The Basics of the

Kabolas Shabbos
Service
By Rabbi Joshua Flug

Thanks to R. Judah Dardik and R. Ari Sytner for their assistance on

the "Basics" series

Please note that this file contains the

standard source sheet as well as a source
with some of the main sources and their
English translations

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I. Introduction- This purpose of this shiur outline is to provide materials for a basic
level shiur on Kabolas Shabbos.
II. The source for Kabolas Shabbos
a. The source for the concept of kabolas Shabbos is a statement of the Gemara
that R. Chanina would wrap himself in a talis and say "Let's go out and greet
Shabbos." R. Yanai would wear special clothing and say "Bo'I Kallah." {}
b. Kabolas Shabbos as a formal set of prayers was established in Tzefas. [There
is an excellent article on the development of Kabolas Shabbos here.] The
rabbis who had the greatest influence on Kabolas Shabbos are R. Moshe
Cordevero (1522-1570), R. Shlomo Alkabetz (c. 1500-1580), R. Yizchal Luria
(the Arizal 1534-1572). It is interesting to note that these three scholars had
differing interpretations regarding the meaning of the Gemara:
i. R. Moshe Cordevero writes that when R. Chanina said "Let's go out
and greet" he didn't mean that one should actually do that. He meant
that this is what one should say. According to R. Cordevero, there is
no reason to go out to greet Shabbos because Shabbos doesn't come
from outside of the city, rather from above. The point of R. Chanina's
statement is to show that we are not going to wait for Shabbos to
come; rather we will greet Shabbos just as people go out to greet a
king. R. Yanai then came up with a more precise formulation. "Bo'I
Kallah" means that we accept Shabbos like a groom greets his bride.
He calls her to come and she comes immediately because she has been
waiting in anticipation for his invitation. {}
ii. Many of the Arizal's ideas were recorded by his student, R. Chaim
Vital (1543-1620) in Sha'ar HaKavanos. In Sha'ar HaKavanos it states
that one certainly should go out to the fields to greet Shabbos and one
should not think like those who believe that there is no need to go
anywhere. {}
iii. R. Shlomo Alkabetz was the author of Lecha Dodi. Do we find any
hints to his opinion in Lecha Dodi?
1. The words "‫ "לכה דודי לקראת כלה פני שבת נקבלה‬do indicate going
somewhere. {} However, if one follows R. Cordevero's
interpretation, it doesn't necessarily mean that one should walk,
but rather mention that one is going to walk.
a. Nevertheless, the term "‫ "לכה דודי‬comes from the verse "
‫ "לכה דוד נצא השדה‬which does indicate that there is an
idea of going out to the field. {}
2. The words "‫ "לקראת שבת לכו ונלכה‬can also be interpreted both
ways. {}
III. The structure of Kabalas Shabbos:
a. The six paragraphs of tehillim:
i. The source of reciting the six paragraphs of Tehillim before Lecha
Dodi is R. Moshe ibn Machir's work titled Seder HaYom. {} R.
Moshe ibn Machir was a contemporary of the Arizal in Tzefas.
ii. The first five paragraphs that are recited are chapters 95-99 of
Tehillim. The sixth is chapter 29.
iii. According to Rashi, chapters 90-101 of Tehillim were written by
Moshe Rabbeinu. {}
iv. According to many commentators chapters 95-99 refer to the days of
Moshiach.
1. Rashi explains chapters 96 and 98 as referring to a song that
will be sung in the future. Chapter 97 refers to the defeat of
Amalek and chapter 99 refers to the battle of Gog UMagog. {}
2. Radak (1160-1235) adds that chapter 95 also refers to the days
of Moshiach. {}
3. R. Menachem Meiri (1249-1306) notes that most
commentators explain these chapters as referring to the days of
Moshiach [Click here to access his commentary.]
4. R Meir Leibush Weiser (Malbim 1809-1879) suggests a
different approach to these chapters. He explains that these
chapters refer to G-d's providence. The first three chapters
refer to G-d's providence through the natural order. The last
two chapters refer to G-d's providence using supernatural
means. {}
v. Chapter 29
1. This paragraph was recited by the Arizal prior to Lecha Dodi
(even though he did not recite the other five paragraphs). {}
2. Radak explains that this chapter also refers to the days of
moshiach (and would therefore be a natural fit with the other
five paragraphs). {}
3. R. Ovadia Sforno (c. 1475-1550) suggests that this paragraph
refers to the creation of the world, Yetizas Mitzrayim and
Matan Torah. Accordingly, it makes sense to recite this
paragraph as part of Kabolas Shabbos because Shabbos
commemorates the creation and Yetzias Mitzrayim. {}
 vi. There are a number of reasons presented as to why these paragraphs
were chosen:
1. R. Ya'akov Emden (1697-1776) writes that the six mizmorim
represent the six days of the week. {}
