
This closing prayer for Arbor Day, “The Significance of the Day,” was first published in The Faith of America: Readings, Songs, and Prayers for the Celebration of American Holidays (Jewish Reconstructionist Foundation 1951), p. 86. . . .
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☞ Rosh haShanah la-Ilanot (Tu biShvat)
![]() Shared on כ״ז בטבת ה׳תשפ״א (2021-01-11) — under the following terms: Creative Commons Zero (CC 0) Universal license a Public Domain dedication Categories: ![]() Tags: ![]() ![]() This closing prayer for Arbor Day, “The Significance of the Day,” was first published in The Faith of America: Readings, Songs, and Prayers for the Celebration of American Holidays (Jewish Reconstructionist Foundation 1951), p. 86. . . . ![]() Shared on כ״ז בטבת ה׳תשפ״א (2021-01-11) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() This opening prayer for Arbor Day, “The Significance of the Day,” was first published in The Faith of America: Readings, Songs, and Prayers for the Celebration of American Holidays (Jewish Reconstructionist Foundation 1951), p. 3-4 — as preface to a number of readings selected by Mordecai Kaplan, Eugene Kohn, and J. Paul Williams for the day. . . . ![]() Shared on י״ח בטבת ה׳תשפ״א (2021-01-02) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״ט בשבט ה׳תשע״ו (2016-01-28) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ב׳ בשבט ה׳תשע״א (2011-01-06) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״א בשבט ה׳תש״פ (2020-02-05) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ו׳ בטבת ה׳תשע״ח (2017-12-24) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ט״ז בשבט ה׳תשע״א (2011-01-20) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() 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. . . . ![]() Shared on י׳ בשבט ה׳תשע״ג (2013-01-20) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() This is the month when we tell the story Of the escape from the narrow place. This is the month of Shabbat Shirah, When we sing the song of liberation. We give thanks for freedom. This is the month when we talk of wine and nuts and fruit, The New Year of the Trees. This is the month of Tu Bishvat When we eat the gifts of our planet. We give thanks to the earth. . . . ![]() Shared on ג׳ בטבת ה׳תשע״א (2010-12-10) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() We call to sukkat shalom, the shelter of peace, all of our various selves To rest from the contortion of social life and the demands of others. We liberate ourselves and each other from roles and titles labels and closets positions and pretendings internalized oppressions and oppressive projections hierarchies and competition. . . . ![]() Shared on ב׳ בניסן ה׳תשע״ה (2015-03-22) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Talmudic and midrashic sources contain hymns of the creation usually based on homiletic expansions of metaphorical descriptions and personifications of the created world in the Bible. The explicitly homiletic background of some of the hymns in Perek Shira indicates a possible connection between the other hymns and Tannaitic and Amoraic homiletics, and suggests a hymnal index to well-known, but mostly unpreserved, homiletics. The origin of this work, the period of its composition and its significance may be deduced from literary parallels. A Tannaitic source in the tractate Hagiga of the Jerusalem (Hag. 2:1,77a—b) and Babylonian Talmud (Hag. 14b), in hymns of nature associated with apocalyptic visions and with the teaching of ma’aseh merkaba serves as a key to Perek Shira’s close spiritual relationship with this literature. Parallels to it can be found in apocalyptic literature, in mystic layers in Talmudic literature, in Jewish mystical prayers surviving in fourth-century Greek Christian composition, in Heikhalot literature, and in Merkaba mysticism. The affinity of Perek Shira with Heikhalot literature, which abounds in hymns, can be noted in the explicitly mystic introduction to the seven crowings of the cock — the only non-hymnal text in the collection — and the striking resemblance between the language of the additions and that of Shi’ur Koma and other examples of this literature. In Seder Rabba de-Bereshit, a Heikhalot tract, in conjunction with the description of ma’aseh bereshit, there is a clear parallel to Perek Shira’s praise of creation and to the structure of its hymns. The concept reflected in this source is based on a belief in the existence of angelic archetypes of created beings who mediate between God and His creation, and express their role through singing hymns. As the first interpretations of Perek Shira also bear witness to its mystic character and angelologic significance, it would appear to be a mystical chapter of Heikhalot literature, dating from late Tannaitic — early Amoraic period, or early Middle Ages. . . . ![]() Shared on ט״ו בשבט ה׳תשע״ב (2012-02-07) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() From [the Holy One’s] form/to’ar the constellations are shimmering, and God’s form projects the exalted ones. And Her crown blazes [with] the mighty, and His garment flows with the precious. And all the trees will rejoice in the word, and the plants will exult in His rejoicing, and His words shall drop as perfumes, flowing forth flames of fire, giving joy to those who search them, and quiet to those who fulfill them. . . . ![]() Shared on ג׳ בשבט ה׳תשע״ג (2013-01-14) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() The four teachings above are connected with the Four Worlds that the kabbalists saw as the architecture of the universe. When the Kabbalistic community of Tz’fat created the Seder for Tu BiShvat/ Yah BiShvat, they unfolded these Four Worlds in four cups of wine and four sorts of fruit and nuts (one sort so ethereal it was invisible and untouchable). This year, the full moon of Shvat will fall on Shabbat Shira itself, January 24-25. . . . ![]() Shared on ט״ו בשבט ה׳תשע״ב (2012-02-07) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() The Tu Bishvat seder is a metaphor. But usually we use metaphor in our daily lives to accomplish, persuade, inspire or explain. There is something we’re bending metaphor to accomplish. This meditation is an exercise in free-thinking. Here, just play with metaphor for the sake of expressing and exploring your emotional state, history, anticipations and apprehensions. Each of the quotations from the Torah or rabbinical writings below represents an emotion. After we say the blessing over the olives, read the quotations, pick one (or more) that resonate, and play with the metaphor to reach a deeper understanding of yourself and others. . . . ![]() Shared on כ״ט בטבת ה׳תשע״א (2011-01-04) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Through eating those fruits that our sages of blessed memory identified as the fruit of the tree of knowledge, we recall the best of creation, in its beauty and completeness. We remember that every human being, by virtue of being a human being, is the pinnacle of creation. Our task as caretakers is to preserve the world, to work it, and to repair it. Our task is to make the State of Israel more just, so that she will be a blessing to all of her inhabitants and those who love her. . . . ![]() Shared on כ״ד בניסן ה׳תשע״ח (2018-04-08) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״ח בתמוז ה׳תשע״ח (2018-07-01) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on כ״ד באב ה׳תשע״ט (2019-08-25) — under the following terms: Creative Commons Zero (CC 0) Universal license a Public Domain dedication Categories: ![]() Tags: ![]() ![]() Shared on י׳ בניסן ה׳תשע״ח (2018-03-26) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״ג בשבט ה׳תשע״ח (2018-01-28) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ח׳ בכסלו ה׳תשע״א (2010-11-15) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() |
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