#avinu

[magnetothemagnificent]

Yitzchak and the Ram: Fates Exchanged

During the month of Elul and on Rosh HaShanah, we blow the shofar, which is commonly in the form of a ram's horn. One of the reasons we do this is to remind Hashem of how Yitzchak was almost sacrificed, but an angel intervened and Yitzchak was exchanged with a ram, and to convince Hashem to intervene on our behalf and cancel any harmful decree against us for the upcoming year.

[id in alt text]

[jewish-culture-is]

jewish culture is having avinu malkeinu stuck in your head still even though it's the middle of sukkos

.

[shiraglassman]

The short Avinu Malkeinu but as a sea shanty for Yom Kippur at sea

[sefarad-haami]

Historia de Sefarad: judíos y conversos en Guadalajara

🇪🇸 Emisión en Sefardí: El programa presenta investigaciones sobre la Judería de Guadalajara, sus procesos inquisitoriales y su convivencia pacífica en tiempos de las tres culturas. Destaca la historia de Joseph Nehama, un sabio sefardí superviviente del Holocausto que contribuyó notablemente a la literatura y el léxico judeo-español. Además, el programa incluye patrimonio musical sefardí con canciones dedicadas al shabat y otros kantes tradicionales, así como poesía contemporánea de autores sefardíes. Finaliza con el kante "Abraham Avinu" interpretado por Soledad Bentolila.

🇺🇸 Broadcast in Ladino: The program features research on the Jewish community of Guadalajara, their inquisitorial trials, and their peaceful coexistence during the era of the three cultures. It highlights the story of Joseph Nehama, a Sephardic scholar and Holocaust survivor who made significant contributions to Judeo-Spanish literature and lexicon. Additionally, the program includes Sephardic musical heritage with songs dedicated to the Sabbath and other traditional kantes, as well as contemporary poetry by Sephardic authors. It concludes with the kante "Abraham Avinu" performed by Soledad Bentolila.

[rabbisandra]

Avinu Malkeinu is a heartfelt plea to God for mercy, forgiveness, and compassion. It’s purpose is to guide individuals in seeking forgiveness, strengthening our connection with God, acknowledging our responsibilities, and fostering spiritual growth during the High Holidays.

As the High Holidays approach, Avinu Malkeinu serves as a reminder of our responsibility to mend our ways and seek reconciliation with the Divine and fellow humans. It prompts us to consider how we can better ourselves in the coming year and repair any broken relationships.

Avinu Malkeinu encourages us to introspect, not just on our individual deeds but also on our collective responsibilities. It calls for social justice, compassion, and the betterment of the world around us.

Ultimately, Avinu Malkeinu serves as a spiritual guide, evolving with us throughout the High Holidays, reminding us of our capacity for change, growth, and the pursuit of a more righteous path in the year ahead.

I made this home recording. I remember years ago sitting in shul during the High Holidays and hearing a folk version of Avinu Malkeinu on guitar and loving it. Last year I heard Yoyo Ma play it at White House with a crowd of Jewish professionals singing around him, I was moved to tears. We are at another holiday season, and I humbly offer this version to you.

More music coming soon so please follow me on Spotify to stay up to date.

[torais-life]

"The chokma is that: even if you have a loss, don't keep losing or have a defeatist attitude about it"

-Rab. David Hanono

[spoofymcgee]

you know what i've decided that there's one person responsible for my gender epiphany today and that is abraham, of the our father, abrahamic religions bit. no i will not elaborate.

[vamptastic]

every yom kippur i have a new, profound revelation about the meaning of the holiday and every yom kippur the following year i have a new, wildly different one.

[sweetsuenos]

Love this version of avinu malkeinu!! The captions are transliteration + translation!

[midnightrabbiinspired]

Warm up the Challenging Days with The Relationship & Unity Flow...

Challenging Cold Days in Khan Yunis and the holy land – Keep Strong, Kindness Brings Moshiach! Dedicated to the real lonely Souls, soldiers & defenders of Yisrael… & Souls Globally – Full Post here – https://eligoldsmith.substack.com/p/united-souls-extracts-from-new-book-321 Have a Healthy Rest of Winter all 🙂 Shovavim – Spring… “Chesed brings Mashiach” – The Real Kindness Podcast – Yosef…

[midnightrabbi]

United Souls - Oldest Son in Kaan Yunis, Intimacy, Heartful Goals, & Creation's Mission!

Dedicated to the real lonely Souls, soldiers & defenders of Yisrael… & Souls Globally – the United Souls that know The Truth of their Souls & for all those that know not yet. Have a Healthy Rest of Winter all 🙂 Shovavim – Spring… Story of War in Israel – in front of my NW London family!https://open.spotify.com/embed/episode/7dMIbtQ0C2liCcok5eYvAB Full Post here –…

[qaraxuanzenith]

According to Rashi, Avraham was specifically not afraid of clowns

[otherstuffthatilikerightnow]

A Highly Emotional "Motty Steinmetz" Starts Crying While Singing At An E...

