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: 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.

[audio http://dl.dropbox.com/u/141011/cbmtogo/Haskeivienudanto.mp3]

 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: El Baruch Gadol Deiah

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.

The recitation of the Shema, as I have mentioned in the past, is surrounded by a series of mandated blessings. Each morning we introduce the “Shema” section of the prayer service with a Blessing acknowledging God’s power of creation; especially focusing on the creation of light. This blessing of creation is a long blessing, meaning it is both introduced and concluded with the classic formula, “Baruch Atah Adonai, Blessed are you God.” Rabbi Rueven Hammer, author of the definitive commentary on our prayer book, Or Hadash, shows how this meaningful blessing can be divided into five subsections:

1. Yotzer Or (the creator of light) the introduction

2. Ha Meir L’Aretz (who illuminates the world) focusing on creation, especially on heavenly sources of light.

3. El Baruch Gadol Deiah (God of blessing) a poem dealing with creation, concentrating on the sun

4. T’tbarach Tzureinu (Our Blessed Rock) a Kedusha (sanctification) section describing the Holiness of God and the Divine beings that surround God

5. Yotzer ha M’Orot (the Creator of Sources of light) the Hatima (conclusion) summarizing the mighty deeds of God as a source of creation.

It is the on third section, El Baruch Gadol Deiah that I would like to focus today. El Baruch Gadol Deiah is a brief but elegant liturgical poem praising God as a source of light. Beginning with a 22 letter alphabetical acrostic, one stanza for each Hebrew letter, and concluding with a short extra section. On Shabbat, we substitute El Baruch Gadol Deiah with the poem, El Adon A Kol Ha Ma’asim, (God is the master of all that is created).

Dr. Raymond Scheindlin, a brilliant professor and author on the subject of Jewish liturgical poetry, traces the source of El Baruch Gadol Deiah to the post Talmudic period, somewhere around the 4^th– 5^th Century of the Common Era. During this time, several inspired authors penned many Piyutim (liturgical poems) to enhance and embellish the framework of our prayer service.  This creativity, however, is by no means limited to that time period. For centuries, in many communities, poets and scholars have been inspired to write Piyutim. Among the most familiar in our tradition are L’Cha Dodi for Friday evening and U’Nitane Tokeph for the High Holidays.

El Baruch Gadol Deiah contains some beautiful imagery. The opening verse describes God out of infinite understating, fashioning the very rays of the sun into the “good” light that emanates from the heavens. We are also reminded in this poem of the opening passages of Genesis where God is surrounded and praised by the “Heavenly Hosts”, or servants, at the conclusion of the creation process. The poet acknowledges God for creating the sun and the moon – “reflecting God’s Glory” onto us on the earth.

El Baruch Gadol Deiah reminds us that each morning we are given a brand new opportunity to bask in the “Good Light” that radiates from God. Surrounded by the glow of God’s power, we have the possibility to be a partner in the ongoing process of creation. For those of us who take a moment in the morning to reconnect to God’s divine illumination, each day is an opportunity to see a world of possibilities in a new light.

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: https://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman

Share a Prayer: Akdamut

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.

The festival of Shavuot is recognized in the Bible as the second of the three pilgrimage festivals. While it is also known as the festival during which the first fruits were brought to the Holy Jerusalem Temple, we are most familiar with Shavuot as the time of the giving of the Torah. It is traditional to stay up all night on the eve of this festival and study – reenacting the excitement and trepidation of our ancestors as they anticipated receiving the Torah. Preoccupation with the Torah and the majesty of the Holy One Blessed Be He is continued into the services of the first day of Shavuot, with the chanting of the epic hymn, Akdamut, which is said just prior to the reading of the first verse of the Torah portion.

“Were the sky of parchment made,
A quill each reed, each twig and blade,
Could we with ink the oceans fill,
Were every man a scribe of skill,

The marvelous story
Of God’s great glory
Would still remain untold;
For He, Most High,
The earth and sky
Created alone of old.”   

