A prayerbook of paraliturgical reflections on the weekday morning prayers composed for a shame resilience practice. . . .

A teḥinah (supplication) for divine help after terrible violence that interferes with the recognition of each person being made in the likeness of the divine image. . . .

I had an opening, with the help and support of some holy chevrei, to take on Binding of Isaac and accompanying meditations that occupy a conspicuous space during the morning blessings. This is what came out. . . .

Leon Gunther presents a proposal for a revision of the controversial line of the traditional Aleinu prayer, shehem mishtaḥavim l’hevel varik (“For they worship ephemera and emptiness, and pray to a god who cannot save,” a combination of Isaiah 30:7 and Isaiah 45:20). . . .

This is pre-Shabbos reflection that can be done in a shower or bath. Shabbat is a time when I am less focused on my selfish desires and instead my thoughts drift to my place in the larger community and world. I find myself doing some version of this before Shabbos most weeks and am welcome for the time to reflect on truly what it is to cease from lay work and consider the work that needs to be done to make the world a better place. . . .

If one were to accept that a kosher Jewish wedding needs some element of what the Mishnah calls “acquisition” (and, more or less, we accepted this to be the case), any wedding must be conscientious in rethinking the following questions: What exactly is “acquisition” in the Mishnah’s eyes? And, if “acquisition” is inherently offensive to our sensibilities, how can we lessen the role that “acquisition” plays in a kosher wedding? . . .

This is a simḥat bat baby-naming and welcoming ceremony, based on similar ceremonies by Dr. Devora Steinmetz and Rabbi David Silber, Rabbi Elie Kaunfer and Lisa Exler, Drs. David and Joanna Arch-Andorsky, and others. . . .

A prayer in Hebrew and Arabic (with translations in English and German) of solidarity of mothers for there to be peace in the world for the sake of their children. . . .

This paraliturgical adaptation of the El Malei prayer for an Interfaith Memorial Service for the Homeless was offered by Rabbi Victor Reinstein in 2014. . . .

A prayer for the peaceful resolution of Israel’s conflicts with her neighbors and a mutually agreeable end to her dominion over the Palestinians, in Hebrew and in English, appropriate for inserting in the Birkat HaMazon especially on Shabbat and Festivals, or for reciting at any time. . . .

Master of compassion and forgiveness, Cosmic Majesty Who is peace— Teach us Your ways, Show us the path that preserves life. Take note, Lord, for we are suffering deeply. Our guts are wrenched, Our hearts are turning within us. Violence has devoured outside, and inside it feels deathly. When enemies rose up against us to kill our babes, Courageous, precious boys, full of the light of life, shining like the radiance of the sky, Our hearts became angry, our vision lost its strength, and our spirits sunk. And still we turn to you— . . .

This “Prayer for the Safety of the American Military Forces” by an unknown author was first shared on the website of the Orthodox Union on 5 February 2014 with the note, “The RCA and the OU have circulated a special prayer to be said in synagogues during Shabbat services in support of our armed services courageously waging the battle against the scourge of global terrorism.” . . .

A desperate prayer against the dehumanization and reductive feelings of anger and desperation in the context of the conflict between Israel and Gaza in the summer of 2014. . . .

A prayer for the well-being of IDF Soldiers written during the 2014 Israel-Gaza Conflict. . . .

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. . . .

A Tishah b’Av seliḥah for Gaza during the 2014 Gaza War. . . .

In 2014, the formula of “haNoten Teshua” suggested by the Office of the Chief Rabbi of the UK and the Commonwealth, was amended by the chief rabbi, Ephraim Mirvis, to include a short passage in recognition of the United Kingdom’s armed forces. . . .

A prayer for the welfare of Israel composed during the 2014 Israel-Gaza Conflict. . . .

Bring our soldiers home from the battlefields, alive and unharmed in their own merit and in the merit of their wives, children and parents, so that they can sanctify Your name Let the blessing which You gave to Avraham come true “And through you all the families of the Earth will be blessed” For this is our hope . . .

