DOCSLIB.ORG

Kenesset Israel Torah Center Yom Kippur Guide 2777

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Kenesset Israel Torah Center Yom Kippur Guide 2777 Kenesset Israel Torah Center Yom Kippur Guide 2777 Welcome! Welcome to Yom Kippur at Kenesset Israel Torah Center! The High Holidays are a time when Jews all over the world, of all denominations and approaches to the tradition observance, come together to pray to God, to do teshuvah - to repent of our past misdeeds - and to celebrate. These are days of expressing gratitude, awe, and remorse, days of asking forgiveness and forgiving others. The liturgy that we recite on Yom Kippur is poignant and beautiful, but there is a lot of it—services are long and there are literally hundreds of pages of prayers to recite. When you find yourself lost, bored, or simply overwhelmed by unfamiliar prayers, the pace of the davening, or the sheer length of the service, I invite you to use this packet to guide you through the services and offer you inspiration along the way. Additionally, I encourage you to read the prayers in a language you understand. It is more important to understand the prayers than to try to say or read them in Hebrew. May you be inscribed and sealed in the book of life! G’mar Chatima Tova, Rabbi Garth Silberstein Navigating the High Holiday Services A. Some Sage Advice “Embodying the rhythm and texts of the Yamim Nora'im [High Holidays] requires real work. I need to find my way into the machzor, into the days themselves, into the service, as I sit in the pews. It can feel overwhelming, relentless, perhaps especially on Yom Kippur when we all regress a bit, I think, and eventually start flipping through the book to the end, wondering exactly how many hours, how many minutes to until I can sit, enjoy that bagel and lox, that bit of lokshin kugel, a few sips of water. However, it's more than that. So many words! Am I supposed to pray them, read them all? “...Let me gently urge you to give yourself permission to experience the high holiday cycle this year, not so much in the way you think you are supposed to, but in ways that genuinely feed you...go for an indulgent walk in nature, claim some moments of solitude for yourself, offer hospitality to someone new and alone, sit with the machsur and just let your mind wander...You don't need to be in lock step with every part of the synagogue service. Allow yourself to linger where you are touched, where you feel addressed, by a prayer, a poem, and catch up with the congregation when you are ready.” --Merle Feld, Playwright, Poet, and Spiritual Teacher 1 B. Outline of the Yom Kippur Services Tuesday Night i. Ma’ariv a) Kol Nidre, pp. 56-60 – During Kol Nidre, we formally renounce any vows we have made in the past year and any vows that we will make in the year to come. b) Shema and its blessings, pp. 66-68 Barekhu - Call to prayer, p. 66 Blessings on the Shema, pp. 66-68 – These two blessings are recited each evening of the year and praise God as the Creator of day and night as well as for the gift of Torah Shema, pp. 68-72 – The central statement of faith of the Jewish religion, recited twice a day. We cover our eyes and concentrate while reciting the first line together in unison, followed by the phrase Barukh Shem Kevod Malkhuso Le`olam Va`ed out loud (unlike every other day of the year when this is recited silently). Blessings after the Shema, pp.72-78 We recite two blessings after the Shema at night. The first praises God as the redeemer of the Jewish people; the second asks Him to protect us. We recite a verse from Leviticus that describes Yom Kippur, p. 76 c) Amidah - The Standing prayer, pp.78-98 At night, we only recite the Amidah privately; there is no repetition by the cantor. At the conclusion of the Amidah, we recite a confession, pp. 92-98 d) Selichos - Asking God's forgiveness, pp.102-142 The Selichot service on Erev Yom Kippur is a variation of the Selichot service recited on fast days, in the days leading up to Rosh Hashanah and between Rosh Hashanah and Yom Kippur Its structure is a series of liturgical poems expressing the themes of contrition and forgiveness In between the poems (Selichot), we recite the 13 attributes of God’s mercy in unison The Selicha service includes another formal confession, pp. 130-136 e) Avinu Malkeinu, pp. 144-148 We open the ark and recite the verses – some verses are recited silently, while others are recited responsively or sung all together. f) Prayer for Sustenance - Psalm 24, pp. 148-50 g) Aleinu, pp. 152-154 h) Psalm, 