PROGRESSIVE LITURGIES OF AND AMERICA 585

p- John D. Rayner

Introduction

As we all know, the Emancipation was a great turning point in the history of

Judaism, although ‘point' is hardly the right word, since it was a long-drawn- out process extending from the eighteenth century into the twentieth.

Nevertheless the initial impact of it was often felt by a single generation, and in Germany by the generation of those born during the Napoleonic era.

As we all know; too, the initial impact was for many of the newly

emancipated German a negative one so far as their Jewish religious life

was concerned because the revolutionary educational, linguistic, cultural and

social changes they experienced caused them to feel uncomfortable in the old-

style .

And as we all know as well, it is to this problem, of the alienation of

emancipated Jewry from the traditional that the Reformers first

and foremost addressed themselves. They believed that if only the synagogue

services could be made more attractive, that would halt and perhaps reverse w the drift.

0 . _ {:1 j N In retrospect we can see that they were only partly right. There are other 8E}; factors besides the nature of synagogue worship which determine or influence the extent to which individuals will affirm their Jewish identity \ :8 " and adhere to their Jewish faith, and subsequent generations of Reformers 13E came to recognise that and to address themselves to these other issues also. (3

‘1‘: Nevertheless the nature of synagogue worship is clearly a factor, and a big

one. To that extent the Reformers were right, and for that reason liturgical

refprm has remained high on the agenda of Progressive ever since.

Progressive Judaism has remained largely a worship reform movement,

although it is no longer exclugsively that, as at first it tended to be.

Worship reform has two aspects, which we may call 'external' and 'internal'. 'External' aspects are such matters as the architecture of the synagogue

building; the positioning of the Bimah;l+.h_e seating arrangements, with

_

‘ . .

—l V particular reference to the segregation or desegregation of the sexes; and the musical arrangements} for instance, the employment of a cantor and / or choir, with or without organ or other instrumental accompaniment, and the repertoire of traditional melodies versus modern compositions; whether the services are to be conducted entirely in Hebrew or partly in the vernacular; and whether the pronunciation of the Hebrew is to be Sefardi or Ashkenazi.

These 'external' aspects are not our concern this afternoon.

The ‘internal' aspects of worship reform relate to the contents of the liturgy in the sense of the printed prayer texts. This in turn involves several considerations. One is the duration of the service, which, with the unchecked accumulation of prayers and piyyutim in the course of the centuries, had grown inordinately long. One aim of the Reformers, therefore, was to shorten the service, and the obvious way to achieve that was to cut out repetition and to reduce the superabundance of psalms and piyyufim.

But the Reformers could not long ignore another problem: that of the theological content of the liturgy. Controversial issues included the coming of the Messiah, the resurrection of the dead, the return to Zion, and the restoration of the Temple with its sacrificial cult. What was to be done with prayers expressing such beliefs and aspirations? Should they be left intact but disguised in translation, or provided with alternatives, or modified, or omitted altogether?

And then there was another issue. Since the traditional liturgy, in spite of its abundance, contained little composed in recent centuries, was there perhaps a need for new prayers expressing modern concerns, and should these be written in Hebrew-or the vernacular, or in the vernacular and then translated into Hebrew? And a related question is whether there are not in the classical sources of Judaism - biblical, rabbinic and medieval - passages which the traditional liturgy does not utilise but which could and should be 'harvested' for their religious and literary qualities in order to enhance the worship experience?

All these are questions which the Reformers tackled in many different ways.

Our task this afternoon is to look at just a few of the most important prayerbooks of a Progressive kind produced— in Germany and America in the last 200 years, and with respecxt to each of them we shall ask, in the main, three simple questions: (1) Who compiled it? (2) How did it deal with some of the key problematic issues of the traditional liturgy? (3) To what extent did it innovate positively?

Bibliography

A.Z. Idelsohn, jewish Liturgy and its Development, first published 1932, since

1967 Schocken paperback, has a chapter on ‘The Liturgy of ' down to 1929.

Jakob I. Petuchowski, Prayerbook Reform in Europe, WUP], 1968, till 1967,

Europe only.

A Michael A. Meyer, Response to Modernity , History of the Reform Movement in Judaism, CUP, 1988.

Eric L. Friedland, "Were Our Mouths Filled With Song”, Studies in Liberal

Jewish Liturgy, H UC Press, 1997. Mainly USA and Britain.

