For Yom Kipur, the third volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1837.

A prayer for those traveling over water on a sea or ocean voyage.

For Pesaḥ and Shavuot, the fifth volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1837.

For Rosh haShanah, the second volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1837.

For Sukkot (and including Shemini Atseret and Simḥat Torah), the fourth volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1837.

A siddur for everyday (excepting Rosh haShanah, Yom Kippur, Festivals and Fast Days), this is the first volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1837.

Isaac L. Lyon’s שער התפילה וסדר העבודה Form of Daily Prayers, according to the custom of the German and Polish Jews (London: H. Abrahams, 1836) is a daily, shabbat, and festival prayerbook.

The well-known patriotic hymn with a Hebrew and a Yiddish translation.

“סֵדֶר תַּשְׁלִיךְ (Seder Tashlikh)” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1833 edition on pp. 145-146. In the 1835 edition it is arranged as teḥinah №84 on p. 157.

This prayer by Sir Moses Montefiore appears in Order of Service at the Dedication of the Synagogue Founded by Moses Montefiore and Judith his Wife, in commemoration of the happy event of their visit to the holy city of Jerusalem, the inheritance of their forefathers and as an humble tribute to the Almighty for his great and manifold blessings (Ramsgate: 30th Sivan (16th June) 5593 [1833]. — Eve of Rosh Ḥodesh), pp 9-10.

“God Save the King” was originally written by an unknown author and circulated in three stanzas during the reign of Britain’s King George Ⅱ, circa 1745. This Hebrew translation, “El Shemor haMelekh,” as translated by Hyman Hurwitz with an added fourth stanza, was first published in his The Etymology and Syntax of the Hebrew Language (1831), pp. 276-279, during the reign of King William Ⅳ (1765-1837).

Isaac Levi’s The Form of Daily Prayers according to the custom of the German and Polish Jews (London: M. Phillips, 1830) is a daily, shabbat, and festival prayerbook.

A few select source texts on prayer and davvenen of importance to Rabbi Levi Weiman-Kelman.

“Dieser Psalm wird siebenmal vor dem Schofer blasen wiederholt (Psalm 47)” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №35 on p. 44. In the 1835 edition, it appears as teḥinah №31 on pp. 47-48. In the 1842 edition, it appears as teḥinah №33 on pp. 50-51.

A hymn provided for opening or concluding the morning Sabbath service of the Reformed Society of Israelites (Charleston, S.C.) ca. 1830.

A hymn provided for opening or concluding the morning service of the Reformed Society of Israelites (Charleston, S.C.) ca. 1826.

A prayer for Sukkot linking the theme of home building and receiving Torah with a warning not to eat animals and to extend ones compassion to all creatures.

“A Student’s Prayer,” was adapted by Rabbi Morrison David Bial from Reb Nosson Sternhartz of Nemyriv’s Liqutei Tefilot I:58.1, itself adapted from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan I:58.1. The adaptation by Rabbi Bial was first published in his anthology, An Offering of Prayer (1962), p. 83, from where the English was transcribed. I have set his adaptation side-by-side with the Hebrew as well as I could determine, providing for a reference Yaacov David Shulman’s translation as originally published by the Breslove Research Insitute in 2009. –Aharon Varady

“Do not I fill heaven and earth?” is a translation by Rabbi Morrison David Bial of a portion of Reb Nosson of Nemyriv’s Liqutei Tefilot I:7.1, as adapted from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan I:7.1. The translation was first published in his anthology, An Offering of Prayer (1962), p. 76, from where the English was transcribed. I have set this translation side-by-side with the Hebrew noting some elisions in Rabbi Bial’s adaptation. –Aharon Varady

Reb Noson’s Likutei Tefillot I:37 contains teḥinot derived from Rebbe Naḥman’s Likutei Moharan I:37.

Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, including from this one: Liqutei Tefilot Ⅰ:116. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:137.

A prayer for entering hitbodedut (solitary meditation, preferably in a natural setting), by Reb Noson of Nemyriv, as adapted from the teachings of Rebbe Naḥman of Bratslav.

Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, sometimes also including from this one: Liqutei Tefilot Ⅰ:139, a prayer for the spiritual illumination of the Jewish people in the context of opposition to Ḥasidut. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:228.

Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, sometimes also including from this one: Liqutei Tefilot Ⅰ:141, a prayer for the spiritual illumination of the Jewish people in the context of opposition to Ḥasidut. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:239.

Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, including this one Liqutei Tefilot Ⅱ:53. In addition to a prayer for peace and the eradication of war, the prayer requests rain in its due time, excellence in Torah study, and protection from unworthy students of Torah. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅱ:60.

The National Anthem of the United States of America with a Yiddish translation by Berl Lapin.

A prayer composed for honoring Napoleon Ⅰ by the emancipated Jews of France.

One of the earliest bilingual Hebrew-English prayerbooks compiled for Spanish & Portuguese Jews in the British Empire.

A prayer service for the Festival of Napoleon celebrating the Emperor’s birthday in 1808, included a novel prayer by Rabbi Jacob Nunes-Vais (1782-1812) for introducing the traditional prayer for the king, “hanoten teshua,” published in הוד מלכות (Hod Malkhut) Preghiere Recitate, E Cantate Nel Tempio Degli Ebrei Di Livorno, Il di 15. Agosto 1808. Ricorrendo Il Faustissimo Giorno Natalizio Di S. M. I., E R. L’ Augustissimo Napoleone I Imperatore De’Francesi, Re D’Italia, E Protettore Della Confederazione Del Reno.

A prayer composed for convening the Grand Sanhedrin established under the court of Napoleon Bonaparte in 1807.

מחזור של שבועות The Form of the Prayers for the Feast of Pentecost According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

מחזור של פסח The Form of Prayers for the Feast of Passover According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

מחזור של סוכות The Form of the Prayers for the Feast of Tabernacles According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

מחזור ליום כיפור The Form of the Additional and Afternoon Prayers for the Day of Atonement According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

מחזור מחזור ליום כיפור The Form of the Prayers for the Day of Atonement [Evening and Morning Services] According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

מחזור לראש השנה The Form of Prayers for the New Year According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1848, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another. –Aharon Varady

This is a prayer composed by David Hizkiahu Baruch Louzada (1750–1825) for Jewish Militiamen in Suriname mustered in the event of Maroon attacks.

The Birkat Habayit is perhaps the most popular blessing in the Jewish world, appearing as a hanging amulet inside the entrance of many houses of Jews of all streams. I have added niqud to the blessing and I am very grateful to Gabriel Wasserman for his corrections to my vocalization.

For the purpose of the unification of the Holy One and His divine (feminine) Presence, with trepidation and love and love and trepidation, to unify the name Yud-Kay with Vav-Kay (the four letters of the Tetragrammaton) with a complete unity in the name of all Israel, behold I intend in the lighting of the Hanukkah candle to fulfill the command of my Creator as our wise men of blessed memory have commanded us to repair her root in a supernal abode.

In North Africa, a unique custom developed of reciting a Mi Khamokha v-Ein Kamokha piyyut, inspired by the famed Shabbat Zakhor work of Yehuda haLevi, on the Shabbat before a local Purim (a celebration of community’s deliverance from destruction). This piyyut, written by R. Avraham ben Rafael Khalfon, was recited on the Shabbat before 29 Tevet in the community of Tripoli, to celebrate the victory of the Karamanlid dynasty over the despotic usurper Ali Burghul (after events transpiring from 1793-1804).

A common practice among Sephardim both eastern and western is to read the aftará for the morning of the fast of Aḇ with a verse-by-verse midrashic translation. Western Sephardim use an Early Modern Spanish text, while Eastern Sephardim use a Judezmo (or Judeo-Spanish proper) text. Attached is a transcript of a Western Sephardic verse-by-verse targum of the aftará for the Shabbat before 9 Aḇ, based on the text found in Isaac Leeser’s Siddur Siftei Tsadiqim, volume 6: Seder haTefilot laTaaniyot (1838), pp. 174-184. Each verse is included in Hebrew, as well as the original Spanish text, and a slightly modernized Spanish text underneath to clarify archaic forms or words that have fallen out of use. Also included are from-scratch English translations.

A popular prophylactic amulet in the event of an epidemic.

