קִדּוּשׁ לְשַׁבָּת - לִמּוּד דּוּתִי וְעֵרַנ

ByEran Shafir

ארמון בתוך הזמן – הרב אברהם יהושע השל

כולנו שבויים בקסם הדרו של המרחב, שבויים תחת עוצמתם ותפארתם של ה"דברים" שבמרחב זה.

בקטגוריות החשיבה הקיימות בשכלנו, תופסת ה"דבריוּת" מקום מרכזי.

דמיוננו נוטה לעצב את כל המושגים בצלמה ובדמותה של ה"דבריות" – מה שהעיניים רואות ומה שבכוח היד למשש.

היהדות היא דת הזמן והיא שואפת לקדש את הזמן.

בעוד שלאדם שעיקר מעייניו נתונים למרחב נראה הזמן כרציפות בלתי משתנה וחוזרת על עצמה, הרי המקרא חש ומדגיש את ייחוד כל רגעי הזמן.

אין שעה זהה לזולתה. כל שעה היא יחידה, מיוחדת, אין כמוה, והיא יקרה עד אין שיעור.

על כן ניתן לאפיין את הפולחן היהודי כאמנות הצורות המשמעותיות שבזמן כאדריכלות הזמן .

משמעות השבת היא - לחוג את הזמן ולא את המרחב.

ששת ימים אנו חיים תחת יד הרודנות של הדברים אשר במרחב; ביום השבת אנו משתדלים לקשר עצמנו לקדושה שבזמן.

ביום הזה אנו נקראים להיות חלק מנצחיות הזמן, לפנות עצמנו מן ה ת ו צ א ו ת של היצירה ולפנות אל ס ו ד היצירה;

להפנות מעולם הבריאה ולפנות אל בריאת העולם. [...]

העמל הוא בבחינת אוּמנות, ואילו המנוחה השלימה היא בבחינת אמנות,

ואין היא באה אלא בשעה שיש אחדות בין הגוף, המחשבה והדמיון.

היום השביעי הוא בבחינת ארמון שאנו בונים בזמן - כל הבא לתוכו - מלך.

לא יום מסוים הוא בלוח, אלא ברוח. קירותיו עשויים מנשמה, משמחה וממידת ההתאפקות.

אנו חשים כאילו אנו שורים בתוך השבת ולא כאילו השבת שרויה בתוכנו

אברהם יהושע (כ"ה בטבת תרס"ז, 11 בינואר 1907 – י"ח בטבת תשל"ג, 23 בדצמבר 1972)

היה מההוגים החשובים של יהדות ארצות הברית במחצית השנייה של המאה ה-20, מרצה בבית המדרש לרבנים של התנועה הקונסרבטיבית, חוקר מחשבת ישראל ופילוסוף.

בראשית ב׳:א׳-ג׳

(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם.

(ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה.

(ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ

כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת.

Genesis 2:1-3

(1) The heaven and the earth were finished, and all their array. (2) On the seventh day God finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done. (3) And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that He had done.

ברכות נ״א ב

מַתְנִי׳ אֵלּוּ דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵין בֵּית הִלֵּל בַּסְּעוּדָה:

בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן.

וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם.

בֵּית שַׁמַּאי אוֹמְרִים: נוֹטְלִין לַיָּדַיִם וְאַחַר כָּךְ מוֹזְגִין אֶת הַכּוֹס.

וּבֵית הִלֵּל אוֹמְרִים: מוֹזְגִין אֶת הַכּוֹס וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם.

בֵּית שַׁמַּאי אוֹמְרִים: מְקַנֵּחַ יָדָיו בַּמַּפָּה, וּמַנִּיחָהּ עַל הַשּׁוּלְחָן.

וּבֵית הִלֵּל אוֹמְרִים: עַל הַכֶּסֶת. בֵּית שַׁמַּאי אוֹמְרִים: מְכַבְּדִין אֶת הַבַּיִת, וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם. וּבֵית הִלֵּל אוֹמְרִים: נוֹטְלִין לַיָּדַיִם, וְאַחַר כָּךְ מְכַבְּדִין אֶת הַבַּיִת.

גְּמָ׳ תָּנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בִּסְעוּדָה.

בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קָדַשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא.

וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם. שֶׁהַיַּיִן גּוֹרֵם לַקְּדוּשָּׁה שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה, וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה.

תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם.

וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל

Berakhot 51b

we will act stringently and not assist the right hand with the left. And he lifts it at least one handbreadth from the ground. Rav Aḥa bar Ya’akov said: What is the verse that proves this? “I will lift the cup of salvation and upon the name of the Lord I will call” (Psalms 116:13). And he fixes his eyes upon the cup; so that his attention will not be distracted from it. And he sends it as a gift to members of his household; so that his wife will be blessed. The Gemara relates: Ulla happened to come to the house of Rav Naḥman. He ate bread, recited Grace after Meals, and gave the cup of blessing to Rav Naḥman. Rav Naḥman said to him: Master, please send the cup of blessing to Yalta, my wife. Ulla responded to him: There is no need, as Rabbi Yoḥanan said as follows: The fruit of a woman’s body is blessed only from the fruit of a man’s body, as it is stated: “And He will love you, and bless you, and make you numerous, and He will bless the fruit of your body” (Deuteronomy 7:13). The Gemara infers: “He will bless the fruit of her body” was not stated. Rather, “He will bless the fruit of your [masculine singular] body.” For his wife to be blessed with children, it is sufficient to give the cup to Rav Naḥman. That opinion was also taught in a baraita: Rabbi Natan says: From where is it derived that the fruit of a woman’s body is only blessed from the fruit of a man’s body? As it is stated: And He will bless the fruit of your body; He will bless the fruit of her body was not stated. Rather, He will bless the fruit of your body. The Gemara relates that meanwhile Yalta heard Ulla’s refusal to send her the cup of blessing. Yalta was the daughter of the Exilarch and was accustomed to being treated with deference, so she arose in a rage, entered the wine-storage, and broke four hundred barrels of wine. Afterward, Rav Naḥman said to Ulla: Let the Master send her another cup. Ulla sent Yalta a different cup with a message saying that all of the wine in this barrel is wine of blessing; although you did not drink from the cup of blessing itself, you may at least drink from the barrel from which the cup of blessing was poured. She sent him a stinging response: From itinerant peddlers, Ulla traveled regularly from Eretz Yisrael to Babylonia and back, come meaningless words, and from rags come lice. Rav Asi said: One may not speak over a cup of blessing from the moment he takes it in his hand until he drinks it. And Rav Asi said: One may not recite a blessing over a cup of punishment. The Gemara clarifies: What is a cup of punishment? Rav Naḥman bar Yitzḥak said: A second cup. That opinion was also taught in a baraita: One who drinks in pairs should not recite a blessing, because it is stated: “Prepare to meet your God, O Israel” (Amos 4:12). One must be well-prepared in order to stand before his Creator, and this person who drank two cups of wine is not prepared, as drinking an even number of cups of wine is dangerous due to demons. In concluding the halakhot of blessings, the Gemara cites that Rabbi Abbahu said, and some say it was taught in a baraita: One who eats and walks, recites the blessing of Grace after Meals standing in one place, and one who eats standing, recites the blessing while seated, and one who eats reclining on a divan sits and then recites the blessing. And the halakha is: In all of these cases one sits and then recites the blessing. May we return unto thee : Three who ate ! MISHNA: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: One dispute concerns the order of blessings in kiddush. Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter. Similarly, Beit Hillel and Beit Shammai disagree with regard to drinking wine before a meal. Beit Shammai say: One washes his hands and mixes water with the wine in the cup thereafter, and Beit Hillel say: One mixes water with the wine in the cup and only washes his hands thereafter. The basis of this particular dispute is with regard to the laws of ritual purity, as the Gemara will explain below. Also with regard to the laws of ritual purity, Beit Shammai say: After washing, one dries his hands with a cloth and places it on the table. And Beit Hillel say: One places it on the cushion upon which he is sitting. Similarly, Beit Shammai say: One sweeps the area of the house where the meal took place and he washes his hands with the final waters before Grace after Meals thereafter. And Beit Hillel say: One washes his hands and sweeps the house thereafter. Just as they dispute the order of the blessings in kiddush, they dispute the order of the blessings in havdala. If a meal continued until the conclusion of Shabbat, Beit Shammai say: One recites the blessing over the candle, then the Grace after Meals blessing, then the blessing over the spices, and finally the blessing of havdala. And Beit Hillel say: The order is candle, spices, Grace after Meals, and havdala. With regard to the blessing over the candle, Beit Shammai say: Who created [bara] the light of fire. And Beit Hillel say: Who creates [boreh] the lights of fire. One may neither recite a blessing over the candle nor over the spices of gentiles, nor over the candle nor the spices designated to pay respects to the dead, nor over the candle nor the spices of idolatry. The mishna cites another halakha with regard to the blessing over the candle: And one does not recite the blessing over the candle until he derives benefit from its light. The mishna cites an additional dispute: One who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing. Beit Hillel say: That is unnecessary. He recites the blessing at the place where he remembered. Both agree, however, that there is a limit with regard to how long after eating one may recite Grace after Meals. And until when does he recite the blessing? Until the food is digested in his intestines. Wine came before the diners after the meal; if only that cup of wine is there, Beit Shammai say: One recites a blessing over the wine and recites a blessing over the food, Grace after Meals, thereafter. And Beit Hillel say: One recites a blessing over the food and recites a blessing over the wine thereafter. And one answers amen after a Jew who recites a blessing even if he did not hear the entire blessing, and one does not answer amen after a Samaritan [Kuti] who recites a blessing until he hears the whole blessing in its entirety, as perhaps the Kuti introduced an element inconsistent with the Jewish faith in that section of the blessing that he did not hear. GEMARA: The Sages taught in a Tosefta: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter as the day causes the wine to come before the meal. And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come. Since Shabbat was sanctified first, it should likewise be mentioned first. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter, because the wine causes the sanctification to be recited. Were there no wine, kiddush would not be recited. Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and there is a general principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. The Tosefta concludes: The halakha is in accordance with the statement of Beit Hillel. The Gemara asks: What is alternatively? Why did Beit Hillel cite an additional reason? The Gemara responds: And if you say that there Beit Shammai cite two reasons, and here Beit Hillel offer only one, therefore Beit Hillel said they are two reasons here as well: The blessing over wine is recited frequently and the blessing over the day is not recited frequently. When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. It was taught in the Tosefta: The halakha is in accordance with the statement of Beit Hillel. The Gemara remarks: It is obvious, as a Divine Voice emerged and proclaimed that the halakha is always in accordance with the opinion of Beit Hillel. Why did the Tosefta tell us here that the halakha is in accordance with their opinion? The Gemara offers two answers: If you wish, say that this Tosefta was taught before the Divine Voice emerged and proclaimed that general principle. And if you wish, say instead, that this Tosefta was indeed taught after the Divine Voice emerged,