Hamburg Temple

‘New Israelite Temple Association in Hamburg‘ founded 1817, mainly by

Eduard Kley (1789-1867), educationalist who had preached in , director of Free School in Hamburg 1815. Temple dedicated 1818. Prayerbook 1819. mum: mm: mn nu ma: mum 110, Ordnung der Oeffentlichen Andacht fuer die Sabbath- und Festtage des ganzen Iahres. Nuch dem Gebruuche des

Neuen Tempel—Vereins in Hamburg.

Edited by Seckel Isaac Frankel (1765-1835) & Meyer Israel Bresselau (1765-1839), Hebraically learned laymen. Frankel teacher, accountant, merchant banker, tranlated Apocrypha from Greek into Hebrew. Bresselau a notary, linguist, special interest in medieval Hebrew poetry, translated Ben Sira from Syriac into Hebrew. Left to right. Above line Hebrew & German texts for public recitation, below line translation and sometimes Sefardi transliteration. Separate volume of German hymns written by Jews including Kley & Frankel.

No weekday service. Hebrew text of Seven Benedictions unchanged, though

in the Avot 5311 translated as 'Redemption' (presumably Erloesung).

Generally, references to Zion, and resurrection, retained.

Storm of protest. Revised edition 1841, in some ways more traditional, in some ways more radical. Influenced by Leopol Zunz (1794-1886), Verein 1819-

24, Gottesdienstliche Vortraege 1832. Intermediate benedictions in German

paraphrase only. Pleased neither traditionalists nor radicals, but in many ways provided model for subsequent prayerbooks. Noteworthy: Avodah

ends: 11:»: mn‘: 1135 1mm. Followed by practically all subsequent.

Berlin Reformgemeinde

Founded 1845 by lay people. 1848: Gebetbuch der Genossenschft fuer Reform im Judenthum. Many editions. Gradually more traditional but more consistent. At one time 64 pages for entire year! Last ed. 1933. Influenced by Samuel Holdheim (1806-1860), $56-60. Talmudist and extremist.

Geiger’s Prayerbooks

Perhaps most influential. B. Frankfort 1810, still Ghetto. Son of .

Yiddish, Hebrew, German; French, Latin, Greek. at 3, at 6. Heidelberg & Bonn. Prize essay_ 1832-38 Wiesbaden. Breslau 1840—62.

Frankfort 1862-70, Then Berlin. Bible, Phariseés & Sadducees, Language of Mishnah, Halevi, Gabirol, Tosafists, Kimchi family, I-C disputations, , Leon of Modena.

1854 mm m” 12': nban 110, Israeilitsches Gebetbuch fuer den oeffentlichen

Gottesdienst im ganzen Jahr. Geiger had been critical of Hamburg but

nevertheless influenced by it as model. Right to left, more traditional, but with ideological emendations. Avot & Gevurot unchanged but translated as

'Redemption' and 'renewal of life'. Birkat ha-Minim (12): mph mm 5»: mrwbmfi.

Revised edition 1870‘ More trad. but theologically more consistent. E.g., omits ...u‘-mn warn. And n'vmn for “mu

Heinemann Vogelstein

‘1841-1911. Rabbi in Pilsen & Stettin, Founder President of the Union of

Liberal 1898 (72 members by WW2), anti-Zionist, Protestrabbiner. Commissioned by Unibn of Synagogue Congregations in Westphalia to produce union pb. Draft accepted. Publ. 1894 as Israelifisches Gebetbuch. Im Auftrage des Verbandes der Synagogen-Gemeinded Westfalens. Follows

Geiger in many respects including nbmz.

Einheitsgebetbuch

Caesar Seligmann 1860-1950. Hamburg Temple 1889-1902, Frankfort 1902-39, then London. Ideological leader of German Liberal Judaism. One of founders of Vereinigung fuer das Liberale Iudentum 1910. 1910 Israelitisches

Gebetbuch, rev. 1928. Editor of upb with Vogelstein and Ismar Elbogen. 1874-

1943. Scholar & lecturer, first at Collegio Rabbinic Italiano in Florence, then, from 1903, at the Hochschule (unofficisal director), 1938 to New York. Magnum opus Der juedische Gottesdienst in seiner geschichtlichen

