The Siddur in Poetry

Total Page:16

File Type:pdf, Size:1020Kb

The Siddur in Poetry THE SIDDUR IN POETRY JEFFREY M. COHEN Copyright, Jeffrey M Cohen 2012. All rights reserved The author asserts his moral rights Without the prior written permission of the copyright owner, no part of this book may be copied, performed, transmitted, reproduced, adapted or changed in any way, for any purpose, or in any medium whatsoever (whether now known or developed in the future). Nothing in the preceding statement shall limit the author’s rights under copyright in any way whatsoever. The Hebrew superscriptions are taken from the computerised text of the Siddur bnei Ashkenaz . Public permission is granted for its use (See OpenSiddur.org), subject to display of the following licence details: <a rel="license" ref="http://creativecommons.org/licenses/by‐sa/3.0/"><img alt="Creative Commons License" style="border‐width:0" src="http://i.creativecommons.org/l/by‐sa/3.0/88x31.png" /></a><br />This work is licensed under a <a rel="license" href="http://creativecommons.org/licenses/by‐ sa/3.0/">Creative Commons Attribution‐ShareAlike 3.0 Unported License</a>. ISBN …………… Published by: J M Cohen Ph/fax: +44 (0)20 8457 5849 Typesetting by …………………….. Printed in Great Britain by Berforts, Gunnels Wood Road, Stevenage The Siddur in Poetry C O N T E N T S FOREWORD 7 SHACHARIT: WEEKDAY MORNING SERVICE Mah Tovu (On entering synagogue) 13 The Tallit Meditation 14 The Tefillin Meditation 16 Adon Olam 17 Yigdal 19 Morning Blessings 23 Elohai neshamah 25 Blessings at the commencement of the Service 26 Viyhiy ratzon milfanecha 30 Ribbon kol ha‐olamim 33 Mizmor shir chanukat ha‐bayit 37 Baruch She’amar 39 Ashrei 40 Shirat Ha‐Yam (Song of the Red Sea) 42 Barchu 46 Titbarach Tzurenu 48 Kadosh Kadosh Kadosh 49 Shema 51 Emet Veyatziv 56 9 Ezrat Avotenu 56 Amidah 58 Ya’aleh Veyavo 67 Modim 68 Al Ha‐Nisim 68 Sim Shalom 71 Tachanun 73 Shomer Yisrael 74 Alenu 76 LeDavid Hashem Ori 77 MINCHA: WEEKDAY AFTERNOON SERVICE Ashrei 40 Amidah 58 Tachanun 73 Aleinu 76 MAARIV: WEEKDAY EVENING SERVICE Barchu 80 Blessings of the Shema 80 Shema 51‐55 Ve’emunah kol zo’t 82 Amidah 58‐72 Aleinu 76 LeDavid HaShem ori 77 The Siddur in Poetry PRAYER BEFORE SLEEP AT NIGHT 85 KABBALAT SHABBAT: FRIDAY EVE SERVICE Meditation before lighting the Shabbat Candles 88 Lecha Dodi 90 Mizmor shir leyom ha‐Shabbat 94 Friday night Amidah 96 Magen Avot 98 Shalom Aleichem 99 Eishet Chayyil 100 Blessing of the Children 105 Priestly Blessing (of the children) 106 Kiddush for Eve of Shabbat 108 SHABBAT MORNING SERVICE Mizmor shir leyom ha‐Shabbat 94 Nishmat kol chai 109 Hakol Yoducha 113 El Adon 115 La’El asher shavat 117 Shabbat morning Amidah 118 PRAYERS FOLLOWING THE READING OF THE TORAH Yekum Porkan 120 Prayer for the Congregation 122 Blessing of the new month 124 11 Ashrei 40 Mizmor le‐David 127 MUSAF: ADDITIONAL SERVICE FOR SHABBAT Musaf Amidah 129 Ein Keloheinu 132 Anim Zemirot 135 Hallel 141 Adon Olam 17 __________________ The Siddur in Poetry FOREWORD The place of poetry in the Siddur Why did I choose to render the Siddur into poetry? What approach did I take to the original text? Is the work intended as a Siddur? Is it meant to replace the original? What is its target readership? These are just a few of the questions that my readers will inevitable ask. I wrote it for a variety of reasons. First, because I love poetry, especially sacred poetry – of which Judaism has a very long tradition, stretching back to the Bible. Prose is, basically, the medium of everyday speech. Poetry, with its innate economy of expression and rich and allusive vocabulary, powerfully engages the emotions and enables us to get much closer to the core of the idea. In the poetry of prayer, that is what we struggle to do: to get closer to God ‐ the core object of our adoration. Michael Wyschogrod (The Body of Faith, 1983) observes that ‘the imagination of the poet is a reflection of his spiritual life…Poetry is one of the most powerful domains in which religious expression takes place.’ Poetry is Judaism’s preferred medium of expression. Open any Hebrew Bible, and you will find that every single word is endowed with cantillations, or musical notes, indicating that it was clearly intended to be chanted, like a song or poem. Attend any Synagogue and you will hear the Torah being read in a lyrical chant. It has all the rhythms of a poem (So much so, that I recently rendered all the episodes of the book of Genesis into rhymed verse. See rabbijeffrey.co.uk). Indeed, it is regarded as almost as important that the one reading from the Torah scroll gets the musical notes correct as it is that he makes no mistakes in the pronunciation of the Hebrew words. It is the same with the Siddur. The distinguishing feature of a synagogue service is that the chazzan and worshippers do