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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: romanticism Sorted Chronologically (old to new). Sort most recent first? The poem, “Sandalphon,” as composed by Henry Wadsworth Longfellow (1807 – 1882) and completed January 18, 1858, first published in Birds of Passage (1858), section “Flight the First,” page 62. . . . Categories: Ḳedushah The poem, “He of Prayer” as published in Henry Abarbanel’s English School and Family Reader (1883), p.14, where it is attributed to the newspaper The Jewish Times, a New York newspaper that circulated from 1869-1877. . . . Categories: Ḳedushah “Feast of Lights,” from Poems of Emma Lazarus, vol. II (1888), pp. 18. . . . Categories: Ḥanukkah The poem “Gamodei Layil” (Gnomes of the Night) by Ḥayyim Naḥman Bialik, ca. 1894. . . . Categories: Bedtime Shema Tags: 19th century C.E., 57th century A.M., animistic spirits, creatures of the night, entering magical territory, evening spirits, Jewish faeries, magical beings, modern hebrew poetry, mythopoetic, night, romanticism, שדים sheydim, vilde ḥayye, where the wild things are, whimsy Contributor(s): the Ben Yehuda Project (transcription), Ben Aronin, Ḥayyim Naḥman Bialik and Aharon N. Varady (transcription) The poem “Tsafririm” (1900) by Ḥayyim Naḥman Bialik with an English translation by Ben Aronin. . . . Categories: Morning Baqashot Tags: 19th century C.E., 57th century A.M., alternate rhyming scheme, animistic spirits, entering magical territory, first person, Jewish faeries, Light, modern hebrew poetry, mythopoetic, numinous beings, Prayers as poems, romanticism Contributor(s): the Ben Yehuda Project (transcription), Ben Aronin, Ḥayyim Naḥman Bialik and Aharon N. Varady (transcription) The poem “Friday Eve” by Rabbi Alter Abelson (1931). . . . The poem “Sambatyon” (1931) by Rabbi Alter Abelson. . . . Categories: Ḳabbalat Shabbat Giving an individual a choice of how verses that are tripping them up are translated, or even how the ineffable name, YHVH, and other divine names in Hebrew are represented in a siddur, can make a difference in their experience of t’fillah (prayer) for someone engaging in individual or communal prayer. Giving someone a place to share their personally authored t’fillot, meditation or commentary, or else collaborate on a translation of a medieval piyut (liturgical poem) can connect Jews to each other in a meaningful way where before they were isolated in their passion and earnest devotion. Providing historical data revealing the siddur as an aggregate of thousands of years of creatively inspired texts can help a Jew understand that their creativity and contribution is also important in this enduring conversation. . . . Categories: Essays | ||
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