סידור שבת ספרד, סדר ליל שבת, קידוש לליל שבת

וַיְהִי עֶֽרֶב וַיְהִי בֹֽקֶר:

יוֹם הַשִּׁשִּׁי

וַיְכֻלּוּ הַשָּׁמַֽיִם וְהָאָֽרֶץ

וְכָל־צְבָאָם:

וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁ֒בִיעִי

מְלַאכְתּוֹ אֲשֶׁר עָשָׂה.

וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁ֒בִיעִי

מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:

וַיְבָֽרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁ֒בִיעִי

וַיְקַדֵּשׁ אֹתוֹ.

כִּי בוֹ שָׁבַת

מִכָּל מְלַאכְתּוֹ

אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת:

סַבְרִי מָרָנָן וְרַבּוֹתַי:

בָּרוּךְ אַתָּה יְהֹוָה

אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם

בּוֹרֵא פְּרִי הַגָּֽפֶן:

בָּרוּךְ אַתָּה יְהֹוָה

אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם

אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו

וְרָצָה בָֽנוּ

וְשַׁבַּת קָדְשׁוֹ

בְּאַהֲבָה וּבְרָצוֹן

הִנְחִילָֽנוּ

זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית.

(כִּי הוּא יוֹם) תְּחִלָּה

לְמִקרָאֵי קֹֽדֶשׁ

זֵֽכֶר לִיצִיאַת מִצְרָֽיִם:

כִּי בָֽנוּ בָחַֽרְתָּ

וְאוֹתָֽנוּ קִדַּשְׁתָּ

מִכָּל הָעַמִּים

וְשַׁבַּת קָדְשְׁ֒ךָ

בְּאַהֲבָה וּבְרָצוֹן

הִנְחַלְתָּֽנוּ:

בָּרוּךְ אַתָּה יְהֹוָה

מְקַדֵּשׁ הַשַּׁבָּת:

(ברכת המוציא)

בָּרוּךְ אַתָּה יְהֹוָה

אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם

הַמּֽוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:

Shabbat Siddur Sefard Linear, Order of Shabbos in the Home, Kiddush for Shabbos Eve

(1) The fourth of the Ten Commandments bids us “ זָכוֹר אֶת יוֹם הַשַׁבָּת לְקַדְשׁוֹ ”, Remember the Shabbos day, Lekadsho to keep it holy ( Exodus 20:8). The word also implies to sanctify it. Jewish law therefore requires us to sanctify the Shabbos at its beginning—and at its conclusion—with an oral declaration. Thus we have the mitzvah of Kiddush upon the arrival of the Shabbos and Havdala at its conclusion.

