← Back to Languages & Scripts Index 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. . . . Because we cannot live on two planes, we are granted the opportunity to disguise our external features. We develop the capacity to know each others hearts and find even greater satisfaction in the exchange. Yet, too often, we act as if someone else — who looks remarkably like oneself — is going to provide the support for nonprofit organizations we deem are necessary for a decent life. We assume / hope / pray that someone “else” is doing our part. It’s their turn to make a critical contribution, even a small one, that gives relief, replaces a worn-out part, opens the door wide enough to make a difference. . . . Supplemental prayers for the Birkat Hamazon on Tu b’Av. . . . Supplemental prayers for the Birkat Hamazon for the break fast meal after Tisha b’Av. . . . A compilation of the texts of the Passover Seder, without translation. . . . Supplemental prayers for the Birkat Hamazon on Tisha b’Av, Tu b’Av, and Shabbat Naḥamu. . . . I wrote this kavvanah [around 2010]. At that time I lived in Ithaca, NY. I was a substitute teacher in the Ithaca Central School District. There was a community event at Fall Creek Elementary school, and the way families, faculty, students, and people from the area came together inspired the poem. . . . An al haNissim prayer for Yom ha-Atsma’ut. . . . A poem with perspective by Eli Steier. . . . A prayer-poem inspired from the liturgical prayer, Nishmat. . . . A prayer-poem supplication for the afternoon of Shabbat. . . . A prayer-poem inspired by the ritual Havdallah, preparing a separation between Shabbat and weekday time. . . . A prayer of forgiveness to convey to one’s inner and vulnerable self during the period of sometimes unrelenting and harsh introspection prior to the blessing for rain. . . . A “redemptive translation” of Aleinu emphasizing universalist Jewish values. . . . This piyut (liturgical poem) arose after a very meaningful performance of mine in the summer of 2000. It was such a powerful experience that I was moved to say a prayer of thanks to G-d for the opportunity to perform my songs for audiences – but found no such prayer in existence. So I wrote this one. It took about a year to complete and I’ve been saying it backstage right before my performances, and sometimes before recording sessions, since then. . . . 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. . . . A playful, expansive, embodied riff on “Hashiveinu Hashem eilecha v’nashuva, ḥadesh yameinu k’kedem.” Suitable for Tisha B’Av, Elul, the Days of Awe, and every day. . . . “A Prayer for Central Oklahoma After the Tornado,” by Rabbi Abby Jacobson was originally published by the Rabbinical Assembly, at their website, in the aftermath of the 2013 Moore tornado. . . . The one who prays to Hashem Yitbarakh should hold the belief that, from the start, there was a cause brought about by the everlasting One, and that S/He is the source of all completions, and S/He created all the worlds at the time when it arose in Hir will. . . . A prayer for Israel which reserves the right to criticize its moral failings. . . . May it be Your will, Lord our God, God of our fathers and mothers, that I leave this house as I entered it – at peace with myself and with others. May my actions benefit all residents of the State of Israel. May I work to improve the society that sent me to this chamber and cause a just peace to dwell among us and with our neighbors. May I always remember that I am a messenger of the public and that I must take care to keep my integrity and innocence intact. May I, and we, succeed in all our endeavors. . . . 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. . . . 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 Kabbalat Shabbat service by Rabbi Dr. Tzemaḥ Yoreh is the first in a series of humanist prayer books for specific occasions. It is not meant to offer a comprehensive substitute to traditional prayer; rather, it is meant as a supplement and catalyst. . . . ראש השנה לבעלי־החיים – על מה ולמה? מקורו של ראש השנה לבעלי־חיים הוא באותה משנה שבה המקור לט”ו בשבט: “ארבעה ראשי שנים הם: באחד בניסן ראש השנה למלכים ולרגלים. באחד באלול ראש השנה למעשר בהמה; רבי אלעזר ורבי שמעון אומרין, באחד בתשרי. באחד בתשרי ראש השנה לשנים לשמיטים וליובלות, ולנטיעה ולירקות. באחד בשבט ראש השנה לאילן, כדברי בית שמאי; בית הלל אומרין בחמישה עשר בו”. (משנה ראש השנה א, א). . . . 