Jewish Prayer

Over the past fifty years, archaeological excavations in Israel have unearthed about half a dozen ancient synagogues that were in use at different points in time between the first century BCE through the outbreak of the Bar-Kochba rebellion early in the second century of the Common Era.  In close proximity to each of these synagogues, a mikveh (ritual bath) has been discovered.  In contrast, no mikvaot have been discovered adjacent to any of the dozens of later synagogues that have been excavated and studied, with only one or two possible exceptions. 
At this point it is impossible to determine exactly when mikvaot ceased to be built in connection with synagogues, as the archaeological record reports very little about synagogues of the late second - early third century CE.  From an archaeological perspective, it is clear that at least from the second half of the third century, synagogues began to be built without regard for proximity to mikvaot.
Talmudic sources make no mention of a requirement to build mikvaot adjacent to synagogues. To date, no satisfactory explanation has been given for the evident connection between the synagogue and the mikveh in the early period, and the disappearance of such a connection in later periods of synagogue history. The objective of this paper is to present and explore a possible interpretation of this puzzling phenomenon.
  During the Second Temple and Mishnaic Periods, a rabbinical enactment was in effect requiring mikveh ablutions prior to engagement in Torah study and prayer for individuals who had experienced seminal emission. Careful study of the Talmudic sources reveals that this enactment was nullified early in the Amoraic Period, sometime during the second quarter of the third century CE.
It would appear that the mikvaot built adjacent to the earlier synagogues were intended for this precise function, serving visitors to the synagogue who required ritual ablutions prior to Torah study and prayer.  Once the rabbinical enactment regarding these ablutions was nullified, there was no longer need for such mikvaot, and hence the absence of mikvaot in proximity to the later synagogues.

