Johann Stephan Rittangel (1606-1652) was a Christian Hebraist and Professor of Oriental Languages at the University of Königsberg (Prussia) from 1640 till his death. Born Jewish, he converted to Christianity (to Catholicism and afterward to Calvinism, and then Lutheranism). After making a translation of the Sefer Yetsirah into Latin in 1642, he made this translation of the Passover Haggadah. In the Haggadah, Rittangel included musical scores for two piyyutim popularly sung during the final course of the Passover seder: “Adir Hu” and “Ki Lo Na’eh.” . . .
Rabbi David Einhorn’s prayer book `Olat Tamid (lit. the perpetual sacrifice)…first penned in Germany, served as the model for the Union Prayer Book,….the prayer book of the American Reform movement for almost eight decades. It reflected what is now called “classical Reform,” eliminating prayers for the restoration of Zion, mentions of the messiah, and bodily resurrection of the dead, while diminishing mentions of Jewish chosenness and the like. This is עלת תמיד Olath Tamid by Rev. Dr. David Einhorn (1809-1878), in its expanded German/Hebrew edition (1862), the third edition after its initial publication in 1856. . . .
Rabbi David Einhorn’s (1809-1878) prayer book `Olat Tamid (lit. the perpetual sacrifice)…first penned in Germany, served as the model for the Union Prayer Book,….the prayer book of the American Reform movement for almost eight decades. It reflected what is now called “classical Reform,” eliminating prayers for the restoration of Zion, mentions of the messiah, and bodily resurrection of the dead, while diminishing mentions of Jewish chosenness and the like. . . .
Siddur Olas Tamid is a Hebrew-only, nusaḥ Ashkenaz siddur compiled by Aaron Wolf and shared under a Creative Commons Attribution license. Based upon the Siddur Tefilos Sefos Yisroel compiled by R’ Rallis Wiesenthal, Siddur Olas Tamid was laid out and formatted in open-source XeLaTeX code shared from Aaron Wolf’s github account. . . .
Created by students of the Reconstructionist Rabbinical College and Rabbi Arthur Waskow. Written by Sarah Barasch-Hagans, Sarah Brammer-Shlay, Miriam Geronimus, Lonnie Kleinman, Chayva Lerman, Michael Perice, Rabbi Arthur Waskow, May Ye. Formatted and Edited by Sarah Barasch-Hagans.
Hebrew English
As We Begin…
…We Pause and Ground Ourselves.
✴✴✴✴✴
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The MLK+50 Interfaith Freedom Seder woven by the Shalom Center to reawaken and renew the prophetic wisdom of Dr. Martin Luther King, Jr. during holy week and Passover in the 50th year since his death. . . .
With gratitude to the One True God, and to the original creators, this is a derivation of the “Battlestar Seder Haggadah” prepared by David “Razor” Lieberman, Alison “Fat Six” Ogden, and Mary “Actual” Bruch, for “A Seder on Battlestar Galactica,” an event held on Saturday, 26 April 2008, on Earth. The seder was first posted to galacticahaggadah.com and later to battlestarseder.org under a GNU Free Document License. Both of these domains having gone to ruin, the Haggadah was thankfully preserved on the Wayback Machine thanks to the Internet Archives. I resurrected the Haggadah, adding the following: 1) alternate blessings for crypto-Cylons, 2) संस्कृतम् sourcetext in Sanskrit script along with annotation indicating the source of the prayer/mantra included, 3) a short prayer that Priestess Elosha recites at the very beginning of the funeral scene near the end of the miniseries. –Aharon Varady . . .
Hebrew English
Happy Passover!
Tonight we gather together to celebrate Passover, our holiday of freedom. We will eat a great meal together, enjoy four glasses (at least!) of wine, and tell the story of our ancestors’ liberation from slavery in Egypt. We welcome our friends and family members from other . . .
The Bayit’s Tu BiShvat Seder Haggadah in PowerPoint presentation format was designed to be projected on a screen to save paper; accompanied by instructions for how to celebrate Tu BiShvat. . . .
Contributor(s): Mordecai Kaplan and Jewish Reconstructionist Foundation
Categories:  Anthologies of Jewish Women's Prayers, Kabbalat Shabbat, Siddurim, Shaḥarit, Musaf, Minḥah | Tags:  20th century C.E., North America, 57th century A.M., Siddurim for Shabbat, North American Jewry, Early Reconstructionist, Reconstructionist Jewry, Burnt Books, Nusḥaot l'Yahadut Mitkhadeshet 
Arranged and translated by Rabbi Mordecai Kaplan, the Sabbath Prayer Book is the first Reconstructionist prayerbook we know of to have entered the Public Domain. (The prayerbook entered the Public Domain due to lack of copyright renewal by the copyright owner listed in the copyright notice, the Jewish Reconstructionist Foundation, as evidenced in the Stanford Copyright Renewal database.) . . .