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. . . . Many of our best times are spent eating. Jewish liturgy, however, is very stingy on blessings before eating (focusing much of its energy on blessings after eating). The blessings before food are generic, and except for very specific foods and drinks (such as wine, bread, and matzah), all foods lump into three or four categories (fruit, vegetables, grains, and everything else). As a foodie, I’d like to celebrate each and every distinct taste through the prism of Jewish experience, and thus have tried to compose as many short poems as possible in their honor. . . . The Opening Prayer given in the U.S. Senate on 29 November 2012. . . . The Opening Prayer given in the U.S. House of Representatives on 20 September 2012. . . . The Opening Prayer given in the U.S. House of Representatives on 11 July 2012. . . . The Opening Prayer given in the U.S. House of Representatives on 10 July 2012. . . . The Opening Prayer given in the U.S. House of Representatives on 31 May 2012. . . . The Opening Prayer given in the U.S. House of Representatives on 7 February 2012, for Four Chaplains Day (February 3rd). . . . In her ordination address in May 2012, Rabbi Ellen Bernstein said, “One of the really precious things about becoming familiar with Jewish texts is that I begin to hear the echos of ancient words in daily conversation, and feel my life growing in depth and dimensionality. As I thought about what I wanted to share today, I kept hearing in my head Maimonides’ 13 Principles of Faith reverberating through the NPR series called, This I Believe. Weaving these two not so different themes together, here’s where I arrived.” . . . Please God Let me light More than flame tonight. More than wax and wick and sliver stick of wood. More than shallow stream of words recited from a pocket book. . . . The following is a meditation I wrote (with the help of my friend Shira Gura, who teaches meditation and Yoga) to be used on Friday before Shabbat at the mikveh. It is based on midrashim related to Shabbat (for example, the notion that we receive an additional soul on Shabbat), as well as meanings behind mikveh in general (for example, the connection between the waters of Creation and the mikveh waters), and on some kavanot (sacred intentions) that came out of the Kabbalah and Ḥassidut movements. There is a strong tradition to write kavanot to use before immersing in the mikveh, since, as Maimonides writes in his Mishneh Torah 11:15, “If a person immerses but without buttressing him or herself [with sacred intention], it is as though he or she has not immersed at all.” . . . May the words we are with Your help sharing today, Speak deeply –- with Your help — to our nation and the world. Help us all to know that the sharing of our breath with all of life Is the very proof, the very truth, that we are One. . . . A midrashic translation/ interpretation of the second paragraph of the Sh’ma. . . . The prayers for hurricane victims that are circulating through the Open Siddur Project and elsewhere are poignant and heartfelt, but they don’t speak an important piece of the truth that we need to hear. What about our collective responsibility for climate disruption that undoubtedly increases the harm caused by this and every major 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 prayer that incorporates a deeper understanding of our responsibility. For the final version of this prayer, I started with an anonymous Hebrew translation of my original English prayer, then I tweaked it and wove in scriptural references, and retranslated it back into English. . . . Early American Jewry’s liturgies and rituals were conducted in a western Sephardi tradition which had developed in the late 16th and early 17th centuries in Amsterdam. Although most of the members of the first American Jewish communities were of Spanish and Portuguese origins, their worship evolved in the style of the Dutch Sepharadim. These oral transmissions led to adaptations and variations but Sephardi ḥazzanim (cantors) succeeded in passing their repertoire down to succeeding generations. These tunes are still identified with the American Sephardi tradition. . . . The essential idea of the liturgy of Ushpizin is to invoke the energies of the seven lower Sefirot in the proper order, so that Shefa, blessing and sustenance, can be drawn down into the world. This is the essence of Kabbalistic liturgy, and a liturgy of the imahot would only make sense if it were to follow that pattern. That means we have the playfully serious task of finding a stable order for the imahot where no clear order exists. . . . 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. . . . |
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