‫ﻣﺎﻳﻮ‬ 14 ‫ﺻﻼة‬ ‫وﻓﺦ‬ ‫اﻟﻘﺪس‬ ‫وﻧﺼﺮة‬ ‫ﺗﻜﺘﺐ:اﻷزﻫﺮ‬ ‫اﻟﺪﻳﻦ‬ ‫ﺟﻤﺎل‬ ‫ﻫﺒﺔ‬ ‫د.‬ 2020 ,3 ‫ﻣﺎﻳﻮ‬ ‫ﺗﺤﺪﻳﺚ‬ ‫أﺧﺮ‬ ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫ﻛﺘﺐ‬  190  Share   190  Share  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫اﻟﺴﺎﺑﻖ‬ ‫اﻟﻤﻮﺿﻮع‬  ‫ﺟﺪﻳﺪة‬ ‫إﻳﺠﺎﺑﻴﺔ‬ ‫ﺣﺎﻟﺔ‬ 272 ‫ﺗﺴﺠﻴﻞ‬ ‫اﻟﺼﺤﺔ:‬ ‫وﻓﺎة‬ ‫ﺣﺎﻟﺔ‬ ‫ﻛﻮروﻧﺎ..و41‬ ‫ﻟﻔﻴﺮوس‬  ‫اﻟﺘﺎﻟﻲ‬ ‫ﺑﺪوي‬ ‫ﺑﺎﻟﻔﻴﺪﻳﻮ..ﻣﺠﺪي‬ ‫ﺷﺎﻫﺪ‬ ‫ﺳﻌﻴﺪ":ﺣﺪﻳﺚ‬ ‫ﻓﻲ"ﻧﻬﺎرك‬ ‫أﺛﻠﺞ…‬ ‫اﻟﻌﻤﺎل‬ ‫ﻋﻴﺪ‬ ‫ﻓﻲ‬ ‫اﻟﺮﺋﻴﺲ‬ ‫ﻣﺮﻛﺰ‬ ‫ﻛﻔﺎءة‬ ‫رﻓﻊ‬ ‫ﺗﺒﺤﺚ‬ ‫"اﻟﺰراﻋﺔ"‬ ‫ﺳﻮﻳﻒ‬ ‫ﺑﺒﻨﻰ‬ ‫اﻟﺼﻨﺎﻋﻲ‬ ‫اﻟﺘﻠﻘﻴﺢ‬ ‫اﺧﺘﺒﺎرات‬ ‫:اﺳﺘﻜﻤﺎل‬ ‫اﻟﻨﻘﻞ‬ ‫وزﻳﺮ‬ ‫اﻷﺧﻴﺮة‬ ‫واﻟﻠﻤﺴﺎت‬ ‫اﻟﺘﺸﻐﻴﻞ‬ ‫ﺑﺎﻟﻤﺘﺮو…‬ ‫اﻟﺜﺎﻟﺚ‬ ‫اﻟﺨﻂ‬ ‫ﻟﻮﺿﻊ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫ﻣﺘﺎﺑﻌﺎت‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫ﻣﺘﺎﺑﻌﺎت‬ * ‫اﺳﻤﻚ‬ * ‫اﻻﻟﻜﺘﺮوﻧﻲ‬ ‫ﺑﺮﻳﺪك‬ :Connect with ‫ﺗﻌﻠﻴﻘﻚ‬ ‫ﻟﺘﺮك‬ ‫اﻟﺘﺴﺠﻴﻞ‬ ‫ﻳﺮﺟﻲ‬ ‫ﻟﻠﺘﻌﻠﻴﻖ‬ ‫ﺷﻜﺮا‬ ‫ﻣﻮﻗﻌﻚ‬ Save my name, email, and website in this browser for the next time I comment ‫ﺗﻌﻠﻴﻘﻚ‬ ‫اﻧﺸﺮ‬ ‫ﺗﻌﻠﻴﻘﻚ‬ Login With Facebook 뀀 Login With Google 뀞 Login With Twitter 뀁 뀈 뀈 Youtube Join us on Youtube 뀞 뀞 +Google Join us on Google 뀁 뀁 Twitter Join us on Twitter 뀀 뀀 Facebook Join us on Facebook ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻣﺤﻔﻮﻇﺔ.‬ ‫اﻟﺤﻘﻮق‬ ‫ﺟﻤﻴﻊ‬-2019 © khaled abdelrady : ‫ﺗﺼﻤﻴﻢ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫اﻳﻀﺎ‬ ‫ﻳﻌﺠﺒﻚ‬ ‫ﻗﺪ‬ ‫اﻟﻜﺎﺗﺐ‬ ‫ﻟﻨﻔﺲ‬ ‫اﻗﺮأ‬ ‫ﺗﻌﻠﻴﻖ‬ ‫اﺗﺮك‬   뀀 Facebook Likes 뀁 477 Followers 뀞 +Google Followers 뀈 Youtube Subscribers | od 2 1  ‫اﻟﺘﺎﻟﻲ‬ ‫ﻣﺎﻳﻮ‬ ‫ﻣﺎﻳﻮ‬ 6 6 ‫ﻳﻨﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﻋﺎﺋﻠﺔ‬ ‫ﻓﻰ‬ ‫ﻋﻀﻮ‬ ‫أﺣﺪث‬ ‫ﻳﻨﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﻋﺎﺋﻠﺔ‬ ‫ﻓﻰ‬ ‫ﻋﻀﻮ‬ ‫أﺣﺪث‬ ‫اﻹﻧﺘﺮﻧﺖ‬ ‫ﻋﺒﺮ‬ ‫اﻹﻧﺘﺮﻧﺖ‬ ‫ﻋﺒﺮ‬  2020 ,2 ‫ﻣﺎﻳﻮ‬  ‫ﺷﻬﺎب‬ ‫أﺷﺮف‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫اﻟﺮﻗﻤﻴﺔ‬ ‫اﻟﻤﻬﺎرات‬ ‫ﻟﺘﻨﻤﻴﺔ‬ ‫ﺗﻌﻠﻴﻤﻴﺔ‬ ‫ﻣﻨﺼﺔ‬ ‫ﻣﺠﺎﻧﻲ…‬ ‫ﺗﺪرﻳﺒﻲ‬ ‫وﺑﺮﻧﺎﻣﺞ‬ ‫اﻷﺳﺎﺳﻴﺔ‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫ﺑﻴﻦ‬ ‫ﺷﺒﻜﺎﺗﻬﺎ‬ ‫ﺳﻌﺔ‬ ‫ﺗﺰﻳﺪ‬ ‫ﻣﺼﺮ"‬ ‫"اورﻧﭻ‬ ‫اﻟﺤﺠﺮ…‬ ‫ﻣﺴﺘﺸﻔﻴﺎت‬ ‫ﻣﻮاﻗﻊ‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫ﻣﺴﺘﺸﻔﻴﺎت‬ ‫ﺑﺠﻤﻴﻊ‬ ‫ﻣﺠﺎﻧﻲ‬ ‫أرﺿﻲ‬ ‫إﻧﺘﺮﻧﺖ‬ ‫ﻟﻼﺗﺼﺎﻻت‬ ‫اﻟﻤﺼﺮﻳﺔ‬ ‫ﻣﻦ‬ ‫ﺑﺎﻟﺠﻤﻬﻮرﻳﺔ‬ ‫اﻟﻌﺰل‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫اﻋﻼن‬ ‫ﻣﻌﻨﺎ‬ ‫اﺑﻘﻰ‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ADS 뀀 뀁 뀞 뀈 Sign In  2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫اﻹﺛﻨﻴﻦ,‬ ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬

This article traces the narrative source of Avinu Malkenu (Our Father, Our King) through two stories in the Babylonian Talmud, and one in the Jerusalem Talmud. By examining these stories, we can gain clarity on the purpose of this prayer and it relationship to the leader.

