סדור לחול לשבת וליום טוב Ritual de Oraciones para Todo el Año (1965) is a bilingual Hebrew-Spanish prayerbook for the entire year compiled and translated by Rabbi Marcos Edery z”l, and published by the World Council of [Conservative/Masorti] Synagogues. Besides the liturgy of the siddur, this prayerbook includes essays concerning prayer by 20th century scholars in Spanish translation, such as Rabbi Abraham Joshua Heschel and Israel Abrahams.

This work is in the Public Domain in the United States by treaty according the Uruguay Round Agreements Act (1994), 50 years having passed since its publication in Argentina (the general term of copyright for works published between 1957 and 1997).

Source (Translation)	Translation (English)
INTRODUCCIÓN	INTRODUCTION
¿Es posible escribir una introducción a un Sidur? Tal vez se pueda, sí, ofrecer al lector un estudio científico de la evolución de la oración judía a través de las edades. No obstante, una investigación seria y profunda sobre este tema se extendería mucho más allá del espacio de que aquí disponemos. Por lo demás, bien podría ocurrir que el interés que despertase un estudio de esta naturaleza, así como los conocimientos que su lectura proporcionara, no lograsen, en verdad, el propósito de suscitar en el lector el deseo y la capacidad de orar. Quizá el mensaje más valioso que un prólogo breve pueda contener sea, simplemente, el de una guía capaz de orientar al creyente en su búsqueda de comunicación con la Divinidad. Empero, también esto está, por desgracia, fuera del alcance del autor, pues la oración no es una actividad del intelecto sino una función del ser en toda su integridad, que sólo la experiencia y la elaboración ulterior tornarán comprensible. Y para que este proceso tenga un verdadero significado, es imprescindible que se lo viva en el sentido existencial.	Is it possible to write an introduction to a Siddur? Perhaps one can, yes, offer the reader a scientific study of the evolution of Jewish prayer through the ages. However, a serious and thorough investigation of this subject would extend far beyond the space available here. Moreover, it could well be that the interest aroused by a study of this nature, as well as the knowledge that reading it would provide, would not really achieve the purpose of arousing in the reader the desire and the ability to pray. Perhaps the most valuable message that a brief prologue can contain is simply that of a guide capable of orienting the believer in his search for communication with the Divine. However, this too, unfortunately, is beyond the author’s reach, for prayer is not an activity of the intellect but a function of the whole being, which only experience and further elaboration will make comprehensible. And for this process to have true meaning, it is essential that it be lived in the existential sense.
Se cuenta que un hombre pasaba, en una ocasión, frente a una casa en cuyo segundo piso se celebraba una boda. Al espiar a través de las ventanas, vio que los invitados saltaban, brincaban y gesticulaban de una extraña manera, e imaginó que debían estar todos. rematadamente locos. La explicación era muy simple: el hombre era sordo, sordo de nacimiento. Por esta razón no oía la música que llegaba por la ventana abierta y no podíà, naturalmente, darse cuenta de que lo que hacían era cantar y bailar.	The story goes that a man was once passing in front of a house where a wedding was being held on the second floor. Peering through the windows, he saw that the guests were leaping, jumping and gesticulating in a strange way, and he imagined that they must have all been completely crazy. The explanation was very simple: the man was deaf, deaf from birth. For this reason he could not hear the music coming through the open window and could not, of course, realize that what they were doing was singing and dancing.
Nuestra actitud frente a la oración es comparable a la del hombre de este cuento encantador. Aquél que es sordo a la música del éxtasis espiritual, insensible a la búsqueda de comunicación con Dios, contempla al orante como si fuese un loco, cuando en verdad lo que ocurre es que él es sordo e incapaz de percibir la música sublime.	Our attitude towards prayer is comparable to that of the man in this enchanting story. He who is deaf to the music of spiritual ecstasy, insensitive to the quest for communication with God, contemplates the prayerful man as if he were a madman, when in truth what is happening is that he is deaf and incapable of perceiving the sublime music.
