Our Seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a Seder this year, we hope to once again have the opportunity in the years to come.We pray that God brings health and healing to Israel and all the people of the world, as we say… ְ
לָשָׁנה ַהָבָּאה ִבּירוּ ָשָׁ ֽלִים
L’shana haba-ah biy’rushalayim
Download full PDF here: http://static1.squarespace.com/static/53597ea6e4b0bf5eba03de3f/t/550dc2c...
The Amidah (Hebrew: תפילת העמידה, Tefilat HaAmidah "The Standing Prayer"), also called the Shmoneh Esreh (שמנה עשרה, Shmoneh Esreh"The Eighteen," in reference to the original number of constituent blessings; there are now nineteen), is the central prayer of the Jewish liturgy. This prayer, among others, is found in the siddur, the traditional Jewish prayer book. As Judaism's central prayer, the Amidah is often designated simply astefila (תפילה, "prayer") in Rabbinic literature.
Observant Jews recite the Amidah at each of three prayer services in a typical weekday: morning, afternoon, and evening. A special abbreviated Amidah is also the core of the Mussaf ("Additional") service that is recited on Shabbat (the Jewish Sabbath), Rosh Chodesh (the day of the New Moon), and Jewish festivals, after the morning Torah reading, with various forms of the Amidah that depend on the occasion. The typical weekday Amidah actually consists of nineteen blessings, though it originally had eighteen; when the Amidah is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the Amidah used in each service, while the middle thirteen blessings are replaced by blessings specific to the occasion.
The language of the Amidah most likely dates from the mishnaic period, both before and after the destruction of the Temple (70 CE) at which time it was considered unnecessary to prescribe its text and content.[1] The Talmud indicates that when Rabbi Gamaliel II undertook to fix definitely the public service and to regulate private devotion, he directed Samuel ha-Katan to write another paragraph inveighing against informers and heretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.[2] Other sources, also in the Talmud, indicate, however, that this prayer was part of the original 18;[3] and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.[4]
The prayer is recited standing with feet firmly together, and preferably while facing Jerusalem. In Orthodox public worship, the Shemoneh Esrei is usually first prayed silently by the congregation and is then repeated aloud by the chazzan (reader); the repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "Amen." Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah according to their customs. The rules governing the composition and recital of the Amidah are discussed primarily in the Talmud, in Chapters 4–5 of Berakhot; in the Mishneh Torah, in chapters 4–5 of Hilkhot Tefilah; and in the Shulchan Aruch, Laws 89–127.
Our Seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a Seder this year, we hope to once again have the opportunity in the years to come. We pray that health and healing come to all the people of the world, as we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
THE BITTER HERB
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
Blessed are You, Spirit of the universe who commands us to eat bitter herbs.
May you find strength, joy, and peace in your body as you engage your senses and move with your whole-broken-holy self through the healing rituals you create, inspired by the resources we have provided.
May the practice of Hakarat Ha-Tov, Recognizing Goodness, open your mind to gratitude for the profound blessings of being alive.
May Rachamim, Compassion towards yourself and others, soften and mend your gentle, generous heart.
May Mekor Chayyim, Source of Life, nourish your precious soul and empower you to call upon your own embodied wisdom, your inner Torah, as you travel this sacred healing journey.
Published by Recustom in collaboration with Embodied Jewish Learning. All content created by Laura Hegfield and Julie Emden of the Embodied Jewish Wisdom Network, except where otherwise noted. All contributions from Laura Hegfield are copyrighted and shared with the author’s permission.
Our Seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a Seder this year, we hope to once again have the opportunity in the years to come.We pray that God brings health and healing to Israel and all the people of the world, as we say… ְ
לָשָׁנה ַהָבָּאה ִבּירוּ ָשָׁ ֽלִים
L’shana haba-ah biy’rushalayim
Download full PDF here: http://static1.squarespace.com/static/53597ea6e4b0bf5eba03de3f/t/550dc2c...
The Amidah (Hebrew: תפילת העמידה, Tefilat HaAmidah "The Standing Prayer"), also called the Shmoneh Esreh (שמנה עשרה, Shmoneh Esreh"The Eighteen," in reference to the original number of constituent blessings; there are now nineteen), is the central prayer of the Jewish liturgy. This prayer, among others, is found in the siddur, the traditional Jewish prayer book. As Judaism's central prayer, the Amidah is often designated simply astefila (תפילה, "prayer") in Rabbinic literature.
Observant Jews recite the Amidah at each of three prayer services in a typical weekday: morning, afternoon, and evening. A special abbreviated Amidah is also the core of the Mussaf ("Additional") service that is recited on Shabbat (the Jewish Sabbath), Rosh Chodesh (the day of the New Moon), and Jewish festivals, after the morning Torah reading, with various forms of the Amidah that depend on the occasion. The typical weekday Amidah actually consists of nineteen blessings, though it originally had eighteen; when the Amidah is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the Amidah used in each service, while the middle thirteen blessings are replaced by blessings specific to the occasion.
The language of the Amidah most likely dates from the mishnaic period, both before and after the destruction of the Temple (70 CE) at which time it was considered unnecessary to prescribe its text and content.[1] The Talmud indicates that when Rabbi Gamaliel II undertook to fix definitely the public service and to regulate private devotion, he directed Samuel ha-Katan to write another paragraph inveighing against informers and heretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.[2] Other sources, also in the Talmud, indicate, however, that this prayer was part of the original 18;[3] and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.[4]
The prayer is recited standing with feet firmly together, and preferably while facing Jerusalem. In Orthodox public worship, the Shemoneh Esrei is usually first prayed silently by the congregation and is then repeated aloud by the chazzan (reader); the repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "Amen." Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah according to their customs. The rules governing the composition and recital of the Amidah are discussed primarily in the Talmud, in Chapters 4–5 of Berakhot; in the Mishneh Torah, in chapters 4–5 of Hilkhot Tefilah; and in the Shulchan Aruch, Laws 89–127.
Our Seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a Seder this year, we hope to once again have the opportunity in the years to come. We pray that health and healing come to all the people of the world, as we say…
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
NEXT YEAR IN JERUSALEM!
THE BITTER HERB
Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.
Blessed are You, Spirit of the universe who commands us to eat bitter herbs.
May you find strength, joy, and peace in your body as you engage your senses and move with your whole-broken-holy self through the healing rituals you create, inspired by the resources we have provided.
May the practice of Hakarat Ha-Tov, Recognizing Goodness, open your mind to gratitude for the profound blessings of being alive.
May Rachamim, Compassion towards yourself and others, soften and mend your gentle, generous heart.
May Mekor Chayyim, Source of Life, nourish your precious soul and empower you to call upon your own embodied wisdom, your inner Torah, as you travel this sacred healing journey.
Published by Recustom in collaboration with Embodied Jewish Learning. All content created by Laura Hegfield and Julie Emden of the Embodied Jewish Wisdom Network, except where otherwise noted. All contributions from Laura Hegfield are copyrighted and shared with the author’s permission.
showing
1-6
of
78
Page
1
of
13
JewBelong's Thanksgiving Haggadah
Preview
