![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo} the Open Siddur Project ✍︎ פְּרוֹיֶקְט הַסִּדּוּר הַפָּתוּחַ
a community-grown, libre Open Access archive of Jewish prayer and liturgical resources
This project is sustained through reciprocity for those sharing prayers and crafting their own prayerbooks.
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 Contributor(s):We are grateful to Amit Gvaryahu for sharing his sourcesheets for his Siddur class at Yeshivat Hadar’s 90@190 Open Beit Midrash this past summer 5771/2011, and for sharing his translations with a CC-BY-SA 3.0 Unported license. . . . Occupy the Lulav: the ritual for shaking the four species on the festival of Sukkot, by Virginia Avniel Spatz Contributor(s):Aware of the willow [aravah], we awaken our “mouths,” our ability to communicate by voice, hand or type; we acknowledge the precious gift of communications from others, the 99% and the 1%, about their circumstances, their needs, offerings and hopes. Aware of the palm branch [lulav], we awaken our “spines,” our central strength; we acknowledge fellow citizens who take a stand, whether we agree with their stand or not, toward a vision of common good. Aware of the myrtle [hadas], we awaken our “eyes,” our ability to receive through whichever channels are available to us; we acknowledge our responsibility to remain open to others’ thoughts and experiences while also exercising discernment. Aware of the citron [etrog], we awaken our “hearts,” our source of connection; we acknowledge our inter-dependence and the importance of standing, expressing ourselves and learning from others. . . . Contributor(s):Given that the Torah forbids impressing our imaginations with illustrations of the divine, some other method is necessary to perceive divine Oneness. One method is found in the verse in Psalms 16:8, “I have set YHVH before me at all times.” . . . Contributor(s):Since the Jewish calendar is not affixed to the sun, but corrected by a leap year to its seasons, Tu B’Av does not normally fall on the summer solstice. And yet, the relationship between Tu B’Av and the zenith of the summer is alluded to in Rav Menashya’s statement regarding Tu B’Av, “From this day onwards, he who increases [his knowledge through study as the nights grow longer] will have his life prolonged.” . . . Contributor(s):Tu B’Av, the fifteenth of the month of Av, comes in July or August, at a time when the air is sweltering, the sun is ever-present, and the green plant life is wilting. In Israel, Av is a month of extreme heat when nothing grows. It comes just six days after the 9th of Av, Tishah b’Av, the holiday of mourning, when the Temple is destroyed, when the Shekhinah grieves like a widow who has lost her mate. The first of Tammuz, when we recognize our exile and mortality, lingers in the heat of the air. Yet Tu B’Av is a holiday of dancing and choosing lovers, a holiday of life. It is a turning around of time. It is the moment when the fallen fruit breaks open to reveal the new seed. . . . בִּרְכַּת הָאִילָנוֹת | The Blessing of Flowering Fruit Trees in the Spring Season in the Northern and Southern Hemispheres Contributor(s):When the spring (Aviv) season arrives, a blessing is traditionally said when one is in view of at least two flowering fruit trees. In the northern hemisphere, it can be said anytime through the end of the month of Nissan (though it can still be said in Iyar). For those who live in the southern hemisphere, the blessing can be said during the month of Tishrei. . . . המלך הקדוש | From Uman to the Olam: Clapping upon the Coronation of the Holy Majesty during the Days of Awe (neohasid.org) Contributor(s):In Uman, Ukraine (and in [the Breslov [community] in general) during the repetition of Rosh Hashanah Musaf, when when the ḥazan gets to the special brokha in the Amidah for Yamim Nora’im [the Days of Awe]: . . . Explanation and ritual for the Jewish New Year’s Day for Animals, Rosh haShanah la-Behemah on Rosh Ḥodesh Elul Contributor(s):Once upon a time when the Temple still stood, the Rosh haShanah la-Behemah celebrated one means by which we elevated and esteemed the special creatures that helped us to live and to work. Just as rabbinic Judaism found new ways to realize our Temple offerings with tefillot — prayers — so too the Rosh haShanah la-Behemah challenges us to realize the holiness of the animals in our care in a time without tithes. The Jewish New Year’s Day for Animals is a challenge to remind and rediscover what our responsibilities are to the animals who depend on us for their welfare. Are we treating them correctly and in accord with the mitsvah of tsa’ar baalei ḥayyim — sensitivity to the suffering of living creatures? Have we studied and understood the depth of ḥesed — lovingkindness — expressed in the breadth of our ancestors teachings concerning the welfare of animals in Torah?haShanah la-Behemah is the day to reflect on our immediate or mediated relationships with domesticated animals, recognize our personal responsibilities to them, individually and as part of a distinct and holy people, and repair our relationships to the best of our ability. . . . 