tagged: Ḥasidic

 

כוונה בהדלקת נר חנוכּה | Kavvanah for the Mitsvah of Kindling the Ḥanukkah Lights by Rebbe Tsvi Elimelekh Spira of Dinov (trans. Morah Yehudis Fishman)

Contributor(s): and
Shared on כ״ה בכסלו ה׳תשע״ג (2012-12-08) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories: Ḥanukkah
Tags: , , , , , , , ,  

For the purpose of the unification of the Holy One and His divine (feminine) Presence, with trepidation and love and love and trepidation, to unify the name Yud-Kay with Vav-Kay (the four letters of the Tetragrammaton) with a complete unity in the name of all Israel, behold I intend in the lighting of the Hanukkah candle to fulfill the command of my Creator as our wise men of blessed memory have commanded us to repair her root in a supernal abode. . . .

שִׁיר לְשִׂמְחָה | Shir l’Simḥah, Friedrich Schiller’s An die Freude (ode to Joy) in Hebrew, 1795

Contributor(s): and
Shared on ט״ו באדר א׳ ה׳תשע״ו (2016-02-23) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories: Purim, Rosh Ḥodesh Adar (Alef & Bet)
Tags: , , , , , , , , ,  

In 1785 Friedrich Schiller wrote his ‘An die Freude an ode ‘To Joy’, describing his ideal of an equal society united in joy and friendship. Numerous copies and adaptations attest to its popularity at the time. The slightly altered 1803 edition was set to music not only by Ludwig van Beethoven in his Ninth Symphony but also by other composers such as Franz Schubert and Pyotr Tchaikovsky. Hs. Ros. PL B-57 contains a Hebrew translation of the first edition of the ode (apparently rendered before the 1803 alteration), revealing that the spirit of the age even managed to reach the Jewish community in the Netherlands. Whereas the imagery of Schiller’s original is drawn from Greek mythology, the author of the שִׁיר לְשִׂמְחָה relies on the Bible as a source. In fact, he not only utilises Biblical imagery, but successfully avoids any allusion to Hellenistic ideas whatsoever. . . .

המלך הקדוש | From Uman to the Olam: Clapping upon the Coronation of the Holy Majesty during the Days of Awe (neohasid.org)

Contributor(s): and
Shared on א׳ בתשרי ה׳תשע״ב (2011-09-28) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories: Rosh Hashanah, Rosh haShanah l'Maaseh Bereshit, Cacophany
Tags: , , , , , , , , ,  

In Uman, Ukraine (and in [the Breslov [community] in general) during the repetition of Rosh Hashanah Musaf, when when the ḥazan gets to the special brokha in the Amidah for Yamim Nora’im [the Days of Awe]: . . .

ליקוטי תפילות ב:יא | Prayer for the Ability to Pray Alone by Reb Natan of Nemirov from the teachings of Rebbe Naḥman (from Likutei Tefillot 2:11)

Contributor(s): and
Shared on י״ב באלול ה׳תשע״א (2011-09-11) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories: Solitude
Tags: , , , , , , , ,  

Master of the Universe, grant me the ability to be alone; may it be my custom to go outdoors each day among the trees and grass — among all growing things and there may I be alone, and enter into התבודדות(hitbodedut) prayer, to talk with the One to whom I belong. . . .

חצות | Tikkun Ḥatsot: Getting Right at Midnight — An Introduction to the Midnight Rite by Shmuel Gonzales

Contributor(s):
Shared on י״ג בטבת ה׳תשע״א (2010-12-19) — under the following terms: Creative Commons Attribution (CC BY) 4.0 International free-culture license
Categories: Ḥatsot
Tags: ,  

The popular practice of a night time prayer vigil is not well understood. In the siddur, most people pass by it because they don’t know what to do with it. Others are confused because of the lack of consistency in its presentation from one siddur to the next. At the end of the day, this ritual would be regarded as a rite reserved for the pious — for the great tzadikim who made regular use of it. . . .

סידור תורה אור (נוסח האר״י)‏ | Siddur Torah Ohr, the nusaḥ of the school of Rabbi Yitsḥaq Luria as arranged by the Rabbi Schneur Zalman of Lyadi

Contributor(s): and
Shared on כ״ט באב ה׳תש״ע (2010-08-08) — under the following terms: Creative Commons Attribution (CC BY) 4.0 International free-culture license
Categories: Comprehensive (Kol Bo) Siddurim
Tags: , , , , ,  

When Rav Yiztḥak Luria, zt”l, also known as the Holy Ari, davvened in Eretz Yisroel he brought about a series of liturgical innovations witnessed in later siddurim. His particular nusaḥ bridged minhag Ashkenaz and minhag Sefarad (the customs of the Rheinland Jews and the customs of the Jews of the Iberian Peninsula) with the teachings of his school of Kabbalists. When two centuries later, the Ḥassidic movement blossomed in Eastern Europe, it found purchase in Lithuania among a mystical school centered around Rav Schneur Zalman of Lyady, the Alter Rebbe and founder of the ḤaBaD movement within Ḥassidism. The Alter Rebbe compiled his own siddur, the Siddur Torah Ohr, “according to the tradition of the Ari.” . . .


בסיעתא דארעא