A ceremony for the naming of a baby daughter. . . .
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A public ceremony for celebrating the Gender Affirmation and Name Change of a man, woman, or non-binary person. . . . 
A Tu Bishvat Seder Haggadah prepared for a time when the Jewish New Year’s Day festival for trees coincides with a total lunar eclipse, as occurred in Tevet 5779 (January 2019). . . . 
This is a poetic rendering of the sixth blessing (of the Sheva Brakhot/7 Blessings) for a wedding. It riffs off of themes and language in the Hebrew text of joy, love, and companionship, and invocations of the Garden of Eden, creation, and eternity. Written originally for the wedding of friends; I hope you’ll feel free to adapt and rework it however suits your needs! . . . 
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). . . . 
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. . . . 
“An Intention for the New Year (5779)” was first published by Rabbi Menachem Creditor online at his blog and shared with the Open Siddur Project through our Facebook discussion group. . . . 
An Ashkenazi-style cantillation system for the Book of Job. . . . 
An Ashkenazi-style cantillation system for the Book of Proverbs. . . . 
The essay, “Prayer,” by Rabbi Dr. Abraham Joshua Heschel, then Associate Professor of Jewish Philosophy at Hebrew Union College, published in Review of Religion vol. 9 no. 2, January 1945. . . . 
This is a petition for the worker in the style of “Av Haraḥamim” and similar texts, using Biblical and Mishnaic language and co-opting it into a new meaning. It could be read after the Torah service (like many other petitionary texts) or focused on in private. The Biblical relationship between God, humanity, and labor is fascinating. Often it is treated as a curse placed upon us, and just as often as the purpose of humanity. In Genesis 3:19 it is the curse placed upon a disobedient First Adam, but less than a chapter earlier in Genesis 2:15 it is the reason for First Adam’s creation in the first place! In the past century or so, traditional Judaism has somewhat tilted away from the ideas of worker’s rights so clearly stated in the Tanakh and in rabbinic texts. Partially this was to disassociate from the Bundists, partially out of fear of “looking too Communist” in a xenophobic American society, and partially because the Jewish working class is nowhere near as substantial a part of the community as it once was. If this text is meant to do anything, it’s to show that love of God and love of the worker aren’t opposed to each other – in fact, they go hand in hand! . . . 
“The Spirit of Jewish Prayer,” by Abraham Joshua Heschel was a speech given at the Fifty-Third Annual Convention of the Rabbinical Assembly of America which took place at the Breakers Hotel, Atlantic City, New Jersey from Tammuz 9 to Tammuz 14, 5713 (June 22 To June 27, 1953). The speech was subsequently published in the Proceedings of the Rabbinical Assembly of America v.17. . . . 
Rabbi Dr. Abraham Joshua Heschel’s speech, “On Prayer,” delivered at an inter-religious convocation held under the auspices of the U.S. Liturgical Conference in Milwaukee, Wisconsin, on August 28, 1969. His talk was printed in the journal Conservative Judaism v.25:1 Fall 1970, p.1-12. . . . 
Rabbi Zalman Schachter-Shalomi, z”l, included these Weekday Affirmations based on the Amidah, in his Siddur Tehillat Hashem Yidaber Pi (2009). . . . 
Rabbi Menachem Creditor first shared this prayer in the Open Siddur Project discussion group on Facebook, here. . . . 
On May 15th, 2018, Rabbi Danya Ruttenberg tweeted this blessing. . . . 
A prayer to recognize lesbian, gay, bisexual, transgender, and queer-identifying folk before reading Parshat Aḥarei Mot (Leviticus 16:1–18:30) in the synagogue. . . . 
If it is a mitsvah to guard our lives and strengthen our bodies in service of our holy mission, then there should be a brakhah (blessing) before we start a session of vigorous activity; any excuse to add blessings to our day is a wonderful opportunity for personal growth! . . . 
At B’nai Havurah, the Denver Jewish Reconstructionist Congregation, located in the shadow of the Rocky Mountains, we consider this psalm a local favorite. Psalm 121, described as a Song for the Ascents, traditionally looks to the heights, where godly powers were believed to reside, such as Mt. Sinai, or the Acropolis, to find divine help, in the person of God or The Unseen One. My proposal is a variation that adjusts our focus to this world, away from the supernatural, to acknowledge our responsibility for the well-being of ourselves and the environment. Whatever deeds and actions that may need to be taken for repair and preservation of our world, we are responsible for. To look for others to do the work for us, or to postpone acting until divine help comes, may turn out to be the height of recklessness for our own, as well as our children’s future. First we acknowledge what is here and real, then we commit to do what we can to solve problems and make things better. This variation is designed to allow it to be sung, with some adjustments, in community with others who are singing the traditional version in Hebrew and English. . . . 
