A prayerbook prepared by Rabbi Edward B.M. Browne according to the Reform movement custom of Temple Gates of Hope (now Prospect Park Synagogue) in 1885.

This is Rabbi Max Landsberg’s public repetition of the weekday amidah as found in his Ritual for Jewish Prayer (1884), pp. 21-28 with adaptations of the traditional blessings found on pp. 52-54.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit festival amidah for Sukkot as found in his Ritual for Jewish Prayer (1884), pp. 21-28 with a unique prayer for Sukkot found on pp. 48-49.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit festival amidah for Shemini Atseret as found in his Ritual for Jewish Prayer (1884), pp. 21-28 with a unique prayer for Shemini Atseret found on pp. 50-52.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit festival amidah for the first day of Pesaḥ as found in his Ritual for Jewish Prayer (1884), pp. 21-28 and pp. 38-41.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit festival amidah for the seventh day of Pesaḥ as found in his Ritual for Jewish Prayer (1884), pp. 21-28 and pp. 42-43.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit festival amidah for Shavuot as found in his Ritual for Jewish Prayer (1884), pp. 21-28 with a unique prayer for Shavuot found on pp. 44-45.

This is Rabbi Max Landsberg’s public repetition of the shaḥarit amidah for a Confirmation Day as found in his Ritual for Jewish Prayer (1884), pp. 21-28 with adaptations of the traditional blessings found on pp. 46-47.

This is the poem, “The New Colossus” (1883) by Emma Lazarus. Lazarus famously penned her sonnet in response to the waves of Russian-Jewish refugees seeking refuge in the Unites States of America as a result of murderous Russian pogroms following the assassination of Tsar Alexander Ⅱ in 1881. At a time when she was also translating classical Jewish poetry, her identification and revisioning of the Statue of Liberty as “the Mother of Exiles,” points to the familiar rabbinic Jewish identification of the Shekhinah (the Divine Presence, in its feminine aspect) with the light of the Jewish people in their Diaspora.

A prayer for the recovery of President James A. Garfield was offered at Beth El Hebrew Congregation (Alexandria, Virginia) by Rabbi Leopold Rosenstraus in a public service on 9 July 1881 after the president was mortally wounded earlier that month (2 July) in an ultimately successful assassination attempt. The prayer was published on the front page of The Hebrew Leader (15 July 1881).

The poem, Hatiḳvah, in its original composition by Naphtali Herz Imber, later chosen and adapted to become the national anthem of the State of Israel, with a full English translation, and the earliest, albeit abbreviated, Yiddish translation

This is a Ḥanukkah piyyut by R. Salomon Berdugo (1854–1906), illustrious payṭan and the chief rabbi of Meknes, Morocco. According to the Kehillot Sharot organization’s notes, found here, “This piyyut speaks of the miracles that occured for the Hasmoneans, both in war against the Greeks and in purification of the Temple. It is customarily sung in Maqam Hijaz.”

The siddur, Aḇodath Yisrael was first prepared for Temple Oheb Shalom (Baltimore, Maryland) by Rabbi Benjamin Szold (1829-1902). Before Szold’s arrival in 1859, the congregation had adopted for use in its Shabbat service the Minhag America by the Reform rabbi, Isaac Meyer Wise. After much discussion with his congregation Szold introduced Aḇodath Yisrael, which hewed more closely to traditional Ashkenazi custom. The first edition of this prayer-book appeared in 1863 with German translation, and was widely adopted by congregations in the United States. New editions were published in 1864 and 1865 (the latter with English translation), and another, revised edition in 1871, by Rabbis Marcus Jastrow of Philadelphia (1829-1903) and Henry Hochheimer of Baltimore (1818-1912).

A siddur in Hebrew with English translation compiled by Rabbi Isaac Mayer Wise for Liberal/Reform congregations establishing a Minhag America.

Rabbi David Einhorn’s (1809-1878) prayer book `Olat Tamid (lit. the perpetual sacrifice)…first penned in Germany, served as the model for the Union Prayer Book,….the prayer book of the American Reform movement for almost eight decades. It reflected what is now called “classical Reform,” eliminating prayers for the restoration of Zion, mentions of the messiah, and bodily resurrection of the dead, while diminishing mentions of Jewish chosenness and the like.

The Chanson Internationale (‘International Song’) was originally written in 1871 by Eugène Pottier, a French public transportation worker, member of the International Workingmen’s Association (The First International), and activist of the Paris Commune. He wrote it to pay tribute to the commune violently destroyed that year. The song became the official anthem of The Second International, of the Comintem, and between 1921 and 1944 also of the Soviet Union. Most socialist and communist parties adopted it as their anthem during the last decades of the 19th century and throughout the 20th century, adapting it in local languages (Russian, Yiddish, etc.) to their particular ideological framework. The anthem was first translated into Hebrew by Avraham Shlonsky in 1921.