Before our hands can fix, we need to care. Before we can care, we need our eyes open. But how can we remind ourselves to see, and sustain our sensitivity and capability for compassion? We can shy from the pain that comes with empathy, and we can shy from the pain that comes with taking responsibility for the suffering we cause. But there are consequences to shying away, to disaffection and callous disassociation. If there is any hope, it is as Rebbe Naḥman explained so succinctly: “If you believe that you can damage, then believe that you can fix.” In 1806, Rebbe Naḥman of Bratslav taught that the recitation of ten psalms could act as a powerful Tiqun (remedy) in a process of t’shuvah leading to an awareness of the divine presence that permeates and enlivens this world but is alas, hidden though an accretion of transgressive thoughts and actions. Five years later, Rebbe Naḥman revealed the specific ten psalms of this tiqun to two of his closest disciples, Rabbi Aharon of Bratslav and Rabbi Naftali of Nemyriv.

This is a prayer for the welfare of domesticated animals (behemot), specifically cattle. “Tefilat mashbit milḥamot v’ha-dever min ha-behemot” (HUC MS 465) was composed by an unknown author, sometime in the late 18th or early 19th century, and possibly in a Jewish community in Italy. The text contains the following clues: 1) a prayer for a local Duke (instead of the Emperor Napoleon), 2) mention of warfare, and 3) mention of some variety of epizootic contagious disease among cattle. Rinderpest, known since ancient times, is the most likely candidate for the latter, especially in Italy in the 18th century (where it was first described by early veterinary science) but it was also in Europe following the defeat of Napoleon. While typhus and hoof-and-mouth disease are also possible, Dr. Susan Einbinder, who brought our attention to this prayer via a lecture on epidemic prayers for the HUC Klau Library, notes that the biblical reference to the “bellowing of the cattle” evokes the actual tortuous lived experience of the afflicted animals, and the suffering of their human minders, helpless to relieve them. The tragedy of rinderpest only ended in the 20th century after a concerted multi-national effort to eradicate the disease — one of the earliest modern multinational initiatives to improve the world. (A related disease, Ovine Rinderpest, first described in the 20th century, has not yet been eradicated and affects goats and sheep as well as cattle.)

When Rav Yiztḥak Luria, zt”l, also known as the Holy Ari, davvened in Eretz Yisroel he brought about a series of liturgical innovations witnessed in later siddurim. His particular nusaḥ bridged minhag Ashkenaz and minhag Sefarad (the customs of the Rheinland Jews and the customs of the Jews of the Iberian Peninsula) with the teachings of his school of Kabbalists. When two centuries later, the Ḥassidic movement blossomed in Eastern Europe, it found purchase in Lithuania among a mystical school centered around Rav Schneur Zalman of Lyady, the Alter Rebbe and founder of the ḤaBaD movement within Ḥassidism. The Alter Rebbe compiled his own siddur, the Siddur Torah Ohr, “according to the tradition of the Ari.”

The shabbos table song “Yah Ekhsof No’am Shabbat” by Rabbi Aharon of Karlin, translated by Rabbi Morrison David Bial was first published in his anthology, An Offering of Prayer (1962), p. 29-30, from where this translation was transcribed.

An interpretive translation of the shabbes hymn, Yah Ekhsof.

In 1785 Friedrich Schiller wrote his ‘An die Freude an ode ‘To Joy’, describing his ideal of an equal society united in joy and friendship. Numerous copies and adaptations attest to its popularity at the time. The slightly altered 1803 edition was set to music not only by Ludwig van Beethoven in his Ninth Symphony but also by other composers such as Franz Schubert and Pyotr Tchaikovsky. Hs. Ros. PL B-57 contains a Hebrew translation of the first edition of the ode (apparently rendered before the 1803 alteration), revealing that the spirit of the age even managed to reach the Jewish community in the Netherlands. Whereas the imagery of Schiller’s original is drawn from Greek mythology, the author of the שִׁיר לְשִׂמְחָה relies on the Bible as a source. In fact, he not only utilises Biblical imagery, but successfully avoids any allusion to Hellenistic ideas whatsoever.

“Tkhine of the Matriarchs for the New Moon of Elul” by Rebbetsin Seril Rappaport is a faithful transcription of her tkhine published in Vilna, 1874, as re-published in The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni.

The ḳaddish prayer of Rebbi Levi Yitsḥaq of Berditchev in Yiddish with Hebrew, and English translations.