Share a Prayer: Haneirot Halalu – These Lights which we Kindle

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

While many of our kids consider Hanukah the “Hag Kabalat Ha Matanot” the  festival of gift reception, Hanukah is commonly referred to in our tradition as “Hag Ha Urim”; the festival of light. Not only is light the first article of Creation, but it has always symbolized what is the very essence of Hanukah; joy, hope, happiness and freedom. Thus after kindling the Hanukah candles, it is traditional to recite or sing the brief but powerful prayer which extols and elucidates the Hanukah Lights – Ha Neirot Halalu, “these lights which we kindle.”

We all are familiar of the History of Hanukah – in 167 B.C.E. the evil Seleucid forces of King Antiochus defiled the Holy Temple of Jerusalem. Replacing the ritual objects of the Temple with statues of Zeus and other pagan artifacts, Antiochus planned to have the Jewish people “forget the Torah” and completely assimilate into Hellenistic society; we would, in effect have disappeared. But, miraculously, in 164 B.C.E, the Selucids were defeated and the Holy Temple was cleansed and rededicated by the small but mighty forces of the priestly family of Mattathias under the leadership of the great Judah the Maccabee. The great miracle of Hanukah is not only a that small band of righteous fighters was able to defeat a mighty evil army, but, that despite all of the compelling forces of assimilation, we, the Jewish people still exist today. Furthermore, according to tradition, in the process of restoring the Temple, the Maccabees wishing to rekindle the Sacred Menorah, only found enough consecrated oil to last for one day. Miraculously, as the tale is told, that small amount of oil lasted for eight days until new oil could be produced.

Ha Neirot Halalu,  traces its origin to the Talmudic Tractate of Sopherim (20:6) and can can be found in both Ashkenazi and Sephardi Siddurim. Recited After saying the blessings over the candles, this poem reminds us of “the reason for the season” – to remember the heroic acts of the priestly Maccabee family and to be thankful for all that God did for our ancestors and continues to do in our time. The other significant purpose of our poem is to underscore the centrality of the theme of light in our tradition. We are reminded that the Hanukah Lights are holy and therefore we are not permitted to use the candles for illumination, we are only allowed to contemplate them.

Rav Binyamin Tabory of the Virtual Beit Ha Midrash introduces an interesting discussion as to the reason for ascribing Holiness to the lights of Hanukak. He begins by citing a source from the Talmud, (Shabbat 22a) that suggests that the candles in and of themselves are not sacred;

“While the Gemara does conclude that we are not permitted to use the Hanukah candles for a purpose other than the Mitzvah, for example, for counting coins, it explicitly states that it is NOT because of their holiness!”

However, Rabbi Tabory reminds us that the sacred nature of the Hanukah lights comes form their connection to the Holy Temple of Jerusalem. The Biblical Portion of Behaalotcha (Numbers 8:1- 12:16) describes in precise detail the procedure for erecting and kindling the Menorah, the candelabrum that was a key feature of the Mishkan, the portable sanctuary that traveled through our the wilderness with our ancestors when they left Egypt. Paralleling this Torah portion is the Haftara (Zechariah 2:14-4:7) which describes the construction and operation of the Menorah in the Holy Temple. Appropriately, we also read this Haftara on the Shabbat of Hanukah. Recognizing the preeminent significance of the Menorah, the Maccabees, as we recall form the Hanukah story, make it a priority to rekindle the Menorah as they worked to rededicate the temple. Indeed, the traditional Hanukah miracle itself, revolves around the oil used in the Menorah. Moreover, one of the central Mitzvoth of Hanukah, Pirsumi Nisa – publicizing the Miracle of Hanukah as an example of God’s saving power, is accomplished by placing the Hanukah lights in a window so that all can see them.

Clearly, the Hanukah lights connect us not only to the Maccabees but all the way back to the Mishkan carried by our ancestors as they fled Egypt and on to the Holy Temple of Jerusalem which, for generations has continued to serve as the focal point for all of our prayers. The bottom line according to Rabbi Tabory is:

“The Mitzvah of lighting Hanukah candles can be seen as a continuation of the Mitzvah of lighting the Menorah in the Temple in Jerusalem…The Halakha [Jewish law] tells every Jew to take the candles of the Temple (Mikdash) and light them in his private house. Not only is the synagogue a “miniature Temple” (a Mikdash me’at), but the goal of this Mitzvah is to transform every home into a Mikdash me’at.” 

The song Ha Neirot Halalu  indeed encapsulates the very essence of Hanukah. As we kindle the Hanukah lights not only are we illumined with joy, happiness and freedom, but we become part of an ancient, universal process that began in the wilderness of Sinai, continued in the Holy Temple of Jerusalem and culminates in the miniature Temple that is our Jewish Home; the essential foundation of Jewish Life.

I hope you enjoy this brief look at our prayers. If you have a suggestion, question or request, email me at hazzan@e-hazzan.com.

Here is a link to the text in Hebrew and English

Here is a link to a previous post on Hanukah with several Hanukah melodies

This is a link to video of a traditional version of Haneirot Halalu

This is a link to video of a traditional version of Haneirot Halalu from Israeli TV

This is a link to video of a Moroccan version of Haneirot Halalu

Hag Urim Sameiach ! A Joyous and Inspirational Hanukah to all!

Hazzan Michael Krausman

Share a Prayer: Birchot Ha Shachar – The Preliminary Morning Blessings

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holyday Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

The public part of each morning prayer service begins with a series of Brachot (Blessings) that reflect our first thoughts and actions of the day. As I have often said, the purpose of a blessing is to connect an action, event, state of being or feeling with God. Thus, just as saying the Motzi prayer connects the act of eating bread with God, the Birchot Ha Shachar enable us to begin each day with an affirmation of the deep connection every aspect of our existence has with the Creator. The additional benefit of reciting this series of Brachot is that it helps the worshipper avoid taking that with which we are blessed for granted.  Joni Mitchell, the popular ’70′s recording artist sang a perfect song to illustrate the danger of this feeling of entitlement or ingratitude, ” don’t it always seem to go they never no what they’ve got ’till it’s gone..” Just as someone who temporarily loses his vision appreciates the gift of slight, any one who has suffered an injury will confirm that the ability to stand and move around freely is certainly something for which to be thankful each day.

