E-Hazzan The Sound of the Shofar

A great silence settles over the packed synagogue as a man cloaked in a white robe with a huge black and white striped Tallit over his head slowly raises and old Shofar to his lips. With majestic fanfare the Rabbi calls out in a rising and falling melodic tone, “Tekiah.” After a momentary, breathless hesitation, a piercing, reverberating blast trumpets through the silent sanctuary… One of my most prominent childhood memories is the sounding of the Shofar during the Rosh Hashanah service. Even today, the blast of the Ram’s horn sends a special kind of electric pulse through my spine. In fact, there are few of us who are not moved by the haunting call of the Shofar.

Sounding the Shofar, an ancient instrument made from the horn of a ram or similar animal is a tradition that dates back to biblical times. Most traditions trace the source of the Shofar to the story of the binding of Isaac, which we read on the second day of Rosh Hashanah. Abraham’s faith in God was so rigorous that he was willing to sacrifice his favorite son Isaac. At the last moment, an angel thwarted Abraham’s attempt to kill his son and a ram, caught in thicket of thorns was sacrificed in Isaac’s place. Thus the shofar reminds us not only of the solid faith and devotion of our ancestor but also of our connection through Abraham to God. We are also mindful that God preferred the sacrifice of the ram as opposed to what might have been an overly zealous, heinous act of child sacrifice.

A.Z. Idelsohn, perhaps the most renowned of all Jewish musicologists, points out that to the primeval Israelites, the Shofar was valued for its rhythmic rather than melodic capabilities. To our ancient ancestors, Idelsohn notes, the blowing of the ram’s horn had magical powers; with a blast of the Shofar, God could be awakened from His slumber and summoned to help His People. Furthermore, the Shofar could be used to frighten off evil spirts and lesser deities of neighboring peoples. Even God, remarks Idelsohn, was depicted as blowing His Holy Shofar in order to “frighten His enemies and to gather the remnants of His people…”

Our Machzor (High Holiday prayer book) cites as the biblical commandment to blow the Shofar a passage from Psalm 81, “Tiku Ba Hodesh Shofar… Sound the Shofar on our feast day, on the new moon when it is hidden. For it is Israel’s law, a decree of the God of Jacob.” According to Biblical and Rabbinic tradition, the Shofar was not only used on Rosh Hashanah but also on the first day of the new month, for the coronation of a new king as well as to proclaim the Jubilee year during which all slaves were freed and all land reverted to the clan that was its original owner. Similarly, a great celestial shofar sound was heard at the giving of the Torah on Mount Sinai. Shofar blasts were also employed to call the Nation of Israel together for battle. Perhaps the best know example of the latter was the story of Joshua (Josh 6) whose famous resounding shofar blast brought down the walls of Jericho. In times when the Great Jerusalem Temple stood, the Shofar was often used in conjunction with a metal Trumpet and other instruments that served to punctuate the ancient sacrificial service.

Here is an audio recording of Tiku Ba Hodesh Shofar presented by Hazzan Moshe Schwimmer and his magnificent choir through the Judaica Sound Archives of Florida Atlantic University.

Shofarot(pl) are constructed using the horn of a Kosher animal. In recollection of the sin of the golden calf, horns made of cows are prohibited. While Ashkenazim (German and eastern European Jews) prefer shorter Ram’s Horns, Jews of other cultures use longer horns such as those from an Ibex or Antelope. Barsheset- Riback, an Israeli purveyor of Shofarot, describes the process of selecting, boiling, cleaning out and finishing the horns to produce a functioning Shofar. According to Jewish law, nothing, such as an external mouth piece may be added to the horn, neither can holes be drilled to produce variable sounds.

A day of Blowing [the Shofar] is one of the ways in which the Torah refers to Rosh Hashanah. As we usher in the New Year, the shofar is literally a wakeup call to our Jewish Soul. In fact, it is customary to begin the daily sounding of the shofar at the beginning of the month of Elul, the last month on the Hebrew Calendar, to awaken the listener to the need for undergoing the process of Heshbon Ha Nefesh, the accounting of the soul.

We are jolted into the reality of the High Holiday season – the need for self-examination and introspection in order that we can enter the New Year with a clean slate and a renewed spirit.

