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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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🡄 (Previous year) :: 📅 2024 📅 Resources published in 2025 |
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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-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: Tags: Contributor(s): 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: Tags: Contributor(s): 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. Categories: Tags: Contributor(s): 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: Tags: Contributor(s): 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: Tags: Contributor(s): A schedule for the reading of psalms for the Jewish calendar year including festivals, special Shabbatot, and for each Shabbat with its parashah, according to Isaac Seligman Baer in his Seder Avodat Yisrael (1868). Categories: Tags: Contributor(s): This is प्रायश्चित्ताच्या दिवसाची प्रार्थना The Prayers of the Day of Atonement vol. 1 (1867) and vol. 2 (1868), a maḥzor for Yom Kippur in Marathi translation for the Bene Israel community in India translated and arranged by Joseph Ezekiel Rajpurkar (1834-1905). This prayer, written for the Spanish and Portuguese Jews’ Congregation of London in the mid-19th century, is stated by the bar mitsvah prior to his ‘aliya blessing over the Torah. In the early 2010s, Rabbi Israel Elia ז״ל introduced the custom that a bat mitsvah recites a feminine form (with words marked in blue replaced by words marked in red) prior to her derasha. (In egalitarian communities where a bat mitsvah recieves an ‘aliyah as well, she may recite it prior to the ‘aliya blessing as well.) “Remember” by Emma Lazarus was written 20 January 1866 and first published in her chapbook, Poems and Translations (1866). This is वर्षत्रतिपदेची प्रार्थना The Jewish Propitiatory Prayer (1862), a maḥzor for Rosh haShanah in Marathi translation for the Bene Israel community in India translated and arranged by Joseph Ezekiel Rajpurkar (1834-1905) This is पापाच्या क्षमेसाठी प्रार्यना The Jewish Propitiatory Prayer (1859), a prayerbook for the Seliḥot service in the month before Rosh haShanah in Marathi translation for the Bene Israel community in India translated and arranged by Joseph Ezekiel Rajpurkar (1834-1905). 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. Categories: Tags: British East India Company, British Empire, British Jewry, Colonialism, Hindustan, Indian Rebellion of 1857, Mughal Empire Contributor(s): 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. 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. Categories: Tags: 19th century C.E., 57th century A.M., British Empire, British Jewry, Crimea, Crimean War, English vernacular prayer, Ottoman Empire, Russian Empire, Second French Empire Contributor(s): 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. This hymn was first published unattributed in the Union Hymnal (1897) under the title “We Hail this Day” (Hymn №89), p. 95. In Rabbi J. Leonard Levy’s The Children’s Service for Use in Religious Schools (1902) it is found attributed to Rabbi Henry S. Jacobs under the title, “The Sabbath Day” with some changes to the final stanza on page 240. Categories: Tags: Contributor(s): “Columbia, the Gem of the Ocean” (originally “Columbia, the Land of the Brave”) was an American patriotic song popular in the United States during the 19th and early 20th centuries. Adapted by Thomas A’Becket, Sr. around 1843 from the British patriotic song “Britannia, the Pride of the Ocean”, Columbia was long used as an unofficial national anthem of the United States, in competition with other songs. Categories: Tags: 19th century C.E., 57th century A.M., American Jewry of the United States, anti-fascist, Patriotic hymns, זמירות zemirot Contributor(s): Isaac L. Lyon’s שער התפילה וסדר העבודה Form of Daily Prayers, according to the custom of the German and Polish Jews (London: H. Abrahams, 1836) is a daily, shabbat, and festival prayerbook. Isaac Levi’s The Form of Daily Prayers according to the custom of the German and Polish Jews (London: M. Phillips, 1830) is a daily, shabbat, and festival prayerbook. מחזור של שבועות The Form of the Prayers for the Feast of Pentecost According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady Categories: Tags: Contributor(s): | ||
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