This is the formula of the prayer for the government established by chief rabbi Joseph H. Hertz as introduced in 1935 for King George IV at the Royal Jubilee Service and included in his revised Authorised Prayer Book, vol. II (1942/3), p. 506-507. In 2014, this formula was amended by Rabbi Ephraim Mirvis of the Office of the Chief Rabbi of the UK and the Commonwealth, to include a short passage in recognition of the United Kingdom’s armed forces. . . .

The ritual of kaparot using a bundle of money dedicated for tsedaqah. . . .

This is a kavvanah (intention) distributed beginning in 2017 for Jewish soldiers on active service during Yom Kippur to use before eating or drinking a limited amount of nourishment in order to sustain their attention and readiness. The text of the prayer here is that which was distributed by Rabbi Captain Udi Schwartz, head of the chief rabbi for Tsahal (IDF), and published by Arutz 7. The kavvanah is derived from one published in 1983 by Rav Yitschok Zilberstein for those who, due to their state of health, must eat or drink in order to live (find Toras haYoledes (1983), chapter 52, section 10, p. 357; pp. 331-332 in the bilingual edition 1989). That kavvanah, according to Rabbi Zilberstein was, “הועתק ממחזור עתיק” (“copied from an old maḥzor”). . . .

This “Prayer for the Safety of the American Military Forces” by an unknown author was first shared on the website of the Orthodox Union on 5 February 2014 with the note, “The RCA and the OU have circulated a special prayer to be said in synagogues during Shabbat services in support of our armed services courageously waging the battle against the scourge of global terrorism.” . . .

A supplication of a woman cutting her hair as an act of tsanua, per a contemporary custom in many Ḥaredi communities. . . .

This is a kavvanah (intention) for anyone in a desperate circumstance of needing to eat or drink for their mortal health, to do so with the full confidence that they are fulfilling a mitsvah required for them in the Torah, to preserve their life. The kavvanah was related by Rav Yitschok Zilberstein in his Toras haYoledes (1983), chapter 52, section 10, p. 357 (pp. 331-332 in the bilingual edition 1989), “הועתק ממחזור עתיק” (as “copied from an old maḥzor”). Unfortunately, we can’t provide a more direct reference to this maḥzor. If you know, please leave a comment or contact us. . . .

The earliest “Earth Pledge” circulated between Earth Day 1970 and 1983. . . .

“Land of Hope and Promise” was published in Gates of Prayer: The New Union Prayerbook (CCAR 1975), pp. 240-241. In 1984, it was proved as the “Prayer for Israel” in the Prayerbook for Jewish Personnel in the Armed Forces of the United States (Jewish Welfare Board 1984), p. 436. The work appears to have been adapted from a much earlier paraliturgical hashkivenu prayer offered in the Evening Service for the Sabbath from the Union Prayer Book Newly Revised (CCAR 1924) to be said by the Reader between the Shema and the Amidah in a version (№5) of the Friday night service, pp. 68-69. . . .

Variations of the original three lines culminating with “…walk beside me…” first appear in high school yearbooks beginning in 1970. The earliest recorded mention we could find was in The Northern Light, the 1970 yearbook of North Attleboro High School, Massachusetts. In the Jewish world of the early to mid-1970s, a young Moshe Tanenbaum began transmitting the lines at Jewish summer camps. In 1979, as Uncle Moishy, Tanenbaum published a recording of the song under the title “v’Ohavta” (track A4 on The Adventures of Uncle Moishy and the Mitzvah Men, volume 2). . . .

A traditional tefilat haderekh supplemented by a 20th century prayer for airplane travel. . . .

A prayer for the government for the royal family of the Netherlands and the city council of Amsterdam copied in the late 19th and mid-20th century from earlier sources. . . .

This is an undated El Malé Raḥamim prayer for the victims of the Shoah translated into Dutch for a Yom Kippur ne’ilah service, likely sometime soon after the Holocaust had ended. To this I have added an English translation for those not fluent in Dutch or Hebrew. We are grateful to Shufra Judaica (Ellie Fisher and David Selis) for sharing a digital copy of this prayer. . . .

