![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo} the Open Siddur Project ✍︎ פְּרוֹיֶקְט הַסִּדּוּר הַפָּתוּחַ
a community-grown, libre Open Access archive of Jewish prayer and liturgical resources for those crafting their own prayerbooks and sharing the content of their practice. בסיעתא דשמיא |
יחץ (מנהג גרבא) | Liturgical Additions for Yaḥats, in the practice of the Jewish community of Djerba Contributor(s):In many communities, the practice of Yaḥats, or breaking the matsah before maggid, is done with liturgical and ritual additions. The additions included here are one practice out of many variants as found in the practice of Djerba, the island off the coast of Tunisia. . . . Contributor(s):Modeled after Gil Scott Heron’s “The Revolution Will Not be Televised,” written for Passover during the pandemic (April 2020). . . . Occupy the Lulav: the ritual for shaking the four species on the festival of Sukkot, by Virginia Avniel Spatz Contributor(s):Aware of the willow [aravah], we awaken our “mouths,” our ability to communicate by voice, hand or type; we acknowledge the precious gift of communications from others, the 99% and the 1%, about their circumstances, their needs, offerings and hopes. Aware of the palm branch [lulav], we awaken our “spines,” our central strength; we acknowledge fellow citizens who take a stand, whether we agree with their stand or not, toward a vision of common good. Aware of the myrtle [hadas], we awaken our “eyes,” our ability to receive through whichever channels are available to us; we acknowledge our responsibility to remain open to others’ thoughts and experiences while also exercising discernment. Aware of the citron [etrog], we awaken our “hearts,” our source of connection; we acknowledge our inter-dependence and the importance of standing, expressing ourselves and learning from others. . . . 💬 Haftarah Reading for Yom Kippur morning (Isaiah 57:14-58:14), a slightly midrashic translation by Arthur O. Waskow Contributor(s):As we move not just toward a new “year” (shanah) but toward a moment when repetition (sheni) becomes transformation (shinui), I hope we will remember the roots of Jewish renewal in the upheavals of the 1960s as well as the upheavals of the 1760s, the roots of Judaism in the great “political” speeches of the Prophets, and the teachings of Rabbi Abraham Joshua Heschel, who said that in a great civil rights march his legs were praying, and who argued again and again that “spirituality” and “politics” cannot be severed. As Heschel also said, “Prayer is meaningless unless it is subversive.” . . . 📄 the past didn’t go anywhere: making resistance to antisemitism part of all of our movements, by April Rosenblum (2007) Contributor(s):It’s always a real struggle for the Left to successfully tackle oppression within its own ranks. But when we do it, our movements gain, every time, from the deeper understandings that emerge. To start the process this time, we need some basic information about what anti-Jewish oppression is and how to counter it. But it has to come from a perspective of justice for all people, not from opportunistic attempts to slander or censor social justice efforts that are gaining strength. . . . Contributor(s):Judy Gumbo co-authored this Al Ḥeit with her partner Stew Albert, ז״ל, before his passing in 2006. This Al Ḥeit was most recently used as part of Yom Kippur Kol Nidre services across the country in solidarity with Occupy Wall Street 5772. . . . Contributor(s):A teachable moment in the life of Emma Goldman to reflect upon whether our practice is liberating or in need of liberation. . . . An die Freude | שִׁיר לְשִׂמְחָה | ode to Joy (Shir l’Simḥah), a Hebrew adaptation of the hymn by Friedrich Schiller (ca. late 18th c.) Contributor(s):In 1785 Friedrich Schiller wrote his ‘An die Freude an ode ‘To Joy’, describing his ideal of an equal society united in joy and friendship. Numerous copies and adaptations attest to its popularity at the time. The slightly altered 1803 edition was set to music not only by Ludwig van Beethoven in his Ninth Symphony but also by other composers such as Franz Schubert and Pyotr Tchaikovsky. Hs. Ros. PL B-57 contains a Hebrew translation of the first edition of the ode (apparently rendered before the 1803 alteration), revealing that the spirit of the age even managed to reach the Jewish community in the Netherlands. Whereas the imagery of Schiller’s original is drawn from Greek mythology, the author of the שִׁיר לְשִׂמְחָה relies on the Bible as a source. In fact, he not only utilises Biblical imagery, but successfully avoids any allusion to Hellenistic ideas whatsoever. . . . |
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