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January 2025 This prayer by Rabbi Ari Berman, president of Yeshiva University, was offered as a benediction at the Inauguration ceremony for Donald Trump on 20 January 2025. . . . Blessings and prayer for healing after the return of the first hostages in the Three-Phase Ceasefire Agreement — by Rabbi Nathalie Lastreger (Masorti Family Minyan, Kfar Vradim)This prayer was composed with gratitude by Rabbi Nathalie Lastreger, the Masorti minyan in Kfar Vradim. The prayer was first published to Rabbi Nathalie Lastreger’s Facebook page on 19 January 2025. The English translation was offered in a Facebook post by Susan Rand-Lakritz to accompany a video of the prayer being offered. . . . Categories: Slavery & Captivity תְּפִלָּה לְהֲשָׁבַת אַחֵינוּ וְאַחְיוֹתֵינוּ אֲשֶׁר בַּשֶּׁבִי | Prayer for the Return of Our Brothers and Sisters from Captivity (Masorti Movement in Israel & Knesset haRabanim b’Yisrael, January 2025)This prayer for the safe release of the hostages taken by HAMA”S and its allies on 7 October 2023 was shared by the Masorti Movement in Israel and the Knesset haRabanim b’Yisrael on 17 January 2025 in anticipation of the release of the remaining living hostages in the first phase of the ceasefire agreement. The prayer was first published via the Masorti Movement website, here. . . . Categories: Slavery & Captivity This prayer for the safe return of the captives taken by HAMA”S and its allies on 7 October 2023 was offered by Rabbi Noa Mazor in the period anticipating the release of the surviving captives in January 2025 as part of a larger ceasefire agreement between the State of Israel and HAMA”S in Gaza. It was first published on her Facebook page on 13 January 2025. . . . Categories: Slavery & Captivity מחזור קדושתאות ליום המתורגמן (ח׳ בטבת) | Qedushtaot Cycle for Yom Meturgeman (Translator’s Day) on 8 TevetThis is an original ḳedushtaot cycle for Yom Meturgeman, the eighth of Tevet, to be inserted into the ‘amidah. . . . Categories: Yom Meturgeman “Find the Lily” is a prayer-poem written in first person by Trisha Arlin. It was first shared via their website, Trisha Arlin: Words of Prayer and Intention, on 6 November 2024. . . . Categories: Congregation & Community “A Prayer for Librarians” by Trisha Arlin was first shared via their website, Trisha Arlin: Words of Prayer and Intention, on 7 December 2024. . . . This prayer for a New World Order by Rabbi Dr. Mordecai Kaplan, representing many of the hopes of a United Nations after World War Ⅱ, was found by Mel Scult among Mordecai Kaplan’s papers and shared by Dr. Scult in a Facebook post. The prayer is undated, although we tentatively date it between 1945 and 1951. . . . Categories: 🌐 United Nations Day (October 24th) Jadą Chassidim do Góry (יאַדוֹם חֲסִידִים דוֹ גוּרִי) | The Ḥassidim are going to Ger (translated by Yaakov Wasilewicz)This is the traveling song Gerer Chassidim would sing on their way to see the Gerrer Rebbe in Góra Kalwaria, Poland before World War Ⅱ. . . . תשלומי חצי קדיש לפני שחרית ברכו ליחיד (אשכנז) | Replacement for the Ḥatsi Ḳaddish before the Barkhu of Shaḥarit when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Ḥatsi Ḳaddish before Barkhu that used to be found in many traditional Ashkenazi siddurim. . . . תשלומי שחרית ברכו ליחיד (אשכנז) | Replacement for the Barkhu of Shaḥarit when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Barkhu of Shaḥarit that used to be found in many traditional Ashkenazi siddurim. . . . Categories: Barkhu תשלומי שחרית קדושה ליחיד (אשכנז) | Replacement for the Qedushah of Shaḥarit when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Qedushah of Shaḥarit that used to be found in many traditional Ashkenazi siddurim. . . . Categories: Qedushah תשלומי קדיש שלם שחרית ליחיד (אשכנז) | Replacement for the Ḳaddish Shalem of Shaḥarit when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Qadish Shalem of Shaḥarit that used to be found in many traditional Ashkenazi siddurim. . . . Categories: Ḳaddish תשלומי מנחה חצי קדיש ליחיד (אשכנז) | Replacement for the Ḥatsi Ḳaddish of Minḥah when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Ḥatsi Qaddish of Minḥah that used to be found in many traditional Ashkenazi siddurim. . . . תשלומי מנחה קדושה ליחיד (אשכנז) | Replacement for the Qedushah of Minḥah when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Qedushah of Minḥah