תפילה בין השריפות | Prayer between the Fires (between the 32nd and 42nd days of the Omer, neohasid·org)
Contributed by: David Seidenberg, Arthur Waskow, Neohasid·org, the Shalom Center
This is a prayer to be read between the 17th and the 27th of Iyyar (בין י״ז ו-כ״ז באייר), between the 32nd (ל״ב) and 42nd (מ״ב) days of the Omer. . . .
Kavvanah between Lag ba-Omer and Yom haQeshet (27 Iyyar, the 42nd day of the Omer), by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
This is a prayer to be read between the 18th and the 27th of Iyyar (בין י״ח ו-כ״ז באייר), between the 33rd (ל״ג) and 42nd (מ״ב) days of the Omer. . . .
קדיש יתום | Mourner’s Ḳaddish for a Minyan of Ten People (including Jews and non-Jews), by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
A “secular” kaddish after my mother died so that I could say kaddish under circumstances where I could gather ten people but not ten Jews. . . .
תפילה בין השריפות (קצרה) | Abridged Prayer Between the Fires for Lev and Lag ba-Omer (neohasid·org)
Contributed by: David Seidenberg, Arthur Waskow, Neohasid·org, the Shalom Center
“Between the Fires” by Rabbi David Seidenberg, originally published at neohasid.org, is derived from the prayer of Rabbi Arthur Waskow (the Shalom Center), “Between the Fires: A Prayer for lighting Candles of Commitment” which draws on traditional midrash about the danger of a Flood of Fire, and the passage from Malachi. Another version of this prayer by Rabbi David Seidenberg, “A Prayer between the Fires (between the 32nd and 42nd days of the Omer)” is available, here. . . .
תְּפִלָּה לִשְׁלוֹם הַמְּדִינָה | Prayer for the Peace of the State of Israel, by Rabbi David Seidenberg (neohasid·org 2018)
Contributed by: David Seidenberg, Neohasid·org
The familiar prayer for the State of Israel, which is more literally titled “a Prayer for Peace for the State” tefilah lish’lom hamedinah, was written in 1948 by Rabbi Yitsḥak haLevi Hertzog (edited by S.Y. Agnon) in what had up until then been Palestine, in a time of war. The state was under direct attack by the Arab armies, and there was little distinction between peace, survival, and victory. As we approach Israel’s 70th birthday, it is time to make such distinctions. Israel and the Jewish people live in a much more complex reality today, where the triumph of one political party or set of goals can radically change the outlook for peace, and the possibility of justice. In our time, praying for peace for the state of Israel mist include praying for the rectification of its relationships with neighboring countries and with the Palestinian people, some of whom are Israeli citizens, and most of whom are in some way under Israel’s control. This prayer assumes that the best reality for the Jewish state is also the best reality for all of her citizens and for everyone who lives “in the land,” no matter where they are in relation to the Green Line or Areas A, B and C. . . .
ברכות ותפילות לרגל עדות העטרה של החמה | Blessings and a Prayer for Witnessing a Solar Eclipse by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
Blessings and prayers for the eclipse, at: neohasid.org/eclipse including texts and links to other Internet resources. May we all find blessing in the wonder. . . .
The Earth is Our Temple, a d’var tefilah on making blessings over foods by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org, Aharon N. Varady (transcription)
The Talmud (Brakhot 35a-b) teaches that eating food without saying a brakhah (a blessing) beforehand is like stealing. A lot of people know that teaching, and it’s pretty deep. But here’s an even deeper part: the Talmud doesn’t call it “stealing”, but מעילה ׁ(“me’ilah“), which means taking from sacred property that belongs to the Temple. So that means that everything in the world is sacred and this Creation is like a HOLY TEMPLE. . . .