27 pp. 156-158 2 Wednesday Morning ii. Birkhot Hashachar - Morning blessings, pp. 236-280 a) Blessings on studying Torah, pp. 248-250 (these should be recited privately before you come to synagogue or as soon as you arrive, before any other part of the siddur) b) Psalm for the Day, pp. 238-240 c) Psalm 27, p. 244 d) Birkos Hashachar, pp. 250-252 e) Acceptance of the sovereignty of heaven, pp. 256-260 f) Sacrifices, p. 262-280 – Texts from the bible and Rabbinic sources that describe the daily service of the Temple iii. Pesukei Dezimra - Verses of Praise, pp. 282-324 a) These selections from Psalms and other biblical verses are recited to help us focus our minds on prayer and get ready for the key prayers of the day b) The shaliach tzibbur (prayer leader) for the Shacharit service will take over with the word Hamelekh “The King,” p. 320 c) Shir Hama1alot, p. 324 – We recite Psalm 130 responsively with the Ark open iv. Shema and its blessings, pp. 324-350 a) Barekhu – Call to Prayer, p. 324 b) Blessings on the Shema, pp. 326-344 – These first two blessings are recited each day and express thanks to God for creation and for the gift of the Torah. We will be skipping the some piyutim (liturgical poems), pp. 326-330 and pp. 338-340 c) Shema, pp. 344-346 – The central statement of faith of the Jewish religion, recited twice a day. We cover our eyes and concentrate while reciting the first line together in unison d) Geulah, pp. 346-350 – The blessing after the Shema expresses gratitude for God's role as the Savior of the Jewish people. It is customary not to speak or interrupt between this blessing and the Amidah, the standing silent prayer, not even to say, “Amen.” v. Amidah –The Standing Prayer, pp. 350-438 a) Tefillah Belachash – Whispered Prayer, pp. 350-364 We first pray the Amidah quietly, whispering the words under our breath to ourselves. Recite this prayer under your breath in Hebrew or in English, whatever language you are comfortable using. Take your time, savor the words, and don't worry if the service leader is starting on the repetition before you finish praying. Finish at your own pace, when you are ready. The prayer includes seven blessings—(1) Avot - Ancestors, (2) Gevurot - Power, (3) Kedushat Hashem - God's Holiness (4) Kedushat Hayom - the sanctity of the day, (5) Avodah - Temple Service, (6) Hoda'ah - Thanksgiving, and (7) Shalom—Peace. It concludes with the Vidui – confession, pp. 358-364 3 Wednesday Morning (Continued) b) Chazaras Hashatz – Leader's Repetition, Day One, pp. 366-434 Avot, pp 366-310 In addition to the usual text of this blessing, the Shatz recites Eimekha Nasasi, a piyut expressing awe and humility in the face of the task of serving as the community's emissary before God. We will skip the piyut in the middle half of p. 368, picking up with the bolded text on the bottom of p. 368 and concluding on p. 370. Gevurot, pp. 370-374 We skip the piyutim on the second half of p. 370 and p. 372, concluding the blessing at the top of p. 374 Kedushat Hashem, pp. 374-412 We will sing several piyutim, then we will rise for the kedusha, pp. 406-408 Kedushat Hayom, pp. 412-432 – This section includes a vidui - confession Avodah - Temple Service, p. 432 Modim – Thanksgiving, pp. 432-434 Shalom – Peace, p. 434 c) Avinu Malkeinu, pp. 436-438 We open the Ark and recite some verses silently; other verses are recited responsively or sung all together vi. Torah Service, pp. 440-426 a) Opening the Ark and removing the Sifrei Torah, pp. 440-446 b) Torah reading, pp. 452-460 c) Haftarah (reading from the Prophets), pp. 462-464 vii. Yizkor - Memorial Service, pp. 470-476 It is customary for those whose parents are living to leave the room for Yizkor viii. Musaf - Additional Service, pp. 478- a) At this point we put away the Sifrei Torah, pp. 478-482 b) Hineini, pp. 482-484 – The shaliach tzibbur for musaf expresses humility and awe at his task c) Tefillah Belachash—pp. 486-500 We first pray the Amidah quietly, whispering the words under our breath to ourselves. Recite this prayer in Hebrew or in English, whatever language you are comfortable using. Take your time, savor the words, and don't worry if the service leader is starting on the repetition while you are still praying. Finish at your own pace. The prayer includes seven blessings—(1) Avot - Ancestors, (2) Gevurot - Power, (3) Kedushat Hashem – God's Holiness (4) Kedushat Hayom - the sanctity of the day, (5) Avodah - Temple Service, (6) Hoda'ah - Thanksgiving, and (7) Shalom - Peace. It concludes with vidui – confession, pp.
