Share a prayer Yitziv Pitgam: Special prayer for the Second Day of Shavuot

Prequel:

After the  experiencing the Exodus from Egypt, the Children of Israel were given seven weeks to prepare for the watershed moment in the development of our people, the giving of the Torah on Mt Sinai. Today, in commemoration of these biblical events, we meticulously count the Omer, the days and weeks from Pesach, the occasion marking our physical freedom to Shavuot, the festival celebrating our transformation from a band of escaped slaves into a holy nation.

Indeed, the giving of the Torah on Mt. Sinai constitutes not only a revelation of the Divine word, but a revolution in contemporary culture. The Book of Exodus (19:23-20:21) describes how the entire nation was present as the Torah was revealed. In fact, tradition maintains that not only did the generation that left Egypt witness the pyrotechnic revelation of the Law, but the soul of every Jew that would ever exist was present at Mt. Sinai. Rabbi Edwin Farber of North Miami Beach Florida, points out that this public revelation is unique among all contemporary cultures. Rather than having the most Sacred of all of our texts and writings reserved for an ecclesiastical elite, the Torah is open and available to each and every one of us.

Thus Moses began a chain of transmission of the teaching of Torah that links every generation from the Israelites who wandered in the wilderness,through Joshua, through the prophets, through the residents of ancient Israel , through Babylonia and throughout the diaspora to the present day and beyond.

In the Fifth Century B.C.E. Ezra, the leader of the community of exiles who returned to the Holy Land from Babylonia, instituted the public reading of the Torah on Sabbaths, festivals and market days. This public reading meant that all could have easy access to the teachings of their sacred heritage. Dr. Max Margolis, a renowned  Judaic scholar notes in The History of Bible Translations that the practice developed to alternate each line of the Hebrew Text of the Torah, with a translation into the vernacular language of Aramaic. The task of providing this simultaneous translation was often relegated to a professional called the M’Turgaman. At first the Rabbis were against the writing down  of these translations fearing  the  translator might color the meaning of the Biblical text with his interpretation. Moreover, the Rabbis insisted on a clear distinction  between the written text of the Torah and the “Oral Torah” consisting of legal, homiletic and exegetical material. Initially, some of the Targum  texts were codified but remained for a long time the personal property of a few individuals. Eventually, as Dr. Margolis notes, perhaps due to the waning of the skills of those who memorized text coupled with the sheer of volume of material, the Rabbis relented and allowed the “oral texts” to be preserved in written form.

Today, while the Bible has been translated and interpreted into a myriad of languages, the Targum, or Aramaic translation, remains an essential tool of Biblical exegesis. Targum Onkelus, an eponymous work attributed to a well know convert of Babylonian origin is the most popular Aramaic translation of the Torah  mostly because of its fidelity to the original texts. The authorship of Targum Jonatan, the Aramaic translation of the Books of the Prophets is attributed to the Jonathan son of Uzziel, one of the followers of the great Talmudic sage, Hillel.There are other Aramaic translations that are still available, these like translations into other languages, provide a valuable tool to the Biblical scholar – not only due to the insight of the translator, but also because the translation may suggest the existence of a variant original text on which the translation was based.

After having discussed  the importance of the Targum, we are ready,at last, for the subject of this writing,the Piyut or liturgical poem know as Yetziv Pitgam. Recited immediately following the chanting of the first verse of the Haftara of the second day of Shavuot, Yetziv Pitgam is a beautiful composition written in Aramaic, the language of the Targum. Thematically, Yetziv Pitgam is similar to Akdamut, the Aramaic panegyric performed immediately prior to the Torah reading on the first day of Shavuot; the inadequacy of human language to praise God, the beauty of creation and a plea for God’s support and salvation. Also similar to Akdamut, this poem is an acrostic of the name of its author, in this case Yaakov ben Meir Levi. There is some controversy as the identity of Yaakov Ben Meir. Ismar Elbogen, the celebrated authority on Jewish liturgy, identifies the Yaakov Ben Meir of our poem as the twelfth  century Talmudic  luminary Rabbenu Tam, a foremost scholar and arbiter of Jewish Law.  He was the grandson of the most well know of all Biblical and Rabbinic commentators, Rashi. Others such as the author of the Jewish Encyclopedia article on Rabbeinu Tam, claim that there was a different poet named Yaakov Ben Meir who was in fact the author of our poem.

The Piyut has a very strict metrical structure with the second and fourth word of each line rhyming and each line ending  with the syllable “een.” Yiziv Pigam is chanted according to a unique ancient melody that can be found in Chanting The Hebrew Bible by Joshua Jacobson. Here is  a link to a quick recording of Yetziv Pitgam I made on my iPhone.

