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the Open Siddur Project ✍︎ פְּרוֹיֶּקט הַסִּדּוּר הַפָּתוּחַ
an open-source, community-grown archive for those sharing prayers and crafting their own prayerbooks
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  Contributor(s): Categories:A mandala for Ḥanukkah by Brazilian Yemenite Jewish artist, GatoJudeau . . .  Contributor(s):A disproportionate amount of the alarming gun violence in Chicago takes place on the South Side, yet the South Side lacks even a single level one adult trauma center. Consequently, gunshot victims sometimes minutes from death must be transported miles away to Downtown or North Side hospitals. In 2010, after Damien Turner, an 18-year-old resident of the South Side Woodlawn neighborhood, died waiting for an ambulance to drive him ten miles to a downtown hospital instead of two blocks to the University of Chicago Medical Center (UCMC), a grassroots collaboration of community organizations, faith leaders, and University of Chicago student groups began organizing the Trauma Center Coalition, dedicated to reopening a Level 1 adult trauma center at UCMC, the most well-resourced hospital on the South Side. So far, the university has refused. As part of the coalition’s ongoing campaign, last week [April 23, 2015], dozens of activists gathered on the university’s historic Midway field, for a vigil of prayer and song from different faith traditions. At dusk, participants lit candles to spell out “Trauma Center Now”, right across from the home of U. Chicago President Robert Zimmer, and then camped out for the night. As a representative of coalition partner Jewish Council on Urban Affairs, I was invited to offer a Jewish prayer, which is reproduced here; I read it in both the English and Hebrew. . . .  Contributor(s):The Birkat Habayit is perhaps the most popular blessing in the Jewish world, appearing as a hanging amulet inside the entrance of many houses of Jews of all streams. I have added niqud to the blessing and I am very grateful to Gabriel Wasserman for his corrections to my vocalization. . . .  Contributor(s): Categories:My God! my soul is Yours my body is Your servant, take pity on what You have created; my soul is Yours and my body is Yours, God help us for Your sake. We come to You because we want to honor Your reputation. Help us in our moral struggle for the sake of Your reputation; because You are kind and compassionate. Forgive us, for there is so much we need to be forgiven for. . . .  Contributor(s): Categories:A supplemental hoshana (prayer for salvation) for healing and consolation for the sake of true love, needed blessings, rainfall in a timely fashion, paths and their repair, mountains and their crossing, goals and objectives, lasting memories, good dreams, cosmic goodness, etc. . . .  Contributor(s): Categories:A paraliturgical yizkor prayer. . . .  Contributor(s): Categories:This prayer was written to introduce the service at a shiva minyan. . . . אשר יצר | Asher Yatsar prayer for recognizing the Divine Image in all our bodies, by Rabbi Emily Aviva Kapor Contributor(s): Categories:Asher Yatzar (the “bathroom blessing”, traditionally said every morning and after every time one goes to relieve oneself) has always rung hollow to me, at best, and at worst has been a prayer not celebrating beauty but highlighting pain. The original version praises bodies whose nekavim nekavim ḥalulim ḥalulim (“all manner of ducts and tubes”) are properly opened and closed—yes, in a digestive/excretory sense, but it is quite easy to read a reproductive sense into it as well. What do you do if the “ducts and tubes” in your body are not properly opened and closed, what if one is open that should be closed, or vice versa? . . .  Contributor(s): Categories:A singing translation of the popular piyyut (devotional poem), “Maoz Tzur,” by Reb Zalman for Ḥanukkah. . . .  