💬 Haftarah Reading for Yom Kippur morning (Isaiah 57:14-58:14), a slightly midrashic translation by Arthur O. Waskow Contributor(s):As we move not just toward a new “year” (shanah) but toward a moment when repetition (sheni) becomes transformation (shinui), I hope we will remember the roots of Jewish renewal in the upheavals of the 1960s as well as the upheavals of the 1760s, the roots of Judaism in the great “political” speeches of the Prophets, and the teachings of Rabbi Abraham Joshua Heschel, who said that in a great civil rights march his legs were praying, and who argued again and again that “spirituality” and “politics” cannot be severed. As Heschel also said, “Prayer is meaningless unless it is subversive.” . . . Contributor(s):What the Rabbis taught about teaching and learning was that all Torah study should begin and end with blessings, just as eating does. Often, in liberal Jewish circles today, these blessings are not done. But without them, it is easier for Torah study to feel like a mere academic discussion, devoid of spirit. And where the blessings are said but only by rote, it is easier for Torah study to feel merely antiquarian and automatic. In Jewish-renewal style, how can we bring new kavvanah — spiritual meaning, intention, focus, intensity — to these blessings — and therefore to the process of Torah study itself? . . . Contributor(s):Jews use the Kaddish to mourn the dead, though it has in it only one word — “nechamata,” consolations – which hints at mourning. And this word itself is used in a puzzling way, once we look at it with care. As we will see below, it may be especially appropriate in time of war. The interpretive English translation below may also be appropriate for prayers of mourning and hope in wartime by other spiritual and religious communities. In this version, changes in the traditional last line of the Hebrew text specifically include not only peace for the people Israel (as in the traditional version) but also for the children of Abraham and Hagar through Ishmael (Arabs and Muslims) and for all the life-forms who dwell upon this planet. . . . Contributor(s):By Andrew Meit, written upon the death of his mother, Sonie Meit, the 28th of Sivan 5771 –כ״ח בְּסִיוָן תשע״א. . . . אֵל מָלֵא רַחֲמִים | El Malé Raḥamim (Prayer for the Departed), translated and sung by Effron Esseiva Contributor(s):Almost two years ago my best friend passed away and I had the honour of chanting this malé raḥamim for him. In mid-May this year another friend approached me and said he really liked the way I did it at the time and could I record it for him because he was going to do it too for an unrelated unveiling. So, I recorded it on May 18, 2011. I didn’t compose it. It’s a traditional tune, but it’s my voice and I hope someone else can perhaps learn it with this material. The more resource there are out there through means such as Open Siddur the better we can learn and share. . . . Contributor(s):Based on a traditional form, this is just a personal petition I drew up to remind myself of a few important things. Anyone is free to use it, alter it for their own circumstances, change the translation, etc. No attribution required. . . . Contributor(s):This prayer was first published at David Zvi Kalman’s blog, Hammer & Spark (2010-08-31). . . . Contributor(s):A paraliturgical Amidah (standing mediation) for Rosh haShanah. . . . Contributor(s):Trisha Arlin shares “Motzi”, a kavanah (intention) for the blessing, Hamotzi Lehem Min Ha’aretz, over challah. Describing the kavanah she writes that it’s, “based on Rabbi Ellen Lippmann’s tradition on having us create a chain of touch around room that leads to and from the challah, which she then explains as both exemplifying the connection created when people eat together and the chain of work that went to creating the challah itself.” . . . Contributor(s):Hashem, as I open my Siddur, let me