2. R. Yechiel M. Epstein (1829-1908) writes that these mizmorim
refer to olam habah and Shabbos is a glimpse of olam habah.
{}
3. R. Yehuda Leib Alter (Sefas Emes 1847-1905) writes that
Shabbos is a day when one receives some of Moshe Rabbeinu's
passion for mitzvos. Since these mizmorim (at least the first
five) are the mizmorim of Moshe Rabbeinu, we recite them as
Shabbos enters. {}
b. Lecha Dodi
i. The beginning of Lecha Dodi deals with greeting Shabbos.
ii. The theme of Lecha Dodi shifts to a longing for the Beis HaMikdash
until the very last paragraph. R. Chanoch Zundel (d. 1876) suggests
that we mention our longing for the rebuilding of Yerushalayim
because the Gemara states that if we keep two Shabbosos properly, we
merit the rebuilding of the Mikdash. This recitation is supposed to
serve as a comfort to Jerusalem that the redemption will come soon.
[It can also encourage us to keep Shabbos properly so we can merit the
rebuilding of the Beis HaMikdash.] {}
iii. R. Shlomo Carlebach (1925-1994) notes that the first few stanzas
represent our sadness over the fact that there is no Beis HaMikdash.
When we get to "Lo Seivoshi" we shift to the hope that the Beis
HaMikdash will be built soon. This is why we shift niggunim to
something more uplifting in this section. {}
c. Mimor Shir L'Yom HaShabbos and HaShem Malach
i. We find the recitation of Mizmor Shir mentioned by R. Yosef Karo {}
(who was also a member of the Tzefas community in the 16th century)
and in the Sha'ar HaKavanos. {}
ii. There are a number of reasons for reciting Mizmor Shir
1. The most obvious is that it is called the Shir L'Yom
HaShabbos.
2. On a deeper level, the Midrash praises the Jewish People for
going above and beyond the mitzvah of zechiras Shabbos by
observing the mitzvah of oneg Shabbos. Furthermore, they
 accept Shabbos with song and praise as it says "Mizmor Shir
L'Yom HaShabbos." {}
iii. The reason for reciting Hashem Malach is less obvious
1. It is the next chapter of Tehillim after Mizmor Shir
2. The article that was mentioned earlier suggests that the theme
of rewarding the righteous and punishing the wicked found in
Mizmor Shir continues in HaShem Malach and that is why we
say both together.
d. BaMeh Madlikin
i. R. Ya'akov ben Asher (1269-1343) writes that there is minhag to recite
the Mishnayos of BaMeh Madlikin as part of the Friday Night services
because the Mishnayos contain halachos relating to Friday night. In
his time, it was recited after Ma'ariv. {}
ii. R. Yosef Karo notes that it makes more sense to recite this perek
before Ma'ariv because the halchos relate to erev Shabbos. {}
iii. R. Yoel Sirkes (Bach 1561-1640) defends the practice of reciting this
perek after Ma'ariv because the purpose is really to dedicate some time
to learning Torah at the beginning of Shabbos. Furthermore, there are
halachos relating to Shabbos itself in the perek. {}
iv. Some communities recite "K'Gavna" instead of BaMeh Madlikim
between Kabolas Shabbos and Ma'ariv. Click here for an article
discussing its origins.
IV. Chomer L'Drush relating to Kabolas Shabbos:
a. R. Zelig Reuven Bengis (1864-1953) notes that Mizmor Shir, ostensibly
doesn't address Shabbos at all. It deals with praising HaShem, the rise of
tzaddikim and the fall of reshaim. Why is it called Mizmor Shir L'Yom
HaShabbos? He suggests that during the week, we are too busy to
contemplate the greatness of HaShem and the complexity. When Shabbos
comes and we are not busy, we can finally say Tov L'Hodos LaShem. {}
b. R. Yitzchak Hutner (1906-1980) presents a similar idea. He notes that during
creation, the seventh day served as a day where G-d looked back at creation
and saw that it was tov me'od- it was a perfect creation. On Shabbos, we do
the same thing. Through the mitzvah of oneg Shabbos, we look at the world
and see its perfection. This is why the ideas of tzaddik v'ra lo and rasha v'tov
lo connect to Shabbos. In a perfect world, these questions are not
troublesome. We might not understand the answers, but if are confident that
the world is perfect, the questions do not bother us. {}
c. R. Shimshon D. Pinkus (1944-2001) notes that shira is an important theme of
Kabolas Shabbos. We recite "Shiru LaShem," Lecha Dodi is a song and we
say "Mizmor Shir." He explains that there are certain ideas that can't be put to
words. You can't explain pain to someone who never experienced such pain
and you can't explain certain tastes to someone who never tasted the item. On
Shabbos, we can't put to words our closeness to HaShem, but the best we can
do is to try to express it in the form of song and say "Tov L'hodos LaShem."
{}
d. Click here and skip to 2:53:50 to access an audio clip of an inspiring story told
by R. Shlomo Carlebach.
 ‫‪ .1‬שבת קיט‪.‬‬
‫‪ .9‬רש"י תהלים צו‪:‬צט )פסוק א'(‬

