tagged: אנה אמצאך ana emtsaeka • the Open Siddur Project ✍ פְּרוֺיֶּקט הַסִּדּוּר הַפָּתוּחַ

Contributor(s):	Aharon N. Varady (transcription), Eugene Kohn, David Frischmann (translation) and Rabindranath Tagore
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. . . .

אַיֵּךְ | Ayekh (Where are you?), by Ḥayyim Naḥman Bialik (1904)

Contributor(s):	Aharon N. Varady (transcription), the Ben Yehuda Project (transcription), Ruth Nevo (translation) and Ḥayyim Naḥman Bialik
Categories:	Kabbalat Shabbat, Purim Qatan
Tags:	20th century C.E., eros, modern hebrew poetry, 57th century A.M., Prayers as poems, Queens, Mrozy, מי או מה who or what, אנה אמצאך ana emtsaeka
	The poem, Ayekh (Where are you?), by Ḥayyim Naḥman Bialik. . . .

א דוּדעלע (אַיֵּה אֶמְצָאֶךָּ)‏ | A Dudele (Where shall I seek you?), by Rabbi Levi Yitsḥaq of Berditchev (ca. 18th c.)

Contributor(s):	Aharon N. Varady (translation), Aharon Varady (translation/Hebrew) and Levi Yitsḥaq Derbarmdiger Rosakov of Berditchev
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. . . .

יָהּ, אָנָה אֶמְצָאֶךָּ | Yah, Where shall I find you?, a piyyut by Yehudah haLevi (ca. early 12th c.)

Contributor(s):	Aharon N. Varady (translation), Nina Davis Salaman (translation), the Ben Yehuda Project (transcription) and Yehudah ben Shmuel haLevi
Categories:	Taḥanun, Purim Qatan, Motsei Shabbat
Tags:	alienation, 12th century C.E., 49th century A.M., dveykut, אנה אמצאך ana emtsaeka
	A piyyut that expresses the paradox of a divinity that is both “Beyond” and “Present.” . . .

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