that used to be found in many traditional Ashkenazi siddurim. . . . Categories: Qedushah תשלומי ערבית ברכו ליחיד (אשכנז) | Replacement for the Barkhu of Arvit when Praying Alone or Without a Minyan, from Seder Avodat Yisrael (1868)In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Barkhu of Arvit that used to be found in many traditional Ashkenazi siddurim. . . . Categories: Barkhu Prayer for a Day of Prayer and Humiliation on Account of the Revolt in India, by the the Synagogues of the United Congregations of the British Empire (6 November 1857)This “Prayer for a day of prayer and humiliation on account of the revolt in India” is the first of two prayers appearing in an article titled, “Humiliation” appearing in The Asmonean (6 November 1857), on page 5. As an introduction, the article begins: “The British nation have been holding a day of humiliation on account of the revolt in India. The following are copies of the prayers specially composed for the occasion.” The prayer is attributed simply to the Synagogues of the United Congregations of the British Empire but the author was likely its chief rabbi, Nathan Marcus Adler. . . . Prayer for a Day of Prayer and Humiliation on Account of the Revolt in India, by the S&P Bevis Marks Congregation (6 November 1857)This “Prayer for a day of prayer and humiliation on account of the revolt in India” is the second of two prayers appearing in article titled, “Humiliation” appearing in The Asmonean (6 November 1857), on page 5. As an introduction, the article begins: “The British nation have been holding a day of humiliation on account of the revolt in India. The following are copies of the prayers specially composed for the occasion.” The prayer is attributed simply to the S&P Synagogue (in London, a/k/a Bevis Marks Congregation) but the author was likely the Hazan of the synagogue at the time, Rabbi David de Aaron de Sola. . . . Prayer for a Day of Prayer and Humiliation on Account of the Crimean War, by the the Synagogues of the United Congregations of the British Empire (26 April 1854)This prayer in support of the Crimean War was offered by Rabbi Nathan Marcus Adler, chief rabbi of the United Hebrew Congregations of the British Empire on the National Day of Humiliation and Prayer, 26 April 1854, and published in The Asmonian (19 May 1854), on page 6. . . . Prayer for a Government of a Republic [after the election of President Franklin Pierce] — by Abraham Prince of Ohabei Shalom, Boston (11 November 1852)This prayer for the government of a Republic (in contradistinction to a Kingdom) was offered in a Letter to the Editor by Abraham Prince (as “A. Prince”), an optician representing their Boston congregation, Ohabei Shalom.[foot]For more on Abraham Prince, Ohabei Shalom, and Boston’s early Jewish community, find “Boston: A Close Community” by Robert P. Swierenga in The Forerunners: Dutch Jewry in the North American Diaspora (2018).[/foot] The prayer appeared in The Asmonean (26 November 1852), on page 5. At the time, reformist minded rabbis and congregations in the United States were interested in liturgical alternatives to the form of the prayer for the government found in Hanotén Teshu’ah, to more pointedly or appropriately signal their approval of the representative government that guaranteed their minority rights and equal representation under the Constitution. . . . עַל אַהֲבָתְךָ אֶשְׁתֶּה גְבִיעִי | Al Ahavatekha Eshteh Gəvi’i, a piyyut of Yehudah haLevi (partial translation by Rabbi Levi Weiman-Kelman)This is a partial English translation of Al Ahavatekha offered by rabbi Levi Weiman-Kelman to accompany a video by Nigunim Ensemble presenting their musical setting of the piyyut on Youtube in 2018. . . . Categories: Se'udat Leil Shabbat שירת הים | Shirat haYam, recitation for a day with a circumcision according to Seder Avodat Yisrael (1868)According to Isaac Seligman Baer’s famed Seder Avodat Yisrael, one of the first scholarly siddurim critical editions ever published, there was a custom that on the day of a circumcision, the P’sukei d-Zimra reading of Shirat haYam along with a portion of its introduction would be recited aloud as a call and response by the mohel (circumcizer) and sandaḳ (godfather). Baer’s division of the verses (from Seder Avodat Yisrael, pp. 72-74) is included here, along with a new translation. . . . | ||
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