{
  "url": "https://workbench-jerusalem-salt.thenewjew.org/siddur/lev-shalem/lev-92-209-shabbat-and-festivals-musaf-service-concluding-prayers.json",
  "path": "/siddur/lev-shalem/lev-92-209-shabbat-and-festivals-musaf-service-concluding-prayers",
  "format": "json",
  "type": "siddur-page",
  "title": "Concluding Prayers",
  "summary": "Concluding Prayers, pages 209, with pointed Hebrew, English, and transliteration.",
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    {
      "title": "Siddur Lev Shalem (Excerpts)",
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    {
      "title": "Concluding Prayers",
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  "data": {
    "book": {
      "slug": "lev-shalem",
      "title": "Siddur Lev Shalem (Excerpts)",
      "nusach": "Ashkenaz"
    },
    "page": {
      "slug": "lev-92-209-shabbat-and-festivals-musaf-service-concluding-prayers",
      "section": "Shabbat and Festivals - Musaf Service",
      "topic": "Concluding Prayers",
      "printPages": "209",
      "pdfPages": "92",
      "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": "209"
      },
      "body": [
        {
          "type": "Passage",
          "hebrew": "טַלְלֵי אוֹרוֹת רֹאשׁוֹ נִמְלָא, קְוֻצּוֹתָיו רְסִיסֵי לָיְלָה.\nיִתְפָּאֵר בִּי כִּי חָפֵץ בִּי, וְהוּא יִהְיֶה לִי לַעֲטֶרֶת צְבִי.\nכֶּתֶם טָהוֹר פָּז דְּמוּת רֹאשׁוֹ,\nוְחָק עַל מֵצַח כְּבוֹד שֵׁם קָדְשׁוֹ.\nלְחֵן וּלְכָבוֹד צְבִי תִפְאָרָה, אֻמָּתוֹ לוֹ עִטְרָה עֲטָרָה.\nמַחְלְפוֹת רֹאשׁוֹ כְּבִימֵי בְחוּרוֹת,\nקְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת.\nנְוֵה הַצֶּדֶק צְבִי תִפְאַרְתּוֹ, יַעֲלֶה נָא עַל רֹאשׁ שִׂמְחָתוֹ.\nסְגֻלָּתוֹ תְהִי בְיָדוֹ עֲטֶרֶת, וּצְנִיף מְלוּכָה צְבִי תִפְאֶרֶת.\nעֲמוּסִים נְשָׂאָם עֲטֶרֶת עִנְדָם, מֵאֲשֶׁר יָקְרוּ בְעֵינָיו כִּבְּדָם.\nפְּאֵרוֹ עָלַי פְּאֵרִי עָלָיו, וְקָרוֹב אֵלַי בְּקָרְאִי אֵלָיו.\nצַח וְאָדוֹם לְבוּשׁוֹ אָדֹם, פּוּרָה בְדָרְכוֹ בְּבוֹאוֹ מֵאֱדוֹם.\nקֶשֶׁר תְּפִלִּין הֶרְאָה לֶעָנָו, תְּמוּנַת יְהוָה לְנֶגֶד עֵינָיו.\nרוֹצֶה בְּעַמּוֹ עֲנָוִים יְפָאֵר, יוֹשֵׁב תְּהִלּוֹת בָּם יִתְפָּאֵר.",
          "transliteration": {
            "israeli": "tal|LEI o|ROT ro|SHO nim|LA, k'vu|tzo|TAV re|si|SEI lay|LAH.\nyit|pa-ER bi ki cha|FETZ bi, ve|HU yih|YEH li la-a|te|RET tz'VI.\nke|TEM ta|HOR paz d'MUT ro|SHO,\nve|CHAK al ME|tzach k'VOD shem kod|SHO.\nle|CHEN u|le|cha|VOD tz'VI tif|a|RAH, u|ma|TO lo it|RAH a|ta|RAH.\nmach|le|FOT ro|SHO k'vi|MEI v'chu|ROT,\nk'vu|tzo|TAV tal|ta|LIM sh'cho|ROT.\nne|VEH ha|TZE|dek tz'VI tif|ar|TO, ya-a|LEH na al rosh sim|cha|TO.