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סֶדֶר אוּשְׁפִּיזִין וְאוּשְׁפִּיזַן לְחַג הַסּוּכוֹת | Service of Welcoming Ushpizin and Ushpizan to the Sukkah on the Festival of Sukkoth, by Hayyim Obadyah Contributor(s):The ceremony of welcoming ushpizin originated in the Jewish mystical tradition of Qabbala, for which the ushipizin represented the divine emanations called “sefiroth”, in the context of the sukka as a representation of Ultimate Redemption. Because of this mystical association, the ceremony was rejected by some communities (such as Spanish and Portuguese Jews) and individuals (such as diehard rationalists). Without applying mystical implications, however, we can see this ritual as a symbol of how we bring into our lives diverse aspects of Jewish history and tradition as we navigate our spiritual journeys. . . . Contributor(s):A litany of hoshanot for use in a ritual prayer circle march on the festival of Sukkot. . . . Contributor(s):A litany of hoshanot for use in a ritual prayer circle march on the festival of Sukkot. . . . Hoshanot Liturgy for the Climate Crisis, adapted by R’ Ezra Weinberg from the words of Greta Thunberg Contributor(s):The words of Greta Thunberg adapted for a prayer for intervention in the anthropogenic climate crisis, for a Honshana ritual for Sukkot. . . . Prayer of the Guest Chaplain of the U.S. House of Representatives: Rabbi Hannah Spiro on 24 September 2018 Contributor(s):The Opening Prayer given in the U.S. House of Representatives on 24 September 2018. . . . Between the Fires: A Kavvanah for Lighting Candles of Commitment, by Rabbi Arthur Waskow (the Shalom Center) Contributor(s):“Between the Fires: A Prayer for lighting Candles of Commitment” was composed by Rabbi Arthur Waskow, drawing on traditional midrash about the danger of a Flood of Fire, and the passage from Malachi. . . . מי ששכנה… היא תשכן עמנו | Mē She’shakhna… Hē Tishkon Imanu – a plea for the Divine Presence to dwell with us in the name of Biblical Women, by Isaac Gantwerk Mayer Contributor(s):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. . . . Contributor(s):A supplemental hoshana (prayer for salvation) for healing and consolation for the sake of true love, needed blessings, rainfall in a timely fashion, paths and their repair, mountains and their crossing, goals and objectives, lasting memories, good dreams, cosmic goodness, etc. . . . Contributor(s):Please God Let me light More than flame tonight. More than wax and wick and sliver stick of wood. More than shallow stream of words recited from a pocket book. . . . סדר אושפיזין / אושפיזתא | Seder Ushpizin and Ushpizata: Inviting the Avot and Imahot into your Sukkah by Rabbi David Seidenberg (neohasid.org) Contributor(s):The essential idea of the liturgy of Ushpizin is to invoke the energies of the seven lower Sefirot in the proper order, so that Shefa, blessing and sustenance, can be drawn down into the world. This is the essence of Kabbalistic liturgy, and a liturgy of the imahot would only make sense if it were to follow that pattern. That means we have the playfully serious task of finding a stable order for the imahot where no clear order exists. . . . אל רם חסין יה | El Ram Ḥasin Yah, a piyyut for Sukkot by Shlomo haPaytan (egal adaptation by Noam Sienna, 2012) Contributor(s):This is one of my favourite Sukkot piyyutim, not least because of the wonderful and easily singable call-and-response melody! The seven verses each highlight one of the seven traditional ushpizin [mythic guests], and a few years ago I wrote an additional seven verses for the seven female ushpizata according to the order of Rabbi David Seidenberg (neohasid.org). . . . Occupy the Lulav: the ritual for shaking the four species on the festival of Sukkot, by Virginia Avniel Spatz Contributor(s):Aware of the willow [aravah], we awaken our “mouths,” our ability to communicate by voice, hand or type; we acknowledge the precious gift of communications from others, the 99% and the 1%, about their circumstances, their needs, offerings and hopes. Aware of the