The book of Barukh (also, Baruch and Barouch) in its reconstructed Hebrew vorlage from verse 1:1 till 3:8. . . .

A brief explanation of the role of prayer in the Jewish Science movement of Rabbi Morris Lichtenstein and his wife Tehilla Lichtenstein, co-founders of the Society of Jewish Science, in Yiddish with an English translation. . . .

Selections from 1 Maccabees, 2 Maccabees, and Pesiqta Rabbati which inform the story of Ḥanukkah: the desecration and re-dedication of the Temple (especially as it relates to Sukkot and the Brumalia), divine intervention in the Maccabean battles, and the Rekindling of the Sacred Fire. . . .

“Self-examination” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Sabbath Thoughts and Sacred Communings (1853), pp. 97-98. . . .

“Self-Examination for Every Night” by Grace Aguilar was published posthumously by her mother Sarah Aguilar Essays and Miscellanies (1853), in the section “Sacred Communings” (1852), pp. 165-168. . . .

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The seliḥot for the day after Rosh haShanah, which is Tsom Gedalyah – the fast of Gedaliah. . . .

A seder seliḥot (a penitential prayer service) for the first day of seliḥot, in the week prior to Rosh ha-Shanah, as prepared and translated by Philip Paltiel Birnbaum and published by Hebrew Publishing Co., in 1952. . . .

This undated “Service for the Blessing of a Baby” by the Hon. Lily H. Montagu (1873-1963) from the archives of the Liberal Jewish Synagogue, London, was published in, Lily Montagu: Sermons, Addresses, Letters, and Prayers (ed. Ellen M. Umansky, 1985), pp. 339-341. Based on the name of the baby for whom the service was performed, we feel confident in dating this service to June 1962. . . .

Shabbat Affirmations for erev shabbat in preparation of welcoming the shabbat. . . .

This translation of Ḥayyim Naḥman Bialik’s “Shabbat ha-Malkah” by Israel Meir Lask can be found on pages 280-281 in the Sabbath Prayer Book (Jewish Reconstructionist Foundation, 1945) where it appears as “Greeting to Queen Sabbath.” The poem is based on the shabbat song, “Shalom Alekhem” and first published in the poetry collection, Hazamir, in 1903. I have made a faithful transcription of the Hebrew and its English translation as it appears in the Sabbath Prayer Book. The first stanza of Lask’s translation was adapted from an earlier translation made by Angie Irma Cohon and published in 1920 in Song and Praise for Sabbath Eve (1920), p. 87. (Cohon’s translation of Bialik’s second stanza of “Shabbat ha-Malkah” does not appear to have been adapted by Lask.) . . .

The reshut for praying at dawn, in Hebrew with English translation. . . .

The reshut for praying at dawn, in Hebrew with English translation. . . .

This paraliturgical “Shalom Aleikhem” is as found in Rabbi David Einhorn’s עלת תמיד Gebetbuch für Israelitische Reform-Gemeinden (1858), p. 417. The English translation here, by Joshua Giorgio-Rubin, translating Rabbi David Einhorn, is as found in Rubin’s Olat Hadashah: A Modern Adaptation of David Einhorn’s Olat Tamid for Shabbat Evening (2020), pp. 13-14. . . .

The popular adjuration of the angels of peace and ministering angels, Shalom Aleikhem, in Hebrew with a German translation by Franz Rosenzweig. . . .

The poem “Shebuoth” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 37-38. . . .

This translation of the blessing sheheḥiyanu was written by Jessie Ethel Sampter and published under the title “Blessing for Rosh-Hashanah” in her Around the Year in Rhymes for the Jewish Child (1920), p. 11. . . .

This Chinese translation of the liturgical reading of the Shema is found on pages 13-15 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

The text of the Sheva Brakhot from the birkon of Honi Sanders and Simona Dalin. . . .

