Jews around the world fast on the day after Rosh haShanah to commemorate the murder of Gedalyahu son of Aḥiqam, the officer appointed over Judah who sought to make peace and rebuild before being murdered by a religious extremist and officially bringing an end to the first commonwealth era. The tragedy of Gedalyahu is not just that he was assassinated, but that he was assassinated by a Jew who was using religion (specifically his claim to the line of David) as an excuse. This narrative bears striking similarities to the murder of Prime Minister Yitzḥaq Rabin on 12 Marḥeshvan 5756. On account of this, some Jews have taken it upon themselves to memorialize Rabin on Tzom Gedalyahu as well. This piyyut could be added to the seliḥot for Tzom Gedalyahu, or part of a new seliḥot service for 12 Marḥeshvan. . . .

This is an egalitarian version of the Aneinu litany recited at the end of Seliḥot services, featuring equal representation for the women of the Tanakh and Talmud. . . .

The Raḥamana piyyut is a litany beloved in Sephardic and Mizraḥi communities, a standard part of their Seliḥoth services throughout the month of Elul and the days of repentance. Traditionally it cites a list of Biblical men (Abraham, Isaac, Jacob, Joseph, Moses, Aaron, Pinhas, David, and Solomon) and asks to be remembered for their merit and their covenants, for the sake of “Va-yaŋabor” — the first word of Exodus 34:6, the introduction to the verses of the Thirteen Attributes recited in Seliḥoth services. This text instead uses Biblical women (Sarah, Rebecca, Leah and Rachel, Serach, Miriam, Deborah, Ruth, Hannah, and Esther). . . .

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

There is a famous Seliḥot prayer where each of its lines has this structure: “May He who answered ___________, may he answer us.” The blank refers to assorted Biblical figures who faced great challenges, ranging from Avraham the Patriarch to Ezra the Scribe. The traditional list is also VERY male-focused, with the standard text only listing Esther from all the great Biblical women. This is a shame, and many have tried to remedy this. I have found myself under the opinion that all these remedies have a fault – they attempt to combine the original text with the new text. This means either the original text is shortened, or the full text is far too long. As well, the structure is very male-oriented as well, appealing to God’s male side and only using grammatically male language. . . .