1950 Israel CHILDREN BOOK Judaica JEWISH TRADITION Religious VIGNETTES Hebrew

Description: DESCRIPTION : This most exciting colorfuly illustrated ISRAELI CHILDRENS BOOK which was created in ERETZ ISRAEL in the 1950's , Combines the VIEWS , IMAGES and SENSATIONS of the newly born 1950 rural as well as urban STATE of ISRAEL , With the JEWISH TRADITION and the Minhag of BRACHOT ( Brochos ) . This THROUGHOUT ILLUSTRATED and DECORATED consists of THIRTY Brochot for ISRAELI-JEWISH CHILDREN . Each of this Brochos is accompanied by a magnificently illustrated IMAGE of ERETZ ISRAEL . Also included are very cute artistic JEWISH VIGNETTES which accompany every page. Published in TEL AVIV Eretz Israel by ZABAR in the 1950's. Printed by Levin-Epstein Ltd. Excellent printing quality. The colors are vivid. Original illustrated HC. Illustrated inner linen. Size 6.5"x 9". 36 throughout illustrated and decorated pp High paper quality. Very good condition. ( Pls look at scan for accurate AS IS images ) . Book will be sent in a special protective rigid sealed package. AUTHENTICITY : This book is guaranteed ORIGINAL from the 1950's , NOT a reprint or a recent edition , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY. PAYMENTS : Payment method accepted : Paypal & All credit cards. SHIPPING : Shipp worldwide via registered airmail is $ 29 . Book will be sent in a special protective rigid sealed package. . Will be sent around 5-10 days after payment . In Judaism, a berakhah, bracha, brokhe (Hebrew: ברכה‎; pl. ברכות, berakhot, brokhos; "bounty," "blessing") is a blessing, usually recited at a specific moment during a ceremony or other activity. The function of a berakhah is to acknowledge God as the source of all blessing. BerakhotBarukh attah, Adonai Eloheinu, melekh ha-olam,/ Borukh atoh, Adoynoy Eloyheinu, melekh ho-oylom, (Blessed are You, Lord our God, King of the universe...) There are three major categories of berakhah: - Birkhot Hanehanin|Blessings recited on pleasurable experiences (Hebrew: ברכות הנהנין‎) including blessings on food and blessings on fragrances. - Blessings recited when performing a commandment (Hebrew: ברכות המצוות‎) - Blessings recited in praise or gratitude (Hebrew: ברכות שבח והודאה‎)One who hears another recite a berakhah answers with amen; but one who is engaged in prayer may at certain points be forbidden from other speech, including responding amen. With few exceptions, one does not respond amen to his or her own berakha, although other prayers—such as the kaddish—include "amen" in their text. Blessings over food Judaism teaches that food ultimately belongs to the one great Provider, God, and that to partake of it legitimately one must express gratitude to God by reciting the appropriate blessing beforehand.There are 6 types of blessings said before eating different foods: Ha-Motzi/Hamoytsi Mezonot/Mezoynes Ha-gefen/Hagofen Ha-`etz/ho-eytz Ha-’adama/Ho-adomoShe-ha-kol. Additionally, there are 5 blessings said after eating different foods: Birkat Hamazon, Al Hamichya, Al Hagaphen, Al Ha’eitz and Borei Nefashos. These blessings, however, are only required if a certain predefined amount (Ke'zayit for a solid food, and Revi'it for a liquid) is consumed within a predefined time period (different for solids and liquids). Safek berakhah In certain cases it is doubtful whether a blessing should be said. For example, when someone doesn't remember whether he has already recited the proper blessing or not. One cannot argue to recite the blessing "just to be sure", because it is forbidden to say a "berakhah levatalah" (an unnecessary blessing) so as not to transgress the grave prohibition of taking God's name in vain. The ruling in such cases is to say the blessing in a D'Oraita case, and to not say it in a D'Rabbanan case. Reciting amen The most common context in which an amen is required by halakhah is after one hears a blessing recited In fact, it is prohibited to willfully refrain from responding amen when it is indicated.The source of this requirement is the verse in Deuteronomy 32:3: "כי שם ה׳ אקרא הבו גדל לאלוקינו" "When I proclaim the name of Hashem, give glory to our God." This mandate refers to the mention of the Tetragrammaton, which was only pronounced at certain specific times within the confines of the Holy Temple in Jerusalem. Whoever heard this special name of God mentioned was obliged to respond with Baruch shem kvod malchuto l'olam va'ed (ברוך שם כבוד מלכותו לעולם ועד, "Blessed be the Name of His glorious kingdom for all eternity"). With the destruction of the Temple in 70 CE, however, pronouncing the Tetragrammaton was prohibited, and was replaced with the pronunciation Adonai. Although this term bears significant holiness (and is in fact one of the seven names of God) and may not be pronounced without purpose, it may be pronounced when appropriate in prayer and blessings. The aforementioned response for the Tetragrammaton, however, is not warranted when one hears Adonai pronounced. The Talmudic Sages therefore mandated that one must answer amen at the completion of a blessing outside of the Temple, comparable to the baruch shem that was used in the Holy Temple. However, while "baruch shem is an expression of praise and honor, amen is an affirmation of belief." The Talmud teaches that the word Amen is an acronym for אל מלך נאמן (’El melekh ne’eman, "God, trustworthy King." The word amen itself is etymologically related to the Hebrew word emunah (אמונה, "faith") asserting that one is affirming the fundamental beliefs of Judaism.Although amen, in Judaism, is most commonly stated as a response to a blessing that incorporates God's name, amen is more generally an affirmation of any declaration. Accordingly, it is customary in some communities to respond amen after each harachaman in Grace after meals and after a mi'shebeirach. When reciting amen, it is important that the response is not louder than the blessing itself.When trying to encourage others to respond amen, however, one may raise his voice to stir others to respond in kind.Amen is also used when an individual wishes to fulfill his own obligation through another person’s recitation of a prayer or blessing, via the construct of shomea k'oneh. Proper articulation when answering amen When responding amen, it must be pronounced in a proper manner, consistent with its significance in Jewish law. There are a number of ways to respond amen that are discouraged as being either disrespectful or careless: Amen chatufa The articulation of the alef (א, first letter of amen in Hebrew) and its proper vowelization must be clear. If the kametz vowel is rushed and mispronounced as a the vowelization of a shva, the amen is termed an amen chatufa, as chatufa is synonym for the shva.