not ‘recite’ the prayers; 13 they ‘sing’ them. It is not unusual – especially in smaller congregations) to hear individual worshippers who are so ecstatically involved in their prayers that their voices are raised above all those around them, reaching a stage where they are almost in competition with the chazzan! In the larger, more formal, Anglo‐Jewish congregations, however, this is generally regarded as indecorous. But it goes further. The Siddur lends itself to that lyrical chanting precisely because it is essentially a poetic work, whose rhythms and phraseology conform to the characteristics of biblical Hebrew poetry. These are, primarily, the employment of short lines and phrases, and the reinforcement of an idea through the use of parallelism of expression. The parallel phrase generally conceals a significant nuance of meaning – which can hardly be said for the repetitiveness of so many present‐day pop lyrics! The poetic basis of the Siddur becomes obvious when we consider that over one half of it constitutes selections from the biblical book of Psalms. Of the other half, I would suggest that, most of the Hebrew hymns and prayers, even including the apparently prosaic blessings also conform to the poetic mode. The rationale behind this is the Bible’s overwhelming influence on the writings and thought‐processes of all our sages and liturgists, from the 1st century onward, to the extent that even their prose writing had a lyrical quality. Furthermore, they viewed their compositions as gifts to God; and when one presents another with a gift, one does not just hand them the object, but rather one packages it beautifully, to set it off in the most aesthetically appealing way. What was the objective of this literary project? As a retired congregational Rabbi, I have long been aware that there is a significant proportion of regular worshippers whose Hebrew reading is, to put it delicately, rusty. Most of the bridegrooms who visited my home, in The Siddur in Poetry preparation for their wedding ceremony, struggled to read the one line of Hebrew prescribed for them to declare to their bride! How, then, can the spirituality of our young adults possibly be nurtured in a situation wherein their Siddur is, more or less, a closed book, and where, instead of being a source of literary and spiritual inspiration, it is, for so many, a source of embarrassment? It is no wonder that the younger generation is woefully under‐represented on a Shabbat morning in our Modern Orthodox congregations, unless they are there to attend a simchah. So one of the main objectives of this project is to provide those who cannot follow the Hebrew text – and who certainly do not understand what is being recited – with a user‐friendly and simply‐written paraphrase of the major prayers and hymns, written in a rhythmic, poetic style that, hopefully, they will find inspirational and informative. But are not most Siddurim provided with an English translation? I believe that, although that is, indeed, the case, yet even our modern translations are, in truth, not easy to read in a way that will trigger interest and generate inspiration. The characteristic poetic parallelism, to which we have drawn attention above, comes over, in prosaic translation, as merely dull and irrelevant repetition. This is largely avoided with the licence granted by the exercise of paraphrase. Furthermore, our sparsely‐typed pages of poetry should prove infinitely more user‐friendly than the crowded and daunting pages of translation. Is the work intended as a Siddur? This is a very difficult question to answer. I would hope that most readers would be able to use it as a companion to the Siddur, or as a devotional text for use, at home, at moments of religious contemplation. However, given the high proportion of rusty Hebrew readers, I would not be surprised if it was also used as a manual of prayer. Our Talmudic sages, legislating for a similar situation of poor Hebrew literacy, and commenting on the phrase, Shema Yisrael, ‘Hear O Israel,’ stated that the 15 use of the word ‘hear’ comes to teach us that we may pray in whatever language one ‘hears’ and understands. Prayer is not meant to be mumbo‐jumbo. It was clearly intended to be a personal, urgent and spiritually satisfying exercise of approaching the Almighty and of exercising our minds and emotions to express our love of and dependency on Him. So, reciting intelligible, meaningful and edifying prayer is of primary importance. Hence the benefit, I contend, of a work such as this. I stress: It is certainly not meant to replace the original, and I would hope that, once he or she has read our brief, lyrical paraphrase of the main themes of a particular prayer or section of the service, the reader will proceed to the Siddur proper and read those passage in full translation.