Contributor(s): Aharon N. Varady (transcription) and Ben-Zion Bokser
Categories: Rosh Hashanah, Yamim Nora'im, Yom Kippur, Needing Transcription, Needing Decompilation, Maḥzorim | Tags: 20th century C.E., North America, Conservative Judaism, Rav Kook, 57th century A.M., North American Jewry, Conservative Jewry, Rabbinical Assembly of America, United Synagogue of America, Nusaḥ Ashkenaz 
Arranged and translated by Rabbi Ben-Zion Bokser, Ha-Maḥzor (1959) and Ha-Siddur (1957), are the most recent modern prayerbooks to have entered the Public Domain. (Both Ha-Siddur and Ha-Maḥzor entered the Public Domain due to lack of copyright renewal by the copyright owner listed in the copyright notice, the Hebrew Publishing Company.) Making digital images of . . .
Siddur Livnat HaSapir l’Kabbalat Shabbat is a complete prayerbook (siddur) for welcoming the Shabbat on nearly all Friday evenings. This is the personal prayerbook of Aharon Varady, containing his idiosyncratic preferences in liturgical custom and aesthetic presentation. . . .
Contributor(s): Aharon N. Varady (transcription) and Ben-Zion Bokser
Categories: Needing Transcription, Needing Decompilation, Siddurim | Tags: 20th century C.E., North America, Conservative Judaism, Rav Kook, Siddurim, 57th century A.M., North American Jewry, Conservative Jewry, Nusaḥ Ashkenaz 
Arranged and translated by Rabbi Ben-Zion Bokser, Ha-Maḥzor (1959) and Ha-Siddur (1957), are the most recent modern prayerbooks to have entered the Public Domain. (Both Ha-Siddur and Ha-Maḥzor entered the Public Domain due to lack of copyright renewal by the copyright owner listed in the copyright notice, the Hebrew Publishing Company.) Making digital images of . . .
Contributor(s): Aharon N. Varady (transcription), Benjamin Szold and Marcus Jastrow
Categories: Anthologies of Jewish Women's Prayers, Needing Transcription, Needing Decompilation, Siddurim | Tags: 19th century C.E., United States, English Translation, 56th century A.M., Reform Movement, North American Jewry, Philadelphia, Baltimore, Nusaḥ Ashkenaz, Nusḥaot l'Yahadut Reformit 
The siddur, Aḅodath Yisrael was first prepared for Temple Oheb Shalom (Baltimore, Maryland) by Rabbi Benjamin Szold (1829-1902). Before Szold’s arrival in 1859, the congregation had adopted for use in its Shabbat service the Minhag America by the Reform rabbi, Isaac Meyer Wise. After much discussion with his congregation Szold introduced Aḅodath Yisrael, which hewed more closely to traditional Ashkenazi custom. The first edition of this prayer-book appeared in 1863 with German translation, and was widely adopted by congregations in the United States. New editions were published in 1864 and 1865 (the latter with English translation), and another, revised edition in 1871, by Rabbis Marcus Jastrow of Philadelphia (1829-1903) and Henry Hochheimer of Baltimore (1818-1912). . . .
Contributor(s): Morris Silverman and Robert Gordis
Categories: Needing Transcription, Needing Decompilation, Siddurim | Tags: 20th century C.E., Nusaḥ Masorti, North America, Conservative Judaism, 57th century A.M., North American Jewry, Conservative Jewry, Rabbinical Assembly of America, United Synagogue of America, Nusaḥ Ashkenaz 
Siddur Tefilot Yisrael (Sabbath & Festival Prayer Book), based upon a manuscript of Rabbi Morris Silverman, was widely used in Conservative synagogues until the late 1980s and remains a favorite prayerbook for many who grew up using it. First published by the Rabbinical Assembly and United Synagogue of America under their copyright, this siddur is . . .
This manual has been devised for the express purpose of giving the Rabbi, or anyone officiating at a Jewish ceremonial or ritual, a concise and practical aid that will facilitate the task of officiating , and will obviate the necessity of resorting to the voluminous literature pertaining thereto. . . .
