The prayer-poem ““Mene, Mene, Tekel Upharsin”” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 94-95. . . .

A poem on the meaning of the menorah. . . .

“Prayer at a time of war (Marḥeshvan 5784)” was offered by The Masorti Movement In Israel-התנועה המסורתית בישראל and the כנסת הרבנים בישראל for use by congregations worldwide. Originally written by Rabbi Simcha Roth ז״ל, it was adapted by Ze’ev Kainan to suit the current horrors committed by Hamas. . . .

The mi sheberakh for the IDF composed by Rabbi Shlomo Goren in the context of the Suez Crisis and Israel-Egypt conflict of 1956. . . .

A Mi Sheberakh prayer offered on behalf of those battling, suffering from, and imperiled by the 2019-2020 Coronavirus Outbreak and pandemic. . . .

“תפילה נוכח הרעה מדרום | Prayer in the face of the Missiles Falling On Israel” was shared by the Masorti Movement in Israel via their social media account on Twitter on 12 May 2023. . . .

The mi sheberakh read for the well-being of Jewish congregations worldwide. . . .

The mi sheberakh read for the well-being of one’s own congregation. . . .

“Prayer in behalf of one celebrating a birthday,” by Rabbi Mordecai Menaḥem Kaplan can be found on p. 494-497 of his The Sabbath Prayer Book (New York: The Jewish Reconstructionist Foundation, 1945) . . .

This digital edition of Midrash Ma’aseh Ḥanukkah was transcribed from the print edition published in Otzar Hamidrashim (I. D. Eisenstein, New York: Eisenstein Press, 5675/1915, p.189-190). With much gratitude to Anat Hochberg, this is the first translation of this midrash into English. . . .

The “angels on all sides” formula included with the Bedtime Shema service in many contemporary siddurim. . . .

These are the lyrics of the song, Miryam haNevi’ah, written by rabbis Leila Gal Berner and Arthur Waskow (with Hebrew by Leila Gal Berner) as found published in My People’s Prayer Book, vol. 7: Shabbat at Home, (ed. L. Hoffman, 1997), section 3, p. 189. The English lyrics are from an article published several years earlier — “Memories of a Jewish Lesbian Evening” by Roger McDougle appearing in Bridges (vol. 4:1, Winter/Spring 1994), on the top of page 58. No specific date is given for the havdalah program described in the article, alas. If you know the earliest reference for the publication or use of Miryam haNevi’ah, please contact us. . . .

Selections from speeches and letters by Rev. Dr. Martin Luther King, Jr. read in ecumenical services for Martin Luther King Day in the United States. . . .

Modeh Ani, in Hebrew with English translation by Rabbi Zalman Schachter-Shalomi. . . .

“Modlitwa za Rzeczpospolitą” by Rabbi Moses Schorr was published in his סדר תפלה Modlitewnik na wszystkie dni w roku oraz modlitwę za Rzeczpospolitą (1936), recto of p. 232. . . .

This paraliturgical reflection of the prayer “Magen Avot” by Lise Tarlau (“Mogen owaus”) can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), page 79. . . .

“Monday’s Prayer” was written by Lilian Helen Montagu and published in Prayers for Jewish Working Girls (1895), pp. 10-11. . . .

“Morn breaks upon Moriah’s height!” by Penina Moïse, published in 1842, appears under the subject “New Year (Roshe Hashannah)” as Hymn 60 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 61-62. . . .

“Morning hymn (Bless thou the Lord)” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 181-183. . . .

“Morning hymn (Blessed art Thou)” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 224-225. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 136-138. An additional abridged variation of this prayer can also be found on pages 92-93 of the UK edition. . . .

“Morning hymn (Blessed art Thou)” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 224-225. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 136-138. An additional abridged variation of this prayer can also be found on pages 92-93 of the UK edition. . . .

“Morning hymn (Father all)” [in Illness] by Grace Aguilar was published posthumously by her mother Sarah Aguilar in the UK edition of Sacred Communings, pp. 116-117. It is not found in the US edition. . . .

“Morning meditation” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in the UK edition of Sacred Communings, pp. 69-70. . . .

“Morning prayer (Another day has dawned)” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 226-227. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 93-94. . . .

“Morning Prayer” was written by Lilian Helen Montagu and published in Prayers for Jewish Working Girls (1895), pp. 7-8. . . .

A prayer upon rising in the morning. . . .

“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. . . .

“Morning Prayer (for Older Children)” by Rabbi Clifton Harby Levy is found in The Helpful Manual (Centre of Jewish Science, 1927), p. 27. . . .

“Morning Prayer (For Very Young Children)” by Rabbi Clifton Harby Levy is found in The Helpful Manual (Centre of Jewish Science, 1927), p. 26. . . .

“Morning prayer (Almighty and merciful Father)” [in Illness] by Grace Aguilar was published posthumously by her mother Sarah Aguilar in the UK edition of Sacred Communings, pp. 117-119. It is not found in the US edition. . . .

Morning Prayers was compiled by Rabbi Gustav Gottheil for the morning prayer service of his congregation at Temple Emanu-El, New York, in 1889. . . .

