Weekday Rosh Chodesh Davening Guide
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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. -
Women As Shelihot Tzibur for Hallel on Rosh Hodesh
MilinHavivinEng1 7/5/05 11:48 AM Page 84 William Friedman is a first-year student at YCT Rabbinical School. WOMEN AS SHELIHOT TZIBBUR FOR HALLEL ON ROSH HODESH* William Friedman I. INTRODUCTION Contemporary sifrei halakhah which address the issue of women’s obligation to recite hallel on Rosh Hodesh are unanimous—they are entirely exempt (peturot).1 The basis given by most2 of them is that hallel is a positive time-bound com- mandment (mitzvat aseh shehazman gramah), based on Sukkah 3:10 and Tosafot.3 That Mishnah states: “One for whom a slave, a woman, or a child read it (hallel)—he must answer after them what they said, and a curse will come to him.”4 Tosafot comment: “The inference (mashma) here is that a woman is exempt from the hallel of Sukkot, and likewise that of Shavuot, and the reason is that it is a positive time-bound commandment.” Rosh Hodesh, however, is not mentioned in the list of exemptions. * The scope of this article is limited to the technical halakhic issues involved in the spe- cific area of women’s obligation to recite hallel on Rosh Hodesh as it compares to that of men. Issues such as changing minhag, kol isha, areivut, and the proper role of women in Jewish life are beyond that scope. 1 R. Imanu’el ben Hayim Bashari, Bat Melekh (Bnei Brak, 1999), 28:1 (82); Eliyakim Getsel Ellinson, haIsha vehaMitzvot Sefer Rishon—Bein haIsha leYotzrah (Jerusalem, 1977), 113, 10:2 (116-117); R. David ben Avraham Dov Auerbakh, Halikhot Beitah (Jerusalem, 1982), 8:6-7 (58-59); R. -
RCVP: Really Cool
1 RCVP: Really Cool and Valuable Person Compiled by Taylor-Paige Guba, RCVP of NFTY Ohio Valley 2016-2017 with help from past RCVPs and NFTY resources Contact info and Social Media Phone: 317-902-8934 Email: [email protected] Twitter: @ov_rcvp Instagram: @gubagirl Facebook: Taylor-Paige Guba Don’t forget to follow NFTY-OV on Facebook, Twitter, and Instagram! Join the NFTY-OV Facebook group! 2 And now a rap from DJ goobz… So listen up peeps. I got a couple things I need you to hear, You better be listening with two ears, The path you are walking down today, Is a dope path so make some way, First you got the R and that’s pretty sweet, Religion is tight so be ready to yeet, The C comes next just creepin on in, Culture is swag so let’s begin, The VP part brings it all together, Wrap it all up and you got 4 letters, Word to yo mamma To clarify, I am very excited to work with all of you fabulous people. Our network has complex responsibilities and I have put everything I could think of that would help us all have a great year in this network packet. Here you will find: ● Some basic definitions ● Standard service outlines ● Jewish holiday dates ● A few other fun items 3 So What Even is Reform Judaism? Great question! It is a pluralistic, progressive, egalitarian sect of Judaism that allows the individual autonomy to decide their personal practices and observations based on all Jewish teachings (Torah, Talmud, Halacha, Rabbis etc.) as well as morals, ethics, reason and logic. -
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 -
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. -
Yamim Noraim Flyer 12-Pg 5771
