![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):A teshuvah (responsum) on, and text of, a ketubbah whereby a groom acquires a bride, and a ketubbah whereby a bride acquires a groom. . . . Kavvanah before Shofar Blowing on Rosh Ḥodesh Elul for Rosh haShanah la-Behemah (the Jewish New Year’s Day for Animals) Contributor(s):The text of this ritual shofar blowing for Rosh Ḥodesh Elul on Rosh haShanah La-Behemah developed as part of the annual ceremony taking place at the dairy barn on the campus of the Isabella Freedman Jewish Retreat Center beginning in 2009 under the auspices of Elat Chayyim Center for Jewish Spirituality and the Adamah Farm & Fellowship. The first Rosh haShanah ritual ceremony was co-developed by Rabbi Jill Hammer and Kohenet Sarah Chandler. My contribution of the kavvanah came a year later in 2010. The text presented here was built upon that ceremony and was presented first at the Hazon Detroit Jewish Food Festival in 2016. . . . בּוֹרֵא עַד אָנָּה | Borei Ad Anah (“Creator! How long”), a ḳinah after the Spanish Expulsion (ca. 16th c.) Contributor(s):“Bore ‘Ad Anah” is a ḳinah recited in a number of Sephardic communities on Tishah b’Av (or in some cases on Shabbat Hazon, the Shabbat preceding Tishah b’Av), particularly in the Spanish-Portuguese and North African traditions. The author is unknown, but his name is likely Binyamin based on the acrostic made up of the first letters of the verses. In the kinah, the Children of Israel are compared to a wandering dove caught in a trap by predators, crying out its father, God. The ḳinah was likely written as a poignant response to the Spanish Inquisition, appropriate to Tishah b’Av since the expulsion of the Jews from Spain occurred on the 9th of Av in the year 1492. The version presented here was likely censored, as many manuscripts have the fifth verse presented in the following manner directly calling out their Catholic oppressors,” יועצים עליה עצות היא אנושה זרים העובדים אלילים שלושה אם ובן ורוח כי אין להם בושה גדול ממכאובי.” “They counsel against her and she languishes, the strangers who worship three idols, father, son and spirit, for they have no shame and great is my suffering.” . . . 💬 מְגִילַּת יְהוּדִית לְאָמְרָהּ בַּחֲנֻכָּה | Megillat Yehudit, the Medieval Scroll of Judith to be said on Ḥanukkah Contributor(s):This is a faithful transcription of the text of the medieval Megillat Yehudith (the Scroll of Judith), not to be confused with the deutero-canonical Book of Judith, authored in Antiquity. We have further set this text side-by-side with the English translation made by Susan Weingarten, and vocalized and cantillated the Hebrew so that it may be chanted. . . . Contributor(s):This 12th century Yemenite liturgical poem for Tu b’Av is based on the Babylonian Talmud Taanit 30b-31a. . . . 💬 מְגִלַּת אֵיכָה | Megillat Eikhah (Lamentations) for Reading on Tishah b’Av, translation by Rabbi David Seidenberg (neohasid.org) Contributor(s):This translation of Laments, the book of mourning poems read on Tishah b’Av, uses principles of the Buber-Rosenzweig Bible. It strives to be “concordant”, translating related Hebrew words with related English words and following the order and syntax of the Hebrew where possible. It also focuses on the more physical, earthy meaning of words, in order to draw the reader from modern towards more ancient ways of seeing and feeling. Sometimes alternate translations are given, indicated by a slash. (When reading aloud, simply pick one of the translations. For YHVH, you can read Adonai or Hashem or “the Eternal”.) James Moffat’s 1922 translation was consulted. As a somewhat literal translation, Laments uses “He” and “His” as pronouns for God, even though Torah and common sense command us not to make an exclusively male or female image of God. If you are using Laments liturgically, please feel encouraged to change the pronouns. For brief essays on the theology of Eikhah and more, see the bottom of this page. This work is dedicated to all refugees fleeing war and upheaval, and to our remembering their needs. . . . |
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