Liturgy

Yitzchak Blau and Michael Broyde respond to recent articles that have driven conversation.

Yosef Lindell argues that the explanatory Kinot model, where fewer prayers are said but they are delved into in more depth, should be adopted for reciting Selihot.

  Rebecca Cypess As the only musical instrument used in modern Jewish liturgy, the shofar possesses a humble form. Halakhah forbids the modification of the shofar’s...

A new poem by Hannah Butcher-Stell, for the Days of Awe.

In this essay, Weinberg reflects on the symbolic significance of tefillin and its message for our Jewish future.

Zvi Grumet suggests that when read in sequence, the kinot of R. Elazar Ha-Kalir—often seen as the ones most difficult to understand—offer a powerful theological narrative from despair to hope.

As we near 150 days since the murderous attack by Hamas, Chaim Trachtman wonders whether continuing to recite Tehillim and Avinu Malkeinu is the best way to keep Israel front-and-center in our prayers.

Yaakov Jaffe delves into two possible themes of the song Maoz Tzur.

Yaakov Jaffe explores four themes of Psalm 24 as recited on the second day of Rosh Hashanah.

Pressed for time, people often skip reciting the korbanot section of the morning prayers. With the High Holidays approaching, Judah Kerbel makes the case that the korbanot are far more central and halakhically significant to our prayers than we often realize.