Entwicklung 1913, trsl Raymong P. Scheindlin as Jewish Liturgy, A

Comprehensive History, JPS 8: ITS 1993. mm 53‘: m'van, Gebetbuch fuer das ganzer Jahr ('Einheitsgebetbuch‘) 2 vols 1929, Ausgabe fuer Berlin 1931 8:

1933. Trad, but‘ theologically fairly radical, summation of 100 years, esp. Hamburg. Geiger and Vogelstein.

In Avot 5m: is back Gevurot is unchanged. Refu'ah (8) has w'vm R511. Kibbuts

Galuyyot (10) has man man: 17:13:: T171” rnp‘a on mm In Mishpat (11) 1am 1:5 nmmn

19m”, trsl. Lass deiner Hilfe uns wieder froh werden, following Geiger 1854. In

Birkat ha-Minim (12) has 131W Tbs u’mnm, Lass die Irrenden zu dur zurueckfinden, following Geiger 1870. In Birkat David (15) has nmw nus m: rmsn mm, Lass das Heil bald erbluehen. In Avodah has "my: new: 113': 1mm. And has an appendix of moderb German prayérs and songs Which suns to about 60 pages. Here is one Kabbalat example (my translation):

The days of work are over, and the day dedicated to You, O God, draws near,

the day You have ordained that it may be for us a day of rest and assembly, a

day of ennoblement and joy. With deep thankfulness we look back on the

tokens of Your goodness which we have received from Your hand day after

day. Now, with the coming of the Sabbath, let enlightenment and

'sanctification enter our souls, let strength and tranquillity enter our hearts, let

consecration peace enter our homes, let piety and unity enter our

communities Amen. (Berlin, 1933, p. 5 of appendix)

This appendix is a great treasury, sadly neglected. For Petuchowski chiefly interested in how closely the trad. lturgy was followed, and even Eric

Friedland's interest in the creative innovations largely confined to Hebrew

ones, as if that were relevant!

After World War 2

Few communities, muddled through with tattered copies of pre-war

prayerbooks with little or no discrimination. But recent influx from FSU

renewed need for standardisation. Largely due to Walter Homolka, a German

version of the RSGB liturgy inmolumes in 19% 1997: mbann 110, Das juedische Gebetbuch. Tragically, complete with all mistakes and mistranslations, and deliberate disregard of 100 years of endeavour by some of the greatest Jewish scholars and thinkers. In particular, the Intermediate

Benedictions are much the worst of c. 200 attempts.

It should be mentioned that in 1992 the Juedische Liberale Gemeinde 'Or

Chadash' of Zurich published a version of the Israeli Progressive prayerbook

3‘73?» n'naun (1982) with an excellent German translation edited by Rabbi Harry Jacobi.

(And now we cross the Atlantic.)

American Reform Judaism in 19th cent. dominated by two towering personalities. Wise 1819-1900. Born Bohemia, studied in various Yeshivot,

1846 to USA, Congreg. Beth El, Albany, 1850 to B'nai Jeshurun, .

Convéned Cleveland Conference 1855, issued an almost Orthodox platform about authority of Bible as interpreted in Talmud, attacked by Einhom. UAHC 1973, HUC 1875 with Wise as President, CCAR 1889, likewise.

Essentially self-taught, widely read, prolific writer, inclined to political activism, willing to tolerate slavery.

Commissioned with others at Cleveland to produce a uniform liturgy that would appeal to conservative and liberal congregations alike. Nothing came of it but in 1857 Wise brought out 111w ~32: mfinn ,npi-m 1mm, Daily Prayers.

Revised 1872 as Amerika, The Daily Prayers for American Became widespread fpr some decades but withdrawn by IMW in 1894 when

CCAR (of which he was President) adopted UPB

Traditional yet innovative. E.g., in Aleynu omits mm R527 and amends Sim

Shalom in H & E, the trsl. reading: 'Our Father, whose goodness, blessing,‘ favor, grace and mercy is with us and all who revere Thy Inume, bless all of us

unitedly with the light of Thy presence, for, O Cod our Lord, by the light of

Thy presence Thou hast given_us the Law of life, the love of grace, justice, blessing, mercy, and life and peace. Mayest Thou be pleased to bless Thy people Israel and all other nations with the fullness of Might and Peace.

Praised art Thou, God, source of peace. Also noteworthy that benedictions for rabbinic ordinances are formulated Shehecheyanu...la-zeman ha—zeh l‘hadlik ner shel Chanukkah.

