Some communities have a practice of singing a song about Miriam alongside the well-known Havdalah song about Elijah the Prophet. But Miriam isn’t really a parallel to Elijah — she’s a parallel to Moshe and Aaron. When we’re talking about distaff counterparts to Elijah the clearest example is Seraḥ bat Asher. Seraḥ, the daughter of Asher, is mentioned only a handful of times in the Tanakh, but is given great significance in the midrash. Like Elijah, she is said to have never died but entered Paradise alive, and comes around to the rabbis to give advice or teachings. This song, which includes several references to midrashim about Seraḥ, is meant to be sung to any traditional tune of “Eliyahu haNavi.” It is dedicated to Ḥazzan Joanna Selznick Dulkin (shlit”a), who introduced me to the legends of Seraḥ bat Asher. . . .
Liturgy for a motsei shabbat havdallah ritual centering the experience of those with long-COVID. . . .
The Blessing over Separations was first read by Shelby Handler on Rosh Ḥodesh Kislev at the 2017 ADVA Reunion, a reunion of the community of Adamah Farm fellows and Teva Learning Center educators at Isabella Freedman Retreat Center. . . .
Three short havdallah meditations that culminate in a havdallah prayer/blessing. . . .
Wax drips from the braided candle.
Cinnamon tingles the nose
to keep us from fainting
as the extra soul departs.
Stop now. Notice this hinge
between Shabbat
and what’s next. . . .
Contributor(s): Aharon N. Varady (transcription), Eugene Kohn, David Frischmann (translation) and Rabindranath Tagore
Shared on י״ד באדר א׳ ה׳תשע״ט (2019-02-18) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories:  Taḥanun, Purim Qatan, Motsei Shabbat
Tags:  20th century C.E., 57th century A.M., Prayers as poems, cosmic religion, is it Sikh or Hassidic?, universalist prayers, אנה אמצאך ana emtsaeka 
“Where We Can Find God,” a prayer-poem inspired by passages appearing in David Frishman’s Hebrew translation of Rabindranath Tagore’s Gitanjali. . . .
A prayer for the Sabbath Day. . . .
Master of all realms! You hear from all worlds. You look with love and grace upon all of your creations for whose sake you created Your world. Seize and fulfill the pure request from Your servant who comes before You after a full week, having shown her heart is full and her mood somber. The beloved Shabbes koidesh is already going away, and with our Shabbes, our rest has also disappeared. A new week comes up to meet us, against us, Master of the universe. We are people who know, just like You know, the heavy and difficult life of Your people Yisruel: their bitter mood, how difficulty and bitterly each Jew acquires his meager piece of bread through worry and heartache, the fear and hardship with which each Jew scrapes together his seemingly hopeless living. . . .
A zemirah for havdallah by an otherwise unknown rabbinic payyetan known only by his signature acrostic. . . .
Contributor(s): Aharon N. Varady (translation) and Levi Yitsḥaq Derbarmdiger Rosakov of Berditchev
Shared on י׳ בסיון ה׳תש״פ (2020-06-02) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories: Taḥanun, Rosh haShanah (l’Maaseh Bereshit), Yom Kippur, Purim Qatan, Motsei Shabbat
Tags: זמירות zemirot, 56th century A.M., 18th Century C.E., Hebrew translation, Yiddish songs, ḥassidut, הבדלות havdalot, non-dual theology, תשובה teshuvah, panentheism, creator within creation, אנה אמצאך ana emtsaeka 
A profound song invoking divine presence. . . .
A piyyut that expresses the paradox of a divinity that is both “Beyond” and “Present.” . . .
The short form of the piyyut for motsei shabbat, with English translation. . . .
The text of the piyyut, “HaMavdil,” with a German translation by Franz Rosenzweig. . . .
A rhymed translation of the piyyut sung following the Havdallah ritual. . . .
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