Days of Awe ………….. 5771 Rabbi Linda Holtzman • Rabbi Yael Levy Dina Schlossberg, President • Rabbit Brian Walt, Rabbi Emeritus Gabrielle Kaplan Mayer, Coordinator of Spiritual Life for Children & Youth Rivka Jarosh, Education Director 4101 Freeland Avenue • Philadelphia, PA 19128 Phone: 215-508-0226 • Fax: 215-508-0932 Email: [email protected] • Website: www.mishkan.org DAYS OF AWE 5771 Shalom, Welcome to a year of opportunity at Mishkan Shalom! Our first of many opportunities will be that of starting the year together at services for the Yamim Noraim. It is a pleasure to begin the year as a community, joining old friends and new, praying and learning together. This year, Rabbi Yael Levy will not be with us at the services for the Yamim Noraim. We will miss Rabbi Yael, and hope that her sabbatical time is fulfilling and energizing and that we will learn much from her when she returns to Mishkan Shalom in November. Our services will feel different this year, but the depth and talent of our many members who will participate will add real beauty to them. I am thrilled that joining us to lead the davening will be Sue Hoffman, Rabbi Rebecca Alpert, Cindy Shapiro, Karen Escovitz (Otter), Elliott batTzedek, Wendy Galson, Susan Windle, Andy Stone, Bill Grey, Dan Wolk, several of our teens and many other Mishkan members. As we look ahead to the new year, we pray that 5771 will be filled with abundant blessings for us and for the world. I look forward to celebrating with you. L’shalom, Rabbi Linda Holtzman SECTION 1: LOCATION , VOLUNTEER FORM , FEES AND SERVICE INFORMATION A: WE HAVE • Morning services on the first day of Rosh Hashanah and all services on Yom Kippur will be held at the Haverford School . -
Copy of Copy of Prayers for Pesach Quarantine
ב"ה At-Home Davening Instructions for Pesach 5780 ChabadChayil.org/PASSOVER Minchah Erev Pesach: 4/8 continued 99 Korbanos 232 Ashrei 101 Ashrei 340 - 350 Musaf Amidah - Begin reciting Morid 103 Amidah Hatol for the summer, Pesach 116 Aleinu / Al Tira insertions 407 Order of the Pesach Offering 353 Read Prayer for Dew omitting two paragraphs beginning with "Baruch" Maariv Day One: 4/8 242 Ein Kelokeinu 161 - 165 Shir Hamaalos (gray box) 244 Aleinu / Al Tira 331 - 337 Yom Tov Amidah 247 Six Remembrances 307 - 311 Complete Hallel 174 Aleinu / Al Tira Minchah Day One: 4/9 250 Korbanos 253 - 255 Ashrei - U'va Le'Tziyon Shacharis Day One: 4/9 331 - 337 Yom Tov Amidah 5 - 9 Morning Blessings 267 Aleinu / Al Tira 12 - 25 Korbanos 181 - 202 Pesukei D'Zimrah 203 Blessings of Shema (gray box) Maariv Day Two: 4/9 205 - 210 Continue Blessings of Shema 161 - 165 Shir Hamaalos (gray box) 331 - 337 Yom Tov Amidah 331 - 337 Yom Tov Amidah 307 - 311 Complete Hallel 307 - 311 Complete Hallel 74 Song of the Day 136 Counting the Omer (Day 1) 496 Torah Reading 174 Aleinu / Al Tira 497 Haftorah *From a pre-existing flame Shacharis Day Two: 4/10 Shacharis Day Three: 4/11 5 - 9 Morning Blessings 5 - 9 Morning Blessings 12 - 25 Korbanos 12 - 25 Korbanos 181 - 202 Pesukei D'Zimrah 181 - 202 Pesukei D'Zimrah 203 Blessings of Shema (gray box) 203 - 210 Blessings of Shema & Shema 205 - 210 Continue Blessings of Shema 211- 217 Shabbos Amidah - add gray box 331 - 337 Yom Tov Amidah pg 214 307 - 311 Complete Hallel 307 - 311 "Half" Hallel - Omit 2 indicated 74 Song of -
Yom Kippur Morning Sinai Temple Springfield, Massachusetts October 12, 2016
Yom Kippur Morning Sinai Temple Springfield, Massachusetts October 12, 2016 Who Shall Live and Who Shall Die...?1 Who shall live and who shall die...? It was but a few weeks from the pulpit of Plum Street Temple in Cincinnati and my ordination to the dirt of Fort Dix, New Jersey, and the “night infiltration course” of basic training. As I crawled under the barbed wire in that summer night darkness illumined only by machine-gun tracer-fire whizzing overhead, I heard as weeks before the voice of Nelson Glueck, alav hashalom, whispering now in the sound of the war-fury ever around me: carry this Torah to amkha, carry it to your people. Who shall live and who shall die...? I prayed two prayers that night: Let me live, God, safe mikol tzarah v’tzukah, safe from all calamity and injury; don’t let that 50-calibre machine gun spraying the air above me with live ammunition break loose from its concrete housing. And I prayed once again. Let me never experience this frightening horror in combat where someone will be firing at me with extreme prejudice. Who shall live and who shall die...? I survived. The “terror [that stalks] by night” and “the arrow that flies by day” did not reach me.”2 The One who bestows lovingkindnesses on the undeserving carried me safely through. But one of my colleagues was not so lucky. He was a Roman Catholic priest. They said he died from a heart attack on the course that night. I think he died from fright. -
