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הַלְלוּ־יָהּ הַלְלוּ עַבְדֵי יְהֹוָה
הַלְלוּ אֶת־שֵׁם יְהֹוָה׃
יְהִי שֵׁם יְהֹוָה מְבֹרָךְ
מֵעַתָּה וְעַד־עוֹלָם׃
מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ
מְהֻלָּל שֵׁם יְהֹוָה׃ |
So stimmt denn an, Ihr Diener Eures Herrn,
Und preist in Eurem Lied des Ewigen Namen
Von Sonnenaufgang bis zum Niedergang!
Vom Tag des Lebens bis zum Tag des Todes
Sei er gepriesen und gebenedeit! |
Sing then, you servants of your Lord,
and praise in your song the Eternal Name
from the rising of the sun to its setting!
From the day of life to the day of death
May He be praised and blessed! |
רָם עַל־כׇּל־גּוֹיִם יְהֹוָה
עַל הַשָּׁמַיִם כְּבוֹדוֹ׃
מִי כַּיהֹוָה אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת׃ |
Der Herr ist mächtig und ist hocherhaben,
Sein Glanz strahlt über aller Himmel Glanz
Und über allen Wolken steht sein Thron. |
The Lord is mighty and exalted,
His splendor shines above all the heavens
and above all the clouds stands his throne. |
הַמַּשְׁפִּילִי לִרְאוֹת
בַּשָּׁמַיִם וּבָאָרֶץ׃
מְקִימִי מֵעָפָר דָּל
מֵאַשְׁפֹּת יָרִים אֶבְיוֹן׃ |
Doch ist der Mächtige auch gnadenvoll
Und voll Erbarmen schaut er auf die Erde,
Und wer im Staube liegt, den hebt er auf,
Und wer verarmt, dem spendet Nahrung er,
Und wer erniedrigt, wird von ihm erhöht. |
Yet the Mighty One is also full of mercy
and full of compassion he looks upon the earth,
and he lifts up those who lie in the dust,
and he gives food to those who are impoverished,
and he exalts those who are humiliated. |
לְהוֹשִׁיבִי עִם־נְדִיבִים
עִם נְדִיבֵי עַמּוֹ׃
מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת
אֵם־הַבָּנִים
שְׂמֵחָה הַלְלוּ־יָהּ׃ |
Er macht den dürft’gen Bettler Edlen gleich
Und setzt ihn neben seines Volkes Fürsten,
Und in dem öden Haus die Trauernde,
Die Kinderlose, die Verlassene,
Die zu ihm ruft und ihre Hände hebt,
Die wird zur Mutter starker, stolzer Söhne
Und preist mit Jubellaut des Höchsten Macht. |
He makes the humble beggar like the noble
and sets him beside his people’s princes,
and in the desolate house the mourner,
the childless, the forsaken,
[the one] who calls to him and lifts up her hands,
[the one] who becomes the mother of strong, proud sons
praises with a shout of joy the power of the Most High. |
This adapted translation of Psalms 113 by Lisa Tarlau can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (second revised edition 1909), pages 162-163. The transcription of the German provided machine-readable text for machine translations by DeepL, which we then edited for accuracy and clarity. We welcome any/all corrections, improvements, and additional transcriptions and translations of this work’s contents. –Aharon Varady Source(s) Hallel (Lisa Tarlau, Beruria, 1909) p. 162  Hallel (Lisa Tarlau, Beruria, 1909) p. 163
Aharon Varady (M.A.J.Ed./JTSA Davidson) is a volunteer transcriber for the Open Siddur Project. If you find any mistakes in his transcriptions, please let him know. Shgiyot mi yavin; Ministarot naqeni שְׁגִיאוֹת מִי־יָבִין; מִנִּסְתָּרוֹת נַקֵּנִי "Who can know all one's flaws? From hidden errors, correct me" (Psalms 19:13). If you'd like to directly support his work, please consider donating via his Patreon account. (Varady also translates prayers and contributes his own original work besides serving as the primary shammes of the Open Siddur Project and its website, opensiddur.org.)  Lise Tarlau (also known as L'Ysaye/Isaye/Ysaye/Ysale, Lisa, Lize, Elizabeth, Luise, and Louise Tarleau; 1879-1952), was a writer born to a prominent Viennese Bohemian Jewish family, the daughter of Rabbi Dr. Joseph Samuel Bloch and Laura Lachmann. In an essay published in 1906, "The Religious Problem," she expressed enthusiasm for Zionism and a deep sympathy for East European, Yiddish speaking Jewry, praising them for having retained their own distinctive cultural identity and their own language. This posture was accompanied by harsh criticism of Western European Jewish cultural assimilation, writing that they have “lived as parasites on the creative possibilities of the dreams of beauty of other peoples” (as quoted in Peter Singer's Pushing Time Away, 2003). Before emigrating to the United States in 1908, nearly two dozen prayers she wrote were published in Beruria (1907), an anthology of teḥinot in German compiled by her sister's husband Rabbi Dr. Max Grunwald. A decade later in the US, Houghton Mifflin Company and Riverside Press published The Inn of Disenchantment (1917), a collection of her prose and several short stories. Tarlau's fiction also appeared in major magazines of the day, including The Nation (105:2725, September 20, 1917), The Atlantic Monthly (in 1919), and Harper's Magazine. In 1924, her short story " Loutré" was awarded second place in Harper's first ever short story contest. During World War II, she wrote a number of scripts for radio and film and worked as a translator for the US military. Several of her works were included in The Fireside Book of Romance (ed. C. Edward Wagenknecht, 1948). She died on October 9, 1952 in Kew Gardens, Queens, Long Island, New York. The Mesorah (Heb: מָסוֹרָה) a/k/a, the Masoretic text is the authoritative Hebrew and Aramaic text of the TaNaKh for Karaite and Rabbinic Judaism. It was primarily copied, edited and distributed by a group of Jews known as the Masoretes between the 7th and 10th centuries CE. The Masoretic Text defines the Jewish canon and its precise letter-text, with its vocalization and accentuation known as the Masorah.
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