A prayer for the welfare of the government in Yiddish from A Naye Shas Tkhine Rav Pninim (after 1933). . . .

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.” . . .

This is the Hanoten Teshua formula of the Prayer for the Wellbeing of the Government as translated by Artur Carlos de Barros Basto in Portuguese on page 34 of his Shabbat morning prayer-pamphlet Oração Matinal de Shabbath (1939). I have set Barros Basto’s Portuguese translation side-by-side with the Hebrew text of Hanoten Teshua (the variation of the prayer corresponding to Barros Basto’s translation). . . .

This is an untitled prayer offered in the Evening Service for the Sabbath from the Union Prayer Book Newly Revised (CCAR 1924), pp. 68-69, as a reading between the Shema and the Amidah. As a prayer for protection it fits as a paraliturgical haskivenu, and in New York City, it makes sense in the context of the terrifying news of mass-murder, rape, and genocide being reported from Ukraine at the time. (Find Nokhem Shtif’s “פּאָגראָמען אין אוקראַיִנע : די צײַט פֿון דער פֿרײַװיליקער אַרמײ (The Pogroms in Ukraine: the Period of the Volunteer Army)” (1923) offered in Yiddish and in English translation at In Geveb.) The Ukrainian context of this prayer is further underscored in that the prayer is not found in the 1918 revised Union Prayer Book, but in the later 1924 edition. It may have been unique to Congregation Emanu-El in New York City, who compiled this version of the Union Prayer Book for radio listeners joining their service. . . .

This prayer by an unknown author is first found in Evening Service for the Sabbath from the Union Prayer Book (Newly Revised) (1924), p. 45. (It also appears on the same page of the 1940 edition of the “newly revised” UPB.) The prayer is included as a third variation of a Reform synagogue’s Shabbat evening service, in the Amidah before the silent meditation. Rabbi Michael Satz of Temple B’nai Or (Morristown, New Jersey) affectionately refers to it as the “Coal Miner’s Prayer.” . . .

This is a faithful transcription of the א תְּחִנָה פאר א שטיף מוטער (“A Tkhine for a Stepmother”) which first appeared in ש״ס תחנה חדשה (Shas Tkhine Ḥadasha), a collection of tkhines published by Ben-Zion Alfes in Vilna, 1922. . . .

The Masoretic Hebrew text of Proverbs 30:10-31, the alphabetic acrostic “Eshet Ḥayil,” with a German translation by Franz Rosenzweig. . . .

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

The Ḳaddish d’Rabbanan in Aramaic with its German translation by Franz Rosenzweig. . . .

“Tsaar Balei Ḥayyim” ([It is forbidden to cause] suffering to a living creature), source unknown. Many thanks to Tiferet Zimmern-Kahan for recording the niggun for the song and to Naftali Ejdelman and The Jewish Daily Forward for providing the lyrics. . . .

A German translation of the Birkat haMazon prepared by Franz Rosenzweig. . . .

The author of this tkhine intended for women to begin their morning devotional reading of prayers by first accepting patriarchal dominion. Women compensate for their inherent weakness and gain their honor only through the established gender roles assigned to them. The placement of this tkhine at the beginning of the Shas Tkhine Rav Peninim, a popular collection of women’s tkhines published in 1916 (during the ascent of women’s suffrage in the U.S.), suggests that it was written as a prescriptive polemic to influence pious Jewish women to reject advancing feminist ideas. . . .

“Women who Have Bad Luck with Children Should Recite this Tkhine” by an unknown author is a faithful transcription of the tkhine published in Rokhl m’vakoh al boneho (Rokhel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. If you can translate Yiddish, please help to translate it and share your translation with an Open Content license through this project. . . .

This is a faithful transcription of the תחנה פון ליכט בענטשין (“Tkhine for Lighting Candles [for Shabbes]”) as it appeared in the Vilna, 1869 edition. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. If you can scan an image of the page from the 1869 edition this was originally copied from, please share your scan with us. . . .

