tagged: tolerance of difference • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

תְּפִלָּה עַל הָעַרְבוּת בְּעַד כׇּל יוֹשְׁבֵי יִשְׂרָאֵל | Prayer on Erev Shabbat for the Sake of All Residents of Israel, by Rebbitsen Hadassah Froman & Rabbah Tamar Elad-Appelbaum (2023)

Contributor(s):

Aharon N. Varady (editing/transcription), Noah Efron (translation), Tamar Elad-Appelbaum and Hadassah Froman

A prayer for peace amidst civil disagreement, difference, and strife before the lighting of Shabbat candles on Erev Shabbat. . . .

תפילה על האיחוי והרעות | A Prayer for Brotherhood, Unity, and Friendship on Israeli Election Day (2020)

Contributor(s):

Tamar Elad-Appelbaum, Martin Samuel Cohen and Masorti Movement in Israel

Based on the Prayer For Freedom from Strife and the Prayer that One Be a Lover and a Pursuer of Peace taken from the Liqutei Tefilot of Reb Nosson of Nemirov. Edited and reworked by Rabbi Tamar Elad-Appelbaum. English Translation: Rabbi Martin S. Cohen. . . .

עָלֵינוּ לְשַׁבֵּחַ | Aleinu, interpretive translation by Joshua Gutoff

Contributor(s):

Joshua Gutoff and Abba (Arikha) bar Aybo (traditional attribution)

A “redemptive translation” of Aleinu emphasizing universalist Jewish values. . . .

Concerning Intolerance of New Practices in Jewish Prayer, by Reb Zalman Schachter-Shalomi (1989)

Contributor(s):

Gabbai Seth Fishman (translation) and Zalman Schachter-Shalomi

It is the responsibility of leadership in every generation to remove stumbling blocks from paths provided for seekers of Hashem. The needs of the faith community have dramatically changed. In our generation, many of the paths to Heaven that used to work very well in the past, don’t work any more. Why is that? For several reasons: . . .

Prayer on Behalf of the Religious Diversity of Humanity, by the Jewish Religious Union of London (1902)

Contributor(s):

Aharon N. Varady (editing/transcription), Claude Montefiore, Morris David Joseph, Lilian Helen Montagu and the Jewish Religious Union of London

This prayer for a pluralism respecting religious and philosophical differences, first appears in A Selection of Prayers, Psalms, and Other Scriptural Passages, and Hymns for Use at the Services of the Jewish Religious Union (1902), where it is №7 on page 6. (In the revised 1903 edition of the prayerbook, it is №20 on page 20.) . . .

ליקוטי תפילות א:קטז | Prayer for Peace in Disagreement (Liqutei Tefilot Ⅰ:116), by Reb Noson of Nemyriv adapted from the teachings of Rebbe Naḥman (ca. 1820s)

Contributor(s):

Aharon N. Varady (editing/transcription) and Noson Sternhartz of Nemyriv

Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, including from this one: Liqutei Tefilot Ⅰ:116. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:137. . . .

“A Parable Against Persecution,” a pseudepigraphal text written by Benjamin Franklin (1755)

Contributor(s):

Isaac Gantwerk Mayer (translation) and Benjamin Franklin

Written by future founding father Benjamin Franklin in 1755, “A Parable Against Persecution,” also known as “the 51st Chapter [of Genesis],” is an example of what is often called ‘pseudo-biblicism,’ a trend from the 1740s to the mid-19th century of writing modern events in the already-archaic style of the King James Bible. More strictly, “A Parable Against Persecution” is an example of pseudepigrapha in that it is meant to be read as part of the book of Genesis, telling a story of Abraham facing a non-coreligionist, acting rashly, and learning a lesson about religious tolerance. Already in 1755 we can see Franklin’s radically liberal religious views. . . .