The-Shabbas-Queen
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Please do NOT visit this
site on שַׁבָּת - Shabbat or on
the מוֹעֲדִים - Mo’a’dim - Feasts!
Tanakh
versions:
Throughout this
site I will use any of the following three versions of the TaNaKh: 1. “Jewish Publication Society” (JPS-1917),
2. “Sefaria.org” (SEF), and 3. “Mechon-Mamre.org” (MEC).
Colour coded details of
the - TaNaKh:
1. Torah = History &
Law, 2. Nevi’im =
The Prophets. 3. *Ketuvim = all other Writings.
*The Ketuvim - Includes, Poetical
books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song
of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and
Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and
Chronicles I & II.
Please Note: Some alterations have been made relating to ‘Names’ and ‘Attributes’ having been corrected as it once was, pre the “Masoretic Text”.
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Remember the following three truth’s from our beloved Scriptures!
“Ye
shall NOT ADD TO THE WORD which I command you, neither shall ye diminish from it, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם (the LORD your Elo’lei’chem) which I
command you”. Davarim - Deuteronomy 4:2.
“This is My Name FOREVER, and this is My Memorial to ALL Generations”. Shemot - Exodus 3:15. (JPS).
“I am יְהוָה, that is My Name; and My glory
will I not give to another”. Yeshayahu - Isaiah 42:8. (JPS).
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With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
“Be strong and courageous. Be careful to obey the entire Torah My servant Moshe has given you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Torah depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.”
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We as Hebrews in the Ashkenazi community seem to accept whatever rabbis
write and say, yet we should not be called as being ‘Jewish’, for we are
Hebrews, and it was Maimonides who rightly stated that we should not have been
called rabbinic Jews, for we are Hebrews or Israelites. However, rabbis such as
Rabbi Shimon bar Yohai (known as the “Rashbi) wrote early in the second century the Zohar.
However, it was Rabbi Moshe de Leon who took the
mystic Zohar and ensured it became a big part of that mystical, and the
occultic Kabbalah, which tragically so many are studying, these days!
*The Kabbalah was not published in a single instance, but its
foundational texts began to appear in very late 12th century. However, it’s
most important text came from the much earlier Zohar, and its powerful
influence became widespread throughout the 14th and 15th centuries, until sadly to this day.
It was early of the second century that the Zohar first stated that the “Shabbat was the Queen Bride of the week”. Later the Zohar-Kabbalistic Rabbi Shlomo Halevi Alkabetz in the 16th century, added Lecha Dodi that became a mystical hymn that personifies Shabbat as both a Queen (Shabbat HaMalka) and a Bride (Kallah).
It is sung in most Ashkenazi communities on Friday evening to welcome the Sabbath, with the refrain; “Come, let us greet the Shabbat Queen” having come from the original Zohar.
Below is the actual “Lecha
Dodi” with its nine Stanza’s and Commentaries:
Below, each “Zohar-Kabbalah” stanza is shown in Ivrit – Hebrew, then a transliteration, and English of course. Sadly, it proves that within our Siddur and services there are pagan based items included in our payer time! And this is because an evil came into our faith called the “Zohar” and “Kabbalah” which became one. It even influenced the Talmud!
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Lecha Dodi - “Come, My
Beloved”:
By Rabbi Shlomo Halevi Alkabetz (16th century, Safed).
לְכָה דוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה
“Lecha dodi likrat kallah, p’nei Shabbat nekabelah”
“Come, my beloved, to greet the bride; let us welcome the presence of Shabbat”.
Commentary:
This refrain, repeated after each stanza, invites the community to greet
Shabbat as both a bride and a queen. The “beloved” may be understood as the
soul, the community, or even אֱלֹהִים all converging in sacred
union with Shabbat.
Stanza 1:
שָׁמוֹר וְזָכוֹר בְּדִבּוּר אֶחָד, הִשְׁמִיעָנוּ אֵל הַמְיֻחָד
“Shamor
v’zachor b’dibur echad, hishmi’anu El ha-meyuchad”.
“Keep” and “remember” in one utterance, the Unique God made us hear”.
אֶל מִי יַחִיד וּמְיֻחָד, שֵׁם וּתִפְאֶרֶת וְתוֹדָה
“El mi yachid u-meyuchad, shem u-tiferet v’todah”.
“To the One and Only, glory and praise are due”.
Commentary:
This stanza references the two versions of the Ten Commandments: “Shamor” (keep) in Deuteronomy and “Zachor”
(remember) in Exodus. The midrash
teaches that God uttered both simultaneously - a mystery only the Divine could
perform.