David Einhom

1809-79. B. Bohemia, rabb, studies at Fuerth ordained at 17), university studies (philosophy) at Erlangen, Wurzburg and . Active in Frankfort

Conference 1845 in favour of vernacular. 1847 to Mecklenburg-Schwerin

(succeeding Holdeim, 1852 to Refom gym. in Budapest, but soon closed by Government. 1855 to USA and Har'Sinai Congreg. in . Attacked

Wise over Cleveland Conference. This marked the beginning of a bitter feud between Einhorn, the uncompromising Reformer, and I.M. Wise, who was unity‘ ready to moderate his Reform in the interests of (JE, , 6, 531).

Denounced slavery, in danger from mob, 1861 left Baltimore for Kenesseth ‘

Israel in . 1866 to Cong. Adath Israel, layter renamed Temple

Beth El, New York. Dominated Philadelphia Conference 1869. (See The New

World of Reform by Sefton D. Temkin, LBC, 1971).

Olath Tamid 1856, enlarged 1858. Left to right. All services of year in one volume. Triennial cycle, so Simchat once in 3 years. Emulated.

Holdheim's brevity. 'Superficially, the service is all but skin and bones.

- What saved it from the emaciated look and, above all, what assured the rite as such and its near‘immortality through its countless spinoffs - were

Einhorn's moving prayers in the vernacular‘ (Friedland 27). 'A latterday payytan in free verse‘ (p. 28) 'Einhorn‘s uncommon sense of, and flair for,

the architectonic and the dramatic in his restructuring of the liturgy' (p. 31).

'He wanted his prayers to take wing, to soar‘ (p. 34). ‘Compositions that

reflected his peculiar fusion of chosenness and messianism' (p. 35)

Kohler (q. Idelsohn): Isaac M. Wise...wanted to make hastle slowly...‘ but

'...would riot give up one iota of his Reform principles...Hence

the former worked and agitated for his Minhag America, thatjs, a revised

form of the old prayerbook...Einhorn, however, stépped forth with a new

prayerbook, all made of one piece, all conceived and written in the spirit of

reform, the work of a religious genius, a veritable treasure-house of inspiring

thought, a production embodying the best elements of the ancient ritual and

at the same time voicing the deepest yearnings and longings of the modern

v .

Short Ahavah Rabbah (63 words as per Zunz‘s reconstruction) 12

Benedictions. Avot has nbm. Gevurot re-written; see p. 23. Avodah of

course '13:): mw: 11:5 '1mmz7. Sim Shalom, see pp. 29f. Example pf new prayer: conclusion of YK, pp. 274-78.

Szold and Jastrow

Benjamin Szold (1829-1902) b. Hungary, studied in Breslau (influenced by Z. Frankel), 1858 to Cong. Oheb Shalom in Baltimore where in 1867 he «a introduced his own Avodat Yisrael to replace Minhag America. Early Zionist.

Father of .

Marcus Jastrow (1829-1903) b. Posen, Studied in , Berlin & ,

served in Waarsaw, then Worms, 1866 to USA, served Rodeph Shalom,

Phladelphia till retirement in 1892. Author of talmudic dictionary. Revised

Szold's prayerbook 1873. As late as 1932 four Conservative congs. were stil;l; 'A using Jastrow Abodath Israel. last edition was printed in 1954, making it

the longest-lasting of all the American Reform prayerbooks‘ Friedland, p. 66).

The Union Prayerbook

Einhorn had two sons-in-law, Emil G. Hirsch (1851-1923), b. Luxembourg,

where his father Samuel Hirsch was chief rabbi. Studied at University of

Pennsylvania, Berlin, and Hochschule, influenced by Geiger. 1880 to Chicago Sinai Congregation, great scholar, translated Olath Tamid into English 1896. The other Kaufmann Kohler (1843-1926), born in Fuerth,

Bavaria, studied Berlin, Erlangen & Leipzig,on Geiger's recommendation to

Cong. Beth El, Detroit, 1869, 1871 to Sinai Cong, Chicago, 1879 to Temple Beth

El, NY, where he succeeded Einhorn.1885 convened 8: dominated Pittsbrug

Conference, 1903 to HUC as Pres, retired 1923, contributed 300 articles to IE.