(2) Most halachic authorities agree that the Scriptural command to proclaim the sanctity of the Shabbos is fulfilled by reciting the middle blessing of the Friday night Shemoneh Esreh. The command to recite the Kiddush at home, over wine, is rabbinic.

(3) In Babylonia it was customary to recite Kiddush over wine in the synagogue at the end of the Friday night service for the travelers who remained in the synagogue to eat and sleep. ( Pesachim 101a, see Tosofos s.v. דְאָכְלוּ)

(4) In many synagogues in the diaspora it is still customary to recite this Kiddush. But in Eretz Yisroel, the custom was never instituted, and so to this day, Kiddush is not recited there on Friday night.

(5) It is forbidden to eat on Friday night without first reciting Kiddush, to be followed immediately by the meal.

(6) When Kiddush is said over wine, the challa loaves must be covered. When wine is not available on Friday night, it is permissible to recite Kiddush over two whole challa loaves; in such an instance, the challa need not be covered. When reciting Kiddush over bread, you must wash your hands and say the berachah “Al netilas yodayim” before reciting the Kiddush.

(7) Halachic opinions differ as to whether Kiddush should be said while standing or while seated at the table. Both practices are widespread and one should follow family tradition or the tradition of one's teachers in this matter.

(8) Recite quietly:

(9) And evening came, then morning came:

(10) Recite aloud:

(11) the sixth day.¹⁹The words יוֹם הַשִּׁשִּׁי , the sixth day, are actually the last two words of the biblical verse that immediately precedes וַיְכֻלּוּ , which is the beginning of Kiddush. These two words are added as a preface to the actual Kiddush because the first letters of these two Hebrew words Y (yud) and H (heh) plus the first letters of the two words וַיְכֻלּוּ הַשָּׁמַיִם , V (vov) and H (heh), form the Four Letter Name of God. Because these two words are part of a verse, the Sages incorporated the preceding words, וַיְהִי עֶרֶב וַיְהִי בקֶר and there was morning and there was evening, to form a complete sentence. These words however, are said quietly as they do not relate to the Kiddush.

(12) And the heavens and the earth were completed

(13) and [so were] all their hosts.

(14) And God completed, by the seventh day,²⁰God completed His work at the precise moment which marked the beginning of the seventh day, but nevertheless was not part of it. The Sages comment נִכְנַס בּוֹ כְּחוּט הַשַׂעֲרָה He entered into it (the seventh day) by a hairsbreadth.— Seporno

(15) His work which He had done;

(16) and He abstained on the seventh day

(17) from all His work which He had done.

(18) And God blessed the seventh day

(19) and sanctified it,

(20) for on it He abstained

(21) from all His work

(22) which God had created to do.²¹S.R. Hirsch translates “Which He, God, had brought into existence in order to continue the work of creation upon it.”

(23) (When reciting Kiddush on wine)

(24) Attention! our masters and our teachers

(25) Blessed are You, Adonoy

(26) our God, King of the Universe,

(27) Creator of the fruit of the vine.

(28) (When reciting Kiddush on challa)

(29) With your permission!

(30) our masters and our teachers

(31) Blessed are You, Adonoy,

(32) our God, King of the Universe,

(33) Who takes bread out from the earth.

(34) Blessed are You, Adonoy

(35) our God, King of the Universe,

(36) Who sanctified us with His commandments

(37) and was pleased with us.

(38) And His holy Sabbath,

(39) with love and pleasure,²²Our appointment to be the preservers of the Shabbos is not a stern command; it is actually a sign of God’s love and favor.—S.R. Hirsch

(40) He gave us for a heritage,

(41) a commemoration of the work of creation.

(42) (For this day is) the first²³The Shabbos is listed first in Leviticus 23, where all the sacred festivals of the Jewish calendar are described.

(43) of the days of holy convocations

(44) commemorating the exodus from Egypt.

(45) (For us have You chosen

(46) and us have You sanctified

(47) from among all the peoples.)

(48) And Your holy Sabbath

(49) with love and pleasure

(50) You gave us for a heritage.

(51) Blessed are You, Adonoy,

(52) Sanctifier of the Sabbath.

(53) Each person should receive some wine from the Kiddush cup. Everybody then wash their hands and recite the berachah על נטילת ידים and the head of the household says the berachah for bread over two vhallohs,, and fivess a piecr of the challah to each preson.