Akdamut, is a rich and extremely complicated tapestry woven in tooth-breaking Aramaic, an ancient Semitic language, by  the 11th century Rabbi Meir Ben Isaac Nehorai in the city of Worms, Germany. Rabbi Meir who was the son of Hazzan Isaac Nehorai and a contemporary of the great biblical commentator, Rashi, used lines beginning with each of the letters of the Hebrew alphabet twice through. The Rabbi also added, the letters of his name, his father’s name and of a short blessing asking for strength (which he no doubt needed after this huge work). The resulting composition is a 90 verse panegyric proclaiming the majesty and greatness of The Creator, the beauty and wisdom of the Torah and praise and hope for the Jewish people. Each verse of the opus contains exactly ten syllables and always ends with the syllable,’TA’.

Akdamut is usually recited responsively. The melody used for Akdamut (click to hear an example) is an ancient chant that is characterized by a downwardly cascading motif (very short musical phrase) that occurs at the end of the first of each of the pairs of verses that characterize the Hymn. Interestingly, the music for Akdamut, which is not found any where else in our liturgy, is sprinkled throughout the Festival Kiddush.

It may be said that the reasons for emulating the Biblical Israelites night long vigil and for reciting Akdamut with its ancient melody are identical: We are invited to share the excitement of our ancestors at the foot of Mount Sinai together with the passion of Rabbi Meir over G-d, his Torah and of the life that the Torah conveys. Perhaps, by looking through the eyes and hearing through the ears of our predecessors, we will, in our hearts, minds and bodies feel, understand, and emulate their steadfast commitment to Torah and the Jewish way of life.

Hag Shavuot Samayach

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: https://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman

Share a Prayer -Prayers for Japan

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.

When ever we are faced with danger, fear or tragedy our first reaction is to turn to God for solace; either directly or through the synagogue. This phenomenon was seen in overwhelming measure after the horrors of 9/11, when people of all faiths flocked to houses of worship for communal support. One of our readers asked me about prayers in response to the horrible disaster which continues to unfold in Japan. Indeed prayer is a most fitting way to try to come to terms with such a tragedy. The energy derived from a community united in prayer can be an extremely powerful source of comfort and support in the face of an incomprehensible catastrophe.

Throughout our history, Jews have dealt with disaster and danger by praying. Perhaps the best source for these prayers is the Book of Psalms*, a collection of 150 exquisite liturgical poems that express the entire range of human emotion and explores many aspects of our relationship with our Creator. In addition to the number of Psalms that are included in our prayer book, there are many more that can be read as a source of comfort and encouragement. Our ancestors also dealt with misfortune such as drought and brutal anti-Semitism by imposing personal and public fasts. These were part of an intense regimen of prayer and study that were intended to stave off or mitigate the dire situation.

On a more personal level there are mandated prayers to be offered to those in need of healing. Each time we read the Torah we offer prayer for healing beginning with the phrase, “Mi Sheberach avoteinu… may the One Who Blessed our ancestors…” Similarly, the Gomel or deliverance prayer is recited by one who has survived an illness or dangerous situation.

Prayer is a dynamic experience – we are never limited to reciting only those prayers which have been codified in our Prayer Book. For generations, personal supplications and petitions have been composed and offered both in the context of the formal services and individually; indeed many of these were later added to the prayer book to become part of the formal liturgy. There is always room in Jewish worship for personal prayers, petitions and supplications that come from the heart.

Some may suggest that God sent this devastation to Japan in the context of some mystical Divine plan which is beyond the comprehension of us mere mortals. However, others such as the phenomenal author and lecturer, Rabbi Harold Kushner, maintain that the world has its own natural order and acts independently according to the laws of nature. Rather than being the source of or “on the side of the Tsunami” God is “on our side,” with us, weeping alongside those of His Children who suffer so deeply.

