This is a Torah reading (divided into three aliyot) and a Haftarah reading to be recited on a national labor holiday. The aliyot are from Vayakhel, describing the construction of the Tabernacle. . . .

This text is a version of the concluding three blessings (Avodah, Hoda’ah, and Shalom) for kohanim to use during the silent Amidah of a festival Musaf where dukhening is, for one reason or another, impossible. . . .

A Mi sheBerakh prayer, in the manner of those used during the Torah service, to honor those receiving a true Hebrew name reflecting their gender after undergoing gender confirmation. . . .

A prayer of thanksgiving for when it snows in a land needing snowfall (and ultimately, snowmelt). . . .

A kiddush for the se’udah (feast) preceding Yom Kippur and its fast. . . .

A guiding text and haggadah for a Seder Pesaḥ Sheni. . . .

The Fourth of July is a day on which Americans celebrate liberty, equality under heaven, and freedom from tyranny and foreign rule. Thus it is an appropriate day to read Torah. This is a Torah reading (divided into three aliyot) and a Haftarah reading to be recited on the Fourth of July. . . .

This text takes the basic idea of the Baladi-rite ‘Brikh Shmeh d’Kudsha Brikh Hu’ and adapts it for the Askenazi nusach of the Kaddish. It can be used when praying alone wherever a minyan would say the entire Kaddish. It could also be recited by a community in unison out loud when it can’t make a minyan, to show that even if we don’t have a full minyan, we still welcome mourners as part of our community. . . .

An Ashkenazi-style cantillation system for the Book of Psalms. . . .

An Ashkenazi-style cantillation system for the Book of Proverbs. . . .

An Ashkenazi-style cantillation system for the Book of Job. . . .

There are 24 books in the Tanakh. Of these, 21 (all but Psalms, Proverbs, and Job) share a grammatical system of cantillation marks, or te’amim. Of these 21, Ashkenazim have melodic traditions for reading eighteen of them. The Torah has its system, the prophets have the Haftarah system, the three festival scrolls have their shared system, and Esther and Lamentations have their own unique systems. But what of the three remaining books? . . .

These are piyyutim written in a traditional style, meant to introduce the opening of each book in the Torah. These piyyutim can be used at any time the opening line of the reading is said – on the Shabbat Minḥa/Monday/Thursday prior to the reading OR on the Shabbat morning of the reading proper. Because of this, the sheets arranged including the readings use two sizes – a larger size for the shorter first reading for weekdays, and a smaller size for the full first reading on Shabbatot. They can only be read when the first verse of the book is read. . . .

The most traumatic event in recent Jewish history is the Holocaust. At this time, the survivors of the camps are aging, and in the lifespan of people alive today it is likely that the last survivor will die. We say we must never forget what happened during the Holocaust, but if we think of it as a tragedy that happened to our ancestors we will forget. But it has been 3000 years since the Exodus from Egypt, and the Haggadah keeps its history vivid and alive. We are taught that in each and every generation we are to think of ourselves as having been slaves in Egypt. May it be that just as we never forgot the wonders of the Exodus, so too we never forget the horrors of the Holocaust, and continue to strive that such horrors may never happen again until all live in freedom and peace. . . .

This is a petition for the worker in the style of “Av Haraḥamim” and similar texts, using Biblical and Mishnaic language and co-opting it into a new meaning. It could be read after the Torah service (like many other petitionary texts) or focused on in private. The Biblical relationship between God, humanity, and labor is fascinating. Often it is treated as a curse placed upon us, and just as often as the purpose of humanity. In Genesis 3:19 it is the curse placed upon a disobedient First Adam, but less than a chapter earlier in Genesis 2:15 it is the reason for First Adam’s creation in the first place! In the past century or so, traditional Judaism has somewhat tilted away from the ideas of worker’s rights so clearly stated in the Tanakh and in rabbinic texts. Partially this was to disassociate from the Bundists, partially out of fear of “looking too Communist” in a xenophobic American society, and partially because the Jewish working class is nowhere near as substantial a part of the community as it once was. If this text is meant to do anything, it’s to show that love of God and love of the worker aren’t opposed to each other – in fact, they go hand in hand! . . .

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

A prayer, inspired by Tefilat haDerekh and other traditional liturgical texts, for a Jew who, at some future point, would be about to go forth on a starship. Doesn’t include a chatimah so as not to be a brakhah levatalah, in the case that starships are (chas v’shalom) never invented. . . .

This is a system that seeks to create a Haftarah-like system for the reading of Psalms, linking their meaning to the meaning of the reading or the Shabbat of that day. Like the Haftarah system, there are special psalms for the Shabbatot leading up to and following the Ninth of Av, as well as specific psalms for Rosh Chodesh and the special Shabbatot. Unlike the Haftarah system, if two portions are read together or a special Shabbat occurs on a day when another reading is done, both psalms are read (since psalms are generally shorter and easier to read than prophetic texts.) . . .

This system attempts to remedy that, selecting psalms that reflects the meaning of the holiday in some way. It includes every single commonly celebrated holiday, including sub-ethnic celebrations like Mimouna or Sigd as well as more recent national holidays like Yom haAtzmaut. It also includes a system for dividing Psalm 119, a massive 176-verse acrostic hymn to Torah, throughout the weeks of the Omer season as a preparation for Sinai. . . .

A prayer for the safety and success of those leaving home to go off to college and university. When children go off to college, parents can feel worried about the future of their children. Empty-nest syndrome can set in and spiritual guidance is often needed. This prayer uses the idioms of Biblical and siddur language to create a text for parents who worry about their children’s future as they head off on their own. It could be said 49 days after Tekufat Tammuz in the diaspora (August 28 or 29 after a leap year – approximately the time when college terms begin in the US) or on the first Saturday after Shmini Atzeret ba’aretz (approximately when college terms begin in Israel) . . .