Arthur Earnest Cowley’s transcription of a 13th or 14th century manuscript of an Israelite-Samaritan defter held in the Vatican library (V 3. Ff. 193, vellum, sm. 4to.). Besides prayers, the second volume also contains an introduction, list of manuscripts used, and a glossary of terms in Samaritan Aramaic, among other materials. . . .
The goal of this project was to produce a complete prayerbooklet for the Friday night Kabbalat Shabbat and Ma’ariv service that was as compact as possible yet user-friendly. This booklet is designed to be printed on 9 double-sided sheets of paper, folded and saddle stapled. It was commissioned for a minyan held annually at the Arisia science fiction convention in Boston, MA, and dedicated in honor of Leonard Nimoy, z”l (1931–2015). Since Arisia takes place in mid-January, we omitted all special insertions for holidays and other times of year. A companion booklet which includes insertions for year-round use is in the works. . . .
Ha-Siddur Ha-Shalem (The [Complete] Daily Prayer Book), translated and arranged by Paltiel Birnbaum, was widely used in Orthodox and Conservative synagogues until the late 1980s and remains a favorite prayerbook for many who grew up using it. First published by the Hebrew Publishing Company in 1949 under their copyright, this siddur is in the Public . . .
This is a complete* Jewish Renewal/Reconstructionist Machzor for Rosh Hashana and Yom Kippur, primarily influenced by the davennin of Reb Zalman and the Aquarian Minyan. All text in English is gender-neutral. All Hebrew prayers are accompanied by transliteration. Material for Shabbat is at the back of the book. Rosh Hashana and Yom Kippur prayers are . . .
The nusaḥ of the Jews of England before the expulsion is witnessed in a single text written by Jacob Jehudah Hazzan of London in 1287. The text is currently held in the collection of the library of the University of Leipzig. We are grateful to the library for making available to us a scan of just pages in the work containing the seder tefilot — something unavailable to its first transcriber (to which our digital edition is indebted). In April 1962, the former chief rabbi of the British Empire Israel Brodie published his transcription through Mossad haRav Kook, writing “The Etz Hayyim is the most notable and certainly the most voluminous of the literary productions of mediaeval Anglo-Jewry which have survived. It was written in 1287, three years before the Expulsion. The author of whom very little is known, wrote this comprehensive code of religious law based on the Mishneh Torah of Maimonides, on the Sefer Mitzvot Gedolot of Moses of Coucy and of many other rabbinic authorities some of whom are otherwise unknown. Included among his authorities are Talmudists — some of renown, who flourished in England. The Etz Hayyim appears to have been regarded as an authoritative source of Jewish Law, judging by references to it contained in works which will be listed in my full introduction. Though it was not quoted as frequently as other works of a similar nature, it takes its place among the Rishonim. David Kauffman in the Jewish Quarterly Review, Vol. IV, pages 20—63, 550—561, and Vol. V pages 353—374 gave a detailed description and appraisal of the Etz Hayyim. The full publication of the work, will, I am sure, provide scholars with additional and varied data which will justify the labour and time involved in its preparation and editing.” . . .
Brakhot v’Hoda’ot (Blessings and Thanksgivings): A Birkon by R’ Hillel Ḥayyim Yisraeli-Lavery. Kiddush, Havdalah and the Birkat Hamazon according to the custom of R’ Saadia Gaon, RaMBaM, and the Vilna Gaon. Zemirot, Piyyutim, and Shirim. Ma’ariv for Weekdays and for after Shabbat. A souvenir for the Bar Mitzvah of Yeshayahu Yisraeli, 19 Sivan 5776 (Shabbat Parshat Shelakh Lekha). Published in the Holy City of Yerushalayim. . . .
בעריכת נחמיה גורדון בהתיעצות עם הרב משה דבח ע”פ נוסח ר’ אברהם פירקוביץ שיצא לאור לראשונה בווילנא תרל”א (Edited by Nehemia Gordon in consultation with R’ Moshe Dabah. Based on the Avraham Firkovich Edition, Vilna 1870). Citations from Karaite scholars are shown as “(K.S.)” in the translation and “(ח”מ)” in the liturgy.
DOWNLOAD: TXT | . . .
