{
  "url": "https://workbench-jerusalem-salt.thenewjew.org/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers.json",
  "path": "/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers",
  "format": "json",
  "type": "siddur-page",
  "title": "Concluding Prayers",
  "summary": "Concluding Prayers, pages 208, with pointed Hebrew, English, and transliteration.",
  "breadcrumbs": [
    {
      "title": "The New Jew",
      "href": "/index.json"
    },
    {
      "title": "Siddurim",
      "href": "/siddur.json"
    },
    {
      "title": "Siddur Lev Shalem (Excerpts)",
      "href": "/siddur/lev-shalem.json"
    },
    {
      "title": "Concluding Prayers",
      "href": "/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers.json"
    }
  ],
  "alternates": {
    "html": "https://workbench-jerusalem-salt.thenewjew.org/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers",
    "json": "https://workbench-jerusalem-salt.thenewjew.org/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers.json",
    "xml": "https://workbench-jerusalem-salt.thenewjew.org/siddur/lev-shalem/lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers.xml"
  },
  "data": {
    "book": {
      "slug": "lev-shalem",
      "title": "Siddur Lev Shalem (Excerpts)",
      "nusach": "Ashkenaz"
    },
    "page": {
      "slug": "lev-91-208-shabbat-and-festivals-musaf-service-concluding-prayers",
      "section": "Shabbat and Festivals - Musaf Service",
      "topic": "Concluding Prayers",
      "printPages": "208",
      "pdfPages": "91",
      "header": {
        "section": {
          "hebrew": "מוסף לשבת ויום טוב",
          "transliteration": {
            "israeli": "mu|SAF le|sha|BAT ve|YOM tov",
            "orthographic": "mu|SAF le|shab|BATH ve|YOM ṭov",
            "sephardic": "mu|SAF le|shab|BAT ve|YOM tov",
            "chabad": "mu|SOF l'sha|BOS v'YOYM toyv"
          },
          "english": "Shabbat and Festivals - Musaf Service"
        },
        "topic": {
          "hebrew": "סיום התפילה",
          "transliteration": {
            "israeli": "si|YUM hat|fi|LAH",
            "orthographic": "siy|YUM hat|te|fil|LAH",
            "sephardic": "siy|YUM hat|te|fil|LAH",
            "chabad": "si|YUM hat'|fi|LOH"
          },
          "english": "Concluding Prayers"
        },
        "printPages": "208"
      },
      "body": [
        {
          "type": "Instructions",
          "text": "Certain congregations chant this song at the close of the service."
        },
        {
          "type": "heading",
          "hebrew": "שִׁיר הַכָּבוֹד: אַנְעִים זְמִירוֹת",
          "transliteration": {
            "israeli": "shir ha|ka|VOD: an|IM z'mi|ROT",
            "orthographic": "shir hak|ka|VODH: ʾan|ʿIM ze|mi|ROTH",
