This prayer for the captives was prepared for the Masorti Movement in Israel by the Knesset haRabanim b’Yisrael and disseminated in Hebrew, English, French, and Spanish. These were published online for the Masorti Solidarity Shabbat (27-28 October 2023). . . .

The ritual of Tashlikh in Hebrew with English and Spanish translations. . . .

This prayer for peace in Ukraine was co-written by the Masorti Movement in Israel and the Rabbinic Assembly in Israel, and read by Rabbi Ori Friedland (Hebrew) and Rabbi Jonathan Wittenberg (English) in an international prayer service organized by Masorti Olami in solidarity with Ukraine and the Jewish communities therein. . . .

In 2019, Richard Collis released an album providing recordings of the prayers for the Shabbat Morning Services, from Nishmat til the end of Musaf, We Sing We Stay Together: Shabbat Morning Service Prayers. Accompanying liner notes included the romanized Hebrew text for each recorded prayer track, with an original translation in English below each sung phrase. Describing it he wrote, “The 64 track music CD album set We Sing We Stay Together of the Shabbat Morning Service Prayers, and a companion Sing-Along Prayer Book of the same name (to make it beyond easy to learn) is designed to help everyone access the beauty of their Judaic heritage, no prior knowledge required. These prayers belong to all of us.” In 2022, Collis released a follow-up edition with translations in Chinese, Spanish, Portuguese, French, German, and Russian. This is Richard Collis’s sing-a-long prayerbook for Shabbat morning in Spanish. . . .

A prayer for a teacher to say or adapt as needed at the beginning of their school year. . . .

A “mi sheberakh” blessing for children and the parents of children returning to school at the beginning of the new school year. . . .

An ecumenical prayer by Pope Francis from his encyclical, Laudato Si (praise be to you) from May 24th, 2015. Here’s my draft of a Hebrew translation of Pope Francis’ prayer for our earth. It turns out no one had translated it yet. The translation includes sparks from the High Holiday liturgy. I thought we should have it available for Rosh Hashanah, even though I’m sure the translation could use more work and more feedback. . . .

A prayer offered at the Broadview Detention Center for an interfaith vigil in support of the detainees and for change in US immigration policy. . . .

מַחֲזוֹר לְראֹשׁ השנה Majzor leRosh Hashanah (1976) is the first edition of a bilingual Hebrew-Spanish nusaḥ Sefaradi Rosh haShanah prayerbook compiled and translated by Rabbi Meir Matsliaḥ Melamed (1920-1989). Rabbi Melamed had in 1971 been installed at the pulpit of the Cuban Sephardic Hebrew Congregation, after having served previously in Rio de Janeiro, Brazil where his 1966 Hebrew-Portuguese siddur Tefilat Masliaḥ was first published. For both prayerbooks, as no Hebrew type with vocalization and cantillation marks was available to Rabbi Melamed, liturgy was reproduced from images of older siddurim. Rabbi Melamed’s translation appears to the sides of these images and his commentary underneath. . . .

This is the first edition of סִדּוּר תְּפִלַּת מַצְלִיחַ Sidur Tefillat Masliah (Libro de Oraciones) (1974), a bilingual Hebrew-Spanish nusaḥ Sefaradi prayerbook compiled and translated by Rabbi Meir Matsliaḥ Melamed (1920-1989). As no Hebrew type with vocalization and cantillation marks was available to printers in Brazil, where Rabbi Matsliaḥ first began compiling prayerbooks, he developed a process of reproducing the liturgy from images of older siddurim and, occasionally, typewritten text. Rabbi Melamed’s translation appears to the sides of these images and his commentary underneath. This Spanish edition was preceded by a bilingual Hebrew-Portuguese edition published in Brazil in 1966. . . .