The weekday evening service according to a Karaite Prayerbook adapted from one printed by Abraham Firkovich in 1871.

An elegy by Walt Whitman for President Abraham Lincoln after his assassination, in English with Hebrew translation.

The Sabbath morning service according to a Karaite Prayerbook adapted from one printed by Abraham Firkovich in 1871.

The weekday morning service according to a Karaite Prayerbook adapted from one printed by Abraham Firkovich in 1871.

The Sabbath eve service according to a Karaite Prayerbook adapted from one printed by Abraham Firkovich in 1871.

An index to the Ḳaraite prayer services for weekday and sabbath mornings and evenings, as derived from the prayerbook of Abraham Firkovich (1871) by Nehemia Gordon,

A tiqqun for Erev Rosh Ḥodesh Nissan, as found in Sefer Zokhrenu le-Ḥayyim, a Ḳabbalistic haggadah for the Passover seder with translation and commentary published in Livorno in 1870 for use of the Tripolitanian Jewish community.

An extended tiqqun for Rosh Ḥodesh Nissan, as found in Sefer Zokhrenu le-Ḥayyim, a Ḳabbalistic haggadah for the Passover seder with translation and commentary published in Livorno in 1870 for use of the Tripolitanian Jewish community.

A prayer for the French Emperor, Napoleon III, a year before he was captured by the Prussians in the doomed Franco-Prussian War of 1870, including the formula of the prayer, haNoten Teshuah, as adapted for Napoleon III.

An Ashkenazi siddur with a French translation compiled by Elḥanan ben Netanel Durlacher.

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.

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.

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.

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.

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.

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.

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.

“Gebet Statt Kaddisch” is a memorial prayer replacement (tashlum) for the ḳaddish yatom (orphans’ ḳaddish) when praying alone or where there is no minyan. It is found in Dr. Seligmann Baer and Rabbi Joseph Nobel’s Tozeoth Chajm: Vollständiges Gebet- und Erbauungsbuch zum Gebrauche bei Kranken, Sterbenden… (1900).

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).

This is a transcription of the liturgy for Shaḥarit (Shabbat) according to the liturgical custom of Ashkenaz as prepared by Isaac Seligman Baer in his Seder Avodat Yisrael (1868).

Join us in creating a faithful digital transcription of the Seder Avodat Yisrael (Isaac Seligman Baer, 1868), a critical text of the nusaḥ Ashkeanaz. After transcription and proofreading, this new digital edition will be shared under a Creative Commons Zero (CC0) Public Domain dedication. The edition will then be encoded in TEI XML and archived in the Open Siddur database, a libre Open Access liturgy database.

This thanksgiving prayer was offered by ḲḲ Shaar haShamayim (a/k/a Bevis Marks, the S&P Synagogue in London) upon the safe return of Sir Moses Montefiore from a trip to Romania on behalf of Romanian Jewry in 1867. The prayer was likely written by Rabbi Dr. Moses Gaster who served as rabbi for Bevis Marks during this period and who had emigrated from Romania.

This is Rabbi Benjamin Szold’s הגיון לב (Hegyon Lev, “Meditation of the Heart”) Israelitisches Gebetbuch für die häusliche Andacht (1867).

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).

“Evening Prayer for Children” is one of thirty prayers appearing in Rabbi Moritz Mayer’s collection of tehinot, Hours of Devotion (1866), of uncertain provenance and which he may have written.

“Morning Prayer for Children” is one of thirty prayers appearing in Rabbi Moritz Mayer’s collection of tehinot, Hours of Devotion (1866), of uncertain provenance and which he may have written.

The African-American Christian spiritual adapted for a Pesaḥ song in Hebrew and English.

The fourteenth amendment to the Constitution of the United States of America, initially proposed by Congress on 13 June 1866 and adopted on 9 July 1868 was the second of three Reconstruction Amendments addressing citizenship rights and equal protection under the law. It was enacted in response to issues related to emancipated slaves following the failure of the Slaveholders’ Rebellion (1861-1865).

Walt Whitman’s famous poem eulogizing President Abraham Lincoln after his assassination, in English with Hebrew translation.

A comprehensive arrangement of seliḥot (סליחות, penitential prayers) for the entire year, translated into English by the great scholar David Asher.

A maḥzor for Yom Kippur in Hebrew with English translation compiled by Rabbi Isaac Mayer Wise for Liberal/Reform congregations establishing a Minhag America.

Exalted are you Lincoln. Who is like you!
You were highly respected among Kings and Princes.
All that you accomplished you did with a humble spirit.
You are singular and cannot be compared to anyone else.
Who among the great are like Lincoln? Who can be praised like you?

A maḥzor for Rosh haShanah in Hebrew with English translation compiled by Rabbi Isaac Mayer Wise for Liberal/Reform congregations establishing a Minhag Ameriḳa.