Our God and the God of our truths

Shlomi:
A deviation from the halacha (in my opinion), or a change in the halacha, is to say that I made you in His image, instead of a woman who did not make you/that I made you as He willed, and that I made you Israel instead of a gentile who did not make you, and so on.
To omit in the kiddush that He chose us from all the nations.

There are many such examples in the siddur that I mentioned.
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Miki:
A deviation from the form of the blessings is truly problematic. It is true that if a person says a blessing and does not intend to do so, his utterance is meaningless and has no point. Therefore, one of two things can happen: either he convinces himself that there is a point in the blessing and finds a reasonable interpretation for himself, or he does not say it. In such a case, there may be a place to change the form of the blessings instead of not saying it at all.
In the margins of my words, I will add that the blessing that I was not made a woman is comparable in my eyes to the blessing that I was not made an elephant. If I were an elephant, I would not be me. I cannot be made into an elephant (this is exactly the Rambam's parable of the elephant).
And it is urgent to settle that the intention is to value myself as I am and not to really compare two alternatives. This already dulls the sting of some of the difficulties in these blessings.
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NM:
A side note – we can learn from the wording of the blessing that, in the eyes of the standards of the blessing, gender affiliation is a secondary quality and not a fundamental quality. Just as you can admit that you were made tall and not short, because even if you were short you would still be you, so you can rejoice that you belong to this gender and not another.
Today, sexual identity is such a fundamental quality in our identity that without it we no longer perceive ourselves as ourselves, but apparently this is not always perceived Thus.
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Miki:
Today it is much less significant. It can be changed and is not necessarily determined by physiological signs. Anyway? The discussion here is about us, not the Sages.

By the way, Shloimi, thank you for bringing the lovely poem
and may it be adopted throughout Israel
(False dreams…)

Amazing piyyut
But “A guest like women, you gave her water”?? Sounds a bit rude to me…
Regarding Sarah's laughter, I'm not sure it's considered a mother's right.
Nevertheless, it is appropriate and desirable that it be included in the prayer and there is no “change from the halakhah” here, because if so, all the piyyut are all changes from the halakhah.
On the contrary, the piyyut are the free creation of the prayer, by definition.

Small correction:
In the last stanza, ‘בשירתה’ instead of ‘בשירן’.

By the way, I assume that ’בערורן’ in the plural in the third stanza is superior to Rachel and Leah, and in the last stanza to Dvorah and Yael.
Ruth Gan Kagan is a ‘Rabbi’, a student (and ordained by him to the rabbinate) of Rabbi Zalman Schechter Shlomi, the late, one of the most interesting and fascinating figures among the leaders of Modern Orthodoxy in the US, a friend and companion of Shlomo Carlebach.

For Moishe, – we don't need to wait for the piyyut to be adopted. On the contrary, if we say it without waiting for approvals – then it will also carry the value of autonomy, and not only the value of feminism.

Well, I wouldn't get carried away. Rabbi Zalman Shechter, etc., was not defined anywhere as the lightest Orthodox you could paint him as conservative, perhaps.
But on the merits, the piyyut is lovely.
Maybe in a private minyan it would be possible to start it.
Certainly not in the circles I hang out in, but I was craving a shower of etrogim that had passed the holiday.
Regarding the paragraph, "A guest is like women, a Sabbath is like water for her."
No more vulgar than the verse that emphasizes this in a clear manner.

The differences between Orthodox, Conservative and Reform are in terms of the attitude towards halakha. To the extent that a person accepts the Orthodox view of halakha, he is Orthodox, whether he is right-wing or left-wing, dresses as an ultra-Orthodox or a hippie, works as a 'teacher' in a synagogue or an actor in Hollywood.

R' Zalman's innovations were not in the field of halakha, and therefore he can be called Orthodox. Except for his problematic statement regarding the observance of Shabbat (see Wikipedia's edit. See there that some have defined his school as a fourth school, and have not included it in any of the recognized schools).

Today, the eve of Simchat Torah, I call on visitors to this site to download the ‘Rain Prayer’ that I have attached, to print, and say it during the recitation of the Sh”tz in tomorrow's supplement. You can also paste it on the synagogue bulletin board.

It has an egalitarian statement, it has an innovative and individual statement, it has a challenge to the old system that is not willing to examine and refresh.
The prayer is original, beautiful and literary.
Happy Holidays!

PS. As stated, in the last section ‘in its poetry’ instead of ‘in poetry’.

In our women's prayer, "Shirat Sarah", which is a completely Orthodox prayer (we are not considered a minyan, and therefore we do not say things that are holy, but we read a Torah scroll kosher for biblical reasons, and we also have a Torah wedding and a Genesis wedding on Simchat Torah), we added the mothers' and women's houses to the Geshem prayer on Shmini Atzeret starting from the first year that this prayer was written. And it is sung with joy.

I checked and found that we sang it on Simchat Torah 5664, near its publication.

Today, on the eve of Simchat Torah, I call on visitors to this site to download the ‘rain prayer’ that I have attached, to print it out, and to say it on the holiday.

It contains an egalitarian statement, an innovative and individual statement, a challenge to the old system that is not willing to examine and refresh.
The prayer is original, beautiful and literary.
Happy holiday!

PS. As mentioned, in the last section ‘in its song’ instead of ‘in its song’.

Our God and the God of our mothers

Remember the mother in the Holy Spirit, a tent like water,
Her laughter rolls like streams of water,
A guest like women, you have given her as water,
Sons she breastfeeds like an abundance of water,
For her sake, do not withhold water

Remember her going out at evening to draw water,
Her kindness flows like water,
In the hearing of the camels, a little water,
She drew water until the camels had finished drinking,
In righteousness, the grace of the water supply,

Remember the shepherd who came with her flock to the mouth of the well of water,
She became a weeping sign, weeping like water,
Her sister, her eyes were soft with tears of water,
You opened her womb like a stream of water,
For their sake, do not withhold water,

Remember her standing among the reeds by the light of water,
For the newborn, a fountain to save them from the darkness of water,
With tambourine and dance, she sings by the sea of water,
By her merit, she defiles the gift of a well of water,
In righteousness, the grace of the water supply,

Remember her sitting under Tomer in Mount Ephraim
At her song the earth trembled, even the thickets dripped water
The stars in their courses fought from heaven
Blessed are you among women, you gave milk instead of water
For their sake do not withhold water

Reminder – Alternative Rain Prayer for Download for Simchat Torah

Reminder – Alternative Rain Prayer for Download for Simchat Torah

What dedication! I would suggest taking down the regular piyut instead of adding another one. But that's just me and my love for piyuts, of course.

Perhaps in order not to give up the old and not the new, we can alternately mix and read a verse from this poem and a verse from a second poem, thus creating a new poem that involves heroes of both genders.
The question is whether there is not, God forbid, a mixing of men and women here, and the fear of its accessories being a slippery slope, etc.???