Archive for the ‘Tefilah (Prayer)’ Category

The following is my best attempt to preserve the poetic nature of Hannah’s Song in I Samuel 2, by rendering it into English in rhyme, incorporating classic commentaries to elucidate its meaning.

I’m no Shakespeare, but I enjoyed the challenge of this undertaking, and I feel it makes this rendering more interesting and enjoyable to read than a direct translation. The original text is in I Samuel, Ch. 2, v. 1-10:

(1) I feel happy in my heart,

HaShem offered me a new start,

Now I may lift my head high,

HaShem is the reason why.

Penina spoke meanly to me,

For I had no children, you see,

But now I am very happy,

From Penina Hashem saved me,

For I can now open my mouth,

My son I can now speak about,

I am happy that I have a son,

I give thanks to the Holy One.

(2) There is none holy as You, Hashem,

There is no other that is like Him,

Like our God there is no other,

Forming a child inside a mother.

(3) Do not speak so arrogantly,

Penina, my rival, who was mean to me,

Do not allow the wrong kind of words

From your mouth to come out and be heard,

For what’s in your heart HaShem does know,

He counts all your deeds and the places you go.

(4) The bow of the mighty HaShem will break,

Giving strength to the stumbling and weak ones who ache.

Those who are hungry, HaShem will sate,

While for the full-bellied, hunger is their fate.

(5) Those who were once full of bread,

Will have to work to eat instead,

While those who worked to feed their hunger,

Will have so much food they’ll work no longer.

The one who had no children will give birth to seven sons,

While she with many children will mourn every one.

(6) HaShem takes life and HaShem gives it,

Raising up or lowering into the pit.

(7) HaShem makes people poor or rich,

HaShem lowers and HaShem lifts.

(8) HaShem in whom we trust,

Raises the poor from the dust,

From heaps of trash He will raise them up,

To seat them with the rich to sup,

A seat of honor shall be theirs,

With them His Glory He will share,

For the pillars of the earth belong to HaShem,

And man’s dwelling place He lays upon them.

(9) The feet of the pious HaShem will guard,

By no entrapment shall they be marred.

But the wicked in darkness will meet their end,

For a man succeeds not by the strength of his hand.

(10) HaShem will break His foes,

Even if to the heavens they rose,

From heaven upon them He blows,

Casting them down below.

HaShem will bring about justice for all,

He will give His King the strength to stand tall,

Hashem will give strength to the king He has appointed,

Increasing the kingdom of the one He has anointed.

Once again I offer a new, narrative presentation of the 3rd chapter of the book of Jeremiah, incorporating classic commentaries into the text. The color coding is as follows: 

Rashi

Targum

Radak

Metzudah

My own words (for clarity)

Please enjoy, comment and share. And without further ado:

Jeremiah continued speaking in the name of HaShem. (1) “I could say you are no longer worthy of me, for if a man sends away his wife, and she goes from him and becomes the wife of another man, will the first husband return to her again? Behold, the land would surely be corrupted by such an act! And you have been unfaithful with many lovers! Nevertheless, return to Me! (2) Lift up your eyes upon the high places and see! Where have you not lied down? Upon the ways you have sat, ready for your lovers, like an Arab in the wilderness, and you have corrupted the land with your unfaithfulness and your evil. (3) The early rains have been held back, and the latter rains did not occur, yet you have had the brazenness of an unfaithful woman, you have refused to be ashamed. (4) If only from this moment you would repent of your wickedness and call to Me, ‘My Father, You are the Teacher of my youth!’ (5) Would your Lord bear against you forever that which you sinned toward Him? Would He hold onto it for eternity? He would not hold onto it! Behold, you have declared, ‘We will not come to You again,’ and that evil you will perform, paying no mind to repentance, and you will succeed in rebelling absolutely.

(6) In the days of King Josiah, HaShem commanded Jeremiah to bring back the Ten Tribes of Israel. A portion of them returned in the 18th year of Josiah (Rashi, v. 12). HaShem said to Jeremiah, “Did you see what the wayward Ten Tribes of Israel did? They would go up on every high mountain, and under every fresh tree and act unfaithfully to Me there, serving idols. (7) And I said through My prophets Amos and Hoshea son of Be’eri and others, after she (Israel) had done all this, ‘Return to Me!’ but she did not return, and her treacherous sister Judah saw that Israel was exiled, but Judah did not learn their lesson. (8) And I saw that Judah saw everything that happened because wayward Israel was unfaithful, that I sent Israel away, and I gave to Israel her document of divorce, but treacherous Judah, Israel’s sister, did not fear that I would send her away also, and did not consider repentance, rather, Judah went and acted unfaithfully also. (9) Because her unfaithfulness was light in her eyes, the land became corrupt; in her unfaithfulness she served stone and wood. (10) And even with all this, having seen the downfall and punishment of Israel, her treacherous sister Judah did not return to Me with all her heart, rather falsely.” The generation of Josiah showed themselves to be righteous while they were actually wicked. They made images of idols on the insides of their doorways, half on one side and half on the other, so that when those seeking to eliminate idolatry would inspect the homes, the door would be open and the images were not recognizable.

