Tag Info

Hot answers tagged

12

This is a piyut (liturgical poem) that was composed a few hundred years ago in Tzfat. The chorus does not contain the name of God, nor is this a davar shbikedusha (a prayer that can only be recited in the presence of a minyan - 10 men). There is no problem with repeating the chorus.


10

I once heard an answer as follows: The Torah was given on Shabbos, so the first extension of Shabbos was the מאחרים לצאת they did that evening. It was only the following week that they fulfilled ממהרים לבא. A similar answer is that at the time the song is being sung, it is already Shabbos, so the next event that will occur is מאחרים לצאת, not ממהרים לבא. ...


8

From here: Although it seems strange to bid farewell to the angels so quickly -- why not invite them to join the Shabbat meal? -- Rabbi Yosef Yitzchak of Lubavitch explained that it is in bad taste to eat while others who are not eating (or in this case, cannot eat) are watching I also once heard that the Lubavitcher Rebbe said that every second of an ...


8

Machatzit Hashekel Siman 262: We don't know when they are going to leave. So we ask them to bless us whenever they decide to leave. Similar to "Blessed are you when coming and blessed when leaving". Avnei Nezer: Shalom Aleichem we say to the Malhachei Hashabat that "came" with us from Shul and Tsetchem Leshalom we say to the Malhacei Hachol (Mundane? ...


8

The siddur “Ishei Yisroel MaihaGr”a” says the following (my translation from the 2008 edition) in a footnote, “I have seen in the name of the Gr”a (see what is written in the Keser Rosh simon 93) that he protests how can one ask for a blessing from the angels. But it seems that the one who heard this (protest) made an error because his words really apply to ...


8

It should be clear to anyone with a Shulchan Aruch that one can certainly bentch after having sung this song. Consider these factors, all of which the Shulchan Aruch says leaving out would require you to redo your bentching, and all of which are missing in Tzur Mishelo: You must mention both Brit and Torah (OC 187:3) You must mention the Kingship of the ...


7

I agree with Yaakov Ellis's answer, and indeed deliberately repeat where the song calls for it. All of kabbalos Shabbos is a "recent" kabbalistic innovation. And there was a great outcry when they instituted it, adding on to the tefillah constructed by Chazal. As a result, to assuage those concerns, there are various kulos associated with it. For instance, ...


7

Shabat 119a: Rabbi Chanina would say towards the end of Friday: "Come let as go out to greet the Queen". Rabbi Yannai would say : "Come, O bride, come O bride". Rashi explains that out of his yearning for the Shebitat shabat (the rest of Shabat?) he would call it a bride. There is a Midrash on Breishit Rabah (11:8): Rabbi Shimon Bar Yochai taught that the ...


6

Artscroll זמירות לשבת (with sources) page 185: וְהוּא יִדְרֹשׁ לְצִיּוֹן עִיר הַנִּדָּחָה - May He seek out Zion the outcast city. The phrase is based on Jeremiah 30:17 where Jerusalem - Zion - is called outcast because no one cares about her. The prayer is, therefore, that God end this tragic status by seeking out Zion and making her ...


6

There's no one answer to this, because they were authored by many different people. Some of them are by famous Rishonim or early Acharonim, such as: Dror Yikra, by Dunash ibn Labrat Yom Shabbason, by R' Yehudah Halevi Tzam'ah Nafshi and Ki Eshmerah Shabbos, by R' Avraham ibn Ezra Azamer Bishvachin, Asader Liseudasa, Bnei Heichala, and Yom Zeh L'Yisrael, ...


6

To add to rony's answer, the source is Bemidbar/Devarim Rabba. Thus, to cite this analysis by Aliza Moshe: ופתחו וענו ה' אחד- "ה' אלוהינו ה' אחד" (דברים ו 4), מקור נוסף ל"ה' אחד" הוא במדבר דברים רבא- "... שאמר להם לישראל שיענו על כל דבור ודבור הן או לאו. והנה על 'אנכי ה' ענו הן רוצים אנחנו לקבל אלוהותו, אבל בדיבור השני 'לא יהיה לך אלוהים אחרים על פני' ...


6

I was also unable to find the source Josh cited, but this straightforward alternative answer is found in Devarim Rabbah 2:31: ומהיכן זכו ישראל לקרות שמע אמר רבי פנחס בר חמא ממתן תורה זכו ישראל לקרות שמע כיצד את מוצא לא פתח הקב״ה בסיני תחלה אלא בדבר זה אמר להם שמע ישראל אנכי ה׳ אלהיך נענו כולן ואמרו ה׳ אלהינו ה׳ אחד ומשה אמר בשכמל״ו My free ...


5

In addition to my other answer, the Lev Elyahu brings down another answer from his grandfather the Maharsham: The halacha states that if a person is, say, lost in the desert and doesn't know when Shabbos is, he counts seven days and then observes Shabbos. We sing כל מקדש שביעי כראוי לו referring to a person observing Shabbos as it appears to him to be the ...


