The word bizos implies something specific and true, and on Yom Kippur we are demonstrating that we are being truthful with our recognition of HaShem. Perhaps we can suggest that the same principle applies to this passage, as we are declaring that zeh , this, is the song of Shabbos, as the word Shabbos and the word emes , truth, in mispar katan, digit sum, both equal 9, as Shabbos is the day of truth. For this reason we state that this is the song of praise of the Shabbos day, as this is the truth, which is reflected in Shabbos.
There was once a Karliner chassid who lived in a small town in a small broken down house. This chassid did not have much of anything, but nonetheless he was happy with his lot. Every year when the festival of Sukkos arrived, the chassid would wait until everyone else had built their Sukkos, and he would then go around and ask for whatever they had left over. People would offer him a rotted board or a rusted nail, and it was from these leftovers that he would build his Sukkah.
For seven days the chassid would sit in his Sukkah and sing with great joy. Across the field from the chassid lived a very wealthy man. This wealthy man owned the local factory and employed most of the town. The wealthy man had everything he could imagine, but he was not happy. In fact, he was more than just not happy. He was really sad and downright miserable. The Sukkah that the wealthy man had built every year was a wonder. The Sukkah was the size of a football field, with an oak table, candelabras and running water.
The Sukkah had within it everything one could imagine. Nonetheless, every year the wealthy man sat in his Sukkah, and when he would hear the Karliner chassid singing from across the field, it drove him absolutely crazy. There is nothing that makes a sad person so sad as to meet a happy person, and there is nothing that makes a sad person happier than to meet another sad person. One year as the festival of Sukkos approached, the wealthy man was struck by an idea.
After all, the wealthy man did own the town.
Thus, when the chassid requested from the townspeople if they could spare a leftover piece from their Sukkah, the people would just shrug their shoulders, turn their palms up, and shake their heads. Thus, why would anyone care if I were to borrow a few planks and return them after the holiday? This year there was no Sukkah outside the house of the Karliner chassid. Sukkos arrived and the wealthy rich man sat at his oak table in his Sukkah, with his candelabras and everything he could imagine. The wealthy man recited Kiddush in peace and blissful quiet.
He then began to eat his fish, still in peace and blissful quiet. Suddenly, from across the field, he heard singing! The wealthy man quickly jumped up! The wealthy man ran across the field and burst in on the chassid. The Karliner chassid received the wealthy man with a glowing face.
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Frowning, the wealthy man at himself on the half broken chair across from the chassid. Yesterday, I was looking around town for some way to build a Sukkah, and I asked people if they could spare a board or a nail. It was the strangest thing that ever happened to me, as I could not find anything. It seemed like everyone had used up their materials and there was nothing left over. It was already getting late in the afternoon and I was still walking around town without even the first board to use for a Sukkah.
Who do you think I should then run into? None other than the Angel of Death! Would you mind if I ask you who it is?
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You came to get that guy? You do not have to bother. Thanks for saving me the work! In the burial society, they have the wooden stakes that they put in a new grave before they put up the headstone. I am not planning to return here, so you can use those stakes to build your Sukkah. He began to cry from the depths of his heart. I cannot remove the sadness from my heart. Despite the mixed critical reactions his secular numbers received in some cosmopolitan centers, he was a popular sensation. Halls that seated up to 4, people were filled, and police were needed to control the crowds who could not get into the smaller auditoriums.
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He ended the tour with an appearance in London, returning to America in time to officiate at High Holiday services. While it was an artistic and cultural triumph, the European tour did not turn a substantial profit. In the gloom of the depression years —32, his thoughts turned to his lifelong wish to settle in the land of Israel, and in March of the virtually penniless Rosenblatt, along with his wife and one of his sons, sailed for Tel-Aviv. His spirits were revitalized as he became active in a number of musical and cultural pursuits. Among these was the filming of a Jewish musical "travelogue" built around his singing.
In the midst of this project he died of a heart-attack, three months after arriving in his new homeland. Yossele Rosenblatt was an American folk-hero, a revered world-class artist, and a key figure in bringing the sounds of Jewish sacred music to vast audiences outside the synagogue. All of Rosenblatt's original recordings have been reissued. New collections continue to appear, often on private labels. Available CD titles include the following: Hershman, Mordechai , noted cantor; b.
Chernikhov Ukraine ; d. Israel, January 20, Defying his father, who considered a life of song to be beneath the dignity of a respectable mercantile family, he became apprenticed to seven different cantors in as many Ukranian towns from his early teens through early adulthood. He was the star soloist in the choirs of such East European cantorial celebrities as Nisi Belzer and Zeidel Rovner, who provided his musical and professional grounding.
