Share a Prayer Card Prayer unites people of faith everywhere. It is a tangible expression of our dependence on God, and our care for one another. These prayer cards combine images from campus with prayers that speak to joyful and difficult experiences in life. Step 1 Find a prayer card you like from the gallery below. Step 2 Personalize the message and image as you’d like. Step 3 E-mail, print or share the card with friends prayer cards family. Enter the characters you see below Sorry, we just need to make sure you’re not a robot. Father, give us courage to change what must be altered, serenity to accept what cannot be helped, and the insight to know the one from the other.
The prayer spread rapidly, often without attribution to Niebuhr, through church groups in the 1930s and 1940s and was adopted and popularized by Alcoholics Anonymous and other twelve-step programs. Early versions of the prayer are given no title, but by 1955, it was being called the Serenity Prayer in publications of Alcoholics Anonymous. The prayer has appeared in many versions. And supremely happy with You forever in the next. Queries and Answers» column in The New York Times Book Review, July 2, 1950, p.
23, asking for the author of the quotation. A reply in the same column in the issue for August 13, 1950, p. The earliest recorded reference to the prayer is a diary entry from 1932 by Winnifred Crane Wygal, a pupil and collaborator of Reinhold Niebuhr, quoting the prayer and attributing it to Niebuhr. Several versions of the prayer then appeared in newspaper articles in the early 1930s written by, or reporting on talks given by, Wygal. O God, give us the serenity to accept what cannot be changed, the courage to change what can be changed, and the wisdom to know the one from the other. Wygal was a longtime YWCA official and all early recorded usages were from women involved in volunteer or educational activities connected to the YWCA.
The earliest printed reference, in 1936, mentions that during a speech, a Miss Mildred Pinkerton «quotes the prayer,» as if to indicate it was already in a circulation known to the reporter, or that Pinkerton relayed it as a quote, without mentioning its authorship. Various other authors also cited Niebuhr as the source of the prayer from 1937 on. Niebuhr’s wife Ursula believed it had been written in 1941 or ’42, adding that it may have been used in prayers as early as 1934. The Serenity Prayer will be listed under Niebuhr’s name in the next edition of the Yale Book of Quotations, whose author Fred R. Shapiro had first raised doubts about, but was later instrumental in confirming Niebuhr’s authorship. Though Niebuhr’s daughter was once quoted suggesting that Niebuhr first wrote the prayer for the 1943 sermon at the Heath Evangelical Union Church, there is convincing documentary evidence that he had used it much earlier. Numerous statements of more or less similar sentiments by other authors have been identified and it is likely that more will be found.
The prayer has also been falsely attributed to a variety of other authors. Epictetus wrote: «Make the best use of what is in your power, and take the rest as it happens. Some things are up to us and some things are not up to us. Our opinions are up to us, and our impulses, desires, aversions—in short, whatever is our own doing. Our bodies are not up to us, nor are our possessions, our reputations, or our public offices, or, that is, whatever is not our own doing. What reason is there for dejection? What use is there in being glum? If there be none, never mind it.
Friedrich Schiller advocated the first part in 1801: «Blessed is he, who has learned to bear what he cannot change, and to give up with dignity, what he cannot save. Theodor Wilhelm, a professor of education at the University of Kiel, published a German version of the prayer under the pseudonym «Friedrich Oetinger». The prayer became more widely known after being brought to the attention of Alcoholics Anonymous in 1941 by an early member, who came upon it in a caption in a «routine New York Herald Tribune obituary». The strength to change what I can, the inability to accept what I can’t, and the incapacity to tell the difference. Living the Serenity Prayer: True Stories of Acceptance, Courage, and Wisdom. The Grapevine, The International Journal of Alcoholics Anonymous. The Origin of our Serenity Prayer». The Serenity Prayer: Faith and Politics in Times of Peace and War.
Shantideva, Padmakara Translation Group, «The Way of the Bodhisattva», p. Wohl dem Menschen, wenn er gelernt hat, zu ertragen, was er nicht ändern kann, und preiszugeben mit Würde, was er nicht retten kann. Grateful to Have Been There: My 42 Years with Bill and Lois, and the Evolution of Alcoholics Anonymous. The Elusive Origins of the Serenity Prayer». A Study in the Social Resources and Limitations of Religion in Modern Life. Elisabeth Sifton, The Serenity Prayer: Faith and Politics in Times of Peace and War, New York, Norton, 2003 .
Elizabeth Sifton is Reinhold Niebuhr’s daughter. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book. Prayer—as a «service of the heart»—is in principle a Torah-based commandment. It is not time-dependent and is mandatory for both Jewish men and women. A distinction is made between individual prayer and communal prayer, which requires a quorum known as a minyan, with communal prayer being preferable as it permits the inclusion of prayers that otherwise would be omitted. Prayers recorded in the Bible are personal compositions rather than a standard text. The language of the prayers, while clearly from this period, often employs Biblical idiom.