Ben Keil author and freelance journalist points out that these Brachot come for two Talmudic  sources; fifteen, mainly expressing gratitude, coming from Tractate Brachot (60b) and three being listed in Tractate Menachot (43b.) At their inception, each of these blessings was intended to be recited by the individual in order of relevance early in the morning. Thus, for example, the blessing for restoring vision to the blind was recited when first opening one’s eyes, while the blessing for clothing the naked was recited prior to getting dressed. Even though some debate ensued, the sages who framed our formal liturgy decided to include these blessings communally in the synagogue service so that people of all comfort levels with the prayers would have an opportunity to express their gratitude together.

Not surprisingly, there is a marked difference in the way in which Conservative and Orthodox Siddurim articulate some of these Brachot. So, while the Orthodox version of the blessing thanking the Lord for not creating the worshipper as a woman, the Conservative version of the prayer thanks God for creating us in God’s image. Similar differences can be found in the Blessings thanking God for not making one a Gentile or a slave. According to some Orthodox commentators, the reason for the negative connotation of the above blessings is that Gentiles, woman and slaves do not have the same opportunities to fulfill Mitzvot (biblical commandments) as Jewish men have.  Rabbi Reuven Hammer , celebrated  scholar in the field of Jewish Liturgy and author of Or Hadash the authoritative commentary on the Sim Shalom Siddur explains that the process by which the changes in the Brachot were derived by the Conservative Rabbis involved consultation of classic Rabbinic texts as well as historic documents found in the Cairo Genizah, an ancient repository of sacred texts. Rabbi Hammer describes the approach of the Conservative Prayer Book in the following manner:

 Siddurim of the Conservative movement, taking their cue from the Tosefta and from the Genizah, use a positive formulation in order to express our feelings of gratitude, while showing sensitivity to others and demonstrating an appreciation of the status of women. We are indeed proud to be Jews, to be free and, above all, to be human beings made in the divine image.

As with almost all blessings, the Birchot Ha Shachar are each introduced by an  ancient formula which has roots dating back to the biblical Book of Chronicles; “Baruch Atah Adonai Eloheinu Melech Ha Olam – Praised are You Adonai our God, who rules the universe.” This formula serves to underscore the personal nature of our relationship with God as we begin our morning and throughout each day.  Rabbi Meir, one of our greatest sages, taught that we should endeavor to recite 100 blessings every day. Reciting Brachot  enables us to connect every moment of our existence – from the mundane to the miraculous, to the Holy Presence of our Creator.

I hope you enjoy this brief look at our prayers. If you have a suggestion, question or request, email me at hazzan@e-hazzan.com.

 Here is a link to the text in Hebrew and English

Hazzan Michael Krausman

Share a Prayer: The Tradition of The Siddur–the Jewish Prayer Book

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holyday Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

A wise teacher once quipped: “In the days when all the Jews went to the Synagogue, everyone used the same Siddur [Prayer Book], now, when hardly anyone attends services, there are many different types of Siddurim from which to choose. ”

Indeed, a trip to a Jewish bookstore or library will reveal an array of Prayer Books published by different groups with a variety of agendas. In fact, by examining a Siddur, one can learn a great deal about its editor and publisher in terms of their philosophy of prayer. Thus, while choosing a Siddur for yourself may be a difficult task, by understanding the History of Siddurim as well as some of the underlying concepts that are involved in compiling a Siddur, one may not only make the choice much simpler, but also come to terms with ones own philosophy of prayer.

In ancient times, when the writing down of sacred texts was frowned upon, there was no such thing as a prayer book. Prayers were recited by memory or improvised by those who could do so and the rest of the congregation responded with “Amen”. The Talmud contains only outlines for the structure of the liturgy, especially regarding the Matbayah or essential core of the prayer service. Not until the ninth century do we find any thing resembling a prayer book. Compiled at the request of the Jews of Spain, the Seder Rav Amram, is a listing of the order of prayers for the year. A similar work including Arabic explanations of the laws pertaining to worship, is the Siddur of the great sage Rav Sa’adia Gaon produced in the Tenth Century. Sa’adia’s Siddur reflects Babylonian as well as Egyptian traditions. One of the first prayer books to be produced in a format similar to the Siddurim we are familiar with is the Machzor Vitry assembled by Simcha ben Samuel of Vitry, a follower of the great biblical and Talmudic commentator, Rashi. Machzor Vitry, not only contains the order of prayers for the entire year, but also the text of the Hagadah for Pesach and much legal material regarding the liturgy.

Printed prayer books as we know them can be found dating back as far as the Fifteenth Century with editions reflecting a variety of regional rites and traditions. Today, volumes of prayers reflecting traditions from Reform to Conservative to Reconstructionist to Hasidic, including various Mizrachi (Eastern) and Sephardi rites, can be found. Added to the mix are interpretive or creative Prayer Books that are independent of any particular group or formal denomination.

The first Conservative prayer book was a Siddur for the Pilgrimage festivals published in 1927. This was followed by the  Silverman Shabbat and Festival Siddur which was first published in 1946 with a revision in 1973. The Siddur Sim Shalom, first published in 1985 in compete form followed by separate versions for Shabbat and weekday in 1998 and 2002 respectively, is widely used in Conservative synagogues today.

There are many Orthodox Prayer Books available but perhaps the most popular is the Art Scroll Siddur -  first published in 1984 as a complete Siddur with an extensive commentary and now available in a variety of styles and Orthodox traditions. Other Orthodox Siddurim include the Siddur Tehillat Ha Shem published in 1945 by the Chabad Hassidic movement. This Siddur follows the Nusach Ari tradition based on the teachings of the great Kabbalist Rabbi Issac Luria. Also popular is Rinat Yisrael, an all Hebrew Siddur first appearing in Israel in 1970.