In he obtained his first cantorial position, at the synagogue in Zhitomir, but a few months later he became the cantor of the prestigious Great Synagogue of Vilnius Lithuania , a significant accomplishment for a man of With the advent of World War I he was drafted into the army, but was released from active duty by a commanding officer who was moved by his singing at a special synagogue commemoration.
He maintained his position there until , when he immigrated to America. Although he had concertized and achieved fame in Europe, due to wartime disruptions he was not at first well known to the American Jewish community. Word of his resplendent tenor voice and excellent musicianship spread quickly, however, and soon he, Yossele Rosenblatt and Zavel Kwartin became the three pre-eminent figures of the cantorial Golden Age—each with his own distinctive strengths and fiercely loyal following. In the 's and 's the recordings of one or all of these cantors were to be found in most Jewish households with phonograph players.
Not being a composer, Hershman used his interpretive abilities and lustrous voice to sing and record fine liturgical recitatives by a variety of composers. Many of these pieces have entered the repertoire of other cantors and have remained popular to this day, due to their beautiful cantabile passages and absence of excessive coloratura. He also recorded a relatively large number of Yiddish folksongs and art songs; these too were sung by many other singers, most notably Jan Peerce.
While the immense popularity of his recordings can be attributed to his classic vocal technique and artistic performances, their appeal was further enhanced by their effective orchestral arrangements. In , after two years of concertizing and recording, he accepted a year-round cantorial position with Congregation Beth-El in Brooklyn, N. His relationship with that congregation continued until the advent of the depression in , when he released his congregants from their long-term contract.
Upon his second visit, in , he officiated at the Great Synagogue in Tel-Aviv. Illness caused him to return to America; and only in was he able to finally settle in Israel. Pearls of Jewish Liturgical Music: Art of Cantor Mordechai Hershman Vols. Glantz, Leib , cantor, composer, political activist; b. Kiev, June 1, ; d. Tel-Aviv, January 27, At the age of eight he began leading services at the synagogue where his grandfather served as the cantor, and toured the Kiev countryside with his father also a cantor as a child prodigy.
At thirteen he started formal piano and composition studies, and for the next two High Holiday seasons he directed the choir in his father's synagogue, introducing classic choral works in a rural congregation accustomed to simple folk chants—thereby foreshadowing his vocation as a radical within the field of traditional Jewish music. At thirteen he also embarked on his other lifelong passion, Zionism and local Jewish activism, which would carry him all over the world as a tireless writer, editor, speaker and political delegate when he was not singing, composing or teaching.
For four years beginning in he moved between and Ukraine and Bessarabia, and began writing liturgical recitatives—the first of over striking Jewish musical compositions uniquely suited to his own limber voice and fiery temperament. In he moved permanently from Ukraine to Kishinev Moldova , continuing his university studies there. In he taught music in a Jewish teachers' seminary, and composed his first settings of secular Hebrew poetry.
He came to America in the summer of , blazing an artistic path for himself in city after city; critics, congregants and concert audiences raved about the startling and uplifting experience of listening to this avant-garde cantor. He communicated the nuances of every single word he sang with old-world piety, and he was steeped in the traditional modes and patterns of synagogue song; yet he rarely proceeded along a predictable melodic path.
Glantz stretched the classical cantorial art-form to its creative limits, using his lyric tenor voice in a dramatic and declamatory style with the eloquence of an orator. It was a style that made considerable aesthetic demands on the listener—with its angular vocal lines, chromatics, and occasional histrionic effects like shprechstimme, glissandi, and sharp dynamic contrasts—and not all listeners cared for it. But those who were willing to listen carefully to his interpretations and improvisations were rewarded with a profound musical and religious experience.
The first two compositions that he recorded in , for RCA were talked about for years, and to this day have not lost their creative edge. Sh'ma Yisra'el and Tal revealed his remarkable poetic soul even to those not versed in Hebrew or the Jewish liturgical tradition, while those so versed marveled at his use of the traditional prayer modes or nusakh for tonal exploration into areas untouched by his predecessors.
In addition to synagogal works, the approximately compositions that he recorded over his career included Hebrew and Yiddish art songs, as well as original settings of traditional Hasidic songs. During his first brief visit to Israel in , his involvement in Zionist activism was renewed, and he deferred accepting a full-time cantorial position until , when he signed a contract with a congregation in Los Angeles. In the intervening years he appeared in numerous cities across America and Canada, as well as in Mexico, South Africa, and Israel as a guest cantor and concert artist.
