Rambam (Sh'vuos 12:9) rules that one who uses Hashem's Name in a
meaningless oath or a an unwarranted blessing violates the Torah
prohibition to use His Name in vain. One who utters His Name without a
purpose transgresses the lower level, Torah commandment to fear His
Name (ibid.:11).In ...
אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה"
וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל
לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום
הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו',
חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...
I was a little boy at home when my father Yigal Calek ny"v composed Mareh Cohen - there's a very interesting 'composer's inspiration' story to go with it too... Anyway, so yes, pretty much "at the source" ;)
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.
The custom to recite Haneirois Halalu is kept by all but a few Yemenite communities and those following the custom of the Italian Jews (Siddur Rema). The first Source for its recitation is Maseches Sofrim (see article about its own author) Ch.20 Pr.36 in the Hager Edition. (This is apparently the version that was available to the earlier Poskim.) I quote the ...
Per Rabbi Aaron Gamliel in the Sefer Matei Aharon, the words Yitzchok & Rivka = Tefila (יצחק רבקה" בגימטריא "תפלה") and per the Raya Mehemna Zohar Chadash Vol 3, page 223:1 & page 253:1 the Shechina is also called Tefila since the whole purpose of Tefila is to connect to Hashem, like the name Naftali (נפתולי אלקים נפתלתי).
In Bereishis 25:21 it says ...
Gemara Berachos 24a : Shmuel says that kol of a women is ervah because of the passuk in shir hashirim 2:14.
יד. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה:
My dove, in the clefts of the rock, in the coverture of the steps, show me your appearance, ...
The Encyclopaedia Judaica, cited in the Wikipedia article linked in the comments above, states as follows:
Eḥad Mi Yode'a is first found in Haggadot of the 16th century and only in those of the Ashkenazi ritual. Many scholars believed that it originated in Germany in the 15th century. Perles showed its similarity to a popular German pastoral song, "Guter ...
The g'mara in B'rachos (4B) explains that 'נ' represents downfall [of the nation] and is therefore encompassed in the positive context of the putative next pasuk, which states that "God supports all of the fallen".
This article has a writeup on the subject, speculating that it was written no later than about 500 CE (i.e., during the Talmudic era), based on its style.
Machzor Vitry in fact places it earlier, tracing it to the Anshei Knesses Hagedolah.
Still other sources attribute it to R. Asher Halevi of Worms (late 11th-early 12th century).
As for why it's said: ...
A colleague of mine reminded me that there is actually a Gemara in Berachos 44b that describes a young healthy goat as a 'bar zuza', meaning it costs one zuz. He explained that although Chad Gadya states that the goat was bought for 2 zuz, there are major commentators (see Haggados of the Vlna Gaon and Chasam Sofer) that explain that the repetition of "Chad ...
There are not very many references to Saul in the liturgy. Here is one that portrays him somewhat negatively, in the context of his failure to destroy Amalek (from Yotser for Zachor):
זָכוֹר נָגִיד לְחָמְלוֹ הִסְכִּים. סָר מִמְּלוּכָה מִבֵּין נְסִיכִים. עוֹלֵל הַנּוֹתָר עָמַד לְשִׂכִּים:
Remember the noble who agreed to have mercy on him [Agag]....
I've heard various versions of the larger-than-life tale you're referencing (including one in which the antagonist dies simultaneously of stoning, burning, decapitation, and strangulation). Gershon referenced one such version in print, which is translated below.
As to the Shavuot connection, Akdamut is about the greatness of G-d and the heavenly spheres; it ...
At the 2014 International Bible Contest for Adults (חידון התנ"ך הבינלאומי למבוגרים תשע"ה) televised finals1, celebrated grammarian2 Dr. Avshalom Kor (אבשלום קור) posed this question among a series of short vignettes about "Ma'oz Tzur" that he presented while the next contestant was getting into place. He answered that the 'ו' preceding "his possessions" is ...
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.
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 ...
The source for this recitation is Tractate Soferim (20:4). Aramaic was a major lingustic influence on halachic literature in Babylonia during the Geonic period when that tractate was composed, and in Aramaic the plural form ends with a nun rather than a mem.
The Sefer Avnei Yasfei 2:5:anaf 2 writes that its assur based off different sources he brings in the tshuva. He argues on those who allow it who he also brings in the tshuva.
(it is worthwhile going through the whole Siman and all the anafim since he answers many kol isha questions which are commonly asked these days)
Rav Wosner in Shevet Halevi 3:181 also ...
At VideoStatic I found the following:
8th Day "Hooleh!" (Chaim Marcus, dir.)
The Whole Mishpocha.
8th day is fronted by brothers Shmuel and Bentzi. The video was
directed by their brother, Chaim.
The band first made a splash with a video that was featured on
Videostatic, called "Ya'alili", directed by Larry Guterman (Antz, Cats
According to some research done by the zemereshet website, the song originated in a German cigarette company commercial ("Salam Alaikum" was its name), and performed by a Turkish band (they actually say "we smoke Salam Alaikum", and if you look at the commercial's slides, you're in for a weird experience).
Later, in 1943, the same tune was found in an ...
In Riv'vos Efrayim (volume 8 number 267), Rabbi Efrayim Greenblatt suggests that it may refer to Haman's slaves. (He also refers the reader to Or L'avraham on Rus, by Rabbi Avraham Gurewitz (spelling?), page 98; but I don't have a copy.)
The Sefer Divre Shalom WeEmet on the Minhagim of North Africa writes that one should sing songs with Hashem's name. For the second part of the question, I heard the Baba Sali said not to repeat Hashem's name over and over but only say it once.
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? weekday?...