This is an archive of prayers collected around the practice of teshuvah, a commitment to self-correction built upon developing self-awareness, social awareness, and empathic concern and consideration for the needs of others. Filter resources by Collaborator Name Filter resources by Tag Filter resources by Category Filter resources by Language Filter resources by Date Range
A translation of Psalms 27 for the season of repentance, by Isaac Gantwerk Mayer. . . . If one has had a terribly disturbing and potentially auspicious dream, this ritual recorded in the Talmud Bavli (Berakhot 55b) provides a remedy in the form of a means by which the dream itself is judged positively by a small court of one’s peers. . . . This prayer appears on page 13-16 of Hayyim Obadya’s Seder Akhilat haSimanim for 5781. It is a variation of the piyyut Tayanu v’Tayatru albeit with a different opening line. . . . This prayer appears on page 11-12 of Hayyim Obadya’s Seder Akhilat haSimanim for 5781. It is a variant of the prayer, “Eloheinu Shebashamayim,” a supplication read in the sephardic tradition during seliḥot. This version contains twenty-five lines as found in Sefer Selihot haShalem, Hazon Ovadia, p.48-51/. Other variations have fifty or more lines. . . . Before our hands can fix, we need to care. Before we can care, we need our eyes open. But how can we remind ourselves to see, and sustain our sensitivity and capability for compassion? We can shy from the pain that comes with empathy, and we can shy from the pain that comes with taking responsibility for the suffering we cause. But there are consequences to shying away, to disaffection and callous disassociation. If there is any hope, it is as Rebbe Naḥman explained so succinctly: “If you believe that you can damage, then believe that you can fix.” In 1806, Rebbe Naḥman of Bratslav taught that the recitation of ten psalms could act as a powerful Tiqun (remedy) in a process of t’shuvah leading to an awareness of the divine presence that permeates and enlivens this world but is alas, hidden though an accretion of transgressive thoughts and actions. Five years later, Rebbe Naḥman revealed the specific ten psalms of this tiqun to two of his closest disciples, Rabbi Aharon of Bratslav and Rabbi Naftali of Nemyriv. . . . Tags: Breslov, Collections of Psalms, חסידי ברצלב Ḥasidei Bratslav (Breslov), Psalms 105, Psalms 137, Psalms 150, Psalms 16, Psalms 32, Psalms 41, Psalms 42, Psalms 59, Psalms 77, Psalms 90, Psalms as remedy, תקונים tiqqunim The prayer-poem, “Take Me Under Your Wing” (1905) by Ḥayyim Naḥman Bialik. . . . This prayer by Hillel Zeitlin was published as “That We Be Reborn” with an English translation by Eugene Kohn in the Sabbath Prayer Book (Jewish Reconstructionist Foundation 1945) of Rabbi Mordecai Kaplan. I have slightly modified Kohn’s translation by replacing thee and thou with you and your, etc. Zeitlin’s prayer is undated and likely was published earlier and elsewhere. If you have more information on the original publication of this prayer, please contact us or leave a comment. . . . A prayer-poem by Rabbi Mordecai Kaplan based on the writings of Rabbi Leo Baeck, as published in the Sabbath Prayer Book (Jewish Reconstructionist Foundation 1945), p.426-7. . . . “That Religion Be Not a Cloak for Hypocrisy,” by Rabbi Mordecai Menaḥem Kaplan can be found on p. 435-5 of his The Sabbath Prayer Book (New York: The Jewish Reconstructionist Foundation, 1945). . . . Tags: 20th century C.E., 58th century A.M., communal shame, corruption, difference disagreement and deviance, English vernacular prayer, false piety, חלול ה׳ Ḥillul Hashem, improper use of the crown, inclusion and exclusion, labor exploitation, Psalms 5, religious hypocrisy, tolerance and intolerance This liturgy is based on the traditional public confession of sins on Yom Kippur and is meant to complement the existing al ḥet found in the maḥzor. This prayer written by Rabbi Ed Feld in 2007 for Yom Kippur 5768 was first published at the website of RHR-NA (now T’ruah). . . . 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. . . . Tags: 21st century C.E., 58th century A.M., על חטא Al Ḥeyt, Correspondence as prayer, Correspondence to self, New York, North America, Prayers to self, סליחות səliḥot, וידוי vidui, זמן תשובה Zman teshuvah A disproportionate amount of the alarming gun violence in Chicago takes place on the South Side, yet the South Side lacks even a single level one adult trauma center. Consequently, gunshot victims sometimes minutes from death must be transported miles away to Downtown or North Side hospitals. In 2010, after Damien Turner, an 18-year-old resident of the South Side Woodlawn neighborhood, died waiting for an ambulance to drive him ten miles to a downtown hospital instead of two blocks to the University of Chicago Medical Center (UCMC), a grassroots collaboration of community organizations, faith leaders, and University of Chicago student groups began organizing the Trauma Center Coalition, dedicated to reopening a Level 1 adult trauma center at UCMC, the most well-resourced hospital on the South Side. So far, the university has refused. As part of the coalition’s ongoing campaign, last week [April 23, 2015], dozens of activists gathered on the university’s historic Midway field, for a vigil of prayer and song from different faith traditions. At dusk, participants lit candles to spell out “Trauma Center Now”, right across from the home of U. Chicago President Robert Zimmer, and then camped out for the night. As a representative of coalition partner Jewish Council on Urban Affairs, I was invited to offer a Jewish prayer, which is reproduced here; I read it in both the English and Hebrew. . . . Vidui means acknowledgment. It is not about self-flagellation or blame, but about honesty, coming into contact with our lives, our patterns and experiences, and ultimately about teshuva and learning. In contacting the pain and suffering which our modes of being have given rise to, our regret can help us to willfully divest ourselves of them and awaken the yearning for those modes of being which are life-affirming, supportive of wholeness, connection, integrity, and flourishing. With each one we tap on our heart, touching the pain and closed-heartedness we have caused, and simultaneously knocking on the door that it may open again. . . . Today I turned my heart toward the new year and wrote a prayer-poem for Tashlikh, the Rosh haShanah ritual of casting bread or stones into the water to cast off one’s past wrongdoings. . . . |
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