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. . . .

This Thanksgiving Day Prayer for 24 November 1870 was reprinted in The Philadelphia Inquirer on the following day 25 November 1870. It was preserved by Rabbi Morais in his ledger (page 44, clipping 057), an archive of newsclippings recording material he contributed to the press, among other announcements. (Many thanks to the Library of the University of Pennsylvania for helping to make this resource accessible.) Unfortunately, due to the fragility of the paper, a bit of the newsclipping providing the beginning of the prayer was lost. Thankfully, the missing text was recovered from a scan of the newspaper page made by the Fulton History project. . . .

The opening prayer offered before the Virginia House of Delegates on 26 May 1870. . . .

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, . . .

The Opening Prayer given in the U.S. Senate on 20 May 1870. . . .

The prayer at the consecration of the Central Synagogue (in London) offered by the chief rabbi of the United Hebrew Congregations of the British Empire, Nathan Marcus Adler, on 7 April 1870. The prayer was reprinted in “A Sermon By the Chief Rabbi,” The Israelite, vol. 117 part 14 (29 April 1870), page 9. . . .

The poem, “He of Prayer” as published in Henry Abarbanel’s English School and Family Reader (1883), p.14, where it is attributed to the newspaper The Jewish Times, a New York newspaper that circulated from 1869-1877. . . .

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. . . .

“Thanksgiving” is a hymn written by Felix Adler and published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn №35, p. 69. We have tentatively dated this hymn to 1868, since another hymn by Adler (“School-hymn, no. 36”) can be found appended from another unattributed work in A Guide to Instruction in the Israelitsh Religion (Samuel Adler, trans. M. Mayer, Temple Emanu-El, 1864, 4th printing 1868). . . .

This Thanksgiving Day Prayer for 27 November 1868 was reprinted in The Philadelphia Inquirer on 27 November 1868. It was preserved by Rabbi Morais in his ledger (page 36, clipping 044), an archive of newsclippings recording material he contributed to the press, among other announcements. (Many thanks to the Library of the University of Pennsylvania for helping to make this resource accessible.) . . .

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

“Confirmation (Father, see thy suppliant children)” is a hymn written by Felix Adler and published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn №34, p. 68. We have tentatively dated this hymn to 1868, since another hymn by Adler (“School-hymn, no. 36”) can be found appended from another unattributed work in A Guide to Instruction in the Israelitsh Religion (Samuel Adler, trans. M. Mayer, Temple Emanu-El, 1864, 4th printing 1868). . . .

“School-hymn” is a hymn written by Felix Adler and published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn №36, p. 70. We have found this hymn published in A Guide to Instruction in the Israelitsh Religion (Samuel Adler, trans. M. Mayer, Temple Emanu-El, 1864, 4th printing 1868). The hymn, numbered “36” is appended from another unattributed work as it appears in the 1871 Temple Emanu-El hymnal. So, tentatively, we may date this hymn to 1868, although it may likely have been authored earlier, along with the other hymns later attributed in 1871 by Rabbi James K. Gutheim to Felix Adler. . . .

“Dedication-Hymn” is a hymn written by Felix Adler and published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn №37, p. 71. We have tentatively dated this hymn to 1868, since another hymn by Adler (“School-hymn, no. 36”) can be found appended from another unattributed work in A Guide to Instruction in the Israelitsh Religion (Samuel Adler, trans. M. Mayer, Temple Emanu-El, 1864, 4th printing 1868). That date does match the year that the then new building for Temple Emanu-El’s synagogue was dedicated, 11 September 1868. . . .

“Hannukah” appears as hymn XXXVIII in מנהג אמעריקא: תפלות בני ישורון Minhag America: Hymns, Psalms & Prayers in English and German by Rabbi Isaac Mayer Wise, et al (1868), p. 104 and 106. . . .

“Hannukah” by Minna Kleeberg appears as hymn number 38 in מנהג אמעריקא: תפלות בני ישורון Minhag America: Hymns, Psalms & Prayers in English and German by Rabbi Isaac Mayer Wise, et al (1868), p. 105 and 107. . . .

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). . . .