palm branch [lulav], we awaken our “spines,” our central strength; we acknowledge fellow citizens who take a stand, whether we agree with their stand or not, toward a vision of common good. Aware of the myrtle [hadas], we awaken our “eyes,” our ability to receive through whichever channels are available to us; we acknowledge our responsibility to remain open to others’ thoughts and experiences while also exercising discernment. Aware of the citron [etrog], we awaken our “hearts,” our source of connection; we acknowledge our inter-dependence and the importance of standing, expressing ourselves and learning from others. . . . Contributor(s):A supplemental Hoshanot liturgy for Sukkot confessing a selection of humanity’s crimes against creation. . . . Contributor(s):“The Pilgrim March” by Angie Irma Cohon is a hymn for Sukkot published in her תפלת ישראל (Tefilat Yisrael) A Brief Jewish Ritual (Women of Miẓpah 1921), p. 22. . . . Contributor(s):This untitled prayer was written by Rabbi Norman Salit and published in Rabbi Jacob Bosniak’s לקוטי תפלות Liḳutei Tefilot: Pulpit and Public Prayers (1927), pp. 35-36 (in the section titled “Prayers for Succoth”). . . . Contributor(s):This rhyming paraphrase of the blessing before waving the lulav on Sukkot was written by Jessie Ethel Sampter and published in her Around the Year in Rhymes for the Jewish Child (1920), p. 17. . . . Contributor(s):A prayer for a woman celebrating the first yontef of Sukkot. . . . [Gebet] An den letzten Tagen des Laubhüttenfestes | [A prayer] on the last days of Sukkot, by Fanny Neuda (1855) Contributor(s):This is Fanny Neuda’s “Prayer for the final days of Sukkot,” faithfully transcribed and proofread with the help of German Wikisource contributors from Fanny Neuda’s Stunden Der Andacht (1855), p. 66. . . . [Gebet] Am Laubhüttenfest beim Kreisgang mit dem Lulaw und Esrog | [Prayer] on Sukkot at the Haḳafot with the Lulav & Etrog, by Fanny Neuda (1855) Contributor(s):Herr des Weltalls, reich geschmückt mit deinen Gaben und Segnungen hast du die Natur. Das Thal mit seinem üppigen Grün, der Berg mit seinem Kranz von Wäldern, das Gefilde mit seiner lachenden Frucht ist ein Erzeugnis; deiner Gnade, zum Segen deiner Menschenkinder, zur Nahrung ihres Leibes, zur Stillung ihrer Bedürfnisse, zur Ergötzung ihres Auges, zum Balsam ihrer Wunden; und kein Blättchen ist so klein, kein Grashalm so niedrig in dem weiten Reiche der Natur, daß es nicht wohlthuende heilsame Kräfte für uns enthielte. . . . [Gebet] An den ersten Tagen des Laubhüttenfestes | [A prayer] on the first days of Sukkot by Fanny Neuda (1855) Contributor(s):As part of our ongoing project creating a new digital edition of Fanny Neuda’s collection of tkhines in German, Stunden Der Andacht (1855), we are setting her prayers (for the first time ever) side by side with that of her work’s first English translation. . . . Contributor(s):“Prayer of Thanksgiving for the Feast of Tabernacles (סכות)” by Marcus Heinrich Bresslau was first published in his תחנות בנות ישראל Devotions for the Daughters of Israel (1852), p. 35. . . . Contributor(s):“Rude are the Tabernacles now,” by Penina Moïse, published in 1842, appears under the subject “Tabernacles (Sucote)” as Hymn 65 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 67-68. . . . Contributor(s):“How desolate thy fields and vales,” by Penina Moïse, published in 1842, appears under the subject “Tabernacles (Sucote)” as Hymn 64 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 66-67. . . . Gebet um einen guten Nahrungsstand | Prayer for an ample supply of food, a teḥinah by Yehoshua Heshil Miro (1835) Contributor(s):“Gebet um einen guten Nahrungstand” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1835 edition as teḥinah №116 on pp. 223-224. . . . Contributor(s):“Fürbitte” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №4 on pp. 4-6. In the 1835 and 1842 editions, it also appears as teḥinah №4 on pp. 5-7. . . . An den Hauptfesten, wenn man Behufs der üblichen Vorlesungen die Gesetzrolle aus der heiligen Lade nimmt | On