Contributor(s): Categories:This Psalm is straightforwardly post-exilic (for which see Sefer haWiki) but switches in its narrative perspective between before and after the return from Babylon, between gratitude and longing for return, helped by the profoundly non-linear mechanics of verbal tense and aspect in biblical Hebrew. The Psalmist chooses words associated with joy (s’ḥoq, rinah) that are tinged with other, more complicated emotions. Here’s what came out. . . . “A Memory’s fire burns within me still” was adapted by Andrew Meit from Gabriel Seed’s translation of the kinah, Aish Tukad b’kirbi (“A Fire Shall Burn Within Me”). . . . A Blessing for the Bugs on the Jewish New Year’s Day for Animals, Rosh Hashana La-Behemah, by Trisha Arlin Contributor(s): Categories:I have come to see That we are not the only creatures who are B’tzelem Elohim, We are all in God’s image. So today, on Rosh Ḥodesh Elul, On the New Year of the Domesticated Beasts, Let’s give thanks to the bugs Like the four questioning children Wise and snarky and simple and oblivious, Like the four worlds of the kabbala The earth, the sky, the heart and the spirit We give thanks and acknowledge The bugs we have domesticated The bugs who serve us in their wild state The bugs that hurt us or gross us out And the bugs who live only for themselves, without any reference to us. . . .  Contributor(s): Categories:Garlic is typically the last crop planted on a farm, it is planted in the fall and harvested the following summer. So you are leaving a legacy for next years farmers (which might be you). We begin by separating the garlic bulbs from the cloves, similar to separating people from their community. Then, once the individual (garlic cloves) are planted, they form new communities in the ground. Similar to the process that we are all going through. Leaving our community here on the farm and going out into the world to create new communities. . . . שבע ברכות לנפשות קשורות | Seven Blessings For Interlinking Souls, by Rabbi Dr. Raysh Weiss and Rabbi Jonah Rank Contributor(s): Categories:When Jonah Rank and Raysh Weiss intended to finalize the words of the “Seven Blessings” (Sheva Berakhot, שֶֽׁבַע בְּרָכוֹת) that their friends and family members would offer them on their big day, they attempted to preserve the most widespread Ashkenazic version of these seven nuptial blessings with which their Jewish marital status would be effected. However, they attempted to avoid phrases that would limit the gender or sex of the blessings’ referents. Additionally, they sought to ensure that their blessings focused on the happiness of the occasion at hand. . . .  Contributor(s): Tags:Listen to a recording of Psalm 23 chanted to an Indian-inspired melody. . . . שבחי המשפחה לבת המצווה | A Prayer in Honor of a Bat mitsvah from her Family, by Dr. Chaim Hames-Ezra Contributor(s): Categories:A prayer for a ritual of blessing of a bat mitsvah by her family. . . .  Contributor(s):A supplemental Hoshanot liturgy for Sukkot confessing a selection of humanity’s crimes against creation. . . . תפילת בת המצווה | Prayer of the Bat mitsvah after she finishes reading from the Torah, by Chaim Hames-Ezra Contributor(s): Categories:A statement by the Bat Mitsvah after her first aliyah. . . .  Contributor(s): Categories:In the weeks leading up to the birth of our first child in 1997, my partner and I spent a lot of time thinking about the brit. Whether it was a boy or a girl we knew that we would have a celebration. If it was a boy we would have a brit, yet we were not happy with the ceremony as it stood. If it was a girl we needed a ceremony which was equally powerful and yet didn’t draw blood. In response to these two concerns I wrote a liturgy for what I called a chag hachnassah labrit/celebration of entering the covenant which could be easily adapted to boys and girls, and I wrote a piyyut (a liturgical poem) for a milah/a circumcision. . . .  Contributor(s): Categories:I wrote this brachah on the occasion of my son Oryah’s bar mitsvah. The Aramaic/Hebrew and the translation are mine. My partner and I recited the blessing after my son was called up to the Torah. The brachah replaces the ברוך שפטרנו which is recited in some communities. This blessing (which is basically self-explanatory) expresses gratitude for Divine favor leading to this moment and a prayer for Heavenly guidance for my son’s continued path. Though the translation is gender neutral in relation to God, the Hebrew/Aramaic is gendered masculine. This is my practice with regards to my children. I bless my daughter with feminine God language and my son with masculine God language. The blessing can be grammatically adapted for a bat mitsvah. . . .  