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Many saw the song as defeatist, and regarded as blasphemous the song's criticism of the supposed 'culture of bereavement'. When the head of the IDF's Central Command in 1969, Rehavam Ze'evi , heard the song performed, he banned the ensemble from appearing in the zone under his command, as did the general in charge of the IDF's southern command ...
Najara's best-known work, this piyyut was written in Aramaic, and the first letters of the verses form the author's name ISRAEL by acrostic.An example of the strophic model known in Arabic as muwashshah, the piyyut is composed of equal metrical units and the refrain "Yah, lord for ever and ever/O King, you are king of kings" is repeated after every verse. [6]
Edel, Itzhak (1946) "HaShir HaEretz-Yisraeli" ("The Songs of the Land of Israel) (Tel Aviv: Monograph published by Merkaz HaTarbut, Histadrut). Eliram, Talila, (1995) Shirei Eretz Israel (Songs of the Land of Israel) – the Creations and Meaning of a Popular Music Repertoire at the End of the 20th Century (Bar Ilan University, Thesis for MA).
Numbers 34:1–13 uses the term Canaan strictly for the land west of the Jordan, but Land of Israel is used in Jewish tradition to denote the entire land of the Israelites. The English expression " Promised Land " can denote either the land promised to Abraham in Genesis or the land of Canaan, although the latter meaning is more common.
L'Shana Haba'ah B'Yerushalayim (Hebrew: לְשָׁנָה הַבָּאָה בִּירוּשָלָיִם), lit."Next year in Jerusalem", is a phrase that is often sung at the end of the Passover Seder and at the end of the Ne'ila service on Yom Kippur.
Beulah Land, 1876, lyrics by Edgar Page Stites (1836–1921) and music by John R. Sweney. First line: "I've reached the land of corn [grain] and wine". [2] In this hymn, several themes from The Pilgrim's Progress are developed. The song talks about today's Christian life as one that borders heaven and from where one can almost see heaven.
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Jews commonly refer to the Land of Israel as "The Holy Land" (Hebrew: אֶרֶץ הַקוֹדֵשׁ Eretz HaKodesh). [11] The Tanakh explicitly refers to it as "holy land" in Zechariah 2:16. [12] The term "holy land" is further used twice in the deuterocanonical books (Wisdom 12:3, [13] 2 Maccabees 1:7). [14]