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Noam Sienna

Noam Sienna

Noam Sienna is a Hebrew calligrapher, scholar, and manuscript artist, with degrees in religion, anthropology, education, and history from Brandeis University, the University of Toronto, and currently in progress at the University of Minnesota. His work explores the relationship between text, image, colour, and light, inspired by the tradition of Jewish books throughout the centuries, and with a particular focus on Jewish communities of the Middle East and North Africa. He has taught about Hebrew calligraphy and Jewish manuscript illumination to groups and individuals of all ages in both academic and hands-on settings. His graduate work in Jewish History and Museum Studies provides his art with deep roots and a commitment to seeing the past come alive again in the process.

http://siennajewisharts.com

אל רם חסין יה | El Ram Ḥasin Yah, a piyyut for Sukkot by Shlomo haPaytan (egal adaptation by Noam Sienna, 2012)

Contributed on: 25 Sep 2018 by Noam Sienna | Shlomo haPaytan |

This is one of my favourite Sukkot piyyutim, not least because of the wonderful and easily singable call-and-response melody! The seven verses each highlight one of the seven traditional ushpizin [mythic guests], and a few years ago I wrote an additional seven verses for the seven female ushpizata according to the order of Rabbi David Seidenberg (neohasid.org). . . .


סידור מסורתי | Siddur Masorti (Izzun Books 2019)

Contributed on: 17 Mar 2020 by Adam Zagoria-Moffet (translation) | Isaac Treuherz | Noam Sienna |

A bilingual Hebrew-English egalitarian and Sefaradi weekday siddur. . . .


סדר אושפיזין / אושפיזתא | Seder Ushpizin and Ushpizata: Inviting the Avot and Imahot into your Sukkah by Rabbi David Seidenberg (neohasid.org)

Contributed on: 30 Sep 2012 by David Seidenberg | neohasid.org | Noam Sienna |

The essential idea of the liturgy of Ushpizin is to invoke the energies of the seven lower Sefirot in the proper order, so that Shefa, blessing and sustenance, can be drawn down into the world. This is the essence of Kabbalistic liturgy, and a liturgy of the imahot would only make sense if it were to follow that pattern. That means we have the playfully serious task of finding a stable order for the imahot where no clear order exists. . . .



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