פרנץ רוזנצוויג, כוכב הגאולה (תרגם מגרמנית: הרב פרופ' יהושע עמיר), מוסד ביאליק ומכון ליאו בק, ירושלים תש"ל, עמ' 335
כוכב הגאולה – פרנץ רוזנצוויג
כי ששת ימים עשה ה' את השמים ואת הארץ וינח ביום השביעי. כן נעשה היום השביעי ל'יום מנוחה', ל'שבת', 'זכר למעשה בראשית', וביתר דיוק: זכר כְּלוֹת מעשה בראשית – 'ויכולו השמים והארץ וכל צבאם'.

השבת משליכה את בבואת הבריאה לתוך השנה. כשם שהעולם כבר קיים מאז, וכולו קיים עד שלא יארע בו כל מאורע, כן גם סדר השבתות קודם לכל החגים הבאים להפוך מאורעות כלשהם לחוויות-הווה ואין בידם של אלה להוגותו [=להרחיק, להסיר] ממסילתו. וכשם שהבריאה אינה מתמצית בכך שאי-אז נברא העולם, אלא היא מתמלאת והולכת רק בכך שמעשה-בראשית מתחדש בה בכל יום תמיד, כן מן הנמנע הוא שתהא השבת, כיום-הבריאה, חג המזדמן פעם בשנה, אלא צריך שתהא הולכת ומתחדשת דרך כל תקופת השנה, כשהיא זהה כל שבוע ועם זה שונה כל שבוע בשל הפרשה הנקראת בה. וכשם שהבריאה כבר מושלמת כולה וההתגלות אינה מוסיפה עליה דבר שאינו כבר טמון בה בבחינת בשורה, כן דין הוא שאף יום הבריאה יטמון בחובו כבר את כל תוכנם של חגי ההתגלות; במהלכו הפנימי מערב עד ערב צריך שיהיה כולו בשורת נבואה.

מושגים

פרנץ רוזנצוויג - (גרמניה 1929-1886) - פילוסוף יהודי גרמני מקורי וחדשני.

שבת המלכה / חיים נחמן ביאליק

הַחַמָּה מֵרֹאשׁ הָאִילָנוֹת נִסְתַּלְּקָה -
בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמַּלְכָּה.
הִנֵה הִיא יוֹרֶדֶת הַקְּדוֹשָׁה, הַבְּרוּכָה,
וְעִמָּהּ מַלְאָכִים צְבָא שָׁלוֹם וּמְנוּחָה.
בּוֹאִי, בּוֹאִי, הַמַּלְכָּה!
בּוֹאִי, בּוֹאִי, הַמַּלְכָּה! -
שָׁלוֹם עֲלֵיכֶם, מַלְאֲכֵי הַשָּׁלוֹם!

קִבַּלְנוּ פְּנֵי שַׁבָּת בִּרְנָנָה וּתְפִלָּה,
הַבַּיְתָה נָשׁוּבָה, בְּלֵב מָלֵא גִּילָה.
שָׁם עֲרוּךְ הַשֻׁלְחָן, הַנֵּרוֹת יָאִירוּ,
כָּל-פִּנוֹת הַבַּיִת יִזְרָחוּ, יַזְהִירוּ.
שַׁבַּת שָׁלוֹם וּמְבֹרָךְ!
שַׁבַּת שָׁלוֹם וּמְבֹרָךְ!
בּוֹאֲכֶם לְשָׁלוֹם מַלְאֲכֵי הַשָּׁלוֹם!

שְׁבִי, זַכָּה, עִמָּנוּ וּבְזִיוֵךְ נָא אוֹרִי
לַיְלָה וָיוֹם, אַחַר תַּעֲבֹרִי.
וַאֲנַחְנוּ נְכַבְּדֵךְ בְּבִגְדֵי חֲמוּדוֹת,
בִּזְמִירוֹת וּתְפִלּוֹת וּבְשָׁלֹשׁ סְעֻדּוֹת.
וּבִמְנוּחָה שְׁלֵמָה,
וּבִמְנוּחָה נָעֵמָה -
בָּרְכוּנוּ לְשָׁלוֹם, מַלְאֲכֵי הַשָּׁלוֹם!

הַחַמָּה מֵרֹאשׁ הָאִילָנוֹת נִסְתַּלְּקָה -
בֹּאוּ וּנְלַוֶּה אֶת-שַׁבָּת הַמַּלְכָּה.
צֵאתֵךְ לְשָׁלוֹם, הַקְּדוֹשָׁה, הַזַּכָּה -
דְעִי, שֵׁשֶׁת יָמִים אֶל שׁוּבֵךְ נְחַכֶּה...
כֵּן לַשַׁבָּת הַבָּאָה!
כֵּן לַשַׁבָּת הַבָּאָה!
צֵאתְכֶם לְשָׁלוֹם, מַלְאֲכֵי הַשָּׁלוֹם!