tagged: Romanian Jewry • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

תפילה לה׳ בעד חיי׳ המלך אדוננו ובעד טובת | Prayer for Alexandru Ioan Ⅰ Cuza, Domnitor of Romania, by Rabbi Meir Leibush (1862)

Ella Stiniguță (translation) — Thu, 21 Feb 2013 03:46:11 +0000

Source (Hebrew)	Translation (Romanian)	Translation (English)
תפילה לה״ בעד חיי׳ המלך אדוננו ובעד טובת מדינתינו ביום בוא מלכנו אלכסנדר יאאן הראשון לעירינו	O rugăciune către HaShem pentru viața regelui și pentru bunăstarea regatului său În ziua în care Regele nostru Alexandru Ioan a sosit în orașul nostru	A Prayer to HaShem for the Life of our monarch the King and on behalf of the welfare of his state On the day our king Alexander Ioan I came to our city …
יום נפתחן שערי ארצנו יבא בם בחירן מלכנו ה״ אלקינו לפניך נשפך שיח פתח שערי שמיך אורן יהל ארך ימים תן לו חיים שאל הוד והדר שוה עליו ה׳ הצליח	Ziua în care porțile pământului nostru au fost deschise Fie ca regele nostru ales să pătrundă prin ele Să ne punem noi cuvintele noastre înaintea Ta HaShem, al nostru el’oah Deschide porțile cerurilor Tale și lasă lumina Ta să strălucească Dăruiește-i viață lungă Acoperă-l cu maiestate și glorie.	A day when the gates of our land were opened May our chosen king enter through them Let us pour out our words before You HaShem our elo’ah Open the gates of Your heavens and let Your light shine Grant him long years of life Shower him with majesty and glory
ועמן אחותינו באה מאלדווע המדינה זה כמה לא תבקו ידינו זאת העדינה אחתינו אתהיי לאלפי רבבה ועל כנפי נשר ועל בכור שור תראה ההצלחה יעופו ככבי אור לשום ברכה על נס ודגלים אהבה	Și o dată cu el vine suveranitatea Moldovei Noi n-am cuprins încă întreaga noastră țară Sora noastră, fie ca tu să primești binecuvântările biblice Iar pe aripi de vulturi și pe mărețul bour Vei dobândi izbânda cu avânt, precum stelele strălucitoare Aducând binecuvântări și iubire pentru stindardul nostru.	And with him comes the statehood of Moldavia We had not yet embraced our entire fair country Our sister, may you receive the blessings recounted in the bible And on the wings of eagles and on the mighty auroch You will behold victory soaring like shining stars Bringing blessings and love to our banner and flag
ה׳ בכל עת ועת מרי הארת פניך לכונן כס מלכות לאיש לבבו נאמן לפניך ותאמר׃ כסאך אבנה לדור ודור מאז מצאת כסאו בלב עמים בנוי ראית ינהלם כרועה עדרן יושיע עם עני לשלח רצוצים חפשים לקרוא לשובים דרור	HaShem, Tu mereu ai îngăduit ca fața Ta să lumineze Ca tronul regal să fie cu hotărâre întemeiat pentru el – cel care ți-a fost credincios Ție I-ai vestit lui: îți voi clădi tronul de la generație la generație Din vremea în care Tu l-ai întemeiat între popoare L-ai vazut pe el, îndrumând poporul precum un păstor turma sa, pentru a ridica un popor sărman Pentru a-i frânge încătușările și pentru a proclama libertatea celor captivi.	HaShem, you have always allowed Your face to shine To firmly establish the royal throne for him who has been faithful to You You proclaimed to him: I will build up your throne from generation to generation From the time You established it within the community of nations You have beheld him leading them as a shepherd his flock, to elevate a lowly people – To break their bonds and proclaim freedom to the captives
וכפרוץ השמחה כנגן הנבל והחליל על כל יאשדרך על כל נבע ותליל וכל לב מלא גיל כל פה תהלה אנכי בת ישורון לבבי מלא תוחלת ועיני לשמים ונפשי חסד שואלת בידך ה׳ לב מלך ואני תפלה	Iar când bucuria izbucnește în muzica de harpă și de trompetă Pe fiecare drum și pe fiecare munte înalt Iar fiecare inimă se umple de fericire și fiecare gură se umple de laudă Eu, fiica lui Yeshurun, inima mea se umple de speranță Iar ochii mei privesc către ceruri, sufletul meu caută îndurare Inima regelui nostru e în mâinile tale, HaShem, și eu mă rog –	And when joy breaks forth amid the music of harp and trumpet On every highway and on each steep mountain And every heart fills with joy and every mouth with praise I, the daughter of Yeshurun, my heart fills with hope And my eyes look up towards heaven and my soul seeks grace The king’s heart is in your hands, HaShem, and I pray –
ה׳ נצור כאישון את אלכסנדר יאהן הראשון	HaShem, apără, precum aperi ceea ce este cel mai de preț pentru Tine Pe Alexandru Ioan Întâiul	HaShem, protect, as you protect what is dearest to You, Alexander Johann I
המלך אדנינו שמרהו אלקינו ואת רעייתו המלכה וכל שרי הממלכה	Domnul nostru, regele Păzește-l, al nostru elo’ah Și pe consoarta sa, Regina Și pe toți miniștrii regatului	Our lord, the king Protect him, our elo’ah, and his consort the Queen and all the ministers of his kingdom
ושמת לעד זרעם וכסאם כימי שמים ונתת כנהר שלומם וכפלגי מים וכתות מפניו צריו ומשנאיו יסורו ותהי שפעת ה׳ כשתר פרוש על הערים וסביב גבעות ברכה ושלום ושאו הרים וַעֲמָקִים יַעַטְפוּ־בָר יִתְרוֹעֲעוּ אַף־יָשִׁירוּ	Și pentru totdeauna așază moștenitorii și tronurile lor Fie ca bunăstarea lor să curgă precum un râu măreț Să zdrobească toți dușmanii din fața lor, iar cei potrivnici să-și întoarcă drumul Fie ca dărnicia lui HaShem să se întindă peste toate orașele precum zorile de zi. Să cuprindă cele mai înalte vârfuri ale țării Iar văile roditoare să răsune de muzică.	And establish forever their heirs and their thrones And may their welfare flow like a mighty river Crush all their enemies before them and may their foes turn away May HaShem’s bounty spread over its cities like the dawn And envelop the country’s highest peaks And may its fruited valleys ring with music.^[1] Psalms 65:14 partial
והאחיות התאומות יחדיו תהיינה תמים תחת ראש אחד מלך צדיק מושלעמים יֵרֵד כְּמָטָר עַל־גֵּז כִּרְבִיבִים על צומח ויערף כמטר טובה וכטל השמים ברכה וכגלי הים שלוה וכמעותיו הצלחה יפרח בימיו צדיק ורוב שלום עד כלי ירה	Iar Surorile Gemene împreună vor fi una Sub domnia unui singur virtuos monarh, un cârmuitor al popoarelor El să fie precum ploaia ce cade pe un câmp arat, precum o ploaie peste vegetație, Fie ca bunătatea să curgă precum o ploaie binevoitoare și o binecuvântată rouă Iar pacea și victoria precum valurile mării Fie ca acest rege drept să înflorească iar pacea să fie din belșug.	And the Twin Sisters together will be complete^[2] The “Twin Sisters,” i.e., Moldavia and Wallachia Beneath the rule of a single righteous monarch, a ruler of nations Let him be like rain that falls on a mown field, like a downpour of rain on vegetation,^[3] Cf. Psalms 72:6 May goodness flow like benevolent rain and blessed dew And peace and victory like the waves of the sea May this righteous king flourish and may peace abound.
מאיר ליבוש מלבים ראבד דפה באקארסט	Meir Leibush (ben Yehiel Michel) Malbim, RAB”D (Șef-Rabin) al orașului București.	Meir Leibush [ben Yehiel Michel] Malbim, RAB”D (Chief Rabbi), of this city Bucharest