\ns'gu|la|TO te|HI v'ya|DO a|TE|ret, utz|NIF me|lu|CHAH tz'VI tif|E|ret.\na|mu|SIM ne|sa-AM a|TE|ret in|DAM, me-a|SHER yak|RU ve-ei|NAV kib|DAM.\npe-e|RO a|LAI pe-e|RI a|LAV, ve|ka|ROV e|LAI b'ka|re-I e|LAV.\ntzach ve-a|DOM le|vu|SHO a|DOM, pu|RAH v'da|re|CHO be|vo-O me-e|DOM.\nKE|sher t'fi|LIN her|AH le-a|NAV, t'mu|NAT a|do|NAI le|NE|ged ei|NAV.\nro|TZEH be-a|MO a|na|VIM ye|fa-ER, yo|SHEV te|hi|LOT bam yit|pa-ER.",
            "orthographic": "ṭal|LE ʾo|ROTH roʾ|SHO nim|LAʾ, qe|vut|tzo|THAV re|si|SE la|ye|LAH.\nyith|pa|ʾER bi ki ḥa|FETZ bi, ve|HUʾ yih|YEH li la|ʿa|ṭe|RETH tze|VI.\nke|THEM ṭa|HOR paz de|MUTH roʾ|SHO,\nve|ḥAQ ʿal ME|tzaḥ ke|VODH shem qodh|SHO.\nle|ḥEN u|le|kha|VODH tze|VI thif|ʾa|RAH, ʾum|ma|THO lo ʿiṭ|RAH ʿa|ṭa|RAH.\nmaḥ|le|FOTH roʾ|SHO ke|vi|ME ve|ḥu|ROTH,\nqe|vut|tzo|THAV tal|tal|LIM she|ḥo|ROTH.\nne|VEH hat|TZE|dheq tze|VI thif|ʾar|TO, ya|ʿa|LEH naʾ ʿal roʾsh śim|ḥa|THO.\nse|ghul|la|THO the|HI ve|ya|DHO ʿa|ṭE|reth, u|tze|NIF me|lu|KHAH tze|VI thif|ʾE|reth.\nʿa|mu|SIM ne|śa|ʾAM ʿa|ṭE|reth ʿin|DHAM, me|ʾa|SHER ya|qe|RU ve|ʿe|NAV kib|be|DHAM.\npe|ʾe|RO ʿa|LAI pe|ʾe|RI ʿa|LAV, ve|qa|ROV ʾe|LAI be|qa|re|ʾI ʾe|LAV.\ntzaḥ ve|ʾa|DHOM le|vu|SHO ʾa|DHOM, pu|RAH ve|dha|re|KHO be|vo|ʾO me|ʾe|DHOM.\nQE|sher te|fil|LIN her|ʾAH le|ʿa|NAV, te|mu|NATH a|do|NAI le|NE|ghedh ʿe|NAV.\nro|TZEH be|ʿam|MO ʿa|na|VIM ye|fa|ʾER, yo|SHEV te|hil|LOTH bam yith|pa|ʾER.",
            "sephardic": "tal|LE o|ROT ro|SHO nim|LA, qe|vut|tzo|TAV re|si|SE la|ye|LAH.\nyit|pa|ER bi ki ḥa|FETZ bi, ve|HU yih|YEH li la|ʿa|te|RET tze|VI.\nke|TEM ta|HOR paz de|MUT ro|SHO,\nve|ḥAQ ʿal ME|tzaḥ ke|VOD shem qod|SHO.\nle|ḥEN u|le|kha|VOD tze|VI tif|a|RAH, um|ma|TO lo ʿit|RAH ʿa|ta|RAH.\nmaḥ|le|FOT ro|SHO ke|vi|ME ve|ḥu|ROT,\nqe|vut|tzo|TAV tal|tal|LIM she|ḥo|ROT.\nne|VEH hat|TZE|deq tze|VI tif|ar|TO, ya|ʿa|LEH na ʿal rosh sim|ḥa|TO.\nse|gul|la|TO te|HI ve|ya|DO ʿa|TE|ret, u|tze|NIF me|lu|KHAH tze|VI tif|E|ret.\nʿa|mu|SIM ne|sa|AM ʿa|TE|ret ʿin|DAM, me|a|SHER ya|qe|RU ve|ʿe|NAV kib|be|DAM.\npe|e|RO ʿa|LAI pe|e|RI ʿa|LAV, ve|qa|ROV e|LAI be|qa|re|I e|LAV.\ntzaḥ ve|a|DOM le|vu|SHO a|DOM, pu|RAH ve|da|re|KHO be|vo|O me|e|DOM.\nQE|sher te|fil|LIN her|AH le|ʿa|NAV, te|mu|NAT a|do|NAI le|NE|ged ʿe|NAV.\nro|TZEH be|ʿam|MO ʿa|na|VIM ye|fa|ER, yo|SHEV te|hil|LOT bam yit|pa|ER.",