the Shalosh Regalim when one removes the Torah from the holy Ark, a teḥinah by Yehoshua Heshil Miro (1829) Contributor(s):“An den Hauptfesten, wenn man Behufs der üblichen Vorlesungen die Gesetzrolle aus der heiligen Lade nimmt” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №18 on pp. 22-23. In the 1835 edition, it appears as teḥinah №18 on pp. 26-27. In the 1842 edition, it appears as teḥinah №20 on pp. 29-31. . . . Für den ersten Tag des Laubhüttenfestes [no.1] | For the first day of Sukkot (no.1), a teḥinah by Yehoshua Heshil Miro (1829) Contributor(s):“Für den ersten Tag des Laubhüttenfestes” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №48 on pp. 68-70. In the 1835 edition, it appears as teḥinah №50 pp. 86-88. In the 1842 edition, it appears as teḥinah №52 on pp. 91-93. . . . Contributor(s):“Vor dem Etrog-Segen” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №47 on pp. 67-68. In the 1835 edition, it appears as teḥinah №49 pp. 85-86. In the 1842 edition, it appears as teḥinah №51 on p. 90. . . . Am siebenten Tage des Laubhüttenfestes (Hoschana Raba) | On the seventh day of Sukkot (Hoshana Rabbah), a teḥinah by Yehoshua Heshil Miro (1829) Contributor(s):“Am siebenten Tage des Laubhüttenfestes. (Hoschana Raba)” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №50 on pp. 72-73. In the 1835 edition, it appears (misnumbered) as teḥinah №51 pp. 90-91. In the 1842 edition, it appears as teḥinah №54 on pp. 95-96. . . . Für den ersten Tag des Laubhüttenfestes [no.2] | For the first day of Sukkot (no.2), a teḥinah by Yehoshua Heshil Miro (1829) Contributor(s):“[Für den ersten Tag des Laubhüttenfestes (no.2]” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №49 on pp. 70-72. In the 1835 edition, it appears as teḥinah №51 pp. 88-90. In the 1842 edition, it appears as teḥinah №53 on pp. 93-95. . . . ליקוטי תפילות א:קמה | Prayer for Sukkot (Liqutei Tefilot Ⅰ:145), by Reb Nosson Sternhartz of Nemyriv adapted from the teachings of Rebbe Naḥman (ca. 1820s) Contributor(s):A prayer for Sukkot linking the theme of home building and receiving Torah with a warning not to eat animals and to extend ones compassion to all creatures. . . . Contributor(s):Psalms 67 is a priestly blessing for all the peoples of the earth to be sustained by the earth’s harvest (yevulah), and it is a petition that all humanity recognize the divine nature (Elohim) illuminating the world. Composed of seven verses, the psalm is often visually depicted as a seven branched menorah. There are 49 words in the entire psalm, and in the Nusaḥ ha-ARI z”l there is one word for each day of the Sefirat haOmer. Similarly, the fifth verse has 49 letters and each letter can be used as a focal point for meditating on the meaning of the day in its week in the journey to Shavuot, the festival of weeks (the culmination of the barley harvest), and the festival of oaths (shevuot) in celebration of receiving the Torah. Many of the themes of Psalms 67 are repeated in the prayer Ana b’Koaḥ, which also has 49 words, and which are also used to focus on the meaning of each day on the cyclical and labyrinthine journey towards Shavuot. . . .
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The Open Siddur Project is a volunteer-driven, non-profit, non-commercial, non-denominational, non-prescriptive, gratis & libre Open Access archive of contemplative praxes, liturgical readings, and Jewish prayer literature (historic and contemporary, familiar and obscure) composed in every era, region, and language Jews have ever prayed. Our goal is to provide a platform for sharing open-source resources, tools, and content for individuals and communities crafting their own prayerbook (siddur). Through this we hope to empower personal autonomy, preserve customs, and foster creativity in religious culture.
ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו "May the pleasantness of אדֹני our elo’ah be upon us; may our handiwork be established for us — our handiwork, may it be established." –Psalms 90:17
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