הָרַחֲמָן עַל שְׁנַת הַשְׁמִיטָה | A Haraḥaman for the Shmitah Year in the Birkat haMazon, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
This Haraḥaman (prayer to the merciful or compassionate One) for the Shmitah or sabbatical year can be added to Birkat Hamazon (blessing after meals) during the whole Shmitah year, in order to remember and open our hearts to the sanctity of the land. Say it right before the Haraḥaman for Shabbat, since Shmitah is the grand shabbat, and right after the paragraph beginning with Bamarom (a/k/a, Mimarom). . . .
תפילה לראש חודש טבת ותקופת החורף על חנוכּה | Prayer for the new moon of Tevet on Ḥanukkah occurring on the winter solstice, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
Here’s a first draft of a brief liturgy for last night, for solstice plus Ḥanukkah. Note that this is a kind of eco-liturgy, but it also stands on its own without imposing an ecological overlay. Since it’s still solstice all day, you may want to use this prayer now, or at dusk tonight. . . .
כָׇּל־חֲמִירָא | Kavvanah for Returning Our Ḥamets to the Earth by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
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. . . .
עלינו | An Alternative Opening for Aleinu, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
This version of the Aleinu recognizes that all nations play a role in God’s plan for humanity. . . .
תפילה ליום הודו על חנוכּה | Prayer for when Thanksgiving Day falls during Ḥanukkah, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
A prayer for “Thanksgivukkah,” on the rare year that the two festivals intersect. . . .
כַּעֲבוֹר סוּפָה | After the Storm, a prayer to “choose life” in the face of climate disruption by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
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. . . .
סדר אושפיזין / אושפיזתא | Seder Ushpizin and Ushpizata: Inviting the Avot and Imahot into your Sukkah by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org, Noam Sienna
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. . . .
📄 סֵדֶר ט״וּ בִּשְׁבָט | On Sweet Fruit and Deep Mysteries: Kabbalistic and Midrashic Texts to Sweeten your Tu Bishvat Seder, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
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. . . .
בִּרְכַּת הָאִילָנוֹת | The Blessing of Flowering Fruit Trees in the Spring Season in the Northern and Southern Hemispheres
Contributed by: Jacob Chatinover (translation), David Seidenberg, Unknown, Aharon N. Varady (translation), Isaac Gantwerk Mayer (translation)
When the spring (Aviv) season arrives, a blessing is traditionally said when one is in view of at least two flowering fruit trees. In the northern hemisphere, it can be said anytime through the end of the month of Nissan (though it can still be said in Iyar). For those who live in the southern hemisphere, the blessing can be said during the month of Tishrei. . . .
המלך הקדוש | From Uman to the Olam: Clapping upon the Coronation of the Holy Majesty during the Days of Awe (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
In Uman, Ukraine (and in [the Breslov [community] in general) during the repetition of Rosh Hashanah Musaf, when when the ḥazan gets to the special brokha in the Amidah for Yamim Nora’im [the Days of Awe]: . . .
תפלה על פרי אדמה | A Prayer for the Earth, by Rabbi David Seidenberg (neohasid·org)
Contributed by: David Seidenberg, Neohasid·org
God of all spirit, all directions, all winds You have placed in our hands power unlike any since the world began to overturn the orders of creation. . . .
Kavvanah for the Blessing for the Sun, by Rabbi David Seidenberg (neohasid·org, 2009)
Contributed by: David Seidenberg, Neohasid·org
We come here ready to fulfill the Creator’s commandment to give blessing for the Sun’s creation and in this year we recognize that the abundance of blessing which Earth receives from the Sun depends on the health of the Skies, which is in human hands for the first time in any generation in all the years of blessing the Sun, from the beginning of the world. . . .
על חטא | For the Sin of Destroying God’s Creation by Rabbi Danny Nevins, adapted by Rabbi David Seidenberg (2007)
Contributed by: David Seidenberg
Eternal God, You created earth and heavens with mercy, and blew the breath of life into animals and human beings. We were created amidst a world of wholeness, a world called “very good,” pure and beautiful, but now your many works are being erased by us from the book of life. . . .