Stanza 2:
לִקְרַאת שַׁבָּת לְכוּ וְנֵלְכָה, כִּי הִיא מְקוֹר הַבְּרָכָה
“Likrat
Shabbat lechu v’neilcha, ki hi mekor ha-b’rachah”.
“Let us go to greet the Sabbath, for she is the source of blessing”.
מֵרֹאשׁ מִקֶּדֶם נְסוּכָה, סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְחִלָּה
“Meirosh
mikedem n’suchah, sof ma’aseh b’machashavah
techilah”.
“Consecrated from the beginning, last in creation, first in
thought”.
Commentary:
Though Shabbat was the final act of creation, it was first in divine intention.
This reflects the rabbinic idea that the Sabbath is the crown of creation, the
purpose for which the world was made — a day of rest, holiness, and spiritual
delight.
Stanza 3:
מִקְדַּשׁ מֶלֶךְ עִיר מְלוּכָה, קוּמִי צְאִי מִתּוֹךְ הֲפֵכָה
“Mikdash Melech, ir meluchah,
kumi tzei mitoch ha-hafechah”
“Sanctuary of the King, royal city, arise and leave from upheaval”.
רַב לָךְ שֶׁבֶת בְּעֵמֶק הַבָּכָא, וְהוּא יַחֲמוֹל עָלַיִךְ חֶמְלָה
“Rav lach shevet b’eimek ha-bacha, v’hu yachmol
alayich chemlah”
“Too long have you dwelled in the valley of tears; He will show you
compassion”.
Commentary:
This stanza shifts to Zion - the “royal city” - and speaks to the exile and
suffering of the Jewish people. It calls for redemption and divine compassion,
linking the arrival of Shabbat with the hope for messianic restoration.
Stanza 4:
הִתְנַעֲרִי מֵעָפָר קוּמִי, לִבְשִׁי בִגְדֵי תִפְאַרְתֵּךְ עַמֵּךְ
“Hitna’ari mei’afar kumi, livshi bigdei tif’arteich amech”.
“Shake off the dust, arise! Dress in garments of glory, my people”.
עַל יַד בֶּן יִשַׁי בֵּית הַלַּחְמִי, קָרְבָה אֶל נַפְשִׁי גְאָלָהּ
“Al yad
ben Yishai Beit ha-Lachmi, karvah el nafshi ge’alah”.
“Through the son of Jesse of Bethlehem, my soul draws near to redemption”.
Commentary:
A direct messianic plea: the “son of Jesse” is King David’s descendant - the
Messiah. The imagery of rising from the dust and donning royal garments evokes
renewal, dignity, and divine favor.
Stanza 5:
הִתְעוֹרְרִי הִתְעוֹרְרִי, כִּי בָא אוֹרֵךְ קוּמִי אוֹרִ
“Hit’oreri
hit’oreri, ki va oreich kumi
ori”.
“Awaken, awaken! Your light has come - arise and shine!"
עוּרִי עוּרִי דַּבְּרִי שִׁיר, כְּבוֹד ה' עָלַיִךְ נִגְלָה
Uri uri daberi shir, k’vod
Adonai alayich niglah
Awaken and sing a song - the glory of the LORD is revealed upon you.
Commentary:
This stanza calls the soul and the community to spiritual awakening. It echoes
Isaiah 60:1 - “Arise, shine, for your light has come.” Shabbat is not passive
rest but active illumination, a time to sing and rejoice in divine presence.
Stanza 6:
לֹא תֵבוֹשִׁי וְלֹא תִכָּלְמִי, מַה תִּתְמַהְמְהִי וּמַה תֶּהֱמִי
“Lo teivoshi
v’lo tikalmi, mah titmahmahi u-mah tehemi”.
“You shall not be ashamed nor humiliated - why be confused or hesitant?”
בָּךְ יֶחֱסוּ עֲנִיֵּי עַמִּי, וְנִבְנֵתָה עַל תִּלָּהּ
“Bach yechesu
aniyei ami, v’nivn’tah al tilah”.
“In you the poor of my people shall find shelter; you shall be rebuilt upon
your hill”.
Commentary:
This stanza reassures Zion - and by extension, the soul - that shame and
confusion will pass. Shabbat becomes a symbol of restoration and dignity,
especially for the humble and suffering. It anticipates the rebuilding of
Jerusalem and the spiritual renewal of the people.
Stanza 7:
וְהָיוּ לִמְשִׁסָּה שׁוֹסַיִךְ, וְרָחֲקוּ כָּל מְבַלְּעַיִךְ
“V’hayu
l’mshisah shosayich, v’rachaku kol m’val’ayich”.
“Those who despoiled you shall be despoiled; all who devoured you shall be far
removed”,
יָשִׂישׂ עָלַיִךְ אֱלֹהַיִךְ, כִּמְשׂוֹשׂ חָתָן עַל כַּלָּה
“Yasis
alayich Elohayich, kim’sos chatan al kallah”.