It is tempting to interpret patterns of transmission in Jewish liturgy as resulting from the dichotomy of written and oral. The text of the liturgy is fixed in writing; in the service, the words are recited the way they are written.  However, the melodies for the recitation of these texts are not fixed with the same exactitude.  It is tempting to interpret this situation, and it is indeed casually assumed in most studies, that the reason why music has not been transmitted with the same exactness as text is that was transmitted orally (it had not been fixed in musical notation).
But the tendency for enormous variation, improvisation and re-arrangements in East-Ashkenazi liturgical music is not the side product of oral transmission.  Rather the contrary is the case: orality was not the cause but the result of the need for flexibility in the prayer melodies. This flexibility was necessary because of spiritual reasons. In this article I show that it was musical flexibility that allowed the prayer to become prayer: the vessel of personal devotional expression.

This paper examines the liturgical placement, meaning and significance of the poem Yedid Nefesh. I will first discuss its composition and entry into the siddur in various locations and then analyze it based on some of the other writings of its author, El'azar Azikri. Finally, I will attempt to draw some thematic connections between the poem and Qabbalat Shabbat, the service it currently introduces in many prayerbooks.

רבי דוד בן רבי יהושע הנגיד, האחרון לשושלת הנגידים שהתחילה ברמב"ם, היה סופר פורה. עד כה פורסם רק חיבור אחד שלו, "מורה הפרישות ומדריך הפשיטות", על ידי יוסף פנטון, שהניח גם את אבני היסוד בזיהוי חיבוריו האחרים. כאן מתפרסמת התחלת פירושו של רבי דוד הנגיד לתפילה, מתוך מהדורה שתראה אור בקרוב. הפירוש משלב באופן מקורי רציונליזם מבית מדרשו של הסב הדגול, הרמב"ם, עם חסידות מבית מדרשו של בנו רבי אברהם, והוא כולל גם מובאות מספר הזוהר.

The Shema prayer came to gain importance in the Second Temple Period, even though none of the biblical passages give any indication of its theologically central or liturgical importance. The centrality may have arisen as a result of early rabbinic construal of the obligation to “recite (these words)… when you lie down and when you get up.” Nevertheless, it has come to maintain primacy in the individual and collective life of the Jews as a sense of affirmation of their faith. Although modern scholars regard the Shema as an assertion of monotheism, it initially served as the expression of Israelites’ loyalty solely to YHWH. Through its recitation, the worshipper thus reaffirms twice daily the ratification of the Covenant that, in the narrative of Deuteronomy, transpired on the plains of Moab.

This article contains chapter 1 of 'The Image of Man in the Torah : Contribution to the Debate on Norms and Principles in Mordern Society'. The Torah – the first five books of the Bible – speaks about God. Fat tomes have been filled with answers on numerous questions about the image of God. But reading the Bible, the author of this book feels more often than not that God is taken for granted and that man is the real problem. That’s the reason why he got fascinated by the question after the image of man in the Torah. And apparently this question could only be answered by reading the Torah in the light of the traditional rabbinical exegesis, because their language and their line of thought are most cognate to the Torah.

An e-book as well as a paperback edition of 'The Image of Man in the Torah' is for sale at Amazon.com.

The most important book of Jewish theology is the prayer book, or siddur.  And, within the siddur, the most important Jewish theology of redemption is displayed in the daily morning prayer service, or shacharit.  Before offering a careful reading of the structure of this service, I would like to share a few thoughts with you on why I believe both Christian and Jewish theologians would have much to gain from studying the siddur as a source for contemporary Jewish theology.  The context out of which I offer these remarks is not “Judaism in general,” but a particular movement of what I will label “postliberal Jewish theology,” which also works in dialogue with a current movement of “postliberal Christian theology.”  For postliberal theologians, both Jewish and Christian, theology is performed prayerfully.  This means both that it is performed in relation to the revealed word of the eternal God and that this relation, and therefore this theology, is always specific to some time.  The time of postliberal Jewish theology is after the Shoah and after modernity.  This means the time when the Jewish people is still struggling to give new voice to a Covenant that, in some senses, died (God forbid) in the Shoah.  And it seeks to find this voice at a time when the great “isms” of modern civilization have lost their hegemony.

