A mytho-historical chronicle of the story of humanity and Israel up until the Maccabean revolt depicted as a fable through a dream vision of Ḥanokh. . . .

The end of the scroll of Ben Sira (Ecclesiasticus) reconstructed from Cairo Geniza fragments not contained within the Septuagint. . . .

The poem lauding the ancestors from Chapters 44 to 50 of Ben Sira (Ecclesiasticus) is considered by many scholars to be the original influence for the Yom Kippur Avodah service, and the paean to Shimon the Righteous bears a striking similarity to the beloved piyyut “Mar’eh Khohen.” This passage from Ben Sira, the great paean on the merit of the ancestors, takes the Hebrew text of one of the Cairo Geniza manuscripts — Bodleian MS Heb e62 — and versifies it according to the standard Septuagintal text, along with vocalization and cantillation per the standard Masoretic EMe”T system for poetic books. It could be read on Yom Kippur for the avodah service, or just studied as a fascinating piece of Jewish history. . . .

The story of Toviah (Tobit) in Hebrew translation, in an abridged version arranged for public reading on the second day of Shavuot. . . .

To the best of my ability, this is a faithful transcription of the prayer upon entering the synagogue from סדר תפילות לכל השנה Ordinea Rugăciunilor pentru toate zilele anului (nusaḥ Sefaradi, minhag Romania) translated into Romanian by Rabbi Abraham Shlomo Gold (Institutul de editura Ralian si Ignat Samitca, Craiova, 1903). A video of this siddur can be seen on youtube here. We would like to know more about Rabbi Gold; if you have any information, please contact us. . . .

Selected verses from the book of ben Sira for a Seliḥot service . . .

The blessings for the mitsvah of wrapping ones arm with the tefilin shel yad and crowning oneself with the tefilin shel rosh, in their Greek translation by Rabbi Yosef Naḥmuli. . . .

This letter, written in Imperial Aramaic in 419 BCE, is among the vast number of papyrus letters found in Elephantine, also known as Yeb. The Jewish (or more accurately, Judean) community of Yeb is a fascinating bit of history — a group of Judean mercenaries who settled in Egypt and built their own smaller temple! Although their origin was clearly Judean, and they referred to themselves as the ḥeila yehudaya = Judean garrison, their form of worship featured no Deuteronomic centralization, no discussion of the patriarchs, and questionable monotheism! Although the primary deity was YHW (note the difference in spelling), multiple other deities or hypostatized aspects of divinity were worshipped, and verbs for the word “God” are conjugated in the plural rather than the singular. This text is one of a series of letters written between the brothers Yedaniah and Ḥananiah. In this case, it is giving instructions for keeping the holiday of Pesaḥ. These instructions are interesting in their own right — the prohibition on beer could alternatively be read as a prohibition on any alcoholic drink, which would align with Karaite practice rather than rabbinic. But what’s even more interesting is what isn’t mentioned — the instructions given mention nothing whatsoever about the exodus from Egypt, or even God! The diktat to observe the holiday is accredited not to God or Moses, but to Darius, king of the Achaemenid Empire! This passage is a fascinating taste of a part of Judaism that we know very little about. Vocalization according to Tiberian norms and translation into English by the translator. . . .

The blessing upon preparing one’s hands for attaining a state of ritual purity before a sacred activity. . . .

Rabbi Levi Weiman-Kelman introduced the tradition of reading these verses from Isaiah during the month of Kislev through the end of Ḥanukkah in his Siddur Ha’Avodah Shebalev of Kehillat Kol HaNeshamah (R’ Levi Weiman-Kelman, R’ Ma’ayan Turner, and Shaul Vardi, 2007). The translation provided here was adapted from the one made by Shaul Vardi in Siddur Ha’Avodah Shebalev. –Aharon Varady. . . .

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. . . .

Once upon a time, according to the Mishnah, it was the nusaḥ (liturgical tradition) of the Cohanim in the Bet Hamikdash[ref]Priests of the Temple in Jerusalem[/ref] for the Ten Commandments to be read prior to the Sh’ma. . . .

When the first day of Ḥanukkah is a Shabbat, the last day of Ḥanukkah is also Shabbat. In most customs this is addressed by using the standard Shabbat Ḥanukkah haftarah from Zechariah on the first day and I Kings 7:40–50 on the last day. But this never sat well with me, since I Kings 7:40–50 (also the haftara for Vayakhel) is a very technical reading, and the last day of Ḥanukkah is more of a culmination. Conveniently, another minor prophet contemporary of Zechariah, Ḥaggai, discusses the reconstruction of the House as a process of national revitalization, *and* claims that the foundation of the temple was rebuilt on the twenty-fourth day of the ninth month — i.e. the day before Ḥanukkah! This is historically fascinating since it suggests that Ḥanukkah as a rededication festival might predate the Maccabean Revolt entirely, but more importantly here, it makes it a very appropriate reading for the day before or the first day of Ḥanukkah. This is an alternative haftarah from the book of Ḥaggai , chapter 2 verses 2—23, that could be used as a replacement for the standard haftarah when Shabbat falls on the day before Ḥanukkah or on the first day of Ḥanukkah. When read on the first day of Ḥanukkah, the traditional Ḥanukkah haftarah reading of Zechariah 2:14–4:7 would be postponed to the eighth day in its place. . . .

According to Isaac Seligman Baer’s famed Seder Avodat Yisrael, one of the first scholarly siddurim critical editions ever published, there was a custom that on the day of a circumcision, the P’sukei d-Zimra reading of Shirat haYam along with a portion of its introduction would be recited aloud as a call and response by the mohel (circumcizer) and sandaḳ (godfather). Baer’s division of the verses (from Seder Avodat Yisrael, pp. 72-74) is included here, along with a new translation. . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 1 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 1. . . .