Revised Olath Tamid, to be adopted by CCAR in 1894 Vol. 2) and 1895 (Vol. 1)

as the Union Prayerbook. (The first UPB was compiled for CCAR by Rabbi Isaac Moses of Chicago, 1847-1926, in 1891 - Tefillath Yisrael: The Iewwish

Prayer Book, Order of Worship for Sabbaths and Holidays.)

UPB revised, but only slightly, in 1q18 and 1920. Thereafter growing

dissatisfaction, much of it led by Samuel S. Cohen (1888—1959), professor of

theology at HUC, chief drafter of Columbus Platform of 1937. Influenced 6th

I ed. of UPB 1931. More extensive revision 1940 (Vol. 1) and 1945 (Vol. 2)

finder chairmanship of Solomon B. Freehof (1892-1990). Remained the

liturgy of American Reform till 1975.

Gates of Prayer 10

_n59n mm, Gates of Prayer, The New Union Prayerbook, and its several

companion volumes, all incorporating ‘Gates' in their titles, began to appear

in 1975. They were edited by Chaim Stern (b. 1930) Rabbi of Temple Beth E1

of North Westchester, Chappaqua, NY, under the guidance of a large

committee of colleagues, based largely on SOH.and GOR. (Tell story.) GOP

tries to cater for various streams in American Reform, and runs to 779 pages

Even so, the home prayers were relegated to anothere volume (601-1, 1977,

296 p.) and likewise the Notes (Gates of Understanding, 1977, 284 pp/).

Friedman has a critical but appreciative Chapter about it. Some idea of its character and mood may be gauged from the following quotations:

'Without having vanished completely,the craving for acceptance in gentile

society does not prey on the mind as an overriding or compulsive goal, and

the assimilatory drive and pathetic apsihness of yesteryea have lost much of

their edge. Maturity mreans recovery of roots and self-acceptance, and in

numerous ways Reform has come of age' (p. 232)

‘Gutes furthers this thrust in the direction of theological pluralism' (p. 237).

‘The conscientious and accomplished Chaim Stern had a talent for joining

together split pairs, the Ashknazic and the Sephardic, Israel and the Diaspora,

Tradition and Reform, and for orchestrating the polymorphous trends within

Reform Judaism today — the naturalist, organicist, existentialist, traditionalist,

classicist, non-theist, polydox, and process theologies.’ (p. 242). PROGRESSIVE LITURGIES OF GERMANY AND AMERICA Synopsis

One of the effects of the Emancipation was alientaion from the traditional synagogue. Therefore the Reform movement was at first exclusively, and has always remained to some extent, a worship reform movements, addressing itself both to the 'externals' of worship (seating, music, language etc.) and the internal, theological content of the liturgy. This involved doctrinal considerations (Messiah, Ingathering, Restoration of Temple etc.) as well as the need for new prayers and new selections from classical sources.

GERMANY produced about 200 Reform prayerbooks of which the following are the most important. 1. The prayerbook compiled for the Hamburg Temple in 1819 by Seckel Isaac Frankel (1765-1835) and Meyer Israel Bresselau (17654839), both learned laymen, substantially revised in 184]. May be described as 'middle-of—the-road‘. 2. The prayerbook of the Berlin Society for Reform Judaism, first published in 1848, frequently revised, later editions influenced by Rabbi Samuel Holdheim (1806-1860) who served the congregation in 1856-1860. May be described as 'very radical'. 3. The prayerbook edited by Rabbi Abraham Geiger (1810-1874) in 1854 and substantially revised in 1870. May be described as ‘middle-of—the-road'. 4. The prayerbook edited by Rabbi Heinemann Vogelstein (1841-1911) in 1894 for the Union of Jewish Congregations of Westphalia. 'Middle-of—the-road‘. 5. The so—called Einheitsgebetbuch edited by Rabbi Caesar Seligmann (1860-1950) in collaboration with Rabbi Heinemann Vogelstein and the great litugist Ismar Elbogen (1874-1943), published 1828, Berlin edition 1931/1933. 'Fairly conservative'. 6. A German translation of the RSGB prayerbooks edited by Rabbi Dr Jonathan Magonet and Rabbi Dr Walter Homolka, 1997. 'Very conservative'.