Recommended publications
  • Pesah 15Th of Nisan – 23Rd of Nisan 5778 March 30Th – April 7Th 2018
    בס''דבס"ד Founded by Rabbi Yosef Oziel zt”l BUMPER EDITION גליון מיוחד SPECIAL EDITION חג הפסח HAG HAPESAH 15TH OF NISAN – 23RD OF NISAN 5778 MARCH 30TH – APRIL 7TH 2018 We would like to remind our Kahal Kadosh to please donate wholeheartedly towards our beautiful Kehila. Anyone interested in donating, here are different possibilities. Weekly Bulletin $150, Mishmar $120, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Breakfast $150, These can be donated for any occasion. Please contact the Rabbi for more information. Thanking you in advance for your generous support. Tizke Lemitzvot! This Pesah Bulletin has been Generously & kindly sponsored .by his Dear Family ,שלמה בן יעקב ז''ל Leiluy Nishmat Synagogue: 310-95th Street, Surfside, FL 33154 Mailing Address: 1108 Kane Concourse, Suite 227, Bay Harbor, FL, 33154 Tel: 305.867.6024 | Fax: 305.867.6025 | E-mail: [email protected] בס''ד בס''ד (HAGADAH TEASERS (AISH 1. The Seder begins with a recounting of the 15 steps to be performed (Simane Haseder – Kadesh, Urchatz, etc.). Which Hebrew letter appears here the most (9 times)? 2. Which of the Simane Haseder (Kadesh, Urchatz, etc.) contains a Hebrew letter that is used twice? (4 answers) 3. What verse (that we say every day) is the only place in the Hagadah where Moshe's name is mentioned? 4. What expression describing Hashem appears 11 times in the Hagadah, but nowhere in the Torah? 5. What Torah text is contained in the Hagadah? 6. Which sages of the Mishnah (Tana’im) are mentioned in the Hagadah? (3 sages are mentioned twice, and 6 sages are mentioned once) 7.
    [Show full text]
  • Tehillat Hashem and Other Verses Before Birkat Ha-Mazon
    301 Tehillat Hashem and Other Verses Before Birkat Ha-Mazon By: ZVI RON In this article we investigate the origin and development of saying vari- ous Psalms and selected verses from Psalms before Birkat Ha-Mazon. In particular, we will attempt to explain the practice of some Ashkenazic Jews to add Psalms 145:21, 115:18, 118:1 and 106:2 after Ps. 126 (Shir Ha-Ma‘alot) and before Birkat Ha-Mazon. Psalms 137 and 126 Before Birkat Ha-Mazon The earliest source for reciting Ps. 137 (Al Naharot Bavel) before Birkat Ha-Mazon is found in the list of practices of the Tzfat kabbalist R. Moshe Cordovero (1522–1570). There are different versions of this list, but all versions include the practice of saying Al Naharot Bavel.1 Some versions specifically note that this is to recall the destruction of the Temple,2 some versions state that the Psalm is supposed to be said at the meal, though not specifically right before Birkat Ha-Mazon,3 and some versions state that the Psalm is only said on weekdays, though no alternative Psalm is offered for Shabbat and holidays.4 Although the ex- act provenance of this list is not clear, the parts of it referring to the recitation of Ps. 137 were already popularized by 1577.5 The mystical work Seder Ha-Yom by the 16th century Tzfat kabbalist R. Moshe ben Machir was first published in 1599. He also mentions say- ing Al Naharot Bavel at a meal in order to recall the destruction of the 1 Moshe Hallamish, Kabbalah in Liturgy, Halakhah and Customs (Ramat Gan: Bar Ilan University Press, 2000), pp.