A paraliturgical adaptation of the prayer/curse, “Shfokh Ḥamatekha,” this prayer, likely written during, or just after the Holocaust, recognizes those nations and righteous gentiles who fought and risked their lives to aid and rescue European Jewry. . . .

The Shimmush Tehillim is a medieval work providing prescriptive theurgical associations for Psalms and verses from Psalms. It has been historically attributed to Rav Hai Gaon (939-1038 CE) but any definitive statement of authorship is lacking. The suggestion that portions of the Shimush Tehillim were authored during the late Geonic period in Iraq isn’t implausible. We also know that Hai Gaon was knowledgeable of Hekhalot writings that should at least be considered part of the same thought world as the Shimmush Tehillim. Writings found in the Shimush Tehillim have been found in manuscripts dating from the 12th century. This digital transcription of Shimush Tehillim derives from Elias Klein Békéscsaba’s 1936 compilation. This edition should not be considered a critical text, as earlier editions certainly exist. Not all of the Psalms are identified as having a particular theurgical use. . . .

This is a vocalized transcription and translation of the World War Ⅱ era song, “Shir haGe’ulah (Song of Redemption)” from the source images shared in A Tribute to Rabbi Mordechai Meir Hakohen Bryski v”g Bryski (Rabbi Mordechai A. Katz, 2017), pp. 19-20. The song is also known by its incipit, “Heḥayyeinu El.” . . .

A translation of the piyyut, Anim Zemirot. . . .

A “praying translation” of the piyyut, Anim Zemirot. . . .

In 1785 Friedrich Schiller wrote his ‘An die Freude an ode ‘To Joy’, describing his ideal of an equal society united in joy and friendship. Numerous copies and adaptations attest to its popularity at the time. The slightly altered 1803 edition was set to music not only by Ludwig van Beethoven in his Ninth Symphony but also by other composers such as Franz Schubert and Pyotr Tchaikovsky. Hs. Ros. PL B-57 contains a Hebrew translation of the first edition of the ode (apparently rendered before the 1803 alteration), revealing that the spirit of the age even managed to reach the Jewish community in the Netherlands. Whereas the imagery of Schiller’s original is drawn from Greek mythology, the author of the שִׁיר לְשִׂמְחָה relies on the Bible as a source. In fact, he not only utilises Biblical imagery, but successfully avoids any allusion to Hellenistic ideas whatsoever. . . .

This “Shir Mizmor l’Purim” by Rabbi Sabato Morais (we think) was first published in The Jewish Exponent on 15 March 1889. It was preserved by Rabbi Sabato Morais in his ledger, an archive of newsclippings recording material he contributed to the press, among other announcements. . . .

According to Rabbinic tradition, the 21st of Nissan is the day in the Jewish calendar on which Pharaoh’s army was drowned in the Sea of Reeds, and the redeemed children of Yisrael sang the Song of the Sea, the (Shirat Hayam, Exodus 15:1-19). The song, as included in the the morning prayers, comprises one of the most ancient text in Jewish liturgy. The 21st of Nissan corresponds to the 7th day of Passover, and the recitation of the Shirat HaYam is part of the daily Torah Reading. Rabbi Hillel Ḥayim Yisraeli-Lavery shares a performance of a melody he learned for the Shirat Hayam from צוף דבש Tzuf Devash, a Moroccan synagogue in the Old City of Jerusalem. If there is something about this tune that strikes one as particularly celebratory, it might be because the relationship between G!d and the Jewish people is traditionally described as a marriage consummated with the Covenant at Mt. Sinai. The passage of Bnei Yisrael through the Sea of Reeds towards Mt. Sinai thus begins a bridal march commencing in the theophany at Mt. Sinai, 42 days later. . . .

This Chinese translation of an Ashkenazi nusaḥ for the piyyut “Shokhen Ad” following Nishmat Kol Ḥai is found on page 3 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

The text of the short prayer Shokhen Ad in Hebrew with a Latin translation. . . .

The story of Shoshanah & the Elders, according to the text of Theodotion translated into Biblical Hebrew. . . .