During our Rosh Hashanah liturgy the shofar is sounded in the context of the Shofar service that comes just after the Torah reading as well as to punctuate the three unique sections of the Musaph (additional service.) Please see my post on Rosh Hashanah Musaph for more details.

There are three distinct calls that are made on the shofar; each has its own significance and meaning. Noted authority on Jewish Liturgy Abraham Milgram traces the source of these distinct shofar blasts to the biblical book of Numbers (10:5-7) which defines a “Tekiah” – a solid sound and a “Teruah” – a wavering or broken sound. Because the Rabbis of the Talmud (R.H 34a) could not agree on what constitutes a “broken tone,” they mandated the “Shevrim,” a sound comprised of three medium length notes and the “Teruah” a blast consisting of nine short individual blasts. A “Tekiah Gedolah” or longer Tekiah is also used. The skill of the Ba’al Tekiah (Master Blaster) or one who blows the shofar, determines the quality and duration of each type of sound.

Here is a video of the four types of Shofar sounds:

Deep meaning can be found in each of the types of shofar blasts. The website Mazornet, a traditional site that focuses on resources and explanations for Jewish celebrations, posts an interesting understanding of the shofar blasts: Tekiah, is a regal sound appropriate for Rosh Hashanah which celebrates God’s coronation as Ruler of the Universe. Shevarim is compared to the sound of sobbing; the heart cries out for strengthening the relationship between God and the worshiper. Teruah is an alarm, the challenge to wake up to the call for Teshuvah, or return to a path that leads to a meaningful and fulfilling way of life.

This explanatory reading by Rabbi Milton Steinberg, the great Conservative theologian appears in Machzor Hadash, published by the Prayer Book Press:

For untold generations, on this day, our ancestors listened to the sound of the Shofar. What did they hear in its piercing tones? What solemn truths did they detect in its calls which stirred them so profoundly each year?

And what does the Shofar say to us today, as we stand at the dawn of the New Year, groping for a light to guide us and a faith to sustain us?

Tekiah! Awake! Let not habit dull your minds, nor comfort harden your hearts. Examine your deeds, look well into your soul, mend your ways, turn to God.

As we hear the sharp Tekiah blast, let us rouse ourselves from smugness and self-satisfaction, from callousness and self-righteousness.

Shevarim! The broken refrain! Listen to the staccato cry. Hear the echoes of sighing and weeping. The deprived and the distressed, the neglected and the enslaved, the bruised and the broken-all cry out for relief from their pain, for release from their torment.

As we hear the anguished wail of Shevarim, let us open our ears to the cries of the afflicted and the oppressed, and let our hearts respond with compassion and love.

Teruah! The call to battle is sounded: Join the struggle against evil and suffering. Give of your bread to those who hunger; give of your strength to those who stumble; give of your time to the lonely and forsaken; heal the wounded, comfort the bereaved.

Let us hearken to the Teruah’s call to action.

For in our hands, in our hearts, and in our minds

Are the means for building a better world,

For fulfilling the promise of peace and justice,

And for hastening the day when all will hear

The sound the great Shofar of liberation.

Hopefully, the blast of the Ram’s horn will send a special kind of electric pulse through your spine and reverberate in your soul this Rosh Hashanah so that you too will moved by the haunting call of the Shofar. May you be inspired by the sounds of the Shofar to strive for a Shanna Tova, a year of Blessing and Goodness.

I hope you enjoy this brief look at part of our prayer service. If you have a suggestion, comment or question, please fee free to leave a comment below or to email me at michaelkrausman@gmail.com.

Take  Care

Hazzan Michael Krausman

Share a Prayer: Sefirat Ha Omer

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.

The 49 days between Pesach and Shavuot, are known as the time of Sefirat Ha Omer, the “Counting of the Omer.” In ancient times, on the second day of Pesach the barley harvest was marked by cutting enough sheaves of barley, to make about an Omer of fine flour (about five pounds) which was combined with oil and spices to produce a special wave offering. This inaugurated an agricultural festival that was observed for 49 days until Shavuot, which celebrated the wheat harvest. More significantly, the 49 days of the Omer correspond to the days between Pesach, the holiday of our physical liberation from slavery, to Shavuot, the time of our spiritual liberation stemming from the giving of the Torah on Mount Sinai. It was on Shavuot that we were transformed form a band of escaped slaves to a united nation with common goals and beliefs. Thus, the Omer becomes a period of excitement and expectation; we recall the experience of the children of Israel as they anxiously awaited their close encounter with God – the revelation at Mount Sinai.