Load more

Recommended publications
  • The Difference Between Blessing (Bracha) and Prayer (Tefilah)
    1 The Difference between Blessing (bracha) and Prayer (tefilah) What is a Bracha? On the most basic level, a bracha is a means of recognizing the good that God has given to us. As the Talmud2 states, the entire world belongs to God, who created everything, and partaking in His creation without consent would be tantamount to stealing. When we acknowledge that our food comes from God – i.e. we say a bracha – God grants us permission to partake in the world's pleasures. This fulfills the purpose of existence: To recognize God and come close to Him. Once we have been satiated, we again bless God, expressing our appreciation for what He has given us.3 So, first and foremost, a bracha is a "please" and a "thank you" to the Creator for the sustenance and pleasure He has bestowed upon us. The Midrash4 relates that Abraham's tent was pitched in the middle of an intercity highway, and open on all four sides so that any traveler was welcome to a royal feast. Inevitably, at the end of the meal, the grateful guests would want to thank Abraham. "It's not me who you should be thanking," Abraham replied. "God provides our food and sustains us moment by moment. To Him we should give thanks!" Those who balked at the idea of thanking God were offered an alternative: Pay full price for the meal. Considering the high price for a fabulous meal in the desert, Abraham succeeded in inspiring even the skeptics to "give God a try." Source of All Blessing Yet the essence of a bracha goes beyond mere manners.
    [Show full text]
  • THURSDAY, OCTOBER 3 Shacharit with Selichot 6:00, 7:50Am Mincha/Maariv 6:20Pm Late Maariv with Selichot 9:30Pm FRIDAY, OCTOBE
    THE BAYIT BULLETIN MOTZEI SHABBAT, SEPTEMBER 21 THURSDAY, OCTOBER 3 Maariv/Shabbat Ends (LLBM) 7:40pm Shacharit with Selichot 6:00, 7:50am Selichot Concert 9:45pm Mincha/Maariv 6:20pm Late Maariv with Selichot 9:30pm SUNDAY, SEPTEMBER 22 Shacharit 8:30am FRIDAY, OCTOBER 4 Mincha/Maariv 6:40pm Shacharit with Selichot 6:05, 7:50am Late Maariv with Selichot 9:30pm Candle Lighting 6:15pm Mincha/Maariv 6:25pm TUESDAY & WEDNESDAY, SEPTEMBER 24-25 Shacharit with Selichot 6:20, 7:50am SHABBAT SHUVA, OCTOBER 5 Mincha/Maariv 6:40pm Shacharit 7:00, 8:30am Late Maariv with Selichot 9:30pm Mincha 5:25pm MONDAY & THURSDAY, SEPTEMBER 23 & 26 Shabbat Shuva Drasha 5:55pm Maariv/Havdalah 7:16pm Shacharit with Selichot 6:15, 7:50am Mincha/Maariv 6:40pm SUNDAY, OCTOBER 6 Late Maariv with Selichot 9:30pm Shacharit with Selichot 8:30am FRIDAY, SEPTEMBER 27 Mincha/Maariv 6:15pm Shacharit with Selichot 6:20, 7:50am Late Maariv with Selichot 9:30pm Candle Lighting 6:27pm Mincha 6:37pm MONDAY, OCTOBER 7 Shacharit with Selichot 6:00, 7:50am SHABBAT, SEPTEMBER 28 Mincha/Maariv 6:15pm Shacharit 7:00am, 8:30am Late Maariv with Selichot 9:30pm Mincha 6:10pm Maariv/Shabbat Ends 7:28pm TUESDAY, OCTOBER 8 - EREV YOM KIPPUR SUNDAY, SEPTEMBER 29: EREV ROSH HASHANA Shacharit with Selichot 6:35, 7:50am Shacharit w/ Selichot and Hatarat Nedarim 7:30am Mincha 3:30pm Candle Lighting 6:23pm Candle Lighting 6:09pm Mincha/Maariv 6:33pm Kol Nidre 6:10pm Fast Begins 6:27pm MONDAY, SEPTEMBER 30: ROSH HASHANA 1 Shacharit WEDNESDAY, OCTOBER 9 - YOM KIPPUR Main Sanctuary and Social Hall
    [Show full text]
  • Yeshivat Har Etzion Virtual Beit Midrash Project(Vbm)
    Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Internet address: [email protected]) PARASHAT HASHAVUA encampment in the beginning of Bemidbar also relates to their ****************************** journey. PARASHAT VAYIKRA ********************************************************** Generally speaking, then, the Book of Vayikra is the This year’s Parashat HaShavua series is dedicated book of commandments which Moshe received in the Mishkan, in loving memory of Dov Ber ben Yitzchak Sank z"l and the Book of Bemidbar is the book of travels. As such, these ********************************************************** two sefarim form the continuation of the final verses of Sefer Dedicated in memory of Matt Eisenfeld z"l and Sara Duker z"l Shemot specifically, and, more generally, the continuation of the on their 20th yahrzeit. Book of Shemot as a whole. God's communication with Moshe Though their lives were tragically cut short in the bombing of Bus and the traveling patterns of Benei Yisrael constitute the two 18 in Jerusalem, their memory continues to inspire. results of the God's Presence in the Mishkan. The first Am Yisrael would have benefitted so much from their expresses the relationship between the Almighty and His people contributions. Yehi zikhram barukh. – through His communion with Moshe, when He presents His Yael and Reuven Ziegler commandments to the nation. The second expresses this ************************************************************************** relationship through God's direct involvement in the nation's navigation through the wilderness, where He leads like a King striding before His camp. Introduction to Sefer Vayikra By Rav Mordechai Sabato Parashat Vayikra: The Voluntary Sacrifices The first seven chapters of Sefer Vayikra deal with the At the very beginning of Sefer Vayikra, both the various types of korbanot (sacrifices) and their detailed laws.
    [Show full text]
  • Torah Vayikra: Leviticus 1:1 – 5:26 Haftarah: Isaiah 43:21 – 44:26 B’Rit Chadasha: Hebrews 10:1-23
    Introduction to Parsha #24: Vayikra1 READINGS: Torah Vayikra: Leviticus 1:1 – 5:26 Haftarah: Isaiah 43:21 – 44:26 B’rit Chadasha: Hebrews 10:1-23 . and He [the Holy One] called/cried out . [Leviticus 1:1(a)] ___________________________________________________ This Week’s Amidah prayer Focus is the G’vurot, the Prayer of His Powers, Part II Vayikra el-Moshe – i.e. And He [the Holy One] called/cried out for Moshe . vayedaber Adonai elav me'Ohel Mo'ed – and the Holy One spoke to him from within the Tent of Meeting . Leviticus 1:1a. It has begun, Beloved! The glorious era of Imanu-El – i.e. God with us, dwelling in our midst, communing with us, and ruling over us – is underway! Behold, the Tabernacle of God will be with men, and He will be our God, and we will be His People2 . Selah! What Is that Strange and Wonderful Tent-Like Structure that Now Stands at the Epicenter of the Camp of B’nei Yisrael? How Will It Change our Lives? What Does it Portend For the World? The Immaculate Construction project called for by the Holy One’s Great Sinaitic ‘Mish’kan Discourse’3 is now complete. The 'Tabernacle' - the structure that the Hebrew text of Torah calls not only the ‘Mish’kan’ (abode/dwelling place), but also the Mik’dash (receptacle/repository of flowing, pulsing holiness), and the Ohel Moed (Tent of Meeting/Communion/Appointment) - is in place. The moveable, shadow-box edifice the Holy One told Moshe He wanted us to build 1 All rights with respect to this publication are reserved to the author, William G.