We are grateful to the Vilna Shul in Boston and their Ḥavurah on the Hill program for preparing “Siddur on the Hill,” (2011) a beautiful siddur for Shabbat Friday night services and sharing it with free-culture compatible, open content licensing. The siddur includes original translations in English from Rabbi Sam Seicol, interpretive writings by Rabbi Rami Shapiro, and illustrations by Georgi Vogel Rosen, as well as contributions from numerous others. Thank you for sharing your siddur, open source! . . .

“Song” by Rosa Emma Collins née Salaman was published in her bound collections of poetry, Poems (1853), p. 65. . . .

A religious Zionist national anthem composed by Rav Kook in response to the secular Zionist Hatikvah. . . .

The famous poem by Walt Whitman in its original English with its Hebrew translation. . . .

The poem, “Song of the Spirit” by Rosa Emma Salaman, was first published in the Occident 6:7, Tishrei 5609, October 1848. . . .

A hymnal prepared by Rabbi Benjamin Szold and translated from German into English by Rabbi Marcus Jastrow. . . .

“Source of Mercy, truth and grace!” by Penina Moïse, published in 1842, appears under the subject “Sabbath” as Hymn 57 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 59-60. . . .

This “Special Prayer for Our Soldiers and Sailors” edited by Rabbi Aaron Dym is found just after the preface to the siddur, סדור תפלת ישראל: כולל כל התפלות לכל השנה (Ziegelheim: 1943). . . .

“Spring (Holy and everlasting one!)” by Penina Moïse, published in 1842, appears under the subject “Immortality of the Soul” as Hymn 50 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 53. . . .

A hymn provided for opening or concluding the morning Sabbath service of the Reformed Society of Israelites (Charleston, S.C.) ca. 1826. . . .

A complete transcription of a collection of teḥinot written in German, the first compilation of Jewish prayers known to be authored by a Jewish woman in a language other than English, Stunden der Andacht (1855/1858) by Fanny Schmiedl Neuda. . . .

This untitled prayer was written by Rabbi Norman Salit and published in Rabbi Jacob Bosniak’s לקוטי תפלות Liḳutei Tefilot: Pulpit and Public Prayers (1927), pp. 35-36 (in the section titled “Prayers for Succoth”). . . .

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

This untitled prayer by Lise Tarlau for concluding the vidui prayers on Yom Kippur (“Sündenbekenntnis. (Widduj.)”) can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), pages 217-218. . . .

A supplemental stanza to the popular 13th century piyyut, Maoz Tsur, for the Ḥanukkah occurring in the aftermath of the horrors on 7 October, as written and shared by דנה פרל. . . .

This is a faithful transcription of a prayer appearing at the end of a sermon delivered by Rabbi Abraham de Sola in K.K. Shearith Yisrael (Montreal), “during the prevalence of asiatic cholera,” and subsequently published in the Occident and American Jewish Advocate (7:7, Tishrei 5610/October 1849). The English translation is a “free translation” made by Rabbi Abraham de Sola. . . .

“The Tabernacle” by Rosa Emma Collins née Salaman was published in The Latter-Day Saints’ Millennial Star vol. 56, p. 688. . . .

“Table to Read All the Psalms in One Month,” a schedule by Grace Aguilar, was published posthumously by her mother Sarah Aguilar in the UK edition of Sacred Communings (1853) pp. 171-172. The table does not appear in the US edition. . . .

This is the anthology of teḥinot in in German compiled by Meir haLevi Letteris, תחנוני בת יהודה (Taḥnunei bat Yehudah) Andachtsbuch für israelitische Frauenzimmer zur öffentlichen und häuslichen Erbauung in allen Berhältnissen des Lebens als Jungfrau, Brant, Gattin und Mutter, originally published in 1846. . . .

The prayer-poem, “Take Me Under Your Wing” (1905) by Ḥayyim Naḥman Bialik. . . .