‫‪ .2‬תפילה למשה עמ' קצג‬

‫רד"ק תהלים צה‪:‬א‬ ‫‪.10‬‬

‫פירוש המלבי"ם לתהלים צה‪:‬א‬ ‫‪.11‬‬ ‫‪ .3‬שער הכוונות ענין קבלת שבת דרוש א'‬

‫‪ .4‬לכה דודי‬

‫שער הכוונות ענין קבלת שבת דרוש א'‬ ‫‪.12‬‬

‫‪ .5‬שיר השירים ז‪:‬יב‬

‫רים‪.‬‬
‫נה בַכ ְפ ָ ִ‬
‫לי ָ‬
‫דה‪ ,‬נ ָ ִ‬
‫ש ֶ‬
‫צא הַ ׂ ָ‬‫די נ ֵ ֵ‬
‫כה דו ִ‬
‫לְ ָ‬

‫‪ .6‬לכה דודי‬

‫פירוש הרד"ק תהלים כט‪:‬ג‬ ‫‪.13‬‬

‫‪ .7‬סדר היום סדר קבלת שבת‬

‫‪ .8‬בבא בתרא יד‪ :‬ורש"י שם‬

‫שפת אמת פ' כי תשא תרס"ב‬ ‫‪.17‬‬ ‫פירוש ספורנו תהלים כט‪:‬א‬ ‫‪.14‬‬

‫‪ .15‬סדור בית יעקב קבלת שבת אות א'‬

‫חסידים הראשונים היו אומרים זה לזה בואו‬
‫ונצא לקראת שבת מלכתא‪ ,‬וכן הי' נוהג‬
‫האר"י ז"ל לצאת לשדה ממש‪ ,‬והכל לפי‬
‫מה שיכוון אדם דעתו לשמים‪ ,‬אולם ברוב‬
‫עיון תפילה על לכה דודי‬ ‫‪.18‬‬ ‫עם הדרת מלך‪ ,‬אנו מקבלים שבת כמלכ'‬
‫בבה"כ בציבור‪ ,‬ופותחין בארצות הללו לכו‬
‫נרננה‪ ,‬וגומרים ו' מזמורים כנגד ו' ימי‬
‫החול‪ ,‬מן צ"ה עד צ"ט וכ"ט‪ ,‬ע"פ מהרמ"ק‬
‫ז"ל‪.‬‬

