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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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2021 —⟶ Page 19 Ḳerovot for Tu biShvat, a celebration of Divine verdancy, which namedrops a stunning array of flora from throughout the land of Israel. . . . Categories: Tags: 11th century C.E., 49th century A.M., acrostic, Alphabetic Acrostic, עמידה amidah, Cairo Geniza, ethnobotany, קרובות ḳerovot, Nusaḥ Erets Yisrael, פיוטים piyyuṭim, Public Amidah Contributor(s): The piyyut read as an introduction to the Decalogue during the Torah reading on Shavuot. . . . Categories: Tags: 11th century C.E., 49th century A.M., Acrostic signature, phonetic alphabetic acrostic translation, Alphabetic Acrostic, אקדמות Aqdamut, Aramaic, בהמות behemot, Decalogue, פיוטים piyyuṭim, תרגום targum Contributor(s): The poem Mi Khamokha v-Ein Khamokha, an epic retelling of the book of Esther in verse, was written for Shabbat Zakhor, the Shabbat before Purim, by the great paytan Yehuda ben Shmuel haLevi. It was originally written as a “geulah,” meant to be inserted into the prayer after the Shema in place of the verse beginning with “A new song…” But later Sephardic poskim ruled that it was forbidden to insert piyyutim into the Shema blessings, so in the communities that recite it today it is generally either read after the Full Kaddish as an introduction to the Torah service, or (for instance, in most Spanish and Portuguese communities) within the verse “Kol atzmotai tomarna” in the Nishmat prayer. Wherever you include it in your service, it’s a beautiful and intricately rhymed piyyut, and surprisingly easy to understand at that. It is presented here in a gender-neutral translation with all the Biblical verses cited, alongside a new translation that preserves the fourfold acrostic, two alphabetical and two authorial. –Isaac Gantwerk Mayer . . . A millennium-old tradition, recorded by Rav Sherira Gaon in 10th-century Iraq. He would always have three cooked foods on the seder plate. The egg, a product of the birds of the sky, a sign of renewal and rebirth, represented Moses, the law, the heavens, and the revelational aspects of faith. The shankbone, a product of the animals of the field, a commemoration of the original Pesaḥ sacrifice, represented Aaron, the priesthood, the earth, and the ritual aspects of faith. And the fish, representing the constant flowing nature of water, represented Miriam, prophecy, the waters, and the spiritual aspects of faith. . . . Categories: Tags: 10th century C.E., 47th century A.M., Geonic prayers, haggadah supplements, miriam's fish, סגולות segulot, סימנים simanim, symbolic foods Contributor(s): The popular piyyut, D’ror Yiqra, in Hebrew with English translation. . . . Categories: Tags: Contributor(s): The popular table song for Shabbat. . . . Categories: Tags: 10th century C.E., 48th century A.M., acrostic, Acrostic signature, feast of the righteous, פיוטים piyyuṭim, Sabbath Queen, זמירות zemirot Contributor(s): A poetic Birkat haMazon text for the breakfast after Yom Kippur found in British Library MS Or. 9772 D. All the opening words of the alphabetical acrostic are from Psalms 111. . . . Categories: Tags: acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, ברכת המזון birkat hamazon, Break Fasts, Psalms 111 Contributor(s): A birkat haMazon found in the collection of Cairo Geniza fragments at the University of Cambridge library. . . . Categories: Tags: Contributor(s): This is a reconstruction of a liturgy for a Birkat haMazon for Ḥanukkah witnessed in multiple Cairo Geniza manuscripts, including Cambridge, CUL: T-S H4.13; T-S H6.37; T-S 8H10.14; T-S NS 328.56; T-S NS 328.61; T-S AS 101.293; New York, JTS: ENA 2885.7; Oxford: MS heb. e.71/27 – MS heb. e.71/32; St. Peterburg: Yevr. III B 135. . . . Categories: Tags: Contributor(s): This is a reconstruction of a liturgy for a Birkat haMazon for Purim witnessed in the Cairo Geniza fragment T-S H6.37 (page 1, recto and verso). . . . Categories: Tags: Contributor(s): Rav Saadia Gaon lists three additions to the Seder Pesaḥ which he considers not necessary, but acceptable. This is the third, a poetic insert of the blessing of redemption known as Ata Ga’alta. In the form of an alphabetical acrostic, this poem is still recited in many eastern communities including the Babylonians, Persians, and Yemenites, and was a feature of the the old Kaifeng rite. Here it is recorded and translated into English according to the nusaḥ of Saadia Gaon, with notes in several locations for additional phrases used in some customs. . . . Rav Saadia Gaon lists three additions to the Seder Pesaḥ which he considers not necessary, but acceptable. This is the first, a poetic version of the Kiddush. Interestingly enough, it is still recited in many Yemenite communities, which are in general less likely to incorporate poetic sections to their liturgy. Here it is recorded and translated into English according to two nusḥaot — that recorded in the siddur of Rav Saadia (marked in blue), and that recorded in modern Yemenite texts (marked in red). In cases where only the spelling differs rather than the meaning, the editor generally went with Rav Saadia as the older variant. . . . Categories: Tags: 47th century A.M., 9th century C.E., Geonic prayers, קידוש ḳiddush, Needing Source Images, Yemenite Jewry Contributor(s): Based on the acrostic signature, this piyyut popularly sung at the Shabbat table, is attributed to an otherwise unknown paytan named Yehonatan. . . . Categories: Tags: acrostic, Acrostic signature, פיוטים piyyuṭim, יום שבת קודש הוא Yom Shabbat Ḳodesh Hu, זמירות zemirot Contributor(s): This prayer appears on page 11-12 of Hayyim Obadya’s Seder Akhilat haSimanim for 5781. It is a variant of the prayer, “Eloheinu Shebashamayim,” a supplication read in the sephardic tradition during seliḥot. This version contains twenty-five lines as found in Sefer Selihot haShalem, Hazon Ovadia, p.48-51/. Other variations have fifty or more lines. . . . Categories: Tags: Contributor(s): The ancient Jewish community of Djerba, an island off the coast of southern Tunisia, has many unique customs and practices. Among them is that during the Maggid, after the citation of Joshua 24:2-4 and before the paragraph beginning “Praise the One who keep faith with the people Israel,” an extensive work in Judeo-Tunisian Arabic is recited, telling the well-known story of Abraham’s realization of divine unity and his ordeal in the oven of fire. Here is a transcript of that text, vocalized according to the original manuscripts, transcribed, and translated into English and modern Hebrew. . . . Categories: Tags: Contributor(s): In many eastern communities, including the communities of Aleppo and Yemen as well as the haggadah of Ḥakham Ovadia Yosef, this text is added to the extrapolation of the First Fruits declaration found in the Pesaḥ Maggid. Specifically, it is found after the citation of Exodus 12:12, specifically within or after the passage concluding “…who is Me and there is no other.” . . . Categories: Tags: Contributor(s): Emunim ʿIrkhu Shevaḥ is a brief piyyut recited in North African communities in Rabban Gamliel’s list, between Pesaḥ and Maror. It spells out “Aaron the Priest” as an alphabetical acrostic, but it is uncertain whether this is an authorial signature or a mystical reference to the Biblical figure. . . . Categories: Tags: Contributor(s): This piyyuṭ, bearing the acrostic signature “Samuel,” is traditionally recited in the communities of Babylonia and India as a petiḥa, or opening poem, before the Song of the Sea. It is also sung on Shabbat Shira, the Sabbath where we read the Song of the Sea in public. This translation is an attempt to preserve the original meaning as well as the rhyme scheme and poetic form. . . . An alphabetic acrostic pizmon for seliḥot and Yom Kippur with an alphabetic acrostic English translation. . . . This prayer appears on page 13-16 of Hayyim Obadya’s Seder Akhilat haSimanim for 5781. It is a variation of the piyyut Tayanu v’Tayatru albeit with a different opening line. . . . Categories: Tags: Contributor(s): | ||
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