    [Show full text]
  • Rosh Hashanah Ubhct Ubfkn
    vbav atrk vkp, Rosh HaShanah ubhct ubfkn /UbkIe g©n§J 'UbFk©n Ubhc¨t Avinu Malkeinu, hear our voice. /W¤Ng k¥t¨r§G°h i¤r¤eo¥r¨v 'UbFk©n Ubhc¨t Avinu Malkeinu, give strength to your people Israel. /ohcIy ohH° jr© px¥CUb c,§ F 'UbFknUbh© ct¨ Avinu Malkeinu, inscribe us for blessing in the Book of Life. /vcIy v²b¨J Ubhkg J¥S©j 'UbFk©n Ubhc¨t Avinu Malkeinu, let the new year be a good year for us. 1 In the seventh month, hghc§J©v J¤s«jC on the first day of the month, J¤s«jk s¨j¤tC there shall be a sacred assembly, iIº,C©J ofk v®h§v°h a cessation from work, vgUr§T iIrf°z a day of commemoration /J¤s«et¨r§e¦n proclaimed by the sound v¨s«cg ,ftk§nkF of the Shofar. /U·Gg©, tO Lev. 23:24-25 Ub¨J§S¦e r¤J£t 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /c«uy o«uh (lWez¨AW) k¤J r¯b ehk§s©vk Ub²um±uuh¨,«um¦nC Baruch Atah Adonai, Eloheinu melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) Yom Tov. We praise You, Eternal God, Sovereign of the universe, who hallows us with mitzvot and commands us to kindle the lights of (Shabbat and) Yom Tov. 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J Baruch Atah Adonai, Eloheinu melech ha-olam, shehecheyanu v’kiy’manu v’higiyanu, lazman hazeh.
    [Show full text]
  • A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (Lit. Sir Or Master) – Word Th
    A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (lit. sir or master) – word that is substituted for the holiest of God’s personal names, YHVH, in Hebrew prayer. The prayer book in use at Heska Amuna translates this word as Lord. aliyah (pl. aliyot) – a Torah reading. Also, the honor of reciting the blessings for a Torah reading. The aliyot on Shabbat are: (1) Kohen (3) Shelishi (5) Hamishi (7) Shevi’i (2) Levi (4) Revi’i (6) Shishi (8) Maftir amidah – standing prayer, the central prayer of every service. Aron Kodesh (lit. holy ark) – the cabinet housing the Torah scrolls when not in use. b’racha (pl. b’rachot) – blessing. barukh hu u-varukh sh’mo (lit. praised is He and praised is His name) – the congregational response whenever the prayer leader begins a blessing with barukh attah Adonai (praised are You, Lord). At the end of the blessing, the congregation responds with amen. bimah – the raised platform at the front of the sanctuary where the Ark is located. birchot hashachar – the morning blessings, recited before the start of shacharit. chazarat hashatz (lit. repetition of the shatz) – the loud recitation of the amidah following the silent reading. chumash – the book containing the Torah and Haftarah readings. The chumash used at Heska Amuna is Etz Hayim (lit. tree of life). d’var Torah (lit. word of Torah) – a talk on topics relating to a section of the Torah. 1 gabbai (pl. gabbaim) – Two gabbaim stand at the reader’s table during the Torah reading.
    [Show full text]
  • Psalms of Praise: “Pesukei Dezimra ”
    Dr. Yael Ziegler Pardes The Psalms 1 Psalms of Praise: “Pesukei DeZimra” 1) Shabbat 118b אמר רבי יוסי: יהא חלקי מגומרי הלל בכל יום. איני? והאמר מר: הקורא הלל בכל יום - הרי זה מחרף ומגדף! - כי קאמרינן - בפסוקי דזמרא R. Yosi said: May my portion be with those who complete the Hallel every day. Is that so? Did not the master teach: “Whoever recites the Hallel every day, he is blaspheming and scoffing?” [R. Yosi explained:] When I said it, it was regarding Pesukei DeZimra. Rashi Shabbat 118b הרי זה מחרף ומגדף - שנביאים הראשונים תיקנו לומר בפרקים לשבח והודיה, כדאמרינן בערבי פסחים, )קיז, א(, וזה הקוראה תמיד בלא עתה - אינו אלא כמזמר שיר ומתלוצץ. He is blaspheming and scoffing – Because the first prophets establish to say those chapters as praise and thanks… and he who recites it daily not in its proper time is like one who sings a melody playfully. פסוקי דזמרא - שני מזמורים של הילולים הללו את ה' מן השמים הללו אל בקדשו . Pesukei DeZimra – Two Psalms of Praise: “Praise God from the heavens” [Psalm 148]; “Praise God in His holiness” [Psalm 150.] Massechet Soferim 18:1 Dr. Yael Ziegler Pardes The Psalms 2 אבל צריכין לומר אחר יהי כבוד... וששת המזמורים של כל יום; ואמר ר' יוסי יהא חלקי עם המתפללים בכל יום ששת המזמורים הללו 3) Maharsha Shabbat 118b ה"ז מחרף כו'. משום דהלל נתקן בימים מיוחדים על הנס לפרסם כי הקדוש ברוך הוא הוא בעל היכולת לשנות טבע הבריאה ששינה בימים אלו ...ומשני בפסוקי דזמרה כפירש"י ב' מזמורים של הלולים כו' דאינן באים לפרסם נסיו אלא שהם דברי הלול ושבח דבעי בכל יום כדאמרי' לעולם יסדר אדם שבחו של מקום ואח"כ יתפלל וק"ל: He is blaspheming.
