Websites with Syriac prayers and services

Until recently the Syriac Orthodox Church of Antioch Archdiocese of the Eastern United States made a variety of prayers available on their website. (The URL was http://syrianorthodoxchurch.org/resources/). They were available online as PDF documents. The text of the prayers was formatted in three columns for Syriac, Arabic, and English side by side. In addition, there were accompanying audio files of the chanted Syriac. The entire effort was unique and well done.

The Archdiocese website, however, appears to have been reorganized and the prayer resources can no longer be found or accessed.

IF ANYONE has copies of the PDF or audio files, please contact me. If the Syriac Orthodox Archdioceses will not support the use of their own venerable liturgical language, then at the very least these beautiful prayers should not be lost.

I need copies. I do not merely want them: I need them. I accessed these files periodically for learning and devotional purposes. I hope someone else within the American Archdioceses realizes how important this is. As it stands, Syriac prayers can be found on the following sites:

Malankara Syriac Orthodox book
https://sites.google.com/site/syrianorthodox/praying-the-shimo

Daily prayers Sh'heemo
http://www.soc-wus.org/worship/prayer.htm

The Hidden Pearl
http://thehiddenpearl.org/

Phrases traditional to Eastern Orthodox Assyrians

Tawdi to Stavros Steven Slewa

Greeting: "Shlama" ("Peace" or rather "Rejoice" as in the joy felt when a war ends and peace is restored, or when something bad has finished and goodness has overcome). This is the greeting Gabriel gave to the Ever-Virgin Mary. Gabriel used it as if to say, "Rejoice for the division between God and mankind has ceased, for within your womb, God and man are united in one person." It is used the same way Greeks say "Xairete."

Response: "B-shayna" ("In peace").

Response back to the response: "B-shayna wa-ba-shlama" (In peace and in rejoicing."

In older times, Christians would kiss each other three times. And it was once the practice that for each kiss they would say this greeting:
Kiss 1 (from person 1): "Shlama"
Kiss 2 (from person 2): "B-shayna."
Kiss 3 (from person 1): "B-shayna wa ba-shlama."

The three kisses were also a recognition of the three persons of the Holy Trinity, as each human being is in the image of God, and thus by kissing three times we do not merely kiss the human being (the image) but we kiss the Triune God who is the eternal prototype in whom the image was created.

To greet many people at the same time, we say "Shlamalokhun." This is the same greeting Christ gave to his disciples after His Resurrection, when he appeared before them in the room, even though the doors and windows were shut. The term "Shlamalokhun" means "Peace be upon you all."

To greet one another on a feast, we say to an individual male "Edokh brekha." To a female "Edakh brekha." To many people we say, "Edokhun brekha." In all three cases it means "May your feast be blessed." This is used on all major feastdays as well as to an individual if it is their nameday. It is similar to the Slavonic "s-prazdnikom."

To congratulate someone for receiving Holy Communion, we say "Qurbanokh brekha" (to a male), or "Qurbanakh brekha" (to a female). It means "May your Communion be blessed."

The special greeting for the Resurrection season is "Mshekha qimle men bet mite" (Christ is risen from the dead) with response "Ba-shrara qimle Maran" (Truly the Lord is risen). It is more commonly abbreviated to "Mshikha qimle" (Christ is risen) with response "Ba-shrara qimle" (Truly He is risen).

Common responses by the laymen during the Divine Liturgy:
- Marya rakhem alan. (Lord have mercy [on us].)
- Elukh ya Marya. (To Thee O Lord.)
- Amin. (Amen.)
- Hawlan ya Marya. (Grant [us], O Lord.)
- Wam rukhukh. (And with thy spirit.)

For "Axios" (towards a male) we say "Khshekha", for "Axia" (towards a female) it is rendered "Khshekhta." This is used only at an ordination, or at the reception of a reward.

To give condolences for the death of a Christian and the repose of their soul, we say "Alaha manikhleh go nuhra u-pardesa." (May God give him rest in light and paradise.) Or for short simply "Alaha manikhleh." That is the greeting if the deceased is male. If female, "Alaha manikhlah." Although not common in every day practice, the phrase "Memory eternal" is used in services, the Assyrian equivalent being "Dukhrana abadanaya."

When greeting a clergyman, we say "Barekh Mar" (Bless Master), to which he responds "Alaha barekhlukh" (God bless you), or if he is speaking to a female, "Alaha barekhlakh."

When addressing a bishop during any other form of conversation, you must call him "Kassi," which is the Assyrian equivalent of "Your Eminence," and is similar to Slavonic "Vladika" or Greek "Despota." In some localities the Arabic term "Sayedna" is also used to address a bishop.

When greeting a priest, one calls him "Rabi," which is equivalent to the Hebrew meaning a teacher of the divine law. When speaking about a priest to a third party, the priest is referred to as Qashisha, or Qasha for short. In some localities the Arabic term "Abouna" is used. But when speaking to a monk, or to a hieromonk, one must call him "Raban." A nun is called "Rabanta."

All lower clergy, including deacons, subdeacons, lectors and chanters, are called "Shamasha." But only a deacon proper is called a "Shamasha Ewangelaya," because he has the right to read the Holy Gospel during Liturgy, and also holds the Gospel Book during processions.

Laymen call each other "akhona" (brother) or "akhoni" (my brother). These can be abbreviated to "khona" and "khoni" respectively. This signifies the spiritual brotherhood that exists between fellow Christians. However, when younger men greet older men or important laymen, they can call them "Myaqra" (honourable one), which is like calling them "Sir." A female can be called "Myaqarta" (Madam). But when Christian women address each other they should call each other "khata" (sister) or "khati" (my sister). It is polite, and very appropriate in Assyrian culture, to also use many other words of endearment when speaking to each another.

Christ Pantokrator icon of Assyrian Church in Paris

Gorgias Open: Download books for free

Gorgias Press has launched a new initiative called Gorgias Open, where select books will be made available for free.

Especially interesting is: Salvation in Christ According to Jacob of Serugh: An Exegetico-theological Study on the Homilies of Jacob of Serugh on the Feasts of Our Lord by Thomas Kollamparampil

Download from here:
http://gorgiaspress.com/bookshop/t-openaccess_repository.aspx

The Modern Aramaic Dialects of the Christians and Jews of Iraq and Iran

The Modern Aramaic Dialects of the Christians and Jews of Iraq and Iran
Geoffrey Kahn Regius Professor of Hebrew, Cambridge University
February 26, 2015 at 12pm
The Near East and the World Seminar SeriesChristianity in the Near East: Past, Present...Future? 2014-15