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

Share A Prayer: In Times of Tragedy

This Post is dedicated to the memory of Andrew Silvershein a 16 year old Ramah Darom Camper who died tragically in a white water rafting accident on Sunday June 19 2011.  Our hearts go out to Andrew’s family and the entire Ramah Darom mishpacha.

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.

Responding to tragic news is one of the most difficult challenges a person can face. What do I say? How do I articulate my feelings? As with so many other situations, Jewish tradition provides the vocabulary to at least begin the conversation. Interestingly, Judaism mandates the following Bracha (Blessing) upon hearing of the death of a dear one:

“Baruch Atah Adonai Eloheinu Melech Ha Olam, Dayan Ha Emet: Blessed are You Our God, Ruler of the Universe who is the true Judge.”

At first glance, it may seem strange to utter a blessing at such a heartbreaking moment; why would one possibly think to express gratitude? In fact, the actual purpose of saying any Bracha (Blessing) is to acknowledge and reach out to God’s presence at a particular moment. When we say a blessing over bread, we become cognizant of God’s presence with us as we enjoy the bread God provided. Similarly, in this horrible instance, through uttering a Blessing we seek God’s presence to help us cope with the desperate situation in which we find our loved ones and ourselves. Additionally, by acknowledging God’s righteousness at a time when we might lose our faith, we are reminded that, as Rabbi Harold Kushner has said, “God is on our side, God is not on the side of illness or death.”

There are several other sources of comfort one can turn to at a moment of tragedy. This morning as I was praying, a segment of the Tachanun , a selection of personal petitions and supplications that are inserted in the weekday morning and afternoon service following the Amidah, spoke to me in a unique way. Crafted from verses from various Psalms (see below) the prayer is part of the first section of Tachanun:

“Remember Your compassion Adonai, and Your kindness, for they endure forever. Adonai will answer us in time of trouble;
the God of Jacob will uplift us. Adonai, redeem us – Sovereign, answer us when we call. Avinu Malkeinu [our Parent /our Monarch], respond to us graciously though we lack merit. Be kind to us for Your name’s sake. Hear our pleas; remember the covenant with ancestors and save us for You are merciful.”

As I have mentioned in past writings, for generations, we have turned in times of tribulation to the book of Psalms, a collection of 150 exquisite liturgical poems attributed to the biblical King David. Among the most touching Psalms are Psalm 121, “I turn my eyes to the mountains, from where will my help come,” Psalm 130, “… From out of the depths I called You Adonai…” and Psalm 23, “The Lord is my Shepherd I shall not want…”  Rabbi Harold Kushner, to whom I referred above, is the author of an exceptionally insightful and comforting book on Psalm 23 entitled The Lord is My Sheppard.

Psalm 23 is the subject of numerous classical and modern settings. Gam Ki Elech, (click on link to listen) “Even though I pass through the shadow of the valley of death…” is a strikingly powerful setting by Elliot Kranzler, who is both a psychiatrist and a Jewish Recording Artist. This setting is found on his CD Ki Ata Imadi, as well as on a wonderful collection of songs of comfort entitled;  The World is a Narrow Bridge .

Of course texts relating to tragedy are not limited to ancient times. Many modern authors and poets have written meaningful, relevant and poignant prayers. Here is a Prayer by Rabbi Naomi Levy, a gifted and sensitive spiritual leader and author.

A Prayer When a Loved One’s Life Is Cut Short by Tragedy

I can’t believe I will never see your sweet face again. I am shattered. I keep thinking I’ll wake up from this cruel nightmare. But day after day I find myself alone with my pain and my tears. I wish I could make sense of the senselessness of your death. I wish I could understand God’s silence. I wish I could have done something to save you, to protect you from harm. I feel so helpless and so alone. I pray that you are at peace now, far away from this world’s horror. Your life ended in tragedy, but that’s not how I will remember you. I will remember your smile, your wisdom, your touch. I will remember your laughter, your kindness, your generosity, your determination, your love. I know that you wouldn’t want me to sink into despair. You always taught me to live up to the best in myself. And that’s what I will try to do. I will strive to search for the goodness in every soul, and to live up to the goodness inside my own soul.

Levy, Naomi (2007). Talking to God: Personal Prayers for Times of Joy, Sadness, Struggle, and Celebration (p. 214). Knopf. Kindle Edition.

Coming to the end of this I find that I still lack the words to express the deep sadness in my soul or my heartfelt sympathy for a family and friends that have suffered a tragic loss. I am, however, somewhat comforted by the fact that my connection to God to the Jewish community and to our sacred tradition gives me a place to start. I pray that those who are personally affected by the horror of a devastating loss will find strength in these connections or at least will somehow find in them the ability to begin the conversation that will lead to a measure of comfort and peace.

Here is a link to the Psalm texts 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.

Take care,

Hazzan Michael Krausman