A prayer for empathy and compassion in the face of calls for violence and vengeance. . . .

Forty years after the first Freedom Seder, new Pharaohs have arisen. The institutional Pharaohs of our day are pressing down not just one people, one community, or another, but all the peoples on our planet and the web of life itself. In this Freedom Seder, we address Dr. Martin Luther King’s warning about “the giant triplets of racism, extreme materialism, and militarism,” which have threatened the very earth that sustains us all. For the Passover story reminds us: not only do new Pharaohs arise in every generation; so also do new grass-roots movement to free ourselves from these new pharaohs. Forty years after the first Freedom Seder, America today stands also on the brink of hope, “mixing memory with desire, stirring dull roots with spring rain.” . . .

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. . . .

A test page for testing new wordpress code. . . .

This mi sheberakh was published by the Office of the Chief Rabbi of the United Hebrew Congregations of Great Britain and the Commonwealth in June 2014, as “Prayer Issued for Missing Israeli Teenagers,” writing: “The prayer…currently being recited across Israel for missing teenagers Naftali Frenkel, Gilad Shaar and Eyal Yifrach, was issued today to Rabbanim of the United Hebrew Congregations by Chief Rabbi Mirvis.” Recitation of this psalm and mi sheberakh seem appropriate to me in the case of unconscionable, immoral, and unjust state policies that separate children from their caregivers. To help fulfill the mitsvah of ransoming captives, please contribute to funds paying out bail bonds and demonstrate your opposition to these policies. . . .

A selection from Jewish Theology after Google: Post-Rabbinic and Post-Denominational Judaisms in a Digitized World (a Masters thesis for the University of Basel, 2014), specific to the Open Siddur Project. . . .

This Haggadah was created specifically for a seder that took place April 20, 2014 outside the White House as an act of solidarity with the #not1more deportation campaign hunger strikers. While it is created for a seder without food, in a cross cultural setting, framed around the issue of deportation, there are many gems that can be adapted to work for any seder. This is a work of love. We hope you enjoy, use, and share! We would love to hear from you! Email us at jewssayno2deportation@gmail.com to get in touch or to share how you adapt it for your community. Check out some reflects on the seder here. . . .

The Opening Prayer given in the U.S. House of Representatives on 13 November 2013. . . .

The Opening Prayer given in the U.S. Senate on 11 June 2013. . . .

The Opening Prayer given in the U.S. Senate on 23 May 2013. . . .

The Opening Prayer given in the U.S. House of Representatives on 17 April 2013. . . .

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. . . .

On [day of the week] of the [day of the month] of the month of [month] in the year [year], as we count here in [location], behold, the soul of [name of one member of the couple] and the soul of [name of the other member of the couple] wrote one to the other in documents indicating that the entirety of each soul is consecrated one to the other in accordance with the law of Moses and Israel. They both shall serve, cherish, sustain, and support one another, in accordance with the laws of the Jews. Behold, all that which is written above has been accepted upon these two souls in the valid manner of interconnecting souls. All of the above is in proper, good standing. . . .

A prayer for voting on election day in the State of Israel. . . .

A mi sheberakh prayer by Rabbi Esteban Gottfried for the parents of students leaving school for their summer break. . . .

My bones whisper that your pages and your inks will return to the trees and the plants from where they once came. They say that someday they will even come back to life with words never yet heard. . . .

Shabbat happens, If I let it. . . .

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 Shmitah 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. . . .

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. . . .

May my thoughts seek truth and integrity, the humility that is commensurate with my ignorance, the compassion that arises from the depths of awareness, as depths speak to depths… . . .

Opportunities to express gratitude on civic days of patriotic 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 civic 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. . . .

Domesticated 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. . . .