    [Show full text]
  • THE CORONAVIRUS PANDEMIC 2019-20 – HISTORICAL, MEDICAL and HALAKHIC PERSPECTIVES Second Edition Rabbi Prof
    THE CORONAVIRUS PANDEMIC RABBI PROF. AVRAHAM STEINBERG, MD THE CORONAVIRUS PANDEMIC 2019-20 – HISTORICAL, MEDICAL AND HALAKHIC PERSPECTIVES Second Edition Rabbi Prof. Avraham Steinberg, MD Contents 1. Introduction 2 2. Historical Background 3 a. Pandemics in the past b. The Coronavirus pandemic 3. Medical Background 5 4. Specific rulings and Halakhot 7 a. General behavior and the obligation to listen to the government and experts during a plague b. Defining plague c. Prayers, fasts and charity d. Self-endangerment of the healthcare providers – doctors, nurses, lab personnel, technicians e. Self-endangerment for experimental treatment and discovering a vaccine f. Prayer with a minyan, nesiyat kapayim, Torah reading, yeshivot g. Ha'gomel Blessing h. Shabbat and festivals i. Passover j. Sefirat Ha'omer k. Rosh Hashanah l. Yom Kippur m. Purim n. Immersion in the mikvah o. Immersion of utensils p. Visiting the sick q. Circumcision r. Marriage s. Burial t. Mourning 5. Triage in treating coronavirus patients during severe shortage 32 a. Introduction b. Determining triage priority in various situations when there are insufficient resources I am greatly indebted to Rabbi Dr. Jason Weiner for the English translation & to Dr. Lazar Friedman for his editorial work. 1 THE CORONAVIRUS PANDEMIC RABBI PROF. AVRAHAM STEINBERG, MD c. Halakhic sources on determining lifesaving triage d. Halakhic guidelines on determining priority 6. Miscellaneous 40 7. Conclusion 41 1. Introduction In the modern era, the coronavirus1 pandemic2 has been the most shocking pandemic to the entire world, including experts and scientists, since the Spanish influenza pandemic 100 years ago.3 In recent decades many scientists have arrogantly claimed that in the modern and technologically advanced world there will be no more global pandemics of this sort.
    [Show full text]
  • The Concluding Blessings for the Sh'ma This Blessing Completes The
    The Sh’ma VI – Blessings after the Sh’ma I The Prayers of our Siddur L15 The concluding blessings for the Sh’ma This blessing completes the trilogy of blessings that surround the Sh’ma, and serves also as a prelude to the Amida. In one interpretation the two that precede it speak of ‘Creation’, that God is the source of all life, and ‘Revelation’, that God communicates with humanity, via the Jewish people through the giving of Torah. This third one, which follows, speaks of ‘Redemption’ that God intervenes in the life of the Jewish people by rescuing us from slavery in the past, and time and time again from other dangers. On another interpretation the first blessing celebrates God’s universal concern for all humanity and all of nature, before focusing on God’s particular relationship with Israel. Now as we approach the central prayer, the Amidah, where we stand before God, we are reassured that God has stood by us in past times of trouble. This blessing is also known as the ge’ullah, ‘redemption’, because of its theme of God as the One who redeems Israel from slavery, physical and spiritual. Its theme picks up the closing of the third paragraph of the Sh’ma which speaks of the Exodus from Egyptian slavery. With its emphasis on emet, ‘truth’, it is a rare early Jewish declaration of faith, an affirmation of the role God has played in Jewish history. In dark times it would have offered hope and encouragement of rescue and ultimate redemption from the trials of exile.