“Morning Song [splendor of the morning sunlight]” is a hymn by Felix Adler, published in The Sabbath School Hymnal, a collection of songs, services and responses for Jewish Sabbath schools, and homes (4th rev. ed., 1897), hymn no. 23. . . .

A mourner’s ḳaddish in the event there is no quorum. . . .

“Mournfully chant! for our choir accords,” by Penina Moïse, published in 1842, appears under the subject “Commemoration of the Destruction of Jerusalem (Tishnga Beab)” as Hymn 74 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 77. . . .

The poem “Musings” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 115-116. . . .

“My America (Our New Hymn)” was written by Morris Rosenfeld and published by the Jewish Morning Journal sometime mid-April 1917. On April 2nd, the United States had entered the World War against Germany and its allies. In the xenophobic atmosphere of the United States during World War Ⅰ, Representative Isaac Siegel (1880-1947), R-NY, offered the hymn as evidence of the patriotism of America’s “foreign-born” Jewish immigrants. The poem in its English translation was added to the Congressional Record on 18 April 1917 in an extension of remarks. Xenophobia in the United States though did not ebb. Nearly a year later, on April 4, 1918, a German immigrant, Robert Prager, was lynched in Collinsville, Illinois. . . .

“My heart is bared to thee, oh Lord,” by Penina Moïse, published in 1842, appears under the subject “Day of Atonement (Yome Hakipureem)” as Hymn 61 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 63-64. . . .

“Nachtgebet eines Kindes” by Lise Tarlau can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), page 30. . . .

“Naḥamu (Comfort Ye!),” by J.C.L., published in 1842, appears as Hymn 2 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 7. . . .

“National Brotherhood Week” by Tom Lehrer was first released on his album “That Was The Year That Was” (1965). National Brotherhood Week in February was first established in the 1930s by the National Conference of Christians and Jews as a means of promoting the values of inter-religious tolerance and civic interdependence. The week gained federal support from President Franklin Roosevelt during World War Ⅱ as a means of combatting fascist and nativist objections to a vision of democracy built on the foundation of a multicultural civil society. By the time Tom Lehrer lampooned the civic commemoration in 1965, the McCarthyite oppressions of the Red Scare and Lavender Scare during the Cold War, the manufactured Vietnam War, lingering anti-Semitic prejudice and suspicion, the continued struggle for civil rights with its continued lynchings, the assassination of JFK and increasing political violence had all exposed National Brotherhood Week for many young adults as phony, a historical relic that had lost the import of any cultural imperative it might have once possessed. . . .

This prayer by Rabbi Mordecai M. Kaplan, first penned in his diary for 23 August 1942, was first published in The Radical American Judaism of Mordecai M. Kaplan, by Mel Scult (1990). Although the prayer was not included in Kaplan’s Sabbath Prayer Book (New York: The Jewish Reconstructionist Foundation, 1945), it was added to the loose-leaf prayerbook he kept at the Society for the Advancement of Judaism synagogue. . . .

Purim affirms Esther’s stand against official silencing, abuse of power, misogyny and anti-Semitism. At first an outsider, Queen Esther used her insider power to reveal and thwart official hatred that threatened Jewish life and safety. We celebrate one woman’s courageous cunning to right grievous wrongs within corrupt systems. The archetype of heroic woman standing against hatred continues to call out every society still wrestling with official misogyny, power abuses and silencing. For every official silencing and every threat to equality and freedom, may we all live the lesson of Esther and all who stand in her shoes: “Nevertheless, she persisted.” . . .

The poem “New Year” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 113-114. . . .

The prayer-poem “Night” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 90-91. . . .

The poem, “Night” by Rosa Emma Salaman, was first published in the Occident 3:11, Shebat 5606, February 1846. . . .

“Night Prayer” was written by Lilian Helen Montagu and published in Prayers for Jewish Working Girls (1895), pp. 9-10. . . .

A prayer before going to sleep at night. . . .

“Night Prayer (for Older Children) by Rabbi Clifton Harby Levy is found in The Helpful Manual (Centre of Jewish Science, 1927), p. 27. . . .

This is a version of the Invocation of Baraqon, a spell found in the Key of Solomon (Clavicula Solomonis) and its Hebrew translations (Mafteaḥ Shlomo). This particular variation is as found on the folios 70a-70b of a manuscript republished as ספר מפתח שלמה Sepher Maphteaḥ Shelomo (Book of the Key of Solomon): An exact facsimile of an original book of magic in Hebrew (1914) with a partial transcription translated into English by Rabbi Sir Hermann Gollancz. Claudia Rohrbacher-Stricker writes that Gollancz had located the manuscript in the collection of his father, Samuel H. Gollancz. The manuscript itself dated from around 1700 in Amsterdam, in a Sefardic script. Gershom Scholem was able to prove the Arabic origin of the Baraqon operation in “Some Sources of Jewish-Arabic Demonology,” Journal of Jewish Studies, vol. 16 (1965), p. 6. . . .

The text of the prayer Nishmat Kol Ḥai in Hebrew with a Latin translation . . .