Nigun

It is vocal music, often with repetitive sounds such as "Bim-Bim-Bam", "Lai-Lai-Lai", "Yai-Yai-Yai" or "Ai-Ai-Ai" instead of formal lyrics.

[2][3] Nigunim are largely improvisations, though they can be based on thematic passages and are stylized in form, reflecting the teachings of the spiritual leadership of the congregation or its religious movement.

Nigunim are especially central to worship in Hasidic Judaism, which evolved its own structured, soulful forms to reflect the mystical joy of intense prayer (devekut).

The Baal Shem Tov, founder of Hasidism, spoke of devekus nigunim as "songs that transcend syllables and sound.

Hasidic Jews, based on a practice of their founder Rabbi Israel Baal Shem Tov, have adapted anthems and even folk songs, ascribing them a new spiritual dimension.

For example, Chabad Hasidim have adopted the French tunes of La Marseillaise and Napoleon's March, as well as Russian or German drinking songs as a part of their liturgy.

By adapting them to liturgical forms, they are "raising Holy Sparks" according to the teachings of Rabbi Isaac Luria's system of kabbalah.

Nigunim are usually sung at Hasidic gatherings (Tish/Farbrengens) when large numbers of followers come together to sing and to discuss spiritual concepts.

Amongst the variety of Hasidic dynasties, different styles of nigunim are prominent, reflecting the alternative spiritual paths of each group.

These include the emotional creativity of Breslov, the encouraging of marches Ger, the charismatic faith of Kaliv, and the intellectual content of Chabad.

He taught that the tunes he heard were really from the Holy Temple in Jerusalem, and were lost among the nations over the years, and he found them and returned them to the Jewish people.

[citation needed] He was famous for composing the traditional Hungarian Hasidic tune Szól a kakas már.

Another example is Kol Haberuim by Baruch Levine, whose lyrics go: There's a chamber that doesn't open, but with a nigun... Nigunim of the Chabad dynasty are admired across Hasidism for their intellectual depth.

This means that by accepting the pangs of battles with joy, the suffering — tzarah — is transformed into Divine grace — ratzah.