The life of Rabbi Meir Leibush ben Yeḥiel Michel (MALBIM, 1809-1879) as a wandering rabbi and brilliant intellect reflects the changing expectations of Jews and Jewish religious authorities during the period of emancipation in 19th century Eastern Europe. His first published commentary was on Megillat Esther (1845). The Malbim’s fame and popularity rests upon his commentary on the Tanakh (1876). His political life as a community rabbi, however, is a tragic one.

In his capacity as the chief rabbi of Bucharest, Romania, the Malbim composed the prayer above for Prince Alexander Ioan I Cuza (1820-1873), Domnitor. The prince had united the Danube principalities of Moldavia and Wallachia in 1862 to form the Kingdom of Romania. During his reign, he managed to bring about a series of important land reforms benefiting the peasantry of Romania, and he did try to improve the situation for Jews under his rule. Although he succeeded on emancipating the enslaved Roma of Romania, the emancipation of the Jews of Romania, announced with the Proclamation of Islaz during the Wallachian Revolution of 1848, had never actually gone into effect. In 1865, the prince announced a project which would lead to the “gradual emancipation of the people of Mosaic faith” but this effort was never realized due to Alexandru Ioan’s forced abdication and replacement by a Prussian King in 1866.

Elayne Grossbard writes that the prayer was composed “to celebrate the Romanian national holiday on 24 January 1862, when it was read publicly by the chief rabbi and by the congregation.”^[4] Grosbard continues, “Besides being printed on paper at the time, the words were also printed in Hebrew and Romanian on a silk banner decorated with the national coat of arms.

Grosbard writes, “The MALBIM was a controversial figure because of his differences with the local community and he used this occasion to deliver a sermon bemoaning his ill treatment and appealing for support.” YIVO explains the strained relationship between the Malbim and the Jewish community of Bucharest, which led to his arrest in 1862 sometime after the prayer above was composed:

In the 1850s, a group of Jews led by Iuliu Barasch (“the Mendelssohn of Romanian Jewry”) had fought for Jewish emancipation and Jewish cultural advancement through secular schools and through the establishment of a choral temple with an organ and choir. Upon his arrival [in Bucharest in 1858], Malbim sought to bolster Orthodox observance (by setting kashrut standards, building an ‘eruv [boundary permitting Jews to carry on the Sabbath], establishing a Hebrew press in Bucharest, popularizing Torah study, and preaching Sabbath observance) and took drastic steps to thwart the Reform movement by withdrawing funding from modern schools, halting the choral temple’s construction, and even prohibiting kosher butchers from selling to those who did not observe the Sabbath. The influential reformers attacked Malbim as a fanatic and, turning to the government, accused him of impeding Jewish assimilation into society, of being unpatriotic, and, most seriously, of blaspheming Christianity in his commentaries. The government responded in 1862 by banning Malbim from preaching, removing his title of chief rabbi, and withdrawing the Bucharest Jewish community’s authority to raise taxes and manage its own affairs.

Malbim’s family life during this period was unsettled, as Aharon, the only child from his second marriage, died in childhood, and Ḥayah [his wife], suffering from depression, behaved erratically, spent beyond the family’s means, and maligned her husband openly. In the public sphere, Malbim benefited from the support of Orthodox Bucharest Jews who petitioned the government to lift the ban on his preaching, an opportunity Malbim took to condemn his opponents publicly. Continuing battles ultimately led to his imprisonment and to his expulsion from Romania in 1864. Unwilling to capitulate, Malbim traveled to Constantinople to sue the Romanian government, demanding reinstatement and back wages; he received support from Sir Moses Montefiore and from the Prussian consulate, which protested his mistreatment as a Prussian national. He also traveled to Paris to enlist the help of Adolphe Crémieux (president of the Alliance Israélite Universelle), who sent a protest letter directly to the Romanian ruler, Alexandru Cuza. Malbim won reparations on condition that he officially resign as rabbi of Romania.

What I find remarkable is how this prayer, composed by one man for another, is situated just at the intersection of both of their lives, each of which begins to strangely track each other, if not geographically then tragically. Each of their lives becomes terribly complicated by separate but related historical currents that soon remove both of them from their office and position, and ultimately, out of Romania entirely.

Transcription Source

Prayer for the welfare of Alexandru Ioan I Cuza, Domnitor of Romania, 1820-1873 by Meyr Leybush Malbim (Bucarest, Romania, 1862) from the Magnes Museum Collection (Public Domain)

I found the Malbim’s “Prayer for Alexandru Ioan I” among many other treasures in the Magnes Museum’s archive of images on Flickr documenting its collection of Judaica. The transcription is mine and the English translation is that of Elayne Grossbard, originally posted in her post “A Prayer for the Welfare of the King” at the Magnes Museum’s blog, “opensource.” I have made a number of small corrections and changes to her translation. Additional information can be found in the Magnes Museum’s database record.

