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Exploring Prayer Anew
Defining Performance
Carmelita Tropicana: Performance is kunst (art) that is fluid, messy, a hybrid; an art that liberates the performer and spectator with the cri de coeur of the French Revolution: liberté, égalité, homosexualité!
Diana Taylor: The term is used in the theatre, in anthropology and the visual arts, in business, sports, politics, and science. Across these fields, it signals a wide range of social behaviors. Sometimes "art," sometimes political "actions," sometimes business management, sometimes military prowess, performance aims to create effects and affects. Performance moves between the AS IF and the IS, between pretend and new constructions of the "real."
Defining Liturgy
"Opening the prayerbook, I enter into the common life and experience of the Jewish people. The words I come across here constitute the community by tying us to a common past and creating a shared present…So, formal liturgy stretches us…The prayers of the siddur are more than words--they are vessels transporting us through centuries past, and they similarly connect us to future generations…But the words are lifeless unless I infuse them with personal meaning."
- Edward Feld, Siddur Lev Shalem Introduction
Hebrew Text of the Amidah
אֲ֭דֹנָי שְׂפָתַ֣י תִּפְתָּ֑ח וּ֝פִ֗י יַגִּ֥יד תְּהִלָּתֶֽךָ׃
בָּר֨וּךְ אַתָּ֤ה יהוה֙ אֱלֹהֵ֨ינוּ֙ וֵאלֹהֵ֣י אֲבוֹתֵ֔ינוּ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב אֱלֹהֵ֨י שָׂרָ֜ה אֱלֹהֵ֣י רִבְקָ֗ה אֱלֹהֵ֞י רָחֵ֣ל וּבִלְהָ֗ה וֵאלֹהֵי֙ לֵאָ֣ה וְזִלְפָּ֔ה הָאֵ֨ל הַגָּדֹ֤ול הַגִּבֹּור֙ וְהַנּוֹרָ֔א אֵ֣ל עֶלְ֔יוֹן גּוֹמֵל֩ חֲסָדִ֨ים טוֹבִ֜ים וְקוֹנֵ֣ה הַכֹּ֗ל וְזוֹכֵר֙ חַסְדֵ֣י אָב֔וֹת וּמֵבִ֤יא גוֹאֵל֙ לִבְנֵ֣י בְנֵיהֶ֔ם לְמַ֥עַן שְׁמ֖וֹ בְּאַהֲבָֽה׃
מֶ֥לֶךְ עוֹזֵ֖ר וּמוֹשִׁ֣יעַ וּמָגֵ֑ן
בָּרוּךְ֙ אַתָּ֣ה יהו֔ה מָגֵ֖ן אַבְרָהָֽם׃
אַתָּ֨ה גִּבּ֤וֹר לְעוֹלָם֙ אֲדֹנָ֔י מְחַיֵּ֧ה מֵתִ֣ים אַתָּ֗ה רַ֨ב לְהוֹשִׁ֜יעַ
בין שמיני עצרת לפסח אומרים – מַשִּׁ֣יב הָר֘וּחַ֮ וּמוֹרִ֣יד הַגֶּ֒שֶׁם֒
בין פסח לשמיני עצרת כמה אומרים – מַשִּׁ֣יב הָר֘וּחַ֮ וּמוֹרִ֣יד הַטָּל֒
מְכַלְכֵּ֨ל חַיִּ֜ים בְּחֶ֗סֶד מְחַיֵּ֣ה מֵתִים֩ בְּרַחֲמִ֨ים רַבִּ֜ים סוֹמֵ֤ךְ נוֹפְלִים֙ וְרוֹפֵ֣א חוֹלִ֔ים וּמַתִּ֣יר אֲסוּרִ֔ים וּמְקַיֵּ֥ם אֱמוּנָ֖תוֹ לִישֵׁנֵ֣י עָפָ֑ר מִ֨י כָמ֜וֹךָ בַּ֤עַל גְּבוּרוֹת֙ וּמִ֣י־דוֹמֶ֣ה לָּ֔ךְ מֶ֨לֶךְ מֵמִ֧ית וּמְחַיֶּ֛ה וּמַצְמִ֖יחַ יְשׁוּעָֽה׃
וְנֶאֱמָ֥ן אַתָּ֖ה לְהַחֲי֣וֹת מֵתִ֑ים
בָּרוּךְ֙ אַתָּ֣ה יהו֔ה מְחַיֵּ֖ה הַמֵּתִֽים׃
Baruch ata Adonai, Eloheinu v’elohei avoteinu
Elohei Avraham, Elohei Yitzchak, v’Elohei Ya’akov
Elohei Sarah, Elohei Rivka, Elohei Rachel u'bilhah, v’Elohei Leah v'Zilpah
Ha’El ha’gadol ha’gibor v’ha’nora
El Elyon, gomel hasadim tovim v’koneh ha’kol
Zocher hasdei avot [v’imahot]
Umevi go’el livnei v’neihem l’ma’an shemo b’ahavah
Melech ozer umoshiya umagen
Baruch ata adonai, magen Avraham u’foked Sarah
Atah gibor le’olam Adonai, mehayeh metim atah,
rav lehoshi’a.