Unlike most plant and bacterial life, we human beings cannot process our own food from the sun, soil, water, and air. And so, as with the other kingdoms of life on Earth, we are dependent on vegetation to live, either directly by consuming plants, or indirectly by predating on other creatures that consume vegetation. Being nourished and seeking nourishment is so basic to us, that our practical desperation for survival undergirds most of our ethics relating to non-human life. But Judaism demands that our human propensity towards predation be circumscribed. Indeed, it is my understanding that the ultimate goal of Torah is to circumscribe and temper our our predatory appetites, and to limit and discipline our predatory behavior. In this way, our predatory instinct may be redeemed as a force for goodness in the world, and we might become a living example to others in how to live in peace and with kindness towards the other lifeforms we share this planet with. In 2010, while working with Nili Simhai and the other Jewish environmental educators at the Teva Learning Center, I began working on a Birkon containing a translation of the birkat hamazon that emphasized the deep ecological wisdom contained within the Rabbinic Jewish tradition. I continued working on it over the next several years adding two additional sections of source texts to illuminate the concept of ḥesronan (lit. absence or lacking) and the mitzvah of lo tashḥit (bal tashḥit). I invite you to include these works into your birkon along with other work that I’ve helped to share through the Open Siddur — especially Perek Shirah and other prayers that express delight in the created world and our role in it, l’ovdah u’lshomrah — to cultivate and preserve this living and magnificent Earth. . . .
Join us in creating a faithful digital transcription of אמרי לב Prières D’un Cœur Israélite (Arnaud Aron and Jonas Ennery, 1848). After transcription and proofreading, this new digital edition will need to be encoded in TEI XML and archived in the Open Siddur database. The edition will be shared under a Creative Commons Zero (CC0) Public Domain dedication. . . .
Contributor(s): the Hierophant
Categories: Needing Transcription, Needing Decompilation, Siddurim | Tags: 19th century C.E., Great Britain, English Translation, 56th century A.M., British Jewry, British Empire, Victorian Era, Minhag Polin, Nusaḥ Ashkenaz 
Join us in creating a faithful digital transcription of the Annotated Edition of the Authorised Daily Prayer Book with Historical and Explanatory Notes, and Additional Matter, Compiled in Accordance with the Plans of the Rev. Simeon Singer (Israel Abrahams, English, 1914), a nusaḥ Ashkeanaz, minhag Polin siddur. After transcription and proofreading, this new digital edition will be shared under a Creative Commons Zero (CC0) Public Domain dedication. The edition will then be encoded in TEI XML and archived in the Open Siddur database, a libre Open Access liturgy database. We are grateful to the University of Toronto for imaging this Public Domain work and providing a digital copy for this effort. . . .
Join us in creating a faithful digital transcription of the Siddur Farḥi (Hillel Farḥi, 1917), a nusaḥ sepharadi, minhag Egypt siddur. After transcription and proofreading, this new digital edition will be shared under a Creative Commons Zero (CC0) Public Domain dedication. The edition will then be encoded in TEI XML and archived in the Open Siddur database, a libre Open Access liturgy database. We are grateful to Alain Farḥi for imaging this Public Domain work and providing a digital copy for this effort. . . .
Join us in creating a faithful digital transcription of Tehilim, o los Salmos, trezladados del leshon ha-ḳodesh en la lingua Sefaradit (Ǧ. Griffit, 1852/3). After transcription and proofreading, this new digital edition will be encoded in TEI XML and archived in the Open Siddur database. We are grateful to the Sephardic Studies Collection at the University of Washington Library for imaging this Public Domain work. . . .
The evening service for entering Shabbat and Yom Tov as is the custom of Kehillat Kol Haneshama in south Jerusalem, Israel. . . .
The following is a color-coded analysis of the Shabbat morning liturgy of second generation Reconstructionist Judaism (as witnessed in the Siddur Kol Haneshama: Shabbat v’Ḥagim, Reconstructionist Press, 1994) as compared with the traditional Nusaḥ Ashkenaz (minhag Polin). . . .
This is a compact siddur for weekday Minḥa according to Nusaḥ Ereṣ Yisrael, as derived from rulings of the Jerusalem Talmud, fragments found in the Cairo Geniza and other historical documents. This siddur also includes Birkat HaMazon (Grace After Meals) and Tefillat HaDerekh (Travelers’ Prayer). Modern additions to the ancient prayers include special verses for Yom Yerushalayim (Jerusalem Liberation Day) and Yom HaAṣmaut (Israeli Independence Day), additions which keep the nusaḥ at once uniquely ancient, yet thoroughly connected to our modern reality here in the Land Of Israel. . . .
This is the beginning of an Israelite-Samaritan daily prayerbook. This work is still very much in progress. The file includes the title page, the Samaritan equivalent of “birkot hashahar” (the early morning blessings before prayer), and the first couple of pages of actual prayer. It is all in Samaritan script, an offshoot of paleo-Hebrew which developed after the Jews had already switched to today’s square “ashurit” script. . . .