In that context then, here are links to some of the prayers that have been written or adapted in response to the awful events that have been taking place in Japan. The themes of these petitions are similar; we pray that God will send healing to those who suffer, comfort to those who are bereaved, relief to those who are homeless and strength to those rescuers, first responders and other caregivers who act as God’s hands in this difficult endeavor.

The first example is offered by the UAHC, the movement for Reform Judaism. http://news.reformjudaism.org.uk/press-releases/prayers-for-japan.html

Mechon Hadar, a scholarly institution connected to the independent Minyan movement posted this prayer. http://www.mechonhadar.org/portlet-test/-/asset_publisher/Z3Kb/content/id/1236291?redirect=%2F

Our next prayer was posted by the Metropolitan Region of the United Synagogue. http://metny.uscj.org/2011/03/a-prayer-in-response-to-the-earthquake-and-tsumani/

The fourth prayer was posed on Beliefnet, a multidenominational spiritual community. It was composed by Rabbi Jonathan Sacks, Chief Rabbi of the British Commonwealth in response to other natural disasters, but is equally appropriate here.  http://blog.beliefnet.com/windowsanddoors/2010/01/a-rabbis-prayer-in-response-to.html

Our hearts go out to those unfortunate people who continue to be affected by this horror. Let us all resolve to continue to offer physical as well as spiritual support. If you know of a prayer that has been composed that should be part of this collection, please send me the link and I will share it next time.

*(this is a podcast I did about the Psalms)

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 Also please subscribe to my Tephila Tips Podcast:https://ehazzan.wordpress.com/

Take care,

Hazzan Michael Krausman

Share a Prayer: Modeh Ani

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.

For many of us, the first prayer that we can recall, with the possible exception of the Shema is Modeh Ani “I am grateful to You.” This is part of a series of prayers that were originally intended to be offered at home immediately upon awakening but we transferred to the Siddur to be recited individually prior to the start of the morning services.  Modeh Ani expresses gratitude to God, our Eternal Monarch, for restoring our soul to us in the morning. In ancient times, many believed that the Almighty retrieved our souls at night time, (perhaps for maintenance or cleaning) and restored them to our bodies in the morning. So, for example, in the Haskivenu prayer of the evening service we ask God to help us to lie down in peace, to protect us from evil which may befall us at night and allow us to rise up again alive in the morning. Thus it is only fitting that we start the day with a sincere expression of thanksgiving. Thanksgiving, as I pointed out in my Share a Prayer edition just prior to the eponymous American Holiday, is an inherently Jewish trait; so to utter words of gratitude to our Creator for the good that God provides with our first breath of the morning is most appropriate.

Abram Milgram, a noted authority and author on the subject of Jewish Worship traces the origin of the prayer, Modeh Ani to a passage from the Midrash (Gen. Rab.78:1) based on a verse from the book of Lamentations (Lam.3:23). Milgram provides a quote from the Midrash attributed to Rabbi Simeon ben Abba, “Because Thou renewest us every Morning, we know that great is Thy faithfulness to redeem us.”

Modeh Ani then not only expresses gratitude to God but also teaches us that each day represents a brand new opportunity for renewal and redemption. As we get up in the  morning and prepare to face the day ahead, Modeh Ani instantly puts us in touch with our Neshama, (soul) that small part of the Divine that resides with in us and keeps us mindful of God’s constant presence in our lives.

Here is a link to the prayer in Hebrew and English. Here is a link to a moving musical setting of Modeh Ani by the wonderful contemporary musician Rick Recht.

Thanks again to all of those who gave me such positive feed back on “Share a Prayer!” I have received several fascinating questions and ideas for future editions.

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.

Share a Prayer: Ahavah Rabbah

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.

Immediately preceding the recitation of the morning Shema is a beautiful and inspirational blessing beginning with the phrase “Ahavah Rabbah: deep is your love for us…” This is the second of the two mandated blessings that introduce the Shema and is technically know as Birkat Ha Torah: the blessing of the Torah. The notion of this Bracha is that the almighty chose the Jewish people from all other nations and gave us His Torah as a sign of His great love; this is juxtaposed with the beginning of the Shema which commands us to love God.

