Aleinu (Hebrew: עָלֵינוּ, lit. "upon us", meaning "[it is] our duty") or Aleinu leshabei'ach (Hebrew: עָלֵינוּ לְשַׁבֵּחַ"[it is] our duty to praise [God]"), meaning "it is upon us" or "it is our obligation or duty" to "praise God," is a Jewish prayer found in the siddur, the classical Jewish prayerbook. It is recited in most communities at the end of each of the three daily Jewish services and in the middle of the Rosh Hashanah mussaf. It is also recited in many communities following Kiddush levana and after a circumcision is performed. It is second only to the Kaddish (counting all its forms) as the most frequently recited prayer in current synagogue liturgy.[1]
A folkloric tradition attributes this prayer to the biblical Joshua at the time of his conquest of Jericho.[2] This might have been inspired by the fact that the first letters of the first four verses spell, in reverse, Hoshea, which was the childhood name of Joshua (Numbers 13:16).[3] Another attribution is to the Men of the Great Assembly, during the Second Temple period.[4] An early—that is, pre-Christian—origin of the prayer is evidenced by its explicit mention of bowing and kneeling—practices associated with the Temple, and its non-mention of exile or a desire to restore Israel or the Temple.[5] On the other hand, it has been argued that the phrase: lirot meherah be-tiferet uzechah (to speedily see your tiferet and oz) is in fact a request for the speedy rebuilding of the Temple.[6] The allusion is based on Psalms 78:61 and 96:6. If so, at least the second paragraph of Aleinu was written after the destruction in 70 CE (perhaps around the time of Abba Arikha).
Its first appearance is the manuscript of the Rosh Hashana liturgy by the 3rd century Babylonian Talmudic sage Abba Arikha. He included it in the Rosh Hashana mussaf service as a prologue to the Kingship portion of the Amidah. For that reason some attribute to Arikha the authorship, or at least the revising, of Aleinu.[7]
In Blois, France, in 1171, it is alleged that a number of Jews—reportedly 34 men and 17 women—were burned at the stake for refusing to renounce their faith. They are said to have gone to their deaths bravely singing Aleinu to a "soul-stirring" melody, which astonished their executioners. Some have suggested that this act of martyrdom inspired the adoption of Aleinu into the daily liturgy.[8] But Aleinu is already found at the end of the daily shacharit in Machzor Vitry in the early 12th century, well before 1171.
Text
The following is the first half of the current Ashkenazi version of the prayer (there is also a second paragraph, which some traditions omit, though it is a standard part of the Ashkenazi orthodox liturgy).
The literal translation of line number 9 is "But we bend our knees and bow down and express thanks". The Sefardic/Mizrahi tradition shortens this line to ואנחנוּמשׁתּחום—Va'anḥnu mištaḥavim—"But we bow down". The quotation in lines 18–21 is Deuteronomy 4:39.
Use in the synagogue
Aleinu is recited with all the congregants standing. One reason for this is because it is a declaration of faith that should be done with great fear and awe, but also that the first and last letters of the prayer spell עד—"witness"—and it is appropriate for the praying person as a witness of god to stand when testifying.[11]
The original context of this prayer was as part of the middle paragraphs of the Amidah prayer in the mussaf (additional) service on Rosh Hashanah (Jewish New Year), and more specifically in the passage known as Malchuyot (the kingdom of God). In this context it includes both paragraphs of the prayer. The first paragraph is also included at the equivalent point in the liturgy for Yom Kippur.
In the Middle Ages varying customs emerged of reciting the first paragraph every day, at the end of either the morning service alone or of all the prayer services for the day.[clarification needed] In the 16th century the kabbalistHayim Vital, recording the opinions of Isaac Luria, ruled that both paragraphs should be included in all services, and should end with the verse "on that day the Lord shall be one and His Name one". This has been accepted in almost all communities except for the Spanish and Portuguese Jews, who retain the "short Alenu".[12] The custom according to some North African prayer books is to recite the second paragraph only at the conclusion of weekday morning services.