Vivimos en un mundo y una época en los que rara vez es el hombre capaz de percibir la auténtica música de la oración. Vivimos en una callada —y a veces menos callada— desesperanza; no obstante, no buscamos los infinitos cauces de la verdadera espiritualidad. Con esto no queremos sugerir que no haya entre nosotros seres genuinamente espirituales. Lo que intentamos es explicarnos por qué tantos hombres pertenecientes al pueblo que enseñó al mundo la grandeza del Libro de los Salmos, no pueden hoy entonar con verdadera convicción y madura fe los versos de esos Salmos. Existe, entre nuestra vida y la melodiosa armonía de la oración, una profunda discordancia. En medio del estrépito y la cacofonía de la vida moderna, entre los desconciertos del desasosiego económico y social, las armonías de la vida del espíritu se pierden en la nada.	We live in a world and an age in which man is rarely able to perceive the authentic music of prayer. We live in a quiet — and sometimes less quiet — hopelessness, yet we do not seek the infinite channels of true spirituality. By this we do not mean to suggest that there are no genuinely spiritual beings among us. What we are trying to explain is why so many men belonging to the people who taught the world the greatness of the Book of Psalms cannot today intone with true conviction and mature faith the verses of those Psalms. There is, between our life and the melodious harmony of prayer, a profound discordance. Amidst the din and cacophony of modern life, amidst the bewilderment of economic and social unrest, the harmonies of the life of the spirit are lost in nothingness.
No obstante, quizá esto mismo sugiera que la curación puede ser ocasionalmente, en ciertos hombres, un místico estado de ánimo. El judaísmo enseña que para que el hombre permanezca humano, debe de ser más que humano, condición ésta que podemos vislumbrar a través de su capacidad para alabar a Aquél que lo ha creado. El problema que se plantea es por cierto obvio. ¿Qué ocurre, entonces, cuando un hombre siente que es incapaz de orar?	Perhaps, however, this itself suggests that healing may occasionally be, in certain men, a mystical state of mind. Judaism teaches that for man to remain human, he must be more than human, a condition which we can glimpse through his ability to praise the One who created him. The problem that arises is obvious: what happens, then, when a man feels that he is incapable of praying?
Se cuenta que una vez, en una aldea alejada del mundanal ruido, murió el único relojero, que allí había. Uno tras otro, los relojes de todos los aldeanos empezaron a funcionar mal y terminaron por detenerse. Uno tras otro, los pobladores dejaron de dar cuerda a sus relojes. Todos excepto un solo hombre, que, aunque sabía que su reloj sin duda marchaba mal, siguió dándole cuerda todos los días. Años más tarde, llegó por fin a la aldea otro relojero: mas no pudo reparar ninguno de los relojes detenidos, pues su sutiles mecanismos se habían oxidado. Ninguno, salvo el del hombre que, diligentemente, había dado cuerda a su reloj, día tras día.	The story goes that once, in a village far from the madding crowd, the only clockmaker there died. One after another, the clocks of all the villagers began to malfunction and eventually stopped. One after another, the villagers stopped winding their clocks. All except one man, who, although he knew that his watch was certainly running poorly, continued to wind it every day. Years later, another watchmaker finally arrived in the village: but he could not repair any of the stopped watches, for their subtle mechanisms had rusted. None, except that of the man who had diligently wound up his watch, day after day.
Esto mismo ocurre con la oración. Debemos seguir orando, aún cuando no siempre tengamos la sensación de que nos concentramos realmente en nuestra plegaria, pues el sutil mecanismo del espíritu humano también se herrumbra con facilidad. El judaísmo enseña que, naturalmente, es preferible que siempre podamos orar con la concentración y la participación necesarias. Pero si una u otra estuvieren ausentes, debemos, no obstante, seguir orando, pues esa es la mejor manera de que nos conservemos verdaderamente humanos.	The same is true of prayer. We must continue to pray, even if we do not always have the feeling that we are really concentrating on our prayer, for the subtle mechanism of the human spirit also rusts easily. Judaism teaches that it is naturally preferable that we should always be able to pray with the necessary concentration and participation. But if one or the other is absent, we must nevertheless continue to pray, for that is the best way for us to remain truly human.