The secondary translation into Romanian was made by Ella Stiniguță, based upon the English. Any comments or corrections are welcome!

Notes

Notes
1	Psalms 65:14 partial
2	The “Twin Sisters,” i.e., Moldavia and Wallachia
3	Cf. Psalms 72:6
4	Grosbard continues, “Besides being printed on paper at the time, the words were also printed in Hebrew and Romanian on a silk banner decorated with the national coat of arms.

תודה | Prayer of Thanksgiving for the Safe Return of Sir Moses Montefiore from Romania (Ḳ.Ḳ. Shaar haShamayim, 1867)

Aharon N. Varady (transcription) — Fri, 06 Sep 2024 21:35:39 +0000

Source (Hebrew)	Translation (English)
אלהי צבאות מי כמוך חסין יה · מי כמוך באלים ה׳ אלהי השומע בקול נשברי לב · הנוטה אזן אל תפלת הערער · הגואל משחת חיינו המעטרנו חסד ורחמים · כל הנשמה תהללך כי היית משגב לרך משגב לעתות בצרה׃ אודך ה׳ כי לא עזבת חסדך ואמתך מעם תפארת ישרון ·	O Lord God of Hosts, who is like unto Thee in might and in mercy? Thou graciously hearkenest unto the prayers of them that are afflicted; Thou sendest unto them salvation through Thy loving-kindness. Every soul extolleth Thee, as the mighty Redeemer in time of distress; and we, specially, Thy people Israel, have ever to acknowledge Thine infinite mercies.
הזקן הגדול ונשוא פנים השר משה מונטיפיור אשר לא פחד מפני שאון גלים ותלאות הדרך לא בעתוהו · ויאזור כגבר חלציו וילך אל ארץ רומניא אשר בא משם קול ענות חלושה · ומחוז לבו לרוץ לעזרת כל עשוק ורצוץ מבני עמו׃	Thou hast again thrown Thy shield over Thy faithful servant Sir Moses Montefiore, who, moved by a cry of distress heard from Roumania, hath bravely rushed to the rescue, heedless of dangers and fatigues, and regardless of self, in order to bring comfort to his suffering brethren.
וצר לו בראותו כי אין אתו אשת נעוריו יהודית החסידה ע״ה לנחמו ולאמצו כפעם בפעם · אמנם חזק ויתחזק כי שם בך ה׳ תקותו · ואתה אל רחום וחנון נחית אותו בארח אמת גם הצלחת את דרכו אשר הלך עליה׃	Alas! his faithful companion, the pious and noble-hearted Judith, was no longer by his side to comfort him and strengthen his hands, as she ever did before, for her seat is now in the glory of heaven. Still he hath not hesitated, for he hath reposed his trust solely in Thee. And Thou, gracious Lord, hast crowned his efforts with success, his labours with triumph.
ואנחנו נשנח ונפאר את שמך הגדול כי יום בשורה היום הזה · ידיד נפשנו ועטרת ראשנו כאשר יצא בשלום כן שב בשלום אל ארץ מולדתו · ארץ בריטניא המהוללה · הנה שכרו אתו ופעלתו לפניו׃	Therefore do we praise and glorify Thy Holy Name on this solemn day, and offer up our hearty thanks unto Thee, who hast graciously protected our beloved champion in all his ways outwards and homewards, and hast disposed in his favour the hearts of Princes and Monarchs.
אתה נתת את חנו בעיני רוזנים וזרע מלכים כבדוהו כי ידעו את ישרו ואת גדל מפעליו׃ ישב בארמנות נדיבים · ויאכל על שלחן מושלים · הביאוהו בסודם · קראוהו אל קהלם · וארשת שפתיו לא מנעו׃ כי הוא בקש מלפני השליט על אחיו לתת להם מהסה תחת כנפי תורת המלכות לבל ישא איש את ידו להרע להם ואין עוזר ואין סומך׃	They could appreciate his merits, for fame had preceded him. They did accordingly honour him, and graciously listen to his prayer on behalf of his brethren— a prayer which asked naught but even justice.
ומלך רומניא אשר יושר ומשפט אזור מתניו דבר אתו דברי צדק ואמת לאמר · לך לשלום ואנכי את חפצך אמלא · לא יפול עוד משערת היהודים ארצה כי אנכי אגן בעדם · תורה אחת יהיה לכל בני עמי לגר ולאזרח הארץ׃	The Prince of Roumania, who glorieth in truth and righteousness, did readily and kindly extend the protection of the law, and the mighty arm of justice unto his Jewish subjects, whom he considereth and loveth as all his other subjects.
על כן שמח לבנו ויגל כבודנו כי קרבה הישועה ואתה ה׳ עשית׃ יושב הכרובים · השוקל במאזני צדק מפעלות בני אדם ידעת אתה ימי תמימים וצדקתם לעולם תהיה ·	Thus have all oppressed hearts been relieved; and unto Thee, O Lord, who lovest justice and mercy, do we raise our eyes with gratitude and joy.
ברך קארלוס המלך והרם את כסאו בהוד והדר · ותן בלבו ובלב יועציו להקים את דברו ולעשות טובה עם ישראל אחינו׃	We implore Thee to confer Thy blessings on the august Prince Charles of Roumania,^[1] Carol Ⅰ or Charles Ⅰ of Romania (born Karl Eitel Friedrich Zephyrinus Ludwig von Hohenzollern-Sigmaringen; 20 April 1839 – 10 October [O.S. 27 September] 1914), was the monarch of Romania from 1866 to his death in 1914, ruling as Prince (Domnitor) from 1866 to 1881, and as King from 1881 to 1914. He was elected Prince of the Romanian United Principalities on 20 April 1866 after the overthrow of Alexandru Ioan Cuza by a palace coup d’état. to prosper his reign, and to continue to incline his heart, and the hearts of his Councillors and Ministers to the welfare of Thy children Israel.
שלח את שפע ברכותיך על השר משה מונטיפיור · אל תכלא רחמיך ממנו · האריך ימיו · ושנותיו תהיינה בנעימים · כי הוא רָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ (אסתר י:ג)	We also beseech Thee, O Lord, to continue Thy favours and blessings unto the venerable philanthropist Sir Moses Montefiore, the esteemed and beloved of all his brethren, and to prolong his precious days in peace, health, and happiness.
השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל והרחק ממנו יגון ואנחה כי לך ה׳ הישועה ולך תוחלתנו׃	Deign, O Lord, to look down upon Thy people with Thy wonted mercy, and as they trust in Thee, so do Thou protect them from all evil, and shower upon them the treasures of Thy grace.
שים שלום בארץ והקרב היום הגדול אשר ראו נביאיך בחזיונות לילה · יום שובה ונחת והשקט ובטח · יום אשר לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־ה׳ כַּמַּיִם לַיָּם מְכַסִּים׃ (ישעיה יא:ט)	O grant peace to the world, and vouchsafe the day foreshadowed by Thy faithful Prophets, when all the inhabitants of the earth shall know Thee, and adore Thy Name in concord and happiness.
יהי רצון מלפניך ה׳ אלהינו ואלהי אבותינו שתכלה שנה וקללותיה · ותחל שנה טובה · שנת רצון ונחמה וגאולה וישועה · שנת סליחה וכפרה לענייך ומרודיך · ושנת גמול טוב לשומרי תורתך ולחסידיך · וקיים בנו מקרא שכתוב וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה (במדבר טו:כו)· וכן יהי רצון ונאמר אמן׃	Grant O Lord, with the approaching New Year, a gracious forgiveness of our sins, relief to them that suffer, comfort to them that are troubled in spirit, joy to them that serve Thee with sincerity and piety, and a new harvest of blessings to all, from Thy throne of mercy. Amen.