Not only is it an inspirational liturgical poem, but the placement of Yetziv Pitgam is reminiscent of the ancient practice of interleaving the chanting of the biblical text with the Aramaic Targum as mentioned above. In fact as Rabbi Richard Wolpe notes Yitziv Pitgam pays tribute to Jonathan son of Uzziel, the author of the Targum on the Prophets:

“…explicit in the passage “Yehonatan gvar invetan” [for Jonathan, meekest of all men] where the translator is mentioned by name. … Yetziv Pitgam is in the language of the Targum because it serves as a poetic segue into the Targum.”

On Shavuot, when we are so mindful of the place of the Biblical text in our lives, we remember that our great scholarly ancestors built a vernacular translation into the process of reading the Bible so all could clearly understand its Holy message. As we gather in synagogues on Shavuot to celebrate the giving of the Torah, we are cognizant of the tradition that every Jewish Soul was present to receive the Torah personally. What a wonderful time to affirm this connection by learning to read the Torah according to the ancient art of cantillation or by embarking on a corse of Torah study!  Yetziv Pitgam reminds us in structure and in content that having a clear understanding of the language of the Torah enables us to comprehend the blueprint that provides the possibility of a close personal relationship with the God that loves us so much that He gave us our most precious possession, the Torah.

Hag Shavuot Sameiach 

Here is  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 hazzan@e-hazzan.com or leave a comment below.

Take care,

Hazzan Michael Krausman

Share a Prayer: Search for Hametz

Contrary to the common misconception, the primary mitzvah of Pesach is not to eat enough matzah to commit gastric suicide. Rather, we are commanded “V’ Higadita L’Vincha…you shall tell this story to your children.” Indeed, the Seder with all of its experiential components is the quintessential family education program, empowering parents to pass on our precious  heritage, replete with family history and customs, to the next generation. 

Before the Seder begins, however, there is a wonderful ceremony that not only, illustrates the concept of removal of Hametz (leavened products) in an experiential fashion, but  involves everyone in climax of Passover preparation. This ceremony is called Bidikat Hametz, the search for leaven. 

How do arrive at this point? On Pesach, the Torah commands us to avoid all contact with Hametz – any item which has been allowed to rise for more the 18 minutes. This includes  products containing yeast, Se’or -  items made with a sourdough process, grains that have been allowed to ferment and other similar products. Rabbinic tradition has understood this to mean we can not have benefit in any way or even posses these items or anything that may contain even the smallest trace or crumb of Hametz. So we dutifully scrub and clean every crevice of our homes lest we miss a tiny particle of Hametz and violate this injunction. Thus, it is traditional to shun the dishes,pots and pans etc. that we normally use and replace them all with  dedicated Passover dishes  and utensils. Despite all of our cleaning, however, we still would own the “non-Passover” kitchenware not to mention alcohol, fine china and other products that would be very expensive to replace if we had to dispose of them. There are great stories told by employees and residents of institutions in Israel that housed newly arrived immigrants from Ethiopia who were awakened in the middle of one of the nights leading up to Pesach by a cacophony of crashing dishes emanating  from the communal kitchen. They discovered to their shock and disbelief the their  Ethiopian brethren were “helping” the residents get rid of the non-Passover dishes by destroying them in preparation for the holiday.  

Fortunately, our sages alleviated  the need for such draconian measures( although my kids are always ready to smash dishes) by instituting a process known as Mecirat Hametz, which allows for the temporary sale to a Gentile of forbidden items that would cause too much of a financial hardship to us if we had to destroy them or eliminate them from our homes.A special bill of sale is drawn by which the Hametz reverts back to the original owners and the deposit is returned unless the buyer wishes to pay an exorbitant price based on the market value of all of the Hametz included in the original deal. 

As I noted above the Torah specifically states ” No Hametz shall be found in your homes…[or] within your borders.”(Ex. 12:19; 13:7) However none of us is perfect. It is possible that a microscopic particle of Hametz may remain for example, one Cheereo or morsel of Captain Crunch or a tiny crumb  may be stuck to the bottom of the fridge or somewhere similar. Therefore, our sages devised a formula by which we can declare any Hametz that we have unwittingly left  un-sanitized  null and void “as the dust of the earth.”  

Rabbi Joseph Elias writing in the Art Scroll Haggada explains that just evoking a formula seems a bit insincere, can we really just declare our homes devoid of Hametz? So, in order to insure that we  can honestly certify to the best of our knowledge that our homes are Hametz free, the search for Hametz  using the following process was instituted.    

