer (1915) (public domain)

Before we eat, we wash our hands. You can use soap and water (for at least 20 seconds). Or you can use a cup to pour water over your hands. Feel the water splash on your hands and notice the temperature. As you dry your hands, say the blessing. 

 

בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם

Baruch ata Adonai, Eloheinu Melech ha-olam, asher kidshanu b’mitzvotav vitzivanu al n’tilat yadayim.

Blessed are You, Adonai our God, Ruler of the universe, whose mitzvot add holiness to our lives and who has given us the mitzvah of washing hands. 

We say this blessing any time we eat a type of bread, including challah, matzah, pita, brioche, injera...take your pick! 

On Shabbat we use two, complete loaves of rich, braided bread to symbolize abundance and blessing. We cover two unbroken loaves of bread with a cloth or a napkin. Before saying this blessing, remove the napkin, touch both loaves with one hand and say the blessing:

ברוך אתה ה' אלוהינו מלך העולם המוציא לחם מן הארץ

Baruch Atah Adonai, Eloheinu Melech haolam,
Hamotzi lechem min haaretz.

Slice or tear the challah into enough pieces for everyone present. Sprinkle with salt, and distribute them.