(11) HaShem said to Jeremiah, “Wayward Israel has exonerated herself of judgment, for she did not have from whom to learn, as opposed to treacherous Judah. (12) Go and call out these words to the north, to the places where Israel was exiled, to Assyria, and say, ‘Return O Wayward Israel! I will not send my wrath against you, because I am abundant in kindness. I will not hold your sins against you forever. (See v. 6 above.) (13) But know your sin, for you rebelled against HaShem your God, and you were unfaithful to HaShem, spreading your legs for strangers under every fresh tree, and you did not listen to My voice. (14) Return, O rebellious sons! For I have been your master, and you have therefore been called by My name, and for you to remain among the nations takes away from My honor. Therefore, I will take you out of exile, even though you remain one in a city of gentiles, or two among an entire gentile nation, and I will bring you to Zion. (15) I will give you leaders who perform My will, and they will lead you with knowledge and wisdom. (16) And it will be, when you multiply and increase in the land in those days, they will no longer say, ‘The Ark of the Covenant of HaShem,’ nor will it even be a thought, nor will they remember it, nor will they consider it, nor will that be done with it which was done in Shiloh, when the Ark was brought out to war against the Philistines in the days of Eili the High Priest, for whole congregation will be holy, and I will dwell in the congregation as though it is the Ark. (17) At that time they will call Jerusalem the Throne of HaShem, and all the nations will gather to it for the sake of HaShem’s name, to Jerusalem, and they will not go anymore after the thoughts of their wicked heart. (18) In those days, the House of Judah will walk with the House of Israel, and they will come together from the land of the north to the land that I have given as an inheritance to their forefathers, becoming one kingdom.

(19) “I had thought, ‘How can I place you, My daughter, My congregation and My nation, among sons, among other nations, among idol worshippers?’ Therefore I set aside a better portion for you, giving you a desirable land, a portion that is the envy of the host of nations, and I said, ‘Call me Father, and do not turn away from Me.’ (20) However, you did not do as I wished, rather like a woman who betrays her beloved because he is unable to provide her needs, so you betrayed Me, O House of Israel, though I provide you with every good thing. (21) Over the rise, in the near future, the sound of the begging cries of the Children of Israel can be heard, for they have perverted their ways, they have forgotten HaShem their God. (22) Return O rebellious sons! I will forgive your rebellion!’”

Yirmiyahu then instructed the people to confess to HaShem and say, “Behold, we have come to You, for you are HaShem our God! (23) Indeed, for naught we hoped for salvation from false gods that we worshipped upon hills and in multitudes upon mountains! Indeed, by HaShem our God is the salvation of Israel! (24) Because of our shame, that we worshipped false gods, the toil of our fathers has been consumed from our youth, their sheep and their cattle, their sons and their daughters. (25) We will lie down in shame because of our sins, and our degradation will cover us, for we and our fathers have sinned to HaShem our God from our youth until this day, and we did not listen to the voice of HaShem our God.”

II Kings 2:8: “My father, my father, the chariots of Israel and the horsemen thereof!”

Targum: “My master, my master (‘Rabbi, Rabbi’), whose prayers are more beneficial to Israel than chariots and horsemen!”

The above video, from one of my favorite science channels — IN A NUTSHELL — explains that science has determined that everything in the universe can be reduced to 17 basic particles and 4 fundamental forces. (See video for particulars.) When I heard these numbers my mind went straight to the significance in Jewish thought of these numbers. The number 17 in gimatriya (Hebrew numerology) is the equivalent value of the word טוב (Tov), meaning “good.” This word appears repeatedly in the Creation account in Genesis 1, as though the text is hinting to the 17 particles makeup of Creation. The number 4 throughout Jewish thought is always related to the Tetragrammaton, or Four-Letter Name of God, the primary name of God used throughout Hebrew Scripture. To me, this scientific discovery is like the universe screaming  of its relationship to the Creator, and shouting out loud, “God is good!” Torah-observant Jews recite Psalm 145 three times daily, in which verse 9 states: “God is good to all!” The Hebrew – טוב ה’ לכל – contains three consecutive terms — (1) “Tov” – the Hebrew word meaning “good” with the numerical value 17; (2) God’s 4-letter name (abbreviated here for reasons of sanctity); and (3) “LaKol” – meaning “to all.” I feel this verse hints at the scientific concept described above, that 17 particals + 4 forces = all; I.e. everything in the universe is comprised of 17 particles and 4 forces.

SepherHechaloth

http://treasuresofthesand.blogspot.com/2013/07/liturgical-poems-piyutim-halachic.html

Orach Chayim 110:1: “One must follow the section of Redemption (גאולה) immediately with the Amidah (תפילה) without any intervening interruption, even reciting ‘Amen’ to the blessing of Gaal Yisrael, nor any verse other than, ‘O Lord, open my lips…’
RaMA: There are those who say it is permitted to respond ‘Amen’ to ‘Gaal Yisrael,’ and this is the custom. And there are those who say that the obligation to follow Geulah with Tefilah is specifically for weekdays or Festivals, but on the Sabbath it is not necessary (since the reason it is necessary to follow Geulah with Tefilah is because it is written, ‘The Lord will answer you on a day of sorrow,’ and following that it is written, ‘May the utterances of my mouth be favorable… O Lord, my Rock and my Redeemer,’ and the Sabbath is not a day of sorrow…) however it is better to be stringent unless there is a necessity.”

Mishnah Berurah: “The Beth Yoseph disagrees with the justification of the RaMA for permitting an interruption between Geulah and Tefilah on the Sabbath… for the principle reason for following Geulah immediately with Tefilah is because the Sages likened the recitation of Shemoneh Esreh after the blessing of Redemption to a king’s beloved companion who has come and knocked at the king’s door, and whom the king has come forth to greet. If the king sees that his visitor has departed, he too departs, and does not come near again when the visitor returns to knock once more. So it is with one who interrupts between Redemption and Amidah.”