הַגָּדָה שֶׁל פֶּסַח Hagada de Pesaj (1973) is the first edition of a bilingual Hebrew-Spanish nusaḥ Sefaradi Passover haggadah compiled and translated by Rabbi Meir Matsliaḥ Melamed (1920-1989). Rabbi Melamed had in 1971 been installed at the pulpit of the Cuban Sephardic Hebrew Congregation, after having served previously in Rio de Janeiro, Brazil where his 1966 Hebrew-Portuguese siddur Tefilat Masliaḥ was first published. For that prayerbook, as with this haggadah, no Hebrew type with vocalization and cantillation marks was available to Rabbi Melamed, so liturgy was reproduced from images of older authoritative works. Rabbi Melamed’s translation appears to the sides of these images and his commentary underneath. . . .

מַחֲזוֹר לְיוֹם כִּפּוּר Majzor leYom Kipur (Mexico: 1972) is the second edition of a bilingual Hebrew-Spanish nusaḥ Sefaradi Yom Kippur prayerbook compiled and translated by Rabbi Meir Matsliaḥ Melamed (1920-1989), first published in 1968. (This “second edition” appears to be more of a “second printing” than an update or revision of the first edition.) As no Hebrew type with vocalization and cantillation marks was available to Rabbi Melamed at the time, liturgy was reproduced from images of older siddurim. Rabbi Melamed’s translation appears to the sides of these images and his commentary underneath. . . .

מחזור לראש השנה Majzor para Rosh haShanah (1968) is a bilingual Hebrew-Spanish prayerbook for Rosh haShanah compiled and translated by Rabbi Marcos Edery z”l, and published by the World Council of [Conservative/Masorti] Synagogues under the supervision of Rabbi Marshall T. Meyer (1930-1993). Earlier prayerbooks represented the Ashkenazi liturgical tradition. This is the first siddur that we are aware of for Sepharadi congreations in the Conservative movement. Besides the liturgy (in the Ashkenazi nusaḥ), the prayerbook is prefaced by Seliḥot and includes essays concerning prayer by 20th century scholars in Spanish translation. . . .

מחזור לראש השנה ויום כיפור Majzor para Rosh haShanah y Yom Kipur (1967) is a bilingual Hebrew-Spanish prayerbook for the Yamim Noraïm compiled and translated by Rabbi Marcos Edery z”l, and published by the World Council of [Conservative/Masorti] Synagogues under the supervision of Rabbi Marshall T. Meyer (1930-1993). Rabbi Reubén Nisembom (1938-2023), then a student at the Seminario Rabínico Latinoamericano, proofread the maḥzor. Besides the liturgy (in the Ashkenazi nusaḥ), the prayerbook is prefaced by Seliḥot and includes essays concerning prayer by 20th century scholars in Spanish translation, such as Rabbi Abraham Joshua Heschel and Martin Buber. . . .

סדור לחול לשבת וליום טוב Ritual de Oraciones para Todo el Año (1965) is a bilingual Hebrew-Spanish prayerbook for the entire year compiled and translated by Rabbi Marcos Edery z”l, and published by the World Council of [Conservative] Synagogues. Besides the liturgy of the siddur, this prayerbook includes essays concerning prayer by 20th century scholars in Spanish translation, such as Rabbi Abraham Joshua Heschel and Israel Abrahams. . . .

תפלת ערבית לשבת ולשלש רגלים Ritual de Oraciones para Servicios Vespertinos Sabaticos y Festividades (1963) is a bilingual Hebrew-Spanish prayerbook for Shabbat and Festival evenings compiled and translated by Marcos Edery and published by the World Council of Synagogues for Latin America. . . .

The sephardic folk-song “Kuando el rey Nimrod” in Ladino with English translation. . . .

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. . . .

Part two of Ḥakham Ishak Nieto’s two volume set of prayerbooks: Orden de las Oraciones Cotidianas Ros Hodes Hanuca y Purim (London, 1771), the basis of all subsequent S&P translations (e.g., those of Aaron and David de Sola). . . .

