Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Ashrei in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 146 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 147 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Psalms 148 in Hebrew with an interpretive translation in English by Arthur Waskow. . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 148 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Psalms 149 in Hebrew with English translation. . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 149 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 150 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

The Masoretic text of Psalms 150 set side-by-side with a Ladino translation published ca. 1852 in Izmir, Turkey. . . .

Psalms 150 in Hebrew with English translation. . . .

This is Psalms 151 as found in the Septuagint (LXX) in Greek translation (here offered with its translation into Hebrew by Avraham Kahana). The psalm as it is found in Hebrew in the Dead Sea Scrolls is designated as Psalms 151a. . . .

Psalm 151a is unlike any other psalm, because it is openly and clearly a description of David’s own life. He describes his childhood as the youngest of the family, and his anointing. It may have not been included as part of the Masoretic canon because this dissimilarity leads to just a whiff of pseudepigraphical overcompensation. [The psalm is designated Psalms 151a to destinguish it from the text of Psalms 151 found in the Septuagint. –ANV] . . .

Unlike Psalms 151, 154, and 155, the apocryphal psalms 152 and 153 were not found in the Judean Desert scrolls, but only in the Syriac psalter. It is thus somewhat uncertain if they were actually ever written in Hebrew or in Aramaic. But their language and content is in keeping with other late apocryphal psalms, so it seems very possible that they were of Hebrew origin. These reconstructed Hebrew texts are largely based on the work of Professor Emeritus Herrie (H. F.) van Rooy,[1] an expert in the Syriac psalter, also factoring in some input from the work of J. A. Sanders.[2] Psalms 152 and 153 are included together here because they are framed by the ascriptions as a pair — the former being David’s prayer before going against the wild beasts (see I Samuel 17:34-36), and the latter being David’s thanksgiving afterwards . . .

Psalm 154 seems to be a hymn of communal eating, very appropriate for the communal life of Qumran, but also features a very Proverbs-like anthropomorphization of Wisdom as a woman. Of the three apocryphal psalms recorded in the Dead Sea Scrolls, this one seems the most likely to have been written with sectarian intent, which may have been why it wasn’t included in the Masoretic canon. . . .

Psalm 155 is an incomplete acrostic (the Dead Sea Scrolls text records it going from ב to נ, and the Syriac can be reconstructed to include up to פ) with similarities to petitionary psalms like Psalm 3, 22, and 143. It is unclear why it was not included in the Masoretic canon, but one can hazard a guess that it was just not familiar to the compilers. . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of “Vayivarekh David” (1 Chronicles 29:10-13) in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Megillat Esther in Masoretic Hebrew with an English translation, including verses for public recitation highlighted to spotlight the heroic acts of Esther and Mordekhai. . . .

A reading of Shir haShirim (the Songs of Songs, a/k/a Canticles) with English translation, transtropilated. . . .

A Megillah reading of Esther with English translation, transtropilated. . . .

This is the Masoretic text of Megillat Yonah set side-by-side with its translation, made by J.R.R. Tolkien for the Jerusalem Bible (1966). . . .

A Megillah reading of Yonah with English translation, transtropilated. . . .

This is a 14th-century translation of the entire book of Jonah into Judeo-Greek or Yevanic, the traditional language of the Romaniote community of Byzantium. To quote the Judeo-Greek expert Julia G. Krivoruchko, it “exhibits a fusion of contemporary vernacular language with archaic elements” and “favors an extremely literal translation style.” This translation was first published in Greek transcription by the Dutch hellenist Dirk Christiaan Hesseling, who misdated it to the 12th-century based on a mixup between the Seleucid and common eras. Included as part of a Romaniote maḥzor (Bodleian Library MS. Oppenheim Add. 8° 19), this translation was almost certainly in use as a targum for the reading of Jonah as the Yom Kippur minḥa haftarah. In the original manuscript the majority of verses are preceded with a few words of the Hebrew, a common practice for written targumim. . . .

A new original translation of the Book of Ruth, using gender-neutral terminology for God and with relevant names calqued in footnotes. . . .

A Megillah reading of Rūt (Ruth) with English translation, transtropilated. . . .

For the reading of Megillat Ruth on Shavuot, I have presented here the Masoretic text of Ruth according to the R’ Seth (Avi) Kaddish’s experimental Miqra ‘al pi haMesorah side-by-side with Yehoyesh (Yehoash) Blumgarten’s masterful translation in Yiddish. . . .

The second reading for the Sigd festival, the Rededication Ceremony (Nehemiah 9). . . .

An original gender-neutral translation of the book of Lamentations, preserving the alphabetical acrostic through closest parallels to the Hebrew letter. . . .

This translation of Laments, the book of mourning poems read on Tishah b’Av, uses principles of the Buber-Rosenzweig Bible. It strives to be “concordant”, translating related Hebrew words with related English words and following the order and syntax of the Hebrew where possible. It also focuses on the more physical, earthy meaning of words, in order to draw the reader from modern towards more ancient ways of seeing and feeling. Sometimes alternate translations are given, indicated by a slash. (When reading aloud, simply pick one of the translations. For YHVH, you can read Adonai or Hashem or “the Eternal”.) James Moffat’s 1922 translation was consulted. As a somewhat literal translation, Laments uses “He” and “His” as pronouns for God, even though Torah and common sense command us not to make an exclusively male or female image of God. If you are using Laments liturgically, please feel encouraged to change the pronouns. For brief essays on the theology of Eikhah and more, see the bottom of this page. This work is dedicated to all refugees fleeing war and upheaval, and to our remembering their needs. . . .

This is an English translation of Megillat Qohelet, (Kohelet/Ecclesiastes), transtropilated (a term coined by Fellman to describe texts where the Masoretic cantillation has been applied to the translation). This translation is based on the translations by H.L.Ginsberg, Stone Ed. Tanach, Jerusalem Bible, New King James Bible, and the JPS Tanach (both 1917 & 1999). This English translations is sung to the tropes by Len Fellman according to the melodies of Portnoy & Wolff. . . .

A “transtropilation” of an English translation of Lamentations (Eikhah) by Len Fellman. . . .

A Torah reading of Parashat Bereshit in English translation, transtropilated. . . .

This is an English translation of the Torah reading for Simḥat Torah Morning (Genesis 1:1-2:3), transtropilated. . . .

The text of parashat Bereishit, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

A Torah reading of Parashat Noaḥ in English translation, transtropilated. . . .

The text of parashat Noaḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

The text of parashat Lekh Lekha, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

A Torah reading of Parashat Lekh Lekha in English translation, transtropilated. . . .

The text of parashat Vayera, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

The Torah reading of Parashat Vayera in English translation, transtropilated. . . .

Transtropilation of an English translation for the first and second days of Rosh Hashanah, by Len Fellman. . . .

The text of parashat Ḥayyei Sarah, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

The Torah reading of Parashat Ḥayyei Sarah in English translation, transtropilated. . . .

The text of parashat Toldot, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

A Torah reading of Parashat Toldot in English translation, transtropilated. . . .

A Torah reading of Parashat Vayetsei in English translation, transtropilated. . . .

The text of parashat Vayetsei, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

The text of parashat Vayishlaḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

A Torah reading of Parashat Vayishlaḥ in English translation, transtropilated. . . .

The text of parashat Vayeshev, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

A Torah reading of Parashat Vayishlaḥ in English translation, transtropilated. . . .