Some stuff I noticed during RH this year:
I was surprised to find Miriam appearing along with Moses here in the lead-up to Mi Chamocha. I must have noticed her lurking in here last year, but she still managed to take me aback again this year.
I also noticed their bracketed use of the mamas along with the un-bracketed papas. (Again, must have noticed it last year, but….) This is interesting, if we look at it the context of the Conservative movement’s history with the matriarchs. In the original release of Sim Shalom (and its forebears, it goes without saying), avot just had the avot. The second edition added a B-page, such that there are two versions of the first page of the Amidah, one with the imahot and one without. But the page that has them does not have it worded quite like Reform liturgy does. Whereas R-liturgy says, “…vElohei avoteinu ve’imoteinu…” and then lists them all, C-liturgy says leaves it alone, except for the list. So they don’t say ve’imoteinu is my point.
Between then and now, R-liturgy reoriented itself to include the imahot all over the place. In Mishkan T’fillah, every time is says “avoteinu” it aso says “ve’imoteinu.” In MLS, C-liturgy catches up. Kind of. On the first page of the Amidah, we get both options. And the ve’imahot option not only lists their names, but it now says “vElohei avoteinu [ve'imoteinu].” That continues throughout the siddur. Every time it says something about the avot, we get a bracketed word for the imahot.
Now that the Rabbinical Assembly has announced that they’re working on a new siddur, it’s interesting to notice the new stuff that’s already crept into this machzor. I have to wonder how much Reform and Conservative liturgy is going to continue to converge. I assume the line will be drawn at least at Musaf, but I wonder how much else will be the same. How long before C-liturgy doesn’t give us the avot-only option at all?