From Shemini Atzeret to Pesah:
Mashiv haru-ah u-morid hagashem
(some recite “hageshem”)


From Pesah to Shemini Atzeret:
Morid hatal


Mekhalkel hayim behesed, mehayeh metim berahamim rabim, somekh nofelim, verofeh holim,
umatir asurim, umkayem emunato lishenei afar.
Mi khamokha ba’al gevurot, umi domeh lakh, melekh memit umhayeh umatzmiah yeshu’ah.


Between Rosh Hashanah and Yom Kippur:
Mi khamokha av harahamim, zokher yetzurav lehayim berahamim.


Vene-eman atah lehahayot metim.
Barukh atah Adonai, mehayeh hametim.


Translations of the Amidah: Script
If liturgy is our script (one of 3 keys to open the doorway into divinity), then we want to have a good one. Translations have allowed us to find a way into Hebrew texts ever since we've been in diaspora. They help us find personal meaning in a communal experience.
In your breakout groups, read 4 translations and answer these questions:
  1. What is similar about the translations? What's different?
  2. What do you find the most compelling in the different translations?
  3. Which translation (or line of a translation) is a "door" for you?
1. Jakob Petuchowski, 1966
O Lord, open Thou my lips
and my mouth shall declare Thy praise.
We, a link in the chain of the generations
of those who have ever been aware
of Thy protection and of Thy love,
praise Thee,
O Lord, our God,
and God of our fathers,
God of Abraham,
God of Isaac,
and God of Jacob –
God Who is great, mighty and awe-inspiring.
Grateful for Thy kindness in the past,
we hope for the redemption that is to come.

Praised be Thou, O Lord,
Shield of Abraham.
Our dependence upon Thee, O Almighty,
makes us aware of Thy mighty acts.


In nature, both living and inanimate,
Thou dost manifest Thy power.
Healing the sick,
supporting the stumbling,
and encouraging those that are bowed down,
Thou wilt not abandon us to the grave.
Thou art with us in death as in life.
Praised be Thou, O Lord,
Who quickenest the dead.
3. a paraliturgical reflection by Rabbi Shoshana Meira Friedman
Holy One, open my lips to praise You.
I bless You, Holy One
My life force and life force of my parents.
Life force of my mythic ancestors,
Each of them in their own relationship wrestling with You.
When I remember them, my own life is put in perspective
as one strand of breath among the lifelines of Your people.
The force of life that came through my parents and turned into me
is cosmic greatness, goodness, and lovingkindness.
When I am aware that this force lives on through me
I help bring redemption to my generation and all coming generations
for the sake of Your love.
You are my helper, my lover, my protector.
I bless You, Holy One, whose love holds me in the arms of my ancestors.
You are a beautiful and fierce lover-warrior, God.
Your love wrests life from death.
In the cycles of rain on the soil,
In the cycles of growth in my soul
You lift what has fallen
You heal what is ailing
You release what is bound.
You keep firm faith with me when I feel like dust and ashes,
Your presence slips into my heart even when I sleep
or want to be sleeping.
Who is like You, Master of Strength? Who compares to You?
You are life and You are death and You are the gardener who tends to both.
I affirm my trust in Your power to wrest life from death.
I bless You, Holy One, who brings forth life from death.
4. Another version of the Weekday Amidah, by Rabbi Zalman Schacter-Shalomi
I bow before You, Yah,
Our indwelling God,
Our parents’ God,
Abraham and Sarah’s God,
Isaac and Rebekah’s God,
Jacob and Leah and Rachel’s God,
Great, Powerful and Awesome God.
God transcendent.
You nurture us gently
And are kind to us.
You, who possesses it all.
You remember
How our parents loved You.
Yes, we trust that You
Will bring redemption
To us, their children’s children,
Who chant Your name
And love You…
Our Prince, Our Helper,
Our Protector.
Barukh attah Yah
Magen Avraham u’Foked Sarah.