This thesis will be an original contribution to Old Testament studies, for although commentators have written extensively on the book of Daniel, few books, if any, have been published on this focused topic of his prayers. This thesis will be an attentive study on the historical figure of the Old Testament, Daniel, with practical theological implications and application in the study of his prayers, which have been recorded and preserved for the church.
Daniel demonstrated, and preserved for the church, two powerful prayers, which are appropriate for study and imitation for saints of every era. This thesis will validate that proposition through a study of Daniel’s prayers from chapters 2 and 9 in the book of Daniel. It will explore the historical context of Daniel himself and his placement on the world stage. It will continue with an in-depth, exegetical look at both prayers and their various facets, as well as tie them to the Scriptural background, parallel passages, and other passages to which may have been more subtly alluded. Additionally, this thesis will draw a connection to the practical implications of his prayers, and how they impacted those around him intimately and nationally. It will conclude with practical implications for the modern believer.

Critical edition of R. Saadya Gaon's bencher (diplomatic, based on MS Oxford, Bodl., Hunt. 448), with an introduction suggesting how to reconstruct Saadya's Urtext.

Published in a bibliophilic edition of 35 numbered copies in honour of the author's wedding.

The study deals with liturgical texts from the Cairo Geniza that contain vestiges of the ancient Palestinian rite and later revisions, some of which can be attributed to the influence of authorities who were loyal to the Babylonian tradition. The case in point concerns the Shabbat evening prayer service. A fragmentary query to Abraham Maimonides (AM) describes recitation of the אשר כילה formula and a liturgical poem (מעריב), מזמור שיר אזמרה. The text was written by Yedutun, cantor of the Palestinian Congregation of Fustat in the early 13th century. Its analysis demonstrates that it was sent to AM shortly after he assumed leadership and was intended to convince him of the validity of the synagogue's custom.
The אשר כילה variant (known from Saadiah Gaon's Siddur) was popular in both Palestinian and Babylonian congregations. Some authorities rejected its recitation; others emended the text. Maimonides objected to the formula but gave instructions not to coerce congregants to abandon it, since it did not involve a thematic change in the benediction and coercion would cause dissension. He nevertheless suggested a revision, similar to one found in a Geniza fragment. In one section of his Mishne Torah he ruled that modification of the text of a benediction that had been fixed by the sages invalidated the blessing but elsewhere that it did not disqualify it, if the prescribed opening בא"י אמ"ה and the theme were preserved. Later authorities debated whether the two rulings reflected a change of mind or different circumstances.
After Maimonides' death, AM and R. Joseph Rosh ha-Seder completely rejected the אשר כילה formula and claimed that it involved a thematic deviation in the benediction. AM cited two baraitot on modifications of the texts of benedictions, one unknown from other sources. The two indicate that the conflicting rulings in Mishne Torah reflect different circumstances rather than the master's revision. In his 1215/6 responsum to Yemen AM informed his correspondents that he had abolished the practice to recite אשר כילה in Fustat (or Egypt) shortly after having assumed leadership. He referred to an earlier responsum which probably was the missing reply to the Geniza query written by Yedutun.
Yedutun's query alludes to other variants of the traditional liturgy. A fragment of the Palestinian Congregation of Fustat's prayer book (Seder Fustat B) from the early 13th century, for Passover weekdays, here edited, and other sources confirm that the text of the מעריב ערבים benediction began without the words אשר בדברו. A baraita in BT Berakhot 12a appears to attest this practice.
Fragments of Seder Fustat B for the Shabbat evening service, here edited, preserve liturgical formulations and practices, which have not been identified elsewhere, such as 'רְצינו במנוחתנו (rather than רְצה במנוחתנו). Some of these appear to be vestiges of the old Palestinian rite. These fragments also preserve the complete text of the liturgical poem מזמור שיר אזמרה, which is edited here as well.
The recitation of the וַיכֻלו verses on Friday evening in the Palestinian liturgical practice is discussed in the concluding section.