Beginning in he increased his pedagogical activities, training cantorial students at the University of Judaism in Los Angeles, as well as addressing cantorial conventions and writing articles on the subject of synagogue music. He settled in Israel in to assume a pulpit in Tel-Aviv, which he held for the very creative and productive last decade of his life. A crowd of 4, people, impossible to accommodate, gathered to hear his first Midnight Penitential Service Selichot. In succeeding years the Selichot services, whether heard at his synagogue or via national radio broadcast, became a widely-followed annual cultural event among Israeli music lovers.
A compilation recording of some of these broadcasted services was issued in His musicianship, creativity and scholarship in the field of liturgical music also earned the respect of secular Israeli composers and critics, many of whom looked to his theories for guidance in formulating a national musical idiom. In he established a cantorial training academy in Tel-Aviv. Following his death four years later, the academy was transformed into an institute charged with disseminating his life's work.
Seven volumes of his liturgical and secular works were printed, as well as a page anthology of articles and essays about his life and accomplishments.
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Cantor Leib Glantz Also appears on: Prayer and Song Musique Internationale. New York, June 3, ; d. This biography focuses on the Jewish aspects of Peerce's career, which ran parallel to his noted accomplishments in the world of opera. From the age of nine he sang in synagogue choirs, including the famed Machtenburg Choir which accompanied such Golden Age cantors as Yossele Rosenblatt.
From these—as well as from his father, a lay precentor—he absorbed the cantorial arts. As an adult he also studied with various cantorial teachers. From to he played the violin and sang in NY under the name "Pinky Pearl". In he sang with the Israel Philharmonic Orchestra on his first concert tour abroad. During a concert in Russia, he braved Soviet religious repression and reached out to Jews in the audience by singing the inspirational Yiddish song "A Plea With God". At the end of that tour he received a hero's welcome at the officially sanctioned synagogue in Moscow, where he was persuaded to conduct Sabbath services.
Although he sang and recorded many cantorial recitatives and other Jewish music, Peerce rarely officiated as a cantor. He did, however, conduct a number of Passover Seders at hotels, and was often called upon to chant prayers at memorial and dedicatory events. In he recorded the first two of his nine extremely popular albums of Jewish liturgical, folk, theater, and art songs: With these he began a fruitful collaboration with Abraham Ellstein, who composed several cantorial pieces specifically for his voice, and also arranged many of the rich orchestrations that made Peerce's Jewish recordings so memorable.
Whereas Peerce strongly valued his Jewish heritage throughout his operatic career, it took on added importance when he retired from the opera. In , at the age of 67, he made his Broadway debut in F iddler On The Roof as Tevye—a character with whom he strongly identified on a personal level—bringing a special cantorial flourish to that role. In he recorded his second Cantorial Masterpieces album, and in , a month before he turned 78, he completed his final recording project, Across the Generations, a live concert of Jewish music in collaboration with a synagogue youth chorale.
Alan Levy, The Bluebird of Happiness: Oysher, Moishe , singer, actor, cantor; b. Lipkany, Moldova, March 8, ? According to the Kabbalah , beating the ground with the five willow branches is done to "Sweeten the Five Severities". There is no blessing said for this ritual, but the Aramaic expression " chabit, chabit velah barich " is chanted. According to tradition, this custom was started in the times of Ezra.
The Midrash  notes that the Aravah willow represents the common folk, unlearned and lacking exceptional deeds. Rabbi Abraham Isaac Kook noted that these simple people have their own contribution to the nation; they are blessed with common sense and are unencumbered by sophisticated calculations. We do not strike the willow. We strike with the willow. The hoshanot are accompanied by a series of liturgical verses climaxing with, " Kol mevasser, mevasser ve-omer " The voice of the Herald [ Elijah ] heralds and says —expressing hope for the speedy coming of the Messiah.
In Ashkenazi culture, it is traditional to eat soup with kreplach during the meal served on the day of Hoshana Rabba. Also in Yiddish-speaking communities, some eat boiled cabbage on Hoshanah Rabbah. Rabbi Pinchas of Koretz taught that one should bake an apple with the Hoshana branch in it to ward off tooth aches in the coming year. From Wikipedia, the free encyclopedia. The neutrality of this article is disputed. Relevant discussion may be found on the talk page.
Please do not remove this message until conditions to do so are met. August Learn how and when to remove this template message. Beating of the willows at the Ziegler School of Rabbinic Studies. Yosef 14—21 October Silver from the Land of Israel: Jewish and Israeli holidays and observances.
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