For generations this was a joyous period, celebrating both an agricultural event and the anticipation of receiving the Torah. However, following the failed Bar Kochba revolt against the Roman occupation in 135 CE, the Sefirat Ha Omer became a time of mourning and sadness. The Talmud relates that shortly following the Bar Kochba incident, the students of the Great Rabbi Akiva suffered a terrible plague and thousands perished. As a sign of mourning for the students of Rabbi Akiva, one of the greatest of our sages, it became traditional to refrain from holding weddings and other forms of celebration. Some men do not shave, haircuts are not taken and many people will not attend movies, concerts or other forms of merriment.

Miraculously, on the 33^rd day of the Omer, known by its Hebrew numeric equivalent – Lamed (30) Gimel (3) or “Lag” Ba Omer, the plague subsided. This gave rise to the festive observance of Lag Ba Omer, including the celebration of weddings and the holding of concerts and other musical events. It is customary to have outdoor activities on Lag Ba Omer such as bon fires, field days and picnics. Because Lag Ba Omer is also the anniversary of the death of the Great Talmudic and Kabbalistic sage, Rabbi Shimon Bar Yochai celebrations are often held in his honor, especially at his grave site in the Israeli town of Meiron.

This is a video of the Breslav Hasidim singing the traditional song “Bar Yochai” composed in honor of the sage and traditionally sung on Lag Ba Omer.  Click here for the lyrics in Hebrew and transliteration.

Here is video by Rabbi Tovia Singer of Hundreds of Hassidim gathered at the gravesite of Rabbi Shimon Bar Yochai .

The process of counting the Omer is outlined in most prayer books and in many standalone Omer Counters and apps.  An introductory meditation is first offered, containing the biblical commandment to count the Omer:

“You shall count from the eve of the second day of Pesach, when an Omer of grain is to be brought as an offering, seven complete weeks. The day after the seventh week of your counting will make fifty days, and you shall present a new meal offering to God (Leviticus 23:15-16).”

A blessing thanking God for making us Holy by giving us the commandment to count the Omer is then recited followed by the announcement of the new day. This announcement includes the exact number of weeks and days of the counting, thus, on the 22 day of the Omer one would declare, “ Today is the 22^nd day marking three weeks and one day of the Omer.” The Omer must be counted after dark to ensure that a complete day has passed between each counting. Here is the text in Hebrew and English.

Below is a video of extremely talented Cantor Netanel Hershtik together with his choir chanting the Sefirat Ha Omer Prayers.

Rabbi Jill Jacobs writing for my Jewish Learning.Com, express the significance of the counting of the Omer in a clear and precise manner:

“While Pesach celebrates the initial liberation of the Jewish people from slavery in Egypt, Shavuot marks the culmination of the process of liberation, when the Jews became an autonomous community with their own laws and standards. Counting up to Shavuot reminds us of this process of moving from a slave mentality to a more liberated one.”

Although it may seem like a lot of attention is given to counting a period of 49 days that fall between two Jewish Holidays; in a similar fashion to the Pesach Seder, the Sefirat Ha Omer helps create a mutigenerational bond that links us to our biblical ancestors and reminds us of the significance of personal as well as spiritual freedom. Counting the Omer is a ritual  in which the entire family can participate. As we count each day, we are reminded not to take everything in our busy lives too seriously but to focus on what really counts.

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

Take care,

Hazzan Michael Krausman

 

Share a Prayer: Private Prayer in a Public Context

We all know that prayer is both a communal and an individual experience. Our tradition is replete with volumes of prayers that have been composed and codified throughout our history. Psalms and other Biblical sources are thousands of years old, yet they still have the power to sustain our liturgical yearnings and help us to reach out to The Holy One. Interestingly, though most of our prayers are couched in the plural – pertaining to the entire community, baked into our formal liturgy are opportunities for individual, personal prayer.

