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אמת ואמונה | Emet v’Emunah, blessing following the Shema in the evening (interpretive rendering by Rabbi Zalman Schachter-Shalomi)

The first of two blessings following the shema in the evening, rendered by Rabbi Zalman Schachter-Shalomi in his English “praying translation.” . . .

שִׁוִּיתִי | Shiviti: perceiving the world as an expression of divine Oneness

Given that the Torah forbids impressing our imaginations with illustrations of the divine, some other method is necessary to perceive divine Oneness. One method is found in the verse in Psalms 16:8, “I have set YHVH before me at all times.” . . .

הַשְׁכִּיבֵנוּ | Hashkivenu, interpretive translation by Rabbi Zalman Schachter-Shalomi

The Hashkivenu prayer of Rabbi Zalman Schachter-Shalomi. . . .

[Gebet] Am Sabbath, by Fanny Schmiedl Neuda (1855)

A paraliturgical prayer for Shabbat, offered by Fanny Neuda from her collection of teḥinot in vernacular German. . . .

מודה אני | Modeh Ani by Moshe ibn Makhir (interpretive translation by Rabbi Zalman Schachter-Shalomi)

Modeh Ani, in Hebrew with English translation by Rabbi Zalman Schachter-Shalomi. . . .

תהלים ק״ז | Psalms 107

Psalms 107 in Hebrew with English translation as arranged by Aharon Varady. . . .

מודה אני | Modah/Modeh Ani, by Moshe ibn Makhir (translation by Andrew Shaw)

Thankful am I in your Presence, Spirit who lives and endures, for You’ve returned to me my soul with compassion. Abundant is your faith! . . .

תהלים צ״ג | The Psalm for Friday, Psalms 93 (translation by Reb Zalman Schachter-Shalomi, z”l)

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Psalm of the Day for Friday (Psalms 93) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the Psalm. . . .

תהלים מ״ח | The Psalm for Monday, Psalms 48 (translation by Reb Zalman Schachter-Shalomi, z”l)

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Psalm of the Day for Monday (Psalms 48) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the Psalm. –Aharon N. Varady . . .

מוֹדה אֲנִי | Returning the body to the soul: an adaptation of Modeh Ani by Moshe ibn Makhir

Modeh Ani first appeared as an addendum in Seder ha-Yom (1599) by Moshe ibn Makhir of Safed. A slightly different formula offers a deep insight into who and what has returned to one’s self upon waking. . . .

על הכל יתגדל ויתקדש | A Ḳaddish During the Removal of the Torah from the Ark in the Nusaḥ ha-ARI z”l (translation by R’ Oren Steinitz)

This Kaddish was first published online at Jewish Renewal Chassidus by Gabbai Seth Fishman. Rabbi Oren Steinitz translated the kaddish on the 3rd yahrzeit after Reb Zalman’s passing. . . .

A Kavvanah for Waking Up, by Andrew Shaw

An original liturgical poem inspired by the Modah|Modeh Ani prayer. . . .

קריאת שמע | The Recitation of the Shema, translated by Rabbi Zalman Schachter-Shalomi

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Shema in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

צַפְרִירִים | Tsafririm (“Morning Spirits”), a poem by Ḥayyim Naḥman Bialik (1900)

The poem “Tsafririm” (1900) by Ḥayyim Naḥman Bialik with an English translation by Ben Aronin. . . .

עִם שָׁמֶשׁ | At Sunrise, a poem by Ḥayyim Naḥman Bialik (1903)

The poem, “Im Shamesh” (At Sunrise) by Ḥayyim Naḥman Bialik in June 1903. . . .

מודים דרבנן בלי מנין או אם לבד (אשכנז)‏ | Modim d’Rabbanan Replacement for when Praying Alone or Without a Minyan (Nusaḥ Ashkenaz), by Isaac Gantwerk Mayer

This text uses the passage for the Askenazi nusach of the Modim d’Rabbanan and incorporates it into an extended version of the Modim, slightly editing it so as to fit more appropriately and so as not to repeat the word “modim” (which is forbidden on the grounds of appearing, ḥas v’shalom, to pray to multiple deities—see Berakhot 33b). It was first written for a separate project by the editor (https://opensiddur.org/prayers/lunisolar/musaf/dukhening-in-a-musaf-amidah-after-a-heykhe-qedushah-by-isaac-gantwerk-mayer/) but here it can be found alone. It can be silently recited when praying alone or after a heykhe kedusha, to replace the first paragraph of the Modim prayer. . . .

