Wäṣoru Tabotomu (They Carried Out Their Ark) is the first prayer in this order of prayers for the morning of Sigd. It is a prayer said upon the removal of the Orit from the synagogue ark.

Wäy’ärgu Debre (And They Climbed the Mount) is the second prayer in this order of prayers for the morning of Sigd. It is the first prayer said upon arriving on the mountain, based on the ritual described in Neḥemyah 9.

Mänabərätä betä Dawitə (Thrones of David’s House) is the sixth prayer in this order of prayers for the morning of Sigd. It is an ancient text inspired by and quoting Psalm 122, partially in Geʿez and partially in Agaw.

Yitbärēk Egzi’äbḥer (Blessed be YHVH) is the third prayer in this order of prayers for the morning of Sigd. It is a morning blessing.

Nəʽu nəsəgədə (Come, Let Us Bow) is the fifth prayer in this order of prayers for the morning of Sigd.

The poem, “A Vision” by Rosa Emma Salaman, was written November 1850 and first published in the Occident and American Jewish Advocate 9:1, Nissan 5611/April 1851, p.31-33.

The poem, “Twilight” by Rosa Emma Salaman, was first published in the Occident 7:5, Ab 5609/August 1849, p.245.

The poem, “Elijah” by Rosa Emma Salaman, was first published in the Occident 6:7, Kislev 5610, December 1849, p. 455-457.

This is a faithful transcription of a prayer appearing at the end of a sermon delivered by Rabbi Abraham de Sola in K.K. Shearith Yisrael (Montreal), “during the prevalence of asiatic cholera,” and subsequently published in the Occident and American Jewish Advocate (7:7, Tishrei 5610/October 1849). The English translation is a “free translation” made by Rabbi Abraham de Sola.

This is a transcription, vocalization, and translation of a manuscript of a prayer for peace in Europe held in the collection of the Columbia University Library. The prayer is undated but the language of the prayer and the use of Italian indicate to me that this was a prayer made by an Italian Jewish community during either the first Italian War of Independence 1848-9, or one of the two succeeding wars in 1860 and 1870.

The poem, “Divine Love” by Rosa Emma Salaman, was first published in the Occident 6:7, Tishrei 5609, October 1849, p. 197-198.

The poem, “A Description of my Dreams” by Rosa Emma Salaman, was written in September 1849 and first published in the Occident and American Jewish Advocate Vol. 6:4, Tamuz 5608, July 1848, p.175-177.

“Gebet beim Abscheiden des Teiges” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), p. 86. In 1852, this teḥinah was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Domestic prayer on dividing the dough” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 51-52.

“Ribon kol ha-Olamim” was almost certainly written by Rabbi Max Lilienthal in 1846 soon after he arrived in New York City where he was elected chief rabbi of New York’s “united German-Jewish community.” It was first published in L. Henry Frank’s prayerbook, Tefilot Yisrael: Prayers of Israel with an English translation (1848) without attribution. In 1998, Dr. Jonathan Sarna elucidated its authorship in an article, “A Forgotten 19th Century Prayer for the U.S. Government: Its Meaning, Significance and Surprising Author.” In Hesed Ve-Emet: Studies in Honor of Ernest S. Frerichs, eds. J. Magness and S. Gitin, 431-440. Athens, Ga.: Scholars Press, 1998.

“Enoch” by Rosa Emma Salaman was first published in the Occident and American Jewish Advocate 4:9, Kislev 5607/December 1846.

The poem, “God Our Light” by Rosa Emma Salaman, was first published in the Occident and American Jewish Advocate 3:8, Marḥeshvan 5606, November 1845, p.379-380.

This is the anthology of teḥinot in in German compiled by Meir haLevi Letteris, תחנוני בת יהודה (Taḥnunei bat Yehudah) Andachtsbuch für israelitische Frauenzimmer zur öffentlichen und häuslichen Erbauung in allen Berhältnissen des Lebens als Jungfrau, Brant, Gattin und Mutter, originally published in 1846.

“Columbia, the Gem of the Ocean” (originally “Columbia, the Land of the Brave”) was an American patriotic song popular in the United States during the 19th and early 20th centuries. Adapted by Thomas A’Becket, Sr. around 1843 from the British patriotic song “Britannia, the Pride of the Ocean”, Columbia was long used as an unofficial national anthem of the United States, in competition with other songs.

First written and published in Hamburg in 1842 by Tzvi Hirsch Sommerhausen (1781-1853), the Haggadah l’Leil Shikkorim is a parody of the familiar segments of the Haggadah, but for Purim instead of Pesaḥ. According to Israel Davidson’s “Parody in Jewish Literature,” (1907) Sommerhausen’s work was published in six editions, including one with a Judeo-Arabic sharḥ. (If anyone has a link to that, please send it to me!) Anyway, this edition is fully vocalized and translated into English, for your Purim enjoyment.

A prayer for a childless woman seeking to conception.

A tkhine (supplication) for a mother to say before her daughter’s wedding, transcribed and translated from the Siddur Qorban Minḥah (1897).

A tkhine (supplication) for a bride to say before their wedding, transcribed and translated from the Siddur Qorban Minḥah (1897).

The sixth volume in a set of prayerbooks compiled for Spanish & Portuguese Jews in the United States, edited by Isaac Leeser, in 1838.

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.

These are Yehoshua Heshil Miro’s anthologies of teḥinot, beginning with תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion (1829), one of the earliest anthologies of teḥinot published in German rather than Yiddish. A slightly revised edition with six pieces added and three removed followed in 1833. That work served as the basis for a much larger compilation, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion (1835), which, for the first time, printed the tehinot in German in a Latin (rather than Hebrew) script using the then common Fraktur typeface. A slightly enlarged expanded edition of Beit Yaaqov published in 1842 contains an additional teḥinah (as well as approbations by Rabbi Abraham Geiger and Rabbi Solomon Tiktin).

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 first anthology of teḥinot published in Judeo-German rather than Yiddish.