AMERICA has also produced mahy Reform prayerbooks of which the following are the most important. 1. The Olat Tamid ('Daily Offering‘) edited by Rabbi David Einhorn (1809-1879) in 1856, enkarged edition 1858, including many original prayers in German. English translation by Emil G. Hirsch (1851—1923), 1896. ‘Fairly radical‘. 2. Minhag America edited by Rabbi lsaan Mayer Wise (1819-1900) in' 1857, substantially reviused in 1872, withdrawn in 1894 in favour of the Union Prayerbook (see below). 'Fairly radical'. 3. A prayerbook edited in 1867 by Rabbi Benjamin Szold (1829-1902), revised by Rabbi Marcus Jastrow (18294903) in 1873. Remained in use till after 1954. 'Fairly conservative'. 4. The Union Prayerbook adopted by the Central Conference in 1894, based largely on Einhom's Olat Tamid, edited mainly by Rabbi Kaufmann Kohler (1843-1926), revised under the influence of Rabbi Samuel S. Cohon (1888-1959) in 193], and under the influence of Rabbi Solomon B. Freehof (1892-1990) in 1945. 'Fairly radical‘A 5A The New Union Pruyerbook, edited by Rabbi Chaim Stern, largely based on the new ULPS liturgy (Service of the Heart, 1967, etc), comprising Gates of Prayer, 1975; Gates of the House, 1977; Gates of Repentance, 1978; etc. 'Middle-of—the-road'.

THE GENERAL TREND in both countries seems to have been from experimentation to standardisation, from simplicity to complexity, and from brevity to massiveness. But there have also been fluctuations. The present seems to be a time of renewed experimentation but not excluding renewed attemps at standardisation.

John D. Rayner 5th July 1999 @ SOMEPROGRESSIVE JEWISH LITURGIES OF GERMANY AND AMERICA gas Date Title Editor

1819 mn hf: mm: 71112195 "1'10 Seckel Isaac Frankel (revised 1841) mam: 1cm, Ordnung der (1765-1835) and 6ffent1ichen Andacht fiir Meyer Israel Bresselau die Sabbath und Festtage... (1765—1839) 1848 Gebetbuch der Genossen- Lay leaders + Rabbi Samuel (repeatly revised till 1933) schaft ffir Reform im Inden- Holdheim (1806-1860) thum 1854 15v: 13v 131 n'asn TID Rabbi Abraham Gaiger (revised 1870) Israelitisches Gebetbuch ffir (1810-1374) den affentlichen Gottes— dienst im ganzen Jahr

tux“; , N. 1894 . ,[sraelitisches Gebetbuch Rabbi Heinemann Vogelstein (1841-1911) 1910 Israelitisches Gebetbuch Rabbi Caesar Seligmann (revised 1928) (1860-1950) 1929 mm ‘73‘7 m‘aan, Gebetbuch Rabbi Caesar Seligmann,

(Berlin edn. 1931 & 1933) fiir das ganze Iahr Rabbi Heinemann ("Einheitsgebetbuch") Vogelstein, and Ismar Elbogen (1874-1943) 2‘73}; 1992 (J fidische Gemeinde rmzwn, Gottesdienst im Rabbi Harry Jacobi "Or Chadasch", Zfirich) Herzen (trsl. of Israeli (b. 1925) Progressive prayerbook) 1 997 nabam mo, Das jfidische Rabbi Jonathan Magonet (b. . Gebetbuch (trsl. of RSGB 1942) with Rabbi Walter liturgY) Homolka

1857 paw u: mhan ,np‘wmt 2mm Rabbi Isaac Mayer Wise (revised 1872) Daily Prayers (The Daily (1819-1900) Prayers for American Israelites) 1856 wan n51» Rabbi David Einhom (enlarged edn. 1858) (1809-1879)

[with English trsl. 1896] [Book of Prayers for Jewish [Rabbi Emil G. Hirsch, Congregations] 1851- 1 9 23] 1867 53%? mm: Benjamin Szold (1829-1902) [revised 1873] [Marcus Iastrow, 1829- 1903] 1894/ 1895 5312’.” m‘van 110, The Union Rabbi Kaufmann Kohler, (revised 1931 and Prayerbook for Jewish 1843-1926; Samuel S. 1940/1945) Worship Cohen, 1888—1959 (1931), Solomon B. Freehof, 1892—

1990 (1940/1945 ) 1975 n'mn mm, Gates of Prayer, Rabbi Chaim Stem ‘The New Union Prayerbook (b. 1930) 1977 nun mm, Gates of the Ditto House, The New Union Homw Prayerbook 1978 nmwn mam, Gates of Ditto Repentance, The New Union Prayerbook for the Days of Awe