“Between the Fires” by Rabbi David Seidenberg, originally published at neohasid.org, is derived from the prayer of Rabbi Arthur Waskow (the Shalom Center), “Between the Fires: A Prayer for lighting Candles of Commitment” which draws on traditional midrash about the danger of a Flood of Fire, and the passage from Malachi. Another version of this prayer by Rabbi David Seidenberg, “A Prayer between the Fires (between the 32nd and 42nd days of the Omer)” is available, here. . . . 
“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. . . . 
This is a prayer to be read between the 18th and the 27th of Iyyar (בין י״ח ו-כ״ז באייר), between the 33rd (ל״ג) and 42nd (מ״ב) days of the Omer. . . . 
This is a prayer to be read between the 17th and the 27th of Iyyar (בין י״ז ו-כ״ז באייר), between the 32nd (ל״ב) and 42nd (מ״ב) days of the Omer. . . . 
The familiar prayer for the State of Israel, which is more literally titled “a Prayer for Peace for the State” tefilah lish’lom hamedinah, was written in 1948 by Rabbi Yitsḥak haLevi Hertzog (edited by S.Y. Agnon) in what had up until then been Palestine, in a time of war. The state was under direct attack by the Arab armies, and there was little distinction between peace, survival, and victory. As we approach Israel’s 70th birthday, it is time to make such distinctions. Israel and the Jewish people live in a much more complex reality today, where the triumph of one political party or set of goals can radically change the outlook for peace, and the possibility of justice. In our time, praying for peace for the state of Israel mist include praying for the rectification of its relationships with neighboring countries and with the Palestinian people, some of whom are Israeli citizens, and most of whom are in some way under Israel’s control. This prayer assumes that the best reality for the Jewish state is also the best reality for all of her citizens and for everyone who lives “in the land,” no matter where they are in relation to the Green Line or Areas A, B and C. . . . 
The most traumatic event in recent Jewish history is the Holocaust. At this time, the survivors of the camps are aging, and in the lifespan of people alive today it is likely that the last survivor will die. We say we must never forget what happened during the Holocaust, but if we think of it as a tragedy that happened to our ancestors we will forget. But it has been 3000 years since the Exodus from Egypt, and the Haggadah keeps its history vivid and alive. We are taught that in each and every generation we are to think of ourselves as having been slaves in Egypt. May it be that just as we never forgot the wonders of the Exodus, so too we never forget the horrors of the Holocaust, and continue to strive that such horrors may never happen again until all live in freedom and peace. . . . 
A prayer, inspired by Tefilat haDerekh and other traditional liturgical texts, for a Jew who, at some future point, would be about to go forth on a starship. Doesn’t include a chatimah so as not to be a brakhah levatalah, in the case that starships are (chas v’shalom) never invented. . . . 
Rabbi David Einhorn’s (1809-1878) prayer book `Olat Tamid (lit. the perpetual sacrifice)…first penned in Germany, served as the model for the Union Prayer Book,….the prayer book of the American Reform movement for almost eight decades. It reflected what is now called “classical Reform,” eliminating prayers for the restoration of Zion, mentions of the messiah, and bodily resurrection of the dead, while diminishing mentions of Jewish chosenness and the like. . . . 
There are 24 books in the Tanakh. Of these, 21 (all but Psalms, Proverbs, and Job) share a grammatical system of cantillation marks, or te’amim. Of these 21, Ashkenazim have melodic traditions for reading eighteen of them. The Torah has its system, the prophets have the Haftarah system, the three festival scrolls have their shared system, and Esther and Lamentations have their own unique systems. But what of the three remaining books? . . . 
The MLK+50 Interfaith Freedom Seder woven by the Shalom Center to reawaken and renew the prophetic wisdom of Dr. Martin Luther King, Jr. during holy week and Passover in the 50th year since his death. . . . 
Rabbi David Dine Wirtschafter writes, “Our hearts and prayers go out to the people of Marshall County, Kentucky who, now have joined an ever growing list of places to experience a mass shooting at a public school. We grieve for the families of the two teenagers who were killed. May the 18 others who were injured speedily recover from their wounds. These incidents are terrible no matter where they happen but there is something all the more unsettling when they occur so close to home.” . . . 
The Bayit’s Tu BiShvat Seder Haggadah in PowerPoint presentation format was designed to be projected on a screen to save paper; accompanied by instructions for how to celebrate Tu BiShvat. . . . 
A Ti Bishvat prayer for the trees of the land of Israel and the world over, that they not be victims of deforestation. . . . 
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). . . . 
The Blessing over Separations was first read by Shelby Handler on Rosh Ḥodesh Kislev at the 2017 ADVA Reunion, a reunion of the community of Adamah Farm fellows and Teva Learning Center educators at Isabella Freedman Retreat Center. . . . 