    [Show full text]
  • Ezrat Avoteinu the Final Tefillah Before Engaging in the Shacharit
    Ezrat Avoteinu The Final Tefillah before engaging in the Shacharit Amidah / Silent Meditative Prayer is Ezrat Avoteinu Atoh Hu Meolam – Hashem, You have been the support and salvation for our forefathers since the beginning….. The subject of this Tefillah is Geulah –Redemption, and it concludes with Baruch Atoh Hashem Ga’al Yisrael – Blessed are You Hashem, the Redeemer of Israel. This is in consonance with the Talmudic passage in Brachot 9B that instructs us to juxtapose the blessing of redemption to our silent Amidah i.e. Semichat Geulah LeTefillah. Rav Schwab zt”l in On Prayer pp 393 quotes the Siddur of Rav Pinchas ben R’ Yehudah Palatchik who writes that our Sages modeled our Tefillot in the style of the prayers of our forefathers at the crossing of the Reed Sea. The Israelites praised God in song and in jubilation at the Reed Sea, so too we at our moment of longing for redemption express song, praise and jubilation. Rav Pinchas demonstrates that embedded in this prayer is an abbreviated summary of our entire Shacharit service. Venatenu Yedidim – Our Sages instituted: 1. Zemirot – refers to Pesukei Dezimra 2. Shirot – refers to Az Yashir 3. Vetishbachot – refers to Yishtabach 4. Berachot – refers to Birkas Yotzair Ohr 5. Vehodaot – refers to Ahavah Rabbah 6. Lamelech Kel Chay Vekayam – refers to Shema and the Amidah After studying and analyzing the Shacharit service, we can see a strong and repetitive focus on our Exodus from Egypt. We say Az Yashir, we review the Exodus in Ezrat Avoteinu, in Vayomer, and Emet Veyatziv…. Why is it that we place such a large emphasis on the Exodus each and every day in the morning and the evening? The simple answer is because the genesis of our nation originates at the Exodus from Egypt.
    [Show full text]
  • This Week at Nitzavim-Vayeilech
    .4 September 12, 2020 23rd of Elul 5780 This Week At Nitzavim-Vayeilech SHABBAT MINYANIM IN SHUL @ YICC HALAKHIC CORNER You MUST be pre-registered and on our security list Q: Is one permitted to recite the prayer of Machnisei Rachamim at the end of the Selichot service in which we to be allowed entry into our Minyanim. beseech the angels to help present our prayers to G-d? ALL Minyanim meet in our Shul’s Backyard A: The 5th of the Rambam’s 13 Principles of Faith states that Friday Night: we believe that one must only pray to Hashem and to no other being. Precisely because of this belief, the Maharal Mincha & Kabbalat Shabbat ................. 6:55 pm (Netiv Olam) writes that the paragraph of Machnisei Rachami, one of the concluding prayers of the Selichot Shabbat Day: service this Motzei Shabbat, should be omitted since it is Shacharit .................................. 7:00 & 8:30 am a prayer to angels. Similarly, the Chatam Sofer (Sh”T Shabbat Afternoon: O”C 166) expresses his reservations about this prayer. Mincha .................................................. 6:40 pm He adds that he would regularly elongate his Tachanun at Shiur by Rabbi Proops the conclusion of Selichot so that by the time he was Maariv................................................... 7:38 pm ready to recite Machnisei Rachamim the Chazan had already concluded the service thereby circumventing the Shabbat ends & Havdalah .................... 7:48 pm issue altogether. Interestingly, Rabbi Asher Weiss (Minchas Asher - Moadim) opines that reciting Machnisei SHABBAT AT HOME Rachamim is completely permitted. He reasons that when the Rambam prohibited praying to other beings, the Shabbat Candle Lighting ..................
    [Show full text]
  • Basic Judaism Course Copr
    ה"ב Basic Judaism Course Copr. 2009 Rabbi Noah Gradofsky Syllabus Basic Judaism Course By: Rabbi Noah Gradofsky Greetings and Overview ................................................................................................................. 3 Class Topics.................................................................................................................................... 3 Reccomended Resources ................................................................................................................ 4 Live It, Learn It............................................................................................................................... 6 On Gender Neutrality...................................................................................................................... 7 Adult Bar/Bat Mitzvah.................................................................................................................... 8 Contact Information........................................................................................................................ 8 What is Prayer?............................................................................................................................... 9 Who Is Supposed To Pray?........................................................................................................... 10 Studying Judaism With Honesty and Integrity ............................................................................. 10 Why Are Women and Men Treated Differently in the Synagogue?