Rabbi Reuven Hammer in his outstanding commentary on our Siddur points out that not only does Ahavah Rabbah praise God for His “boundless understanding and mercy” it also thanks the Creator for giving us the capacity to understand the teachings of the Torah so that we can perform the mitzvoth (commandments). As I often have noted, it is through the wisdom and commandments contained in the Torah we can find a path that leads us closer to God.

The parallel blessing which introduces the Shema of the evening service begins with the words, “Ahavat Olam – eternal love.”  Rabbi Irwin Kula in his compelling Book Yearnings, points out that in the morning we ask for, Ahavah Rabbah, a great deal of love – it’s a new day and we are refreshed and ready to go. At night, however, after a long day, we ask for Ahavat Olam which Rabbi Kula translates as “unconditional love.” After all of the trials and stress of the day that has concluded, unconditional love is what we really need.

At the conclusion of Ahavat Olam, beginning with the phrase V’havieinu L’Shalom: “Bring us safely from the four corners of the earth…” it is customary to gather the Tzitzit (fringes) from the four corners of the Tallit (prayer shawl) and hold them in preparation for the Shema. This action has a practical purpose since the third section of the Shema which is to follow, (Bamidbar [Numbers] 15:37-41) commands us to wear Tzitzit-the fringes placed on the corners of the Tallit (prayer shawl) to remind us of the Mitzvot (commandments.)  It is customary to hold the Tzitzit during the Shema and kiss them as we say the word “Tzitzit”.  Also, by gathering together our Tzitzit we symbolize our hope for redemption; a time when people from all across the world will be free to gather together and worship in a State of Israel blessed with peace.

Ahavah Rabbah is a wonderful prayer and a most fitting introduction to the Shema – the mission statement of the Jewish People. Not only do we express appreciation for God’s boundless love for us, but we give thanks for the wisdom of Torah which draws us closer to God and we articulate our hope for a time when all can come together as one, in order to recite the Shema with a united voice in a world of Peace.

Click here for 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.

Share a Prayer Al Hanissim

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.

Certainly the most popular aspects of the observance of Hanukkah are the kindling of candles, playing with dreidels and, my favorite, eating jelly donuts and latkes. In our prayer book however, the festival of Hanukkah requires the insertion of the prayer, Al Ha Nissim.

Al Ha Nissim, “for all of the miracles”, is inserted into the Hoda’h or thanksgiving section of the Amidah. The requirement for inclusion of such prayers can be found in the earliest formulation of our liturgy (Talmud Ber. 3:10.) As its name suggests, the prayer begins with a general expression of gratitude for all of the miracles, deliverance and salvation God has granted; not only in the days of our ancestors but in our day as well. This introduction begins similar prayers for Purim, and in modern prayer books, Yom Ha Atzmaut, Israel’s Independence Day. The unique wording, in each Al Ha Nisssim prayer reminds us of the events that lead to the observance of that particular festival. According to Ismar Elbogen, the highly respected authority on Jewish liturgy, the text of Al Ha Nissim for Hanukkah in our Siddur is almost identical to the version first found in one of the earliest known collections of Jewish prayer compiled by the great sage Rav Amram in the 9th century. Elbogen speculates that Al Ha Nissim may have been comissioned by the clan of Matthias, the high priest, who were the heroes of the account of Hanukkah as it is related in the apocryphal book of the Maccabees.

Interestingly, the unnamed author’s spin on the tale of Hanukkah is somewhat different than our usual perspective of the miraculous events that are commonly associated with Hanukkah. Although the story is set during the time of Mattathias, it is God alone, according the Al Ha Nissim prayer, who is responsible for vanquishing the evil empire of the Greek Kingdom, passing judgment on the perpetrators of the terrible crime of defiling the Temple and of forcing our ancestors to abandon God’s path. Only after this Divine victory, according to our prayer, did God’s children return to repair and re-dedicate God’s Home – the Holy Temple. There is no mention of Judah the Maccabee or of the discovery of a cruse of oil that miraculously lasted for eight days.