pray with proper kavanah. Let me pray with sincerity, paying careful attention to every word I utter. Hashem, let me concentrate with my whole being on the meaning of each and every word, sentence and prayer. Keep my mind from wandering to other subjects, and keep me from neglecting to put my heart and soul in to each and every prayer, praise and blessing. May my prayer come before You, O Hashem, at a time of grace, and may it be accepted favorably by You. Amen. . . . Contributor(s):As חז”ל [Ḥazal] taught us, on ראש השנה [Rosh Hashanah] we elevate puns from the lowest form of humor to the highest religious experience. The foods suggested by our Sages had names in Aramaic or Hebrew that symbolized hopes for the new year — here is a list of foods with English names for those of us for whom English is our vernacular. . . . Contributor(s):Yakov Green shares a short kavvanah (intention, meditation) which he wrote in Hebrew one morning at Beit Midrash Elul in Jerusalem. He later translated it into English. תפילת דרך משולשת | Triple Prayer for the Road . . . Contributor(s):‘Life Sentence’ is a poetic exploration of solitary authorship — interpreting the old-world literary tradition and archetypes for the ‘ADD’ generation. This is a boundary and genre-crossing work that exists at the intersection of Radical Jewish, Indy and Hip-Hop culture. . . . פְּרִי עֵץ הַדַּעַת עַל צַלַּחַת סֵדֶר ט״וּ בִּשְׁבָט | The Fruit of the Tree of Knowledge on the Tu biShvat Seder Plate, by Rabbi Dr. Dalia Marx Contributor(s):Through eating those fruits that our sages of blessed memory identified as the fruit of the tree of knowledge, we recall the best of creation, in its beauty and completeness. We remember that every human being, by virtue of being a human being, is the pinnacle of creation. Our task as caretakers is to preserve the world, to work it, and to repair it. Our task is to make the State of Israel more just, so that she will be a blessing to all of her inhabitants and those who love her. . . . תְּפִילַּת ט״וּ בִּשְׁבָט | The Prayer for Tu biShvat from the Seder Pri Ets Hadar, adapted by Rabbi David Seidenberg (neohasid.org) Contributor(s):This prayer for Tu biShvat, derived from the prayer included with the seder for Tu biShvat, the Pri Ets Hadar, are based on the Ḳabbalah of the four worlds and the ancient idea that everything physical is an image of the spiritual. . . . Contributor(s):Traditional Judaism offers a confessional prayer, or vidui, to be recited during a time of serious illness or near death. If the patient is unable to recite the prayer, others may do so on his or her behalf. This modern adaptation [of vidui] places less emphasis on atonement for sins, and more on the bonds connecting the patient to his or her loved ones. It can be recited by a friend, family member, or chaplain on behalf of a person who is very ill, especially when life and death are hanging in the balance. . . . Contributor(s):Avi Dolgin shares his mindful practice for maintaining “tashlikh consciousness” in the days leading up to Rosh Hashanah. . . . Contributor(s):Thankful am I in your Presence, Spirit who lives and endures, for You’ve returned to me my soul with compassion. Abundant is your faith! . . . Contributor(s):An original liturgical poem inspired by the Modah|Modeh Ani prayer. . . . 📄 סדר עבודת הלב שחרית | Seder Avodat Lev Shaḥarit: Service of the Heart, by the farmers of the Adamah Fellowship Contributor(s):The prayer/songsheet used for the Avodat Lev dawn prayer service of the farmers in the Adamah Fellowship on the campus of the Isabella Freedman Retreat Center in Falls Village, Connecticut. . . . Contributor(s):As the month of Elul wanes, we are preparing. We prepare for the new moon, we prepare for Rosh Hashanah, and we prepare for the zombie invasion. I have it on good authority, as do you, that the onslaught is imminent. The alarm blares every morning — a shofar blast and a warning… . . . Contributor(s):Noam Raye Lerman and I were co-teachers in the Fall 2011 season at Kolot Chayeinu‘s children’s learning program in Park Slope Brooklyn, and as a Ḥanukkah present we made a Ḥanukkah Madrikh for our Kittah Gimmel class. I’m certain there are Jewish educators all over the world preparing curricular resources for Ḥanukkah right about now. We hope that by sharing this they can take it and improve on it, or else we’ll save them some energy so they’ll be able to do even more mitsvot. . . . תְּפִלָּה לָעֵצִים עַל ט״וּ בִּשְׁבָט | Prayer for the Trees of Erets Yisrael on Tu Bishvat, by