The melody has since fallen out of use in English congregations and elsewhere. Play i. Do not be embarrassed! Israel [3] It is one of the latest of the Hebrew poems regularly accepted into the liturgy, both in the southern use, which the author followed, and in the more distant northern rite. Listen Notice that often a vowel sound is added to the end of the Hebrew word (such as Likrat- ee), reflecting the influence of Lugandan. in his "Estro Poetico-Armonico" or "Parafrasi Sopra li Salmi" (Venice, 1724), where it is quoted as an air of the German Jews. So settle into your “armchair” as we begin our travels in 19th century Europe and the birthplace of the Reform Movement. 22; This page was last edited on 10 July 2020, at 15:40. By Rabbi Shelomo Halevi Alkabets (16th century) The tune composed by Maria Lisznyai and sung by Adam Szanto is used with permission. A more tempered version ofL’cha Dodi by Craig Taubman is finding current popularity. According to Abraham Z. Idelsohn, there were more than 2,000 known melodies to the text ofL’cha Dodi in 1929. Listen Although commissioned originally by a conservative congregation, this somewhat raucous setting from Taubman’s Friday Night Live service reflects an evolution in Reform Worship practice that arose in the late 1990’s – concurrent with Rabbi Eric Yoffie’s call for Worship Transformation in 1999. Paul Ben Haim 1897 – 1984 (born Paul Frankenberger in Munich, Germany) is perhaps the most prominent Israeli composer of the 20th century. Permission is given by Bumble Bee Foods. Listen What started as revolutionary in 1999 has evolved a full revolution by 2010. They use Argentinean and German music from 100 years ago and Israeli melodies from two years ago; they don’t use music that is “jazzy, American or Latin” and don’t use solo guitar accompaniment. Only time will tell! Throughout the years this beloved poem, found in the Kabbalat Shabbat worship among Jews the world over, has perhaps more melodies associated with it than any other liturgical text. Debbie Friedman appeared on the NFTY scene but a few short years after the commission mentioned above, and in 1972 she released her first recording, Sing Unto God. Who is Like Unto Thee/Mi Chamocha: versions by Max Helfman and Debbie Friedman Listen There are others who would contend that with L’cha Dodi there is no such stricture, the sky is the limit. Listen This traditional Turkish melody is the second of four tunes used to encompass all of the nine verses of the L’cha Dodi text. The full version of the song (note that many Reform congregations omit verses 3, 4, 6, 7 and 8 which make reference to messianic redemption),[4] while Sephardic congregations based in the Jerusalem and Aleppo rites omit verse 4 and verses 6 through 8, as they make reference to agony[5]: In the Sephardic rite and Chasidic tradition the last section is recited as such: Verse 1, line 3: 'Safeguard' and 'Remember' in one utterance: The Ten Commandments appears twice in the Torah, in Exodus 20:8 it reads "Remember (zakhor) the Sabbath Day" and in Deuteronomy 5:12 it reads "Safeguard (shamor) the Sabbath Day"; the folkloric explanation for the difference is that, supernaturally, both words were spoken by God simultaneously. As was common at the time, the song is also an acrostic, with the first letter of the first eight stanzas spelling the author's name. 2, pp. Wherever Jews gather for prayer on a Friday night, there one can find Lecha Dodi being sung. In some very old-style Ashkenazic synagogues the verses are ordinarily chanted at elaborate length by the hazzan, and the refrain is used as a congregational response, but in most Ashkenazic Orthodox synagogues it is sung by everyone together to any one of a large number of tunes. It is part of the Kabbalat Shabbat ("welcoming of Sabbath "). To your right and your left you will burst forth, Amidst the faithful of the treasured nation.


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