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July 2013 The Council of All Beings, an activity for all ages on the Jewish New Year’s Day for Animals, Rosh haShanah la-Behemah, on Rosh Ḥodesh ElulDomesticated animals (behemot) are distinguished from ḥayot, wild animals in having been bred to rely upon human beings for their welfare. As the livelihood and continued existence of wild animals increasingly depends on the energy, food, and land use decisions of human beings, the responsibility for their care is coming into the purview of our religious responsibilities as Jews under the mitsvah of tsa’ar baalei ḥayyim — mindfullness of the suffering of all living creatures in our decisions and behavior. Rosh haShanah la-Behemah is the festival where we are reminded of this important mitsvah at the onset of the month in which we imagine ourselves to be the flock of a god upon whose welfare we rely. The “Council of All Beings” is an activity that can help us understand and reflect upon the needs of the flock of creatures that already rely upon us for their welfare. . . . Supplemental prayers for the Birkat Hamazon on Tisha b’Av, Tu b’Av, and Shabbat Naḥamu. . . . Tags: acrostic, Acrostic signature, Alphabetic Acrostic, ברכת המזון birkat hamazon, שבת נחמו Shabbat Naḥamu Contributor(s): Anonymous Author(s), Aharon N. Varady (translation) and Isaac Gantwerk Mayer (translation) This completely egalitarian ketubah uses nedarim, vows before God which bear the full weight of Jewish law, as the central act of marriage, and uses the rings as symbols of those vows. It also details the steps which would be necessary to dissolve those nedarim, an important and integral part of the ketubah. The Hebrew is written in the feminine plural and should be adjusted if the text is used for different gender combinations. . . . Categories: Ketubot & other Shtarot (Documents) תפילת נחם על תשעה באב | Tefilat Naḥem on Tishah b’Av, by Rabbi Zalman Schachter-Shalomi (free translation by Gabbai Seth Fishman)During the time before there was a State of Israel, those ideals in our hearts which we tried to practice and which we wanted others to practice, seemed not achievable where we were because, we felt we had no influence over our world where we were. And so, the longing for our homeland was tied into the longing for our dreams and our vision. Now that the state of Israel is with us, our dreams and our visions still remain distant from our lives and therefore when we say the Tisha B’av prayers we need to remind ourselves of the distance between that which we would have in this world and that which we do have. . . . Categories: Tishah b'Av | ||
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