You are powerful with worlds Adonai.
What is dead, you can make live.
You are really capable of helping.
You give dew (and rain)
To parched earth and souls.
You feed all life with gentleness.
You invigorate bodies
With mercy’s flow.
You support us in falling.
You heal us in sickness.
You free us from compulsion.
You keep faith
With those now dead.
In Your might,
No one can compare with You.
You deal out life and death.
Yet in all this,
You make salvation grow.

Barukh attah Yah
M’ḥayeh Hametim.

5. Paltiel Birnbaum
O Lord, open thou my lips, that my mouth may declare thy praise.
Blessed art thou, Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob; God of Sarah; God of Rivqah; God of Raḥel & Bilhah and God of Le’ah and Zilpah; great, mighty and revered God, sublime God, who bestowest lovingkindness, and art Master of all things; who rememberest the good deeds of our fathers, and who wilt graciously bring a redeemer to their children’s children for the sake of thy name.
O King, Supporter, Savior and Shield.
Blessed art thou, O Lord, Shield of Abraham.
Thou, O Lord, art mighty forever; thou revivest the dead; thou art powerful to save.
Between Sukkoth and Pesah add: Thou causest the wind to blow and the rain to fall.
Between Pesah and Shmini Atseret add: Thou causest the wind to blow and the dew to fall.
Thou sustainest the living with kindness, and revivest the dead with great mercy; thou supportest all who fall, and healest the sick; thou settest the captives free, and keepest faith with those who sleep in the dust. Who is like thee, Lord of power? Who resembles thee, O King? Thou bringest death and restorest life, and causest salvation to flourish.
Thou art faithful to revive the dead.
Blessed art thou, O Lord, who revivest the dead.
8. B'Seifer Chayim, a Reconstructionist/Renewal High Holiday Mahzor for the Days of Awe
Bless the compassion and the truth that has sustained generations. Guide of Abraham and Sarah; guide of Isaac and Rachel; guide of Rachel, Leah, and Jacob—profound, abundant, awesome, filling all dimensions and worlds; the highest power, source of all loving deeds; honoring the courage of ancestors, and enabling that courage to inspire generations toward redemption, in love, for that is its nature. May we be renewed, and written into life, for that is the desire of the source of all life. Blessed is the compassion that shielded Abraham and strengthened Sarah.
Compassion’s might has no limit: sustaining the living with kindness, lovingly bringing life to the lifeless; stirring us to lift the fallen, heal the sick, free the bound, and keeping faith even with those who sleep in the dust. Who is like this source of mercy, binding its children into life, in mercy. Always it is the faithful source of life. Blessed is the compassion that fills matter with living spirit.
9. Kehilat Kol Haneshama, Jerusalem (2007)
Adonai, open my lips, that my mouth may declare Your glory.
Ancestors
Blessed are You, Adonai, our God and God of our ancestors: God of Abraham, God of Isaac, God of Jacob; God of Sarah, God of Rebecca, God of Rachel and God of Leah, God great, mighty, and awesome, God supreme. God who bestows lovingkindness. Creator of all. You remember the faithfulness of our ancestors, and in love bring redemption to their children’s children for Your name’s sake.
On Shabbat Teshuva add: Remember us for life, ruler who delights in life, and inscribe us in the book of life, for Your sake, living God.
You are our ruler, the One who helps, saves, shields and remembers.
Blessed are You, Adonai, who shields Abraham and remembers Sarah.
Power
Eternal is Your strength, Adonai, You bring low but also raise up, great is Your power to save.
From the first day of Pesach until Shmini Atzeret/Simchat Torah: You drop the dew
From Shmini Atzeret/Simchat Torah until the first day of Pesach: You cause the wind to blow and rain to fall.
With love You sustain the living, with great compassion give life to all/to the dead. You support the falling and heal the sick; You bring freedom to the captive and keep faith with those who sleep in the dust. Who is like You, Master of Might? Who is comparable, Source of life and death, who causes salvation to blossom?!
On Shabbat Teshuva add: Who is like You, nurturing parent who in compassion sustains the life of Your creatures?
You faithfully sustain every living thing.
Blessed are You, Adonai, the Source of life.
Traditional version: Blessed are You, Adonai, who brings life to the dead.
11. CBST, Siddur B'chol L'vav'cha: With All Your Heart
Open my lips, that my mouth may declare your praise.
1. AVOT V'IMAHOT / ANCESTORS
You* are our God, Adonai, Ruler of time and space Even as You were God to our ancestors: God to Avraham, God to Yitschak, and God to Ya’akov, God to Sarah, God to Rivkah, God to Leah, God to Rachel, God to Bilhah, and God to Zilpah. Great, mighty, awesome are You, Higher than our minds can climb, Ancient Source of kindness, Creator of all. You remember the worthy deeds of our ancient mothers and fathers, and will lovingly bring redemption to their children’s children, for the sake of your name.