Contributor(s): Categories:A prayer before commencing the study of Torah in groups, in ḥavrutah study, or alone. . . .  Contributor(s): Categories:Rabbi Isaiah Horowitz (1565-1630), known as the Shlah from the name of his chief work (Shnei Luḥot HaBrit – The Two Tablets of the Covenant), was a rabbi in Central and Eastern Europe and later Chief Ashkenazi Rabbi of Jerusalem. This text is an excerpt from his kabbalistic prayer book, Siddur Shaar haShamayim (Gate of Heaven), which deals with the Shma prayer. . . .  Contributor(s): Categories:We are grateful to Dr. James VanderKam for preparing this critical text of the Book of Jubilees (Sefer Yubalim) in its Ge’ez translation in Ethiopic script. The book of Jubilees is an early Jewish deutero-canonical text originally written in Hebrew and composed during the Second Temple period sometime before the Maccabean struggle (164 BCE). . . . האותיות של האבג״ד בעברית | A Periodic Table of the Hebrew Aleph Bet Emphasizing Phonetic Grouping, Symbolic Association, and Diversity of Letter Form Basic Hebrew letter and vowel lists adorn the opening pages of a number of siddurim published a century ago — evidence of the centrality of the Jewish prayer book as a common curricular resource. But the Hebrew letters are not only essential to fluency in Hebrew language, they are also the atomic elements composing the world of the rabbinic Jewish imagination. This is especially so for those who conceive in their devotional literary practices an implicit theurgical capability in modifying and adapting the world of language though interpretation, translation, and innovative composition. To create a world with speech relies on thought and this creative ability is only limited by the facility of the creator to derive meaning from a language’s underlying structure. This, therefore, is a table of the Hebrew letters arranged in order of their numerical value, in rows 1-9, 10-90, and 100-900, so that elements with similar numerical structure, (but dissimilar phonetic amd symbolic attributes) appear in vertical columns. Attention has been given to the literal meaning of the letter names and the earliest glyph forms known for each letter in the Hebrew abgad. . . . Oración por nuestra tierra | תְּפִילָת הָאָרֶץ | A Prayer for Our Earth, an ecumenical prayer by Pope Francis, translated and adapted by Rabbi David Seidenberg (neohasid.org) Contributor(s): Categories:An ecumenical prayer by Pope Francis from his encyclical, Laudato Si (praise be to you) from May 24th, 2015. Here’s my draft of a Hebrew translation of Pope Francis’ prayer for our earth. It turns out no one had translated it yet. The translation includes sparks from the High Holiday liturgy. I thought we should have it available for Rosh Hashanah, even though I’m sure the translation could use more work and more feedback. . . .  Contributor(s): Categories:In the year 5775 (2015), the vernal equinox coincided with Rosh Ḥodesh Nissan, the Hebrew month known also as Aviv (Spring), as well as the onset of Shabbat, and a total solar eclipse. Here is a short meditation to receive the shabbat in embrace of the new season. . . .  Contributor(s):“Does joy come in the morning, where weeping has not tarried for the night? Can we dance together, if we have not yet joined in lament?” This prayer is a kavanah for the morning blessings, using language and images from the prayer “Mah Tovu” [how lovely are your tents] commonly recited in the early morning blessings. Offered with special intention for the healing of Congress Heights, Capitol View, and other neighborhoods in Washington, DC, rocked by persistent violence. . . .  