This prayer for the peace of the Syrian people was composed in 2013 by Rabbi Yuval Cherlow and translated by Elli Sacks of Modi’in. Our Hebrew source of the text was first published in this YNet article. Our source for Elli Sacks’s translation is this post in Alan Brill’s blog. Rabbi Cherlow suggests that Psalms 37 and Psalms 120 are particularly appropriate for praying for peace in Syria. Both psalms speak of the plight of the innocent righteous when evil men plot against them. Thank you to the Jewish Telegraphic Agency for informing us of this prayer, and to YNet, and Alan Brill for providing the source text. . . .
This prayer for peace for the citizens of Syria and residents of Aleppo was first published by the Masorti Movement in Israel, via their web page here. The prayer was transcribed to Unicode Hebrew by Aharon Varady. Translation adapted by Aharon from one provided by Rivka Kellner in a Facebook comment. . . .
The Prayer for the Fire (תפילה לעת שרפה) was first published by the Masorti Foundation at their website here in response to the November 2016 wildfires in Israel. Translation by Rabbi Jonah Rank. Transcription by Aharon Varady. . . .
Fred MacDowell: “Then, as now, war was looked upon by many as a great evil, especially between brothers, and many American Colonists only wanted the oppressive measures of King George III to be lifted, bloodshed ended, and peace restored. The nascent American Congress called for a day of “Humiliation, Fasting and Prayer” along these lines for May 17, 1776. It was for this occasion that this prayer was recited in Congregation Shearith Israel in New York. As you can see, a complete service was arranged for this occasion, meant to invoke the solemnity and seriousness of the occasion; after morning prayer, Taḥanun was to be sung to the tune of a Yom Kippur pizmon; a dozen Psalms recited, and then the Ḥazan would recite this prayer written for the occasion, and of course all were to be fasting. The prayer hopes for a change of heart for King George III and his advisors, that they would rescind their wrath and harsh decrees against “North America,” that the bloodshed should end, and peace and reconciliation should obtain between the Americans and Great Britain once more, in fulfillment of the Messianic verse that Nation shall not lift up sword against nation. Of course this was not meant to be, and six weeks later the American Congress declared independence from Great Britain, and there was no walking back from the hostilities which had already occurred.” . . .
A supplemental Hoshanot liturgy for Sukkot confessing a selection of humanity’s crimes against creation. . . .
“The wicked child asks: What does this work mean to you? Mah ha’avodah ha’zot lachem” (Exodus 12:26). I think about this question a great deal as a rabbi whose core work involves fighting modern-day slavery. I think about it when I talk to my children about what I do every day, when I call anti-trafficking activists and say, “What can rabbis do to support you?” or when I stand before Jewish audiences and urge them to put their energy behind this critical human rights issue. The answer must go deeper than simply saying, “We were slaves in Egypt once upon a time.” The memory of bitterness does not necessarily inspire action. What inspires me is not slavery but redemption. God could part the Sea of Reeds, but the Israelites could not truly be free until they had liberated themselves, after 40 years in the desert, from slavery. . . .
Let us not fear or be afraid, for you are our protector. “…Jacob shall return and live in peace and security; no one will terrify him again.” Guard our going out and our coming in, from now until eternity, and let us say, Amen. . . .
We pray for those of us Who are so angry That we have lost compassion for the suffering Of anyone who is not a member of our group. And we pray for those of us Who cannot see the suffering Behind the loss of that compassion. We pray for the strength To resist the urge to inhumanity That we feel in times of fear and mourning. We pray for the courage To resist the calls to inhumanity That others may make upon us in times of crisis. . . .
May the one who blessed our ancestors, Avraham, Yitzḥak, and Yaakov, Yoseph, Moshe, and Aharon, David and Shlomo, Ruth, Sarah, Rivka, Miriam, Devorah, Tamar, and Raḥel, bless and safeguard and preserve the captives… . . .
Our God, and God of our ancestors, who answered Abraham when his son was bound on the altar, who remembered Sarah’s prayers in her tent for a child, and who found Hagar in the wilderness on the road to Shur, and who heard the cries of her child in the wilderness of Beer Shava, may He remember our Palestinian brothers and sisters who were killed, who were expelled, who fled, who were not allowed to return home, and those who are still at risk of losing their homes. . . .
God of all people’s souls: Hasten, we pray, to rescue the hundreds of Nigerian young girls, innocent students who, in horrific cruelty, were abducted from their houses and schools by inhumane criminals intending to sell them into slavery and torture them. . . .
Creator of heaven and earth, may it be Your will to free the captive wives of Israel when love and sanctity have fled the home, but their husbands bind them in the tatters of their ketubot. Remove the bitter burden from these agunot and soften the hearts of their misguided captors. Liberate Your faithful daughters from their anguish. Enable them to establish new homes and raise up children in peace. Grant wisdom to the judges of Israel; teach them to recognize oppression and rule against it. Infuse our rabbis with the courage to use their power for good alone. Blessed are you, Creator of heaven and earth, who frees the captives. . . .
Merciful God, a great and powerful windstorm has passed, and it has torn apart the buildings and shattered the rocks before You. You told Elijah, the prophet, that You were not in the windstorm. Please, then, be in the still, small voices of the children crying out to be found. Be in the voices of the rescuers calling out for survivors. Be in the cries of those who are lost and of those who have lost. . . .