(On Shabbat Shuvah: Remember us with life, Sovereign, who so treasures life. Inscribe us in the Book of Life to fulfill your will, O God, whose very being is life.)

Sovereign, our Help, You, who are Redeemer and our Memory, The One who strengthens Avraham and remembers Sarah, You* are praised, Adonai.
*We bend our knees at baruch and bow at atah.
2. G'VUROT / DIVINE POWER
You are eternally powerful, Adonai, Returning life to the lifeless; Great is your saving power.

From Simchat Torah to the first day of Pesach: You cause the wind to blow and the rain to fall.

From the second day of Pesach to Sh’mini Atseret, some say: You bring the dew.

You sustain all living creatures with lovingkindness; In compassion, granting life to the lifeless, You uphold the fallen and send healing to the sick, You bring the promise of liberation to the enslaved and Keep faith with us in death as in life. Who is like You, Source of strength? Who is your equal, sovereign Author of life and death, Planting seeds of redemption?

(On Shabbat Shuvah: Who is like You, Source of all compassion Who remembers with compassion all You have created.)

Trusting in You, we see life beyond death. You are praised, Adonai, Source of eternal life.
14. Mishkan T'filah - A Reform Siddur (poetic translation)
16. Siddur Sha'ar Zahav
Eternal God, open my lips, that my mouth may declare Your glory.
שְכִינהָ†שְפָתַי†תִפְתְחִי וּפִי†יגִַיד†תְהִלתֵָךְ
Sh’chi-nah s’fa-tai tif-te-chi u-fi ya-gid t’hi-la-teich.
Holy Presence, open our lips, that our mouths may declare Your glory.
Between Rosh Hashanah and Yom Kippur,
add the words in the brackets
1. God of All Generations
Blessed are You, our God
and God of our ancestors,
God of Sarah, God of Rebecca,
God of Leah, and God of Rachel;
God of Abraham, God of Isaac,
and God of Jacob; great, mighty,
and awesome God, supreme Divinity,
bestowing good deeds of kindness,
the Source of everything,
recalling the righteousness of our ancestors,
bringing loving redemption to their families
for the sake of Your boundless Name.
{Remember us for life, Sovereign who delights
in life, and inscribe us in the book of life
for Your sake, O God of life.}
Sovereign, who helps and saves and protects us,
blessed are You, the Shield
of Abraham and the Help of Sarah.
2. Live-Giving
You are forever powerful, O God;
You give life to the dead through great saving deeds.
[You give life to all that lives through great saving deeds.]
From Sh’mini Atzeret/Simchat Torah until Pesach:
You cause the wind to blow and the rain to fall.
From Pesach to Sh’mini Atzeret/Simchat Torah:
You send down the dew.
In kindness You sustain life itself,
and in great mercy You renew the dead to life.
[and in great mercy You give life to all that lives.]
You uphold those who fall, heal those who are sick,
free those who are captive, and keep faith
with those who sleep in the dust.
Who is like You, almighty God,
and who can compare to You,
the Source of death and life,
the One who causes salvation to spring up?
Between Rosh Hashanah and Yom Kippur, add:
[Who is like You, merciful Parent,
who mercifully remembers Your creatures for life?]
You are faithful in bringing life to the dead.
Blessed are You,
who gives renewed life to the dead.
[You are faithful in bringing life to all that lives.
Blessed are You, who gives renewed life to all that lives.]
17. Siddur Sh'ar Zahav, Meditative Amidah
1. God of All Generations
God of our ancestors, God of today: Eternal is Your everlasting kindness and blessing. You inspire me to live up to my ideals, and to connect me to those who came before. Blessed are You, God of our parents, our grandparents, our teachers.
2. Life-giving
Our ancient texts proclaim that God sustains the living, heals the ill, and offers help to those in need. Nourish and heal me, when my spirit sleeps in the dust and needs new life. Blessed are You, Source of Life, who revives my spirit and energy, as You did in days of old.
19. Marcia Falk, Book of Blessings
Recalling Our Ancestors, Remembering Our Lives
Recalling the generations,
we weave our lives
into the tradition.
As we bless the source of live
so we are blessed.
Sustaining Life, Embracing Death
Let us bless the well
eternally giving–
the circle of life
ever-dying, ever living
As we bless the wellspring of life
so we are blessed.
20. Romemu Morning Minyan Siddur
Infinite,
open my lips,
and let my mouth speak Your praise.
Blessed are You,
Breath of Life, our God,
God of our ancestors,
Abraham’s God
Isaac’s God
Jacob’s God
Sarah’s God
Rebecca’s God
Rachel’s God
Leah’s God