This thanksgiving prayer was offered by Ḳ.Ḳ. Shaar haShamayim (a/k/a Bevis Marks, the S&P Synagogue in London) upon the safe return of Sir Moses Montefiore from a trip to Romania on behalf of Romanian Jewry in 1867. The concern at the time was the overthrow in the previous year of Alexandru Ioan Cuza by a palace coup d’état. Cuza, a reformer, had brought emancipation to the Roma peoples residing in Romania, who had been enslaved for centuries. Similar promises of emancipation for Romanian Jewry had been extended prior to Cuza’s overthrow. Unfortunately for Romanian Jewry, Carol Ⅰ would not be their liberator. (Emancipation for Romanian Jewry would come by treaty after World War Ⅰ in 1919 and enshrined in the Romanian constitution in 1923.) The prayer was likely written by Rabbi Benjamin Artom who was installed as the rabbi for Bevis Marks in late 1866. The English translation is approximate and elides the biblical references offered in the Hebrew text of the prayer. Many thanks to Abe Katz for brining this prayer to our attention. –Aharon Varady

Source(s)

Notes

Notes
1	Carol Ⅰ or Charles Ⅰ of Romania (born Karl Eitel Friedrich Zephyrinus Ludwig von Hohenzollern-Sigmaringen; 20 April 1839 – 10 October [O.S. 27 September] 1914), was the monarch of Romania from 1866 to his death in 1914, ruling as Prince (Domnitor) from 1866 to 1881, and as King from 1881 to 1914. He was elected Prince of the Romanian United Principalities on 20 April 1866 after the overthrow of Alexandru Ioan Cuza by a palace coup d’état.

Rugăcĭune Pentru Regele | Prayer for the King [Carol Ⅰ, of Romania], by Rabbi Dr. Moses Gaster (1883)

Moses Gaster — Fri, 27 Aug 2021 04:41:15 +0000

Source (Romanian)	Translation (English)
Doamne, carele aĭ puterea și mărirea, care hotărăștĭ despre împărăţiĭ și despre popoare, care aĭ înfiinţat Domnĭ și stăpânĭ, ca dreptatea și orânduĭala să domnească pe pământ, dă binecuvântarea, sprijinul și ajutorul tăŭ:	O Lord, who has power and greatness, who decides over kings and over peoples, who has established lords and masters, that justice and order may reign on earth, give your blessing, support and help:
Majestăţiĭ Sale CAROL I, Regele României, Inmulţește-ĭ zilele, înmulţește puterea și slava tronuluĭ său.	Your Majesty CAROL I, King of Romania, Multiply your days, multiply the power and glory of his throne.
Binecuvintează pe Majestatea Sa ELISABETA, Regina României.	Bless Her Majesty ELISABETA, Queen of Romania.
Binecuvintează pe toţĭ membriĭ ilustreĭ familie regale.	Bless all members of the illustrious royal family.
Binecuvintează ţara întreagă.	Bless the whole country.
Fă ca să se coboare duhul tăŭ de înaltă înţelepcĭune și de bun sfat peste representanţiĭ poporuluĭ, cari lucrează pentru binele ţăriĭ, ca armonia și pacea să domnească în ţara noastră, ca inimele locuitorilor să fie pătrunse de frica luĭ Dumnezeu, de învăţătură și morală; ca prin zel și activitate să se îmbogăţească poporul nostru, și ca să se resimtă pretutindenea binecuvântarea unuĭ stat bine întocmit!	Let your spirit of high wisdom and good counsel descend upon the representatives of the people who work for the good of the country, that harmony and peace may reign in our land, that the hearts of the inhabitants may be imbued with the fear of God, with learning and morals; that through zeal and activity our people may be enriched, and that the blessing of a well-made state may be felt everywhere!
Amen!	Amen!

This is the prayer for king and country by Rabbi Dr. Moses Gaster, from his סדור תפלת ישראל: Carte de rugăciuni pentru Israeliţi (Bucureşti, Editor L. Steinberg Stampfel, Eder & Comp. Pressburg 1883), p. 192. I have set the Romanian text side-by-side with an English translation. –Aharon Varady

Source(s)

📖 סדור תפלת ישראל (אשכנז) | Siddur Tefilat Yisrael: Carte de Rugăcĭunĭ Pentru Israeliţĭ (Romanian translation by Rabbi Dr. Moses Gaster, 1883)

Moses Gaster — Fri, 04 Nov 2022 04:50:09 +0000

סדור תפלת ישראל Carte de Rugăcĭunĭ Pentru Israeliţĭ is a bilingual Hebrew-Romanian prayerbook translated by Dr. Moses Gaster in 1883 following the liturgical custom of Ashkenaz. Moses Gaster was only 26 years old when he completed this work and very much at the beginning of his prolific career as a scholar and rabbi. Later on, after emigrating to Britain, he would return to the siddur and complete a full translation of the maḥzorim in the sefaradi nusaḥ for the S&P community.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived from page images scanned by Google Books from a volume held in the collection of the National Library of Israel.