            "sephardic": "shir hak|ka|VOD: an|ʿIM ze|mi|ROT",
            "chabad": "shir ha|ko|VOYD: an|IM z'mi|ROYS"
          },
          "english": "A Hymn of Glory: Anim Z’mirot"
        },
        {
          "type": "Passage",
          "hebrew": "אַנְעִים זְמִירוֹת וְשִׁירִים אֶאֱרוֹג, כִּי אֵלֶיךָ נַפְשִׁי תַעֲרוֹג.\nנַפְשִׁי חָמְדָה בְּצֵל יָדְךָ, לָדַעַת כָּל רָז סוֹדֶךָ.\nמִדֵּי דַבְּרִי בִּכְבוֹדֶךָ, הוֹמֶה לִבִּי אֶל דּוֹדֶיךָ.\nעַל כֵּן אֲדַבֵּר בְּךָ נִכְבָּדוֹת, וְשִׁמְךָ אֲכַבֵּד בְּשִׁירֵי יְדִידוֹת.\nאֲסַפְּרָה כְבוֹדְךָ וְלֹא רְאִיתִיךָ, אֲדַמְּךָ אֲכַנְּךָ וְלֹא יְדַעְתִּיךָ.\nבְּיַד נְבִיאֶיךָ בְּסוֹד עֲבָדֶיךָ, דִּמִּיתָ הֲדַר כְּבוֹד הוֹדֶךָ.\nגְּדֻלָּתְךָ וּגְבוּרָתְךָ, כִּנּוּ לְתֹקֶף פְּעֻלָּתֶךָ.\nדִּמּוּ אוֹתְךָ וְלֹא כְּפִי יֶשְׁךָ, וַיְשַׁוּוּךָ לְפִי מַעֲשֶׂיךָ.\nהִמְשִׁילוּךָ בְּרוֹב חֶזְיוֹנוֹת, הִנְּךָ אֶחָד בְּכָל דִּמְיוֹנוֹת.\nוַיֶּחֱזוּ בְךָ זִקְנָה וּבַחֲרוּת, וּשְׂעַר רֹאשְׁךָ בְּשֵׂיבָה וְשַׁחֲרוּת.\nזִקְנָה בְּיוֹם דִּין וּבַחֲרוּת בְּיוֹם קְרָב,\nכְּאִישׁ מִלְחָמוֹת יָדָיו לוֹ רָב.\nחָבַשׁ כּוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ,\nהוֹשִׁיעָה לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ.",
          "transliteration": {
            "israeli": "an|IM z'mi|ROT ve|shi|RIM e-e|ROG, ki e|LE|cha naf|SHI ta-a|ROG.\nnaf|SHI cha|me|DAH b'TZEL yad|CHA, la|da-AT kol raz so|DE|cha.\nmi|DEI dab|RI bich|vo|DE|cha, ho|MEH li|BI el do|DE|cha.\nal ken a|da|BER b'CHA nich|ba|DOT, ve|shim|CHA a|cha|BED b'shi|REI ye|di|DOT.\na|sap|RAH ch'vod|CHA ve|LO re-i|ti|CHA, a|da|me|CHA a|cha|ne|CHA ve|LO ye|da|ti|CHA.\nb'YAD ne|vi-E|cha b'SOD a|va|DE|cha, di|mi|TA ha|DAR k'VOD ho|DE|cha.\ng'du|lat|CHA ug|vu|rat|CHA, ki|NU le|TO|kef pe-u|la|TE|cha.\ndi|MU ot|CHA ve|LO k'FI yesh|CHA, vay|sha|vu|CHA le|FI ma-a|SE|cha.\nhim|shi|lu|CHA b'ROV chez|yo|NOT, hi|ne|CHA e|CHAD b'CHOL dim|yo|NOT.\nva|ye|che|ZU v'CHA zik|NAH u|va|cha|RUT, u|se-AR ro|sh|CHA b'sei|VAH ve|sha|cha|RUT.\nzik|NAH b'YOM din u|va|cha|RUT b'YOM k'RAV,\nke-ISH mil|cha|MOT ya|DAV lo rav.\ncha|VASH KO|va ye|shu-AH b'ro|SHO,\nho|SHI-ah lo ye|mi|NO uz|ROA kod|SHO.",
            "orthographic": "ʾan|ʿIM ze|mi|ROTH ve|shi|RIM ʾe|ʾe|ROGH, ki ʾe|LE|kha naf|SHI tha|ʿa|ROGH.\nnaf|SHI ḥa|me|DHAH be|TZEL ya|dhe|KHA, la|dha|ʿATH kol raz so|DHE|kha.\nmid|DE dhab|be|RI bikh|vo|DHE|kha, ho|MEH lib|BI ʾel do|DHE|kha.\nʿal ken ʾa|dhab|BER be|KHA nikh|ba|DHOTH, ve|shim|KHA ʾa|khab|BEDH be|shi|RE ye|dhi|DHOTH.\nʾa|sap|pe|RAH khe|vo|dhe|KHA ve|LOʾ re|ʾi|thi|KHA, ʾa|dham|me|KHA ʾa|khan|ne|KHA ve|LOʾ ye|dhaʿ|ti|KHA.\nbe|YADH ne|vi|ʾE|kha be|SODH ʿa|va|DHE|kha, dim|mi|THA ha|DHAR ke|VODH ho|DHE|kha.\nge|dhul|la|the|KHA u|ghe|vu|ra|the|KHA, kin|NU le|THO|qef pe|ʿul|la|THE|kha.\ndim|MU ʾo|the|KHA ve|LOʾ ke|FI yesh|KHA, va|ye|shav|vu|KHA le|FI ma|ʿa|śE|kha.\nhim|shi|lu|KHA be|ROV ḥez|yo|NOTH, hin|ne|KHA ʾe|ḥADH be|KHOL dim|yo|NOTH.\nvay|ye|ḥe|ZU ve|KHA ziq|NAH u|va|ḥa|RUTH, u|śe|ʿAR ro|ʾsh|KHA be|śe|VAH ve|sha|ḥa|RUTH.\nziq|NAH be|YOM din u|va|ḥa|RUTH be|YOM qe|RAV,\nke|ʾISH mil|ḥa|MOTH ya|DHAV lo rav.\nḥa|VASH KO|vaʿ ye|shu|ʿAH be|roʾ|SHO,\nho|SHI|ʿah lo ye|mi|NO u|ze|ROAʿ qodh|SHO.",
