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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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2025 📅 Resources published in 2025 Sorted Chronologically (old to new). Sort most recent first? In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Qaddish Y’hei Shmeih after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. Categories: Tags: English Translation, geonic period, Geonic prayers, חצי קדיש ḥatsi ḳaddish, קדיש שלם Ḳaddish shalem, קדיש יתום Mourner's Ḳaddish, Without a Minyan, Solo, תשלומים tashlumim Contributor(s): In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Full Qaddish after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. The entire midrash provided here is sometimes found under the name “The Feast of the Garden of Eden.” In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Qədusha of Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Qədusha d-Sidra for an individual from Seder Rav ȝAmram, the oldest known full siddur. (The Qədusha d-Sidra is no longer considered dəvarim she-biqdushah, although Baladi-rite Yemenites replace “קדוש קדוש קודש” with one “קדושת.”) Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Ḥatsi Qaddish between Taḥanun and Ashrei for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Qədushah d-Yotser for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. 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 the Half Qaddish before Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. This piyyut, “Ḥanaiah, Mishael, and Azariah,” was originally written to be recited as an introduction to the targum of the Second Commandment, the prohibition on worshiping other gods. It is a dispute-poem retelling the story of Ḥanaiah, Mishael, and Azariah, the three “holy children” of Daniel chapter 3 who would rather be thrown into an oven than worship an idol. It’s an intricate multi-part acrostic that I absolutely love. (I also am partially convinced it may be influenced by the apocryphal “Song of the Three Holy Children,” if not in context then in the idea of an extensive poem related to their story.) Since the original poem’s acrostic only goes halfway through the alphabet, the great Meir bar Isaac Nehorai of Orleans wrote a continuation that is also included here. Categories: Tags: 45th century A.M., 7th century C.E., acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, Aramaic, Decalogue, פיוטים piyyuṭim, תרגום targum Contributor(s): אֶקְחָה בָּרִאשׁוֹן | Ekḥah Barishon — a silluq piyyuṭ for the first day of Sukkot by Elazar haKalirElazar haKalir’s qedushtah piyyut for the first day of Sukkot. Categories: Tags: Contributor(s): Qallir’s reshut for the Ṭal service on the first day of Pesaḥ. Also included is an acrostic English translation, as well as the catena of verses found in manuscripts but missing from most modern printings Categories: Tags: 45th century A.M., 7th century C.E., phonetic alphabetic acrostic translation, Alphabetic Acrostic, מוריד הטל morid hatal, Prayers for Precipitation, רשויות reshuyot, water cycle Contributor(s): This is the piyyut “Kehoshata Elim (Savior of mighty ones…)” by Eleazar Kalir for the hoshanot on the second day of Sukkot, published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 144-145. Categories: Tags: Contributor(s): This is the piyyut “Az K’einei Avadim (As slaves, with eyes beseeching,…)” by an unknown paytan for the seventh circuit of the Hoshana Rabba service (on the seventh and final day of Sukkot), published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 183. Categories: Tags: Contributor(s): This is the piyyut “Az Haytah Ḥanayat Sukō (Of yore, abode His dwelling place,)” a qerovah piyyut by Elazar Kalir for the first day of Sukkot, published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 212. Categories: Tags: Contributor(s): This is the piyyut “Az K’einei Avadim (As slaves, with eyes beseeching,…)” by an unknown paytan for the seventh circuit of the Hoshana Rabba service (on the seventh and final day of Sukkot), published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 183. Categories: Tags: Contributor(s): This is a Birkat ha-Mazon in the Ashkenazi nusaḥ incorporating a reconstruction of a liturgy for a Birkat haMazon for Shavuot witnessed in the Cairo Geniza fragment T-S H6.37 (page 4, recto and verso). Visit here, for a transcription and translation of the former (without the full Birkat ha-Mazon). Categories: Tags: Contributor(s): This formulation of the Berakhot she’Asani (“blessings that made me”) in the Birkhot haShaḥar was first published in the Sabbath and Festival Prayer Book (United Synagogue of America 1946). This adapted translation by Lisa Tarlau of Yehallelukha (“May all Your creations praise You”) can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1909), page 169. Categories: Tags: Contributor(s): This adapted translation of the blessing commencing Hallel by Rabbi Max Grunwald can be found in his anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), page 306. Categories: Tags: Contributor(s): 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. Categories: Tags: Atah Hu, אז ישיר Az Yashir, ברית brit, brit milah, circumcision, Nusaḥ Ashkenaz, שירת הים Shirat haYam Contributor(s): | ||
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