The Haggadah of the Inner Seder focuses on revealing the inner structure of the seder. This haggadah gives signposts and cues as to where the important shifts in meaning are happening. It also makes clear the seder’s structure and adds in some commentaries that will make sense of not just what things mean but how they work. It also includes some of the customs I am fond of. It does not include a lot of material meant to update the seder or to bring in contemporary issues (though it does have a few commentaries related to peace between Israelis and Palestinians). The Haggadah is 18 pages long. . . .
“The wicked child asks: What does this work mean to you? Mah ha’avodah ha’zot lachem” (Exodus 12:26). I think about this question a great deal as a rabbi whose core work involves fighting modern-day slavery. I think about it when I talk to my children about what I do every day, when I call anti-trafficking activists and say, “What can rabbis do to support you?” or when I stand before Jewish audiences and urge them to put their energy behind this critical human rights issue. The answer must go deeper than simply saying, “We were slaves in Egypt once upon a time.” The memory of bitterness does not necessarily inspire action. What inspires me is not slavery but redemption. God could part the Sea of Reeds, but the Israelites could not truly be free until they had liberated themselves, after 40 years in the desert, from slavery. . . .
General public forms of prayer may not always be adapted to the peculiar exigencies of every mind; the compilers of this work have therefore striven to supply in some measure this spiritual need, by meditations and prayers suited to every situation and occasion in life; and it has been the humble yet anxious endeavour of the translator to preserve the spirit of the original in its English garb. . . .
ראש השנה לבעלי־החיים – על מה ולמה? מקורו של ראש השנה לבעלי־חיים הוא באותה משנה שבה המקור לט”ו בשבט: “ארבעה ראשי שנים הם: באחד בניסן ראש השנה למלכים ולרגלים. באחד באלול ראש השנה למעשר בהמה; רבי אלעזר ורבי שמעון אומרין, באחד בתשרי. באחד בתשרי ראש השנה לשנים לשמיטים וליובלות, ולנטיעה ולירקות. באחד בשבט ראש השנה לאילן, כדברי בית שמאי; בית הלל אומרין בחמישה עשר בו”. (משנה ראש השנה א, א). . . .
This Haggadah was created specifically for a seder that took place April 20, 2014 outside the White House as an act of solidarity with the #not1more deportation campaign hunger strikers. While it is created for a seder without food, in a cross cultural setting, framed around the issue of deportation, there are many gems that can be adapted to work for any seder. This is a work of love. We hope you enjoy, use, and share! We would love to hear from you! Email us at jewssayno2deportation@gmail.com to get in touch or to share how you adapt it for your community. Check out some reflects on the seder here. . . .
Forty years after the first Freedom Seder, new Pharaohs have arisen. The institutional Pharaohs of our day are pressing down not just one people, one community, or another, but all the peoples on our planet and the web of life itself. In this Freedom Seder, we address Dr. Martin Luther King’s warning about “the giant triplets of racism, extreme materialism, and militarism,” which have threatened the very earth that sustains us all. For the Passover story reminds us: not only do new Pharaohs arise in every generation; so also do new grass-roots movement to free ourselves from these new pharaohs. Forty years after the first Freedom Seder, America today stands also on the brink of hope, “mixing memory with desire, stirring dull roots with spring rain.” . . .
Haggadah Shir Ge’ulah, the Song of Liberation, is a new Haggadah for Passover. It is at once traditional and radical, featuring egalitarian Hebrew and English, full transliteration, progressive theology, and a focus on modern issues of oppression and liberation. It is my hope that this Haggadah will elicit questions from all participants, and that everyone will find something in it to challenge them: both people steeped in Jewish learning and used to traditional texts, and also people who are new to the Passover seder or are coming from different worldviews and ideologies. . . .
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! . . .
Many of our best times are spent eating. Jewish liturgy, however, is very stingy on blessings before eating (focusing much of its energy on blessings after eating). The blessings before food are generic, and except for very specific foods and drinks (such as wine, bread, and matzah), all foods lump into three or four categories (fruit, vegetables, grains, and everything else). As a foodie, I’d like to celebrate each and every distinct taste through the prism of Jewish experience, and thus have tried to compose as many short poems as possible in their honor. . . .