We begin our search on the evening of the day before the first Seder. The text and detailed instructions can be found below or in any good Haggadah. You will need a candle to guide your search, a feather to sweep up Hametz a wooden spoon to receive the Hametz and a paper bag to collect the Hametz. This year we are following a custom of using the Lulav or Palm branch left from last sukkoth in place of the feather. It is customary to strategically hide morsels of Hametz, some use 10 as it has mystical significance, in your home. I often use breakfast cereal as it is easily to scoop and doesn’t cause too much collateral damage i.e. crumbs. In order to make it more exciting for the kids, I have them stay in a bedroom while I hide the morsels of Hametz. The children ideally take turns holding the spoon, feather, candle and bag although your mileage may vary, especially with the candle. 

After the Hametz has been hidden, (make sure you remember were it all is or you could be in for a nasty surprise in the middle of Pesach) we turn off all the lights, gather together  and recite the Blessing thanking God for making us holy with the Mitzvot and commanding us to remove ( i.e. burn) all Hametz. We then search throughout the house (I tend to confine the hiding places to the public parts of the home as opposed to the bedrooms just to be on the safe side) scooping up the offending pieces of Leaven and collecting them in the paper bag. After all the Hametz is in the bag, we add the feather, spoon and candle (extinguish the candle first) and recite the Hametz Nullification formula in Aramaic and or English. The excellent Feast of Freedom Hagadah  produced by the Rabbinical Assembly, notes that this text is first found in the writings of Rabbi Issac Ben Jacob Alfasi of Fez ( 1013-1103)

” all Hametz in my possession which I have not seen or removed, or of which I am unaware, is hereby nullified and ownerless as the dust of the earth.”

The bag of Hametz and the associated contaminated utensils are carefully set aside until morning. In the morning after breakfast but before the deadline for eating Hametz passes, usually about 2.5 hours before midday, all the Hametz is gathered together and burned. Usually a metal trash can will work for this purpose or an old Barbecue that you do not plan to use for Pesach. We complete the Hametz search and destroy mission with the following declaration, recited after the burning is finished, again in Aramaic and or Hebrew.

“All Hametz in my possession,whether I have seen it or not,whether I have removed it or not, is hereby nullified and ownerless as the dust of the earth.”

Of course we are familiar with the biblical origin of the requirement for eating Matza. The Israelites in their haste to leave Egypt did not allow sufficient time for the dough to rise and so they baked flat cakes of Matza instead of bread. But why the total obsession with Hametz? Perhaps this is a good topic of discussion for our family as we go through the Hametz eradication process. 

Rabbi Alex Israel  of the Pardes Yeshiva in Jerusalem suggests three possible reasons for the prohibition against Hametz. Whereas Egyptian worship involved the usage of leavened bread in the context of sacrificing to their various deities, the Torah, wanting to avoid any similarities between  the  idolatrous practices of the Egyptians and our service to God, permits only unleavened bread in the Israelite Sacraficial Services. Secondly, Rabbi Alexander cites a source that points out that leavened bread requires human technology, i.e. the introduction of yeast or sourdough to work. Since the Exodus was accomplished only by the Divine Hand of God with no human input, we eat Matza which is made with out the benefit of this human ingenuity. Rabbi Israel’s final point is based on the fact that while as mentioned above, with all other sacrifices there is a prohibition against any Hametz, the offering for Shavuot is an exception, it requires the inclusion of loaves of leavened  bread. Shavuot celebrates the receiving of the Torah on Mt Sinai, seven weeks after the Exodus from Egypt. The children of Israel, upon leaving Egypt, were a primitive group of escaped slaves. It was only after receiving the Torah that we grew  from a gang of former slaves  into a definitive nation with a direction and purpose under God. Therefore, Rabbi Israel teaches, we eat the plain bread of slaves on Peasch but eat the enhanced loaves of the bread of God’s chosen emancipated nation on Shavuot. 

Experiences such as the search for Hametz help to create the lasting memories that are the building blocks of family history. Like the Seder, it is a wonderful way to pass on our rich and beautiful heritage to the next generation in a concrete fashion. By including the search and burning of Hametz in our Passover tradition we are empowered to teach our  children about the fundamental  meaning of the holiday and are thereby enabled  to fulfill the primary mitzvah of Pesach -  “V’higadita L’vincha Ba Yom ha Hu, and you shall teach these lessons to your children on that day.”

Best wishes for a Zissen  (sweet) Pesach to all.

Click here for the text for the search for Hametz in Hebrew and English. Taken from Feast of Freedom Hagadah  produced by the Rabbinical Assembly,

For some interesting ideas on how to make your Seder even more appealing as well as some musical enhancements, click here.