Kol Haneshama is the title of a popular series of  Prayer Books published by the Reconstructionist moment. These include weekday as well as Shabbat and Festival books. This Siddur features gender neutral English translation and a variety of transliterated prayers designed to make the service more widely accessible.

The Reform Movement is in the interesting process of introducing a new Siddur entitled Mishkan Tephila.  Currently, the Gates of Prayer published in 1975 is widely used in Reform Congregations. Unlike traditional Siddurim, the Gates of Prayer offers a variety of alternative services for each occasion.

Philosophical issues that define a prayer book include: attitude to the sacrificial cult, universalism vs. particularism and the role of women in the Synagogue. Before the destruction of the Jerusalem Temple, (70 C. E. ) Hebrew worship mainly involved the sacrificing of animals. While these sacrifices were replaced by prayers, many Orthodox Siddurim not only list exhaustive descriptions of the various sacrifices, but also express a longing for a return to the sacrificial cult. On the other hand, while some prayer books ignore it altogether, others speak of the practice of sacrificing animals in historical terms. Many Siddurim seek to foster the notion that prayers such as that for peace, are meant to refer not only to Israel, but to the human community at large. Such Siddurim also tend to substitute the prayer thanking the lord for making one an Israelite for a negative version found in other editions. Similarly, the prayer thanking God for not having been a woman is replaced in most non-Orthodox Siddurim with a blessing thanking the Lord for making us in God’s image.

Consideration of the role of women in the service is seen in some Siddurim which include such prayers as that to be said for a woman who is called to the Torah. Furthermore, some Liberal Siddurim adjust the Hebrew and English text of traditional prayers to include the names of our matriarchs along with those of the patriarchs. Similarly, the style and content of the translation and any commentary also reflects philosophical considerations vis–a–vis the Siddur.

Besides the above information, the format of the Prayer book is an important factor in selection of a Siddur. A Machzor (cycle), is a prayer book specifically for the Holy Days–Yom Kippur and Rosh Hashanah or the Pilgrimage Festivals. At one time “Machzor”referred specifically to a more complete edition of a prayer book meant for the Prayer Leader.

A prayer book which contains prayers for the entire year is referred to as a “Siddur Shalem”, or complete prayer book. Finally there are Siddurim specifically for week days, or solely for Shabbat and Festivals; Siddurim with or with out commentaries; Siddurim with or with out the weekday Torah readings; Siddurim with prayers regarding “modern” events such as the creation of Israel or the Holocaust and Siddurim specifically for Israel or the Diaspora.

Perhaps it was a trip to the bookstore to purchase a Siddur that motivated my teacher’s lament for simpler times. Certainly the multiplicity of Siddurim reflects the wonderful diversity among the Jewish People and shows that prayer is a vitally important issue to which much care, reflection and consideration must be paid by each of us. Whatever Siddur you choose, the goal of the prayers contained therein is to serve as a vehicle to help the worshipper feel the presence of God in his/her daily life.

Take care,

Hazzan Michael Krausman

Share a Prayer: Ochila La El

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holyday Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

Unique to the High Holiday liturgy are personal prayers designated to be recited solely by the Hazzan as Shaliach Tzibur (Prayer emissary of the congregation) to the Almighty. While the best know of these personal petitions is Hineni, the prayer during which the Hazzan, with great trepidation and awe approaches the Bima from the midst of the sanctuary, other such prayers can be found in the Shacharit (morning) and Musaph (additional) services.

It is during the Musaph service that we find the brief but moving personal petition known as “Ochila La El, I shall put my hope in God.” Ismar Elbogen, the unparalleled scholar of Jewish Liturgy, places the origin of this anonymous prayer in the time of the Amoraim, (approx. 210-500 C.E.) the magnificent scholars of the Talmud. Elbogen characterizes this time as a period of great liturgical creativity.

Through the text Ochila La El, and its ancient plaintive melody, the Hazzan passionately expresses a yearning for the ability to communicate the feeling of being in the presence of the Divine Countenance through the Hazzan’s chanting of liturgy. The Hazzan prays for the gift of “Manei Lashon – Eloquence of speech.” As Rabbi Nosson Scherman, the editor of the Artscroll Machzor, points out, the text of the prayers are prescribed by the Machzor but the Hazzan must use the eloquent language of Jewish Music resonating from the depths of the Hazzan’s soul to express the innermost meaning of the words.

I have often said that my mission as a Hazzan is not only to be the representative of the congregation in prayer to the Almighty but also to be the representative of the prayers to the congregational family. Ochila La El, provides insight into how the Hazzan approaches this task; “Ma’archei Lev” (the function of the Heart) – a deep and abiding love for our Jewish Musical and Liturgical Heritage and for the members of the congregational family the Hazzan serves.

It is this mission, this resonance of the soul that guides the Hazzan on and off the Bima. Whether teaching a Bar or Bat Mitzvah student or sitting on the floor with religious school students and sharing thoughts together about our prayers or opening up an adult’s eyes to the beautiful world of Torah reading, or writing articles about liturgy, or comforting an ill or bereaved individual or family or even singing the “Dinosaur Song” on a Friday morning with the Early Childhood Center students, it is with “Ma’archei Lev,” this deep and abiding love that the Hazzan approaches every facet of his role in the community.

The bottom line of Ochila La El  is “Y’hiyu L’Ratzon Imrei Phi… May the words of my mouth and the meditation of my heart be acceptable unto You my Rock and my Redeemer.”  As your Hazzan, “Ochila La El”; I pray to God that I May succeed in transmitting the true Ma’archei Lev – the meditation of my heart, the Nesahma (soul) of our sacred heritage through my chanting of the liturgy and through all that I do. May God hear the supplications of all that approach the Almighty with sincerity and grant all of us a year of blessing.

