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Text[0]=["TOP LEFT","This section embraces the redemptive aspect of Shabbat. The phrase on the ribbon is from <i>Birkat Hamazon</i> (Grace After Meals), praising the Compassionate One who will bring eternal Sabbath. Above the ribbon is a gate to Jerusalem, with the verse: \"Praise God who returns His Divine Presence to Zion.\" Beside the gate is a phrase from Psalm 126, sung on Shabbat and holidays, announcing that upon our return to Zion \"our mouths will be filled with laughter.\" The image of the mosaic, inspired by those excavated in Israel, contains lyrics from the Aramaic Sabbath song <i>Yah rebon</i>: \"We will sing songs to God in the rebuilt city of Jerusalem.\" The dove holding an olive branch symbolizes both peace and finding a place to rest,as Noah's dove did in Genesis and in the Sabbath song \"<i>yona matzaa bo manoach</i>\"."]
Text[1]=["CENTER LEFT","In this section, Chana replicated an 8th century BCE balustrade from <i>Ramat Rachel</i> in Jerusalem. This image is in honor of her mother whose Hebrew name is Rachel. Beside it are two myrtle branches, commemorating the custom of the Kabbalists of Safed. They placed this aromatic greenery on the Shabbat-eve table to welcome and comfort their \"<i>neshama yeteira</i>\", the special soul that is bestowed on Shabbat. Under the myrtles is the <i>Retzai</i> prayer that is added to the Shabbat Grace After Meals. Appropriate for <i>Shabbat Nachamu</i>, the prayer links Shabbat to the rebuilding of Jerusalem and to God's comfort and salvation."]
Text[2]=["TOP RIGHT","The purple rug contains lyrics from <i>zemirot</i> (Sabbath songs) describing Shabbat as \"a taste of the world to come.\" The cushion represents freedom and ease. Grapes and figs anticipate the days of the Messiah when, according to prophecy, everyone \"will relax under his vine and fig tree\" (Micah 4:4). A <i>kiddush</i> cup surrounded by verses about joy and redemption, rests on a lace-covered table replete with Shabbat delights. Two <i>challahs</i> are surrounded by phrases from <i>zemirot</i> about \"pleasure and happiness\" and \"double portions.\" The crown belongs to the metaphoric \"Sabbath Queen\" of Rabbinic poetry. The pomegranates' many seeds are traditional symbols of abundance as well as the 613 <i>mitzvot</i> (commandments), whose performance, we are told, ensures a place in the world to come. The fish alludes to the feast of Leviathan that awaits the Righteous at the End of Days."]
Text[3]=["BOTTOM CENTER","The old-style wedding ring is an allusion to the \"Sabbath bride\" from the <i>Lecha Dodi</i> (\"Come my Beloved\") Sabbath-eve prayer written by Kabbalist Rabbi Shlomo Alkabetz. The parable on the ring is from the <i>Midrash Genesis Rabba</i>, and suggests that Shabbat is the eternal symbol of the union between God and Creation. Inside the ring are the words \"a sign forever.\" The poem by Israel's great poet H.N. Bialik (1873-1934) describes the arrival of the Sabbath queen-bride and her angels."]
Text[4]=["BOTTOM LEFT","Flowing water contains words from Saturday morning <i>Kiddush</i>: \"The Children of Israel shall keep the Shabbat, observing the Shabbat throughout the generations as an everlasting covenant. A sign forever between Me and the people of Israel\" (Exodus 31:16-17). The water splits to represent redemption at the Red Sea, recalling the Friday Night <i>Kiddush</i>: \"Shabbat is the first of the holy days, remembrances of the Exodus from Egypt.\" The words <i>Shamor</i> and <i>Zachor</i> (Observe and Remember) are used alternately in the two biblical accounts of the commandment to keep Shabbat (Exodus 20:11 and Deuteronomy 5). Chana compresses them here because the Rabbis tell us \"<i>Shamor</i> and <i>Zachor</i> were as one utterance\". The quotation of early Zionist philosopher, Ahad Haam (b. Asher Ginzburg, 1856-1927) is on the far left: \"More than Israel has kept the Sabbath, the Sabbath has kept Israel\"<br>(<i>HaShiloah</i>, iii: 6)."]

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