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February 2025 🆕 עַל־הַנִּסִּים בְּ-כ״ח שְׁבָט | Al ha-Nissim for 28 Shəvat, for the fortunate rescue of a wanderer in the area of the synagogue in Avignon (1766)The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. I’m working on transcribing all of these, but to start, here’s an Al haNissim for the twenty-eighth of Shvat in Avignon. Written in rhymed prose, this text tells the story of a gentile who fell headfirst down a deep well near the synagogue, but successfully managed to flip himself over and wedged his feet in the walls. Even more miraculously, afterwards he declared that it was his own fault he fell in the pit! The Jews of the Comtat, an area under direct papal control at the time, were well aware of the tenuousness of their position, and were the man a talebearer then they could have faced a pogrom or exile. . . . Categories: Purim Sheni Readings 🆕 חַד גַּדְיָא | 𐩱𐩢𐩩𐩽 𐩪𐩨𐩥𐩣𐩽 | אחת סבום (ʔaħat sabawam) — a Sabaic translation of Ḥad Gadya, by Isaac Gantwerk MayerḤad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. Probably not this one though, seeing as it was written almost a thousand years after the Sabaic language became extinct. But Sabaic, a South Semitic language somewhere between Arabic and Ge’ez, is worth studying for any Jewish scholar because of the light it sheds on the history of the Semitic languages and the Middle East as a whole. (Not to mention that it was a lingua franca of the Yemenite Jewish kingdom of Himyar!) This is a Sabaic translation, transcription, and hypothetical vocalization of Ḥad Gadya. . . . Categories: Nirtsah According to Joseph Judah Chorny’s On the Caucasian Jews, this acrostic piyyuṭ was customarily used as an epithalion before a wedding. He writes, “Before morning light, the bride is led to the groom’s house accompanied by many women and men, all carrying lit wax candles in their hands, and singing this song along the way.” Variants of this piyyut are found throughout the greater Sephardic world, generally in an abbreviated and slightly altered form. In Syria it is sung during the haqafot for Simḥat Torah, while in Livorno Sephardic practice (and subsequently in most Eastern Sephardic maḥzorim) it is a Shavu’ot piyyut. . . . A prayer for a friend who needs prompt and useful data in response to their Internet queries. . . . 🆕 עוּרִי עוּרִי – שִׁירַת מִרְיָם וּדְבוֹרָה | Uri Uri – Song of Miriam and Devorah, a piyyut for Shabbat Shirah by the Diwan Ashira Project“Shirat Miriam and Devorah / Uri, Uri” (Song of Miriam, Song of Deborah / Rise up, Rise Up) was first published in 2024, as the second of four piyyutim published through the Diwan Ashira Project by Ephraim Kahn. . . . In her ordination address in May 2012, Rabbi Ellen Bernstein said, “One of the really precious things about becoming familiar with Jewish texts is that I begin to hear the echos of ancient words in daily conversation, and feel my life growing in depth and dimensionality. As I thought about what I wanted to share today, I kept hearing in my head Maimonides’ 13 Principles of Faith reverberating through the NPR series called, This I Believe. Weaving these two not so different themes together, here’s where I arrived.” . . . Categories: Addenda 🆕 📖 מחזור לראש השנה (אשכנז) | Modlitwy na dni świąteczne (vol. 1), a bilingual Hebrew-Polish maḥzor for Rosh haShanah compiled by Rabbi Dr. Bernard Hausner (1912)Modlitwy Na Dni Świąteczne (Prayers for the Holidays) is a bilingual Hebrew-Polish set of maḥzorim (festival prayer books) re-printed in 1963 by “Sinai” Publishing (Tel-Aviv) from the 1912 edition compiled by Rabbi Bernard Dov Hausner (1874-1938). This is the maḥzor for Rosh Hashanah. . . . Categories: Maḥzorim for Rosh haShanah 🆕 📖 מחזור ליום כיפור (אשכנז) | Modlitwy na dni świąteczne (vol. 2), a bilingual Hebrew-Polish maḥzor for Yom Kippur compiled by Rabbi Dr. Bernard Hausner (1912)Modlitwy Na Dni Świąteczne (Prayers for the Holidays) is a bilingual Hebrew-Polish set of maḥzorim (festival prayer books) re-printed in 1963 by “Sinai” Publishing (Tel-Aviv) from the 1912 edition compiled by Rabbi Bernard Dov Hausner (1874-1938). This is the maḥzor for Yom Kippur. . . . Categories: Maḥzorim for Yom haKippurim This is a pizmon for Shabbat Shirah (Parashat B’Shalaḥ) by an unknown author. The text is as transcribed from the pizmonim included in the siddur משמרת הקדש: קול שומר שבת Mishmeret haQodesh: Qol Shomer Shabbat (Pisa 1821), p. 117. . . . 🆕 אִמְרוֹת הָאֵל טְהוֹרוֹת | Imrot ha-El Ṭ’horot — a meorah piyyut for days on which the Decalogue is recited, by Yehuda ben Shmuel haLeviA meorah — a piyyuṭ to be inserted before the ḥatima of the first blessing of the Shema’ — by the great payṭan Yehuda haLevi. This piyyuṭ was traditionally recited in eastern Ashkenazi communities on Shabbat Yitro and VaEtḥanan, the two Shabbatot where the Ten Commandments are read. Some also included it on the first day of Shavuot for the same reason. . . . 🆕 תשלום לקדושה שכ מנחה ליחיד (סדר רב עמרם) | Replacement for the Qədushah of Minḥah for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha of Minḥah for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Qedushah 🆕 תשלום לקדיש יהא שמיה אחרי שחרית ליחיד (סדר רב עמרם) | Replacement for the Qaddish Y’hei Shmeih after Shaḥarit for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qaddish Y’hei Shmeih after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Ḳaddish 🆕 תשלום לקדיש שלם אחרי שחרית ליחיד (סדר רב עמרם) | Replacement for the Qaddish Shalem after Shaḥarit for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Full Qaddish after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. The entire midrash provided here is sometimes found under the name “The Feast of the Garden of Eden.” . . . Categories: Ḳaddish 🆕 תשלום לקדושה של שחרית ליחיד (סדר רב עמרם) | Replacement for the Qədushah of Shaḥarit for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha of Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Qedushah 🆕 תשלום לקדושה דסידרא ליחיד (סדר רב עמרם) | Replacement for the Qədushah d-Sidra for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha d-Sidra for an individual from Seder Rav ȝAmram, the oldest known full siddur. (The Qədusha d-Sidra is no longer considered dəvarim she-biqdushah, although Baladi-rite Yemenites replace “קדוש קדוש קודש” with one “קדושת.”) Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Before the Aliyot 🆕 תשלום לחצי קדיש בין תחנון לאשרי ליחיד (סדר רב עמרם) | Replacement for the Ḥatsi Ḳaddish between Taḥanun and Ashrei for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Ḥatsi Qaddish between Taḥanun and Ashrei for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . 🆕 תשלום לקדושה דיוצר אור ליחיד (סדר רב עמרם) | Replacement for the Qədushah d-Yotser Or for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədushah d-Yotser for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Yotser Or 🆕 תשלום לברכו ליחיד (סדר רב עמרם) | Replacement for Barkhu for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . Categories: Barkhu 🆕 תשלום לחצי קדיש לפני ברכו ליחיד (סדר רב עמרם) | Replacement for the Ḥatsi Qaddish before Barkhu for an individual praying alone or without a minyan, from Seder Rav ȝAmramIn Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Half Qaddish before Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . | ||
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