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Gates Of Prayer For Weekdays And At A House Of Mourning Book Pdf

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.[2]

Gates Of Prayer For Weekdays And At A House Of Mourning Book Pdf

A project to address these concerns and increase the poeticism of a future prayerbook was initiated in 1981. Israeli poet T. Carmi 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.[2]

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 transliteration and commentaries that would provide additional insights into the text without distracting from it.[2]

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 Times of Israel, Frishman noted changing religious and political feelings within Reform Jewish communities including an increased emphasis on social justice. 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."[3]

Galley proof 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.[2]

Following a trend amongst newer schoolbooks and many other designs, Mishkan T'filah makes extensive use of white space. The book also uses large and colored fonts to emphasize important information or the start of a prayer. In the top corner, a navigation guide uses bold to show what prayer one is turned to and how far along this is in the service. This appears in English translation or transliteration on the left-hand pages.

This noticeably shortened edition of Mishkan T'filah is designed for conducting a memorial service. Rather than borrowing copies of standard prayer books from the pews, many synagogues maintain a dedicated set of memorial service books, such as this edition, which are managed by a member of a caring committee. The books are then temporarily taken to the home of whoever is in mourning for shiva services.

Mishkan HaLev is the official prayer book for the Hebrew month of Elul. Elul coincides with August and September and is considered a time of preparation for the High Holy Days. This book features services for Erev Shabbat during Elul and S'lichot.[16]

You shall love your Eternal God with all your heart, with all your mind, with all your being.Set these words, which I command you this day, upon your heart.Teach them faithfully to your children; speak of them in your home and on your way, when you lie down and when you rise up.Bind them as a sign upon your hand; let them be symbols before your eyes; inscribe them on the doorposts of your house, and on your gates.Be mindful of all My Mitzvot, and do them: so shall you consecrate yourselves to your God.I am your Eternal God who led you out of Egypt to be your God; I am your Eternal God.

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