בסיעתא דשמיא

תהלים | Reading of Psalms for the Weekly 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.) . . .

ספר תפילות לשבת | Sabbath Prayer Book by Rabbi Mordecai Kaplan (1945)

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.) . . .

(אשרי (תהלים קמ״ה | Ashrei (Psalms 145 by David), with an English Translation in Alphabetic Acrostic by Rabbi Sam Seicol

A modern translation of the Ashrei in alphabetic parallel to the Hebrew. . . .

Saturday Afternoon Request by Rabbi Rachel Barenblat

Help me to silence
my mind’s aggravation alarm,
to quiet the voice which says
the to-do list matters,
to temporarily eschew
continuous partial attention. . . .

תפלת מנחה לשבת | Shabbat Minḥah Prayers by Dr. Jakob J. Petuchowski, 1966

This prayer-leaflet was primarily intended for a group of Hebrew Union College students who met every sabbath afternoon for extra-curricular (noncredit) Torah study with Dr. Rabbi Jakob Petuchowki in the mid-1960s. Their service was conducted entirely in Hebrew and in the traditional nusaḥ with some minor but interesting Liberal innovations. Petuchowki writes, “We have omitted only the various repetitions as well as the prayer for the restoration of the sacrificial service. (But we have retained the place of Zion as the symbol of the messianic hope.) In the ‘Alenu prayer, we have preferred a positive formulation of the “Election of Israel” to the traditional negative one.” . . .


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