The Barchu in the Erev Shabbat service is only slightly different from that of the Shabbat Shacrit service as pertaining to the time of day and a hint of subtext. Whereas, the morning service in this section is focussed on He who creates the lights, here the attention is more on G-d's sovereignty over the coming and going of the seasons, times and tides, night and day. Here the Liturgy makes us aware that it is not by accident that the darkness comes in the evening and the stars and moon reach their respective apogees and run their course, but it is the L-rd G-d Almighty who makes it so. Hence, we frail earthly creatures here below, can trust HaShem with assurance to watch over us in the darkness of night even as He is so faithful to do during the light of day. Our Heavenly Father is able to care for our soul when we lay down to sleep, even as He restores it to us again upon waking with each morning sunrise. The text also suggests that just as He has cared for and sustained us so lovingly in life, Hashem will also do the same for us when we walk through the valley of the shadow of death and enter into our eternal rest. This then, we are to understand, is all a part of His inscrutable design and that it is good.
Barchu / Text
Conclusion of Barchu / Text
Barchu Audio
Ahavat Olam
Ahavat Olam
From Wikipedia, the free encyclopedia
Ahavat Olam (אהבת עולם, Eternal love) is the second prayer that is recited during Maariv.
It is the parallel blessing to Ahava Rabbah that is recited during Shacharit, and likewise, is an
expression to God for the gift of the Torah.[1]
It is the parallel blessing to Ahava Rabbah that is recited during Shacharit, and likewise, is an
expression to God for the gift of the Torah.[1]
Ahava Rabbah is recited in the morning and Ahavat Olam is recited in the evening as a
compromise. Ahava Rabbah is the Ashkenazi prayer, and Ahavat Olam is the Sephardi prayer.
Sephardim recite Ahavat Olam at both Shacharit and Maariv.[2] The debate over this recitation
occurred between the Geonim. Saadia Gaon had made a ruling that followed that of his
predecessor Amran. The last two Geonim, Sherira Gaon and Hai Gaon, made the final ruling
which stands to this day.[3]
compromise. Ahava Rabbah is the Ashkenazi prayer, and Ahavat Olam is the Sephardi prayer.
Sephardim recite Ahavat Olam at both Shacharit and Maariv.[2] The debate over this recitation
occurred between the Geonim. Saadia Gaon had made a ruling that followed that of his
predecessor Amran. The last two Geonim, Sherira Gaon and Hai Gaon, made the final ruling
which stands to this day.[3]
Theme[edit]
The theme of Ahavat Olam is that God provides love in good times and in bad. Nighttime,
when there is darkness, is a time associated with danger. Nevertheless, God provides
protection at night, and the sun always rises in the morning.[4]
when there is darkness, is a time associated with danger. Nevertheless, God provides
protection at night, and the sun always rises in the morning.[4]
Ahavat Olam is also seen as the blessing over the mitzvah of the recitation of the Shema.[5]
References[edit]
- ^ Śiaḥ śarfe ḳodesh By Richard N. Levy, Hillel, the Foundation for Jewish Campus Life, page 62
- ^ The JPS guide to Jewish traditions By Ronald L. Eisenberg, Jewish Publication Society, page 412-13
- ^ My People's Prayer Book: Welcoming the night: Minchah and Ma'ariv By Lawrence A. Hoffman, Marc Brettler, pg 63
- ^ The Shema: Spirituality and Law in Judaism By Norman Lamm, page 103
- ^ Jewish values in a changing world By Yehuda Amital, Yehudah ʻAmiṭal, page 136
For a little more on Ahavat Olam please take a look at the Shabbat Shacrit service
here:
Shema
For commentary on the Shema and a smidgen more on Ahavat Olam please see the
following:
following:
http://cantorsweb.blogspot.com/2013/02/kriyat-shema.html
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