This Tu BiShvat haggadah focuses on healing the wounded Earth today, with passages on major policy questions facing the human race in the midst of a great climate crisis and massive extinctions of species. In each of the Four Worlds in this Haggadah (Earth, Water, Air, Fire) there are traditional, mystical, and poetical passages, and in each there are also contemporary passages on aspects of public policy (Earth: food and forest; Water: fracking; Air: climate; Fire: alternative and renewable energy sources.) These policy-oriented passages help make this a distinctive Haggadah. After these passages, this Haggadah encourages Seder participants to take time for discussion. They may also decide to omit some passages and/or add others. The desire for such a Haggadah grew from discussions of the Green Hevra, a network of Jewish environmental organizations. Thanks to Judith Belasco, Rabbi Mordechai Liebling, Sybil Sanchez, Rabbi David Seidenberg, Richard Schwartz, Rabbi David Shneyer, and Yoni Stadlin for comments on an earlier draft of this Haggadah. . . .
I am a humanist. I am a feminist. I am an environmentalist. I am a libertarian. I am a pacifist. I believe in democracy. I am an agnostic. Traditional Jewish prayer is not any of these “ists” or “ics”; it reflects the worldview of the rabbis 1500 years ago, who may have been quite sagacious but did not share many of my values. The minor and major edits, deletions, and additions to which liberal Jews of this day and age have treated their prayers have inserted some of these sentiments, but for the most part the macro structure of prayers has been preserved, making it difficult for people to engage with the prayer in a straightforward way. The composers of liberal prayer books understand this, and thus we find the phenomenon of alternative or additional English readings and/or very creative translations that bear little relationship to the original prayer. There is another way forward, though. We can compose new prayers and poetry in the original Hebrew that reflect our values and revitalize our canon. This is the way I chose. . . .
There are many illustrated siddurim for children. This Illustrated Kabbalat Shabbat Siddur is an illustrated siddur (in Hebrew) for grownups. The purpose of this siddur is to inspire us during prayer, to help us create and maintain Kavana. I chose to create this siddur for Kabbalat Shabbat, since usually at Kabbalat Shabbat we are more relaxed and open. The siddur has all that is needed (Nusaḥ Sefarad) for the Friday night prayers (Minḥah, Kabbalat Shabbat, and Arvit). The drawings accompany Kabbalat Shabbat. . . .
After the popular reception among German speaking Jewry of Fanny Neuda’s Stunden Der Andacht (1855), additional sifrei teḥinnot, collections of prayers composed in the vernacular for women, were published in German. One of them, Hanna. Gebet- und Andachtsbuch für israelitische Frauen und Mädchen, published in 1867, was compiled with teḥinnot composed by the leading luminaries of Liberal Judaism in Breslau, Silesia: Jacob Freund (1827-1877), Rabbi Abraham Geiger (1810-1874), and Rabbi Moritz Güdemann (1835-1918), Manuel Joël (1826-1890), and Moritz Abraham Levy (1817-1872). The title of the collection is a direct reference to the biblical figure, Ḥanna whose petitionary prayer for a child was answered with the birth of her son, the prophet Shmuel. . . .
I have the great pleasure to be sharing a crowdsourced labor of love, the first book of prayers that the Open Siddur Project has completely proofread on Wikisource: Stunden Der Andacht (Hours of Devotion, 1855) by Fanny Schmiedl Neuda. I initially prepared the transcription from the 145-page, 1858 edition of Stunden Der Andacht with Tesseract-OCR and a scan of the book made by Google Books. Many thanks to Open Siddur Project contributor and volunteer, Chajm Guski, for helping to upload the transcription to the German Wikisource site. Many thanks go to the untold numbers of volunteer proofreaders, both veteran Wikisource volunteers as well as the many folk who came to proofread the text after seeing a tweet, facebook status update, or reading an email asking for German fluent readers for help. . . .
This post is a storage container for facsimile editions and digital transcriptions of Maimonides’ Seder Tefillot (Order of Prayers) found at the end of his Sefer Ahava (Book of Love) in his Mishneh Torah. . . .
A tale is told of Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar son of Azariah, Rabbi Akiva, and Rabbi Tarfon, who held a seder [lit: reclined] in Bnai Brak. They discussed the exodus from Egypt all that night, until their students came and said to them, “Rabbis, the time has come to recite the morning shema.” . . .
Contributor(s): Gabriel Wasserman
Categories: Seder Pesaḥ | Tags: 
The beginning of the Passover seder, part two (of four) of Gabriel Wasserman’s extensive haggadah for Passover. . . .
A four worlds, neo-ḥasidic haggadah for the Seder Tu BiShvat . . .
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