I wish all a G’mar Hatima Tova – may you be sealed in the book of life for a year of health, peace and prosperity.

Take care,

Hazzan Michael Krausman

Here is a link to the text in Hebrew and English.

Share a prayer: Tavo L’Fanecha T’Filateinu

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holyday Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

Introducing one of the most poignant prayers of the High Holiday liturgy; the breast-beating, alphabetical confessional, Ashamnu (we have sinned) during which we publicly admit guilt to a litany of transgressions, is the tiny but powerful prayer, “Tavo L’fanecha T’Filateinu – our God and God of our ancestors, may our prayers come before you.” Rabbi Abraham Rosenfeld, who as we mentioned in the past  is a noted complier and editor of prayer books notes that this prayer dates back to Talmudic times and can certainly be found in the collection of the 9^th century prayer book pioneer, Rav Amram.

Two components make up the Vidui (confessional,) an essential section of Yom Kippur liturgy; Ashamnu as noted above, which is also found in the Selichot service and Al Cheit (for the sin…) a longer catalog of sins with a recurring refrain. During the Vidui, all sins are expressed in the plural to demonstrate that all members of the Jewish community are responsible for one another and for the global community. The Vidui is recited 10 times over Yom Kippur, both individually and communally, always in the same order, to remind us that we do possess the ability to take control of our internal impulses.

Ismar Elbogen, the celebrated liturgical scholar cites a Talmudic discussion by two third century sages, Rav and Mar Samuel (B. Yoma 87b) in which they mandate that each element of the Vidui (confessional) is to be introduced by a specific formula. Al Cheit is introduced by the phrase “Atah Yodei Rozei Olam, You know the secrets of the world,” while “aval anchnu chatanu, however we have sinned” the conclusion of Tavo L’fanecha T’Filateinu  introduces Ashamnu.

Long before Freud or any modern psychology, the author of our prayer, shows a deep understating of the human psyche. Through this text, the worshipper is given the opportunity and guidance to go through the process of “teshuvah or return to the path of personal fulfillment. In order to change a behavior one must first come to point of self awareness wherein one can recognize and acknowledge that a problem exists.

“Our God and God of our ancestors, may our prayers come before You and may You not ignore our pleas. We are neither so arrogant nor so stubborn as to declare that we are righteous and have not sinned; for, indeed, we have sinned.”

Thus before we can sincerely confess our sins and make a heartfelt plea for forgiveness, Tavo L’fanecha T’Filateinu guides us to the point of humility where we can acknowledge that none of us are “tzadikim“, completely righteous people. However, after enabling us to recognize the need for improvement, Tavo L’fanecha T’Filateinu paves the path to forgiveness through the confessional which is to follow.

Samuel Naumburg (1871-1880) one of the greatest compoers of synagogue music of all times, exquisitely expresses the theme of Tavo L’fanecha T’filateinu in his magnificent setting of the prayer.  This is a link to a  recording of Naumburg’s masterpiece by the group, Lachan, conducted by Hazzan Ben Maissner. Note the climax of the composition with the setting of the words: “We are not arrogant or stiffed necked enough to say; “tzadikim anachnu v’ lo chatanu… We are truly righteous people who never sin.” The final section of the opus exquisitely paints the moment of recognition that we in fact have sinned by passing the word “Chatanu, we have sinned” throughout the individual sections of the choir until finally coming to unified tacit conclusion. OurtempleChoir presents a beautiful and sensitive rendition of this piece during the Selichot and Yom Kippur services.

Tavo L’fanecha T’Filateinu is truly a powerful prayer that encapsulates the essence of Teshuvah; we must first acknowledge a problem and then come to terms with it before we can work on modifying our behavior. Our sages were indeed wise to mandate it’s inclusion in this pivotal section of the holy day prayers. May we be inspired by this text and its moving interpretation by our talented choir to find deep meaning and fulfillment in our experience of the Holy Days prayer services. May we also merit through our process of Teshuvah to be inscribed for a year of peace, blessing and fulfillment.

Here is a link to the text in Hebrew and English.

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

To learn more please check my Ehazzan Blog and subscribe to my Tephila Tips Podcast: http://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman

Share a Prayer: El Melech Yoshev

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or High Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look.

The official liturgical kickoff of the High Holy Day season is the Selichot service. Selichot is a poignant collection of prayers of repentance and supplication that is recited for a week preceding Rosh Hashanah in the Ashkenazi community and for an entire month by the Sephardim. In most Ashkenazi synagogues, the beginning of the period of Selichot is marked by a special late night service held on the Saturday evening preceding Rosh Hashanah. Selichot prayers facilitate the worshipper’s ability to acknowledge those areas in which improvement may be required and embark on a path that leads to forgiveness or Teshuvah.

Although many of these prayers originate from earlier times, some as far back as the time of the Mishna, the first collection of Selichot, can be found in the Siddur of the great Ninth Century sage, Rav Amram. Rabbi Abraham Rosenfeld, who served for many years as a Hazzan is a noted complier and editor of prayer books. In the introductory section to his comprehensive, annotated compendium of Selichot prayers first published in England in 1956, Rabbi Rosenfeld indicates that although some of these moving supplications date as far back as the seventh century of the Common Era, the service compiled by Rav Amram is very close to the Selichot service we still perform in modern times.

The various types of poetry which make up the Selichot service; some have repeated refrains; some are alphabetical acrostics, are comprised of biblical verses stitched together by some gifted liturgical poets. These writers include Sa’adia Gaon (882-9420) and Rav Amram Gaon (821-875) who also authored texts that appear in our Machzor (High Holiday prayer book.) Also included in the Selichot service is the Vidui or confessional and portions of Tachanun – prayers of supplication. Serving as a refrain between all of this prayer and poetry is the recitation of the Thirteen Attributes of God introduced by the prayer “El Melech Yoshev Al Kisei Rachamim, God is the Monarch who sits on a thrown of mercy.”

