Reform Siddur Project began in 2002, before the current co-chairs matriculated, and it is an honor to be able to complete this endeavor.
Contents • • • • • • • • • • • • • • Development [ ] Problems with old book [ ] Gates of Prayer was criticized as being a non-cohesive collection of prayers, resulting in a prayer book that was too large, and for its retention of masculine pronouns. To address these issues, some congregations prepared their own prayer materials (often with edits to neutralize gender) or continued use of the Union Prayer Book. A project to address these concerns and increase the poeticism of a future prayerbook was initiated in 1981. Israeli poet was brought in to provide guidance on post-biblical Hebrew texts that could be incorporated into the Reform liturgy.
The 'Carmi Project' generated hundreds of possibilities, many of which would later be integrated into Mishkan T'filah. Proposals for new design [ ] A three-year study called 'Lay Involvement and Liturgical Change' started in 1985 as part of an effort to better understand the changing spiritual needs of Reform worshipers.
Diverse groups of volunteers were asked to keep journals regarding their experiences in prayer services as part of gaining insights into what worked well in the existing GOP prayer book, to prepare standards for evaluating new options and to start preparations for creating a revised siddur. The research found that the themed services touted as a benefit of the GOP did not meet the needs of all worshipers in aiming too narrowly at one group within the congregation and that the traditional responsive readings were found to limit participation. Feedback showed that congregants wanted accurate and meaningful translations of prayers, accompanied by a and commentaries that would provide additional insights into the text without distracting from it. Winning design [ ] The CCAR received 18 submissions in response to requests for proposals to meet the standards specified based on the input gathered.
Two proposals were selected, with one from Rabbi of the in, who was able to provide insight on Jewish texts on liturgy and worship, who was named to serve as editor of the new siddur. In Frishman's concept, each pair of pages would feature the Hebrew text with a translation and transliteration on the right page and additional readings on the left from such authors as and. This would allow those seeking a more traditional God-centric prayer service to stay on the right side of the book, while others could choose to focus on readings and meditative style poetry on the left. All would conclude with a common chatimah, a one-line conclusion, before moving on to the next page. In an interview with the, Fishman noted changing religious and political feelings within Reform Jewish communities including an increased emphasis on. With the prayer book, one of the greatest challenges was finding 'a balance between wanting to embrace anyone and everyone who walks through our doors and making our worship service distinctly Jewish.' Judith Abrams, who submitted a second proposal and who provided expertise in rabbinic source materials, was named as consulting editor, and Rabbi Peter Knobel chaired the editorial committee.
Modifications [ ] While the increased use of Hebrew shows a trend toward the traditional content of the siddur, Mishkan T'filah's modifications include elimination of references to God in the masculine pronoun 'He'. Mentions of the,, and are paired with the Matriarchs, (wife of Abraham), (wife of Isaac), and and (the wives of Jacob). As in traditional Hebrew texts, Mishkan T'filah reads from right cover to left, a format that was available only as an option in Gates of Prayer. Musical changes included a shift away from certain traditional melodies and an increase in combined English and Hebrew tunes.
The book includes many songs from the great Jewish singer. Rabbi characterized Gates of Prayer as characteristic of a, offering many different choices for individual theological preferences; Its multiple service selections could meet each person's need, but only one could be used for a particular service. By contrast, Mishkan T'filah, offers multiple options on the same page, allowing differing perspectives on prayer to be accommodated simultaneously. Testing and distribution [ ] copies were sent to 300 congregations for three years of field testing, with thousands of recommendations made for improving the original work. By 2006, pre-sales of the new prayer book were over 75,000 copies. Other Editions [ ] World Union [ ] A edition of Mishkan T'filah was developed and published in 2010.
It reflects the more traditional approach often taken by English speaking Progressive Jewish communities outside the United States of America. This edition of Mishkan T'filah is also sensitive to the experiences of Jews living in the (particularly, and ) where traditional liturgical seasonal references relating to the are out of step with local weather cycles. The World Union edition was edited by a team led by Rabbi from the,,, Australia. Travelers Edition [ ] The released an edition for those who travel.
