This prayer is a line by line interpretative translation of a traditional Ashkenazi variation of the Hashkiveinu prayer recited for Ma’ariv Leil Shabbat. . . .

The words of Greta Thunberg adapted for a prayer for intervention in the anthropogenic climate crisis, for a Honshana ritual for Sukkot. . . .

Richard Shavei-Tzion writes, “At this time when mankind is wreaking havoc on our Eco-System, we pray to God to preserve the treasure that is the earth and to grant us the wisdom to make pro-active efforts to protect it for the sake of our future generations and all which dwell upon it.” . . .

A prayer for a teacher to say or adapt as needed at the beginning of their school year. . . .

A “mi sheberakh” blessing for children and the parents of children returning to school at the beginning of the new school year. . . .

The Opening Prayer given in the U.S. House of Representatives on 6 February 2019. . . .

A prayer for the correction of the United States immigration policy in support of immigrants and open borders. . . .

“A Prayer for the Spiritual Welfare of the United States at a Time of Trial,” by Rabbi Joe Schwartz was first published at The Forward on 28 June 2019. . . .

A prayer in English to end gun violence before Rosh haShanah, . . .

A prayer on the first anniversary of the Tree of Life massacre in Pittsburgh. . . .

A ḳinah for the martyrs of the Tree of Life synagogue massacre in Boston in 2018. . . .

Psalms 140 decries the injustice tolerated, supported, and rallied around within the community of Israel. This contemporary adaptation does the same. . . .

A prayer for a government when that government is causing pain through malicious policies. . . .

A ḳinnah composed in response to the agonizing and cruel United States immigration policy implemented under the presidency of Donald Trump. . . .

A prayer for the safety of all the inhabitants of the Land of Israel offered during the November 12th, 2019 Tel Aviv rocket strike. . . .

A prayer for universal peace offered by Hillel Yisraeli-Lavery as an opening prayer to a talk given in Hamilton, Canada by 2011 Nobel Prize winner Leymah Gbowee. . . .

A prayer written in response to the massacre of Muslim worshipers during Friday prayers in Christchurch, New Zealand. . . .

A prayer for the welfare of the Kurdish People in Northern Syria (Rojava) following their betrayal by Donald Trump acting as commander-in-chief of the United States armed forces and their oppression by the Republic of Turkey. . . .

An article in the Yiddish Daily Forverts (Forward) on the activities of the Open Siddur Project and its founder, Aharon Varady. . . .

A Tu Bishvat Seder Haggadah prepared for a time when the Jewish New Year’s Day festival for trees coincides with a total lunar eclipse, as occurred in Tevet 5779 (January 2019). . . .

The Opening Prayer given in the U.S. House of Representatives on 20 November 2018. . . .

The Opening Prayer given in the U.S. House of Representatives on 24 September 2018. . . .

A bilingual Hebrew and English High Holiday (Rosh haShanah and Yom Kippur) maḥzor prepared for the Hill Havurah congregation in Washington, D.C. . . .

The Opening Prayer given in the U.S. House of Representatives on 20 June 2018. . . .

The Opening Prayer given in the U.S. House of Representatives on 12 June 2018. . . .

The birkon/bentsher (blessing-book) prepared for the wedding of Honi Sanders and Simona Dalin on July 7th, 2019. . . .

The Opening Prayer given in the U.S. House of Representatives on 6 June 2018. . . .

A bilingual Hebrew-English egalitarian and Sefaradi weekday siddur. . . .

The Opening Prayer given in the U.S. House of Representatives on 29 May 2018. . . .

A prayer offered by Rabbi Arnold E. Resnicoff at the Vietnam War Memorial on Memorial Day May 28th 2018. . . .

The Opening Prayer given in the U.S. House of Representatives on 25 April 2018. . . .

The Opening Prayer given in the U.S. Senate on 27 February 2018. . . .

The Opening Prayer given in the U.S. House of Representatives on 19 January 2018. . . .

This is an undated prayer written attributed to Rabbi Adin Steinsaltz (1937-2020) and shared via the Facebook page of Merkaz Steinsaltz (the Steinsaltz Center). The English translation (possibly also made by Rabbi Steinsaltz) was shared by the Center in a separate document. . . .

This is a new version of the popular Ḥanukkah song, Banu Ḥoshekh. (The original by Sara Levi-Tanai can be found here.) Our new version does two things: 1) it avoids the association of darkness and blackness (shḥor) with evil and harm, which in our society gets tangled up with white supremacy, and 2) honors the darkness as something precious that we need, especially in our time of light pollution when so much of the time, so many people can’t even see the stars. . . .