            "sephardic": "an|ʿIM ze|mi|ROT ve|shi|RIM e|e|ROG, ki e|LE|kha naf|SHI ta|ʿa|ROG.\nnaf|SHI ḥa|me|DAH be|TZEL ya|de|KHA, la|da|ʿAT kol raz so|DE|kha.\nmid|DE dab|be|RI bikh|vo|DE|kha, ho|MEH lib|BI el do|DE|kha.\nʿal ken a|dab|BER be|KHA nikh|ba|DOT, ve|shim|KHA a|khab|BED be|shi|RE ye|di|DOT.\na|sap|pe|RAH khe|vo|de|KHA ve|LO re|i|ti|KHA, a|dam|me|KHA a|khan|ne|KHA ve|LO ye|daʿ|ti|KHA.\nbe|YAD ne|vi|E|kha be|SOD ʿa|va|DE|kha, dim|mi|TA ha|DAR ke|VOD ho|DE|kha.\nge|dul|la|te|KHA u|ge|vu|ra|te|KHA, kin|NU le|TO|qef pe|ʿul|la|TE|kha.\ndim|MU o|te|KHA ve|LO ke|FI yesh|KHA, va|ye|shav|vu|KHA le|FI ma|ʿa|SE|kha.\nhim|shi|lu|KHA be|ROV ḥez|yo|NOT, hin|ne|KHA e|ḥAD be|KHOL dim|yo|NOT.\nvay|ye|ḥe|ZU ve|KHA ziq|NAH u|va|ḥa|RUT, u|se|ʿAR ro|sh|KHA be|se|VAH ve|sha|ḥa|RUT.\nziq|NAH be|YOM din u|va|ḥa|RUT be|YOM qe|RAV,\nke|ISH mil|ḥa|MOT ya|DAV lo rav.\nḥa|VASH KO|vaʿ ye|shu|ʿAH be|ro|SHO,\nho|SHI|ʿah lo ye|mi|NO u|ze|ROAʿ qod|SHO.",
            "chabad": "an|IM z'mi|ROYS v'shi|RIM e-e|ROYG, ki ei|LE|cho naf|SHI sa-a|ROYG.\nnaf|SHI chom'|DOH b'TZEIL yod'|CHO, lo|da-AS kol roz soy|DE|cho.\nmi|DEI dab'|RI bich|voy|DE|cho, hoy|MEH li|BI el doy|DE|cho.\nal kein a|da|BEIR b'CHO nich|bo|DOYS, v'shim|CHO a|cha|BEID b'shi|REI y'di|DOYS.\na|sap'|ROH ch'voyd'|CHO v'LOY r'i|si|CHO, a|dam'|CHO a|chan'|CHO v'LOY y'da|ti|CHO.\nb'YAD n'vi-E|cho b'SOYD a|vo|DE|cho, di|mi|SO ha|DAR k'VOYD hoy|DE|cho.\ng'du|los'|CHO ug'|vu|ros'|CHO, ki|NU l'SOY|kef p'u|lo|SE|cho.\ndi|MU oys'|CHO v'LOY k'FI yesh|CHO, vay'|sha|vu|CHO l'FI ma-a|SE|cho.\nhim|shi|lu|CHO b'ROYV chez|yoy|NOYS, hin'|CHO e|CHOD b'CHOL dim|yoy|NOYS.\nva|ye|che|ZU v'CHO zik|NOH u|va|cha|RUS, us'-AR roy|sh|CHO b'sei|VOH v'sha|cha|RUS.\nzik|NOH b'YOYM din u|va|cha|RUS b'YOYM k'ROV,\nk'ISH mil|cho|MOYS yo|DOV loy rov.\ncho|VASH KOY|va y'shu-OH b'roy|SHOY,\nhoy|SHI-oh loy y'mi|NOY uz'|ROYA kod|SHOY."
          },
          "printed_transliteration": "Anim z’mirot v’shirim e·erog, ki eilekha nafshi ta·arog.\nNafshi ḥamdah b’tzel yadekha, lada·at kol raz sodekha.\nMidei dabri bikhvodekha, homeh libi el dodekha.\nAl ken adabeir b’kha nikhbadot, v’shimkha akhabeid b’shirei y’didot.\nAsaprah kh’vodkha v’lo re’itikha, adam’kha akhankkha v’lo y’datikha.\nB’yad n’vi·ekha b’sod avadekha, dimita hadar k’vod hodekha.\nG’dulat’kha u-g’vuratekha, kinu l’tokef pe’ulatekha.\nDimu ot’kha v’lo kh’fi yeshkha, v’yashvukha l’fi ma·asekha.\nHimshilukha b’rov ḥezyonot, hin’kha eḥad b’khol dimyonot.\nVa-yeḥezu v’kha ziknah u-vaḥarut, u-s’ar rosh’kha b’seivah v’shaḥarut.\nZiknah b’yom din u-vaḥarut b’yom krav,\nk’ish milḥamot yadav lo rav.\nḤavash kova y’shu·ah b’rosho, hoshi·ah lo y’mino u-zro·a kodsho.",