            "chabad": "tal|LEI oy|ROYS roy|SHOY nim|LO, k'vu|tzoy|SOV r'si|SEI loy'|LOH.\nyis|po-EIR bi ki cho|FEITZ bi, v'HU yih|YEH li la-a|te|RES tz'VI.\nke|SEM to|HOYR poz d'MUS roy|SHOY,\nv'CHOK al MEI|tzach k'VOYD sheim kod|SHOY.\nl'CHEIN ul'|cho|VOYD tz'VI sif|o|ROH, u|mo|SOY loy it|ROH a|to|ROH.\nmach|l'FOYS roy|SHOY k'vi|MEI v'chu|ROYS,\nk'vu|tzoy|SOV tal|ta|LIM sh'choy|ROYS.\nn'VEIH ha|TZE|dek tz'VI sif|ar|TOY, ya-a|LEH no al roysh sim|cho|SOY.\ns'gu|lo|SOY s'HI v'yo|DOY a|TE|res, utz'|NIF m'lu|CHOH tz'VI sif|E|res.\na|mu|SIM n'so-OM a|TE|res in|DOM, mei-a|SHER yok'|RU v'ei|NOV kib'|DOM.\np'ei|ROY o|LAI p'ei|RI o|LOV, v'ko|ROYV ei|LAI b'kor'-I ei|LOV.\ntzach v'o|DOYM l'vu|SHOY o|DOYM, pu|ROH v'dor'|CHOY b'voy-OY mei-e|DOYM.\nKE|sher t'fi|LIN her|OH le-o|NOV, t'mu|NAS a|do|NOY l'NE|ged ei|NOV.\nroy|TZEH b'a|MOY a|no|VIM y'fo-EIR, yoy|SHEIV t'hi|LOYS bom yis|po-EIR."
          },
          "printed_transliteration": "Tal’lei orot rosho nimla, k’vutzotav r’sisei lailah.\nYitpa·eir bi ki ḥafetz bi, v’hu yihyeh li la·ateret tz’vi.\nKetem tahor paz d’mut rosho, v’ḥak al metzaḥ k’vod shem kodsho.\nL’ḥen u-l’khavod tz’vi tifarah, umato lo itrah atarah.\nMaḥl’fot rosho k’vimei v’ḥurot, k’vutzotav taltalim sheḥorot.\nN’vei ha-tzedek tz’vi tifarto, ya·aleh na al rosh simḥato.\nS’gulato t’hi v’yado ateret, u-tz’nif m’lukhah tz’vi tiferet.\nAmusim n’sa·am ateret indam, mei-asher yakru v’einav kibdam.\nPe’eiro alai u-fe’eiri alav, v’karov eilai b’kori eilav.\nTzaḥ v’adom lilvusho adom, purah v’dorkho b’vo·o mei-edom.\nKesher t’filin herah le-anav, t’munat Adonai l’neged einav.\nRotzeh v’amo anavim y’fa·eir, yoshev t’hilot bam Yitpa·eir.",
          "english": "Your curls brim with droplets of light, Your locks damp with the dew of the night. God will take pride in me, for God delights in me, and shall be for me a crown of glory. The likeness of God’s face is pure shining gold, the brow marked by the divine holy name. With love, with honor, to convey the peak of glory, this people shaped God’s kingly crown. The tresses upon God’s head form a youth’s long black curls. May the dwelling of righteousness, the summit of God’s glory, be God’s greatest delight. God’s cherished people shall be clasped as a garland in God’s hand, a regal wreath of beauty and splendor, borne aloft, adorned by a crown, honored through what is most precious in Divinity’s eyes. Mine shall be God’s splendor, and God’s shall be mine; for God stands near to me as I cry out. God appears radiant and ruddy, clad in red, arriving from Edom, treading the winepress. Humble Moses saw the knot of God’s tefillin as he looked upon God’s very image. God takes delight in this humble people and will lift them in glory; God shall abide amid their praises, glorified through them."