ברכו בלי מנין או אם לבד (אשכנז)‏ | Barkhu replacement for when Praying Alone or Without a Minyan (Nusaḥ Ashkenaz), by Isaac Gantwerk Mayer

This replacement barkhu arranges multiple Biblical verses in a catena. It is introduced and closed with verses from the book of Neḥemiah, verses often considered the source for the custom of calling to prayer. In between are poetic texts from the Song of Deborah and from Psalms that direct the term “Barkhu” — the plural imperative “Bless ye!” — at God. It could be recited alone in the location where the Barkhu would traditionally be recited, or said aloud in a community when no minyan is available. Alternatively, it could be used WITH a minyan as a text to introduce the Barkhu, a new step in of a line of poetic introductions to the service written for multiple generations. . . .

העמידה לימות החל עם טעמי המקרא‎ | Weekday Amidah and Ḳaddish with Ta’amei haMiqra (cantillation), by Isaac Gantwerk Mayer (Nusaḥ Ashkenaz)

The full Weekday Amidah (or Eighteen Blessings), according to Nusach Ashkenaz with optional additions for egalitarian rites or for within Israel, fully marked with ta’amei miqra (also known as cantillation marks or trope). Ta’amei miqra originally marked grammar and divisions in any Hebrew sentences, and older Hebrew manuscripts such as those from the Cairo Geniza often show ta’amei miqra on all sorts of texts, not just the Biblical texts we associate them with today. This text has the Eighteen Blessings (which number nineteen) of the weekday Amidah, and is suitable to use as a text for any standard weekday service. Note: this does not include any of the pre- or post-Amidah texts, such as Ashrei, Kriyat Shema, Tachanun, or Aleinu. It also doesn’t include additions for festivals, fast days, or the Days of Repentance. Those may be coming in the future, though! . . .

אשר יצר | Asher Yatsar prayer for recognizing the Divine Image in all our bodies by R’ Emily Aviva Kapor

Asher Yatzar (the “bathroom blessing”, traditionally said every morning and after every time one goes to relieve oneself) has always rung hollow to me, at best, and at worst has been a prayer not celebrating beauty but highlighting pain. The original version praises bodies whose nekavim nekavim ḥalulim ḥalulim (“all manner of ducts and tubes”) are properly opened and closed—yes, in a digestive/excretory sense, but it is quite easy to read a reproductive sense into it as well. What do you do if the “ducts and tubes” in your body are not properly opened and closed, what if one is open that should be closed, or vice versa? . . .

עלינו | Aleinu, attributed to Abba Arikha (early 3rd cent.), translated by Rabbi Zalman Schachter-Shalomi

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of an abridged form of the prayer Aleinu in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

A Kavvanah on Praying, Singing, and Listening to Torah Readings, by Rabbi Mordecai Kaplan (1942)

A prayer on praying, singing, and Torah learning by Rabbi Mordecai Kaplan. . . .

שמע | An illustrated meditation on the unification of imagination and awareness through empathy

When works are printed bearing shemot, any one of the ten divine names sacred to Judaism, they are cared for with love. If a page or bound work bearing shemot falls to the ground it’s a Jewish custom to draw up the page or book and kiss it. Just as loved ones are cared for after they’ve fallen and passed away, when the binding fails and leaves fall from siddurim and other seforim they are collected in boxes and bins and brought for burial, where their holy words can decompose back into the earth from which their constituent elements once grew, and were once harvested to become paper and books, and ink, string, glue. While teaching at the Teva Learning Center last Fall 2010, I collected all our shemot that we had intentionally or unintentionally made on our copy machine, or which we had collected from the itinerant teachers who pass through the Isabella Freedman Retreat Center on so many beautiful weekend shabbatonim. While leafing through the pages, I found one and kept it from the darkness of the genizah. . . .

[Gebet] Am Freitag, by Fanny Schmiedl Neuda (1855)

This is the prayer for Friday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Friday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

ברכות על קריאת התורה | Blessing over the Torah Reading, at Mishkan Shalom, Philadelphia

Rabbi Zalman Schachter-Shalomi, Reb Arthur Waskow, and others helped to formulate this grammatically feminine Hebrew blessing for an oleh in their blessing over the Torah reading, in the early years of Congregation Mishkan Shalom in Philadelphia (1988-1983). . . .

אשר יצר | Asher Yatsar, interpretive translation by Reb Zalman Schachter-Shalomi z”l

This English translation of the prayer “Asher Yatsar” by Rabbi Zalman Schachter-Shalomi z”l, was first published in his Siddur Tehillat Hashem Yidaber Pi (2009). Versification by Aharon Varady according to the nusaḥ ha-ARI z”l. . . .