This compact, paperback version Mishkan T'filah integrates weekday and Shabbat services into an easily transportable volume while still remaining faithful to the style and spirit of Mishkan T'filah. Also includes Festival liturgy. Non-Transliterated [ ] A version of the book omitting from Hebrew to English is available and comes in a different color cover.
This version is commonly used in religious schools where there is a desire for students to become comfortable reading from Hebrew characters. The edition still contains most English passages and Large Print and Braille [ ] For people with, a large print edition of the book was put out. A version was also released although its production was delayed slightly after Jewish charity that was originally going to work on the project had a funding shortfall. The braille edition was eventually created by a different organization. Electronic Supplements [ ] In recognition of the digital age, CCAR Press has made Mishkan T'filah available for purchase as an.
More recently, they released the iT'filah app for iOS and Android devices. For congregations, the Visual T’filah™ computer program was developed to offer a more engaging screen companion in prayer services. Companion prayer book [ ] In 2015 the prayer book was released; it is intended as a companion to Mishkan T'filah. Mishkan HaNefesh can be translated as 'sanctuary of the soul.' It includes a version of the High Holy Days prayer that refers to God as both 'Loving Father' and 'Compassionate Mother.' Other notable changes are replacing a line from the Reform movement’s earlier prayerbook, 'Gates of Repentance,' that mentioned the joy of a bride and groom specifically, with the line 'rejoicing with couples under the chuppah [wedding canopy]', and adding a third, non-gendered option to the way worshippers are called to the Torah, offering “mibeit,” Hebrew for “from the house of,” in addition to the traditional “son of” or “daughter of.” References [ ]. • Press, CCAR..
Retrieved 2017-06-20. • ^ Stevens, Elliot L. (Summer 2006).
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Retrieved 2017-06-20. • Greenhaw, Tom.. Retrieved 2017-06-20. Retrieved 2015-04-14.
My Jewish Learning is a not-for-profit and relies on your help Whether you’re buying a prayerbook for yourself or for a or other group, it helps to know what lies behind the muted bindings and the denominational labels of today’s wide array of possibilities. Choosing a (prayerbook) requires balancing several considerations.
How traditional or radical a text do you want? How literal a translation?
How much transliteration? Do you want a siddur that offers commentary to study, or one with devotional texts to deepen the basic prayer experience? How important will it be for sections to be labeled and the contents clearly arranged and indexed?
While many buyers will be guided in large part by ideological considerations, it pays to consider just what you get with each alternative. Digital Prayer Books In recent years, numerous digital versions of prayer books have become available for free on the Internet and can be accessed on mobile devices.
While those who observe Shabbat and holiday restrictions on electricity use will need to avoid these high-tech prayer books on those days, they may want them for weekday prayer services. Among the options: •, an online repository of public-domain Jewish texts in Hebrew and translation, offers Hebrew and English text of: Ashkenazi, Sephardic and Mizrahi. • (Orthodox) has the Hebrew text for weekday morning, afternoon and evening services. • Chabad’s (Orthodox) contains Hebrew, English and commentary.
• Chai Lifeline’s (Orthodox) contain Hebrew, English and commentary. The format is similar to a print version: Users click an arrow to move from page to page. • The enables users to search for prayers that are in the public domain and then combine them to create “print-ready prayer books.” • A wide array of siddur apps — some free and some for sale — are available for iOS and Android devices. However, most are traditional or Orthodox and do not have transliteration or English. In addition to the free options, some printed prayer books also are available as e-books, such as (Reform) and (nondenominational, but “gender-inclusive” and “LGBT-friendly”). The ArtScroll Phenomenon A person looking for the traditional received text of the liturgy without adjustment to modern ideologies will enjoy the siddurim (plural of siddur). ArtScroll is a publisher whose siddurim are closest to ubiquitous in North America, found even outside their natural home in the world.