Mas, a tal punto nuestros corazones se han vuelto impenetrables a todo cuanto no sea material, que las categorías de la oración nos son ajenas. Nos hemos dejado seducir por la creencia de que lo real es tan solo aquello que podemos palpar, medir y verificar objetivamente, y que por lo tanto todo aquello que no podemos palpar y medir y verificar ha de ser necesariamente irreal. Esto no es en modo alguno verdadero, como comprobaremos fácilmente: si escudriñamos y estudiamos minuciosamente la historia de la vida del hombre sobre la faz de la tierra. Es muy posible que la secreta esencia de la vida del hombre, y lo que lo induce a responder a los llamados del deber, esté en verdad más allá de toda posible definición de lo real, y que siempre haya sido así.	However, our hearts have become so impenetrable to everything that is not material that the categories of prayer are alien to us. We have allowed ourselves to be seduced by the belief that what is real is only that which we can touch, measure and verify objectively, and that therefore everything that we cannot touch, measure and verify must necessarily be unreal. This is by no means true, as we shall easily see: if we scrutinize and study minutely the history of man’s life on the face of the earth. It is quite possible that the secret essence of man’s life, and that which induces him to respond to the calls of duty, is indeed beyond all possible definition of the real, and that it has always been so.
Una de las firmes convicciones del judaísmo es que el hombre no puede permanecer como tal sin la oración, lo que equivale a decir sin su creencia en Dios Creador. La fe suscita la acción, y la espontánea respuesta del creyente es la oración.	One of the firm convictions of Judaism is that man cannot remain a man without prayer, which is to say without his belief in God the Creator. Faith prompts action, and the spontaneous response of the believer is prayer.
Ahora bien: ¿cómo se puede alcanzar la fe?	Now, how can faith be attained?
Quizás abriendo, sencillamente, nuestro ser más íntimo, a las maravillas y bellezas que nos rodean; alzándonos en armas contra los males que amenazan a nuestra sociedad. La oración es, precisamente, la actividad que ayuda al hombre a sentirse capaz de luchar por una sociedad mejor, a no sucumbir ante el “status quo”. La oración es la actividad que lleva a la participación en la constante creación de muestro mundo. Pues el verdadero enemigo de lo bueno no es lo malo sino lo mejor.	Perhaps by simply opening our innermost being to the wonders and beauties that surround us; by taking up arms against the evils that threaten our society. Prayer is precisely the activity that helps man to feel capable of fighting for a better society, not to succumb to the “status quo.” Prayer is the activity that leads to participation in the constant creation of our world. For the true enemy of the good is not the bad but the better.
Creemos que el hombre, y esencialmente el judío, que abandona la práctica de la oración, no puede subsistir. La leyenda judaica nos revela que allí donde no vibran ya en las sinagogas las voces de los orantes, el pueblo judio no tiene el destino de una larga y fecunda existencia.	We believe that man, and essentially the Jew, who abandons the practice of prayer, cannot survive. The Jewish legend reveals that where the voices of those who pray no longer vibrate in the synagogues, the Jewish people does not have the destiny of a long and fruitful existence.
Al presentar esta edición del Sidur, oramos con todo fervor por que su lectura ayude a muchos judíos a volver a su Creador y a su’pueblo, por que se integren una vez más en las categorías multidimensionales de la vida espiritual y creadora. Y si también hombres de otros credos encuentran en estas antiguas oraciones fortaleza y consuelo, quedará una vez más demostrado que la religión madre de nuestra sociedad occidental no ha perdido su voz ni su pujanza.	In presenting this edition of the Siddur, we fervently pray that its reading will help many Jews to return to their Creator and His people, that they will once again be integrated into the multidimensional categories of spiritual and creative life. And if people of other faiths also find strength and comfort in these ancient prayers, it will once again prove that the mother religion of our Western society has lost neither its voice nor its power.
El Sidur ha desempeñado siempre un papel preponderante en la sinfónica grandeza de la vida y del pensamiento judíos. Se ha dicho que el libro mayor de toda la teología judaica es El Libro de Oraciones; y si meditamos largamente en las ideas y sentimientos que en él se expresan, comprenderemos que en el Sidur subyace la melodía auténtica que es el misterioso secreto de la supervivencia judía.	The Siddur has always played a preponderant role in the symphonic grandeur of Jewish life and thought. It has been said that the greatest book of all Jewish theology is The Prayer Book; and if we meditate at length on the ideas and sentiments expressed therein, we will understand that in the Siddur lies the authentic melody which is the mysterious secret of Jewish survival.
Quiera Dios alumbrar nuestra senda con la luz de Su Amor y de Su Justicia, y enseñarños una vez más a orar, es decir a vivir.	May God illuminate our path with the light of His Love and His Justice, and teach us once again to pray, that is to say, to live.
MARSHALL T. MEYER. [Director para Latinoamérica del Consejo Mundial de Sinagogas]	Marshall T. Meyer [Director for Latin America of the World Council of Synagogues]