נשמה שנתת בי | Neshamah Shenatata Bi (the breath you have given me), interpretive translation by Reb Zalman Schachter-Shalomi, z”l

This English translation by Rabbi Zalman Schachter-Shalomi z”l of “Neshama Shenatata Bi,” was first published in his Siddur Tehillat Hashem Yidaber Pi (2009). Linear associations of this translation according to the nusaḥ ha-ARI z”l by Aharon Varady. . . .

קדיש יתום | Mourner’s Ḳaddish, interpretive translation by Rabbi Zalman Schachter-Shalomi z”l

An interpretive translation of the Mourner’s Kaddish, by Rabbi Zalman Schachter-Shalomi, z”l. . . .

Piyyutim to Introduce the First Aliyot of Each Book in the Torah, by Isaac Gantwerk Mayer

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. . . .

תהלים | Schedule for the Reading of Psalms corresponding to the Weekly Torah Portion, by Isaac Gantwerk-Mayer

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.) . . .

מי שברך לתקופת יום הולדת | Mi sheBerakh on behalf of one celebrating a birthday, by Rabbi Dr. Mordecai Kaplan (1945)

“Prayer in behalf of one celebrating a birthday,” by Rabbi Mordecai Menaḥem Kaplan can be found on p. 494-497 of his The Sabbath Prayer Book (New York: The Jewish Reconstructionist Foundation, 1945) . . .

“Abide in Me, and I in You: the Soul’s Answer,” a prayer-poem by Harriet Beecher Stowe (1855/1865)

A hymn by the abolitionist Harriet Beecher Stowe, included in the hymnal of Congregation Adath Jeshurun in Philadelphia in 1926. . . .

ברכה לקהל | Blessing of the Congregation, translation by Rabbi David de Sola Pool

A “mi sheberakh” prayer on behalf of the persons attending the prayer and/or Torah reading service. . . .

תְּחִנָה פון רֹאשׁ חוֹדֶשׁ בענטשן | Tkhine for the Rosh Ḥodesh Blessing, by Sarah Rivka Raḥel Leah Horowitz (ca. 18th c.)

The teḥinah for the blessing of the new moon is said each Shabbat Mevorkhim, addition to the specific teḥinah for that month. The prayer is recited when the Aron HaKodesh is opened, signifying the opening of the Heavenly gates of mercy (an especially propitious time to pray for health, livelihood, and all good). . . .

מי שברך למיני פשעי שנאה | Mi sheBerakh for Hate Crimes and Bigotry, by Isaac Gantwerk-Mayer

From resurgent neo-fascist movements to religious extremist attacks, hate crimes are on the rise all over the world right now. At times like this many people live in fear – fear of being attacked or maligned, physical, mental or emotional. Hatred is not new to the Jewish people, but traditionally it was considered “just the way it is.” As Americans, we should believe better. The midrash (Devarim Rabbah 5:10) says that hateful speech kills three – the speaker, the listener, and the subject. This Mi Sheberakh was written as a prayer for all those of every people and nation that are affected by hatred and bigotry. . . .

Betrachtung, wenn der Neumond eingesegnet wird | Prayer on the Sabbath Prior to the New Moon, by Fanny Schmiedl-Neuda (1855)

This is Prayer for the Shabbat preceding the New Moon (Shabbat Mevorkhim) included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German, Stunden der Andacht (1855). Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

קדיש יתום | Mourner’s Ḳaddish for a Minyan of Ten People (including Jews and non-Jews), by Rabbi David Seidenberg (neohasid.org)

A “secular” kaddish after my mother died so that I could say kaddish under circumstances where I could gather ten people but not ten Jews. . . .

ברכות השחר | Blessings at your Dawn of Wakefulness, translated by Rabbi Zalman Schachter-Shalomi

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Birkhot haShaḥar in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

מי שברך לאסונות טבע | Mi sheBerakh for Natural Disasters, by Isaac Gantwerk-Mayer

A Mi Sheberakh prayer for those affected by natural disasters. This prayer uses many standard liturgical phrases in a new context to stress that God, while full of great power, is not a God of destruction but one of peace and life. Quoting the famous vision of Elijah at Ḥorev, this prayer is for those who seek comfort and tranquility from their God. . . .

ריבונו של עולם הריני מוחל | Prayer of Forgiveness by Rabbi Yitsḥak Luria z”l, from the Bedtime Shema (translation by Reb Zalman Schachter-Shalomi)

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Rabbi Yitsḥak Luria’s prayer “Hareni Moḥel” (I hereby forgive) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the prayer. The prayer by the ARI z”l was first published in Ḥayim Vital’s Pri Ets Ḥayyim, Shaar Kriyat Shema al Hamitah, Pereq 2 (פרי עץ חיים, שער קריאת שמע שעל המיטה, פרק ב), and based on the statement of Reish Lakish in the Bavli Pesachim 66b and the practice of Mar Zutra attested in the Bavli Megillah 28a . . .