Recent years have seen the flourishing of research on Lithuanian Kabbalists in the nineteenth and twentieth centuries, to the point that some scholars speak of a defined and delineated stream of Kabbalah, a school unto itself dubbed "Lithuanian Kabbalah." Such scholars include within this stream all those who saw the Vilna Gaon as their teacher in Kabbalah (parallel to the position of the Baal Shem Tov in Hasidism) and they ascribe to it such fixed categories as its "Articles of Faith." In their conception, this stream was part and parcel of the broader and well-known nationalist-messianic current that had its source, supposedly, in the Vilna Gaon himself; this current reached its full fruition in the twentieth century, and so too has the smaller stream within it, now a clearly defined "school," developed in various ways until the present. As if this were not enough, scholars have joined the later ideological trend which seeks to revise the history of Jewish settlement in the Land of Israel in the nineteenth and twentieth centuries in a decidedly messianic way, presenting it in a continuous line from the Vilna Gaon to the emergence of Zionism and then to the founding of the State of Israel. Again, the Vilna Gaon is not merely presented as a "herald" of Zionism but as one who encoded within his Torah the secret of redemption, the beginning of which, apparently, we are witnessing today. The article conducts a critical analysis of the concept of "Lithuanian Kabbalah," and uses as its case study the life and teachings of Rabbi Shimon Tsvi Horowitz.


בשנים האחרונות צומח ועולה מחקר סביב למקובלים בני ליטא במאות התשע עשרה והעשרים, עד שיש כאלו המדברים על זרם מוגדר ומובחן, אסכולה בפני עצמה, המכונה 'קבלה ליטאית'. בתוך זרם זה כוללים את כל אלו שראו בגר"א את מורם בקבלה, כמעין בעש"ט לחסידות, ומונים קטגוריות מקובעות של 'עיקרי אמונה' של אותו זרם הרוכב על מהלך משיחי ולאומי ידוע שמקורו כביכול בגר"א עצמו והגיע לגמר בישולו במאה העשרים. עד שנוצר בעיני כמה חוקרים מעין 'חוג' ברור ומוגדר שמתגלגל באופנים שונים עד לימינו. אם לא די בכך, הרי שהמדברים על אותו זרם קבלי רוכבים למעשה על קו אידיאולוגי מאוחר שבא לפרש מחדש את ההיסטוריה של היישוב היהודי בארץ ישראל במאה התשע עשרה ברוח משיחית וליצור מעין המשכיות מימי הגר"א עד להופעתה של הציונות ולמאורעות שהתרחשו עם הקמת מדינת ישראל. שוב אין הגר"א מצטייר רק כ'מבשר' הציונות אלא כמי שצפן בתורתו את סוד הגאולה שאנו עומדים לכאורה בפתחה. המאמר עוסק בניתוח ביקורתי של המשוג "קבלת ליטאית" וכמקרה מבחן יש כאן דיון בדרכו של ר' שמעון צבי הורביץ

The liturgical music of the Jewish Ashkenazi tradition has remained a practice without a theory for many centuries. For most of its history this tradition has been transmitted orally, and to a significant degree it still is. This liturgical performance is characterized by extemporization or improvisation, but the practitioner’s freedom to improvise has been regulated by what we may reasonably suggest are implicit guidelines that provide a set of parameters for creating this music. Even with the appearance of written music, mainly in the nineteenth century, we find no documentation of how, in addition to the music itself, a convention that governs the semi-improvised aspect of this discipline has been transmitted. The underlying premise of this discussion is that this convention can be conceptualized and articulated by “translating” its implicit guidelines into a model of music theory. Moreover, viewing this discipline in music-theory terms is the key to unpacking it, and to understanding its inner workings. Over the last 150 years some sporadic attempts were made, primarily by insider practitioners, to create such a theory. All of those endeavors incorporated a traditional nineteenth-century concept of “modes” as chiefly scales or modal scales. I argue that a theory befitting the phenomenology of this practice has to adopt a different paradigm that does not necessarily identify scalar structure as the primary defining feature of this system. The new paradigm must also take into account the interconnections among different musical variables as well as integrating a variety of built-in extra-musical factors that govern performance. Above all, the new paradigm must recognize that all of these constituents operate within a variety of degrees of freedom. The primary basic building blocks of this musical tradition, therefore, comprise a more flexible set of constituents—motif-types—that likewise accommodate these degrees of freedom. To illustrate how a new paradigm might better enable us to describe and explicate Ashkenazi liturgical music, I examine one of the traditional “prayer modes,” “Adonai Malach.” The paper does not encompass all of the variables that determine a particular performance that utilizes this mode. Rather, it focuses on motif-types and the degrees of freedom in which they express themselves, their interconnections with textual elements and the structure they create, norms of performance, time factors, and the liturgical calendar.