In some Ashkenazic communities, Aleinu is not recited at Mincha when it is followed immediately by Maariv, as this is not considered the end of the service. Furthermore, in the Italian and Yemenite rites, Aleinu is never recited in Mincha.[13]
In the daily and Sabbath services, when the line (numbered, above, as line 9, here translated literally) "But we bend our knees and bow" is recited, many have the custom to flex their knees and then bend from the waist, straightening up by the time the words "before (lif'nei) the King of kings of kings" are reached. But on the High Holy Days of Rosh Hashana and Yom Kippur, the worshipper will not merely flex and bend, but will actually get down on his knees at those words, and many congregants will prostrate themselves on the floor (in those synagogues with sufficient floor space).[11]
In Orthodox and Conservative congregations, the Torah Ark remains closed while it is recited (except on Rosh Hashana and Yom Kippur, when the Ark is opened), but in some Reform congregations the Ark is opened whenever Aleinu is recited. In most Sefardic congregations, as well as in the Askenazic traditions of Frankfurt and Mainz, Aleinu is not followed by the Mourner's Kaddish (because, variously, Aleinu was whispered to avoid antagonizing the Christian authorities, or because Aleinu is not a reading from Scripture), elsewhere it is.[14] The Sefardic congregations that recite Kaddish afterward insert Psalm 27 immediately beforehand.
Censored passage
Referring the lines above numbered 7 & 8:
The earlier form of this prayer contains an additional sentence:
For they worship vanity and emptiness, and pray to a god who cannot save.
This sentence is built from two quotations from the Bible, specifically from the Book of Isaiah, Isaiah 30:7, "For the help of Egypt shall be (הבלוריק) vain and empty ..."; and Isaiah 45:20. "... No foreknowledge had they who carry their wooden images (וּמתפּלליםאל־אללאיוֹשׁיע) and pray to a God who cannot give success." (New JPS) The line is still set out in full in Sephardi and Italian prayer books, but was omitted in most of the older printed Ashkenazi prayer books. In some older editions of other rites (e.g., the Maḥzor Aram Soba, 1560, as well as some editions of the Ashkenazic prayer book) a blank line was left in the printing, leaving it free for the missing line to be filled in handwriting. In many current Orthodox Jewish siddurim (prayer books) this line has been restored, and the practice of reciting it has increased.
Although the above text, which includes the censored verse, is taken from the 2009 Koren Sacks Siddur, edited by Rabbi Jonathan Sacks (in that edition the censored verse is printed without any distinguishing marks), the 2007 4th edition of The Authorised Daily Prayer Book of the United Hebrew Congregations of the Commonwealth, edited by the same Rabbi Sacks, omits the censored verse completely and without any indication that such a verse ever existed.
History of the censorship
Approximately a century after this prayer was incorporated into the daily liturgy, circa 1300, an apostate Jew, known as Pesach Peter, denounced it as a secret anti-Christian slur on the grounds that the word וריק—varik, "and emptiness"—had, in gematria (Hebrew numerology) the value of 316, the same as ישׁו—Jesus. In vain did the rabbis defend the sentence on the grounds that the expression came from the Book of Isaiah, or that the whole prayer came from Joshua, and therefore must predate Christianity, or, if the prayer was attributed to Rav, living in 3rd-century Babylonia (Persia), that he never encountered a Christian.[15]—It probably did not help that at roughly the same time a rabbinic commentary on the prayers, Arugat haBosem by Abraham ben Azriel, made the point that, in gematria, "vanity and emptiness" had the same value as ישׁוומחמט—"Jesus and Mohammed".[16] As a result of this, in various places the Christian authorities censored the sentence, usually omitting it.
Circa 1938, Herbert Lowe, the Reader in Rabbinics at Cambridge University, wrote: "No Jew who recites it ever thinks of it in relation to Christians: the chief thought in his mind is the noble conclusion. It is, in fact, a universalist pronouncement of the Messianic hope, and with this idea every service concludes."[17]
As a result of this censorship, a curious practice arose - it may have predated the censorship, but thereafter acquired encouragement as a form of resistance - that where the word "emptiness" occurred - or should have occurred - the individual was supposed to spit (on the floor), on the pretext that "emptiness" is very similar to the Hebrew word for "spittle". This practice was mentioned by the early 15th century.[18] When, for example, the accusations about this verse were revived in Prussia in 1703, the government (in Berlin) enacted that the controversial verse should be omitted altogether and that spitting or recoiling was forbidden and that the prayer would be recited aloud "in unison" by the whole congregation (to make sure nobody was surreptitiously reciting the verse) and that government inspectors would be posted in synagogues to ensure compliance.[19] Apparently no one was ever prosecuted for violating this edict.[20] In some other places, the practice of spitting persisted (or at least was remembered), and there arose a Yiddish expression for someone arriving very late for services (perhaps just to recite the Mourners' Kaddish, which follows Aleinu), "He arrives at the spitting" (קומען צום אױסשפּײַעןkumen tsum oysshpayen).[21]
In the daily synagogue services, the Torah Ark is closed while Aleinu is recited, but on Rosh Hashana, when Aleinu is recited during the Mussaf Amidah, the Ark is opened when Aleinu is begun, closed momentarily when the controversial verse was recited (presumably to shield the Torah scrolls from hearing a description of heathen practices) and then opened again as soon as that verse was finished, and then closed again when Aleinu is finished. Even after the controversial verse was deleted from the liturgy, owing to Christian censorship, the Ark was momentarily closed although nothing was recited at that moment, as a relic and reminder of the censored verse.[22]
Originally the text read that God has not made us like the nations who "bow down to nothingness and vanity, and pray to an impotent god." ... In the Middle Ages these words were censored, since the church believed they were an insult to Christianity. Omitting them tends to give the impression that the Aleinu teaches that we are both different and better than others. The actual intent is to say that we are thankful that God has enlightened us so that, unlike the pagans, we worship the true God and not idols. There is no inherent superiority in being Jewish, but we do assert the superiority of monotheistic belief over paganism. Although paganism still exists today, we are no longer the only ones to have a belief in one God.[23]
In 1656, Manasseh ben Israel reported that the Sultan Selim (presumably Selim II, 1524–74), having read the uncensored text of Aleinu in Turkish translation, declared: "Truly this prayer is sufficient for all purposes. There is no need of any other."[24]
Restoration
Some Orthodox rabbinical authorities, prominently the 19th-century Rabbi Moshe Yehoshua Leib Diskin (Maharil Diskin, died 1898), have argued that the disputed phrase should be recited in communities that previously omitted it.[25]
Other variations
In several communities, changes have been introduced, especially in the opening lines of the text, to make it less controversial and extreme in its appearance of ethnocentrism. In some instances these changes have taken the form of less-than-literal translations of the traditional Hebrew into the local language.
For example, in the Italian ritual, "they bow down" was changed to the past tense, "they used to bow down", and "vanity and emptiness" was changed to לאלילים—"idols", so the whole verse refers to ancient idol worship.[26]
There was, evidently, an experimental amendment to the preceding verse in one or more Sephardic prayerbooks: "... He has not made us like some nations of other countries ..." But this amendment was abandoned.[27] The past tense formulation ("worshipped" and "bowed down") appears in the translation in the London Sephardic prayer books, though the Hebrew retains the present tense.
More far-reaching changes have been made to the wording of this prayer in Conservative and Reform prayer books.[28] For example, the British Reform version borrows words from the blessings over the Torah, and begins "It is our duty to praise the Ruler of all, to recognise the greatness of the Creator of first things, who has chosen us from all peoples by giving us Torah. Therefore we bend low and submit."[29]Reconstructionist Judaism changes the lines which refer to the chosen people to read, "who gave us teachings of truth and implanted eternal life within us."[30] The opening of Aleinu is frequent site for liturgical creativity for authors of all stripes.[31]
Although the second paragraph of the standard text of Aleinu today includes the phrase "le-taqen olam" לתקן עולם (to fix the world), some scholars suggest that the original text had "le-taken olam" לתכן עולם (spelled with a kaf, not a quf). The "kaf" reading is in the text of Siddur Rav Saadiah Gaon, in the Yemenite ritual, and in fragments from the Cairo Genizah.[32] The verb t-q-n can mean to fix, repair, prepare, or establish; t-k-n would more strictly mean to establish.[citation needed]
A siddur is a Jewish prayer book containing a set order of daily prayers. The word siddur comes from the Hebrew root ס־ד־ר, meaning 'order.'
Kol Nidre is an Aramaic declaration which begins Yom Kippur services in the synagogue. Strictly speaking, it is not a prayer, even though it is commonly spoken of as if it were a prayer. This declaration and its ceremonial accompaniment have been charged with emotional undertones since the medieval period, creating a dramatic introduction to Yom Kippur on what is often dubbed "Kol Nidrei night", with the entire Yom Kippur evening service popularly called Kol Nidrei.
The haftara or haftorah "parting," "taking leave", is a series of selections from the books of Nevi'im ("Prophets") of the Hebrew Bible (Tanakh) that is publicly read in synagogue as part of Jewish religious practice. The haftara reading follows the Torah reading on each Sabbath and on Jewish festivals and fast days. Typically, the haftara is thematically linked to the parashah that precedes it. The haftara is sung in a chant. Related blessings precede and follow the haftara reading.
Ein Keloheinu is a well known Jewish hymn. Orthodox Jews pronounce it as Ein Kelokeinu when referring to it outside of prayer, in order to avoid taking the name of God in vain or otherwise violating the sanctity of reverence to the Almighty.
Adon Olam is a hymn in the Jewish liturgy. It has been a regular part of the daily and Shabbat (Sabbath) liturgy since the 15th century.
The Priestly Blessing or priestly benediction, also known in rabbinic literature as raising of the hands, rising to the platform, dukhenen, or duchening, is a Hebrew prayer recited by Kohanim. The text of the blessing is found in Numbers 6:23–27.
UntannehTokef, Unthanneh Toqeph, Un'taneh Tokef, or Unsanneh Tokef is a piyyut that has been a part of the Rosh Hashanah and Yom Kippur liturgy in some traditions of rabbinical Judaism for centuries. It introduces the Kedusha of Musaf for these days. It is chanted while the Torah ark is open and the congregants are standing. It is the "central poem of the High Holy Day [of the Day of Atonement]." The ArtScroll machzor calls it "one of the most stirring compositions in the entire liturgy of the Days of Awe."
In Judaism, confession is a step in the process of atonement during which a Jew admits to committing a sin before God. In sins between a Jew and God, the confession must be done without others present. On the other hand, confession of sins done to another person may be done publicly, and in fact Maimonides calls such confession "immensely praiseworthy".
Modeh Ani is a Jewish prayer that observant Jews recite daily upon waking, while still in bed.
Akdamut, or Akdamus or Akdamut Milin, or Akdomus Milin, is a prominent piyyut written in Aramaic recited annually on the Jewish holiday of Shavuot by Ashkenazi Jews. It was penned by Rabbi Meir bar Yitzchak of Orléans, who was a cantor in Worms, Germany,. Akdamut consists of praise for God, His Torah, and His people.
Passover songs are songs from the seder, the festive meal associated with the Jewish festival of Passover.
Ashrei is a prayer that is recited at least three times daily in Jewish prayers, twice during Shacharit and once during Mincha. The prayer is composed primarily of Psalm 145 in its entirety, with Psalms 84:5 and Psalms 144:15 added to the beginning, and Psalms 115:18 added to the end. The first two verses that are added both start with the Hebrew word ashrei, hence the prayer's name.
Avinu Malkeinu is a Jewish prayer recited during Jewish services during the Ten Days of Repentance, from Rosh Hashanah through Yom Kippur inclusive. Since the 17th century, most Eastern Ashkenazic communities recite it also on all fast days; in the Sephardic and Western Ashkenazic tradition it is recited only during the Ten Days of Repentance.
Nishmat is a Jewish prayer that is recited during Pesukei D'Zimrah between the Song of the Sea and Yishtabach on Shabbat and Yom Tov. It is also recited during the Passover seder.
Perek Shira is an ancient Jewish text. There are a number of versions extant, some associated with the Ashkenazic tradition, some with the Sephardic, and some with the Mizrahi Jews tradition. It was first printed, with a commentary, in Moses ben Joseph de Trani's Bet Elohim (1576), but it is mentioned as early as the 10th century. It contains 85 sections, in each of which elements of creation, beginning with the celestial and ending with dogs, use biblical and rabbinic verses in order to sing God's praises. Use of Perek Shira used to be prevalent in the daily liturgy and medieval philosopher Joseph Albo wrote that whoever recites Perek Shira is guaranteed a place in the World to Come.
Shalom Rav is a blessing that is recited at the end of the evening and afternoon Amidot in the Ashkenazic tradition. In Provence tradition, it was recited in all prayers. There is a different version of this prayer, Sim Shalom, for the morning Amidah; Sim Shalom is also recited by all Ashkenazim at mincha of fast days, and in the Western Ashkenazic rite and Mincha on the Sabbath. In the Sefardic, Nusach Sefard, Nusach Ari, Italian Nusach and Romaniote rites, Sim Shalom is said at all prayer services.