The impetus for writing this monograph came from a long-time observation that most worshipers and, by extension Shalechei Tzibur [prayer leaders], are either generally unaware of certain basic Laws regarding Public Prayer and Conduct in the Synagogue or simply lax in their proper observance. As such, I felt that there is a need to refresh in the minds of the general public certain fundamental regulations in these areas. I have chosen to translate the prefatory pages relating to these matters from the classic Siddur Avodas Yisroel by Dr. Seligmann Baer, published in Rödelheim in 1868. His summary is terse, yet comprehensive, and very closely aligned with the accepted Halochoh. Although, in those instances where there is a difference from commonly accepted practice and custom, I have tried to augment his text with instructions found in the popular Siddur Tefilas Kol Peh (TKP, Shaliach Tzibur edition, published by Eshkol, Jerusalem, and which was prepared in accordance with the Mishne Berura) and other sources. . . .

This is a critical text of the liturgy for Shaḥarit (Shabbat) nusaḥ Ashkenaz as prepared by Isaac Seligman Baer in 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. . . .

A collection of hymns, psalms, and paraliturgical prayers for festivals and other events in German and English compiled by Rabbi Isaac Mayer Wise for Liberal/Reform congregations establishing a Minhag Ameriḳa. . . .

This Thanksgiving Day Prayer was reprinted in The Philadelphia Inquirer on the following day, 29 November 1867. It was preserved by Rabbi Morais in his ledger (page 35, clipping 042), an archive of newsclippings recording material he contributed to the press, among other announcements. (Many thanks to the Library of the University of Pennsylvania for helping to make this resource accessible.) . . .

This penitential prayer dated “Tishri 5628 [October 1867]” was offered in conclusion to “A Penitential Sermon” reprinted in The Jewish Messenger on 25 November 1867. It was preserved by Rabbi Morais in his ledger (page 34, clipping 041), an archive of newsclippings recording material he contributed to the press, among other announcements. (Many thanks to the Library of the University of Pennsylvania for helping to make this resource accessible.) . . .

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. . . .

“Schema Jisrael (Shema Yisrael)” is a hymn written by Moritz Mayer (1821-1867) and posthumously published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn №33, pp. 66-67. It may have been published earlier in the author’s lifetime. If you know of an earlier source for this hymn, please leave a comment or contact us. . . .

“[Gebete] Am Geburtstage der Mutter” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 252. . . .

“[Gebete] Am Geburtstage des Lehrers” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), pp. 252-253. . . .

“[Gebete] Am eigenen Geburtstage” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 253. . . .

After the popular reception among German speaking Jewry of Fanny Neuda’s Stunden Der Andacht (1855), additional sifrei teḥinnot, collections of prayers composed in the vernacular for women, were published in German. One of them, Hanna. Gebet- und Andachtsbuch für israelitische Frauen und Mädchen, published in 1867, was compiled with teḥinnot composed by the leading luminaries of Liberal Judaism in Breslau, Silesia: Jacob Freund (1827-1877), Rabbi Abraham Geiger (1810-1874), and Rabbi Moritz Güdemann (1835-1918), Manuel Joël (1826-1890), and Moritz Abraham Levy (1817-1872). The title of the collection is a direct reference to the biblical figure, Ḥanna whose petitionary prayer for a child was answered with the birth of her son, the prophet Shmuel. . . .

“[Gebete] Am Geburtsfeste des Vaters” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 251. . . .

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.) . . .

This Thanksgiving Day prayer by Rabbi Sabato Morais was offered in conclusion to a sermon reprinted the following day in The Philadelphia Inquirer on 30 November 1866. It was preserved by Rabbi Morais in his ledger (page 25, clipping 031), an archive of newsclippings recording material he contributed to the press, among other announcements. (Many thanks to the Library of the University of Pennsylvania for helping to make this resource accessible.) . . .

A prayer for Tisha b’Av. . . .

A prayer of a woman struggling with a life-threatening illness or injury. . . .

A prayer of gratitude for a woman who has survived dangerous circumstances. . . .

A prayer for one’s parent or parents during Yizkor. . . .

A prayer of a daughter for mourning on the yortseit of one or both of her parents. . . .

A prayer of an orphan after the death of one or both of her parents. . . .

A prayer of a woman experiencing desperation under difficult circumstances. . . .

A prayer of a woman following the birth of her infant child. . . .