Scanning this work (making digital images of each page) is the first step in a more comprehensive project of transcribing each prayer and associating it with its translation. You are invited to participate in this collaborative transcription effort.

Below is Moses Gaster’s foreword below in Romanian, for which I have prepared an English translation with the aid of machine translations. (Please feel invited to correct it!) –Aharon Varady

Source (Romanian) Translation (English)

PRECUVÂNTARE.

FOREWORD

Dând acuma o traducere nouă a cărţiĭ de rugăcĭunĭ în mâna publiculuĭ Israelit, ne vedem nevoiţĭ a precede această traducţiune cu o mică desvoltare a vederilor, de cari am fost conduşĭ în traducerea de faţă.

Having now given a new translation of the books of prayer to the Israelite public, we feel obliged to precede this translation with a brief explanation of the views which have led us to the present translation.

Rugăcĭunile Israeliţitor, cum ni se presintă astăzĭ, sânt rezultatul uneĭ desvoltărĭ secolare, care începe încă de pe vremea aceea, când esista templul în Ierusalim şi au început deja „jertfele buzelor” a înlocui „jertfele oltarĭuluĭ” şi se continuă până în secolul al patrusprezecelea, unde s’au fixat în forma, în care le avem astăzĭ. Nu este locul aci a scrie „istoria molitvelniculuĭ israelit“, ne ajunge a constata desvoltarea treptată a cărţiĭ de rugăcĭunĭ.

The Israelite prayers, as they are presented to us today, are the result of a centuries-old development, which begins from the time when the temple existed in Jerusalem and the “offerings of the lips” had already begun to replace the “offerings of the altar” and continues until the fourteenth century, where they were fixed in the form in which we have them today. It is not the place here to write “the history of the Israelite prayer book,” it is enough for us to note the gradual development of the prayer book.

Desvoltarea aceasta nu constă însă în schimbărĭ ce s’au făcut în textul rugăciunilor, ci numai în adausuri ce s’au făcut la vremurĭ hotărâte, păstrându-se intact tot ce era vechĭu şi sfinţit prin tradiţiune.

This development, however, does not consist in changes made in the text of the prayers, but only in additions made at determined times, keeping intact all that was old and sanctified by tradition.

Cuvântul de rugăcĭune însuşĭ, pe care-l întrebuinţăm, neavând altul maĭ potrivit în limba română, este cu totul împropriu pentru a arăta coprinsul textuluĭ ebraic; căcĭ cea maĭ mare parte a textelor din cartea de faţă nu sânt alt-ceva, decât Psalmiĭ şi capitole întregi din Biblia sau combinaţiunî de versurĭ din Biblia, menite de a esprima lauda Domnuluĭ, ĭar restul care se apropie maĭ mult de cuvântul „rugăcĭune”, totuşĭ nicĭ aci nu este identic; căci nicĭ o rugăcĭune ebraică nu este specificată; nicĭ una nu este individuală. Noĭ avem numaĭ rugăciunĭ, ce se zic pe flecare zi sau în zile de serbătorĭ, dar nicĭ decum pentru eventualităţi; şi de altă parte rugăcĭunea noastră este totdeaună generală, rugându-se fie-care pentru binele obştesc, şi nicĭ o dată pentru binele propriu. Fie-care Israelit participă la norocirea şi la nenorocirea tuturor.

The word for prayer itself, which we use, having no other suitable one in the Romanian language, is entirely appropriate to show the content of the Hebrew text; for the greater part of the texts in the present book are nothing else but Psalms and whole chapters of the Bible or combinations of verses in the Bible, intended to express the praise of the Lord, but the rest, which come nearest to the word “prayer,” are not identical; for not one Hebrew prayer is specified; not one is individual. We have only one prayer, which is said every day or on festival days, but not for any purpose; and on the other hand our prayer is always general, praying either for the good of the community, and not once for our own good. Every Israelite participates in the fortune and misfortune of all.

In vederea acesteĭ originĭ istorice a rugăcĭunilor, am căutat de a apropia graĭul traducereĭ, graĭuluĭ original; adică Psalmiĭ şi părţile biblice am tradus în limba arhaică română, care se şi aseamână maĭ mult, cu limba majestoasă a Biblieĭ; maĭ modernă este apoĭ limba traducereĭ rugăcĭunilor propriu zise, dar în amândouă cazurĭ ne am ferit pe cât se poate de neologisme, păstrând limba bisericească curată română.

In view of this historical origin of the prayers, I sought to approximate the translated language, the original language; that is, I translated the Psalms and the biblical parts into the archaic Romanian language, which is more similar to the majestic language of the Bible; more modern language is the translation of the actual prayers, but in both cases we avoided neologisms as much as possible, keeping the clean Romanian ecclesiastical language.

De altă parte ne am ţinut din cuvânt în cuvânt de textul ebraic, câte-o dată imitând sintaxa originaluluĭ, fără însă a ne atinge de sintactica română, respectând spiritul limbeî. Noĭ n’am voit să înlocuim textul ebraic printr’un text român, ci numaĭ a da traducerea esactă a textuluĭ ebraic din cartea de rugăcĭunĭ.

On the other hand, we have kept word for word to the Hebrew text, sometimes imitating the syntax of the original, but without touching Romanian syntax, respecting the spirit of the language. We did not intend to replace the Hebrew text with a Romanian text, but only to give an exact translation of the Hebrew text of the prayer book.

Din această cauză se deosibeşte traducţiunea noastră, în mod fundamental, de traducţiunea ce s’a făcut la 1868, cu care n’avem nicĭ un singur punct de contact. Nu este de atribuţiunea noastră a o critica, atâta numaĭ observăm, că vederile noastre, în ceea ce priveşte modul cum trebue traduse rugăcĭunile israelite, sânt diametral opuse vederilor traducătoruluĭ celuĭ d’ântăĭu.

For this reason our translation is fundamentally different from the translation made in 1868, with which we have not a single point of contact. It is not for us to criticize it, but we merely observe that our views as to how the Israelite prayers should be translated are diametrically opposed to the views of the previous translator.

Ne maĭ rămâne a cere îngăduinţa cititorilor pentru unele greşelĭ de tipar, ce s’au strecurat în traducţiunea, cu toată cercetarea minuţioasă ce am făcut. Ţiind cititoriĭ seama, că noĭ am fost departe de locul tipărireĭ, căcĭ această carte s’a tipărit în străinătate, vor judeca nu ne îndoim cu duhul blândeţelor, şi vor trece peste greşelile, cu convicţiunea, că lucru omenesc fără greşală nu se poate.