El Melech Yoshev is first found in the siddur of the 9^th century liturgical pioneer, Rav Amnon Gaon as noted above. As the introductory verse suggests, this composition depicts God as a merciful, compassionate ruler who forgives our sins and mitigates the severity of the punishment we really deserve. The image is evoked of Moses as he conferred with God in on Mount Sinai. Moses asked how he, as a human, could approach our Creator. The answer can be found in El Melech Yoshev. God instructed us to recite [and model] His attributes. Just as the best way to honor our physical parents is to practice and follow their qualities, principals and values; our divine parent requires that we strive for holiness by being guided by God‘s characteristics. Mercy, compassion, justice, slowness to anger, performance of acts of loving kindness and the pursuit of truth are examples from the litany of divine qualities that are recited throughout our services. Moses learned that not only is this emulation the best way to serve the Lord but also the path which can lead to developing a personal relationship with God.

As we prepare for and experience the Holy Days, we can be mindful of the fact that since there are many ways to communicate with the Almighty, possessing a tremendous knowledge of the prayer service, while being a goal towards which we should strive, is not an absolute requirement. By participating in the silent meditation or humming a melody along with the Hazzan or choir, or by offering sincere personal prayers, one can be a vital part of the communal offering of prayer. Most importantly, as we to enter the Holy Day Season, we must bear in mind the lesson learned and transmitted by Moses as described in the El Melech Yoshev Prayer: striving to reach closer to the Almighty by emulating God‘s Holy attributes is the essential way to approach God.

Here is a link to the text in Hebrew and English.

Here is a  modern setting of  El Melech Yoshev by Joshua Lind (1890-1973),  Hazzan Alberto Mizrahi, one of the most talented and influential Hazzanim of our era. He is joined by New London Children’s Choir and Schola Hebraeica conducted by Neil Levin. This piece is available on the recording entitled, Introducing The World Of American Jewish Music (Milken Archive of American Jewish Music.)

 

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

 

To learn more, please check my Ehazzan Blog and subscribe to my Tephila Tips Podcast: http://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman

Share a Prayer – Shabbat Musaph

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look at it.

On Shabbat and other festive occasions we extend our worship service by including the Musaph or additional service in our prayers. This practice can be traced back to ancient times when an additional sacrifice was offered on such special occasions in the Holy Temple in Jerusalem (Beit Ha Mikdash). Since the Temple was destroyed in 70 C.E. just as our other prayer services were formulated by our sages to substitute for the sacrificial cut set forth in the Torah, the Musaph service replaced the additional sacrifice. The latter explains why we have no Musaph for occasions such as Hanukah or Purim: Because the events these joyous holidays commemorate took place after the Torah was completed, there is no prescribed sacrifice so there can be no Musaph.

Even when the Holy Temple was still active, the Musaph service was associated with prayer. It was the custom to recite the poem that introduces the penultimate Parsha (weekly portion) of the Torah – Ha’azinu  (Deut.32.) Rabbi Avraham Fischer of the Orthodox Union relates how the Talmud (R.H. 31a) describes the recitation of this Poem in the context of a discussion of the practice of including an unique Psalm in our prayer book for each day of the week. The Ha’azinu poem was divided into six parts. The Levites would chant one section each week for six weeks and then start again at the beginning of the cycle. While we continue to recite the Psalm of the day in remembrance of the ancient Temple Service, the practice of reciting Ha’azinu during Musaph was not continued. Rabbi Fischer points out, however, that when the Parsha of Ha’a zinu is read as part of the regular cycle of reading for Shabbat, it is divided into Aliyot (portions) according to the way the Levites of theHolyTemple divided the poem for Musaph.

Musaph on Shabbat like all other occasions now consists mainly of an Amidah. As you may know, the Amidah is a collection of 5-19 blessings that form the core of every formal service. While the weekday Amidah contains a central section containing various petitions ranging from a request for wisdom to a plea for the rebuilding of Jerusalem, the Amidah said on Shabbat and festivals replaces the petitions with a blessing affirming the holiness of the occasion (but wait until you see the Amidah for Rosh Hashanah.)

Ismar Elbogen, the quintessential expert on the origin of our prayers, notes that since an Amidah is already recited on Shabbat morning, the sages felt it was necessary that the Musaph Amidah be different from the other forms of the Shabbat Amidah in that it should contain a specific reference to the requirement of offering daily sacrifices as well as that of offering an additional sacrifice on the appropriate occasions. In the Siddur, the verse containing this basic requirement is embellished by poetry as well as by a citation from the Torah (Num 28:9-10) describing the exact make up of the Shabbat Musaph Sacrifice. We also include Yismechu, a prayer extolling the virtues of rejoicing in the observance of Shabbat.

“Tinkanta Shabbat…You have established Shabbat…” is the prayer that introduces this unique section of the Shabbat Musaph. This poem is composed in a style know as TaShRaK or a reverse alphabetical acrostic. Thus the first word of the piece begins with Tav, the final letter of the Hebrew Alphabet, and the final verse begins with Aleph, the first letter of the Hebrew Alphabet. Connecting the commandment to observe the Shabbat with all of its requirements and offerings with the revelation at Sinai is a central theme of this poem. The author promises great rewards such as eternal life to those who keep the Shabbat.

Following Tinknta Shabbat is the paragraph beginning “Yihi Ratzon Milfanecha… May it be Your will Our God and God of our ancestors.” Traditionally, this prayer, which is common to almost all liturgical rites, expresses the hope for a return of Israel to its ancient glory and the reestablishment of the Holy Temple with all of its associated sacrificial services and rites. In fulfillment of the original mandate of Musaph, this paragraph makes specific mention of the requirement of offering daily sacrifices as well as offering an additional sacrifice on the appropriate occasions.

