Search results
Results from the WOW.Com Content Network
Song of Songs (Cantique des Cantiques) by Gustave Moreau, 1893. The Song of Songs (Biblical Hebrew: שִׁיר הַשִּׁירִים , romanized: Šīr hašŠīrīm), also called the Canticle of Canticles or the Song of Solomon, is a biblical poem, one of the five megillot ("scrolls") in the Ketuvim ('writings'), the last section of the Tanakh.
Song and music – Like many other Hasidic groups, Chabad attaches importance to singing Chabad Hasidic nigunim (melodies), usually without words, and following precise customs of their leaders. [8] [9] To Chabad followers, the niggun is a primary link between the mundane and divine realms. [10]
The Song of Songs (Hebrew: שיר השירים Shir ha-Shirim) is read publicly in some communities, especially by Ashkenazim, on the Sabbath of Passover. In most Mizrahi Jewish communities it is read publicly each week at the onset of the Shabbat (Sabbath). There is also a widespread custom to read it at the end of the Passover Seder.
The Chabad House. 361 S. County Road • Hanukkah Wonderland at The Colony Hotel (155 Hammon Ave.): 3:30-5 p.m. Tuesday. The event includes activities, booths, a bounce house, and a gelt drop by ...
'Shabbat of Song') is the name given to the Shabbat that includes parashat Beshalach. The Torah reading of the week contains the Song of the Sea (Book of Exodus 15:1–18). This was the song by the Israelites after crossing the Red Sea. There is no special Torah reading. The haftarah includes the Song of Deborah. There is an Ashkenazi custom to ...
The song apparently is inspired by Psalm 74:16 ("Yours is the day, Yours is the night") and by a Midrashic passage (Genesis Rabbah 6:2) which enlarges on those words. The authorship and date of composition are unknown, it was originally sung year-round at meals, it was not part of the Seder in the 11th century but came to be part of the Seder ...
The author draws from the rabbinic interpretation of the Song of Songs, suggested as linguistically originating in the 3rd century BCE, in which the maiden is seen as a metaphor for an ancient Jewish population residing within Israel's biblical limits, and the lover (dod) is a metaphor for God, and from Nevi'im, which uses the same metaphor. [6]
It enumerates common Jewish motifs and teachings. It is meant to be fun and humorous, while still imparting important lessons to the children present. Recitation varies from family to family. The song has versions in Hebrew, Yiddish, Arabic, and many other vernacular languages. Sometimes it is played as a memory game, recited without looking.