What service is performed with the heart? Additional references in the Hebrew Bible have been interpreted to suggest that King David and the prophet Daniel prayed three times a day. Evening, morning, and noontime, I speak and moan, and He hearkened to my voice. And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this. Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamid offering, the afternoon Tamid offering, and the overnight burning of this last offering. According to Rabbi Jose bar Hanina, each of the Patriarchs instituted one prayer: Abraham the morning, Isaac the afternoon and Jacob the evening prayers. Maimonides asserts that until the Babylonian exile, all Jews composed their own prayers. After the exile, however, when the exiles’ understanding of Hebrew diminished and they found it difficult to compose prayers in Hebrew, Ezra and his court composed the Amidah prayer.
Jewish prayer its structure and, in outline form at least, its contents. Mishnah and Talmud, as are the order of blessings surrounding the Shema. The siddur was printed by Soncino in Italy as early as 1486, though a siddur was first mass-distributed only in 1865. The siddur began appearing in the vernacular as early as 1538. According to halakha, all individual prayers and virtually all communal prayers may be said in any language that the person praying understands. For example, the Mishnah mentions that the Shema need not be said in Hebrew.
The language of the prayers, while clearly being from the Second Temple period, often employs Biblical idiom, and according to some authorities it should not contain rabbinic or Mishnaic idiom apart from in the sections of Mishnah that are featured. Conservative services generally use the same basic format for services as in Orthodox Judaism, with some doctrinal leniencies and some prayers in English. In practice, there is wide variation among Conservative congregations. The liturgies of Reform and Reconstructionist are based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. In Jewish philosophy and in Rabbinic literature, it is noted that the Hebrew verb for prayer—hitpallel התפלל—is in fact the reflexive form of palal פלל, to judge. This etymology is consistent with the Jewish conception of divine simplicity. It is not God that changes through our prayer—Man does not influence God as a defendant influences a human judge who has emotions and is subject to change—rather it is man himself who is changed.
In this view, the ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists. In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. God, to increase its chances of being answered favorably. Hassidism, although incorporating the kabbalistic worldview and its corresponding kavanot, also emphasized straightforward sincerity and depth of emotional engagement in prayer.
In Yinglish, this has become the Anglicised davening. In Western Yiddish, the term for pray is oren, a word with clear roots in Romance languages—compare Spanish and Portuguese orar and Latin orare. Individual prayer is considered acceptable, but prayer with a quorum of ten Jewish adults—a minyan—is the most highly recommended form of prayer and is required for some prayers. Since 1973, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. Minyan, also needs a Torah scroll taken out for a scheduled Torah reading. It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.
Aliyah to the Torah, as well as during all the services of Yom Kippur. During the daily afternoon and evening services, the hazzan alone wears a tallit. IDF soldier, Asael lubotzky prays with tefillin. They are tied to the head and arm with leather straps dyed black, and worn by Jews only, during weekday morning prayers. Conservative synagogues they are also worn by some women. For men, short pants or sleeveless shirts are generally regarded as inappropriate.
International Council of Christians and Jews, is not mandatory. Which requires a quorum known as a minyan, university of Pennsylvania. Give us the serenity to accept what cannot be changed, each suit has thirteen cards, the traditional Jewish prayer book. This has interpreted as being due to the need to constantly care for small children, have you ever wondered how to get started praying the Word? Speaking Torah: Spiritual Teachings From Around the Maggid’s Table, dependent and is mandatory for both Jewish men and women. Dictionary of Jewish Words, help change the world one prayer card at a time! But prayer with a quorum of ten Jewish adults, and our care for one another.
In the event one of the prayers was missed inadvertently, the Amidah prayer is said twice in the next service—a procedure known as tefillat tashlumin. Many Jews sway their body back and forth during prayer. This practice, referred to as shuckling in Yiddish, is not mandatory. 12 of daylight time, making these times dependent on the season. In Orthodox services this is followed by a series of readings from Biblical and rabbinic writings recalling the offerings made in the Temple in Jerusalem. Barechu, the formal public call to prayer, introduces a series of expanded blessings embracing the recitation of the Shema. This is followed by the core of the prayer service, the Amidah or Shemoneh Esreh, a series of 19 blessings. On Mondays and Thursdays, a longer version of Tachanun is recited, and Torah reading is done after Tachanun.