    [Show full text]
  • On the Proper Use of Niggunim for the Tefillot of the Yamim Noraim
    On the Proper Use of Niggunim for the Tefillot of the Yamim Noraim Cantor Sherwood Goffin Faculty, Belz School of Jewish Music, RIETS, Yeshiva University Cantor, Lincoln Square Synagogue, New York City Song has been the paradigm of Jewish Prayer from time immemorial. The Talmud Brochos 26a, states that “Tefillot kneged tmidim tiknum”, that “prayer was established in place of the sacrifices”. The Mishnah Tamid 7:3 relates that most of the sacrifices, with few exceptions, were accompanied by the music and song of the Leviim.11 It is therefore clear that our custom for the past two millennia was that just as the korbanot of Temple times were conducted with song, tefillah was also conducted with song. This is true in our own day as well. Today this song is expressed with the musical nusach only or, as is the prevalent custom, nusach interspersed with inspiring communally-sung niggunim. It once was true that if you wanted to daven in a shul that sang together, you had to go to your local Young Israel, the movement that first instituted congregational melodies c. 1910-15. Most of the Orthodox congregations of those days – until the late 1960s and mid-70s - eschewed the concept of congregational melodies. In the contemporary synagogue of today, however, the experience of the entire congregation singing an inspiring melody together is standard and expected. Are there guidelines for the proper choice and use of “known” niggunim at various places in the tefillot of the Yamim Noraim? Many are aware that there are specific tefillot that must be sung "...b'niggunim hanehugim......b'niggun yodua um'sukon um'kubal b'chol t'futzos ho'oretz...mimei kedem." – "...with the traditional melodies...the melody that is known, correct and accepted 11 In Arachin 11a there is a dispute as to whether song is m’akeiv a korban, and includes 10 biblical sources for song that is required to accompany the korbanos.
    [Show full text]
  • Answers Disguised As Questions: Rhetoric and Reasoning in Psalm 24
    Botha: Rhetoric and Reasoning in Psalm 24 OTE 22/3 (2009), 535-553 535 Answers Disguised as Questions: Rhetoric and Reasoning in Psalm 24 PHIL J. BOTHA (U NIVERSITY OF PRETORIA ) ABSTRACT Psalm 24 seems to consist mainly of a hymnic introduction (vv. 1-2), a so-called “entrance torah” (vv. 3-5), and a liturgical piece once used at the temple gates (vv. 7-10), to which a post-exilic identifica- tion of the true Israel was added (v. 6). It contains four questions which are almost universally interpreted as dialectical or antipho- nal questions formulated for the purpose of regulating entrance to the temple within some or other liturgy. This paper consists of a po- etic and rhetorical analysis of the psalm in which it is argued that the questions rather serve a rhetorical function in the present form of Ps 24. The purpose of the questions is to highlight the profile of a true worshipper of YHWH on the one hand, and to highlight the military might and splendour of YHWH on the other. It probably sought to outline the religious profile of the worshipping community in the post-exilic period more clearly, and to reconfirm the consen- sus that they would be vindicated as the true Israel when YHWH would reveal his true power and glory. The psalm is also contextu- alised as part of the post-exilic composition Pss 15-24. A INTRODUCTION It is widely accepted that Ps 24 contains remnants of two liturgical pieces: A so-called “entrance torah” (vv. 3-5, with parallels in Ps 15 and Isa 33), 1 and a so-called “liturgy at the gates” (vv.
