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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: שכינה Shekhinah Sorted Chronologically (old to new). Sort most recent first? The prescribed rabbinic blessing upon observing the meteorological phenomena of a rainbow, together with exceptional art inspired by early rabbinic midrash. . . . The text and translation of an amulet bowl discussed in “‘Gabriel is on their Right’: Angelic Protection in Jewish Magic and Babylonian Lore” by Dan Levene, Dalia Marx, and Siam Bharyo in Studia Mesopotamica (Band 1: 2014) pp.185-198. The apotropaic ward found in the amulet bowl, SD 12, contains an “angels on all sides” formula similar to that appearing in the Jewish liturgy of the bedtime shema. . . . Categories: Tags: amulet bowls, קמעות qame'ot (amulets), Angelic Protection, Angels, apotropaic prayers of protection, mid-first millennium CE, prophylactic, שכינה Shekhinah Contributor(s): The “angels on all sides” formula included with the Bedtime Shema service in many contemporary siddurim. . . . Categories: Tags: Angelic Protection, Angels, apotropaic prayers of protection, Before Sleep, danger, night, שכינה Shekhinah, sleep Contributor(s): An apotropaic prayer of protection for traveling at night containing an “angels on all sides” formula. . . . Categories: Tags: 47th century A.M., 9th century C.E., Angelic Protection, Angels, apotropaic prayers of protection, danger, mid-first millennium CE, night, שכינה Shekhinah, traveler Contributor(s): An “angels on all sides” formula included with the Bedtime Shema service in the Maḥzor Vitry. . . . Categories: Tags: 11th century C.E., 49th century A.M., Angelic Protection, Angels, Angels of Healing, apotropaic prayers of protection, Before Sleep, danger, night, שכינה Shekhinah, sleep Contributor(s): The piyyut, “Adon haKol” by Rabbi Shalom Shabazi . . . Categories: Tags: Contributor(s): “Prinzessin Sabbat” by Heinrich Heine, in Romanzero III: Hebraeische Melodien, (“Princess Shabbat,” in Romanzero III, Hebrew Melodies.), 1851 was translated into English by Margaret Armour (1860-1943), The Works of Heinrich Heine vol. 12: Romancero: Book III, Last Poems (1891). We have replaced “schalet” (unchanged in Armour’s translation) with cholent. . . . Categories: Tags: 19th century C.E., 57th century A.M., Elysium, food, Gashmiut and Ruchniut, German orientalism, German romanticism, לכה דודי Lekhah Dodi, lycanthropy, Ode to Joy, Sabbath Queen, Sardonic poetry, שכינה Shekhinah Contributor(s): The prayer-poem, “Take Me Under Your Wing” (1905) by Ḥayyim Naḥman Bialik. . . . Categories: Tags: 20th century C.E., 57th century A.M., diaspora, exile, heartbreak, לב נשבר lev nishbar, love-sickness, Openers, sanctuary, שכינה Shekhinah Contributor(s): A Hebrew translation of the lyrics to Harry Nilsson’s “One” (1967) as sung by Aimee Mann (1995) . . . Categories: Tags: 20th century C.E., 58th century A.M., counting songs, English vernacular prayer, דע לפני מי אתה עומד Know Before Whom You Stand, loneliness, love-sickness, love your fellow as yourself, non-dual theology, פיוטים piyyuṭim, Prayers as poems, שכינה Shekhinah, זמירות zemirot Contributor(s): There is a famous Seliḥot prayer where each of its lines has this structure: “May He who answered ___________, may he answer us.” The blank refers to assorted Biblical figures who faced great challenges, ranging from Avraham the Patriarch to Ezra the Scribe. The traditional list is also VERY male-focused, with the standard text only listing Esther from all the great Biblical women. This is a shame, and many have tried to remedy this. I have found myself under the opinion that all these remedies have a fault – they attempt to combine the original text with the new text. This means either the original text is shortened, or the full text is far too long. As well, the structure is very male-oriented as well, appealing to God’s male side and only using grammatically male language. . . . | ||
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