    [Show full text]
  • KMS Sefer Minhagim
    KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR .....................................................................................................
    [Show full text]
  • Putting the Silent Partner Back Into Partnership Minyanim Rabbi Dr
    Putting the Silent Partner Back Into Partnership Minyanim Rabbi Dr. Barry Freundel Introduction Over the last few years a new phenomenon has appeared on the Jewish scene. This phenomenon referred to as “Partnership Minyanim”, claims to be Orthodox and/or halakhic, and to offer increased opportunities for women to participate in services.1 Specifically, women are allowed to serve as prayer leader (in some venues a woman is always asked to lead) for Kabbalat Shabbat—but not for Maariv on Friday night. On Shabbat morning a women may serve as Hazan(it)for Pesukei Dezmira but not for Shaharit and Musaf. So too, a girl may be asked to conclude the Shabbat morning services beginning with Ein Kelokeinu. Finally, women are given aliyot and read Torah at these services (in some places this is allowed only after the third aliyah).2 There are some of these groups that follow somewhat different structures.3 The title of this article reflects a fundamental concern about how this new development has come to the community. Partnership Minyanim exist in many areas; Jerusalem, New York, Washington, DC, Boston, Chicago and elsewhere.4 Yet there has, to the best of my 1 For a description and definition see the homepage of Congregation Kol Sason online at http://www.kolsasson.org/index.html and http://www.jofa.org/Resources/Partnership_Minyanim/ for The Jewish Orthodox Feminist Alliance (JOFA) description of these services. 2 This is based on Responsa R. Meir of Rothenberg (1215-1293) 4:108, a source that in my opinion does not apply to the question of women regularly receiving aliyot in a mixed setting, today.
    [Show full text]
  • Shabbat Matters February 8
    בסד” FEBRUARY 8, 2020 --- 13 SHEVAT 5780 SHABBAT SHIRA --- PARSHAT BESHALACH SHABBAT MATTERS Friday, February 7 Shabbat, February 8 Torah Reading: Haftorah: 5:17 pm Candles 7:30 am Hashkama Minyan 5:05 pm Mincha Shemot Shoftim 5:25 pm Mincha 8:15 am Chumash-Rashi Shiur: 5:25 pm Bnei Akiva Snif 13:17 - 17:16 4:4 - 5:31 Melech Halberstadt 6:17 pm Shabbat Ends Hertz P. 265 Hertz P. 281 Friday, February 14 9:00 am Shacharit Stone P. 366 Stone P. 1152 5:27 pm Candles 10:00 am Youth Programs 8:00 pm Shabbat Shira: An Evening 5:35 pm Mincha 10:00 am Teen Minyan of Song & Inspiration TODAH RABAH to the sponsors: MAZAL TOV AND OTHER MEMBERS MATTERS CONGREGATIONAL KIDDUSH: Ies & Ruth van Messel in honour of the Mazal Tov to Ies & Ruth van Messel on the birth of a great-grandson in Jerusalem, born to birth of a great-grandson Dovid & Elky Ferguson. Excited brother is Yitschok Shaul. Proud grandparents are Samuel & Nechama van Messel of Monsey, NY, Robert Ferguson and Trudy Farber. Thrilled great- Andy Kaminker, Harry Kaminker, and grandmother is Laurie Harkavy. David & Sandra Kaminker in commemoration of the yahrzeit of Andy, Harry and David’s mother, Freda SHABBAT SHIRA KUMZITZ Kaminker z”l Annemie, Robert and Eric Vlessing in This Motzei Shabbat at 8:00 pm, please join us for Shabbat Shira: A Soulful Evening of Song commemoration of the yahrzeit of and InspirationInspiration. With Rabbis Jesse Shore, Elliott Diamond, Sammy Bergman, and Annemie’s husband and Robert and Ba’al Tefillah Chaim Freund.
