JewBelong's Thanksgiving Haggadah
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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...
(to the tune of "Frère Jacques")
Roasted shankbone
Hard-boiled egg
Karpas and charoset
Bitter herbs
Thanksgiving Prayer by Rabbi Naomi Levy
For the laughter of the children,
For my own life breath,
For the abundance of food on this table,
For the ones who prepared this sumptuous feast,
For the roof over our heads,
The clothes on our backs,
For our health,
And our wealth of blessings,
For this opportunity to celebrate with family and friends,
For the freedom to pray these words
Without fear,
In any language,
In any faith,
In this great country,
Whose landscape is as vast and beautiful as her inhabitants.
Thank You, God, for giving us all these. Amen.
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.
What do these words mean?
We are slaves because yesterday our people were in slavery and memory makes yesterday real for us.
We are slaves because today there are still people in chains around the world and no one can be truly free while others are in chains.
We are slaves because freedom means more than broken chains.
Where there is poverty and hunger and homelessness, there is no freedom;
where there is prejudice and bigotry and discrimination, there is no freedom;
where there is violence and torture and war, there is no freedom.
And where each of us is less than we might be, we are not free; not yet.
And who, this year, can be deaf to the continuing oppression of the downtrodden;
who can be blind to the burdens and the rigors that are now to be added to the most vulnerable in our midst?
If these things be so, who among us can say that they are free?
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...
(to the tune of "Frère Jacques")
Roasted shankbone
Hard-boiled egg
Karpas and charoset
Bitter herbs
Thanksgiving Prayer by Rabbi Naomi Levy
For the laughter of the children,
For my own life breath,
For the abundance of food on this table,
For the ones who prepared this sumptuous feast,
For the roof over our heads,
The clothes on our backs,
For our health,
And our wealth of blessings,
For this opportunity to celebrate with family and friends,
For the freedom to pray these words
Without fear,
In any language,
In any faith,
In this great country,
Whose landscape is as vast and beautiful as her inhabitants.
Thank You, God, for giving us all these. Amen.
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.
What do these words mean?
We are slaves because yesterday our people were in slavery and memory makes yesterday real for us.
We are slaves because today there are still people in chains around the world and no one can be truly free while others are in chains.
We are slaves because freedom means more than broken chains.
Where there is poverty and hunger and homelessness, there is no freedom;
where there is prejudice and bigotry and discrimination, there is no freedom;
where there is violence and torture and war, there is no freedom.
And where each of us is less than we might be, we are not free; not yet.
And who, this year, can be deaf to the continuing oppression of the downtrodden;
who can be blind to the burdens and the rigors that are now to be added to the most vulnerable in our midst?
If these things be so, who among us can say that they are free?
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