![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo} the Open Siddur Project ✍︎ פְּרוֹיֶקְט הַסִּדּוּר הַפָּתוּחַ
a community-grown, libre Open Access archive of Jewish prayer and liturgical resources
This project is sustained through reciprocity for those sharing prayers and crafting their own prayerbooks.
Upload Work ✶ Donate ✶ Giftshop בסיעתא דשמיא |
עמידה לשחרית שבת (אשכנז) | Amidah for Shabbat Morning — Chinese translation by Richard Collis (2022) Contributor(s):This Chinese translation of the Shaḥarit Amidah for Shabbat is found on pages 20-27 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . . Contributor(s):A short amidah for the Friday evening service for Shabbat. . . . תפילת העמידה ביום חול | the Weekday Amidah, a paraliturgical reflection by Rabbi Shoshana Meira Friedman Contributor(s):A paraliturgical reflection of the weekday Amidah for a shame resilience practice. . . . Contributor(s):A paraliturgical Amidah (standing mediation) for Rosh haShanah. . . . הֲבִינֵנוּ | Havinenu, a short form of the Amidah by Mar Shmuel bar Abba, adapted by Reb Zalman Schachter-Shalomi from a paraphrasing by Rev. Joseph F. Stern Contributor(s):Rabbi Zalman Schachter-Shalomi, z”l, included his adaptation of Rabbi Joseph F. Stern’s (East London Synagogue, ca. early 20th c.) adaptation of the “Havinenu,” short form of the Amidah in his Siddur Tehillat Hashem Yidaber Pi (2009). . . . Contributor(s):A version of the weekday Amiday by Rabbi Zalman Schachter-Shalomi emphasizing personal prayer, set side-by-side with a Sefaradi text of the Amidah. . . . עמידה לשבת מנחה | Amidah for Shabbat Minḥah, translation with an alternative “atah eḥad” prayer by Dr. Jakob Petuchowski (1966) Contributor(s):This is the scholar Dr. Jakob Petuchowski’s translation of the Amidah for Shabbat Minḥah from his Shabbat Minḥah prayer-pamphlet (1966), p.5r-13r. . . . Contributor(s):Prayer for all Jewish Communities in Germany for the Eve of the Day of Atonement, by Rabbi Dr. Leo Baeck (10 October 1935) Contributor(s):This is the prayer which Rabbi Dr. Leo Baeck had disseminated to Jewish communities throughout Germany to recite on Yom Kippur, 10 October 1935. The German text here is as found in the archival notes of Helmut Grünewald, Ein Judenjunge durfte kein Deutscher sein (Bristol, 1998), pp. 20-21 in the collection of the Leo Baeck Institute. The English translation is as published by Dr. Michael Meyer in Rabbi Leo Baeck: Living a Religious Imperative in Troubled Times (2020), pp. 106-107. . . . Contributor(s):Variations of the prayer “Elohai Netsor” upon concluding the Amidah are recorded in Berakhot 17a. The version appearing here is as found in Rabbi David Einhorn’s עלת תמיד Gebetbuch für Israelitische Reform-Gemeinden (1858), p. 426. The English translation here, by Joshua Giorgio-Rubin, translating Rabbi David Einhorn, is as found in Rubin’s Olat Hadashah: A Modern Adaptation of David Einhorn’s Olat Tamid for Shabbat Evening (2020), p. 11. . . . Contributor(s):The traditional Ashkenazi qerovot added to the Musaf repetition for Shabbat Sheqalim, alongside a new gender-neutral translation . . . Contributor(s):Ḳerovot for Tu biShvat, a celebration of Divine verdancy, which namedrops a stunning array of flora from throughout the land of Israel. . . . קרובות לתענית אסתר | Ḳerovot for Taanit Esther by Yosef ibn Abitur (ca. 10th c.) with other seliḥot arranged by Isaac Gantwerk Mayer Contributor(s):The poetic genre known as qerovot, brief poems woven throughout the repetition of the weekday Amidah, is nowadays most closely associated with Elazar haḲalir’s Purim “Ḳrovetz“, a majestically interwoven piece of piyyut if ever there was one. But there are many other ḳerovot that have historically been recited, many of which were discovered in the Cairo Geniza. This set of ḳerovot, composed by the prolific Spanish paytan Yosef ibn Abitur, is meant to be included within the Shaḥarit amidah for Ta’anit Esther, the fast day before Purim. Consequently, it only goes up to the sixth blessing (the blessing for forgiveness) and concludes by leading directly into Seliḥot, which (before R. Yosef Karo’s standardization of the liturgy, and even now among some Western Ashkenazim) were inserted into the aforementioned blessing. In order to demonstrate this structure on a large scale, the editor here has compiled a full Shaḥarit repetition, nusaḥ Ashkenaz, incorporating the qerovot of Yosef ibn Abitur as well as the three seliḥot piyyutim of the Ashkenazi rite. . . . Contributor(s):Many communities recite a series of poems interwoven with the Amidah on Purim. These poems, known as the “krovets,” were written by Elazar b. Rabbi Kalir, the greatest of the early paytanim. But lesser known than the krovets for Purim are the krovets for Tisha b’Av, written as well by Elazar b. Rabbi Kalir. A fine example of Elazar’s intricate poetry, the krovets for Tisha b’Av is rife with Biblical citations, finally culminating with the prayer for Jerusalem. Each stanza begins with five tightly rhymed lines beginning with a constant א followed by a quintuple half-acrostic on the second letter, then a poetic volta on the word אֵיכָה, followed by a Biblical citation, a verse starting with the last word in the citation, a letter from Elazar’s name, and a final Biblical citation. The krovets for Tisha b’Av is meant to be part of the morning service, tied into the cantorial repetition for Tisha b’Av. . . . |
| |
