![]() We have aimed for a spirit of universal design– choosing forms which allow all people, regardless of gender, to use the same language. Although this is a considerable diversion from Hebrew grammar, we believe it is worthwhile for the few occasions in the Siddur where first-person or gender-specific language is required. Thanks to the amazing work of Lior Gross and Eyal Rivlin at the Non-Binary Hebrew Project, there is an effort to pioneer a new grammatical form to represent non-binary or neuter (Modet Ani). Though for many this will be a jarring sight on the pages of a Siddur, we are hoping it is constructively so– as it is a reminder of the theologically orthodox position which is central to this effort: that God has no body, no sex, no gender, and is thus neither masculine nor feminine.Īs Hebrew itself does not posses a neuter form, the real challenge for those who are non-binary, genderfluid, or non-identifying is the forced choice between masculine language (for instance, Modeh Ani) and feminine (Modah Ani). Thus, in many places where the Divine is referred to in the third person, we have used the singular-they in small capitals (THEY is). The Hebrew text is unchanged– but as masculine Hebrew can be interpreted into English as neuter (since there is no neuter in Hebrew), we have chosen to translate it that way. Generally where there are communal differences, we have done our best to indicate them with colour and notes. Rather than represent any of them perfectly, we chose to create a fusion which allows all Sefaradim to access the text. Siddur Or veShalom is a pan-Sefaradi nusaḥ - meaning it is a composite of several different community’s traditions, including: Maghrebi, Témani, Iraqi, Livornese, Spanish-Portuguese, and others. It seems that one could not wish for more, yet there are many more pearls of wisdom and excitement to be found by the traveler in the magical paths of this Siddur. " The Siddur offers a new, fluid, and gender sensitive translation of the text, a transliteration according to Sefaradi pronunciation, and a running commentary. Underpinning all this is a commitment to beauty, with every page like a digital homage to the illuminated Sefaradi manuscripts of the past. But accessibility is at its core, with an unprecedented full transliteration, guiding commentary, and adaptations for use by all genders. It celebrates traditional Sefaradi liturgy, inclusive of a diversity of Sephardi/Mizraḥi customs and filled with beautiful piyyutim (songs and poetry) and psalm texts. The volume is centred around integrity, accessibility and beauty. Having moved through a slew of siddurim without finding one that feels right, OVS feels that Siddur Masorti is an answer to the problems that they and many other modern-day Sefaradi communities are struggling with. Or veShalom (OVS) is a historic community, originally established by refugees from the Ottoman Empire in 1914, and they have been the home of the breadth and depth of Sefaradi Judaism in Atlanta ever since. Siddur Or veShalom contains the liturgy for Shabbat and Festivals and is a part of our first ever community partnership with Congregation Or veShalom in Atlanta, Georgia. Siddur Or veShalom is the second volume of Siddur Masorti, a new Sefaradi siddur. “We shall listen” in Hebrew is nishma, from the same root as “Shema-Listen, Israel!” Only if we human beings listen to the teachings of the Torah and incorporate them into our lives will God’s final redemption take place.NB: This is the edition of Siddur Or VeShalom which features the logo of Congregation Or veShalom. Our ancestors are depicted as saying, We shall listen to everything that God has told us and we shall perform it. The Covenant at Sinai, however, required our active assent. No other god could have created the entire universe (see maariv aravim and yotser, above) given humankind the laws through which we can replicate the harmony of nature in our own lives (see ahavat olam and ahava raba, above) and then redeemed us from slavery.Ĭreation occurred independent of our human will. “Mi chamocha-Who is like You, Adonai, among the gods that are worshiped?” This is a rhetorical question, whose answer is “Ein kamocha-There is none like You!” ![]() That ancient redemption foreshadows God’s future deliverance of Israel-indeed of all humankind-from enslavement to war and poverty, to cruelty and injustice. It recounts God’s miraculous rescue of Israel’s ancestors from slavery in Egypt by splitting the sea, allowing them to pass unharmed between its ferocious walls of water. The third of the prayers surrounding the Shema praises God for redeeming the Israelites. Thus it is further said, “Adonai redeemed Jacob,Īnd rescued him from a power mightier than he.”īlessed are You, Adonai, Redeemer of Israel. When Your children witnessed Your majesty as ![]() Moses and the Israelites sang to you together in abundant joy.Īwesome in glorious deeds, doing wonders?
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