This paper seeks to interpret the liturgical role of a rare form of horizontal scrolls found in the Cairo Genizah. These liturgical fragments all share a unique combination of features: the scrolls follow the Palestinian textual and codicological tradition, focus exclusively on holiday prayer services, and incorporate a very narrow selection of liturgies based entirely on biblical passages and psalms. It is suggested that these liturgical scrolls may represent an early form of prayer books - an intermediate phase between Scriptural scrolls used in liturgical context and standard prayerbooks, emerged at times when only biblical liturgy was recorded in writing. Alternatively, the scrolls may be counted among other biblical scrolls used publicly for liturgical purposes, (such as Haftara and Targum scrolls) and might have served for the ceremonial reading of liturgical passages of special significance to the Palestinian prayer tradition.

The Words of the Luminaries is a weekly liturgy that surveys Israel's history from creation to the Babylonian exile. The impression gained from the extant material, however, is that within this historical survey the author tends to emphasize the exodus and subsequent wilderness wandering while glossing over stories from the period of the Patriarchs and Judges. The reason why is because of the typological richness of these stories and their pertinence for contemporary times: the exodus is a story of redemption, rebellion, and spiritual discipline, and as such a malleable paradigm in which to fit Israel's current state of perceived exile and in which the need for penitential prayer is contextualized. This article will focus primarily on the use of scripture related to Israel's experience of the exodus and wilderness to demonstrate that the author has artistically woven together a number of scriptural passages tied to these episodes in Israel's history to craft an extended meditation on the exile and its present-day effects, and to demonstrate that God continues to fulfill scriptural promises to Israel in spite of these exilic difficulties.

Bibliography and Developments in Progressive Jewish Liturgy, 1967-2015
After the complete bibliography of prayer books and liturgical material used in European congregations this article analyses the changes and specific developments in European Jewish liturgy since 1967.

במאמר זה מתפרסמים מספר דפים מהגניזה הקהירית הכוללים עיבוד ארצישראלי לסידורו של רס"ג. מוצעת השערה שמדובר בעיבודו של רבי זכאי הדיין, מחוגו של רבי מצליח גאון. העיבוד מתאפיין בליקוט חלקי ההלכות בלבד מתוך הסידור, שכן נוסח התפילה היה שונה, וגם בהלכות בוצעו התאמות ושינויים לפי מנהג בני ארץ ישראל.
ההדרת קטעים אלו מאלפת ומלמדת אותנו רבות הן על מנהג ארץ ישראל הקדום, הן על שינויים שהתחוללו בו בעשורים הקרובים לדעיכתו, והן על ענייני הלכה שחשיבותם עומדת לעצמה, כגון פשר עיבוד קלף בסיד לכתיבת ספרי תורה, ללא עפצים.

The Aramaic prayer ʻBerikh Shemehʼ (= Blessed be His Name) whose source is commonly identified as Sefer ha-Zohar, began to be included in siddurim (prayer books) during the seventeenth century. Until now it was thought to have been first introduced by individuals circa the mid-sixteenth century, with a direct connection to the distribution of the Zohar, and that it gradually spread, following practices instituted in Kabbalistic circles, until it reached many communities and was included in siddurim. However, this article shows that this process took place much earlier.
According to the documents discussed in the article, the practice of reciting ʻBerikh Shemehʼ began long before the middle of the sixteenth century, and at first it was not related to Sefer ha-Zohar, its distribution, or its reception. In fact, the character of this Aramaic prayer is foreign to Sefer ha-Zohar and was artificially embedded in it. Using manuscripts, the author reconstructs the ancient versions of the prayer and tracks the historical and liturgical context in which it might have been created, evolved, copied alongside the Zohar, and eventually entered siddurim.
‘Berikh Shemehʼ is first documented as a late prayer, whose origin remains unknown, present in various geographical areas, in the margins of regular and high-holiday prayer books or as an appendix to them, originally without attribution. Later, the prayer began to be associated with R. Shimon Bar Yohai and copied as an apostil alongside Aramaic passages on the customs relating to the Torah scroll in the Zohar on Parashat Vayakhel.
The last part of the article raises conjectures regarding the ancient sources of ʻBerikh Shemehʼ and examines its relation to prayers familiar from the liturgical canon and to other prayer customs whose origins are obscure.
An edition of the early versions of the prayer is presented in the appendix to the article.

“Tikkun olam” is a marvelous term that is used as a slogan for activism, political involvement, and social justice. The term has had numerous lives, such that its endurance and malleability over time are truly impressive. This paper is a whistle stop tour that provides an overview of the vicissitudes of the term. This journey demonstrates how tikkun olam has come to connote a disparate array of values, and has been assimilated into modern, liberal, democratic discourse. With the course of time, tikkun olam has come to serve as watchword for any value, even if a particular value – laudable as it may be – is not rooted in Jewish tradition. This trend raises a question that should be considered: What is the opportunity cost of the cultural assimilation of the term tikkun olam?