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. . . . 
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. . . . 
“A Blessing for Creating” comes by way of David A.M. Wilensky (with approval by the blessing’s author, Rabbi Adina Allen) who shared a photo on Facebook of a posterboard on which the blessing was written. The poster was made for the first ever Kabbalat Shabbat organized by the Jewish Studio Project, whose mission is “to activate creativity in individuals and communities to reclaim Jewish values, make meaning in our lives and restore hope to the world.” Vocalization added by Aharon Varady. . . . 
On 29 September 2017 IfNotNow Chicago writes, “Tonight begins Yom Kippur. We are asking our community, when you say the prayer for Israel this Kol Nidre, will you say it for all the people that live in Israel and Palestine? Will you stand for freedom and dignity for all Palestinians and Israelis? Our members have re-imagined the Prayer for the State of Israel. We hope you use this New Prayer for Israel and Palestine, and share it with your own community.” . . . 
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. . . . 
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.) . . . 
Loading Arranged and translated by Rabbi Ben-Zion Bokser, Ha-Maḥzor (1959) and Ha-Siddur (1957), are the most recent modern prayerbooks to have entered the Public Domain. (Both Ha-Siddur and Ha-Maḥzor entered the Public Domain due to lack of copyright renewal by the copyright owner listed in the copyright notice, the Hebrew Publishing Company.) Making digital images of . . . 
This English translation of the blessing for Torah study by Rabbi Zalman Schachter-Shalomi z”l, was first published in his Siddur Tehillat Hashem Yidaber Pi (2009). Versification according to the Nusaḥ ha-ARI z”l by Aharon Varady. . . . 
I offer here a prayer for the Earth, which you may wish to use in your personal prayer practice or as part of a community to which you belong. It could be included as one of the prayers after reading the Torah. . . . 
Blessings and prayers for the eclipse, at: neohasid.org/eclipse including texts and links to other Internet resources. May we all find blessing in the wonder. . . . 
This list of thirteen supplications for emunah (faith) in particular beliefs was included by Rabbi Zalman Schachter-Shalomi, z”l, in his Siddur Tehillat Hashem Yidaber Pi (2009). . . . 
Loading Source (Hebrew) Translation (English) מִזְמ֡וֹר שִׁיר־חֲנֻכַּ֖ת הַבַּ֣יִת לְדָוִֽד׃ A Psalm for A Housewarming, Composed by David ב אֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי וְלֹא־שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃ ג יְהוָ֥ה אֱלֹהָ֑י שִׁוַּ֥עְתִּי אֵ֝לֶ֗יךָ וַתִּרְפָּאֵֽנִי׃ ד יְֽהוָ֗ה הֶֽעֱלִ֣יתָ מִן־שְׁא֣וֹל נַפְשִׁ֑י חִ֝יִּיתַ֗נִי מיורדי־[מִיָּֽרְדִי־] בֽוֹר׃ 2 I acclaim You, my God. You set me free So that my foes Could not gloat at my troubles. . . . 
A prayer for the safety and success of those leaving home to go off to college and university. When children go off to college, parents can feel worried about the future of their children. Empty-nest syndrome can set in and spiritual guidance is often needed. This prayer uses the idioms of Biblical and siddur language to create a text for parents who worry about their children’s future as they head off on their own. It could be said 49 days after Tekufat Tammuz in the diaspora (August 28 or 29 after a leap year – approximately the time when college terms begin in the US) or on the first Saturday after Shmini Atzeret ba’aretz (approximately when college terms begin in Israel) . . . 
A piyyut for an under-recognized holiday, Pesaḥ Sheni, the festival of second chances (as described in Numbers 9:6-13 and Mishnah Pesaḥim 9:1-3. I attempted to write this in the manner of a traditional piyyut. The meter is equivalent to the Shabbat zamir “Ot Hi l’Olmei Ad.” The Hebrew spells out Yod – Tzadi – Ḥet – Kuf, because that’s my name. The translation is original, along with the notes. . . . 
This is a piyyut (liturgical poem) which is intended to be recited at a brit. It is connected to my liturgy for a “chag hachnassah labrit” (available here). The explanation for the chag is also the basis for the piyyut. Translation into English by Shoshanna Gershenson, Maeera Schreiber and Aryeh Cohen. . . . 
Loading Arranged and translated by Rabbi Ben-Zion Bokser, Ha-Maḥzor (1959) and Ha-Siddur (1957), are the most recent modern prayerbooks to have entered the Public Domain. (Both Ha-Siddur and Ha-Maḥzor entered the Public Domain due to lack of copyright renewal by the copyright owner listed in the copyright notice, the Hebrew Publishing Company.) Making digital images of . . . |
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