Contributor(s):A translation in Arabic and English of Rabbi Nava Hafetz’s prayer for the children of the world. . . . נוסח ארץ ישראל | Nusaḥ Ereṣ Yisrael :: Tefillat Minḥah, Birkat HaMazon, and Tefillat HaDerekh, by Uri DeYoung (2015) Contributor(s): Categories:This is a compact siddur for weekday Minḥa according to Nusaḥ Ereṣ Yisrael, as derived from rulings of the Jerusalem Talmud, fragments found in the Cairo Geniza and other historical documents. This siddur also includes Birkat HaMazon (Grace After Meals) and Tefillat HaDerekh (Travelers’ Prayer). Modern additions to the ancient prayers include special verses for Yom Yerushalayim (Jerusalem Liberation Day) and Yom HaAṣmaut (Israeli Independence Day), additions which keep the nusaḥ at once uniquely ancient, yet thoroughly connected to our modern reality here in the Land Of Israel. . . .  Contributor(s): Categories:ההכרזה על יום הבחירות בנויה על נוסח ברכת החודש, ומיועדת להיאמר בשחרית של שבת לפני הבחירות. קהילות שאינן נוהגות להתפלל בשחרית מוזמנות להשתמש בתפילה בתפילת קבלת שבת של אותה השבת. נכתב על ידי הרב עודד מזור. . . . Contributor(s): Categories:כוונה ליום הבחירות יכולה להיאמר בכל שלב של יום הבחירות עצמו. בעיניי היא מתאימה בעיקר כחלק מתפילת שחרית של אותו היום או רגע לפני הכניסה אל מאחורי הפרגוד. נכתב על ידי נועה מזור, סטודנטית לרבנות, והרבה המלווה של נוער תל״ם. . . . The Other Side of the Sea: A Haggadah on Fighting Modern-Day Slavery by T’ruah: The Rabbinic Call for Human Rights Contributor(s): Categories:“The wicked child asks: What does this work mean to you? Mah ha’avodah ha’zot lachem” (Exodus 12:26). I think about this question a great deal as a rabbi whose core work involves fighting modern-day slavery. I think about it when I talk to my children about what I do every day, when I call anti-trafficking activists and say, “What can rabbis do to support you?” or when I stand before Jewish audiences and urge them to put their energy behind this critical human rights issue. The answer must go deeper than simply saying, “We were slaves in Egypt once upon a time.” The memory of bitterness does not necessarily inspire action. What inspires me is not slavery but redemption. God could part the Sea of Reeds, but the Israelites could not truly be free until they had liberated themselves, after 40 years in the desert, from slavery. . . . אֵל בָּרוּךְ | El Barukh, an alphabetic acrostic piyyut together with the lyrics to Aleph Bass by Darshan Contributor(s): Categories:A song by Darshan including the alphabetic acrostic piyyut, El Barukh, part of the morning Yotser Ohr blessing made prior to the Shema at the official beginning of the Shaḥarit service. . . .  Contributor(s): Categories:This is the beginning of an Israelite-Samaritan daily prayerbook. This work is still very much in progress. The file includes the title page, the Samaritan equivalent of “birkot hashahar” (the early morning blessings before prayer), and the first couple of pages of actual prayer. It is all in Samaritan script, an offshoot of paleo-Hebrew which developed after the Jews had already switched to today’s square “ashurit” script. . . .  Contributor(s): Categories:The Haggadah of the Inner Seder focuses on revealing the inner structure of the seder. This haggadah gives signposts and cues as to where the important shifts in meaning are happening. It also makes clear the seder’s structure and adds in some commentaries that will make sense of not just what things mean but how they work. It also includes some of the customs I am fond of. It does not include a lot of material meant to update the seder or to bring in contemporary issues (though it does have a few commentaries related to peace between Israelis and Palestinians). The Haggadah is 18 pages long. . . . הקול קטן של אליהו הנביא | A reflection on despair and suicide awareness to be read upon opening the door for Elijah at the Passover seder Contributor(s): Categories:Although God often speaks to humanity in the rumble of earthquakes, the roaring of wind and the thunder of storms, God spoke to Elijah, instead, in a still small voice. And, it was the nurturing power of the still small voice that slowly gave Elijah the courage and strength to be able to peek out of his deep abyss. On this night when we welcome Elijah to join our celebration, we acknowledge those who are so pained that they cannot fully celebrate, for joy eludes them. Although we may witness their physical wound with our eyes, we must also find ways to become attuned to their spiritual