It remains for us to ask the reader’s indulgence for some typographical errors that have crept into the translation, with all the painstaking research we have done. Bearing in mind that we were far from the place of printing, because this book was printed abroad, we do not doubt that readers will judge us with the spirit of kindness, and will pass over the mistakes with the conviction that no human work can be accomplished without error.

Bucureştĭ, Januarie 1883.

Bucharest, January 1883.

Dr. M. Gaster.

Dr. Moses Gaster

Source (Romanian)	Translation (English)
PRECUVÂNTARE.	FOREWORD
Dând acuma o traducere nouă a cărţiĭ de rugăcĭunĭ în mâna publiculuĭ Israelit, ne vedem nevoiţĭ a precede această traducţiune cu o mică desvoltare a vederilor, de cari am fost conduşĭ în traducerea de faţă.	Having now given a new translation of the books of prayer to the Israelite public, we feel obliged to precede this translation with a brief explanation of the views which have led us to the present translation.
Rugăcĭunile Israeliţitor, cum ni se presintă astăzĭ, sânt rezultatul uneĭ desvoltărĭ secolare, care începe încă de pe vremea aceea, când esista templul în Ierusalim şi au început deja „jertfele buzelor” a înlocui „jertfele oltarĭuluĭ” şi se continuă până în secolul al patrusprezecelea, unde s’au fixat în forma, în care le avem astăzĭ. Nu este locul aci a scrie „istoria molitvelniculuĭ israelit“, ne ajunge a constata desvoltarea treptată a cărţiĭ de rugăcĭunĭ.	The Israelite prayers, as they are presented to us today, are the result of a centuries-old development, which begins from the time when the temple existed in Jerusalem and the “offerings of the lips” had already begun to replace the “offerings of the altar” and continues until the fourteenth century, where they were fixed in the form in which we have them today. It is not the place here to write “the history of the Israelite prayer book,” it is enough for us to note the gradual development of the prayer book.
Desvoltarea aceasta nu constă însă în schimbărĭ ce s’au făcut în textul rugăciunilor, ci numai în adausuri ce s’au făcut la vremurĭ hotărâte, păstrându-se intact tot ce era vechĭu şi sfinţit prin tradiţiune.	This development, however, does not consist in changes made in the text of the prayers, but only in additions made at determined times, keeping intact all that was old and sanctified by tradition.
Cuvântul de rugăcĭune însuşĭ, pe care-l întrebuinţăm, neavând altul maĭ potrivit în limba română, este cu totul împropriu pentru a arăta coprinsul textuluĭ ebraic; căcĭ cea maĭ mare parte a textelor din cartea de faţă nu sânt alt-ceva, decât Psalmiĭ şi capitole întregi din Biblia sau combinaţiunî de versurĭ din Biblia, menite de a esprima lauda Domnuluĭ, ĭar restul care se apropie maĭ mult de cuvântul „rugăcĭune”, totuşĭ nicĭ aci nu este identic; căci nicĭ o rugăcĭune ebraică nu este specificată; nicĭ una nu este individuală. Noĭ avem numaĭ rugăciunĭ, ce se zic pe flecare zi sau în zile de serbătorĭ, dar nicĭ decum pentru eventualităţi; şi de altă parte rugăcĭunea noastră este totdeaună generală, rugându-se fie-care pentru binele obştesc, şi nicĭ o dată pentru binele propriu. Fie-care Israelit participă la norocirea şi la nenorocirea tuturor.	The word for prayer itself, which we use, having no other suitable one in the Romanian language, is entirely appropriate to show the content of the Hebrew text; for the greater part of the texts in the present book are nothing else but Psalms and whole chapters of the Bible or combinations of verses in the Bible, intended to express the praise of the Lord, but the rest, which come nearest to the word “prayer,” are not identical; for not one Hebrew prayer is specified; not one is individual. We have only one prayer, which is said every day or on festival days, but not for any purpose; and on the other hand our prayer is always general, praying either for the good of the community, and not once for our own good. Every Israelite participates in the fortune and misfortune of all.
In vederea acesteĭ originĭ istorice a rugăcĭunilor, am căutat de a apropia graĭul traducereĭ, graĭuluĭ original; adică Psalmiĭ şi părţile biblice am tradus în limba arhaică română, care se şi aseamână maĭ mult, cu limba majestoasă a Biblieĭ; maĭ modernă este apoĭ limba traducereĭ rugăcĭunilor propriu zise, dar în amândouă cazurĭ ne am ferit pe cât se poate de neologisme, păstrând limba bisericească curată română.	In view of this historical origin of the prayers, I sought to approximate the translated language, the original language; that is, I translated the Psalms and the biblical parts into the archaic Romanian language, which is more similar to the majestic language of the Bible; more modern language is the translation of the actual prayers, but in both cases we avoided neologisms as much as possible, keeping the clean Romanian ecclesiastical language.
De altă parte ne am ţinut din cuvânt în cuvânt de textul ebraic, câte-o dată imitând sintaxa originaluluĭ, fără însă a ne atinge de sintactica română, respectând spiritul limbeî. Noĭ n’am voit să înlocuim textul ebraic printr’un text român, ci numaĭ a da traducerea esactă a textuluĭ ebraic din cartea de rugăcĭunĭ.	On the other hand, we have kept word for word to the Hebrew text, sometimes imitating the syntax of the original, but without touching Romanian syntax, respecting the spirit of the language. We did not intend to replace the Hebrew text with a Romanian text, but only to give an exact translation of the Hebrew text of the prayer book.
Din această cauză se deosibeşte traducţiunea noastră, în mod fundamental, de traducţiunea ce s’a făcut la 1868, cu care n’avem nicĭ un singur punct de contact. Nu este de atribuţiunea noastră a o critica, atâta numaĭ observăm, că vederile noastre, în ceea ce priveşte modul cum trebue traduse rugăcĭunile israelite, sânt diametral opuse vederilor traducătoruluĭ celuĭ d’ântăĭu.	For this reason our translation is fundamentally different from the translation made in 1868, with which we have not a single point of contact. It is not for us to criticize it, but we merely observe that our views as to how the Israelite prayers should be translated are diametrically opposed to the views of the previous translator.
Ne maĭ rămâne a cere îngăduinţa cititorilor pentru unele greşelĭ de tipar, ce s’au strecurat în traducţiunea, cu toată cercetarea minuţioasă ce am făcut. Ţiind cititoriĭ seama, că noĭ am fost departe de locul tipărireĭ, căcĭ această carte s’a tipărit în străinătate, vor judeca nu ne îndoim cu duhul blândeţelor, şi vor trece peste greşelile, cu convicţiunea, că lucru omenesc fără greşală nu se poate.	It remains for us to ask the reader’s indulgence for some typographical errors that have crept into the translation, with all the painstaking research we have done. Bearing in mind that we were far from the place of printing, because this book was printed abroad, we do not doubt that readers will judge us with the spirit of kindness, and will pass over the mistakes with the conviction that no human work can be accomplished without error.
Bucureştĭ, Januarie 1883.	Bucharest, January 1883.
Dr. M. Gaster.	Dr. Moses Gaster