A prayer for a pregnant woman that she not suffer a miscarriage. . . .

This is a faithful transcription of the תְּחִנָּה מִגְדַּל הַשֵּׁן (“Tkhine for a Baby’s First Tooth”) which first appeared in ש״ס תחנה חדשה (Shas Tkhine Ḥaḥadasha), a collection of tkhines published by Ben-Zion Alfes in Vilna, 1922. . . .

A prayer for a pregnant woman whose childbirth is immanent. . . .

A prayer for a pregnant woman approaching her childbirth. . . .

“Tkine for a Mother Who Leads Her Child to Kheyder” by an unknown author is a faithful transcription of the tkhine published in Rokhl m’vakoh al boneho (Raḥel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. Please offer a translation of this tkhine in the comments. . . .

“Tkine for a Mother Who Leads Her Child to Kheyder” by an unknown author is a faithful transcription of the tkhine published in Rokhl m’vakoh al boneho (Raḥel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. Please offer a translation of this tkhine in the comments. . . .

“Tkhine for when a Woman Goes to Immerse in the Mikve” by an unknown author is a faithful transcription of the tkhine published in Rokhl m’vakoh al boneho (Raḥel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. If you can translate Yiddish, please help to translate it and share your translation with an Open Content license through this project. . . .

“A Tkhine for a Kaleh before the Khupe” by an unknown author is a faithful transcription of the version published in Rokhl m’vakoh al boneho (Rokhel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. . . .

This tkhine offers a formula for providing relief to a very ill person, and as such, should only be used as a supplement to recommendations provided by an expert physician or nurse. The source of the tkhine is Tkhine of a Highly Respected Woman, Budapest, 1896; and transcribed from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. . . .

The sephardic folk-song “Kuando el rey Nimrod” in Ladino with English translation. . . .

This prayer for the well-being of the Kaiser (Emperor) Nikolai II and his family appears in the siddur Shir Ushvaḥah (1889) . . .

“God Save the Queen” is an adaptation of “God Save the King,” a work by an unknown author, first circulated in three stanzas during the reign of Britain’s King George Ⅱ, circa 1745. This Hebrew translation was published in a pamphlet circulated by New Road (Whitechapel) Synagogue in 1892 “on the 73rd Birthday of Her Majesty Queen Victoria,” an event attended by then chief rabbi of the British Empire, Rabbi Dr. Hermann Adler​. . . .

The paraliturgical tkhine for the new month of Nissan read on the shabbat preceding the new moon during the blessing over new month. . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ אִיָיר (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Iyyar”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ סִיוָן (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Sivan”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877) before its adaptation in Shas Tkhine Ḥadashe (Ben-Tsiyon Alfes 1910), the source from which this translation was made. English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

This is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ תַּמוּז (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Tamuz”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877) before its adaptation in Shas Tkhine Ḥadashe (Ben-Tsiyon Alfes 1910), the source from which this translation was made. English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

This is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ מְנַחֵם אָב (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Menaḥem Av”) as printed in Shas Tkhine Ḥodoshe (1910) and תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow & Brothers Romm, Vilna 1872/3, 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). Using Shas Tkhine Ḥodoshe as her source, Moreh Zakutinsky probably had not seen the additional paragraph in the earlier printing. –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ אֶלוּל (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Elul”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ מַרְחֶשְׁוָן (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Marḥeshvan”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ כִּסְלֵו (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Kislev”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ טֵבֵת (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Tevet”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ שְׁבָט (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Shvat”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ אַדָר רִאשׁוֹן (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Adar I”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .

To the best of my ability, this is a faithful transcription of the תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֺדֶשׁ אַדָר (“Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Adar [II]”) which appeared in תחנות מקרא קודש (Teḥinot Miqra Qodesh, Widow and Brothers Romm, Vilna 1877). English translation adapted slightly from Techinas: A Voice from the Heart “As Only A Woman Can Pray” by Rivka Zakutinsky (Aura Press, 1992). –A.N. Varady . . .