    [Show full text]
  • Jazz Psalms Sheet Music
    Sheet Music for Featuring: Lead sheets (including melody and chords) Overhead masters Introductory notes Transcribed by Ron Rienstra Introduction ............................................................................................................................. 3 1. Psalm 100 – Make a Joyful Noise ............................................................................. 5 2a. Psalm 139 – You Created My Innermost Being ...................................................... 7 2b. Psalm 139 – You Created My Innermost Being (in a higher key) ...................... 9 3. Psalm 63 – My Soul Thirsts for God ....................................................................... 11 4a. Psalm 119 – Your Promise Preserves My Life ....................................................... 13 4b. Psalm 119 – Your Promise Preserves My Life (in a higher key) ....................... 15 5. Psalm 79 – Help Us, O God Our Savior, ............................................................... 17 6. Psalm 27 – The Lord Is My Light and My Stronghold ....................................... 19 7a. Psalm 92 – Though the Wicked Spring Up Like Grass ....................................... 21 7b. Psalm 92 – Though the Wicked Spring Up Like Grass (in a higher key) ....... 23 8. Psalm 51 – Wash Me, O God ..................................................................................... 25 9a. Psalm 85 – He Promises Peace to His People ....................................................... 27 9b. Psalm 85 – He Promises Peace to His People (in a higher
    [Show full text]
  • לב שלם Siddur Lev Shalem לשבת ויום טוב for Shabbat & FESTIVALS
    סדור לב שלם Siddur Lev Shalem לשבת ויום טוב for shabbat & fEstIVaLs For restricted use only: March-April 2020 Do not copy, sell, or distribute the rabbinical assembly Copyright © 2016 by The Rabbinical Assembly, Inc. First edition. All rights reserved. No part of this book may be reproduced or transmitted in any form The Siddur Lev Shalem Committee or by any means, electronic or mechanical, including photocopy, recording or any information storage or retrieval system, except Rabbi Edward Feld, Senior Editor and Chair for brief passages in connection with a critical review, without permission in writing from: Rabbi Jan Uhrbach, Associate Editor The Rabbinical Assembly Rabbi David M. Ackerman 3080 Broadway New York, NY 10027 Ḥazzan Joanna Dulkin www.rabbinicalassembly.org Rabbi Amy Wallk Katz Permissions and copyrights for quoted materials may be found on pages 463–465. Rabbi Cantor Lilly Kaufman isbn: 978-0-916219-64-2 Rabbi Alan Lettofsky Library of Congress Cataloging-in-Publication Data is available. Rabbi Robert Scheinberg Designed, composed, and produced by Scott-Martin Kosofsky at The Philidor Company, Rabbi Carol Levithan, ex officio Rhinebeck, New York. www.philidor.com The principal Hebrew type, Milon (here in its second and third Rabbi Julie Schonfeld, ex officio iterations), was designed and made by Scott-Martin Kosofsky; it was inspired by the work of Henri Friedlaender. The principal roman and italic is Rongel, by Mário Feliciano; the sans serif is Cronos, by Robert Slimbach. The Hebrew sans serif is Myriad Hebrew, by Robert Slimbach with Scott-Martin Kosofsky. Printed and bound by LSC Communications, Crawfordsville, Indiana.
    [Show full text]
  • Erev Rosh Hashana 5776 Avinu Malkeinu Rabbi Vernon Kurtz
    EREV ROSH HASHANA 5776 AVINU MALKEINU RABBI VERNON KURTZ As we gather here on the eve of Rosh Hashana, I must tell you I can’t wait for the end of Neilah on Yom Kippur. And, it is not for the reason you are thinking of. The last prayer that we recite in the Neilah service is the Avinu Malkeinu prayer. In full-throated singing our community joins together to chant one last time the final verse of that ancient prayer. As the Ark is closed I always feel that our prayers have wings going up to heaven in this last moment of the Ten Days of Penitence. It is a special moment for me and, I think, for all of us. We commence our High Holy Day experience this evening as one community and we conclude it at Neilah in the same fashion. The prayer Avinu Malkeinu, not only because of its last verse, but because of its history and meaning, is a central one to the High Holiday liturgy. We recite it every day of the Ten Days of Penitence except for Shabbat when penitential prayers such as these are not considered appropriate. In time for the High Holy Day season a new book appeared, edited by Rabbi Lawrence Hoffman. It is entitled Naming God – Avinu Malkeinu - Our Father, Our King. Authors from across the globe wrote essays about the prayer, its history, language, metaphors, lessons about G- d and about us, and its meaning for today. We know that Avinu Malkeinu is one of our most ancient prayers.
    [Show full text]