📖 Romani Siddur Leţedacah (Ediţie Completă: Zile Lucrătoare, Şabat, Sărbători) — Romanian translation by Alex Carstea (2026)

Alex Carstea (translation) — Tue, 28 Jul 2026 05:36:39 +0000

DOWNLOAD: PDF | ODT

Romani Siddur Leţedacah: Ediţie Completă — Zile Lucrătoare, Şabat, Sărbători (“Romanian Siddur for Tsedaqah: Complete Edition,” 2026) by Alex Carstea is a kol-bo siddur for weekdays, shabbat, and festivals in Romanian translation (without Hebrew text).

Source (Romanian) Translation (English)

PREFAŢĂ

PREFACE

Există numeroase cereri pentru un sidur românesc, mai ales că primul sidur lansat de Rabinul Doctor Moses Gaster în 1883 nu mai este actual, deși poate fi găsit și descărcat gratuit. Un siddur modern a fost lansat de Rabinul Șlomo Sorin Rosen în 2011, dar, fiind tipărit în ediţie limitată și distribuit doar prin intermediul comunităţilor evreieşti din România, este aproape imposibil de găsit astăzi.

There is significant demand for a Romanian siddur, especially since the first siddur published by Rabbi Dr. Moses Gaster in 1883 is no longer up to date,^[1] Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster. although it can still be found and downloaded for free. A modern siddur was published by Rabbi Shlomo Sorin Rosen in 2011,^[2] סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011) but since it was printed in a limited edition and distributed only through Jewish communities in Romania, it is nearly impossible to find today.

Această compilaţie modernă este o încercare de a răspunde acestei nevoi.

This modern compilation is an attempt to meet this need.

Am încercat să fac acest siddur cât mai complet posibil. Totul este tradus sau adaptat, inclusiv lista lecturilor pentru citirea Torei, psalmii sau versetele pentru numele oamenilor. Sunt incluse și rugăciuni rareori întâlnite, precum ritualul complet al circumciziei sau poeziile liturgice.

I have tried to make this siddur as complete as possible. Everything has been translated or adapted, including the list of Torah readings, the psalms, and the verses for naming ceremonies. Rarely encountered prayers are also included, such as the complete ritual for circumcision and liturgical poems.

Traducerea caută un echilibru între nuanța textului original și o traducere românească ușor de înțeles. Acolo unde a trebuit să fac o alegere, am preferat în general fidelitatea față de textul original. Cu toate acestea, au fost ocazii când a trebuit să mă abat puțin de la traducerea literală pentru a sublinia esența unui context.

This translation strives to strike a balance between the nuance of the original text and a Romanian translation that is easy to understand. Whenever I had to make a choice, I generally prioritized fidelity to the original text. However, there were occasions when I had to deviate slightly from a literal translation in order to highlight the essence of a given context.

Siddurul este tradus după scrieri originale, versete biblice, decrete rabinice și liturghii istorice. Lucrarea de față este bazată pe tradițiile așkenaze. Astfel, m-am inspirat din lucrarea Rabinului Doctor Moses Gaster din 1883, diverse volume lansate de Mesorah Publications în colecția ArtScroll, siddurim compilate de mișcarea hasidică Habad și obiceiuri observate în diverse adunări și sinagogi.

The siddur is translated from original texts, biblical verses, rabbinic decrees, and historical liturgies. This work is based on Ashkenazi traditions. Thus, I drew inspiration from Rabbi Dr. Moses Gaster’s 1883 work, various volumes published by Mesorah Publications in the ArtScroll collection, siddurim compiled by the Hasidic Habad movement, and customs observed in various congregations and synagogues.

Comentariile au fost eliminate. Majoritatea siddurim conțin comentarii care pot explica pasaje dificile, dar și pentru a implica cititorul în experiența spirituală a rugăciunii. Majoritatea cititorilor nu citesc aceste comentarii. În plus, orice întrebare poate primi de obicei răspuns online în zilele noastre. Prin urmare, toate comentariile au fost eliminate, inclusiv comentariile tehnice, comentariile neatribuite și chiar comentariile diverșilor autori.

The commentaries have been removed. Most siddurim contain commentaries that can explain difficult passages and also engage the reader in the spiritual experience of prayer. Most readers do not read these commentaries. Furthermore, these days, you can usually find answers to any question online. Therefore, all commentaries have been removed, including technical notes, unattributed commentaries, and even commentaries by various authors.

Instrucțiunile furnizate în siddur sunt clare. Majoritatea traducerilor conțin o secțiune bazată pe legi, ceea ce poate fi util, dar acestea variază foarte mult de la o congregație la alta. Este dificil să se compileze un set perfect și precis de legi, mai ales că majoritatea oamenilor respectă pur și simplu regulile din congregațiile lor.

The instructions provided in the siddur are clear. Most translations include a section on laws, which can be helpful, but these vary greatly from one congregation to another. It is difficult to compile a perfect and precise set of laws, especially since most people simply follow the rules of their own congregations.

Acest siddur este conceput pentru a fi ușor de citit, funcțional și convenabil. Întreaga carte este tradusă în limba română. Spre deosebire de alte siddurim, aceasta nu conține textul ebraic. Decizia a fost făcută pe principiul că cine înțelege limba ebraică nu are neapărat nevoie de un siddur în română, având în vedere multitudinea de versiuni în ebraică.