hurt and their emotional despair. The blood from the wound in their heart may not be visible and the cry in the depth of their throat may not be audible unless we train ourselves to attend to them. But, they are there. Our challenge is see and hear the pain of those whose depression affects their lives. Our response does not have to be bold in order to make a difference. A still small voice can transform a frown into a smile. A caring whisper that says, “I care” can raise a stooped head. A tender embrace can provide salve to a soul racked with pain. . . . צער בעלי־חיים | Tsaar Baalei Ḥayyim [It is forbidden to cause] suffering to a living creature, a song in Yiddish Contributor(s): Categories:“Tsaar Balei Ḥayyim” ([It is forbidden to cause] suffering to a living creature), source unknown. Many thanks to Tiferet Zimmern-Kahan for recording the niggun for the song and to Naftali Ejdelman and The Jewish Daily Forward for providing the lyrics. . . .  Contributor(s): Categories:The following is a color-coded analysis of the Shabbat morning liturgy of second generation Reconstructionist Judaism (as witnessed in the Siddur Kol Haneshama: Shabbat v’Ḥagim, Reconstructionist Press, 1994) as compared with the traditional Nusaḥ Ashkenaz (minhag Polin). . . .  Contributor(s): Categories:The evening service for entering Shabbat and Yom Tov as is the custom of Kehillat Kol Haneshama in south Jerusalem, Israel. . . .  Contributor(s): Categories:I wanted my students to start thinking of prayers as expressions of an interior world, rather than as descriptions of the exterior one. I suggested to them that they think of a prayer as a kind of mask, much like the ones worn in religious rituals by many peoples. The job of the mask-wearer is to discover the reality on the “inside” of the mask and bring it to life. . . . מִדְרַשׁ מַעֲשֶׂה חֲנֻכָּה א׳ | Midrash Ma’aseh Ḥanukkah “alef,” a tale of the people’s resistance to the Seleucid Greek occupation Contributor(s):This digital edition of Midrash Ma’aseh Ḥanukkah was transcribed from the print edition published in Otzar Hamidrashim (I. D. Eisenstein, New York: Eisenstein Press, 5675/1915, p.189-190). With much gratitude to Anat Hochberg, this is the first translation of this midrash into English. . . .  What are the inner workings of such an intricately crafted story that it devolves into so much gratuitous violence at the end? Haman’s racism follows imminently upon the heels of the king’s sexism. Indeed, the root of Haman’s wrath against Mordekhai and the Jews parallels the king’s fury against Vashti and the women. Both Vashti and Mordekhai refused to submit to degradation before authority. Disdain for and subordination of women are pre-conditions for the progression toward violent evils that threaten to prevail under the jester-king. One of the fundaments of feminism is that until we fix the basic gender dyad, there will be no resolution of other derivative inequalities, prejudices, and abuses—at personal, ethnic, national, and global levels. Core relationships between woman and man must embody mutual respect, dignity, and equality in our humanity. . . . פֶּרֶק שִׁירָה | Pereq Shirah, a litany of verses spoken by the creatures & works of Creation (after the arrangement of Natan Slifkin) Contributor(s): Categories:Talmudic and midrashic sources contain hymns of the creation usually based on homiletic expansions of metaphorical descriptions and personifications of the created world in the Bible. The explicitly homiletic background of some of the hymns in Perek Shira indicates a possible connection between the other hymns and Tannaitic and Amoraic homiletics, and suggests a hymnal index to well-known, but mostly unpreserved, homiletics. The origin of this work, the period of its composition and its significance may be deduced from literary parallels. A Tannaitic source in the tractate Hagiga of the Jerusalem (Hag. 2:1,77a—b) and Babylonian Talmud (Hag. 14b), in hymns of nature associated with apocalyptic visions and with the teaching of ma’aseh merkaba serves as a key to Perek Shira’s close spiritual relationship with this literature. Parallels to it can be found in apocalyptic literature, in