    [Show full text]
  • Tz7-Sample-Corona II.Indd
    the lax family special edition Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Tzurba M’Rabanan First English Edition, 2020 Volume 7 Excerpt – Coronavirus II Mizrachi Press 54 King George Street, PO Box 7720, Jerusalem 9107602, Israel www.mizrachi.org © 2020 All rights reserved Written and compiled by Rav Benzion Algazi Translation by Rav Eli Ozarowski, Rav Yonatan Kohn and Rav Doron Podlashuk (Director, Manhigut Toranit) Essays by the Selwyn and Ros Smith & Family – Manhigut Toranit participants and graduates: Rav Otniel Fendel, Rav Jonathan Gilbert, Rav Avichai Goodman, Rav Joel Kenigsberg, Rav Sam Millunchick, Rav Doron Podlashuk, Rav Bentzion Shor General Editor and Author of ‘Additions of the English Editors’: Rav Eli Ozarowski Board of Trustees, Tzurba M’Rabanan English Series: Jeff Kupferberg (Chairman), Rav Benzion Algazi, Rav Doron Perez, Rav Doron Podlashuk, Ilan Chasen, Adam Goodvach, Darren Platzky Creative Director: Jonny Lipczer Design and Typesetting: Daniel Safran With thanks to Sefaria for some of the English translations, including those from the William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz www.tzurba.com www.tzurbaolami.com Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Introduction “Porch” and Outdoor Minyanim During Coronavirus Restrictions Responding to a Minyan Seen or Heard Online Making a Minyan Using Online Platforms Differences in the Tefilla When Davening Alone Other Halachot Related to Tefilla At Home dedicated in loving memory of our dear sons and brothers יונתן טוביה ז״ל Jonathan Theodore Lax z”l איתן אליעזר ז״ל Ethan James Lax z”l תנצב״ה marsha and michael lax amanda and akiva blumenthal rebecca and rami laifer 5 · נקודות מבט הלכתיות על נגיף הקורונה ב׳ צורבא מרבנן Introduction In the first shiur concerning the coronavirus, we discussed some of the halachic sources relating to the proper responses, both physical and spiritual, to an epidemic or pandemic.
    [Show full text]
  • April 17, 2020.Pub
    AHAVASAHAVAS ACHIMACHIM NEWSLETNEWSLETTERTER כ"ד ניסן תש"פ שמיני/מברכים APRIL 17, 2020 conclude with a Virtual Maariv at 8:30 המקום ינחם .Candlelighting..................... 7:21 p.m p.m. Suggested times for Shabbat Tefillah The Congregation extends its condolences Mincha/Kabbalat Shabbat/Maariv....... .... to Aaron Israel, Debbie Israel, Josh ..................................... 7:30 p.m. Israel and Chani Tabak on the loss of HAVDALAH B'YACHAD Shacharit ..................7:00 & 8:45 a.m. their father, Gabbai Bernie Israel z"l. Motzei Shabbat, April 18, at 8:40 p.m. Mincha................................. 7:20 p.m. Shiva is being observed until Wednesday Virtual Havdalah with the Ahavas Maariv.................................. 8:27 p.m. morning for Debbie and Josh, and Achim Family. Motzei Shabbat .................. 8:31 p.m. Tuesday morning for Aaron and Chani. Connect with Ahavas Achim via Zoom: Havdalah B'Yachad .............. 8:40 p.m. Debbie can be reached at 732-572-3592. https://zoom.us/j/5757628337? Aaron can be reached at 516-725-9346. pwd=ak56U0g4SkVFOFU2YlpVZmxqSzl SYNAGOGUE NEWS When calling, please remember that he is in 1UT09 Eretz Yisrael and there is a 7 hour time This Motzei Shabbat, please use your difference. RABBI'S TIPS FOR THIS computer or other device to join all SHABBAT: The Israel family will be hosting a Zoom together as a shul for a beautiful Shiva meeting to celebrate the life of their Havdalah. We ask you to light your Although the last time for father and grandfather this Sunday, April Havdalah candle, turn down the lights, Candlelighting is at 7:21 p.m., 19 at 12:30 p.m.
    [Show full text]