Part one of Ḥakham Ishak Nieto’s two volume set of prayerbooks: Orden de las Oraciones de Ros Ashanah y Kipur (London, 1740), the basis of all subsequent S&P translations (e.g., those of Isaac Pinto and of Aaron and David de Sola). . . .

An exhortation given by Ḥakham Ishak Nieto published before his translation of the Sliḥot, in Spanish with English translation by Isaac Pinto (1766). . . .

In the 18th century, the common practice among Western Sephardim was to read some or all of the aftarót recited in the three weeks before the fast of Aḇ with a verse-by-verse “Ladino” (in this case meaning standard Early Modern Spanish, not Judezmo) translation. According to Joseph Jesurun Pinto (ḥazzan of Shearith Israel in New York from 1759 to 1766), it was customary in Amsterdam for only the final of the three aftarót, the aftará of Shabbat Ḥazon, to be recited with this Spanish targum, while in London it was customary for all three to be recited. This practice fell out of common usage in the past few centuries, although the Western Sephardic community of Bayonne preserved it up until the Shoah. But to this day a unique cantillation system is used in most Western Sephardic communities for the three aftarót before the fast. Attached is a transcript of a Spanish verse-by-verse targum of the aftará for the Shabbat before 9 Aḇ, based on one found in a publication from Amsterdam in 1766. 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. . . .

A paraliturgical birkat hamazon in Ladino. . . .

Bendigamos is a hymn sung after meals according to the custom of Spanish and Portuguese Jews. It has also been traditionally sung by the Jews of Turkish descent. It is similar in meaning to the Birkat Hamazon that is said by all Jews. Bendigamos is said in addition to Birkat Hamazon, either immediately before or immediately after it. The text is in modern Spanish, not Ladino. The prayer was translated by David de Sola Pool. Below is the actual text as well as the translation by de Sola Pool. The melody is one of the best known and loved Spanish and Portuguese melodies, used also for the Song of the Sea (in the Shabbat morning service) and sometimes in “Hallel” (on the first day of the Hebrew month and on festivals). . . .

An early printing of the 42 divine name letter acrostic piyyut, Ana b’Khoaḥ. . . .

A Ladino translation of Brikh Shmei d’Marei Alma. . . .

Ḥakham Ishak Nieto’s translation of Adon Olam was first printed on page 197 of Orden de las Oraciones de Ros-ashanah y Kipur (1740), his maḥzor in Spanish translation for Rosh haShanah and Yom Kippur. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937). . . .

The short form of the piyyut for motsei shabbat, with English translation. . . .

There are various traditions as to the numbering of the commandments, as well as the enumeration of verses of the Decalogue, the Ten Commandment. In this transcription of the Ladino text we are following the numeration of verses according to the Constantinople Codex of 1547 C.E., as edited by the great scholar Professor Moshe Lazar (z”l) of the University of Southern California in 1988. This newly typeset text is an original transcription by Reb Shmuel Gonzales, of the Boyle Heights Chavurah – of the grassroots Jewish community of East Los Angeles, California; transcriber and editor of Sephardic texts for the Open Siddur Project; in celebration of Shavuot of 5783, and published in May of 2023. . . .

In the 18th and 19th centuries, the common practice among Western Sephardim was to read some or all of the aftarót recited in the three weeks before the fast of Aḇ with a verse-by-verse “Ladino” (in this case meaning standard Early Modern Spanish, not Judezmo) translation. According to Joseph Jesurun Pinto (ḥazzan of Shearith Israel in New York from 1759 to 1766), it was customary in Amsterdam for only the final of the three aftarót, the aftará of Shabbat Ḥazon, to be recited with this Spanish targum, while in London it was customary for all three to be recited. This practice fell out of common usage in the past few centuries, although the Western Sephardic community of Bayonne preserved it up until the Shoah. But to this day a unique cantillation system is used in most Western Sephardic communities for the three aftarót before the fast. . . .