          "english": "I shall sing melodies and braid together verses, for my soul thirsts for You. My soul yearns to dwell beneath the shadow of Your hand, that I may grasp the mysteries of Your hidden being. Even before I speak any words that describe Your glory, my heart already sings of Your love. Therefore would I forever glorify You, and honor Your name through songs of love. Though I have never seen You, I would speak of Your glory: I picture You, I describe You, yet I know You not. By the speech of Your prophets and mysteries disclosed to the faithful, You furnished images of glorious majesty. Your greatness and Your might were drawn in keeping with Your deeds. They did not depict You as You truly are, but pictured You from what You had made. Through endless visions and innumerable metaphors they portrayed You, yet through it all, You remain the singular one. They showed You as old and as young, with graying locks and in youthful vigor: as an elder upon the Day of Judgment, and as a youth amid war, as a soldier who stood fully armed, and with a victory helmet upon Your head, having prevailed in battles by Your right hand and holy arm—"
        },
        {
          "type": "Instructions",
          "text": "continued"
        }
      ],
      "footer": [
        {
          "type": "Commentary",
          "text": "A SONG OF GLORY שִׁיר הַכָּבוֹד. Sometimes called by its first two words, Anim Z’mirot is ascribed to Judah the Pious of Regensburg (d. 1217), one of the most important figures of Ḥasidei Ashkenaz, the 13th-century German pietist movement. The poem asserts that human beings cannot grasp God’s mysterious nature, but that prophetic metaphors and rabbinic allusions allow us to imagine God’s glory, kavod, and to see a “shadow” of the Divine. Many of these images were significant for the spiritual vocabulary of Ḥasidei Ashkenaz. For instance, the light emanating from God’s head and God’s crown were important images of mystic contemplation. The first four verses of the poem constitute an introduction. This is followed by an enumeration of images in verses arranged in an alphabetic acrostic. The concluding verses of the poem are a personal plea that God hear our prayers. Some recite Shir Hakavod on each Shabbat; others include it only on festivals. Some recite it here, others at the conclusion of Shaḥarit, and many others at the beginning of the entire service."