[honeysuckle-venom]

The Shofar Breaks Your Heart

by Dane Kuttler

When you give a girl a shofar –  no, not a proper instrument of G-d, but a rough-cut horn with no real mouthpiece her aunt brings back from a trip to Jerusalem, don’t make it easy.

Put it up on the shelf in the living room where its curled promise of a shout will tempt her until she can reach it on tiptoe.

Tell her no one has ever found its voice, that she will only make it grunt, bray and sputter like the animal it came from.

Then give her a few years.

Give her an empty garage and a neighborhood Jewish enough to understand what it’s hearing so she can practice until tiny tekiot burst forth from the scrap of ram.

She will be the only one who can ever shape its sounds, can bend the call to tekiah, round off nine drops of t’ruah wailing, fling the anguished cry of a sh’varim from its mouth.

Let her brag about this.  Remember that children are not humble creatures, that the simple act of being heard is their great triumph.  Let her be heard.

Bring her to Hebrew school. Teach her the story of the rabbi who told his students that he would put the words of Torah on their hearts; that the words would only find their way in when the students’ hearts broke. Let her sit with that tale for as long as it takes for her own heart to shatter, for torah and poetry and forgiveness  find their way inside,

play her Leonard Cohen. Let him croon about the cracks in everything, that’s how the light gets in, let her begin searching for light, ask her where she thinks the cracks come from, give her Auschwitz, give her Torquemada, give her pogrom and quota and blacklist, the ashes of all her burnt bridges, give her avinu malkenu, ashamnu, ashamnu, ashamnu, 

watch her break  her heart with her fist.

Give her the shofar.   Let the horn steal her breath, let her begin to understand that she’s not holding a dead piece of animal, but a living prayer.

Teach her: after every blast you can hear the echo of the still small voice.

If you listen for it, you can hear the calls for the wild cries they are; salute them with a straight back when they yank you from your amidah; and should you hear a shofar blower struggle and gasp and strain for each call, imagine yourself a trapped animal, desperate to be heard.

When it’s over, Close your eyes.

Be. Broken. Here.  Before G-d and your people. Be. Cracked.

feel the light and the words come in.

[slyandthefamilybook]

Christian supersessionism is one of the most insidious and insipid methods of Christian supremacy and also the one I personally find most annoying. hearing people say "The Old Testament" or "The Bible" and talking about how "we can't know what this passage means because it was translated". I saw someone the other day call Avraham Avinu a "Christian figure" and I just about lost my damn mind

[unbidden-yidden-deactivated20240]

I mentioned this in the tags of an earlier post, but I wanted to explain a bit more about the alienated, shattered, exiled, othered imagery of the Divine in Judaism, and how that image of the Divine speaks deeply to me as a queer, non-binary Jew.

The Shechinah, the Divine Presence, is described in feminine terms and She goes with the Jewish people into galus, exile, at the destruction of the Temple in Jerusalem. What does it mean, for us to imagine G-d as being in exile with us? It's a profound image. We are exiled from our land, from the Beis HaMikdash and the closeness to the Divine Presence that it allowed, yes. But we are not totally cut off; the grief we feel is shared by Hashem Herself as we build a sacred remnant together in the diaspora. What does it mean, for the Divine Presence to be in exile with us, instead of whole? What do we learn from the idea that the sacred feminine is broken, exiled, and alienated along with the rest of klal Yisrael from the masculine Malchus? What does it say that the world will only be perfected (takken olam) when Hashem is One and Ha-Shem is One?

There is another image of the Divine that I've described here before, the holy darkness. The sacred dark that was before the beginning, that begins our days with ma'ariv, and that teaches us the lessons of infinity as the backdrop of the universe. To me it is a beautiful image, this idea that we are all sheltering under the wings of the Shechinah - that our darkness is the protective dark of an embrace. That we are held in a sukkat shalom - a shelter of peace. Like our sukkot, this does not mean we are safe or protected from the elements, but more that our home - our true home - is under the stars, and that no matter what, we are not alone. This article had a lot more fascinating things to say about this as well.

And finally, this image of a hidden G-d, a G-d that weeps for our suffering in G-d's hidden place (mistarim), who speaks silently, in the still small voice within our hearts. There's a drash that I'm still trying to track down about this because it was from several years ago, but it was about this hidden place of Hashem that G-d retreats to in order to grieve the sorrows of the world and how, if we truly want to be close to G-d, we will sit silently in that hidden place alongside Him.

These images and metaphors for G-d are not what is typically imagined. Most concepts of G-d are majestic in scope and elevated in stature. They are filled with the piercing bright light of clarity and gilded with the gold of the Mishkan, the First Temple, and the Second Temple. But we live in a humbler time. Hashem is Avinu Malkeinu - our compassionate, forgiving Father and the Ruler of the Universe, but what does that divine concept do for us when we live in a broken and unredeemed world? How can that traditional understanding of G-d speak to us when we are calling out to G-d from the depths? And especially for those of us who are seen as broken, dwelling in darkness, often hiding our true selves, and exiled from where we belong, how much more powerful is an understanding of G-d that goes into that exile with us and holds us in our grief and hard-won joy, as we endure together?