The notion of the return to the sacrificial cult represents a philosophical difficulty to many in the Conservative Movement. In 1946, the Rabbinical Assembly together with the United Synagogue published the Shabbat and Festival Prayer Book Edited by Rabbi Morris Silverman. In order to address the above mentioned difficulty, the Silverman Siddur changed the reference to the future reestablishment of the sacrificial system (Na’ase) to the past tense (Asu) so that the sacrifices were set in an historic context. Also, the word “T’tzaveinu, we are commanded” [to perform the sacrifices] is change to “T’zavem, they were commanded” [to perform the sacrifices]. Rather than aspiring to return to a sacrificial system of worship, the prayer recognizes that this sacrificial cult was the way our ancient ancestors approached God rather than an ideal form of worship for which we must yearn.

Published in 1998, Siddur Sim Shalom for Shabbat and Festivals, our current Siddur, further developed the philosophical changes instituted by the Rabbinical Assembly. The phrase, “Ha Meshiv Banim L’Gvulam, who returns children to their land,” was inserted into this Yihi Ratzon paragraph. Rabbi Ruven Hammer, the oft cited commentator on our Siddur explains:

“These words have been added to the traditional text in recognition of the ongoing return to Israelwe have been privileged to experience in our days. The words are taken from Jeremiah 31:17: ‘And there is hope for your future — declares Adonai — and your children shall be restored to their land.’ The same prophets who predicted exile and destruction also preached return and restoration. Fortunate are we who have witnessed the miracle of our return to our land – (Beit Chayeinu), the home of our life.”

In similar fashion, the Sim Shalom version of this prayer changes the words, “Korbanot Chovoteihem, the sacrifices they [our ancestors] were obligated to offer” to “Korbanoteim,” their sacrifices. By removing the notion of obligation the new Siddur further distances us from the practices of our ancestors while trying to maintain a modern relevance.

One of the beautiful aspects of the Amidah is that it gives the worshipper occasion to feel as though he/she is having a personal conversation with God. By adding the Musaph service to our Shabbat and festival liturgy, we are afforded an additional opportunity to communicate with our creator on a one to one basis. This experience is even more meaningful in the context of the community. As we pray together, and sing the communal portions of the Musaph as one, our individual voices become magnified and transformed into a mighty holy chorus; carrying our innermost feelings directly to the heavenly thrown. Surly our ancient ancestors, who gathered together in “Gods House” – theHolyTemplewith all of its drama, ceremony, passion and jubilation must have had the same experience.

Here is a link to the three versions of  text in Hebrew and English.

Here is link to a beautiful setting of Tikanta Shabbat by the Great Hazzan Moshe Taube

Here is link to a classical setting of Tikanta Shabbat by one of the greatest Hazzanim of all time, Hazzan Yossele Rosenblatt

Here is link to a wonderful setting of Tikanta Shabbat by the Talented Israeli Hazzan Tzvi Horowitz

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

To learn more please check my Ehazzan Blog

Take care,

Hazzan Michael Krausman

Share a Prayer: Havdala

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look at it.

More so than any other nation, the Jewish People sanctifies time; even more so than objects, places or spaces. A wise professor once observed that the reason for this phenomenon is that while objects can be confiscated or stolen and places can be captured or destroyed, time is immutable – no matter where we find our selves, no can ever take time away from us. Thus Shabbat, that 25 hour period of time beginning with candle lighting eighteen minutes before sunset on Friday evening, is sanctified, guarded, revered and celebrated by Jews no matter where in the world they are, no matter what their station in life.

When Shabbat draws to a close and the ordinary, mundane days of the week begin to approach, feelings ranging from sadness to trepidation threaten to darken the joyous and peaceful disposition of the Sabbath. In order to soothe our feelings and ease the transition from the sacred time of Shabbat to the ordinary time represented by the rest of the week, our sages ordained the Havdala (differentiation) ceremony. Thus in Jewish homes and synagogues around the world, people gather together as darkness fills the sky on Saturday evening. Illuminated by the glow of a multi-wicked candle we raise a cup of wine, smell fragrant spices and bid a bittersweet farewell to Shabbat.

Although the obligation to say the Havdala is codified around the first century C.E. in the Talmud (Berachot 33a), tradition ascribes the original mandate of this ceremony to the Men of the Great Assembly who ruled and adjudicated the Jewish people from 410-310 B.C.E. Ismar Elbogen, the highly respected scholar of Jewish liturgy traces the roots of Havdala to a custom practiced by ancient sages. These scholars would gather for a festive meal just as Shabbat was drawing to a close. After sundown, the first fires of the week would be kindled and vessels containing hot coals on which incense was burning would be passed among the participants. Of Corse blessings would be said over the fragrant incense and, at the grace after meals, a prayer noting the transition from Shabbat to the weekdays would be included. At some point, the Havdala blessings were separated from the meal and became a distinct ceremony.

The Talmud, as noted above, mandates the recitation of two forms of the Havdala, in order to properly mark the transition out of Shabbat. The first Havdala blessing is said in the context of the prayer for wisdom as part of the Amidah for Saturday evening. A formal Havdala ceremony utilizing spices, a multi-wicked candle and a cup of wine, comprises the second form of Havdala. A.Z. Idelsohn, the renowned musicologist and expert on Jewish liturgy notes that texts of Havdala prayer can be found in the earliest know prayer books, the 9^th Century Seder Rav Amram and the 12^th Century Machzor Vitry.

Havdala in its full form consists of two distinct sections, an introductory paragraph and a series of Blessings. Concentrating on the notion of comfort and support, the introductory paragraph is comprised of verses from the Psalms, the Prophets and the book of Ester. This beautiful poetry provides a measure of comfort and assurance as the week with all of its uncertainly and travails approachs. “Behold, God is my salvation I will trust in God and not be afraid…” (Isaiah 12:2) is the first verse of this soothing paragraph. The notion of salvation is furthered by the phrase, “Ushaftem Mayim B’Sason… may you joyously draw waters from the wells of deliverance.” Rabbi Ruven Hammer, the brilliant commentator on our Siddur points out the power of the imagery of water as a source of life and hope – especially poignant at this point in the service. These words also form the text of a classic Hebrew folk song and dance. A phrase based on a verse from the book of Ester, “La Y’hudim Hayita Orah V’ Simcha V’Kar, [ken t’yeh lanu], and the Jews enjoyed light and gladness, joy and honor” is a central part of this introductory section. It is customary for the congregation to recite this phrase first and then have it repeated by the leader. Interestingly, this form of repetition is also employed on Purim when this verse is read form the Megilah.