תהלים צ״ד | The Psalm for Wednesday, Psalms 94 (translation by Reb Zalman Schachter-Shalomi, z”l)

This psalm was the Wednesday song of the Levites in the Holy Temple. . . .

תהלים פ״א | The Psalm for Thursday, Psalms 81 (translation by Reb Zalman Schachter-Shalomi, z”l)

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Psalm of the Day for Thursday (Psalms 81) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the Psalm. . . .

[Gebet] Am Sonntag, by Fanny Schmiedl Neuda (1855)

This is the prayer for Sunday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Sunday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

Méditation Pour le Dimanche | Meditation for Sunday (the First Day), by Rabbi Arnaud Aron and Jonas Ennery (1848)

This is a faithful transcription of a teḥinah (supplicatory prayer) composed in parallel to the prayer for Sunday, following in the paraliturgical tradition of Yiddish tkhines, albeit written in French. (This particular paraliturgical prayer may be original or it may be based on an earlier work in German or Yiddish. Please contact us or comment below if you can identify it.) The prayer was included by Rabbi Arnaud Aron and Jonas Ennery in their opus, אמרי לב Prières d’un Coeur Israelite published in 1848 by the Société Consistoriale de Bons Livres. In 1855, an abridged English translation of Prières d’un Coeur Israelite was authorized by Nathan Marcus Adler, chief rabbi of the British Empire and published as Prayers and Meditations, translated by Hester Rothschild. In 1863, Isaac Leeser published his own translation. This is the first time that Leeser’s translation and its source have been set next to each other. Commenting on Rothschild’s translation, Leeser wrote: . . .

[Gebet] Am Montag, by Fanny Schmiedl Neuda (1855)

This is the prayer for Monday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Sunday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

Méditation Pour le Lundi | Meditation for Monday (the Second Day), by Rabbi Arnaud Aron and Jonas Ennery (1848)

This is a faithful transcription of a teḥinah (supplicatory prayer) composed in parallel to the prayer for Monday, following in the paraliturgical tradition of Yiddish tkhines, albeit written in French. (This particular paraliturgical prayer may be original or it may be based on an earlier work in German or Yiddish. Please contact us or comment below if you can identify it.) The prayer was included by Rabbi Arnaud Aron and Jonas Ennery in their opus, אמרי לב Prières d’un Coeur Israelite published in 1848 by the Société Consistoriale de Bons Livres. In 1855, an abridged English translation of Prières d’un Coeur Israelite was authorized by Nathan Marcus Adler, chief rabbi of the British Empire and published as Prayers and Meditations, translated by Hester Rothschild. In 1863, Isaac Leeser published his own translation. This is the first time that Leeser’s translation and its source have been set next to each other. . . .

תהלים פ״ב | The Psalm for Tuesday, Psalms 82 (translation by Reb Zalman Schachter-Shalomi, z”l)

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Psalm of the Day for Monday (Psalms 82) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the Psalm. –Aharon N. Varady . . .

[Gebet] Am Dienstag, by Fanny Schmiedl Neuda (1855)

This is the prayer for Tuesday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Tuesday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

[Gebet] Am Mittwoch, by Fanny Schmiedl Neuda (1855)

This is the prayer for Wednesday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Wednesday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

[Gebet] Am Donnerstag, by Fanny Schmiedl Neuda (1855)

This is the prayer for Thursday, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Thursday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. . . .

Méditation Pour le Mardi | Meditation for Tuesday (the Third Day), by Rabbi Arnaud Aron and Jonas Ennery (1848)

To the best of my ability, this is a faithful transcription of a teḥinah (supplicatory prayer) composed in parallel to the Shir Shel Yom (Psalm of the Day) for Tuesday, following in the paraliturgical tradition of Yiddish tkhines, albeit written in French. (This particular paraliturgical prayer may be original or it may be based on an earlier work in German or Yiddish. Please contact us or comment below if you can identify it.) The prayer was included by Rabbi Arnaud Aron and Jonas Ennery in their opus, אמרי לב Prières d’un Coeur Israelite published in 1848 by the Société Consistoriale de Bons Livres. In 1855, an abridged English translation of Prières d’un Coeur Israelite was authorized by Nathan Marcus Adler, chief rabbi of the British Empire and published as Prayers and Meditations, translated by Hester Rothschild. In 1863, Isaac Leeser published his own translation. This is the first time that Leeser’s translation and its source have been set next to each other. . . .


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