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What the song is saying is that the character of G-d, the spiritual creative force of the universe is primarily loving kindness. The summer's day is when the daylight is at its maximum and the night is relatively short. The second part of the night, from midnight until dawn is a time of chesed, of kindness and this kindness continues throughout the day. This is not the time for laughter rather it is a time of taking account of the day's actions and reflecting on them. The first part of the night, from sunset until midnight is considered a time of din, of strict judgment. But why are the winds laughing the whole day and only half the summer's night?Īccording to the Torah, the night is divided into two parts. From the perspective of heaven, man's struggle to fulfill the desires of the body and animal soul must appear quite absurd.
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The chorus to the song speaks of the winds laughing. The soul does not fear death for it is more at home in heaven than on earth.
Hebrew lyrics for dona dona dona free#
It is free to soar in the spiritual realms high above the earthly one. The Divine Soul is a part of G-d's Being and is not bound by the material limitations of the physical world. The swallow winging swiftly through the sky represents the soul. the body) is mournful because it has become attached to life and pleasure and fears the unknown of the next world. The calf bound on the way to market to be slaughtered is a metaphor for the body's journey towards death. But like an animal, the body is a slave to these desires. The body and the animal soul that enlivens it desire pleasure, wealth, and honor. The calf in the song represents the body, the seat of desire. But there a deeper message in this song that points towards spiritual liberation. They all find in it a universal message about the victims of oppression and the desire for political freedom. Many folk singers have sung this song, from Yiddish sopranos to klezmer bands to Joan Baez who sang it in English. The final line, however, does give a hint that this song is not talking about a calf and a swallow, but about freedom. The song concludes with a wry observation about the helplessness of calves and how easy it is to end their short lives. The farmer rebukes the calf, criticizing him for being one and goading him into growing wings like the swallow, as if he could. The calf is sad because he is going to die and the swallow is flying overhead, indifferent to the calf's plight. Is it just nostalgia or is there a deeper message? First let's review the words, and then look beneath the surface to find the hidden treasure of meaning.Īt first glance, this song seems like a light-hearted, somewhat sentimental dialogue between a farmer and his calf on the way to the slaughterhouse. Whether you’re nominating yourself or someone else, please fill out the entire form before July 23rd at 11:45 p.m.There is old Jewish folk song called Dona Dona that I learned as a child in summer camp and it calls to me now. Help us to highlight and share the music and the musicians who move you, entertain you and call you to higher ground. I’m certain the same will happen with Soundtrack of our Spirit. But I want to thanks the leaders of the Cantor’s Assembly, who inspired me personally to do this project and whose members’ love of Jewish music is only the beginning of the myriad ways they serve our community.įor three years now, the Forward’s search for America’s most inspiring rabbis has drawn hundreds of nominations and proved immensely popular with readers. The goal here is to encourage conversation and enjoyment of Jewish song in all its many forms. Once we publish the judges selections on line in early September, we will ask readers to weigh in and tell us their favorites. I’m thrilled that our judges are: Angela Buchdahl, senior rabbi of Central Synagogue in Manhattan, who also is a cantor Galeet Dardashti, a Mizrahi singer, cantor and professor and David Tillman, associate professor at the Miller Cantorial School of the Jewish Theological Seminary and cantor emeritus of Beth Sholom Congregation in Elkins Park, Pennsylvania.
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We’ll then enlist a stellar panel of judges to narrow down the list to the top five or six. Our staff will sift through the nominations and select a first tier of ten finalists.
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Colleagues and congregants are also invited to submit nominations on a cantor or singer’s behalf (though we need permission from the singer to proceed). On the form below, we ask singers to submit an audio file no more than four minutes long, and a short written description of what Jewish song means to them.