5

You can really start your question off on the fist line: כל מקדש שביעי כראוי לו כל שומר שבת כדת מחללו Aren't those two contradictory as well? Are we discussing someone that honors Shabbos "as is fit" or someone that merely abstains from desecrating Shabbos? Your question is really the answer: we are talking about two different people! The first guy ...


5

I had assumed that this objection was due to not wanting to call Yerushalayim an Ir Hanidachas; or else just describing Yerushalayim in negative terms. I daven in a shteibel in Kew Gardens Hills, Rabbi Freidman's shul (the Ulemer Rebbe, affiliated with Spinka), and the sefer they use for shalashudes has עיר המשובחה, ir hameshubacha, in its place. And this is ...


5

I once heard an answer that throughout the years in the desert, the Jews always knew exactly when Shabbos started and ended becuase they had the pillars of cloud and of fire. However, these were taken away when Moshe died, which was on Shabbos. That night, they did not know exactly when Shabbos ended, so they delayed ending it until they were sure. The next ...


5

Firstly, there were two sets of luchot. So Shabbat was written on two sets. Secondly, the Torah tells us two different versions of how shabbat was written on the luchot. Thirdly, the luchot are a set pair, like shoes. Even if I only write on the left shoe, it is still proper to say that you wrote on my shoes.


5

I'll have to find where I read this, but there is some debate on whether the 10 commandments were split into 5/5 or whether each Luach was inscribed with all 10 (I think 5 on the front and back and the other 5 on the sides). EDIT: I posted my illustration of how the Luchot may have actually looked over here: http://judaism.stackexchange.com/a/13841/702


5

See Gesenius' Hebrew Grammar for "Farther Use of the Construct State". It can be used in cases of apposition, where it does not mean X of Y, but rather X which is Y. Thus, I would assume that חַיַּת רְאֵמִים indeed means animals which ARE re'eimim. I don't know the specific motivations for this irregular (though acceptable grammar) -- whether it is meter or ...


5

The interpretation brought in the Seder Z'mirot by Tzvi Yechezkel Michelsohn, which is R' Yaakov Emden's commentary, is that The Shechina lovingly unites (so to speak) with the Jewish people, and this is a pleasure (Nachat Ruach) for th Shechina. This crushes the accusers.


5

1 The Mishna Brurah's explanation is that "we are not established as yerei shamayim [to the extent] that angels accompany us, such we would request they wait for us until we come out." If so, it is a function of the gavra, the status of people nowadays. A lower stature means angels not always accompanying someone. However, this is different from angels ...


4

The commentary on the "An Invitation to Piyut" site observes (my translation) that "the section beginning Yetzaveh... containing utopian descriptions of the Redemption, found its place in the atmosphere of yearning and longing that pervades Seudah Shelishis"; much the same could be said about Bevo'o me-Edom. So I don't know the actual source for dividing ...


4

As a broader overview of the other answers given: The texts of the different Zmiros were written by many different authors. Some are taken from the Bible and thus thousands of years old. "Eishes Chayil", which is sung before Friday-night kiddush, in praise of the lady of the house, is the last chapter of Mishlei (Proverbs), which was written by King ...


4

Don't forget Yedid Nefesh, attributed to R' Elazar Azikri, the author of the Sefer Chareidim.


4

Kah Echsof by R' Aron (Perlow) Karliner Yom zeh Mechubad by Yisrael Kah Ribon by R' Yisrael Najara (Thank you Alex!) Mizmor LeDovid by Dovid Melekh Yisrael Eishes Chayil by Shlomo HaMelekh


4

Beit Aharon: When Bnei Yisrael got the Shabat at Marah, they didn't know its taste. Then when they first tasted it, it was so good that they didn't want to leave it. Then, they waited all week for the next Shabat and they hurried up to get into it.


4

Harav Hakadosh R' Baruch Mmez"ibuz: Meshoch chasdecha (pour your kindness?) upon us, Yisrael, EVEN during those times when your are Kaneh Venokem (G' of Jealousy and Vengeance).


4

I have not found a source. I would like to suggest that from the subject matter of the zemiros some could possibly be assigned to Friday night as follows. “Menucho vesimcho” mentions the sixth day, “ki leshisho kol beruim veomdim”. “Mah Yedidus” speaks about the evening “mai’erev mazminim”. “Mah Yofis” cites being ready before Shabbos “nechonim ...


4

There is an audio file of Reb Uri Weinberg zt"l (a fascinating person in Yerushalayim who passed away recently) discussing this very matter. (See here; scroll down about 1/3 of the way, and go to 19:55 in the audio clip.) Basically, he says that R' Wertheimer, who documented numerous manuscript specimens in the Cairo geniza and in other genizos in ...


4

Siah Yis'haq (Siman 284) says there is certainly reasons not to say it. What's interesting is what he writes: וכמו"כ הובא בספר שערי רחמים, שהגר"ח מוואלאזין לא אמר פיוט צור משלו, באשר יש פקפוק אם לברך אח"כ ברכת המזון Rav Haim MeVolozhin didn't say it because there is a Safek if you can say Birkat HaMazon afterwards. On the other hand, I read in an ...



Only top voted, non community-wiki answers of a minimum length are eligible