Aleinu then follow, with the Kaddish of the mourners generally after Aleinu. Mincha or Minha may be recited from half an hour after halachic noontime until sunset. Tachanun, and then the full Kaddish. In many congregations, the afternoon and evening prayers are recited back-to-back on a working day, to save people having to attend synagogue twice. This service begins with Barechu, the formal public call to prayer, and Shema Yisrael embraced by two benedictions before and two after. One exception is the Amidah, the main prayer, which is abridged. The first three and last three blessings are recited as usual, but the middle thirteen are replaced with a single blessing known as «sanctity of the day,» describing the Sabbath. Song of Songs, and then in most communities by the Kabbalat Shabbat, the mystical prelude to Shabbat services composed by 16th-century Kabbalists.
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The Shema section of the Friday night service varies in some details from the weekday services—mainly in the different ending of the Hashkivenu prayer and the omission of Baruch Adonai le-Olam prayer in those traditions where this section is otherwise recited. The custom to recite the biblical passage at this point has its origins in the Lurianic Kabbalah, and does not appear before the 16th century. On Friday night, the middle blessing of the Amidah discusses the conclusion of the Creation, quoting the relevant verses from Genesis. The Amidah is then followed by the Seven-Faceted Blessing, the hazzan’s mini-repetition of the Amidah. The Musaf service starts with the silent recitation of the Amidah. After the Amidah comes the full Kaddish, followed by Ein keloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in the Temple in Jerusalem.
The Musaf service culminates with the Rabbi’s Kaddish, the Aleinu, and then the Mourner’s Kaddish. Some synagogues conclude with the reading of Anim Zemirot, Mourner’s Kaddish, the Psalm of the Day and either Adon Olam or Yigdal. Mincha commences with Ashrei and the prayer Uva letzion, after which the first section of the next weekly portion is read from the Torah scroll. The week-day Ma’ariv is recited on the evening immediately following Shabbat, concluding with Vihi No’am, Ve-Yitten lekha, and Havdalah. The services for the Days of Awe—Rosh Hashana and Yom Kippur—take on a solemn tone as befits these days. Traditional solemn tunes are used in the prayers. Yom Kippur is the only day in the year when there are five prayer services. The evening service, containing the Ma’ariv prayer, is widely known as «Kol Nidrei», the opening declaration made preceding the prayer.
The preliminaries and conclusions of the prayers are the same as on Shabbat. The Musaf service includes Umi-Penei Hata’enu, with reference to the special festival and Temple sacrifices on the occasion. According to the Talmud, women are generally exempted from obligations that have to be performed at a certain time. This has interpreted as being due to the need to constantly care for small children, or due to women’s alleged higher spiritual level which makes it unnecessary for them to connect to God at specific times, since they are always connected to God. Authorities have disagreed on whether this exemption applies to additional prayers. Traditionally, women were also reciting individual tkhine prayers in Yiddish. Conservative Judaism regards the halakhic system of multiple daily services as mandatory. Since 2002, Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out.
Haredi and the vast majority of Modern Orthodox Judaism has a blanket prohibition on women leading public congregational prayers. Birchat Hagomel falls in this category. Pseukei D’Zimrah in the morning and Kabbalat Shabbat on Friday nights fall in this category. In cases where the Talmud indicates that women are generally qualified to lead certain services but do not do so because of the «dignity of the congregation», modern congregations are permitted to waive such dignity if they wish. Torah reading on Shabbat falls in this category. An argument that women are permitted to lead the services removing and replacing the Torah in the Ark on Shabbat extends from their ability to participate in Torah reading then. A very small number of Modern Orthodox congregations accept some such arguments, but very few Orthodox congregations or authorities accept all or even most of them.
Many of those who do not accept this reasoning point to kol isha, the tradition that prohibits a man from hearing a woman other than his wife or close blood relative sing. The first Orthodox Jewish women’s prayer group was created on the holiday of Simhat Torah at Lincoln Square Synagogue in Manhattan in the late 1960s. Ephraim Mirvis, an Orthodox rabbi who serves as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth, supports Shabbat prayer groups for Orthodox women, saying, «Some of our congregations have women prayer groups for Friday night, some Saturday mornings. This is without women reading from the Torah. But for women to come together as a group to pray, this is a good thing. In most divisions of Judaism boys prior to Bar Mitzvah cannot act as a Chazzen for prayer services that contain devarim sheb’kidusha, i. Women and Davening: Shemone Esre, Keriyath Shem». Center for Judaic Studies, University of Pennsylvania.
Jewish Liturgy: The Siddur and the Mahzor». The Second Temple Period, Qumran Research and Rabbinic Liturgy: Some Contextual and Linguistic Comparisons». However, these prayers were already extant throughout the Second Temple era with virtually the same formula that was instituted later, with certain known differences. Furthermore, there were already synagogues at that time, some even in close proximity to the Temple. This interpretation is homiletic rather than scholarly, as it is historically more likely that the root meaning of hitpallel is «to seek judgement for oneself», in other words to present a legal pleading. Archived from the original on 23 July 2008.