They are available in many editions that vary by size, binding, and rite. ArtScroll siddurim are characterized by their sharply-defined layouts which manage to maintain remarkable readability, despite the crowding of each page with directions and extensive comments.
The name of is translated always as “HASHEM” (“the Name,” a substitute epithet for the ineffable divine name). No apologies are made for such linguistic archaisms as calling God “King” or “father,” and the extensive commentary to the liturgy is unabashedly supernaturalist, messianist, and in every way the work of an unreconstructed traditionalist. The Artscroll is an Orthodox publication, and proudly so, but it has quite a few fans outside the Orthodox world. A full-service siddur with clear directions, brief explanations, and complete and direct translations, the Artscroll is a mighty learning tool for anyone looking to expand his or her knowledge of traditional Judaism.
One common siddur largely displaced by the ArtScroll siddurim is Philip Birnbaum’s ( Hasiddur Hashalem), still in print. It is comprehensive, with a straightforward translation, useful annotation, and copious additional readings. [For a review of the Koren Siddur, a recent addition to Orthodox siddur publications, click ]. Koren: Modern Orthodox A page from the Koren Siddur (prayer book). In 2009, this Jerusalem publisher issued the first English version of its long popular prayerbook. The features translations and commentary by former British Chief Rabbi Jonathan Sacks.
It is more textually accurate and aesthetically appealing than the Artscroll prayer books. Unlike Artscroll, it also includes Zionist liturgy and commentary, such as a prayer for the State of Israel. Reform: Diversity and Development If you are looking for a siddur that downplays in favor of short paragraphs of fluid English, you may want to try the. When it was published in 1975, it was a groundbreaking publication. Reflecting rather than masking the theological diversity of its Reform publishers, Gates of Prayer offered alternative versions of each service: weekday morning or evening, morning or evening, with no fewer than 10 versions of the liturgy.
It offered much more Hebrew than earlier Reform siddurim, as well as an acceptance of Jewish nationalism. The book’s editor, Rabbi Chaim Stern, was the Reform movement’s outstanding liturgist of the late 20th century. His voice is heard in the poetic cadences of its translations and its new meditations. His, too, is much of the deft reworking of traditional Hebrew passages once excised but now extensively emended instead, often on the basis of ancient versions, to conform to Reform Judaism’s tenets. This siddur does not accept literal conception of the revelation of Torah, the physical resurrection of the dead, and the reinstitution of sacrifices.
A partial re-issue of Gates of Prayer, featuring gender-sensitive language, has been published by the CCAR. In keeping with this admonition that “‘Reform’ is a verb,” the publishers of Reform liturgy prepared a new siddur, (“sanctuary of prayer”), which marks yet another new approach. Diversity has not disappeared. Instead of multiple services, though, each with its ideological bent, some individual page spreads in Mishkan T’fillah offer as many as four versions of the same text, with one of those versions being a full Hebrew text and a transliteration alongside it. The editors want to enable worshippers to return in large measure to all-Hebrew worship, but they also provide the tools to enable participation by those who cannot phonetically decode the Hebrew text. The biblical matriarchs appear alongside the patriarchs in this siddur, one of many indications that this prayerbook is aimed at a gender-egalitarian society.
There are two other subtle but important innovations. Unlike most full-use prayerbooks, this siddur does not begin with the weekday service and go on to Shabbat.
It gives primacy of place to the Shabbat liturgy, with the weekday following behind. Download Anime Green Green Ova Sub Indo. On the other hand, materials for home observances, such as Kiddush and the parents’ blessing for their children on Friday night before dinner, come first in Mishkan T’fillah, symbolizing a new awareness of the primacy of the home in inculcating Jewish knowledge and commitment. Sim Shalom: Tradition, Innovation and Aesthetics As in most aspects of Jewish life, the offers an ideological middle road. Its is produced in two thin, light volumes for easy use and designed for maximum readability. This siddur features a sensitive and insightful translation, largely the work of the editor of the earlier 1985 edition, Rabbi Jules Harlow. Another literary treat is the occasional appearance of interpretive translations of the blessings and other benedictions, by Rabbi Andre Ungar. They are far from literal and their language borders on the florid, but they go a long way toward capturing the spirit of those classical Hebrew texts.