The first place to look for such private prayer opportunities is the very opening pages of most prayer books that begin with the morning service. Originally intend to be recited at home; these prayers were transferred to the synagogue to serve as private mediations which would help prepare the worshipper for the public worship to come. In October 2010 I wrote:

“Those who are familiar with the Siddur (prayer book) will note that even before the formal service begins there is a collection of personal prayers and reflections that can be offered. ‘Elohai Neshama – My God the soul that You implanted with in me…,’ the passionate prayer dating back to Talmudic Times (Berachot 60b) is a perfect example of such a prayer. The text reflects the notion that at night-timeis that part of God that is inside each and every one of us. Elohai Neshama gives us the opportunity to express gratitude to God and to remind ourselves of our connectedness to our Creator and to each other.”

Here is a stirring setting called Elokai Neshama by one of the greatest and best know Hazzanim of all times; Moshe Koussevitzky. Taken form an album entitled; Moshe Koussevitzky Earliest Recordings; a compilation of material originally recorded in Europe, this record was copyright 1967 by the Collectors Guild. The recording is part of a magnificent collection of Jewish Music Located at Florida Atlantic University, the Judaica Sound Archives.
Here is a link to the text in Hebrew and English.

Following the recitation of the Amidah, (see below), is a liturgical compilation known as Tachanun. Tachanun is a section of personal petitions and supplications that are inserted in the weekday morning and afternoon service. So intense is the recitation of Tachanun that we rest our heads on our forearms and say part of the Tachanun in a hunched-over submissive posture. Based on biblical president, our sages felt that since we are at a time in the service when we are most focused on our relationship with the Almighty, we should expand this intense period of concentrated prayer and introspection by adding Tachanun.

On Monday and Thursday mornings we extend the Tachanun with additional supplications. However, Tachanun is not recited on happy occasions such as Purim or Hanukah in the presence of a bride or groom or when a Brit Milah  (Bris) is about to take place. Remarkably, this set of supplications is also omitted in the presence of a mourner and on Tisha B’Av, our day to grieve for the fallen Jerusalem Temple, so as to not too greatly increase our sadness.

Personal prayers by such great liturgical sages as Sa’adia Gaon and Rav Amram as well as some poignant psalms are found in this plaintive collection. These prayers ask God to help us personally through whatever difficult times we may be currently experiencing.

We ask that God “assuage our fears, establish the works of our hands, heal our wounds and save us from our tormentors.” Even in our deepest time of despair we appreciate the ability to place ourselves in God’s hands.

Some of the other themes related to in Tachanun include, the value of a good friend, guidance in avoiding evil or temptation. Sephardi congregations often include the confessional as part of Tachanun.
All versions of this supplication include the prayer Shomer Yisrael – guardian of Israel which, as Rabbi Reuven Hammer notes, reflects the trepidation of the medieval European Jewish community. Tachanun concludes with the declaration, “alone we are helpless”; we rely on God for compassion and guidance. Here is a recording, again from the FAU archives, of Hazzan Israel Rand singing a popular setting of Shomer Israel.

Above I made reference to the Amidah the a formal series of 7-19 blessings that form the core of every synagogue service. Certainly an entire Blog post could be devoted to this quintessential prayer. We begin the Amidah with a most extraordinary process. It is customary to take three steps backwards and then three steps forward while reciting the phrase, “Adonai S’fatai Tiftach…Lord open my lips so that my mouth can find the proper words to address You.”(Ps 51:17) According to the great liturgical scholar Ismar Elbogin, this phrase was introduced by the sage Rabbi Yochannan in the 3rd century. The purpose of this ritual is to symbolically separate ourselves from the rest of the congregation enter into a private audience with the Holy One. In essence, at least three times a day we have the opportunity to have individual “face time” with our Creator.

This private conversation with God is guided by the age-old Blessings of the Amidah – some of which date back to the time of the Ancient Jerusalem Temple. Built into the process of reciting the Amidah, however, are specific opportunities for individualized prayer. Chief among these personal prayers is that contained within the eighth Blessing, the Prayer for healing. Our Siddur, contains a formula into which the names of those for whom we pray can be inserted. Moreover, the version found in both the Sim Shalom Siddur for Shabbat and Festivals and the Weekday Sim Shalom contain an extra line asking the Holy One also support the caregivers of those who we mentioned.

