This is the beginning of an Israelite-Samaritan daily prayerbook. This work is still very much in progress. The file includes the title page, the Samaritan equivalent of “birkot hashahar” (the early morning blessings before prayer), and the first couple of pages of actual prayer. It is all in Samaritan script, an offshoot of paleo-Hebrew which developed after the Jews had already switched to today’s square “ashurit” script. . . .
I call you to make from fire not an all-consuming blaze But the light in which all beings see each other fully. All different, All bearing One Spark. I call you to light a flame to see more clearly That the earth and all who live as part of it Are not for burning: A flame to see The rainbow in the many-colored faces of all life. . . .
According to Rabbinic tradition, the 21st of Nissan is the day in the Jewish calendar on which Pharaoh’s army was drowned in the Sea of Reeds, and the redeemed children of Yisrael sang the Song of the Sea, the (Shirat Hayam, Exodus 15:1-19). The song, as included in the the morning prayers, comprises one of the most ancient text in Jewish liturgy. The 21st of Nissan corresponds to the 7th day of Passover, and the recitation of the Shirat HaYam is part of the daily Torah Reading. Rabbi Hillel Ḥayim Yisraeli-Lavery shares a performance of a melody he learned for the Shirat Hayam from צוף דבש Tzuf Devash, a Moroccan synagogue in the Old City of Jerusalem. If there is something about this tune that strikes one as particularly celebratory, it might be because the relationship between G!d and the Jewish people is traditionally described as a marriage consummated with the Covenant at Mt. Sinai. The passage of Bnei Yisrael through the Sea of Reeds towards Mt. Sinai thus begins a bridal march commencing in the theophany at Mt. Sinai, 42 days later. . . .
Each day between the beginning of Passover and Shavuot gets counted, 49 days in all, 7 weeks of seven days. That makes the omer period a miniature version of the Shmitta and Yovel (Jubilee) cycle of 7 cycles of seven years. Just as that cycle is one of resetting society’s clock to align ourselves with freedom and with the needs of the land, this cycle too is a chance to align ourselves with the rhythms of spring and the spiritual freedom represented by the Torah. . . .
The time we are in now is a time to ask: are we so determined to undo God’s rainbow covenant? Will we truly burn the sea, chemically and literally, with the oil we unleash from inside the Earth? Will we flood the sea with death as the land was flooded according to the Noah story of so long ago? As the cleanup continues and the effects will continue for decades, what new floods will we unleash in the coming years? . . .