mystic layers in Talmudic literature, in Jewish mystical prayers surviving in fourth-century Greek Christian composition, in Heikhalot literature, and in Merkaba mysticism. The affinity of Perek Shira with Heikhalot literature, which abounds in hymns, can be noted in the explicitly mystic introduction to the seven crowings of the cock — the only non-hymnal text in the collection — and the striking resemblance between the language of the additions and that of Shi’ur Koma and other examples of this literature. In Seder Rabba de-Bereshit, a Heikhalot tract, in conjunction with the description of ma’aseh bereshit, there is a clear parallel to Perek Shira’s praise of creation and to the structure of its hymns. The concept reflected in this source is based on a belief in the existence of angelic archetypes of created beings who mediate between God and His creation, and express their role through singing hymns. As the first interpretations of Perek Shira also bear witness to its mystic character and angelologic significance, it would appear to be a mystical chapter of Heikhalot literature, dating from late Tannaitic — early Amoraic period, or early Middle Ages. . . .  Contributor(s): Categories:This prayer for Israel was written by Rabbi Naḥum Waldman (1931-2004) for T’ruah: the Rabbinic Call for Human Rights. T’ruah works to ensure that Israel remains a safe and secure home for Jews and a place that lives up to the ideal stated in the State of Israel’s 1948 Declaration of Independence that Israel “will foster the development of the country for all of its inhabitants; it will be based on freedom, justice, and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex.” . . . Primary sources in open-source Judaism: Rabbi Yitsḥoq Hutner’s Paḥad Yitzḥoq, Rosh haShanah Ma’amar Bet Contributor(s): Categories: Tags:In our continuing effort to expose the foundations of Open Source Judaism in Jewish source texts, we have made a transcription of Rabbi Ally Ehrman’s shiur (lesson) explaining Rabbi Yitsḥoq Hutner’s ראש השנה מאמר ב “Rosh Hashana Ma’amar 2” (circa 1950s) published in Paḥad Yitsḥoq, (a compendium of Rabbi Hutner’s teachings from the 1950s until his death in 1983). The ma’amar is an explication of the verse in Proverbs and familiar to anyone that sings Eyshet Ḥayil before the Sabbath evening meal, “She opens her mouth with wisdom, and a loving-kind Torah is on her tongue,” (Proverbs 31:26). The ma’amar weaves ideas by the Maharal from Gevurot Hashem (6:4) commenting on the gemarah in Talmud Bavli Sukkah 49b that the meaning of Torat Ḥesed (loving-kind torah) is a torah learned with the intention of being retransmitted. Via the MaHaRaL, Rabbi Hutner teaches that this effort in giving is an act of loving-kindness whereby a new work is made freely and shared completely without any diminution of the source, the giver, or the recipient. . . .  Contributor(s): Categories:My heart, my heart goes out to you Zion Tears, jubilation, celebration, grieving Did we not dream a dream that came to be? And here it is—both song and lament. . . .  Contributor(s):This prayer by Rabbi Alfred Gottschalk at the second inauguration of President Ronald Reagan was recorded in the United States’ Congressional Record on January 21, 1985. . . .  Contributor(s):This prayer by Rabbi Seymour Siegel at the second inauguration of President Richard M. Nixon was recorded in the United States’ Congressional Record on January 20, 1973. . . .  Contributor(s):This prayer by Rabbi Edgar F. Magnin was recorded in the United States’ Congressional Record on January 20, 1969. . . .  Contributor(s):This prayer by Rabbi Hyman Judah Schachtel, Congregation Beth Israel (Houston, Texas), was recorded in the United States’ Congressional Record on January 20, 1965. . . .  Contributor(s): Categories:One of the most well-known of the kinot (liturgical poems for mourning), Eli Tsiyon v’Areha is an alphabetical acrostic describing the destruction of Jerusalem. It is recited towards the conclusion of ḳinot, due to the hopeful note in the comparison of Zion to a woman about to give birth, thought by many to be a messianic reference. The author of the work is unknown. . . .  