[ Another type of amen chatufa is one that is recited prior to the completion of the blessing it is being recited to follow; this comes from the Hebrew word chatuf (חטוף, "snatched"). The impatient rush to respond amen before the blessing has even been completed is prohibited Amen ketufa If insufficient stress is placed on the nun (נ, the last letter of amen in Hebrew) and the mem (מ, the middle letter) drowns it out, this is termed an amen ketufa (אמן קטופה, "a cut amen"). Amen ketzara One must also not recite amen too quickly; one should allocate enough time for the amen as necessary to say ’El melekh ne’eman. Saying an amen ketzara (אמן קצרה, "short amen") recited too quickly shows a lack of patience. Situations in which one may not recite amen Although it is not prohibited to say the word amen in vain, the Talmudic Sages indicated particular circumstances in which it is improper to answer amen.Amen yetoma An amen yetoma (אמן יתומה, "orphaned amen") is one such example of an improperly recited amen. There is a dispute among the halachic authorities as to exactly what constitutes an orphaned amen. As amen is recited as an affirmation of what a blessing has just asserted, one who is unaware of which blessing was just recited can certainly not affirm its assertion with true conviction. Therefore, if someone just arrives in a place and hears others reciting amen to an unknown blessing, he or she may not respond amen together with them. The opposing view maintains a much narrower definition of amen yetoma. They assert that its application is limited to a situation in which someone is intending to hear another's blessing and respond amen with the intention of fulfilling his or her obligation to recite that blessing. In such a situation, should any member of the listening party miss hearing any of the words of the blessing, it would be equivalent to an omission of the recital of that word (in accordance with the principle of shomea k'oneh), and a response of amen would thus be prohibited, even though the listener knew which blessing was being recited. Another type of amen yetoma is when someone does not respond amen immediately after hearing the conclusion of a blessing, but rather pauses for a few seconds (toch k'dei dibur), thereby causing the amen to lose its connection to the blessing. Responding with such an amen is forbidden. If however some people are still responding amen to a blessing, one may begin to respond amen, even if this time interval has passed. Beracha le-vatala One may not respond amen to a beracha le-vatala (ברכה לבטלה, "blessing made for nought"). Thus, one should not respond amen to a blessing made by someone who is merely reciting the blessing for educational purposes (i.e. to learn how to recite it). Responding amen to one's own blessing Because one cannot attest to one's own blessing any more than he or she already has by reciting it, responding amen to one's own blessing is redundant and one may not do so. If the blessing is being recited on food, one who responds amen to one's own blessing will either cause a hefseik (הפסק, "[prohibited] interruption") or likely pronounce an amen yetoma, depending on whether one responds immediately or waits until after one swallows some food or drink, respectively. An exception to this rule is a situation in which an individual is reciting a series of blessings; in such a case, some authorities permit the individual to respond amen to the last blessing in order to signal the ending of the series. While there are many examples of series of blessings within the Jewish prayer services, Ashkenazi tradition dictates that amen is not recited at the conclusion of a series of blessings. The one exception to this is in Grace after Meals after the third blessing of Boneh Yerushalayim; in order to signify that the first three blessings are biblically mandated, as opposed to the fourth rabbinically-mandated blessing, the Talmud mandates that one recite amen at its closing. When responding amen will constitute a prohibited interruption When responding amen will constitute a hefseik (הפסק, "[prohibited] interruption"), one should not respond amen. An example of this type of situation would be within the evening kiddush on Jewish holidays, when the blessing of sheheheyanu is added within the kiddush prayer. By listening intently and responding amen to each blessing of the kiddush prayer, all those present can effectively fulfill their obligation to recite kiddush, even though only one person is actually reciting it, via the principle of shomea k'oneh (שומע כעונה, "One who hears is the equivalent of one who recites"). While men either recite the sheheheyanu blessing in kiddush or dispense their obligation by listening to someone else recite it, women generally recite their sheheheyanu during candle lighting. Rabbi Tzvi Pesach Frank notes that anyone who lit candles should refrain from responding amen to the sheheheyanu blessing during kiddushkiddush, as they have already recited their sheheheyanu blessing. 2882 meirjune

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Location: TEL AVIV

End Time: 2024-10-17T10:25:06.000Z

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