I believe that even those who actively dislike the Grateful Dead, or always happily ignored them, will find ideas worth considering in this comparison. “I guess they can’t revoke your soul for trying.” – Robert Hunter Some years ago, my husband and I dragged our kids (then 11 and 13) to see the Dead. The kids asked why the folks in the parking lot were staying outside, even though the concert was scheduled to start: “How do they know when to go inside? Or, is the band waiting for them?” My husband, a non-Jew, noted that he was often similarly mystified by worship services: “How do they know when to it’s time for….?” Not long after that I was part of a small havurah gathering waiting for a minyan, and we got to talking about when we might expect various regulars. This started me thinking about when, how and why Jews show up to services. I realized my husband’s sentiment about worship services – like my kids befuddlement about Dead concerts – is shared by many Jews, even regular service-goers…. Over the years, I’ve been thinking about ways that Jewish text and worship and the Grateful Dead parallel one another. The result is this chart. . . .

May it be the will [before the Lord our God and the God of our ancestors] that this ticket which I am placing in my ballot will join thousands of other tickets that will promise reasoned leadership that will strengthen democratic values, aspire towards peace with our neighbors, separate religion and state, be concerned with the weak and protect the laborers, fight corruption and exercise leadership through personal role modeling. May it be the will [before the Lord our God and the God of our ancestors] that the nation sitting in Zion will merit years of freedom, quiet, productivity, education and good health and that our children may never fear at all. . . .

Some people think of this as a magic formula that turns ḥamets into dust. It really is a legal formula that means that you renounce ownership of any ḥamets still in your space or your domain, so that it no longer has any value to you. But is it true that dirt is valueless and ownerless? We certainly act like we own the dirt, the soil. Developers take good land, build houses on it, and truck the topsoil away to sell to other people—thereby doubling profits and doubling damage to the earth. We act like the soil can be renewed and replaced at will, poisoning its microbial communities with pesticides applied even more strongly on our GMO corn and soy, while we replace the nutrients they create with petroleum-based fertilizers. We send the soil downstream and into the ocean along with vast quantities of agricultural runoff, creating algal blooms and anoxic dead zones. In that sense we do treat the soil like it is both ownerless and valueless. But our lives are almost entirely beholden to the soil. If it is ownerless it is because it belongs to all of us, or more precisely, as the story of the rabbi deciding between claimants goes, “The land says it doesn’t belong to you or to you, but that you belong to it.” Like the dirt of the earth, the ḥamets inside your house becomes what at Burning Man we call “MOOP” (Matter Out Of Place). Finding out where it belongs means finding out that it doesn’t belong to you or to us. Returning it to the soil means tilling our stuff back into the earth, where it can become renewed, where it can become sustenance for new life. . . .

A “mi sheberakh” prayer for U.S. war veterans on the shabbat preceding Veterans Day (November 11). . . .

This version of the Aleinu recognizes that all nations play a role in God’s plan for humanity. . . .

A prayer for “Thanksgivukkah,” on the rare year that the two festivals intersect. . . .

The transition ritual poems below are an effort to hear in the Torah the voices of the various parts of the trans self calling one another toward wholeness. . . .

Forgiveness is woven into the pattern of existence. God of second chances, pathways of atonement. Help us awaken to Your listening presence, your understanding. Fill our hearts with Divine compassion! . . .

The earliest artifacts recording Jewish liturgy (or for that matter any Hebrew formulation found in the Torah) are two small silver amulets, discovered in 1979 by Israeli archaeologist Gabriel Barkay. He discovered the amulets in a burial chamber while excavating in Ketef Hinnom, a section of the Hinnom Valley south of Jerusalem’s Old City. The inscriptions on these amulets conclude with parts of the Birkat Kohanim (Priestly Blessing), the three-part blessing in which the Kohanim are instructed to bless the people of Israel in Numbers 6:22-27. The script in the amulets dates them approximately to the reign of King Yoshiyahu (late 7th or early 6th century BCE) predating the Nash papyrus, and the earliest of the Dead Sea Scrolls by four centuries. . . .