This siddur is designed to be easy to read, practical, and convenient. The entire book is translated into Romanian. Unlike other siddurim, this one does not include the Hebrew text. This decision was made on the principle that those who understand Hebrew do not necessarily need a siddur in Romanian, given the multitude of Hebrew versions available.

1 Av, 5786 (15 iulie 2026)

1 Av, 5786 (14 July 2026)

Acest siddur este dedicat memoriei Ioanei Preda.
13 Tișri 5694 (3 octombrie 1933) – 6 Iyar 5784 (14 mai 2024)

This siddur is dedicated to the memory of Ioana Preda.
13 Tishrei 5694 (October 3, 1933) – 6 Iyar 5784 (May 14, 2024)

Source (Romanian)	Translation (English)
PREFAŢĂ	PREFACE
Există numeroase cereri pentru un sidur românesc, mai ales că primul sidur lansat de Rabinul Doctor Moses Gaster în 1883 nu mai este actual, deși poate fi găsit și descărcat gratuit. Un siddur modern a fost lansat de Rabinul Șlomo Sorin Rosen în 2011, dar, fiind tipărit în ediţie limitată și distribuit doar prin intermediul comunităţilor evreieşti din România, este aproape imposibil de găsit astăzi.	There is significant demand for a Romanian siddur, especially since the first siddur published by Rabbi Dr. Moses Gaster in 1883 is no longer up to date,^[1] Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster. although it can still be found and downloaded for free. A modern siddur was published by Rabbi Shlomo Sorin Rosen in 2011,^[2] סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011) but since it was printed in a limited edition and distributed only through Jewish communities in Romania, it is nearly impossible to find today.
Această compilaţie modernă este o încercare de a răspunde acestei nevoi.	This modern compilation is an attempt to meet this need.
Am încercat să fac acest siddur cât mai complet posibil. Totul este tradus sau adaptat, inclusiv lista lecturilor pentru citirea Torei, psalmii sau versetele pentru numele oamenilor. Sunt incluse și rugăciuni rareori întâlnite, precum ritualul complet al circumciziei sau poeziile liturgice.	I have tried to make this siddur as complete as possible. Everything has been translated or adapted, including the list of Torah readings, the psalms, and the verses for naming ceremonies. Rarely encountered prayers are also included, such as the complete ritual for circumcision and liturgical poems.
Traducerea caută un echilibru între nuanța textului original și o traducere românească ușor de înțeles. Acolo unde a trebuit să fac o alegere, am preferat în general fidelitatea față de textul original. Cu toate acestea, au fost ocazii când a trebuit să mă abat puțin de la traducerea literală pentru a sublinia esența unui context.	This translation strives to strike a balance between the nuance of the original text and a Romanian translation that is easy to understand. Whenever I had to make a choice, I generally prioritized fidelity to the original text. However, there were occasions when I had to deviate slightly from a literal translation in order to highlight the essence of a given context.
Siddurul este tradus după scrieri originale, versete biblice, decrete rabinice și liturghii istorice. Lucrarea de față este bazată pe tradițiile așkenaze. Astfel, m-am inspirat din lucrarea Rabinului Doctor Moses Gaster din 1883, diverse volume lansate de Mesorah Publications în colecția ArtScroll, siddurim compilate de mișcarea hasidică Habad și obiceiuri observate în diverse adunări și sinagogi.	The siddur is translated from original texts, biblical verses, rabbinic decrees, and historical liturgies. This work is based on Ashkenazi traditions. Thus, I drew inspiration from Rabbi Dr. Moses Gaster’s 1883 work, various volumes published by Mesorah Publications in the ArtScroll collection, siddurim compiled by the Hasidic Habad movement, and customs observed in various congregations and synagogues.
Comentariile au fost eliminate. Majoritatea siddurim conțin comentarii care pot explica pasaje dificile, dar și pentru a implica cititorul în experiența spirituală a rugăciunii. Majoritatea cititorilor nu citesc aceste comentarii. În plus, orice întrebare poate primi de obicei răspuns online în zilele noastre. Prin urmare, toate comentariile au fost eliminate, inclusiv comentariile tehnice, comentariile neatribuite și chiar comentariile diverșilor autori.	The commentaries have been removed. Most siddurim contain commentaries that can explain difficult passages and also engage the reader in the spiritual experience of prayer. Most readers do not read these commentaries. Furthermore, these days, you can usually find answers to any question online. Therefore, all commentaries have been removed, including technical notes, unattributed commentaries, and even commentaries by various authors.
Instrucțiunile furnizate în siddur sunt clare. Majoritatea traducerilor conțin o secțiune bazată pe legi, ceea ce poate fi util, dar acestea variază foarte mult de la o congregație la alta. Este dificil să se compileze un set perfect și precis de legi, mai ales că majoritatea oamenilor respectă pur și simplu regulile din congregațiile lor.	The instructions provided in the siddur are clear. Most translations include a section on laws, which can be helpful, but these vary greatly from one congregation to another. It is difficult to compile a perfect and precise set of laws, especially since most people simply follow the rules of their own congregations.
Acest siddur este conceput pentru a fi ușor de citit, funcțional și convenabil. Întreaga carte este tradusă în limba română. Spre deosebire de alte siddurim, aceasta nu conține textul ebraic. Decizia a fost făcută pe principiul că cine înțelege limba ebraică nu are neapărat nevoie de un siddur în română, având în vedere multitudinea de versiuni în ebraică.	This siddur is designed to be easy to read, practical, and convenient. The entire book is translated into Romanian. Unlike other siddurim, this one does not include the Hebrew text. This decision was made on the principle that those who understand Hebrew do not necessarily need a siddur in Romanian, given the multitude of Hebrew versions available.
1 Av, 5786 (15 iulie 2026)	1 Av, 5786 (14 July 2026)
Acest siddur este dedicat memoriei Ioanei Preda. 13 Tișri 5694 (3 octombrie 1933) – 6 Iyar 5784 (14 mai 2024)	This siddur is dedicated to the memory of Ioana Preda. 13 Tishrei 5694 (October 3, 1933) – 6 Iyar 5784 (May 14, 2024)

Notes

Notes
1	Siddur Tefilat Yisrael (1883) by Rabbi Moses Gaster.
2	סידור למען אחי (Sidur lemaan ahai): sidur complet pentru zilele de lucru, Şabat, sărbători şi ocazii speciale, tradus şi transliterat în limba română: Nusaḥ Sefard (Federația Comunităților Evreiești din România: 2011)