Deity —
abundant
mighty
wondrous —
O mystery.
Doing good to those who love.
All-creator
taking note
of our ancestors’ love.
Bringing healing to their descendants in love,
for the sake of the holy essence
dwelling in this world.
Guide
Helper
Rescuer
Defender.
Blessed are You, Breath of Life,
defender of Abraham,
helper of Sarah.
You are our guardian always, in all the worlds,
Holy One, You turn death to life —
so immense is your power to save!
WINTER: You whirl the wind and bring down the rain
SUMMER: You bring down the dew
You sustain all life in loving generosity.
You bring life out of death in your womb of compassion.
You lift up the falling
and heal the sick
and free the captive.
You are faithful to what sleeps in dust.
What other being could be like you,
owner of the great powers?
Who could be like you,
keeper of life and death, gardener of salvation?
BETWEEN ROSH HASHANA AND YOM KIPPUR:
Who is like you, our loving Origin,
who remembers all beings for life and peace?
You are faithful to enliven what dies.
Blessed are You, Breath of Life,
who circles death back to life.
Lab/Shul
A bow: in the Presence of the Infinite,
we turn to our Source of Life, the Hope of our ancestors
Abraham, Isaac, and Jacob,
Sarah, Rebecca, Rachel and Leah.
As they sought protection and guidance,
found grace and favor, offered kindness,
so do we, their descendants, blessed by their legacy,
turn with love to our Source of Life,
Our Help and Protection.
In the Presence of the Infinite,
we affirm our trust in the Shield of Abraham,
the Protection of Sarah.
Divine Source, Beyond all Boundaries –
what was dead within can be revived.
(optional depending on season) Each day at dawn, dew reflects life.
Loving Kindness is the heart of the universe, sustaining all life.
Divine Compassion breathes new life into the deadened.
With our Source of Hope we lift the fallen, heal the sick,
free the fettered, restore the soul.
What compares to our Infinite Source of Hope,
helping us to cope with death and to live our lives?
In the Presence of the Infinite,
we praise the Source of Death and Life.
CLOSING: Gender, text, stage directions
Questions:
  • IF script is one of the keys to open the door to communal understandings of divinity, can it also help us open the door to our own divinity?
  • How do the "stage directions" for the Amidah help us embody the text? How does embodying text relate to gender for you?
A Woman's Amidah, Diane Cohen in Siddur Sha'ar Zahav
Blessed are You, Holy One, God of our mothers, God of Sarah, God of Rebecca, God of Rachel, God of Leah, who is great and revered above all. You are gracious, filled with loving-kindness, and generous to Your children, forgiving us and showing us Your love. Because of the devotion of our mothers You remember us, protect us, and shelter us. Blessed are You, Holy One, who remembered Sarah.
You can be gentle. You can also be strong, with a power that brings life to all living things. You send the wind and the rain to nourish the earth. You sustain us with your strength and restore life to the dead, support the fallen, heal the sick of mind and weary of spirit, and free those enslaved to false ideas and false gods.
A Queer Amidah, Andrew Ramer
Standing before You
God of all that is
we remember
that before You created the heavens and the earth
You were One and all was one.
Before you separated light from dark,
making day and night
You were One
And time was one.
Before You divided the waters above from the waters beneath,
You were One
and space was one.
And we remember
that before You created male and female in your image
You were One
and we were one.
God of Oneness
infinite, eternal
How queer of You to have created anything at all.
God of queerness
in whom are united all separations
we stand before You now
queer ourselves,
made of heaven and earth,
day and night
female and male,
together
all of us
within Your awesome holy Oneness.
One person you made, God
in Your image, female and male
undivided
as male and female
are undivided in You
blended, united.
You made one person only
to remind us
that all of us are one
and all of us are descendants of the same first Holy Parent.
Holy, Holy, Holy is the God of Oneness
everything that is comes forth from You.
God of our ancestors,
Abraham and Sarah,
Ruth and Naomi,
David and Jonathan,
we stand before You now and bend our knees
in awe of Your vastness.
And should we ever feel separate in body or soul
in body or soul
from You and Your embracing Oneness
we remind ourselves of the words You spoke
to one of our ancient prophets:

And let not the eunuch say, “I am a withered tree.
For the eunuchs who keep My Sabbaths,
who have chosen what I desire and hold fast to My covenant
I will give them, in My house and within My walls
a monument and a name better than sons or daughters.
I will given them an everlasting name which shall not perish.”
ISAIAH 56:4–5
We remember and keep
Your Sabbath
we hold fast to Your covenant
We breathe into
the very first wish that You made for us:
Be fruitful and multiply.
GENESIS 1:28
And together
in our many different ways
we express our innate fruitfulness
varied as the colors of Your rainbow
refractions of one sacred light
we join together in community
united in heartfelt prayer
in awe of your creation
and its manifest paradoxes.
How queer of You, God
To have created anything at all.
Source of Life and Blessing,
Maker and Sustainer,
of beauty and horror
joy and blessings
and in the midst of your world
we stand together
and call out to You
on this Shabbat
grateful
for the life that You have given us.
God of all that is
from generation to generation
we offer You our prayers.

Blessed are You
God of all that is
who queerly brought forth stars and worlds,
and placed us in the midst of them.

For you have said to us through one of Your ancient prophets:
My house
Shall be a house of prayer
For all peoples
ISAIAH 56:7

And so we stand
together in this earthly house
moving into silence
awesome and holy
hoping
to find You.


Amen.

(1) Fundamentals of Kuzari, (Metsudah Publications, 1979) pages 269, 271, 273.
When reciting
Shemoneh Esrei, you must adhere to these rules:
1. Before beginning the prayer, take three steps backwards and then return to your former position. Upon completing the prayer, take three steps backwards and return.
2. Keep your feet together.
3. Concentrate on the meaning of the words you are uttering. Remove all distracting thoughts and worries from your mind.
4. You may not interrupt
Shemoneh Esrei by talking, not even by answering Amein. If you should hear Kedushah, Kaddish, or Barechu while saying the Shemoneh Esrei, you should remain silent and listen to the Chazzan’s words.
5. At the beginning and end of the first blessing, at the beginning and end of the blessing that begins: “We are thankful to You,” (page 133) and ends with “The Beneficent is Your Name,” (page 140) we half-kneel and bow in the following manner: At the word “Blessed,” bend your knees; at the word “You,” bend forward until the vertebrae of your spinal cord are loosened; at “Adonoy,” return to your upright position in keeping with the verse, “Adonoy straightens the bent” (Psalms 146:8).
6. Each individual recites
Shemoneh Esrei in silence. Only the prayer leader, the Chazzan, ever recites it aloud, and then only after the entire congregation, himself included, has recited it silently.