“📖 סִדּוּר לְחֹל לְשַׁבָּת וּלְיוֹם טוֹב (מנהג הספרדים) | Ritual de Oraciones para Todo el Año, a bilingual Hebrew-Spanish siddur compiled and translated by Rabbi Marcos Edery (1965)” is shared through the Open Siddur Project with a Creative Commons Public Domain Dedication 1.0 Universal license.

Aharon N. Varady (digital imaging and document preparation)

Aharon Varady, founding director of the Open Siddur Project, is a copyright researcher and amateur book scanner. He prepares digital images and new digital editions of prayer books and related works in the Public Domain in order to make their constituent parts (prayers, translations, annotations, etc.) publicly accessible for collaborative transcription by project volunteers. (In some cases, he finds existing digital editions prepared by others that require correction and reformatting.) If you appreciate his efforts, please send him a kind note or contribute to his patreon account.

Marcos Edery (translation)

Rabbi Mordechai Marcos Edery (1928-2010), born in Tangier, Spanish Morocco, was a traditionalist Conservative movement rabbi in Argentina, Jewish educator throughout Latin America, and translator. He studied at the Maimonides Seminary in Tangier, going to Israel in the 1950s to work in teaching institutes for graduates arriving from the Diaspora. In 1956 he was invited to Buenos Aires to serve as Director of the Majon le Limudei Haiaadut of the Israelite Congregation of the Argentine Republic. In 1960 he attended Camp Ramah in Laguna de los Padres as a visiting professor. In Buenos Aires, Rabbi Edery became close with the Conservative movement rabbi Marshall Meyer, working in the Chalom Community in the Colegiales neighborhood. At the same time, he was appointed vice-rector of the Latin American Rabbinical Seminary and director of the Michlalá Hibrit in Buenos Aires, affiliated with AMIA (Association of Jewish Families). At the request of the World Council of Synagogues, Rabbi Edery translated into Spanish the Siddur and the Maḥzor for Rosh Hashanah and Yom Kippur in both Ashkenazi and Sefaradi nusḥaot, with notes and commentaries by Rabbi Meyer. In the early 1970s, he became rabbi of the Bet El Community, sharing the pulpit with Rabbi Meyer, a position he retired from more than a decade later, returning to a more traditional form of halakhic observance. As rabbi of Bet El and vice-rector of the Latin American Rabbinical Seminary, he began a translation of the Torah portions and their corresponding haftarot, for both the Ashkenazi and Sephardi rites, with his own commentaries based on the exegeses of traditional parshanim (commentators): Rashi, Ibn Ezra, Rambam, Ramban, Abarbanel, among others. The first volume, Bereshit, was published in 1982. Having completed this monumental work, he translated the book of Ḳohelet on the same basis. In 1985, he founded Congregation Tora ve Jaim, creating a new synagogue alternative in the vast Buenos Aires area.

Masorti Olami

Masorti Olami (also known as the World Council of Synagogues) is the international umbrella organization for Masorti Judaism, founded in 1957 with the goal of making Masorti Judaism a force in the Jewish world. Masorti Olami is affiliated with communities in over 36 countries, representing with partners in Israel and North America close to two million people worldwide, both registered members and non-member identifiers. Masorti Olami builds, renews, and strengthens Jewish life throughout the world, with efforts that focus on existing and developing communities in Europe, Latin America, the former Soviet Union, Africa, Asia, and Australia. All of Masorti Olami's activities are conducted within the context of the overall Conservative Judaism movement, in close cooperation with its affiliated organizations in North America and Israel.

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ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו "May the pleasantness of אדֹני our elo’ah be upon us; may our handiwork be established for us — our handiwork, may it be established." –Psalms 90:17