Rabbis for Human Rights in Israel (2011) Contributor(s):In the wake of the continued uprooting of fruit trees and human settlements in the Land of Israel, T’ruah: The Rabbinic Call for Human Rights shared the following petitionary prayer. . . . Contributor(s):A song in English with Arabic translation, addressed from a Jew living in Jerusalem to his Arab neighbors, locally and regionally during the Arab Spring. . . . Contributor(s):We are hereby ready to fulfill our obligation of K’vod Habriot, respect for the dignity of every human being. We pray that our fellow citizens shall not be the source of suffering in others. We commit ourselves to raise our voices in support of universal human rights, to know the heart of the stranger, and to feel compassion for those whose humanity is denied. May our compassion lead us to fight for justice. Blessed is the Source of Life, who redeemed our ancestors from Egypt and brought us together this night of Passover to tell the story of freedom. May God bring us security and peace, enabling us to celebrate together year after year. Praised are you, Source of Righteousness, who redeems the world and loves justice and freedom. . . . Contributor(s):Some rabbinic sourcetexts related to the topic of how to write in your siddur, shared with translations by Rabbi Mordechai Torczyner. . . . תפילה ל-11 בספטמבר | Memorial Prayer for those whose lives were lost on 11 September 2001, by Rabbi Gilah Langner (2011) Contributor(s):A prayer on the anniversary of the attacks on 11 September 2001. . . . Contributor(s):We are pleased to announce that the first copyleft licensed haggadah Contributor(s):A pun filled ditty by the Fall 2010 Jewish environmental educators of the Teva Learning Center. . . . Contributor(s):This post continues the series of advocacy posts directed at Jewish content creators and aggregators. Other parts of the series discussed the global communal benefit of free primary data resources and issues of copyright license compatibility and the connection between copyright licensing and remixability. While my previous post briefly mentioned the non-free Creative Commons licenses, this post details why you should choose a free culture license. In particular, it urges you to avoid the licenses with the non-commercial-use only (NC) terms. . . . Contributor(s):Last Sukkot 5771 (2011), Efraim Feinstein shared the sourcesheet for his late night shiur (lesson) on copyright in Rabbinic Halakhah (Jewish law). Efraim’s research adds a great deal of important perspective to our work here on the Open Siddur Project. It provides relevant historical context for our work advocating the adoption of free culture principles and free-culture licenses to facilitate sharing (tachlis) within the Jewish world. . . . Contributor(s):Beginning late last year, I began a project to translate the Birkat Hamazon using Rabbi Simeon Singer’s English translation and the Nusaḥ ha-Ari as the basis for publishing birkonim (or in Yiddish, benchers). The original work was sponsored by the Teva Learning Center and its executive director, Nili Simhai, to be used in birkhonim specifically designed for use during weekdays during Teva’s Fall season. . . . Contributor(s):This week on the holiday of Simḥat Torah, the Jewish people will begin to read the Torah anew, starting with Parashat Bereshit. The JET is a new English translation of Parashat Bereshit that is meant to be readable (and enjoyable to read), useful to people who want to study the parashah, and faithful to the Hebrew text of the Torah. JET stands for the “Jewish English Torah” (or for the “Jewish English Tanakh” if we want to be very ambitious). I would like to invite others to contribute further Open Content translations for parts of the Torah or Tanakh to the Open Siddur Project, whether by following my method or in any other style. In time, together we could create a rich resource full of translations of all parts of the Tanakh in a variety of useful forms. That would be a wonderful thing to start on Simḥat Torah. . . . The afikoman hiding in plain sight: On Freedom and Roleplaying in Re-enacting Judaism’s Archetypal Hero’s Journey Contributor(s):How good are you playing this amazing, venerable role-playing game called Judaism? Playing your whole life? Grand. So is it fun? Is it worthwhile? Would you recommend it to your friends? No. All right… so why not? Oh. Yeah. Oh… true. Ok, yeah, those are all good reasons. But what if I told you there was a way to play it better. Not everyone will catch on at