Contributor(s): Categories:Bendigamos is a hymn sung after meals according to the custom of Spanish and Portuguese Jews. It has also been traditionally sung by the Jews of Turkish descent. It is similar in meaning to the Birkat Hamazon that is said by all Jews. Bendigamos is said in addition to Birkat Hamazon, either immediately before or immediately after it. The text is in modern Spanish, not Ladino. The prayer was translated by David de Sola Pool. Below is the actual text as well as the translation by de Sola Pool. The melody is one of the best known and loved Spanish and Portuguese melodies, used also for the Song of the Sea (in the Shabbat morning service) and sometimes in “Hallel” (on the first day of the Hebrew month and on festivals). . . . אֵשׁ תּוּקַד בְּקִרְבִּי | Aish Tuqad b’Qirbi: A Fire Shall Burn Within Me, translated by Gabriel Seed Contributor(s): Categories:Aish Tukad is a ḳinah for Tishah b’Av, usually recited towards the conclusion of the set of dirges for the morning service (in Goldshmidt’s numbering, it is number 32 of our 46 Kinot). According to Goldshmidt’s introduction, the structure of this Piyyut is based on a Midrash in Eicha Zuta 19, where Moses’ praises for God and Israel are seen as parallel to Jeremiah’s laments, thus creating the concept of a comparison between the joy of the Exodus and the pain of the Temple’s destruction. . . .  Contributor(s):This benediction for President John F. Kennedy by Rabbi Dr. Nelson Glueck, was recorded in the United States’ Congressional Record on January 20, 1961. . . .  Contributor(s):This prayer at the second inauguration of President Dwight D. Eisenhower by Rabbi Dr. Louis Finkelstein, chancellor, the Jewish Theological Seminary of America, was recorded in the United States’ Congressional Record for January 20, 1957. . . .  Contributor(s):This prayer by Rabbi Abba Hillel Silver, of Cleveland, Ohio, was recorded in the United States’ Congressional Record for January 20, 1953. . . . וְאָהִימָה מִיָּמִים יָמִימָה | v’Ahimah Miyamim Yamimah: I Will Wail for All Time (translated by Hillary and Daniel Chorny) Contributor(s): Categories:“V’ahimah Miyamim Yamimah” is a ḳinah that recounts the tragic tale of the children of Rabbi Yishmael as told in the Babylonian Talmud (Gittin 58a). The handsome brother and fair sister were separated and sold into slavery during the conquest of Jerusalem. Their respective masters, not knowing the two were siblings, paired them with the intent of creating beautiful offspring. In their shared cell, the two wept all night until morning, when they recognized one another. They cried on each other’s necks until their souls departed from their bodies. The narrator of our story laments their terrible fate, ending each verse with a haunting refrain: “And so I will wail for all time.” . . .  Contributor(s):This prayer by Rabbi Samuel Thurman, of the United Hebrew Temple (St. Louis, Missouri), was recorded in the United States’ Congressional Record for January 20, 1949. . . . אוֹי מֶה הָיָה לָנוּ | Oy Meh Haya Lanu (Oy What Has Happened to Us), by Barukh ben Shmuel of Mainz (ca. 12th c.) Contributor(s): Categories:“Oy Meh Haya Lanu” is a ḳinah traditionally recited on the night of Tisha b’Av directly after the reading of Eikha. According to the Koren Mesorat HaRav Kinot, it is number 1 of 50. The title is the refrain of the poem, a reflective lament. This ḳinah is based on the fifth and final chapter of Eikha, taking the opening phrase of each line of the megillah as the first line of each couplet and poetically expanding the description for the second. This translation is an attempt to convey the vulgarity and horror of the paytan’s depiction of the destroyed Jerusalem in vernacular English. The ḳinah ends just as the megillah ends, with the four verses of pleas for redemption. . . . אז בהלוך ירמיהו | Az Bahalokh Yirmiyahu: Then As Jeremiah Went, by Elazar ben Killir circa 7th century CE (translated by Gabriel Seed) Contributor(s): Categories:Az Bahalokh Yirmiyahu is a kinah, “based on Eikhah Rabati Petikhta 24, in which Jeremiah says to God: “I am like a father who prepared to take his only son to be married, and the son tragically died under the wedding canopy. Do you not feel any pain for me or for my son?” God responds: “Go and rouse Abraham, Isaac, Jacob and Moses from their graves, for they know how to cry…” (Daniel Goldschmidt, Seder Kinot le-Tisha b’Av, Jerusalem, 1972, 98). . . .  