Four blessings make up the main portion of Havdala; wine, spices, light and Havdala (differentiation). As we transition from Shabbat, these items are part of the daily routine that shapes the work week but they also have deep significance and meaning. From Brit Milah (Bris) to weddings to Shabbat to Festivals, wine is the vehicle though which we sanctify Jewish occasions. Perhaps, as one commentator suggested, the reason for this is that wine is like Jewish tradition, the older it gets, the better quality and value it has.

According to tradition, each Jewish soul is joined by an additional soul, a “Neshama Y’teira” for Shabbat, thereby doubling our potential for joy and fulfillment on the Sabbath. The ancient Machzor Vitry explains that as we inhale the fragrant spices the gloom of the departure of this extra soul together with the end of Shabbat is mitigated; our sadness is slightly diminished.

Light was very first item God created. As we conclude the Shabbat ordained by God as a means of resting from creation we kindle the flames of a candle as our first act of creation for the week. This reminds us that as we begin our week of labor and creativity we are partners with God in the continuing process of creation and in the effort to perfect the world under Gods dominion. The many wicks of the candle also represent the many forms of light God created and our responsibility to be a “light unto all of the nations.” As we say the blessing over the candle, we make use of the light by cupping our hands and pointing our fingernails toward the glow. In this way we can see in our own hand the distinction between light and shadow.

The final blessing is the Blessing of Havdala. As Jews we are command to distinguish between that which is Holy, i.e. unique, special, one of a kind, and that which is ordinary or common. This blessing gives some wonderful examples of such distinctions:Israel versus other nations, light versus darkness and Shabbat versus the six days of the work week. In conclusion the blessing thanks the Almighty for distinguishing between the sacred and the ordinary.

After the candle is extinguished in the wine, it is traditional to sing the hymn, “Hamvdil Ben Kodesh l’chol, who distinguishes between the sacred and the ordinary.” The song asks that our descendants and prosperity be increased as the sands of the beach and as the stars in the sky. It is also customary to sing Eliyahu Ha Navi, Elijah the prophet. It has long been held that the redemption we yearn for will come after Shabbat and be heralded by the arrival of the great prophet Elijah. Finally we all sing and bless each other with “Shavuah Tov – a good week.”

Coming together as a community in sincere solidarity to say farewell to Shabbat in this poignant matter is a profound experience. With the exception of CampRamah, there is no better place to experience this most moving and meaningful ceremony than at TempleSinai. We gather in a circle of camaraderie and intone the magnificent setting of the Havdala blessings by Debbie Friedman as the radiant light of the candle reflects in the blissful faces of the people of all ages who sing together with robust enthusiasm. At the conclusion of the Havdala, after having embraced each other and wishing one another a hearty “Shavuah Tov – a good week” we are lead in spirited Israeli dancing by students who attend Camp Ramah Darom and other Jewish summer camps. There are no accurate words to articulate the level of beauty, peace, excitement, pride and joy that all who attend Havdala experience. Perhaps the best way to capture the feeling is the notion that for that moment we truly feel as though we are partners with the Creator of the Universe in making the world a better place – at least in our tiny corner anyway.

Please join us on Shabbat afternoon (times vary according to sundown, check the synagogue email or office for details.) You and your entire family will be treated to a brief Mincha (afternoon) service, a yummy Seuda Shlishi (third Shabbat meal) and, following an extremely quick Ma’ariv (evening service) the most meaningful moment of the week – Havdala.

Here is a link to the text in Hebrew and English.

Here is a link to Havdala at Camp Ramah Darom

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

To learn more please check my Ehazzan Blog

Take care,

Hazzan Michael Krausman

Share a Prayer: Hashkiveinu

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look at it.

One of the most poignant prayers in our liturgy is Hashkiveinu – “cause us to lie down in peace.” Nestled between the prayer for redemption and the prayer extolling God’s eternal reign over the world, Hashkiveinu, is one of the mandated blessings that surround the recitation of the Shema during the evening service.

Hashkiveinu contains a list of petitions including one asking God to protect us from perils that may come during the night. In ancient times, nighttime and sleep were fraught with mystery and danger. Not only was one susceptible to evil individuals, such as bandits and robbers, but it was believed that when one slept, the soul retuned to heaven (perhaps for some warranty servicing or maintenance) hopefully to be retuned in the morning. Furthermore, the night was a time for evil spirits and other daemons to roam about. This can be further understood by looking at the traditional prayers upon retiring, of which Hashkiveinu is also a part. One of the bedtime prayers asks God to send mighty angels bearing swords to protect us as we sleep.

Ismar Elbogen, the authoritative source on the subject of the history and origin of our liturgy, traces the source of Hashkiveinu to the Talmudic tractate of Brachot (4b) which outlines the cycle of daily and holiday prayer. Rav Amram, the 9^th century sage who produced the first known Siddur has a text of Hashkiveinu that is similar in structure to our own. Interestingly two possible Hatimot or concluding passages can be found for this prayer; one closer to the Babylonian rite and the second closer to the ancient Palestinian. The framers of our liturgy solved this dilemma by employing the conclusion: “Shomer Amo Yisral La’Ad; Who guards His people Israel for ever” in the weekday version of Hashkiveinu. On Shabbat and festivals the ending phrase is “Ha Porese Sukat Aleinu V’Al kol Amo Yisrael, V’Al Yerushalaim; Who spreads the Tabenacle of peace over us and over allIsrael and overJerusalem.”