Similarly, the sixteenth blessing, “Shomeia Tephila – The One who listens to prayer”, is also a traditional point at which to insert a personal petition. Rabbi Hammer cites the Talmud (Avodah Zara 8a) for the origin of this custom. Not only can any heart-felt supplication be inserted at this point but prayers for comfort on the national days of sorrow are customarily included here as well. Thus prayers for Tisha B’Av, mourning the destruction of the Holy Jerusalem Temple and Yom Ha Shoah, the commemoration of the Holocaust are added to the Shomeia Tephila prayer. Interestingly, Hineni, the personal plea of the prayer leader on the High Holidays, ends with the same concluding phrase.

Just as the opening phrase of the Amidah is based on a psalm as instituted by Rabbi Yochanan, the concluding passage also contains a verse from a Psalm (19:15) “may the words of my mouth and the meditations of my heart …” Preceding this is a moving personal mediation –“Elohai N’tzor L’shoni Me’ra – May God keep my tongue from evil.” This prayer is cited in the Talmud by the sage Mar Ben Ravia.

Although several permutations of this concluding meditation have existed in different liturgical traditions, offering some personal thoughts is an essential part of the process of the individual recitation of the Amida. At the conclusion of the Elohai N’tzor, with the words “Oseh Shalom,” we take three steps backwards and bow to the left and the right symbolizing the conclusion of our formal chat with God. Perhaps our sages felt that since we began by asking Divine guidance for our words, we should conclude our conversation with The Holy One with the hope that our language continues in this sanctified vein.
Here is a link to the text in Hebrew and English.

The provision of opportunities for individual prayer in the context of public worship reminds us of the nature of our relationship with God. We are connected to The Holy One on a personal level at all times, even when experiencing the power of communal prayer. It is clear that God is at the same time within us and part of the community at large; the more that we seek God, the closer we feel to God and the deeper our connection to our community through the Almighty.

Share a prayer: Techinas (not the Middle Eastern dip)

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.

A pristine white tablecloth decked with the finest of dishes and shinning silverware adorns the dining room table. The iridescent glow of waxy white candles set in two lustrous ancient candlesticks reflects in the eyes of your mother as she waves two strong but gentle hands over the flickering yellow flames. After whispering the traditional blessing, a singular tear rolls down her cheek as she silently recites an age-old private Shabbat prayer.

It is quite likely that the private petition that was just offered comes from a collection of Yiddish Prayers for various occasions known as Techinas .Techinas, from the Hebrew word meaning “supplication”, date back to the early 17^th century. They were composed specifically to be offered by women who, in many cases were not given the opportunity to learn the Hebrew Prayers recited by men in the synagogue. Rabbi Julian Sinclair of the Jewish Chronicle.com suggests these prayers stem from Yiddish translations of Tachanun – the selections of supplications that are part of the weekday services.

Spiritually, these personal petitions are connected to biblical women who are credited with the most sincere and selfless supplications in the Bible. Hagar, the alienated concubine of Abraham besought God to protect her son Ishmael after they were cast into the dessert. Similarly, Hannah, in the book of Samuel, is recorded to have offered a tearful, silent supplication to the Holy One asking for a child. Incidentally, both were rewarded for their passionate pleas, Hanna became the mother of Samuel the first of the prophets while Hagar was shown a well which sustained her and her young son Ismael.

Rivka Zakutinsky, a noted author and educator living in Brooklyn NY, is the editor of an excellent new collection of Techinas entitled, Techinas A Voice from The Heart. She relates that while numerous collections of Techinas were published, the earliest known book of Techinas entitled, Techinas U’Bakashos (Supplications and Appeals) was printed in Basel Switzerland in 1609. Zakutinsky also notes that the best known author of Techinas was the elusive Sara Bas Tovim who was born sometime in the later part of the 17^th Century. A collection of Techinas referencing the weekday prayers, fast days and the High Holydays entitled Sheker Ha Chen, (Charm is Deceitful), a reference to the Eishet Chayil ( a woman of valor) passage from the book of proverbs which is read by a traditional husband to his wife on Friday eve, is attributed to Sara Bas Tovim. Sara also is credited with a collection of these personal supplications relating to commandments specifically directed to women such as lighting candles, separating challah and attending the Mikvah. This work is called Shalosh She’arim (three gates.)