May the One who spoke the world into being, and who blessed humanity created in God’s image, and who brought about the miracle of these United States to promote freedom and peace among all people — bless, guard, and protect all the inhabitants of the Boston area, and strengthen and encourage their leaders, representatives, police officers, and detectives; bring them out from the shadow of death to light, and from danger to relief; and may the verse be fulfilled for them which says, ‘God is good to all, and shows mercy to all God’s creatures.’ And let us say: amein. . . .
I wrote this a few days after the Boston Marathon bombing. It arose out of a meditation service which I led at my synagogue. The doors to our sanctuary were open, so we had the sounds of the nearby wetland in our ears, and I invited the meditators to join me in cultivating compassion and sending it toward Boston. The line “My heart is in the east and I am in the west” is adapted from the medieval Spanish poet Judah haLevi. . . .
Opportunities to express gratitude on secular, nationalist days of thanksgiving demand acknowledgement of an almost unfathomably deep history of trauma — not only the suffering and striving of my immigrant ancestors, but the sacrifice of all those who endured suffering dealt by their struggle to survive, and often failure to survive, the oppressions dealt by colonization, conquest, hegemony, natural disaster. Only the Earth (from which we, earthlings were born, Bnei Adam from Adamah) has witnessed the constancy of the violent deprivations we inflict upon each other. The privilege I’ve inherited from these sacrifices has come at a cost, and it must be honestly acknowledged, especially on secular/national days of thanksgiving, independence, and freedom. I insert this prayer after Al Hanissim in the Amidah and in the Birkat Hamazon on national days of independence and thanksgiving. . . .
The prayers for hurricane victims that have been circulated through the Open Siddur Project and elsewhere on the social web are poignant and heartfelt, but they don’t reach the higher standard of speaking the truth that we need to hear. What about our responsibility for climate disruption and for the harm caused by this storm? And what about the Deuteronomic promise that God brings us recompense for our actions davka through the weather? Here’s an attempt at a different kind of prayer. . . .
A midrashic translation/ interpretation of the second paragraph of the Sh’ma. . . .
Fixated as we are by incalculable losses in our families, our neighbors, human beings spanning national borders, we are pummeled into shock, barely even able to call out to You. We are, as ever, called to share bread with the hungry, to take those who suffer into our homes, to clothe the naked, to not ignore our sisters and brothers. Many more of our brothers and sisters are hungry, homeless, cold, and vulnerable today than were just a few days ago, and we need Your Help. . . .
Your Power, God, Creator of the world, is manifest in the winds of the hurricane and the destruction they have caused. We turn to You to pray for the wisdom and strength of those responsible for preparation and rescue, for administration and co-ordination, the first and last responders. . . .
For the sin which we have committed before You through diminishing the image of God. . . .
Avinu she-ba-shamayim, our Parent in heaven, v’Ruaḥ kol basar, the Spirit of all that lives, We turn toward You as we recall today with sorrow and honor those who lost their lives ten years ago, and those who gave their lives -– as passengers, firemen, and rescuers –- so that others might live. Grant their souls continuing rest in the shelter of eternity. And grant to us peace and fortitude in the years ahead, that we may restore a sense of trust and security to this great land, that we may be guided not by fear or terror, but by strength and understanding, holding fast to our ideals and upholding our highest values. Guard our comings and our goings in peace, now and always, Amen. . . .
Jews use the Kaddish to mourn the dead, though it has in it only one word — “nechamata,” consolations – which hints at mourning. And this word itself is used in a puzzling way, once we look at it with care. As we will see below, it may be especially appropriate in time of war. The interpretive English translation below may also be appropriate for prayers of mourning and hope in wartime by other spiritual and religious communities. In this version, changes in the traditional last line of the Hebrew text specifically include not only peace for the people Israel (as in the traditional version) but also for the children of Abraham and Hagar through Ishmael (Arabs and Muslims) and for all the life-forms who dwell upon this planet. . . .
We are grateful to Rabbi Joshua Boettinger and Rabbis for Human Rights–North America (RHR-NA) for sharing the following petitionary prayer, A Misheberakh for Victims of Slavery. Originally published by RHR-NA on their website in 2009, the prayer attends to the desperate need to eradicate all forms of slavery that persist today, especially in advance of the holiday celebrating our Z’man Cheruteinu, the season of our freedom, every Spring, every Pesaḥ. . . .
Ruler of Creation, Master of the world: Have mercy on all those who are suffering from the raging waters and the storming waves. Have compassion on Your creatures – Look, O Lord, and see their distress; Listen, God, and hear their cries. Strengthen the hands of those who would bring relief, comfort the mourners, Heal, please, the wounded. Grant us wisdom and discernment to know our obligations, and open our hearts so that we may extend our hands to the devastated. Bless us so that we may walk in Your ways, “compassionate ones, children of compassionate ones.” Grant us the will and the wisdom to prevent further disaster and death; Prevent plague from descending upon Your earth, and fulfill Your words, “Never again shall there be another flood to destroy the earth.” Amen. So may it be your will. . . .
In the wake of the continued uprooting of fruit trees and human settlements in the Land of Israel, T’ruah: The Rabbinic Call for Human Rights shared the following petitionary prayer. . . .
How is it that El-Arakib sits alone and desolate, like a widow a seventh time? “The Daughter of Zion has lost her glory.” (Lamentations 1:6) For, while we had dreamed that our state would “Ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or gender,” (Israeli Declaration of Independence) our prayers have not yet been fulfilled. . . .