Especially for those of us who use the Torah passages on the expulsion of Hagar and Ishmael and the Binding of Isaac for Rosh Hashanah, together with Rabbi Phyllis Ocean Berman, I want to recommend that you read from the Sefer Torah the passage in Genesis 25:7-11 on the reconciliation of the two brothers as they come together to bury their dangerous father Avraham/Ibrahim/Abraham. . . .

Created by students of the Reconstructionist Rabbinical College and Rabbi Arthur Waskow. Written by Sarah Barasch-Hagans, Sarah Brammer-Shlay, Miriam Geronimus, Lonnie Kleinman, Chayva Lerman, Michael Perice, Rabbi Arthur Waskow, May Ye. Formatted and Edited by Sarah Barasch-Hagans. . . .

This is a prayer to be read between the 17th and the 27th of Iyyar (בין י״ז ו-כ״ז באייר), between the 32nd (ל״ב) and 42nd (מ״ב) days of the Omer. . . .

A “secular” kaddish after my mother died so that I could say kaddish under circumstances where I could gather ten people but not ten Jews. . . .

This is a prayer to be read between the 18th and the 27th of Iyyar (בין י״ח ו-כ״ז באייר), between the 33rd (ל״ג) and 42nd (מ״ב) days of the Omer. . . .

“Between the Fires” by Rabbi David Seidenberg, originally published at neohasid.org, is derived from the prayer of Rabbi Arthur Waskow (the Shalom Center), “Between the Fires: A Prayer for lighting Candles of Commitment” which draws on traditional midrash about the danger of a Flood of Fire, and the passage from Malachi. Another version of this prayer by Rabbi David Seidenberg, “A Prayer between the Fires (between the 32nd and 42nd days of the Omer)” is available, here. . . .

An Ashkenazi-style cantillation system for the Book of Psalms. . . .

An Ashkenazi-style cantillation system for the Book of Proverbs. . . .

An Ashkenazi-style cantillation system for the Book of Job. . . .

There are 24 books in the Tanakh. Of these, 21 (all but Psalms, Proverbs, and Job) share a grammatical system of cantillation marks, or te’amim. Of these 21, Ashkenazim have melodic traditions for reading eighteen of them. The Torah has its system, the prophets have the Haftarah system, the three festival scrolls have their shared system, and Esther and Lamentations have their own unique systems. But what of the three remaining books? . . .

These are piyyutim written in a traditional style, meant to introduce the opening of each book in the Torah. These piyyutim can be used at any time the opening line of the reading is said – on the Shabbat Minḥa/Monday/Thursday prior to the reading OR on the Shabbat morning of the reading proper. Because of this, the sheets arranged including the readings use two sizes – a larger size for the shorter first reading for weekdays, and a smaller size for the full first reading on Shabbatot. They can only be read when the first verse of the book is read. . . .

The most traumatic event in recent Jewish history is the Holocaust. At this time, the survivors of the camps are aging, and in the lifespan of people alive today it is likely that the last survivor will die. We say we must never forget what happened during the Holocaust, but if we think of it as a tragedy that happened to our ancestors we will forget. But it has been 3000 years since the Exodus from Egypt, and the Haggadah keeps its history vivid and alive. We are taught that in each and every generation we are to think of ourselves as having been slaves in Egypt. May it be that just as we never forgot the wonders of the Exodus, so too we never forget the horrors of the Holocaust, and continue to strive that such horrors may never happen again until all live in freedom and peace. . . .

This is a petition for the worker in the style of “Av Haraḥamim” and similar texts, using Biblical and Mishnaic language and co-opting it into a new meaning. It could be read after the Torah service (like many other petitionary texts) or focused on in private. The Biblical relationship between God, humanity, and labor is fascinating. Often it is treated as a curse placed upon us, and just as often as the purpose of humanity. In Genesis 3:19 it is the curse placed upon a disobedient First Adam, but less than a chapter earlier in Genesis 2:15 it is the reason for First Adam’s creation in the first place! In the past century or so, traditional Judaism has somewhat tilted away from the ideas of worker’s rights so clearly stated in the Tanakh and in rabbinic texts. Partially this was to disassociate from the Bundists, partially out of fear of “looking too Communist” in a xenophobic American society, and partially because the Jewish working class is nowhere near as substantial a part of the community as it once was. If this text is meant to do anything, it’s to show that love of God and love of the worker aren’t opposed to each other – in fact, they go hand in hand! . . .

A derivation of the popular piyyut for the Yamim Noraim, “Mi She’anu” which references the archetypal characters of the Star Trek paracosm. . . .

A prayer, inspired by Tefilat haDerekh and other traditional liturgical texts, for a Jew who, at some future point, would be about to go forth on a starship. Doesn’t include a chatimah so as not to be a brakhah levatalah, in the case that starships are (chas v’shalom) never invented. . . .