To the best of my ability, this is a faithful transcription of Psalms 1 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the Sephardic Studies Collection at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Autor ninguno se halla, que declare el tiempo en que David compuso este Psalmo; ni la causa de haverlo introduzido por primero: mas amiver, es, que conociendo David que la razon de haver Dios rebotado de su gracia a Saul, y haverlo elegido ael en su lugar, havia sido por transgredir su mandado en la guerra de Ha-malek, por las persuasiones, y confejos de los inicos de su pueblo; como el mismo confessó al Propheta Semuel: por esso, quiso David dar’principio àfu Libro, con un loor que sirviesse de dotrina, y de advertimiento dela felicidad que alcançan los fieles siervos de Dios, que andan con toda integridad en fus carreras de virtud, y las adversdades, y castigo que estáparalos infieles, y los inicos aparejado, por los justos juyzios de Dios, del modo que sucedió a Saul, que fue desposseido de su Reyno, el, y sus hijos, y todos sus defendientes parasiempre, por los consejos de que el, se dexó persuadir, donde Dios le declaró su castigo. . . .

This is a faithful transcription by the Yehoyesh Project of the Yiddish translation of Psalms 1 made by Yehoyesh Shloyme (Yehoash Solomon) Blumgarten (1870-1927) published in Torah, Neviʼim, u-Khetuvim vol. 2 (New York: Yehoʼash Farlag Gezelshaft, 1941). The complete transcription of Torah, Neviʼim, u-Khetuvim by the Yehoyesh Project in copy/pasteable and searchable plaintext may be found here. . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 2 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 2. . . .

Este Psalmo, es el segundo en numero, por haverlo David en el principio de su Reyno, quando por oir las naciones circunvezinas, que lo havian ungido por Rey sobre Israël, vinieron todos juntos al desafio contra el, en compañia de los Philisteos sus capitales enemigos, y por esso comiença el Psalmo: Paraque se juntan las gentesy, etc. De suerte que assi como el Psalmo precedente, fue el primero por la donacion del Reyno, que Dios le hizo, assi este segundo fue adjunto a el, por la possession del Reyno que entonces tomava, suyetando con la divina assistencia las naciones, pues le embiava de los Cielos, su favor por medio de los Angeles sus ministros, como consta de Semuel Segundo, 5:24. . . .

This is a faithful transcription by the Yehoyesh Project of the Yiddish translation of Psalms 2 made by Yehoyesh Shloyme (Yehoash Solomon) Blumgarten (1870-1927) published in Torah, Neviʼim, u-Khetuvim vol. 2 (New York: Yehoʼash Farlag Gezelshaft, 1941). The complete transcription of Torah, Neviʼim, u-Khetuvim by the Yehoyesh Project in copy/pasteable and searchable plaintext may be found here. . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 3 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 3. . . .

To the best of my ability, this is a faithful transcription of Psalms 2 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the Sephardic Studies Collection at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

. . .

To the best of my ability, this is a faithful transcription of Psalms 3 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the Sephardic Studies Collection at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 4 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 4. . . .

The 4th psalm of the book of Psalms in Masoretic Hebrew accompanied by an English translation. . . .

This is a faithful transcription by the Yehoyesh Project of the Yiddish translation of Psalms 4 made by Yehoyesh Shloyme (Yehoash Solomon) Blumgarten (1870-1927) published in Torah, Neviʼim, u-Khetuvim vol. 2 (New York: Yehoʼash Farlag Gezelshaft, 1941). The complete transcription of Torah, Neviʼim, u-Khetuvim by the Yehoyesh Project in copy/pasteable and searchable plaintext may be found here. . . .

To the best of my ability, this is a faithful transcription of Psalms 4 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the Sephardic Studies Collection at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 5 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), pp. 5-6. . . .

To the best of my ability, this is a faithful transcription of Psalms 5 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the prayer Psalms 6 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

To the best of my ability, this is a faithful transcription of Psalms 6 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 7 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), pp. 8-9. . . .

To the best of my ability, this is a faithful transcription of Psalms 7 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 8 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 10. . . .

The 8th psalm of the book of Psalms in Masoretic Hebrew accompanied by an English translation. . . .

To the best of my ability, this is a faithful transcription of Psalms 8 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

To the best of my ability, this is a faithful transcription of Psalms 9 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 10 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), pp. 12-13. . . .

Psalms 10:16 is parts of the eighth and ninth verses of the prayer, Yehi Kavod in Pesukei Dezimra, part of Baruch Hashem L’Olam in Maariv, and part of the Bedtime Shema. Psalms 10 is considered part of Psalms 9 in the Septuagint, the Greek targum (translation) of the Tanakh. . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 11 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 14. . . .

To the best of my ability, this is a faithful transcription of Psalms 11 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 12 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 15. . . .

To the best of my ability, this is a faithful transcription of Psalms 12 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation of Psalms 13 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 16. . . .

To the best of my ability, this is a faithful transcription of Psalms 13 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Rabbi Zalman Schachter-Shalomi’s translation and reworking of Psalms 14 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), p. 17. . . .

To the best of my ability, this is a faithful transcription of Psalms 14 from תהילים או לוס סאלמוס ; טריסלאד’אד’וס דיל לשון הקדש אין לה לינגואה ספרדית (Tehillim, or the Psalms, translated from the Holy language [Hebrew] into the Sephardic language, Estampado por Ǧ. Griffit 1852/3) from a digital copy made available by the collection of Sephardic Studies at the University of Washington. Please join me in making a complete transcription of this Ladino translation of Psalms. –Aharon N. Varady . . .

Psalms 15 is read on special days of festive joy in place of Taḥanun. Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 15 in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with the verses comprising the Psalm. –Aharon N. Varady . . .