first, but it should satisfy the most conservative players AND the most innovative. The geeks will love it and it will lower the bar for entry to even the most simple of players. Ok, it does sound too good to be true. But hey, what’s the point of playing the game if you’re not willing to suspend the physics of the familiar and try on a new set of rules. Embrace the illusion. Try on a new reality. Help create a new one, together. I just want players to use their imagination, feel appreciated instead of alienated, and just improve the game for everyone. So what is it? I’ll tell you. . . . Contributor(s):Language is simultaneously a portal and a barrier to prayer. Jews have prayed in Hebrew for millennia, yet our oldest sources also speak of prayer in other languages. Come explore the history of the language of prayer, how our linguistic preferences define what prayer is about, and how we might approach this issue today. . . . Contributor(s):We are grateful to Rabbi Joshua Boettinger and Rabbis for Human Rights–North America (RHR-NA) for sharing the following petitionary prayer, A Misheberakh for Victims of Slavery. Originally published by RHR-NA on their website in 2009, the prayer attends to the desperate need to eradicate all forms of slavery that persist today, especially in advance of the holiday celebrating our Z’man Cheruteinu, the season of our freedom, every Spring, every Pesaḥ. . . . Contributor(s):In Israel, the Reform movement, which is called the Israeli Movement for Progressive Judaism (IMPJ), dates back to the 1950s, but a serious concern for women’s role in liturgy is a relatively recent development, namely since the last decade of the 20st century. This paper examines the modes of liturgical change with regard to the role and presentation of women in Jewish ritual and worship within Israel: what they do to regain their voice[s] through worship and how they are depicted in contemporary liturgies. Today, gender-related issues are among the most heated issues faced by contemporary liberal, non-Orthodox Jews; discussions on the subject dominate the religious and academic spheres as well as the socio-cultural arena. This paper is based upon the assumption that the Israeli case is a distinct one compared to the North American treatment of gender in the liturgy, because Hebrew is not only the liturgical language, but also the vernacular for Israeli Jews. This makes it much harder to change liturgy, as it is perceived as holy matter. Another unique aspect of the Israeli liberal liturgy is the fact that it operates in a rather conservative religious environment: both Orthodox and secular Jews in Israel are less prone to experimental approaches toward liturgy and ritual. . . . על חטא | For the Sin of Destroying God’s Creation by Rabbi Danny Nevins, adapted by Rabbi David Seidenberg (2007) Contributor(s):Eternal God, You created earth and heavens with mercy, and blew the breath of life into animals and human beings. We were created amidst a world of wholeness, a world called “very good,” pure and beautiful, but now your many works are being erased by us from the book of life. . . . Contributor(s):Judy Gumbo co-authored this Al Ḥeit with her partner Stew Albert, ז״ל, before his passing in 2006. This Al Ḥeit was most recently used as part of Yom Kippur Kol Nidre services across the country in solidarity with Occupy Wall Street 5772. . . . Contributor(s):A prayer composed by Rabbi Shai Held in the aftermath of the devastating 2004 Asian Tsunami. . . . Contributor(s):Sh’sh’sh’ma Yisra’el — Listen, You Godwrestlers! Pause from your wrestling and hush’sh’sh To hear — YHWH/ Yahh Hear in the stillness the still silent voice, The silent breathing that intertwines life; YHWH/ Yahh elohenu Breath of life is our God, What unites all the varied forces creating all worlds into one-ness, Each breath unique, And all unified; YHWH / Yahh echad! Yahh is One. Listen, You Godwrestlers! No one people alone owns this Unify-force; YHWH / Yahh is One. . . . Contributor(s):Tired of people who can’t tell their ḳiddish (blessings for the Sabbath) from their ḳaddish (prayer for the dead)? Well, it sets Samuel L. Jackson off too! But he found a way of making a bracha (blessing) and mourning the dead at the same time. Now I can’t vouch for the origins of his nusaḥ (custom) but it sounds very effective! Most people haven’t noticed, the only real part from the Bible is that last section, the first part is actually his own spiel: . . . |
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