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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. . . . 
An authentic siddur of Ashkenazic holy congregations without the changes made by later grammarians and maskilim, prepared by Rabbi Rallis Wiesenthal according to the minhag of Bad Homburg. . . . 
A Friday and pilgrimage festival night siddur, translated with a unique transliteration schema devised by Rabbi Max D. (Meir David) Klein of Congregation Adath Jeshurun in Philadelphia, 1954. . . . 
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 combined (so some pages need to be skipped depending), but there should be a minimum of flipping back and forth. . . . 
A collection of teḥinot for when visiting the graves of loved ones, as well as additional prayers for sick relatives and for women approaching childbirth. . . . 
A hymnal prepared in 1926 by Rabbi Max D. Klein for his congregation, Adath Jeshurun in Philadelphia. . . . 
Siddur Qorban Minḥah, a Jewish prayerbook collecting the customs of the school of the ARI z”l, accompanied by tkhines and translations in Yiddish. . . . 
A maḥzor for Rosh haShanah and Yom Kippur, prepared for a mid-20th century Conservative Jewish congregation in Philadelphia. . . . 
A prayer book ( maḥzor ) for the Jewish penitential holy days of Rosh Hashanah and Yom Kippur, translated and arranged by Rabbi Ben Zion Bokser (1907-1984). . . . 
The first Jewish hymn-book printed in America; containing not only traditional Jewish hymns, but also others of Christian origin (“adapted for Jewish worship”), and upon it was based the Union Hymnal, which was subsequently adopted by Reform congregations in the United States. . . . 
A hymnal prepared by Rabbi Benjamin Szold and translated from German into English by Rabbi Marcus Jastrow. . . . 
A Friday night and Saturday morning Shabbat prayer book arranged for Conservative Congregations in 1919. . . . 
The Rabbinical Assembly of America’s popular mid-20th century modern prayerbook for Conservative American Jewry based upon the work of Rabbi Morris Silverman. . . . 
A bilingual Hebrew-English maḥzor for Rosh Hashanah (“Sephardic-Ḥasidic”). . . . 
The United Synagogue of America (now knows as the United Synagogue of Conservative Judaism) compiled this Hebrew-English maḥzor for the three regalim (pilgrimage festivals: Pesaḥ, Shavuot, and Sukkot with Shmini Atseret.) Rabbi Dr. Louis Ginzburg was among the editors and writers who helped to compile the maḥzor. . . . 
A bilingual Hebrew-English maḥzor for Yom Kippur (“Sephardic-Ḥasidic”) from the mid- 20th century. . . . This is a transcription made by Gabriel Wasserman of Seder Avodat Yisrael, a critical text of the Ashkenaz nusaḥ by Isaac Seligman Baer published in 1868. Gabriel prepared this text for a maḥzor for Ḥanukkah. At his request we have included all the liturgy aside from the piyyutim for Ḥanukkah. This transcription does not include the meteg, a punctuation mark used in Hebrew for denoting stress. . . . 
A bilingual Hebrew-English maḥzor for Rosh Hashanah and Yom Kippur (Ashkenaz). . . . 
The beginning of the Passover seder, part two (of four) of Gabriel Wasserman’s extensive haggadah for Passover. . . . 
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. . . . 
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. . . . 
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! . . . 
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. . . . 
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.” . . . 
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. . . . 
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). . . . 
For those of us who speak a religious language, we can understand our journey of building shame resilience as one of the many ways we can uplift, exalt, praise, and honor not just our own lives but the Life of life itself. Whenever we feel unworthy of love and belonging, we can remember that the very self which we are struggling to believe is lovable is none other a manifestation of God’s own Self. Our belief that we are worthy to live and belong is one way we can practice our trust in God. And if the God language doesn’t do it for us, we can get in touch with our own wonder at being alive, call it whatever name or conjure whatever image works for us, and remember that our journey to live a wholehearted life honors that wonder. Ultimately we can affirm that any step toward a wholehearted life lifts up holiness in this world. . . . 
A compilation of Jewish women’s prayers in Yiddish published in Vilna in 1910, with prayers attributed to Rokhl Esther bat Aviḥayil, a Jewish woman living in Jerusalem. . . . 
“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. . . . 
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. . . . 
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. . . . 
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. . . . 
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). . . . 
The evening service for entering Shabbat and Yom Tov as is the custom of Kehillat Kol Haneshama in south Jerusalem, Israel. . . . 
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. . . . 
Ben Zion Bokser’s popular mid-20th century modern prayerbook for Conservative American Jewry. . . . 
A bilingual Hebrew-English prayerbook for Shabbat, Festivals, and Weekdays, prepared in 1951 by Rabbi Max D. Klein for his congregation Adath Jeshurun, a Conservative synagogue in Philadelphia. . . . 
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. . . . 
An index to the Karaite prayer services for weekday and sabbath mornings and evenings, as derived from the prayerbook of Abraham Firkovich (1871) by Nehemia Gordon, . . . 
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. . . . 
The first nusaḥ ha-ARI z”l (“Sefardic-Ḥassidic”) prayerbook with a relatively complete English translation, published in 1951 by the Hebrew Publishing Company. . . . 
A bilingual Hebrew-English maḥzor for Rosh haShanah in the Sepharadic tradition compiled by David de Sola Pool in 1937. . . . 
Benyamim Sedaka’s English translations of devotional prayers for weekdays and Shabbat . . . 
The first edition of the Daily Prayerbook, Ha-Siddur Ha-Shalem, compiled and translated by Paltiel Birnbaum (Hebrew Publishing Co. 1949). . . . 
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. . . . 
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. . . . 
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. . . . 
A bilingual Hebrew-English maḥzor for Sukkot prepared from Hebrew text fixed by Wolf Heidenheim, arranged and translated by Arthur Davis and Herbert Adler. . . . 
A bilingual Hebrew-English prayerbook for weekdays and shabbat, compiled by Joseph H. (Yosef Tsvi) Hertz, chief rabbi of the British Empire, and published in wartime Britain in 1942, the first of three volumes. . . . |
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A Companion to the Authorised Daily Prayer Book, by Israel Abrahams (revised edition 1922)
Shared on ל׳ באדר א׳ ה׳תשע״ו (2016-03-09).
Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
A literary and historical commentary on the Jewish liturgy corresponding to the pages of the Authorised Daily Prayer Book of the United Hebrew Congregations of the British Empire (1890). . . .