Shas Teḥine Rav Peninim  published in New York in 1916, is another  popular gathering of Techinas. Like many of the collections of Techinas, it contains Techinas to be recited while “the men are at synagogue,” following child birth, for the welfare of family and, over the kindling of Sabbath candles.

A high tech compilation of Techinas, assembled by The Reconstructionist Rabbinical College can be found online.  Techina Prior to Immersion in the Mikveh, is an excellent example of these.

Techinas are so powerful that even our modern-day siddur includes the Techina, Got Fun Avrum (God of Abraham) a soulful supplication said at the immediately following Havdalah  (separation), the prayer that marks the conclusion of Shabbat. There is tradition which attributes this prayer to the great Hassidic Master, Levi Yizchak of Berdichev.Here is the English translation of this text from Siddur Sim Shalom:

“God of Abraham, of Isaac and of Jacob, protect Your people Israel in their need, as the holy beloved Shabbes takes its leave. May the good week come to us with health and life, good fortune and blessing, prosperity and dignity, graciousness and loving-kindness, sustenance and success, with all good blessings and with forgiveness of sin.  Omein.”

Here is the Yiddish Text:

Got Fun Avrum is so well know that it became the theme of a popular Yiddish Song in titled Zol Noch Zein Shabbis (May it still be Shabbat) by the great composer and arranger of Jewish Music, Sholom Secunda  Here is a video of this melody sung by the one of the greatest and best known Hazzim, Moishe Oysher. The song also contains the text of the prayer as cited above.

Techinas are a rich, meaningful and potent source for personal prayer.  Rivka Zakutinsky best sums up the power of these sacred Yiddish texts:

“[Techinas are] the voice which women have used to approach God and to Serve Him…For God to be present in our most intimate daily experience –to commune with Him in the most private, unstructured moment, and to know that HE is there and ready to answer – therein lies the Blessing.”

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

Take care,

Hazzan Michael Krausman

Share a Prayer: Praying in the Vernacular

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.
In my last post I extolled the vital importance of praying in Hebrew. While it is true that, “for thousands of years Hebrew prayers, such as those drawn from the book of psalms and others, have resonated in our Jewish DNA providing comfort, compassion and inspiration” there is also room in our liturgical service for prayers written in the vernacular. In fact, codified in our Siddur, are prayers, such as the Kaddish that are written in Aramaic, an ancient language that, a one time, was the lingua franca of our people. Similarly, in some traditions, the standard prayers are interleaved with or translated into Ladino or Judeo Espanol – a language spoken by Jews who stem from locations such as the Balkan countries, parts of the Middle East and sections of Europe such as Spain and Portugal. Similarly, there are wonderful very old and brand new prayers written in English and other modern languages, created to supplement and enrich our services.
Aramaic is an archaic  cousin of Hebrew that stems from the ancient Near East. Texts written in Aramaic such as the biblical books of Ezra and Daniel, have been found dating back to the 5th Century B.C.E.  The Talmud, one of the primary texts of Rabbinic law as well as Biblical Translations and the mystical Kabbalistic text known as the Zohar,  also written in this ancient language, are still studied in their original form today. In our Siddur, the most significant prayer written in Aramaic, is the Kaddish.
Constructed around an ancient Aramaic translation of a passage from the Biblical book of Daniel, “Y’hei Shmei Rabbah m’vorach l’olam ol’olmei al maya….May His Great Name be blessed for ever and ever in to the world to come,” the Kaddish is one of the best know elements of our liturgy. Ismar Elbogen the great scholar of Jewish Liturgy, notes that the great sages of the early rabbinic period attached deep meaning to this biblical phrase and  invoked it at the mention of the Holy Name. Soon this expression began to be used in the context of a formal expression of faith in God’s eternal Kingdom that was customarily uttered at the end of a rabbinic discourse. Although at first, these expressions were improvised by each orator, the formula eventually became the standardized in the form of the Kaddish.
Elbogen notes that the earliest reference to the Kaddish appearing as part of the synagogue liturgy can be found in a Palestinian source dating back to the seventh century. Phrases like, “L‘eila minkol birchata … beyond all blessings, hymns and praises …,” make the Kaddish an ideal vehicle for expressing the greatness and holiness of God.  Similarly, the passage found in the full Kaddish beginning with, “Tikabel Tzlothon … accept our supplications and petitions …” is most meaningful in the context of the service. In the synagogue, the Kaddish serves to separate various  major and minor sections of the service. Thus we find a Half or “Hatzi” Kaddish as well as a full Kaddish. There is also a Kaddish D’Rabbanan or “scholar’s Kaddish” which is recited after a selection from rabbinic literature. The mourner’s Kaddish, which is also included at various points during the service, differs from the full Kaddish in that it omits the section asking that our prayers and supplications be acceptable. It is interesting to note that the last stanza of the Kaddish, Oseh Shalom, a petition for peace, is written in Hebrew.
Brich Shemei – “Blessed is the Name,” a prayer said before the ark when the Torah is removed, is another popular prayer written in Aramaic. Taken from the Kabalistic text known as the Zohar (see above) Brich Shemei praises God as master of the universe and asks for Devine favor in granting our prayers and petitions. Rabbi Reuven Hammer, author of Or Hadash, a Comentary on Siddur Sim Shalom points out that the Kabbalistic Mystics maintained that the gates of heaven were opened whenever the Torah was read so they saw  this is as an opportune moment to seek God’s favor.
The conclusion of Brich Shemei begins with the statement, “ Ana Avda D’Kudsha Brich Hu, I am the servant of the Holy One.” We affirm that we place our hope not in any mortal but only in God and the revelation of the Torah.  Bei Ana Racheitz,  “in God we  trust”  the last part of the prayer, is often sung together by the congregation. Here is a wonderful rendition of the Ana Avda D’Kudsha Brich Hu by master Hazzan Aaron Bensoussan taken from his CD, Joyus Chants, recorded with members of the Israeli Philharmonic.