“Your God shall rejoice over you as a groom rejoices over his bride”.
Commentary:
This stanza draws on Isaiah 62:5 and presents a marital metaphor: God rejoices
over Israel as a groom over a bride. Shabbat is the weekly enactment of this
divine union, a time of joy, intimacy, and mutual delight.
Stanza 8:
יִמָּסוּ כָּל הַחֲלוּצִים, נִשְׂאֵי עָלַיִךְ לְנִגְרָה יִהְיוּ
“Yimasu
kol ha-chalutzim, nis’ei alayich l’nigrah yihyu”.
“All who oppressed you shall melt away; those who burdened you shall be
scattered”.
וְהָיְתָה לַה' הַמְּלוּכָה, וְהָיְתָה לְךָ הַמְּלוּכָה
“V’hay’tah
la-Adonai ha-m’luchah, v’hay’tah
lecha ha-m’luchah”.
“And the kingship shall be the LORD’s - and yours
shall be the kingship”.
Commentary:
This stanza proclaims divine sovereignty and the end of oppression. Shabbat is
a foretaste of messianic peace, when God’s rule is manifest and Israel’s
dignity is restored. It echoes Zechariah 14:9 — “The LORD shall be king over
all the earth.”
Stanza 9:
בּוֹאִי בְשָׁלוֹם עֲטֶרֶת בַּעְלָהּ, גַּם בְּשִׂמְחָה וּבְצָהֳלָה
“Bo’i
v’shalom ateret ba’alah, gam b’simchah
u-v’tzahalah”.
“Come in peace, crown of her husband, also in joy and jubilation”.
תוֹךְ אֱמוּנֵי עַם סְגֻלָּה, בּוֹאִי כַלָּה בּוֹאִי כַלָּה
“Toch emunei am segulah, bo’i kallah, bo’i
kallah”.
Amid the faithful of the treasured people - come, O bride! Come, O bride!
Commentary:
The final stanza is a joyous welcome to the Shabbat bride. The repetition of “Bo’i kallah” is often sung with great
emotion, sometimes with the congregation turning to the entrance as if greeting
a real bride. It marks the culmination of longing, joy, and divine presence.
Linking to Genesis 2 and Exodus 20:
Genesis 2:2–3: God rests and sanctifies the seventh day - the origin of Shabbat as a holy time.
Exodus 20:8–11: The commandment to “remember the Sabbath day” links human rest to divine creation.
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This was a study, I certainly did not whish to write, but it is very necessary, for it is time to become genuine Hebrews again, as we were prior the destruction of the הַמִּקְדָּשׁ – ‘HaMikdash’. And help our communities and rid ourselves from that evil and occultic Zohar-Kabbalah!
PLEASE NOTE: If you need assistance in some way, just ask, I can email you special items to help you with whatever you may need, etc! Just email me (using the link further below) and I will send it to your email, without any follow up whatsoever, or any requests from me! The email is just down this page.
This site was originally for those who needed
to return to our blessed and wonderful faith, thus be wise and work on your
faith and pray at least two or of possible three times a day and always seek אֱלֹהִים - Elohim’s guidance!
But as you may have discovered it has become very much a teaching site!
Remember what אֱלֹהִים - Elohim, blessed be He, said the following, via a
number of our prophets...
“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. MEC).
*Links to our Site Index are located below!..
And Remember ...
Enjoy
your Sabbath Rest, Shabbat Shalom!
אֲנִי יְהוָה
אֱלֹהֵיכֶם, בְּחֻקּוֹתַי
לֵכוּ; וְאֶת-מִשְׁפָּטַי
שִׁמְרוּ, וַעֲשׂוּ
אוֹתָם
וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ
לְאוֹת, בֵּינִי
וּבֵינֵיכֶם-לָדַעַת, כִּי
אֲנִי יְהוָה אֱלֹהֵיכֶם
“I am אֱלֹהֵיכֶם יְהוָה (the LORD your Elo’hei’chem); walk
in My statutes, and keep Mine ordinances,
and do them; and hallow My Sabbaths, and they shall be a sign between Me and
you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - YaHVaH your Elo’hei’chem”.
Yechezkel - Ezekiel 20:19-20. (JPS).
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“Hebraic Studies” motto is as follows;
“The
More Torah, the More Life”.
For our Elohim is the One who gave us ... our Life!
May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the ‘מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Te’fee’lah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!
שָׁלוֹם
עֲלֵיכֶם - Shalom Aleichem - Peace be with you!
Rabbi,
Dr. Reuven Ben Avraham-Goossens, PhD.
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