At first glance it may seem strange to include a list of petitions at in the midst of the prayers surrounding the Shema. After all, the Hashkiveinu is so close to the Amidah, a collection of 7-19 blessings and appeals that is the core of each formal service. Elbogen points out that before the destruction of the Second Temple (70 C.E.) the evening service was considered optional and did not contain the Amidah. Thus Hashkiveinu,  became the formal prayer request at night as it is centered around the fears and concerns associated with darkness. Even today, the question of the need for a formal evening service has resulted in the practice of only reciting the evening Amidah individually as opposed to the Amidah of the Morning and of the Afternoon, of which both contain a public as well as individual components.

The Talmud, as noted above, refers to the Hashkiveinu as the “Long Redemption.” This connection to the prayer for redemption: Gal Yisrael; “who redeems Israel,” is underscored by B.S. Jacobson in his definitive work on the daily prayer book. Jacobson cites a Midrash  (Rabbinic Parable) which relates that when the Children of Israel were instructed to remain indoors as the Angel of Death slew the first born of Egypt, they recited a prayer asking for a peaceful sleep, for protection from adversaries and for guidance in their comings and goings – this became the precursor of our  Hashkiveinu  prayer.

Because of the beauty of the Hashkiveinu and the richness of its contents, may artists have been moved to set this prayer to music. From the earliest Jewish composers to Lenard Bernstein to Debbie Freedman there are innumerable versions of Hashkiveinu. This is a link to a setting by Israel Alter, a composer who has had profound influence on the music of the modern Synagogue. The singer is Hazzan Louis Danto, one of the finest artists to ever grace the Bima.

 Hashkiveinu is certainly a moving and richly meaningful prayer. Indeed, this prayer articulates many of the basic yearnings we express to our Creator in a succinct and eloquent fashion: protection from the perils of the night, the blessing of a restful sleep (this may be a special one for parents of young kids), removal of adversaries and other obstacles that impede our lives, guidance to help us stay on a good and productive path in our lives and peace and security for Israel, are but a few. Above all, Hashkiveinu asks God to spread over us a Sukkah of Peace and shelter us under God’s Wings so that we may always be  able to feel God’s Devine presence with us where ever we go, no matter what happens, day or night.

Here is a link to the text in Hebrew and English.

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

To learn more please check my Ehazzan Blog

Take care,

Hazzan Michael Krausman

Share a Prayer: Tefilat Ha Derech

Hi

Welcome to “Share a Prayer” a quick look at a prayer that is found in our daily, Shabbat or Holy Day Prayer Service. Often during the course of the service we encounter some real gems that we don’t have time to reflect upon; this will give us an opportunity to select one prayer and take a closer look at it.

It’s the middle of the summer and many of us are heading off to camp or packing the family into the car for a vacation or embarking on some kind of journey. What a perfect opportunity to take a look at Tefilat Ha Derech – the traveler’s prayer. Our biblical ancestors often uttered a prayer asking for God’s blessing as they set out on a significant journey; it seems that they realized the importance of having God with them as they traveled.

Perhaps it was these ancestors that inspired sages of the Babylonian Talmud to compose a text for Tefilat Ha Derech that is quite similar to the one found in our Siddur today. The Travelers prayer asks that God guide us in peace, protect us from any evil that may befall us during the journey and that God help us to reach our chosen destination in peace. At its conclusion the Tefilat Ha Derech thanks God for being attentive to our concerns and always hearing our prayers.

Rabbi Levi Cooper of the Pardes Institute of Jerusalem indicates that the Prophet Elijah (you remember him from Passover?) communicated the requirement of a prayer for travelers to one of the great sages of the Talmud. It was in response to this directive from Elijah, according to tradition, that the sages included the requirement for Tefilat Ha Derech in the sacred legal text:

“…when you depart on a journey, beg leave of your Creator and then set out.” Our sages explain that begging leave of God refers to the [traveler’s] prayer (B. Berachot 29b-30a).”

Rabbi Ruven Hammer, in his excellent commentary to our Siddur relates that this prayer was originally couched in the singular but in their wisdom, the Talmudic scholars changed it to the plural to coincide with the other prayers of the Siddur. We are thus reminded that none of us is every completely all alone, we always have the possibility and the responsibility to connect to our community.

A interesting understanding of the requirement to recite a blessing when embarking on a journey is presented by Rav Moshe Targin of Yeshivat Har Etzion in Israel who locates the Tefilat Ha Derech in the context of the other Blessings we typically recite:

“The Gemara does not supply the reason for consulting with God before beginning a journey.  One might claim, however, that this tefilla is a form of asking permission to travel or relocate in God’s world, just as we ask permission to eat from His food or to study His Torah by reciting a prior Bracha.  Though the actual content of this request is our asking Him to protect us, the function of the Tephila is to symbolically receive permission to make the trip.  By asking God for protection, we effectively consult with Him prior to the trip.”

What Rabbi Targin seems to suggest and what biblical and Talmudic ancestors clearly understood is that the Almighty is an excellent traveling companion. As we journey through life, whenever we utter any Bracha (Blessing) we automatically evoke Gods presence in what ever it is we are doing; from drinking wine to washing our hands to reading the Torah to welcoming a new baby into the covenant. How much more important is it to remember that when we travel, whether for a vacation or for business or even, God forbid, for an unpleasant purpose, that we always have to make room for one more passenger. Where ever our journeys may take us, in what ever direction we may go, our Creator, the source of all Blessing, is always there with us, at our side.

If you are off on a journey I say to you in the traditional Yiddish; Gai Gezuterheit unt kum Gezuterheit – go in good health and return in good heath.

Here is a link to the text in Hebrew and English.

This is a video of an inspired setting of Tefilat Ha Derech:

Kaskeset Sings T’filat HaDerech by Debbie Friedman

I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at cantor@sinaihollywood.org.

To learn more please check my Ehazzan Blog and subscribe to my Tephila Tips Podcast: http://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman