Part I: Does Sexist Language Matter?
Only if You Care about Theology, Politics, Law, or Spirituality
(יב) יִגְדַּל אֱלֹהִים חַי...
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גוּף
In Rambam's summary of what every frum yid must believe, encapsulated as the poem / song "Yigdal", we recite:
- "ha-Shem has no physical image, indeed no physicality whatsoever."
Declaration of Independence: In Congress, July 4th, 1776
We hold these truths to be self-evident, that all men are created equal,
that they are endowed by their Creator with certain unalienable Rights,
that among these are Life, Liberty and the pursuit of Happiness. —
That to secure these rights, Governments are instituted among Men,
deriving their just powers from the consent of the governed.
Declaration of Sentiments: Seneca Falls, July 20th, 1848
We hold these truths to be self-evident, that all men and women are created equal,
that they are endowed by their Creator with certain unalienable Rights,
that among these are Life, Liberty and the pursuit of Happiness. —
That to secure these rights, Governments are instituted,
deriving their just powers from the consent of the governed.
"When I arrived on my first day as a firefighter in 1988, the officer in charge told me that he didn't agree with women being in the fire service and that three men on the watch had already requested a transfer because they didn't want to work with a woman...Nearly 30 years later, attitudes have changed but nowhere near enough.
Recently we launched our biggest recruitment campaign in six years and research shows us that women are still being put off a career in the fire service because it is seen as a job for men. Using the word 'firemen' to describe us all reinforces this. Children from an early age see Fireman Sam and it sows a seed that's difficult to change."
Dany Cotton (Commissioner, London Fire Brigade), "Why We Are Campaigning To Shake Off The Outdated Term 'Firemen'", Huffington Post, 17 October 2017
(19) and teach them to your male children—reciting them when you stay at home and when you are away, when you lie down and when you get up;
הוא דאמר כי האי תנא דתניא "ולמדתם אותם את בניכם" אין לי אלא בניכם, בני בניכם מנין?
ת"ל "והודעתם לבניך ולבני בניך" א"כ מה ת"ל "בניכם"? בניכם ולא בנותיכם.
He speaks according to the baraita, that “And you shall teach them to your male children” (Dev 11:9) only relates that you must teach your sons. Where do I derive an obligation to teach your sons’ sons?
Another verse (Dev 4:9) states: “But make them known to your male children and to the male descendants of your male children.” If so, why does the verse state: “Your sons” (Dev 11:19), which implies only sons? It comes to tell us: Teach only your sons, but not your daughters.
(13) Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. So Eli thought she was drunk. (14) Eli said to her, “How long will you make a drunken spectacle of yourself? Sober up!” (15) And Hannah replied, “Oh no, my lord! I am a very unhappy woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to ha-Shem.
Rav Joseph B. Soloveitchik, Worship of the Heart: Essays on Jewish Prayer (Jersey City: 2003), Shalom Carmy, ed., 147-148
The act (ma'aseh) of prayer is formal, the recitation of a known, set text; but the fulfillment of prayer, its kiyyum, is subjective: It is the service of the heart. The intention (kavvanah) required for prayer is not like the kavvanah required for other mitzvot. In other commandments the intention is not the most important element. It is a secondary element, even if it is required for fulfillment of the mitzvah. Rather it is the act, the concrete action, that is primary, and kavannah simply accompanies the action. With prayer, however, kavvanah is the essence and substance: prayer without intention is nothing.
Part II: Can We (gasp!) Change the Text in the Siddur?
Only if you want to keep doing what Yiddin have been doing for centuries
(16) The eyes of ha-Shem are on the righteous, God's ears attentive to their cry. (17) The face of ha-Shem is set against evildoers, to erase their names from the earth. (18) They [who?] cry out, and ha-Shem hears, and saves them from all their troubles.
See Mitchell First, "Can Archaeology Help Date the Psalms?", Biblical Archaeology Review 38:4, July/August 2012
(7) I form light and create darkness, I make peace and create evil— I ha-Shem do all these things.
רבי אליעזר אומר כל העושה תפלתו קבע אין תפלתו תחנונים: מאי קבע? אמר רבי יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי. ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים. רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר. אמר רבי זירא אנא יכילנא לחדושי בה מילתא ומסתפינא דלמא מטרידנא.
We learned in the mishna that Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. What is "fixed" (keva)? Rabbi Ya’akov bar Idi said that Rabbi Oshaya said: anyone for whom his prayer is like a burden upon him. The Rabbis say: anyone who does not recite prayer in the language of supplication, but as a standardized recitation without emotion. Rabba and Rav Yosef both said: anyone unable to introduce something new [l'chadesh]. Rabbi Zeira said: I could introduce something new, but I am afraid that perhaps I will become confused.
(יג) רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:
(13) Rabbi Shimon says: Be careful in the reciting of Shema (and praying). When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent Blessed One, as it says (Joel 2, 13), "For ha-Shem is gracious and merciful, long-suffering and full of kindness, and repents of the evil." And do not be wicked in your own eyes.
ענין הק"ש והתפילה, שמתפללין בכל יום תמיד ג"פ, ערב ובקר וצהרים, בחול ובשבת ויו'ט. דע לך, כי יש חפרש ושינוי גדול בין התפילות של חול, אל תפלת השבת ור״ח, ואל תפילת היו'ט, ואל חול המועד. ולא עוד, אלא אפילו ביו'ט עצמם, אין תפילת חג הפסה, דומה לתפלת החג השבעות או לתפילת החג הסוכות וכיוצא בזה. ולא עוד, אלא כי גם בכל יום ויום בעצמו, אינו דומה תפילת השחר, לתפילת המוסף, או לתפילת מנחה או לתפלת ערבית. ולא עוד, אלא שבימי החול עצמם, יש שנוי גדול בין תפלת יום זה לתפלת יום של אחריו, ולא ראי זה כראי זה, ואין לך שום תפלה, מיום שנברא העולם עד סוף העולם, שתדמה לחברתה כלל ועיקר.
Shaar haKavanot, ("Gate of Meditations"), Seder Shabbat 1, from R. Yitzhak Luria, written by R. Chaim Vital, 5347 / 1587
The essence of davenning every day, every shabbos, and every yontiff is that there are vast differences each time you daven. Between the text of weekday and shabbos, or shabbos and Rosh Chodesh, etc.....but also each day individually. Shacharit isn't like musaf which isn't like mincha, etc....But also, even for weekday davenning, it changes each day, from one day to the following day, one time davenning isn't like another. You shouldn't have any prayer that's like any other prayer from the day that the world was created, until the end of the universe. Prayers should never be comparable to other prayers, neither in general nor in particular.
R. Yekutiel Yehudah Halberstam of Sanz-Klausenburg (Sanzer Rebbe), 1904-1994
Sefer Halichot Hayyim: Hilchot ve-Halichot mi-Maran mi-Sanz, Seder ha-Yom (A. Y. Kluger, ed., Jerusalem 2008, 10-11, 146-148)
[Summarized and translated by R. Daniel Sperber, On Changes in Jewish Liturgy, Urim 2010, pp. 18-19]
The Sanzer Rebbe said that he wanted to establish his nusach for the Amidah. so he listened carefully to his father (R. Tzvi Hirsh Halberstam, 1851-1918) reciting it and recorded each bracha in faithful detail. However, he was astounded when he heard a completely different version several days later, and after a few times realized that the nusach changed each time. He wrote:
"I was delighted when I found in Shaar ha-Kavanot and in the early authorities that no one day has been identical to the next since the creation of the world, and the nusach ha-tefilah changes every day, and on each day for each prayer....[As it says in Avot 2:13,] 'Do not make your prayer a fixed form', meaning: You cannot pray in a fixed formulation, for there is no fixed nusach, it constantly changes."
(ה) ר"מ אומר... אפילו ראה תאנים ואמר "ברוך [מי] שברא תאנים הללו כמה [הן] נאות," זו היא ברכתן. ר' יוסי אומר, כל המשנה ממטבע שטבעו חכמים בברכות לא יצא.
Rebbi Meir says...Even [if] he saw figs and he said ‘Blessed be the One Who created these figs, how nice they are,’ that is their Beracha.” Rebbi Yossi says, “Anyone who changes [the official text] of Berachot from what the Rabbis have coined, does not fulfill his obligation [of saying the Beracha].”
תני: ר' יוסי אומר, "כל המשנה על המטבע שטבעו חכמים לא יצא ידי חובתו."...
ר' מאיר אומר, "אפילו אמר 'ברוך שברא החפץ הזה מה נאה הוא', זה יצא." ר' יעקב בר אחא בשם שמואל, "הלכה כר' מאיר."
מילתיה דרב אמרה כן. חד פרסוי אתא לגבי רב בגין, "דאנא אכל פיסתי ולא אנא חכים מברכא עליה ואנא אמר 'ברוך דברא הדין פסא'. נפיק אנא ידי חובתי?" א"ל, "אין."
It was taught: R. Yose says, “Anyone who alters the formula [for blessings] established by the sages does not fulfill his obligation.”...
R. Meir says, “Even if one said, ‘Blessed be He who created this object. How beautiful it is,’ he fulfilled his obligation” R. Jacob bar Aha in the name of Samuel, “The law accords with the view of R. Meir.”
A tradition concerning Rav supports this. A Persian once came before Rav: “I ate a loaf of bread but because I did not know which blessing to recite over it, I said, ‘Blessed be He who created the loaf of bread.’ Did I fulfill my obligation?” He said to him, “You did.”
[Translation from R. Tzvee Zahavy]
אחת ארוכה ואחת קצרה...
ונראה לי דמאי דקתני, "מקום שאמרו לקצר אינו רשאי להאריך מקום שאמרו להאריך אינו רשאי לקצר", לאו למימרא שאינו רשאי לקצר ולהאריך בנוסח הברכה, כלומר לרבות ולמעט במלותיה.
דאם כן היה להם לתקן נוסח כל ברכה וברכה במלות מנויות ובענינים ידועים ולהשמיענו כל ברכה וברכה בנוסחתה. וזה לא מצינו בשום מקום, ולא אמרו אלא במלות שיש הקפדה בהן לבד כמחלוקתן בהזכרת גשמים (לג, א)..., אבל בשאר נוסח הברכות לא נתנו בהן חכמים שיעור שיאמר כך וכך מלות לא פחות ולא יותר.
...ולא עוד אלא שבפירוש אמרו (ע"ז ח, א) בשמונה עשרה של תפלה שאילו רצה להוסיף בכל ברכה וברכה מעין הברכה מוסיף, ואפילו יהיו מלות התוספות יתרין על העיקר אף על פי שאותן הברכות הויין 'קצרות'... וברכת הזן 'ארוכה' קרינא לה בתוספתא ובירושלמי, ואפילו הכי אסיקנא לקמן (ברכות מ, ב) גבי בנימין רעיא דאפילו אמר בריך רחמנא מריה דהאי פיתא יצא...
אלא ודאי נראה שאין ההקפדה ברבוי הנוסח ומיעוטו אלא במטבע שטבעו בו חכמים והוא שיש ברכות שפותחות בברוך וחותמות בברוך והיא שנקראת בכל מקום ארוכה...
ומקום שאמרו להאריך אינו רשאי לקצר דקתני, היינו שאם היה מטבע ארוך שפותחת וחותמת בברוך אינו רשאי לקצר ולפתוח ולא לחתום או לחתום ולא לפתוח שהן מטבע קצר, ומקום שאמרו לקצר היינו אם פותחת או חותמת לבד אינו רשאי לפתוח ולחתום כדי שלא ישנה את המטבע...
ועל כן נהגו בבתי כנסיות להאריך בתשבחות באמצע ברכות... היינו בנוסח הברכה ולאו דוקא בשנוי המטבע.
...It would appear to me that that which we learned [in the Mishnah, Berachot 1:4]: "Where the long bracha is prescribed, the short is not permissable; where the short is prescribed, the long is not permissible", does not come to teach that one is not permitted to shorten or lengthen the version of the bracha -- that is to say, to add and to subtract to and from its words.
For if that were the case, [the sages] should have established the exact text of each and every bracha, with numbered words and clearly known contents, and teach us the precise version of every bracha. But we have not found this anywhere, for they only told us only those words which they insisted upon, such as the dispute over when to begin reciting the prayer for rain, and so on....But otherwise, the sages gave us no limit as to which words and how many may be said, no less and no more....
They expressly stated (Avodah Zarah 8b) that "in the eighteen brachot (the Amidah), if one wishes to add in each bracha something within the nature of the bracha, one may do so," even if the addition should be longer than the basic text, even though those brachot are 'short'....The Tosefta and the Yerushalmi refer to the Bircat ha-Mazon as 'long', yet we're taught (Brachot 40b) that even if Binyamin the shepherd recites, "Blessed is the All-Merciful, Master of this bread," he has fulfilled his obligation.
Hence it is clear that there is no strict limitation as to the expansion or contraction of the text, only that the Matbeah which the sages established means that there are brachot which open with the formula of a bracha and close with the formula of a bracha, and they are the ones that called 'long'.
A place where the sages say 'long', it isn't permitted to make it short, meaning, if the Matbeah is 'long', such that the section opens and closed with the formula of a bracha, it isn't permitted to make it short, meaning, to open and not close or to close and not open [with the formula of a bracha], for that is the Matbeah of 'short'. And similarly, a place where the sages say 'short', where it only opens or only closes [with the formula of a bracha], it isn't permitted to [both] open and close [with the formula of a bracha], in order not to change the Matbeah...
Therefore it is the established practice in synagogues to extend prayers with praises [of ha-Shem] in the midst of brachot...[this practice] is considered within the Nusach of the bracha, and is certainly not considered changing the Matbeah.
[Much of the translation from R. Daniel Sperber.]
צור ישראל, י"ד תיבות תמצא בברכה זו כנגד י"ד בניסן שנגאלו ישראל ממצרים. גם בזה שגו צרפתים הרבה מאד, ששמﬠתי שמוסיפים בצור ישראל ואומרים: "גאלנו
ה' צבאות שמו קדוש ישראל."
וסמך שלהם ﬠל מה שנמצא כתוב שר' מאיר שליח ציבור זצ"ל היה אומרו. וטﬠות הוא בידם. כי חלילה שעלה על ליבו של אותו צדיק מעולם לאומרו. כי בקי היה ר' מאיר שליח ציבור זצ"ל בסודות ובמדרשים וטעמים, שהרי בצור ישראל י"ד תיבות וששים אותיות כנגד ששים רבוא שנגאלו ממצרים בי"ד בניסן.
R. Avraham b R. Ezriel, Arugat ha-Bosem (13th century), vol 4 (ed. E.E. Urbach, Jerusalem, 1963), pp. 74ff, quoted by R. Daniel Sperber, Appendix I)
"Rock of Israel" -- You will find that this bracha has 14 words, corresponding to the 14th of Nisan when Israel was redeemed from Mitzrayim. In this matter too were the French gravely mistaken, for I have heard that they added to Rock of Israel the words, "ha-Shem Tzvaot has redeemed us, whose name is 'kadosh Yisrael'."
They relied on what they [thought] had been written in the name of R' Meir, the Leader of the Community (may his memory be for a blessing), that he said this. But the error is theirs [not his]. Perish the thought that it would ever occur to that Tzaddik to say such a thing, for R' Meir, the Leader of the Community (may his memory be for a blessing) is well versed the secrets, interpretations, and explanations, according to which Rock of Israel has 14 words and 60 letters, corresponding to the 60 multitudes that were redeem from Mitzrayim on the 14th of Nisan....[as was described in the secrets of the liturgy by the holy R. Yehudah ha-Hasid, and passed down by word of mouth through the generations].
Note: The phrasing now common in most Nusach Ashkenaz siddurim contains 21 words, which might correspond to the 21st of Nisan when the redemption from Mitzrayim was completed on Yom l'Yabasha (the day the depths turned to dry land), with a total of 90 letters, which could be compared to the gematria for water (mayim).
עין טוב ז', החיד"א, תקמ"ו
ובדברי קדשך כתוב כי בלכתך בדרך בעיר אחת עלית לס״ת וברכת ברכה אחרונה אשר נתן לנו את תורתו תורת אמת וחיי עולם נטע בתוכנו. כי כן היית נוהג במקומך וכן ראית כמה חכמים שנהגו כך. ובעיר ההיא איש משכיל תפס אותך על כך דאמאי אתה משנה ממטבע שטבעו חכמים כי כלם אומרים אשר נתן לנו תורת אמת ורצית לעוד על דעתי הקצרה וש"כמה.
תשובה: מילתא כדנא מעשים בכל יום בכרכי׳ ועיירות גדולות בגלילותנו דמשנים תיבה אחת או שתים בברכות יוצר וברכות שמנה עשרה וכיוצא המדקדקים כפי דקדוקם והחכמים כפי חכמתם והמקובלים כפי ידיעתם ואין פוצה
פה רק יש שואלים טעם השינוי.
Ayin Tov, Ch 7, Chaim Yosef David Azulai, 1786, Levorno
Question: In your holy words you wrote, that as your travels took you to a particular town, you had an aliya to the Torah. The bracha you recited for the blessing after the reading was, "who gave to us His torah, a torah of truth, and planted everlasting life in our midst." For thus is the custom in your place, and so have you observed that wise people have the custom to say. And in this particular town, an educated member of the community rebuked you for this, asking why you had changed the fixed text that was established by the Sages, for everyone says, "who gave to us a torah of truth...". You wanted to know my brief opinion, and may your reward be doubled from above.
Response: This matter should be judged in accordance with the everyday practices in the small villages and great towns of our exile -- that there are variations in a single word or two in the blessings before the Shma or in the Amidah and so forth. The grammarians [make changes] according to their particulars, the wise according to their wisdom, the well-versed according to their knowledge. And no one should rebuke another, but rather ask for the reason behind the change.
Over the course of multiple pages, the Hida brings several canonical examples of changes in the Matbeah Tefilah:
- Adding "torah-to" after an aliyah (which the Rambam prefers)
- Omitting "ha-mevorach" at the start of an aliyah
- Saying "ha-motzi" instead of "motzi" over bread (see Brachot 38a-b)
- Whether to include the long evening kiddush on shabbat day (see Pesachim 106a)
- Saying "al biyur chametz" instead of "l'va-er chametz" on the search for chametz
- Saying "ana ha-Shem" instead of "ana b-Shem" in the Avodah service on Yom Kippur
- Including "ha-noteyn l'ya-eif koach" in the Birchot ha-Shachar (which does not appear in the gemara)
He concludes that all such variations are permissible, and indeed echoes the gemara (and the commentary of the R"oSH) that making the minority positions known by actively using such variations is the preferable course of action. (This preference is how the minority opinion supporting "ha-motzi" become the dominant practice.) The only variation he opposed is omitting "ha-mevorach", because the kahal doesn't know whether they should include the word when they repeat the phrase, and because that variation misses an opportunity for extra praise of ha-Shem.
He wraps up his Teshuva (Daf 13a) with a response to the original inquiry, and a broader statement about changes to the Matbeah Tefila as follows:
א״כ בנ״ד דנסח זה יסודתו בהררי קדש רב עמרם והגאונים והוא שבח לתורה שהוא תורת הקב״ה שהוא כב יכול מקיימה ושבח לישדאל שזכו בה ובודאי גם בעלי הנסחא האחרת מודו בזה דהכי עדיף א״כ שפיר עבד מאן דאמר אשר נתן לנו תורתו תורת אמת ואין מזחיחין אותו ומה גם דהרב פרי חדש כתב עלה הנפק דנסחא זו נסחא מדוייקת כמש״ל:
ולענין מה שנהגו לשנות תיבות זה בא מכה הדקדוק. וזה בא מכה הבנת הענין וחיבור הדברים וכיוצא. ויש יוצא לטעון מכה חכמת האמת. דע דאין קפידא בזה דכל א׳ יאמר דהנחסא עיקרית כדבריו ונפל טעות בספרי הדפום והרוצה לשנות יכול לשנות
...[13b]
והטעם לפי שאין דברים אלו תלויים באיסור והיתר הרשות בידו לקרות ולהפטיר כאשר יראה לנו שהוא יותר נכון ואף שהוא נגד הש״ס כיון שאינו דבר התלוי באיסור והיתר ומשם נלמוד לנדון שלנו וכו׳ עכ״ל.
ומשם באר״ה שהמשנים תיבה או תיבית בתפלה וטוענים מצד
הדקדוק או מצד יפוי הלשון הרשות בידם שאינו דבר איסור והיתר
Thus in making this judgement about this nusach, we base ourselves on the holy heights of Rav Amram and the Geonim, that adding "torah-to" is praising the Torah as belonging to the Holy One of Blessing, who saw fit to issue it to the world, and is praising Israel, that they merited the Torah. At the same time, of course those who practice a different nusach acknowledge that this nusach is preferable and that it's fine to add "torah-to", and no one should rebuke one who does....
As for the issue of those whose practice is to change words -- some who do so for grammatical reasons, some who come from a greater understanding of the essence of the prayer, or the conjunction of ideas, and so on, or those who rely on reasoning based on the strength of their true wisdom -- know that there is no objection to this. For each person says that the essence of the nusach is according to their words. The ones who fall into error are those who rely on printed editions. Otherwise, the one who desires to change [their nusach], let them change.
The reason [that changes are ok] is that such matters don't depend on halachic decisions of prohibiting or allowing. The permission is in the individual's control, to recite and to add according to how they see fit for whatever is more correct, even if it goes against the Talmud, for this isn't a matter that depends on prohibiting or allowing. So from there we reach our judgement.
And from there we conclude that those who change a word or words in tefilah, arguing from the perspective of grammar, or from the aesthetics of the language: the power is in their hands, for it is not a matter of prohibition or permission.
יוסף אומץ י', החיד"א, תקנ"ח
המנהג הנהוג מימי קדם בכל גלילות איטאליא כפי מנהג איטלקי, שלא לחוש אם נקרא כינוי השם ליחיד זכר נמצא בקמץ ושוא. וכן בכנוי הפעלים המחוברים ליחיד זכר נמצא, אף בלא הפסק כגון באהבה כמצות רצנך כמו שכתבת עלינו בתורתך על ידי משה עבדך וכגון נקדישך ונעריצך.
וכמו שנדפס בכל הסדורים והמחזורים וזהו הנסח השגור בפי כל העם זקנים עם נערים טף ונשים.
והנה מקרוב עלה בלב מקצת חזני זמנינו משכילים ומבינים אף בדקדוק לשון הקדש להגיה קריאת כל הכינויים הנ״ל בשוא וקמץ...
ועל אלה אני בוכיה, על דור יתום שמניחין העיקר ולוקחים הטפל. ובכפיהם ירצו שהם ידעו מה שלא ידעו הקדמונים וכל ישראל טועים והם ידעו האמת. ולבי בוער באש והלך בצערות ואולם דק קנה זה... ולולא כי איני כדאי הייתי גוזר גזירה דרב״ה על אלו המשנים שיחזרו למנהג כל ישראל ולא יסמכו על עצמם כי הם יורדי ים הדקדוק יותר מהראשונים. ומי שיש לו לב אם בעל נפש הוא ינהג ככל ישראל ואל יוציא עצמו מן הכלל.
Yosef Ometz, Ch 10, Chaim Yosef David Azulai, 1798, Levorno
It has been the custom observed from the earliest days of exile in all the communities of Italy not to be concerned if the pronunciation [in the siddur] of the masculine singular is found with a kamatz followed by a shva ["ach"]. Similarly, for the pronunciation of verbs connected to a masculine singular...for example, "נקדישך ונעריצך" [pronounced with an "ach" ending].
This is how all the siddurim and machzorim are printed, and this is the regular nusach used by all the people -- young and old, women and children.
Yet now, it has somehow arisen in the thoughts of a handful of hazzanim in our time, that they are so enlightened and so knowledgeable in the grammar of the holy tongue, that they need to change the pronunciation we just described here to a shva followed by a kamatz ["cha"].
...
And I weep over this, this orphan generation that relinquishes the important and seizes upon the insignificant, and who think that they know better than their forebears, and that the whole of the House of Israel errs, and [only] they know the truth. As for me, my heart burns with fire, I go with sorrow and oppose this weak path...Would that I didn't have to issue a strong decree against these changes, that they would return to the custom of all Israel, and not rely on themselves. For they descend into the sea of grammar, compared to the Rishonim.
Whoever has a heart, and has a good soul should act in accordance [with the tradition] of all Israel, and not remove themselves from the collective.
Part III: So What Do We Actually Change, and Why?
(טו) בָּרוּךְ אַתָּה יְ‑יָ אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל טְבִילַת כֵּלִים ואם מטיב כלי אחד אומר - כֶּלִי:
...and who commanded us to immerse utensils and if one is immersing a single object, one says "utensil"
אמנם ידי חובת שבח והודאה יוצאות באמירת "מודה אני" וכו'.
הנשים יאמרו מודה בקמ"ץ.
Rav Shlomo Zalman Auerbach, Hilchot Shlomo, 2:4
[Women's obligation in prayer requires praise, request, and thanksgiving, as explained by the Rambam.] Certainly, their obligation for praise and thanksgiving is fulfilled by their recitation of "Modah ani" etc.
Women should say "modah" with a "kamatz".
(א) בָּרֵךְ עָלֵינוּ ה' אֱלהֵינוּ אֶת הַשָּׁנָה הַזּאת וְאֶת כָּל מִינֵי תְבוּאָתָהּ לְטובָה. וְתֵן טַל וּמָטָר לִבְרָכָה עַל פְּנֵי הָאֲדָמָה וְשבְּעֵנוּ מִטּוּבָהּ. וּבָרֵךְ שְׁנָתֵנוּ כַּשָּׁנִים הַטּובות. בָּרוּךְ אַתָּה ה', מְבָרֵךְ הַשָּׁנִים:
(1) Bless us, ha-Shem our God, this year and all its kinds of produce for good. Give dew and rain for a blessing upon the face of the land and satisfy us with Your goodness and bless our year as the good years. Blessed are You, ha-Shem, Who blesses the years.
(כב) בָּרֵךְ עָלֵינוּ יְהֹוָה אֱלֹהֵינוּ אֶת הַשָּׁנָה הַזֹּאת. וְאֶת כָּל מִינֵי תְּבוּאָתָהּ לְטוֹבָה. וְתֵן טַל וּמָטָר לִבְרָכָה עַל כָּל פְּנֵי הָאֲדָמָה. וְרַוֵּה פְּנֵי תֵבֵל וְשַׁבַּע אֶת הָעוֹלָם כֻּלּוֹ מִטּוּבָךְ. וּמַלֵּא יָדֵינוּ מִבִּרְכוֹתֶיךָ וּמֵעֹשֶׁר מַתְּנוֹת יָדֶיךָ. שָׁמְרָה וְהַצִּילָה שָׁנָה זוֹ מִכָּל דָּבָר רָע. וּמִכָּל מִינֵי מַשְׁחִית וּמִכָּל מִינֵי פֻרְעָנוּת. וַעֲשֵׂה לָהּ תִּקְוָה טוֹבה וְאַחֲרִית שָׁלוֹם . חוּס וְרַחֵם עָלֶיהָ וְעַל כָּל תְּבוּאָתָהּ וּפֵירוֹתֶיהָ. וּבָרְכָהּ בְּגִשְׁמֵי רָצוֹן בְּרָכָה וּנְדָבָה. וּתְהִי אַחֲרִיתָהּ חַיִּים וְשָׂבָע וְשָׁלוֹם. כַּשָּׁנִים הַטּוֹבוֹת לִבְרָכָה. כִּי אֵל טוֹב וּמֵטִיב אַתָּה וּמְבָרֵךְ הַשָּׁנִים. בָּרוּךְ אַתָּה יִהִוִהִ, מְבָרֵךְ הַשָּׁנִים:
(22) Bless for us, ha-Shem, our G·d, this year, & all types of its produce for good, & provide dew & rain for blessing on the entire face of the land & quench the face of the earth, & satiate the entire world with Your good, & fill our hands from Your blessings & the wealth of the gifts of Your hands. Protect & save this year from any bad thing, & any kind of destruction, & any kind of retribution, & make for it good hope, & an ending of peace. Have compassion & mercy upon it & upon all of its produce & fruits, & bless it with rains of goodwill, blessing & benevolence, & let its end be with life, & satiety & peace, like the good years of blessing, for You are a good & benevolent G·d & You bless the years. Blessed are You, ha-Shem, Who blesses the years.
מחזור 'קרבן אהרון', וולנה (1835)
On the changes made in the Morris Silverman / Robert Gordis / Max Arzt siddur for the Conservative Movement:
Robert Gordis, "A Jewish Prayer Book for the Modern Age" Conservative Judaism Vol II no. 1, October 1945 / Heshvan 5706
The Prayer Book Commission accordingly decided upon the following procedure with שבת תכנת and חטאינו ומפני. The phrases ונקריב נעשה were changed to read והקריבו עשו and 'avotenu was added to supply a needed subject; the mere
change of tense is inadequate. The word ותצונו was changed to ותצום and ‘alenu was dropped from the phrase בתורתך עלינו שכתבת כמו , since we do not look forward to the restoration of animal sacrifice in the future. Thus the essential traditional structure of the Musaf was maintained as a reminiscence of Israel’s glorious past....In Retzeh, which is itself a modification of the ancient prayer utilized by the officiating priests in the Temple, the words Ve’ishei Yisrael could not be reinterpreted. When these two words are deleted, the prayer becomes a fervent plea for restoration of the center of our faith to Jerusalem.
Jules Harlow, "Introducing Siddur Sim Shalom," Conservative Judaism, Summer 1984
Following a modification found in the prayerbook of Rav Saadiah Gaon, the [1945] Committee made explicit the traditional Jewish concern for universal peace by adding the Hebrew word ba-olam ("in the world” ) to the daily prayer for peace (sim shalom) at the end of the Amidah....Siddur Sim Shalom, in that same spirit, introduces a similar feature into the text of the Amidah for afternoon and evening services in the parallel berakhah whose initial words are shalom rav.
The fixed text of Tahanun...contain[s] references to the physical desolation of Jerusalem and statements of extreme self-abasement. To reflect present reality, such references and statements have been deleted, other passages have been abridged or adapted, and brief portions of supplications by Rav Amram and by Rav Saadiah Gaon have been added. These are closer to us in spirit than many of the passages of later origin which were canonized by the printing press.
ברכת שלום (מותקן)
שִׂימִי שָׁלוֹם טוֹבָה וּבְרָכָה, חַיִים, חֵן וָחֶֽסֶד וְרַחֲמִים, עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל וְעַל כָּל יוֹשְׁבוֹת תֵּבֵל. בָּרְכִינוּ, אִמֵינוּ, כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנַיִךְ, כִּי בְאוֹר פָּנַיִךְ נָתַֽתְּ לָּֽנוּ, יי אֱלֹהֵֽינוּ, תּוֹרַת חַיִּים וְאַֽהֲבַת חֶֽסֶד, וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וְטוֹב יִהְיֶה בְּעֵינַיִךְ לְבָרְכֵֽנוּ וּלְבָרֵךְ אֶת כָּל עַמֵּךְ יִשְׂרָאֵל וְאֶת כָּל יוֹשְׁבוֹת תֵּבֵל בְּכָל עֵת וּבְכָל שָׁעָה בִּשְׁלוֹמֵךְ בְּרוֹב עֹז וְשָׁלוֹם.
בְּרוּכָה אַתְּ יה, הַמְבָרֶכֶת אֶת עַמָּהּ יִשְׂרָאֵל וְאֶת כָּל הַעֲמִים בַּשָּׁלוֹם.
Final Bracha of the Amidah (adapted)
Grant peace, goodness, and blessing, life, favor, kindness, and compassion upon the world, upon us, and upon all Your people Israel, and upon all the inhabitants of the world. Bless us, our Mother, all together, with the light of Your countenance, for
with that light You gave us the Torah of life and the love of kindness, and righteousness, blessing, compassion, life, and peace and everything good. For it is good in Your eyes to bless us and to bless all Your people Israel and all the inhabitants of the world, at all times, at every moment, with Your peace, with an abundance of strength and peace.
We bless You, God, who blesses Her people Israel and all peoples with peace.
ברכות השחר (מותקן)
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, אֲשֶׁר נָתְנָה לַשֶּׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָֽיְלָה׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, שֶׁעָשַֽׂנִי יִשְׂרָאֵל׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, שֶׁעָשַֽׂתְנִי בַּת/בֶּן חוֹרִין׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, שֶׁעָשַֽׂנִי בְּצֶֽלֶם׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, פּוֹקַֽחַת עִוְרִים וְעִוְרוֹת׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, מַלְבִּישׁ עֲרֻמִים וַעֲרוּמוֹת׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, מַתִּירָה אֲסוּרִים וַאֲסוּרוֹת׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, זוֹקֵף כְּפוּפִים וּכְפוּפוֹת׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, רוֹקַֽעַת הָאָֽרֶץ עַל הַמָּיִם׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, שֶׁעָשָׂה לִּי כׇּל־צׇרְכִּי׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, הַמְּכִינָה מִצְעֲדֵי אִשָּׁה וְגָֽבֶר׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, עוֹטֶֽרֶת יִשְׂרָאֵל בְּתִפְאָרָה׃
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, הַנּוֹתֵן לַיָּעֵף כֹּֽחַ וְלַיְּעֵפָה אֹֽמֶץ׃
בְּרוּכָה אַתְּ יְיָ אֱלֹהֵֽינוּ מְקוֹר הַחַיִּים, הַמַּעֲבִירָה שֵׁנָה מֵעֵינָי וּתְנוּמָה מֵעַפְעַפָּי׃
Morning Blessings (adapted)
Blessed are You, our God, Source of life, who has given the rooster the perception of daybreak.
Blessed are You, our God, Source of life, who has made me a Jew.
Blessed are You, our God, Source of life, who has made me free.
Blessed are You, our God, Source of life, who has made me in Your image.
Blessed are You, our God, Source of life, who opens the world to the blind.
Blessed are You, our God, Source of life, who clothes the naked.
Blessed are You, our God, Source of life, who frees the imprisoned.
Blessed are You, our God, Source of life, who raises up those who are bent low.
Blessed are You, our God, Source of life, who spreads out the land upon the water.
Blessed are You, our God, Source of life, who satisfies all my needs.
Blessed are You, our God, Source of life, who prepares the steps of every person.
Blessed are You, our God, Source of life, who clothes Israel in strength.
Blessed are You, our God, Source of life, who crowns Israel with beauty.
Blessed are You, our God, Source of life, who gives strength and fortitude to the weary.
Blessed are You, our God, Source of life, who clears sleep from our eyes and drowsiness from our eyelids.
Introduction to Siddur Birkat Shalom, Havurat Shalom Siddur Project
(1984 - present)
Language affects consciousness, even though we are often not aware of this. The changing of pronouns, for example, not only points to institutional change for women (leading and participating equally in ritual), but also points to theological change, expanding our concepts of God in enriching and liberating ways. Our siddur, its words, its message, even its grammar, should affirm and strengthen our vision of a world which is moving towards redemption.
In preparing this siddur, we were also committed to freeing our spirituality from the “idolatry” of imaging God as exclusively male and hierarchical. Our religious experience is diminished when we worship only a part of God as if it were the whole....No one image is God; there are innumerable images or notions that could potentially express the various aspects of God. We have been influenced by midrashic
and kabbalistic teachings which present multiple images and experiences of God within an overarching framework of the unity of God [...e.g.] Adonai and Elohim, which are both in the plural. (Adonai means “my Lords”, and Elohim means “Gods”). As the poet has written, “Countless visions we have named You; through all visions, You are One.”
(הִמְשִׁילוּךָ בְּרוֹב חֶזְיוֹנוֹת. הִנְּךָ אֶחָד בְּכָל דִּמְיוֹנוֹת Rabbi Yehudah Ha-Hasid, “Hymn of Glory”)
Though we were very reluctant to change the words of Tanakh...when we daven, we are not studying or quoting, we are making the words our own. Thus, we have maintained traditional teachings and forms as much as possible, in creative balance and tension with the evolving beliefs and values that we also hold sacred.
[To] bring our whole beings to davenning, and not separate certain parts of our morality from our spirituality,...language that is politically inadequate is spiritually inadequate....We hope our davenning with Siddur Birkat Shalom will instill within us a sense of wholeness (shlaimut).