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. -
Tachanun for a Modern Jew Elyssa Joy Auster
1 KEREM Tachanun for a Modern Jew Elyssa Joy Auster And now, hear, our God, the prayers of Your servant and his supplications, and shine the light of Your face on the Holy Sanctuary...” — : IDON’TREMEMBERANENCOUNTERWITHTACHANUN before I was in rabbinical school at Hebrew College. At the time, I was using the ArtScroll Siddur, a fairly comprehensive Orthodox prayerbook. I noticed that even though our services at Hebrew College were varied and dynamic, Tachanun was almost always left out. I started thinking about the meaning of the Tachanun prayers and started to pray them in the privacy of my own home, in the unique posture in which they were traditionally recited — prostrated on the floor. Since then, I have begun offering workshops to explore Tachanun further and to make this overlooked part of our liturgy more accessible to others. Tachanun, meaning supplication, is a section of prayers which appears just after the Amidah, in the morning and afternoon services. It is also known as Nefilat Apayim , meaning falling on one’s face, which reflects both the content and the choreography of the prayers. Originally recited in a prostrated position, Tachanun now incorporates the unusual posture of putting one’s head down on one’s forearm, echoing King David’s plea to “fall into the hand of God” and the pray-er’s utter resolve to fall before God as dust. Tachanun is also unusual in being omitted from the liturgy on numerous occasions. The broad rule is that in times of either exceptional joy or exceptional sorrow, Tachanun should not be recited. -
Rosh Chodesh and the Transformation of Ritual a GREAT JEWISH BOOKS TEACHER WORKSHOP RESOURCE KIT
Rosh Chodesh and the Transformation of Ritual A GREAT JEWISH BOOKS TEACHER WORKSHOP RESOURCE KIT Teachers’ Guide This guide accompanies resources that can be found at: http://teachgreatjewishbooks.org/resource-kits/rosh-chodesh-and- transformation-ritual. Introduction Rosh Chodesh means “head of the month,” and refers to the minor Jewish holiday that occurs at the beginning of each new month in the Hebrew calendar. The ancient Rabbis interpreted the Biblical verses Exodus 12:1-12:2 as requiring that the new month be determined by eyewitness testimony. Just as God showed Moses and the high priest Aaron the new moon, witnesses were supposed to testify before the judges of the Sanhedrin, the Great Court in Jerusalem, that they had seen the new moon. The officiants at the Holy Temple would then mark the occasion with a sacrifice, feasting, and fanfare. After the destruction of the Second Temple, this eyewitness procedure was replaced by astronomical and mathematical calculations that were used to determine when each month began. Bonfires were lit on the mountains between Jerusalem and Babylonia to announce the arrival of the new moon. In later years, as witnesses and messengers were replaced with a fixed calendar, few Rosh Chodesh rituals remained, although it continued to be marked liturgically by the birkat ha-chodesh (or, in Ashkenazic pronunciation, birkas hakhoydesh), the blessing of the month, which is recited on the Saturday before each new month begins. Because of associations between women and the moon, Rosh Chodesh has long been considered a special holiday for women. This association was taken up by Jewish feminists in the 1970s as they innovated to create Jewish rituals that affirmed women’s strength and created empowering female community within Jewish ritual life. -
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.