It seems as though the author of Al Ha Nissim wished to underscore the role that God can have in history as well as in our daily lives. Perhaps the lesson we are to learn from Al Ha Nissim is that the real miracle of Hanukkah was that the forces and influences that threatened to assimilate all of the Jews into contemporary culture and abandon any remnant of our heritage were resisted and ultimately vanquished. Indeed we can learn from this prayer that by maintaining a strong connection to our people, increasing our knowledge and embracing our rich cultural heritage, the miracle that represents Hanukkah can truly take place in our times just as is did in the period of our ancestors. Hanukkah means dedication. Al Ha Nissim reminds us that now is the best time to be inspired by our history and seek to re-dedicate our selves to insuring a strong and meaningful future for us, for our children and for all of the many generations of “Maccabees” to come.

By the way, speaking of celebration, don’t forget to join us for Zev’s Bar Mitzvah. Shabbat, January 1, 2011.
Please R.S.V. P. to lmkrausman@bellsouth.net

Take care,
Hag Urim Sameiach.
Best wishes for a Joyous Hanukkah!
Hazzan Michael Krausman

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: https://ehazzan.wordpress.com/

“Elohai N’tzor, May God guard my tongue from evil…”

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.

Thanks to Sharon Burak for the suggestion for this edition of Share a Prayer; “Elohai N’tzor, May God guard my tongue from evil…”

Every version of the Amidah concludes with this personal meditation which dates back many centuries to the Talmudic sage, Mar son of Ravina. During the course of the Amidah, the compilation of blessings that forms the core of each formal service, we feel as though we are in a private, one on one conversation with God. This feeling is enhanced by the process undertaken at the beginning of the Amidah where by we take 3 steps backward and 3 steps forward to symbolically separate or isolate ourselves from the rest of the congregation and step into God’s private meeting space. As we enter into God’s realm and prepare to offer our personal prayers or meditations intertwined with the ancient formula of the Amidah Blessings, we say, “Adonai S’fatai Tiftach… Lord, open my lips so that my mouth can utter Your Praise.”  In essence, we ask God to put the words in to our mouths that will give voice to our prayers. Our sages felt that as we begin our talk with God with God’s own vocabulary, we should end our encounter with the Divine with a prayer that our words continue to reflect Holiness.

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. However, in parting we pray that we may leave with a feeing of Divine inspiration that will, God willing, guide our thoughts, conversations and behavior until our next Holy encounter.

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 hazzankrausman@bethel-omah.org.

To learn more please check my Ehazzan Blog

Take care,

Hazzan Michael Krausman

Tephila Tips #11 Holiday Relationships

Holiday Relationships

During the High Holiday period we spend a great deal of time pondering relationships; how we relate to friends and family members, coworkers and others.

Links

• Cantor Alberto Mizrahi
• Cantor Joseph Shlisky
• Meyer Posner (ca. 1890–1931)
• Gershon Sirota
• Untane Tokef
• Hazzan Simon Spiro
• Leibele Waldman
• Barbra Streisand
• Max Janowski.
• A.Z. Idelsohn

Tracks

• L’El Orech Din
• El Melech Yoshev al Kisai Rachamim
• K’Vakorrat
• Ki Keshimcha
• Haven Yakir Li
• Avinu Malkeinu

These are short audio tidbits of information that help you to understand the meaning and structure of our prayers and services.  If you have a question, suggestion or comment; feel free to add a comment on this post or to send me an e-mail to hazzan@e-hazzan.com. You can also call me at 754-273-8613

Subscribe to the eHazzan Tephila Tips Podcast on your computer in iTunes.  Click on this linkeHazzan Tephila Tips PodcastTo  subscribe manually, click on “advanced” on the top menu bar. Select “subscribe to podcast” from the drop down menu. Paste the following link into the window that pops up; http://feeds.feedburner.com/wordpress/flUtThanks very much