As in every Conservative prayerbook, the traditional Hebrew text is retained, with a few key passages emended for ideological reasons. Here, too, for example, there is no prayer for the restoration of sacrifices. References to resurrection are retained in the Hebrew text, but they are reinterpreted in English: “[He] who revives the dead” becomes in English “Master of life and death.” Two parallel openings of the Amidah prayer appear, one with the traditional reference to,, and, and another featuring the matriarchs as well. The editors of Sim Shalom do not believe their readers need transliteration, and only a few key prayers are transliterated anywhere in these volumes. A further indication of the expectation of a high level of comfort in Hebrew is that the name of God is consistently rendered by a transliteration of the standard Hebrew term, “Adonai.” This siddur also includes many Conservative liturgical innovations, such as updating the Nahem prayer on the Ninth of Av to refer to a rebuilt city of Jerusalem, or expanding the list of holidays on which one says the Al Ha-nisim prayer of thanks for miracles to include not only and but also. This siddur also includes a Nahem prayer for Holocaust Memorial Day (Yom Ha-sho’ah) and offers a ceremony for the anniversary of Jerusalem’s 1967 reunification ().
Worshippers or students looking for a siddur with extensive commentary might consider Rabbi Reuven Hammer’s sensitive and erudite. Each page includes a page of Sim Shalom with wrap-around commentary in the fashion of classic rabbinic texts. The first of two volumes is now available. Vying with Sim Shalom for the Conservative market is Siddur Hadash, which features a less challenging translation, numerous additional readings, and similar ideological adjustments.
Kol Haneshamah: Reconstructionism The ‘s prayerbooks for weekdays, Shabbat and holidays form a matched set under one title, (“every creature” or “all that breathes,” from the last verse of ). These siddurim showcase the Reconstructionist movement’s innovative approach to liturgy–traditionalist in form, but radical in ideology.
Far more is rewritten than in the Conservative siddur, though a full Hebrew text is given for every standard prayer. These siddurim are rather bulky. The beauty of this siddur is in the translation by Dr. Joel Rosenberg, which draws out nuances of meaning that often lie dormant in these ancient texts. This siddur is worthy of repeated close reading. A Trio of Maverick Siddurim Among the many other, less widely distributed siddurim in North America, three deserve particular attention.
One is the, an Orthodox siddur edited by Rabbi Avrohom David and published by Metsudah Publications in New York that offers a unique tool: a “linear translation” of the entire liturgy, with Hebrew and English in facing columns. Someone interested in pushing past the barrier of Hebrew comprehension will find that this volume’s popularity is well deserved. Rabbi Richard N. Levy’s features virtuoso translations of the standard prayers, translations that function more as riffs on the classic liturgy than straight renditions. It is especially good for a “learner’s minyan” or someone in search of a siddur to read while a congregation recites a standard liturgy that does not energize his/her prayer experience.
The Progressive Chavurah of Boston has published a siddur called (“In the Fellowship of All Israel”), described as including “Prayers and Blessings for Shabbat and Festival Evenings, [and] Songs and Rituals for the Entire Year.” This volume features a unique four-column format: on the left is a page with the Hebrew texts laid out as poetry and matched with line-for-line transliteration, while on the right is one column of translation and another with varied contents: explanations, meditations, poems. The rich selection of materials, largely in English, for holidays and life cycle events and the bright, crisp presentation on the page make this a siddur you’ll turn to on many occasions. All these choices have sprung from the diverse, creative, vibrant Jewish community in North America.
When you find you have exhausted your old siddur or the one your synagogue places in its pews, try another.