Psalm 69 speaks of praying at "eit ratzon," a time of desire. Later Jewish sources interpret this both as a time of the petitioner's desire to offer prayer and as a time of God's desire to answer prayer. This essay explores an intersection between the two interpretations.

‫ﻣﻨﻈﻮر‬ ‫ﻣﻦ‬ ‫ﻣﺎﻳﻮ‬ 14 ‫ﺻﻼة‬ ‫اﻟﺪﻳﻦ:ﺗﺒﻌﺎت‬ ‫رﺟﺎل‬ ‫إﻟﻰ‬ ‫رﺳﺎﻟﺔ‬ ‫ﺗﻜﺘﺐ‬ ‫اﻟﺪﻳﻦ‬ ‫ﺟﻤﺎل‬ ‫ﻫﺒﺔ‬ ‫د.‬ ‫اﻟﺸﻌﺎﺋﺮي‬ ‫اﻟﺤﻮار‬ 2020 ,9 ‫ﻣﺎﻳﻮ‬ ‫ﻓﻲ‬ ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫ﻛﺘﺐ‬  917 뀢 Share   917 뀢 Share  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫اﻟﺴﺎﺑﻖ‬ ‫اﻟﻤﻮﺿﻮع‬  ‫اﻟﺜﺎﻧﻮي‬ ‫اﻷول‬ ‫ﺑﺎﻟﺼﻒ‬ ‫ﻃﺎﻟﺐ/ﻃﺎﻟﺒﺔ‬ ‫و549‬ ‫ﺎ‬ ً ‫أﻟﻔ‬ 585 ‫اﻟﺜﺎﻧﻴﺔ‬ ‫اﻷﺟﻨﺒﻴﺔ‬ ‫اﻟﻠﻐﺔ‬ ‫ﻣﺎدة‬ ‫اﺧﺘﺒﺎر‬ ‫ﻳﺆدون‬ ‫ﺎ‬ ً ‫إﻟﻜﺘﺮوﻧﻴ‬  ‫اﻟﺘﺎﻟﻲ‬ ‫اﻟﻤﻮﺿﻮع‬ ‫ﺟﺪﻳﺪة‬ ‫إﻳﺠﺎﺑﻴﺔ‬ ‫ﺣﺎﻟﺔ‬ 488 ‫ﺗﺴﺠﻴﻞ‬ ‫اﻟﺼﺤﺔ:‬ ‫وزارة‬ ‫وﻓﺎة‬ ‫ﺣﺎﻟﺔ‬ 11 ‫ﻛﻮروﻧﺎ..و‬ ‫ﻟﻔﻴﺮوس‬  ‫اﻟﺘﺎﻟﻲ‬ ‫ﻳﻜﺘﺐ:اﺳﺮى‬ ‫ﻣﻐﺎوري‬ ‫ﻋﺎﻃﻒ‬ ‫اﻟﺼﻬﻴﻮﻧﻰ‬ ‫واﻻﻧﺘﻘﺎم‬ ‫ﻓﻠﺴﻄﻴﻦ‬ ‫ﺻﻮت‬ " ‫ﺑـ‬ ‫ﻗﺒﺎﻧﻰ"‬ ‫ﻧﺰار‬ " ‫ﻗﺼﺎﺋﺪ‬ ‫اﻟﻴﻮم‬ .. " ‫اﻟﻌﺮب‬ ‫وﻓﺎة‬ ‫ﺗﻨﻌﻲ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻗﻴﺎدات‬. ‫ﺑﻼل‬ ‫أﺣﻤﺪ‬ ‫اﻟﺰﻣﻴﻞ‬ ‫ﺟﺪة‬ ‫اﻟﺴﺎﺑﻖ‬  ‫ودوﻟﻲ‬ ‫ﻋﺮﺑﻲ‬ ‫وﺛﻘﺎﻓﺔ‬ ‫ﻓﻦ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ * ‫اﺳﻤﻚ‬ * ‫اﻻﻟﻜﺘﺮوﻧﻲ‬ ‫ﺑﺮﻳﺪك‬ :Connect with ‫ﺗﻌﻠﻴﻘﻚ‬ ‫ﻟﺘﺮك‬ ‫اﻟﺘﺴﺠﻴﻞ‬ ‫ﻳﺮﺟﻲ‬ ‫ﻟﻠﺘﻌﻠﻴﻖ‬ ‫ﺷﻜﺮا‬ ‫ﻣﻮﻗﻌﻚ‬ Save my name, email, and website in this browser for the next time I comment ‫ﺗﻌﻠﻴﻘﻚ‬ ‫اﻧﺸﺮ‬ ‫ﺗﻌﻠﻴﻘﻚ‬ Login With Facebook 뀀 Login With Google 뀞 Login With Twitter 뀁 뀈 뀈 Youtube Join us on Youtube 뀞 뀞 +Google Join us on Google 뀁 뀁 Twitter Join us on Twitter 뀀 뀀 Facebook Join us on Facebook ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻣﺤﻔﻮﻇﺔ.‬ ‫اﻟﺤﻘﻮق‬ ‫ﺟﻤﻴﻊ‬-2019 © khaled abdelrady : ‫ﺗﺼﻤﻴﻢ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫اﻳﻀﺎ‬ ‫ﻳﻌﺠﺒﻚ‬ ‫ﻗﺪ‬ ‫اﻟﻜﺎﺗﺐ‬ ‫ﻟﻨﻔﺲ‬ ‫اﻗﺮأ‬ ‫ﺗﻌﻠﻴﻖ‬ ‫اﺗﺮك‬  뀀 Facebook Likes 뀁 480 Followers 뀞 +Google Followers 뀈 Youtube Subscribers | od 2 1  ‫اﻟﺘﺎﻟﻲ‬ ‫اﻟﻄﻠﺐ‬ ‫ﺗﺮاﺟﻊ‬ ‫ﻇﻞ‬ ‫ﻓﻲ‬ ‫اﻟﻨﻔﻂ‬ ‫أﺳﻌﺎر‬ ‫اﻧﻬﻴﺎر‬ ‫اﻟﻄﻠﺐ‬ ‫ﺗﺮاﺟﻊ‬ ‫ﻇﻞ‬ ‫ﻓﻲ‬ ‫اﻟﻨﻔﻂ‬ ‫أﺳﻌﺎر‬ ‫اﻧﻬﻴﺎر‬ ‫اﻟﻌﺎﻟﻤﻲ‬ ‫اﻟﻌﺎﻟﻤﻲ‬  2020 ,10 ‫ﻣﺎﻳﻮ‬  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫ﻣﺼﺮ‬ ‫ﻓﻰ‬ HONOR 9X Lite ‫ﺗﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﺟﻨﻴﻬﺎ‬ 3000 ‫ﻣﻦ‬ ‫ﺑﺄﻗﻞ‬ ‫ﺗﻨﺎﻓﺴﻴﺔ‬ ‫ﺑﻤﺰاﻳﺎ‬ 2020 ,8 ‫ﻣﺎﻳﻮ‬ ‫ﻋﺒﺮ‬ NOTE 7 ‫ﺳﻠﺴﻠﺔ‬ ‫ﺗﻄﻠﻖ‬ Infinix ‫دﻗﺎﺋﻖ‬ ‫ﻏﻀﻮن‬ ‫ﻓﻰ‬ ‫اﻟﻜﻤﻴﺔ‬ ‫وﻧﻔﺎذ‬ ‫اﻹﻧﺘﺮﻧﺖ..‬ 2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫ﺷﻮب"‬ ‫"ﻣﻴﻨﻰ‬ ‫ﻣﻨﺎﻓﺬ‬ ‫ﻟﻼﺗﺼﺎﻻت:‬ ‫اﻟﻤﺼﺮﻳﺔ‬ ‫اﻟﺮﺋﻴﺴﻴﺔ…‬ ‫اﻟﺸﻮارع‬ ‫ﻓﻰ‬ 2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫اﻋﻼن‬ ‫ﻣﻌﻨﺎ‬ ‫اﺑﻘﻰ‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ADS ‫اﻟﺮﺋﻴﺴﻴﺔ‬  ‫وﺗﻘﺎرﻳﺮ‬ ‫أﺧﺒﺎر‬ ‫ﺳﻴﺎﺳﺔ‬ ‫ودوﻟﻲ‬ ‫ﻋﺮﺑﻲ‬ ‫ﺗﺤﻘﻴﻘﺎت‬ ‫وﺛﻘﺎﻓﺔ‬ ‫ﻓﻦ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫رﻳﺎﺿﺔ‬ ‫ﻣﺤﺎﻓﻈﺎت‬ ‫أﻋﻤﺪة‬ PDF ‫اﻷﻫﺎﻟﻲ‬   뀀 뀁 뀞 뀈 Sign In  2020 ,11 ‫ﻣﺎﻳﻮ‬ ‫اﻹﺛﻨﻴﻦ,‬ ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