Brich Shemei  is also an example as a prayer expressed in Ladino by many members of the Sephardi tradition in the form of “Bendicho Su Nombre.”  Ladino, like Yiddish its Ashkenazi counterpart, is enhanced by Hebrew expressions as well as by local phrases and idioms. There is a rich culture of music and poetry written in Judeo Espanol which still can be heard in many countries throughout the world. This is a link to the text of Bendicho Su Nombrei in Ladino and English published by the Eitz Chaim Sephardic Congregation of Indianapolis. Here is a video of this prayer performed by Hazzan Sylvain Elzam.

Ein Keloheinu, an extremely popular hymn sung at the end of the Shabbat morning service, is often sung in Hebrew with an instantaneous translation into Ladino by many Sephardi congregations. The text of this hymn which according to the Machzor Lev Shalem published by the Rabbinical assembly, dates back to the first millennium expounds on three different ways by which we refer to The Holy One; Our God, Our Lord, Our Sovereign and Our Savior. The mantra like repetition of phrases is typical of prayers of mystical origin. This is a setting of Ein Keloheinu sung by a delightful Turkish group called Los Pasharos Sepharadis.

Many Siddurim (prayer books) contain beautiful and inspirational poetry that, following the ancient tradition of the framers of our liturgy, expounds on the themes and motives of our sacred liturgy. Some of the most noteworthy writers and thinkers and poets of the past few generations have works published within  Siddurim  or in individual volumes  of contemporary prayer. Perhaps one of the most sensitive, compassionate, inspirational and enlightened modern American composers of Jewish Prayer is Rabbi Naomi Levy. One of the first women to be ordained as a Conservative Rabbi, Naomi Levy has written several books including a volume of English  prayers for various occasions called Talking to God .  Here is a heart rending prayer she wrote in response to  the tragedy of 9/11.

The Hebrew core of our traditional liturgy has sustained us throughout history, and around the globe. Yet in each generation, gifted, inspired poets have given voice to their connection with God and the liturgy through the medium of their native tongue. Whether through translating and interpreting the traditional text or by composing new elements of liturgy that speak to their contemporaries, these talented artists have contributed to the ever evolving and growing opus of our sacred liturgy; providing for the worshipper new pathways on which to seek a closer relationship with the Divine.
I hope you enjoy this brief look at our prayers. If you have a suggestion or question or request, email me at mailto:hazzan@e-hazzan.comor 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.

[audio http://dl.dropbox.com/u/141011/Share%20a%20Prayer/04%20Tsur%20Yisrael.mp3]

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: 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