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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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tag: הבדלות havdalot Sorted Chronologically (old to new). Sort most recent first? A sourcesheet shared by Dr. Devora Steinmetz to accompany a shiur on the Winter Solstice in Jewish thought. . . . A zemirah for havdallah by an otherwise unknown rabbinic payyetan known only by his signature acrostic. . . . Categories: Tags: Contributor(s): The short form of the piyyut for motsei shabbat, with English translation. . . . A rhymed translation of the piyyut sung following the Havdallah ritual. . . . Categories: Tags: 11th century C.E., 49th century A.M., Acrostic signature, המבדיל בין קדש לחל Hamavdil Bein Ḳodesh l'Ḥol, הבדלות havdalot, נעילה neilah, פיוטים piyyuṭim, rhyming translation Contributor(s): A profound song invoking divine presence. . . . Categories: Rosh haShanah (l’Maaseh Bereshit), Yom Kippur, Purim Qatan, 🤦︎ Taḥanun (Nefilat Apayim), Motsei Shabbat Tags: 18th century C.E., 56th century A.M., אנה אמצאך ana emtsaeka, creator within creation, חסידות Ḥasidut, הבדלות havdalot, Hebrew translation, non-dual theology, panentheism, תשובה teshuvah, Yiddish songs, זמירות zemirot Contributor(s): These are the lyrics of the song, Miryam haNevi’ah, written by rabbis Leila Gal Berner and Arthur Waskow (with Hebrew by Leila Gal Berner) as found published in My People’s Prayer Book, vol. 7: Shabbat at Home, (ed. L. Hoffman, 1997), section 3, p. 189. The English lyrics are from an article published several years earlier — “Memories of a Jewish Lesbian Evening” by Roger McDougle appearing in Bridges (vol. 4:1, Winter/Spring 1994), on the top of page 58. No specific date is given for the havdalah program described in the article, alas. If you know the earliest reference for the publication or use of Miryam haNevi’ah, please contact us. . . . Categories: Tags: 20th century C.E., 58th century A.M., הבדלות havdalot, Miriam, שירת הים Shirat haYam, זמירות zemirot Contributor(s): Rabbi Zalman Schachter-Shalomi, z”l, included this list of peer blessings for after davvening in his Siddur Tehillat Hashem Yidaber Pi (2009). . . . Three short havdallah meditations that culminate in a havdallah prayer/blessing. . . . Categories: Tags: 21st century C.E., 58th century A.M., English vernacular prayer, first person, הבדלות havdalot, Kolot Chayeinu, paraliturgical havdalah Contributor(s): A prayer-poem inspired by the ritual Havdallah, preparing a separation between Shabbat and weekday time. . . . 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. . . . Categories: Tags: 21st century C.E., 58th century A.M., Adamah Farm, blessings, ברכות brakhot, English vernacular prayer, הבדלות havdalot, North America, Prayers as poems Contributor(s): 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. . . . Categories: Tags: Contributor(s): Liturgy for a motsei shabbat havdallah ritual centering the experience of those with long-COVID. . . . | ||
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