El Nora Alila, also transliterated as Ayl Nora Alilah, is a piyyut that begins the Ne'ilah service at the conclusion of Yom Kippur. The piyyut is recited as part of the Sephardic and Mizrahi liturgy, and has been adopted by some Ashkenazic communities.
Baruch HaShem Le'Olam is a compilation of 18 verses from Tanach that is recited by some minyanim during weekday Maariv between Shema and Amidah. Its name is from the first 3 words of the first verse.
Maariv or Maʿariv, also known as Arvit, or Arbit, is a Jewish prayer service held in the evening or night. It consists primarily of the evening Shema and Amidah.
A Mi Shebeirach is a Jewish prayer used to request a blessing from God. Dating to the 10th or 11th century CE, Mi Shebeirach prayers are used for a wide variety of purposes. Originally in Hebrew but sometimes recited in the vernacular, different versions at different times have been among the prayers most popular with congregants. In contemporary Judaism, a Mi Shebeirach serves as the main prayer of healing, particularly among liberal Jews, to whose rituals it has become central.
References
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publ'ns, 2010) p. 204; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24.
↑ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24; Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publ'ns, 2010) pp. 205–206. Among the authorities supporting the attribution to Joshua was Rav Hai Gaon (died 1038), Eleazar of Worms (died 1230), Rabbi Nathan ben Rabbi Yehuda (13th century), and Kol Bo (publ. 16th century).
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publ'ns, 2010) p. 206; Jacobson, B.S., The Weekday Siddur: An Exposition and Analysis of its Structure, Contents, Language and Ideas (2nd ed, Tel-Aviv, Sinai Publ'g) p. 309.
↑ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24; Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publications, 2010) p. 207. This attribution was supported by Manasseh ben Israel (died 1657).
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publications, 2010) p. 210; Hertz, Joseph H., The Authorized Daily Prayer Book with commentary, introductions and notes (rev. American ed. 1948, NY, Bloch Publ'g) p. 208; Reif, Stefan C., Judaism and Hebrew Prayer (1993, Cambridge University Press) pp. 208–209.
↑ First, Mitchell (2011). "Aleinu: Obligation to Fix the World or the Text?". Hakirah. 11: 187–197, at p. 194. See www.hakirah.org/Vol%2011%20First.pdf
↑ Jacobson, B.S., The Weekday Siddur: An Exposition and Analysis of its Structure, Contents, Language and Ideas (2nd ed, Tel-Aviv, Sinai Publ'g) p. 307; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24.
↑ Hertz, Joseph H., The Authorized Daily Prayer Book with Commentary, Introductions and Hotes (rev. American ed. 1948, NY, Bloch Publishing) p. 209; Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer, (NY, Urim Publications, 2010) pp. 228–229 and 236; Jacobson, B.S., The Weekday Siddur: An Exposition and Analysis of its Structure, Contents, Language and Ideas (2nd ed, Tel-Aviv, Sinai Publishing) p. 307; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 25; Reif, Stefan C., Judaism and Hebrew Prayer (1993, Cambridge University Press) p. 209.
↑ Menahem Recanati explains in detail that this Name is pronounced in vain by these sinners: this means that divine Mercy is not manifest to them - the divine name El expresses the absolute eternal Goodness of God - so they cannot survived as innocents during the judgment of God the Creator and Judge of the World. The 13 attributes of God are expressed either in the Chessed and Rahamim for the "Tzadikim" or in the version of the Gevura for "sinners"; the Name of God El is still present in the first part of Aleinu to explain this Jewish Dogma (Menaĥem Recanati IL COMMENTO ALLE PREGHIERE Perush ha-Tefiloth traduzione, commento e note a cura di Giovanni Carlo Sonnino e Nahmiel Menaĥem Ahronee Il Prato publishing house)
1 2 Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 25.
↑ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 19; Abrahams, Israel, Companion to the Authorised Daily Prayerbook (2nd ed. 1922, London, Eyre & Spottiswoode) p. LXXXVI, (revised reprint 1966, NY, Hermon Press) p. 86; "Al Ken" does appear in the ArtScroll Sefard siddur, the Koren Sefard and Koren Mizrahi siddurim, and the Orot Sephardic siddurim.
↑ This is the practice of Italian Jews today even when reciting mincha earlier in the day, and it could be explained because there is Shema at mincha, and Aleinu contains the same theme as Shema. However, the 1485 machzor contains an instruction that on Erev Yom Kippur, Aleinu is recited. If so, it would seem that they usually recited Mincha and Arvit together, and they did not recite Aleinu in between since it is not the end of the service (this is the custom in some Ashkenazic communities). If so, it would seem that at some point, the matter got confused, so they ceased reciting Aleinu at Mincha even when not connected to Arvit.
↑ Gelbard, Shmuel P., Rite and Reason: 1050 Jewish customs and their sources (1995, Petach Tikvah, Isr., Mifal Rashi Publ'g) p. 72.
↑ Elbogen Ismar, Jewish Liturgy: A Comprehensive History (orig. 1913, Engl. transl. 1993, Philadelphia, Jewish Publ'n Soc.) p. 72; Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer (2010, NY, Urim Publ'ns) p. 232; Hertz, Joseph H., The Authorized Daily Prayer Book with commentary, introductions and notes (rev. American ed. 1948, NY, Bloch Publ'g) p. 209; Jacobson, B.S., The Weekday Siddur: An Exposition and Analysis of its Structure, Contents, Language and Ideas (2nd ed, Tel-Aviv, Sinai Publ'g) p. 307; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 24.
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer (2010, NY, Urim Publ'ns) p. 233.
↑ Montefiore, C.G., & Lowe, H., The Rabbinic Anthology (orig. 1938, reprinted 1960, Philadelphia, Jewish Publ'n Soc. of America) sec. 976, p. 367.
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer (2010, NY, Urim Publ'ns) p. 234.
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer (2010, NY, Urim Publ'ns) p. 234 and the first and last pp. of the decree appear on pp. 237–238; Jacobson, B.S., The Weekday Siddur: An Exposition and Analysis of its Structure, Contents, Language and Ideas (2nd ed, Tel-Aviv, Sinai Publ'g) p. 308.
↑ Elbogen Ismar, Jewish Liturgy: A Comprehensive History (orig. 1913, Engl. transl. 1993, Philadelphia, Jewish Publ'n Soc.) p. 72.
↑ Freundel, Barry, Why We Pray What We Pray: The Remarkable History of Jewish Prayer (2010, NY, Urim Publ'ns) pp. 234–235; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 25; Schach, Stephen R., The Structure of the Siddur (1996, NJ, Jason Aronson) p. 134; Comprehensive Yiddish-English Dictionary online www.verterbukh.org.
↑ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) pp. 25–26; Schach, Stephen R., The Structure of the Siddur (1996, NJ, Jason Aronson) p. 134; Silverman, Morris, "Comments on the Text of the Siddur", Journal of Jewish Music & Liturgy (publ. Cantorial Council of Am.) vol.2, nr. 1, 1977, p. 24.
↑ Hertz, Joseph H., The Authorized Daily Prayer Book with commentary, introductions and notes (rev. American ed. 1948, NY, Bloch Publ'g) p. 209.
↑ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) pp. 24–25; Reif, Stefan C., Judaism and Hebrew Prayer (1993, Cambridge University Press) p. 312.
↑ Idelsohn, A.Z., Jewish Liturgy and Its Development(NY, Henry Holt, 1932; reprinted NY, Dover, 1995) p. 316
↑ Montefiore, C.G., & Lowe, H., The Rabbinic Anthology (orig. 1938, reprinted 1960, Philadelphia, Jewish Publ'n Soc. of America) sec. 976, p. 366; but this amended wording does not appear in the De Sola Pool Prayerbook, nor the Orot siddurim, nor Koren's Sefard or Mizrahi siddurim.
↑ Friedland, Eric L., The Historical and Theological Development of the Non-Orthodox Prayerbooks in the United States, doctoral dissertation, Brandeis University, June 1967, p. 226 (examples are on pp. 226–236 and 153); Petuchowski, Jakob J., Prayerbook Reform in Europe (1968, NY, World Union for Progressive Judaism) pp. 298–306 (with examples); Reif, Stefan C., Judaism and Hebrew Prayer (1993, Cambridge University Press) p. 287.
↑ A more recent version included in a Reform siddur can be found on the CCAR website.
6Daily in Israel and in some Sephardic communities even in the Diaspora
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