‫ערוך השלחן או"ח רמב‪:‬ב‬ ‫‪.16‬‬

‫למען אחי ורעי עמ' מד‬ ‫‪.19‬‬

‫בית יוסף או"ח ס' רסא‬ ‫‪.20‬‬

‫מדרש שוחר טוב לתהלים צב‬ ‫‪.21‬‬

‫טור או"ח ס' ער‬ ‫‪.22‬‬

‫נפש שמשון שבת עמ' ו‪-‬ז‬ ‫‪.27‬‬ ‫בית יוסף או"ח ס' ער‬ ‫‪.23‬‬

‫ב"ח או"ח ס' ער‬ ‫‪.24‬‬

‫לפלגות ראובן מועדים חלק ב' עמ' רח‬ ‫‪.25‬‬

‫פחד יצחק שבת מאמר ב'‬ ‫‪.26‬‬

 1. Shabbat 119a (Soncino Translation)
R. Hanina robed himself and stood at
sunset of Sabbath eve [and] exclaimed,
'Come and let us go forth to welcome
the queen Sabbath.' R. Jannai donned
his robes, on Sabbath eve and exclaimed, 'Come, O bride, Come, O bride!'

2. Tefillah L'Moshe page 193

The idea of accepting
Shabbat is explained
in the Gemara …
There are many who
deduce from this that
one should go out to
the field to accept
Shabbat and I find this
idea very difficult
because Shabbat
doesn't come by way
of the field, but rather from
above descending downwards. Furthermore it states that he robed himself
and stood and it does not say that he actually left. Rather he would say "Let
us go out," not that he would actually go out … He would say "Let us go out"
as if to say 'Let us not wait until she comes by herself and only then will we
greet her, rather let us accept Shabbat earlier while it is still a weekday.' …
We accept Shabbat early similar to soldiers who go out to greet a king before
he arrives… R. Yannai had a more precise formulation because he held that
the sanctity of Shabbat approaches as Shabbat gets closer. Therefore, he
would say immediately "Come, O bride," because Shabbat is comparable to a
bride who waits for her groom to call her. Once she is called, she comes
immediately.

28. Sha'ar HaKavanot- Inyan Kabalat Shabbat no. 1

Regarding the acceptance of Shabbat in
the field, this is something that is stated
explicitly in the second and seventeenth
chapters of Tractate Shabbat and is
codified by Rambam in the 30th chapter
of the Laws of Shabbat… There is no
doubt in my mind [regarding this
interpretation and I am only writing this]
because there are some individuals who think
that it is sufficient to accept Shabbat in one's courtyard. If this were the
case, it would seem that it should not have said "Let us go out" because they
 were in the city and they were gathering to go out to the field to greet
Shabbat, the honored guest.

29. Aruch HaShulchan, Orach Chaim 242:2

We recite the five chapters from "Lechu
Neranenah (let us go and sing)" through
"Hashem Malach Yirgezu (G-d reigns,
the nations tremble)" because these
songs refer to the future when one can
say to his friend let us go and sing
praise to HaShem and then G-d will
reign… Since Shabbat is a hint of that
time, a day that is completely Shabbat,
and then we will sing to HaShem a new
song … for this reason we recite these chapters
and we also recite (chapter 29) the chapter that mentions seven voices
which also hints to the seventh millennium, a day that is completely
Shabbat.

30. Iyyun Tefillah to Lecha Dodi

The Temple of the King- This refers
to Jerusalem … From here on, the
author speaks of Jerusalem. The
connection between Jerusalem and
Shabbat is based on the statement of
the rabbis that if the Jewish People
observe two Shabbatot properly, they
will be redeemed immediately. Now, when the Jewish People accept
Shabbat to observe it properly, it serves as comfort for Jerusalem and gives
hope in her heart that the redemption is closer.
31. Lema'an Achay VeRei'ay
My friends, you know that
for Chassidim and great
leaders, the first portion of
Lecha Dodi is more serious.
We recite "Temple of the
King, city of the kingdom,
arise and exit from the
destruction," and we are still slightly in the darkness on the way to the holy
Shabbat. When we reach "Lo Teivoshi (Don't be embrassed)," we have
literally forgotten all of the pain, we have forgotten all of the chaos in the
world, we have left the sphere of the transgression of the tree of knowledge.
We are entering into the tree of life, we are entering into the Shabbat of the
heavens and then we sing with joy and we begin to dance. When we get to
 "Bo'i B'Shalom (come in peace)," it is amazing! The entire Jewish People
dances to end of the world.

32. Midrash Shochar Tov to Tehillim Chapter 92

They honor it with food and
drink as it states "you shall
call the Shabbat a delight." Furthermore, when it comes, we accept it with
song and melody as it states "A Psalm, a song for the Shabbat day."