Contributor(s): Categories:“Alelai Li” is a ḳinah recited on the morning of Tisha bAv. It was written by HaKalir around the 7th century. According to the Koren Mesorat HaRav Kinot, it is number 17 of 50. The title is the refrain of the poem and is an onomatopoeic whimper (try saying it aloud, focusing on the alliteration). It is difficult to translate the opening word “im” which means “if” or “should”. This is an allusion to Job 10:15, “If I have done evil, then woe unto me.” I have decided to translate the ḳinah not in the conditional tense (which would render “If these horrible things happened, then woe is me!”) but as a lament upon memory; however, the former would be a more accurate (if not more awkward in English) translation. Adding to the awkwardness of the poem’s language is the feminine conditional verb that each line has after the word “im”. I have maintained this strange verb tense and placement in my translation by using the English progressive tense. The ḳinah ends with a collection in lines in a different meter suggesting that the Holy One (and the paytan himself) is angered that the Jewish people announce their sufferings but not their transgressions. . . . הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Prosperity of his Royal Majesty, delivered by Rabbi Jacob Jehudah Leon Templo to King Charles Ⅱ (1675) Contributor(s): Categories:Rabbi Jacob Judah Leon’s Prayer for King Charles II, from his 1675 booklet, was the first Jewish prayer in English for an English king (Mocatta Library, University College London). . . . שִׁמּוּשׁ תְּהִלִּים | Shimush Tehillim (the Theurgical Use of Psalms), attributed to Hai ben Sherira Gaon Contributor(s): Categories:The Shimmush Tehillim is a medieval work providing prescriptive theurgical associations for Psalms and verses from Psalms. It has been historically attributed to Rav Hai Gaon (939-1038 CE) but any definitive statement of authorship is lacking. The suggestion that portions of the Shimush Tehillim were authored during the late Geonic period in Iraq isn’t implausible. We also know that Hai Gaon was knowledgeable of Hekhalot writings that should at least be considered part of the same thought world as the Shimmush Tehillim. Writings found in the Shimush Tehillim have been found in manuscripts dating from the 12th century. This digital transcription of Shimush Tehillim derives from Elias Klein Békéscsaba’s 1936 compilation. This edition should not be considered a critical text, as earlier editions certainly exist. Not all of the Psalms are identified as having a particular theurgical use. . . . Reconstruction of a Greek text of the Shabbat Amidah preserved in the Constitutiones Apostolorum (circa 380 CE), by Dr. David Fiensy Contributor(s): Categories:This is a reconstruction of a sabbath liturgy for the Tefillah of the Amidah, at least in some variant of its public recitation, in Greek and preserved in an early Christian work, the Constitutiones Apostolorum (Apostolic Constitutions), a Christian work compiled around 380 CE in Syria. Several prayers derived from Jewish sources appear in the Apostolic Constitutions and they can be found grouped together and labeled “Greek” or “Hellenistic Syanagogal Works” in collections of apocrypha and pseudepigrapha. Because explicitly Christian references appeared to be added onto a pre-existing text with familiar Jewish or “Old Testament” themes and references, scholars in the late 19th century were already suggesting that as many as 16 of the prayers in the Apostolic Constitutions books 7 and 8 were derived from Jewish prayers. A more modern appraisal was made by Dr. Fiensy and published in Prayers Alleged to Be Jewish (Scholars Press 1985). Based on a careful analysis of the prayers, he concludes that the only prayers which can be identified as Jewish with certainty are those found in sections 33-38 of book 7. . . . |
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