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

Take care,

Hazzan Michael Krausman

Share a prayer- Geulah; The Prayer for Redemption

Bridging the recitation of the morning Shema and the Amidah, a series of 7-19 blessings that constitute the core of each formal service,  is the blessing of Geulah – redemption. So powerful is the link between these quintessential prayers that the first word of the Geulah Blessing, “Emet“;  “it is true” is appended to the last line of the Shema, “Adonai Eloheichem; The Lord is your God” resulting in the  phrase, “The Lord is your God, in truth.” This new combination serves as a powerful affirmation of the truth of the Shema and by extension, the Torah from which the Shema is drawn. Similarly, at the other end of this sturdy bridge, tradition has forbidden any interruption between the concluding formula of the Geulah Blessing, “Baruch Atah Adonai,Ga’al Yisrael; Blessed are You  Adonai, the redeemer of Israel” and the opening blessing of the Amidah. This injunction is so strong that traditionally the prayer leader chants the concluding formula of Geulah in an undertone so as not to evoke a response of “Amen” from the congregation which may be perceived as an interruption.

Since part of our cultural DNA draws us to the narrative of the Exodus from Egypt as the  primary example of God’s saving power, it is natural for tradition to mandate the mention of this watershed moment in Jewish history in the context of any discussion of redemption. Our attention is drawn sharply to the redemptive power of the Almighty in this context by quoting from the Song of the Sea – an ode sung by the children of Israel as they miraculously crossed the Sea of Reads unscathed, while their Egyptian pursuers perished. “Mi Chamocha Ba Elim Adonai …. Who is like unto you amongst gods, Adonai?…”  Similarly, the Geulah prayer also refers to God’s sparing of the first born of Israel while the first born of Egypt was slain.

Interestingly, there are several elements of this prayer of redemption that are thematically connected to either the Shema at one end or the Amidah at the other end. Such connections serve to fortify the bridge between these two vital components of our service. Rabbi Reuven Hammer the outstanding commentator on our Siddur, notes some of these elements. Referring to God in the Geula Blessing as, Malkeinu, our King, for example, brings to mind the first paragraph of the Shema which is know as Kabbalat Ol Malchut Shamim; acceptance of the Sovereignty of God. Similarly, by using the passage, “Ein Elohim Zulatecha; there is no god other than Our God,” a quotation form King David in the biblical book of 2nd Samuel, the author of our prayer suggests an overriding theme of the Shema; the Oneness of God.

On the other hand, the notion of giving us credit because of the Merit of our ancestors, the opening theme of the Amidah, is reflected by the prayer for redemption by reffering  to God  as “Goaleinu V’goel Avoteinu; our redeemer and redeemer of our ancestors.” This notion is also very strongly expressed  in the opening phrase of the concluding section of this prayer, “Ezrat avoteinu Ata Hu L’Olam;You are the eternal help of our ancestors – the the shield and savior to their children in every generation.”

Geula, the prayer for redemption invites each of us to re-live the exhilarating experience of our ancestors as they crossed the Red Sea. Rabbi Hammer cites a beautiful Midrash (Exodus Rabbah 22:3) which summarizes the power of the Geula Prayer – the Prayer for Redemption  which serves to transport the worshipper from the Faith Affirming Biblical passages of the Shema to the personal “face time with God” that is afforded by the Amidah.

“Because of their faith [i.e. the children of Israel] they were privileged to recite the Song[of the Sea] and the presence of God rested on them. Therefore one should join the prayer for redemption to the Amidah, just as they recited the Song immediately after the splitting of he Sea and their attainment of faith. And just as they thus purified their heats before reciting the Song, so must we purify our hearts before reciting the Amidah.”

In jewish Liturgy there is a principle that the M’ein or essence of the prayer must be reiterated at the conclusion of the prayer. This is accomplished in Geulah by the passage, Tzur Yisreal; Rock of Israel. The  Almighty God who’s private chamber we are about to enter is clearly identified to us: “Goaleinu, Adonai Tz’vaot Shemo…, Our Redeemer, the Lord of Hosts is His Name, the Holy One of Israel.” We travel across this bridge, replete with a better understanding of the nature of this God for whom we yearn who “humbles the proud and raises the lowly, frees the captive and redeems the meek.” Imbued with the love and devotion we have drawn from the biblical passages of the Shema, fortified by the recollection of our eternal connection to God through our Ancestors and confident in God’s power of redemption, we are prepared to to pour out our hearts to our Creator through the words of the Amidah. Praised are You Adonai, Redeemer of the people Israel.

Here is  link to the prayer in Hebrew and in English.

Here is a link to a wonderful setting of Tzur Yisrael by the pioneering Jewish Rock Group, Safam.

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

Take care,

Hazzan Michael Krausman

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