        }
      ],
      "footer": [
        {
          "type": "Commentary",
          "text": "DROPS OF LIGHT טַלְלֵי אוֹרוֹת. Here the poet changes imagery and begins talking of God’s head and God’s crown."
        },
        {
          "type": "Commentary",
          "text": "CROWN OF GLORY לַעֲטֶרֶת צְבִי. The phrase refers to a deer’s antlers (see Isaiah 28:5). The deer raising its antlers is a graceful demonstration of strength and readiness. In this and in two verses below (tifarah, “the height of glory”), the poet articulates a mutuality: God crowns Israel with glory and Israel crowns God with glory."
        },
        {
          "type": "Commentary",
          "text": "FOREHEAD INSCRIBED וְחָק עַל מֵצַח. The High Priest wore a gold band on his forehead on which the words “Holy unto Adonai” were engraved. The ancient rabbis imagined God inscribed with a corresponding insignia."
        },
        {
          "type": "Commentary",
          "text": "WITH LONG BLACK CURLS תַּלְתַּלִּים שְׁחוֹרוֹת. This is the way the male lover is depicted in the Song of Songs (5:11)."
        },
        {
          "type": "Commentary",
          "text": "THE ABODE OF RIGHTEOUSNESS נְוֵה הַצֶּדֶק. In this section the poet moves to ideas of redemption, and emphasizes Israel’s loyalty to God as a manifestation of God’s glory. The midrash declares that in the end of days, the tribe of Levi will no longer bless Israel, but rather God alone will, as it is written: “Adonai, the abode of righteousness, will bless you...” (Midrash Tanḥuma, Lekh L’kha 5, quoting Jeremiah 31:22)."
        },
        {
          "type": "Commentary",
          "text": "GOD’S SPLENDOR פְּאֵרוֹ. T’fillin are called by the rabbis pe’eir, “splendor.” Thus “God’s splendor is on me” can be read as: “I am adorned with God’s t’fillin.” According to the rabbinic imagination, God too wears t’fillin—which, in turn, glorify Israel. The verse inscribed inside God’s t’fillin is: “Is there a single nation like you in the world, O Israel?” (2 Samuel 7:23). In this view, when Moses saw God’s back (but not God’s face), he saw the t’fillin knot on the back of God’s head—that is, God’s splendor (Babylonian Talmud, Berakhot 6a)."
        },
        {
          "type": "Commentary",
          "text": "DRESSED IN RED לְבוּשׁוֹ אָדֹם. The poet draws on the imagery of Isaiah: “Who is this coming from Edom? . . . It is I who speak of righteousness, surely triumphant. Why is Your clothing so red? Your garments like someone who treads grapes? I trod out a vintage alone . . . there was no one with Me. I trod them down in My anger . . . their life-force bespattered My garments, and all My clothing was stained” (63:1–3). Isaiah’s imagery is a play on the name “Edom,” derived from the Hebrew word for “red.” In Jewish tradition, Edom became the name for all those empires that would oppress Israel. Thus, the Talmud refers to Rome as Edom, and refugees from Germany in the 1930s reported that they were sustained by preachers who referred to the downfall of Edom."
        },
        {
          "type": "Commentary",
          "text": "TREADING THE WINEPRESS פּוּרָה בְדָרְכוֹ. Meaning to stomp on the Edomites, the oppressors of the people Israel."
        },
        {
          "type": "Commentary",
          "text": "HUMBLE MOSES לֶעָנָו. Moses is said to be the most humble of all human beings (Numbers 12:3)."
        }
      ]
    }
  },
  "links": [
    {
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      "title": "Siddur Lev Shalem (Excerpts)",
      "href": "/siddur/lev-shalem.json"
    },
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}