        },
        {
          "type": "Commentary",
          "text": "YOUR GLORY בִּכְבוֹדֶךָ. As noted above, God’s “glory” frequently has a technical meaning in medieval Jewish mystical thought: it is that aspect of God which is accessible to humans. The Bible reports that at Sinai God’s “glory” descended on the mountain (Exodus 24:15), and similarly Moses asks to see God’s “glory” (Exodus 33:18)."
        },
        {
          "type": "Commentary",
          "text": "YOUR PROPHETS נְבִיאֶיךָ. The poet will use only metaphors previously offered by prophets and sages—that is, those that were adduced by divine inspiration."
        },
        {
          "type": "Commentary",
          "text": "IN ACCORD WITH YOUR DEEDS כִּנּוּ לְתֹקֶף פְּעֻלָּתֶךָ. No human being can have a direct encounter with God’s essence (God’s “face”), but we can experience God’s impact in the world (God’s “back”)."
        },
        {
          "type": "Commentary",
          "text": "YOU ARE THE SINGULAR ONE הִנְּךָ אֶחָד. The word eḥad (literally “one”) references the Sh’ma. Jewish mystics, while eloquently describing the myriad manifestations of God, insist that God is ultimately “one.”"
        },
        {
          "type": "Commentary",
          "text": "AS OLD AND AS YOUNG זִקְנָה וּבַחֲרוּת. In commenting on the first words of the Decalogue, “I am Adonai, your God, who took you out of the land of Egypt,” Rashi (1040–1105, northern France), reprising the midrash, writes: “Do not think that because I appear to you in different guises—at Sinai as an elder and at the Sea as a young warrior—there are multiple deities; it is I who took you out.”"
        },
        {
          "type": "Commentary",
          "text": "THE PRIME OF YOUTH שַׁחֲרוּת. As vocalized, the Hebrew means “youthful.” However, the word also contains the same letters as the word for “black” (shaḥor), as opposed to gray hair as a sign of age."
        },
        {
          "type": "Commentary",
          "text": "A VICTORY HELMET כּוֹבַע יְשׁוּעָה. The image is taken from the language of Isaiah: “God donned righteousness like a coat of mail, with a helmet of victory on God’s head” (59:17)."
        }
      ]
    }
  },
  "links": [
    {
      "rel": "parent",
      "title": "Siddur Lev Shalem (Excerpts)",
      "href": "/siddur/lev-shalem.json"
    },
    {
      "rel": "prev",
      "title": "Concluding Prayers",
      "href": "/siddur/lev-shalem/lev-90-207-shabbat-and-festivals-musaf-service-concluding-prayers.json"
    },
    {
      "rel": "next",
      "title": "Concluding Prayers",
      "href": "/siddur/lev-shalem/lev-92-209-shabbat-and-festivals-musaf-service-concluding-prayers.json"
    }
  ]
}