This is the form of the prophylactic prayers following the birkhot hashaḳar and which precede the birkhot Talmud Torah in the Italian nusaḥ attested by Rabbi David Prato from his siddur, תפלה לדוד Preghiere di Rito Italiano (1949), pp. 10-12.

The full text of the alphabetic mesostic piyyut, Hayom, according to the Italian nusaḥ.

A prayer for unveiling a tombstone, according to the custom of the Jews of Pressburg.

A pizmon in the nusaḥ hasepharadim recited at Seliḥot during the monh of Elul and Yom Kippur.

An alphabetic acrostic pizmon for seliḥot and Yom Kippur with an alphabetic acrostic English translation.

A penitential piyyut for the fast of the 17th of Tammuz.

The Secrets of Rebbi Shimōn ben Yoḥai is a pseudepigraphal record of the divine visions of the second-century rabbi, Shimon ben Yoḥai. Scholarly opinion about the date of its composition is divided. Adolf Jellinek thought it was likely authored during the time of the Crusades, while Heinrich Graetz thought it was likely composed in the mid-8th century. The visions described in the secrets portrays the Yishmaelites being led by a violent saviour of the Jews from the hegemony of the Byzantine Empire. It describes the events and rulers of the eighth-century Umayyad Empire, as well as eight-century battles between the Byzantines (known in the text as the Ḳenites or the Kingdom of Edōm) and the Umayyads (known in it as the Kingdom of Yishmael).

The “angels on all sides” formula included with the Bedtime Shema service in many contemporary siddurim.

The origin story of Lilith as told in the Alphabet of ben Sira.

The piyyut, El Adon, in Hebrew with an interpretive “praying translation” by Rabbi Zalman Schachter-Shalom, z”l.

This translation of “Adonai boker e’erokh lekha” by Rabbi David Aaron de Sola of a piyyut by an unknown paytan was first published in his Ancient Melodies of the Spanish and Portuguese Jews (1857).

This is the piyyut “Az K’einei Avadim (As slaves, with eyes beseeching,…)” by an unknown paytan for the seventh circuit of the Hoshana Rabba service (on the seventh and final day of Sukkot), published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 183.

This is the piyyut “Az K’einei Avadim (As slaves, with eyes beseeching,…)” by an unknown paytan for the seventh circuit of the Hoshana Rabba service (on the seventh and final day of Sukkot), published in Adler and Davis’s Maḥzor for Sukkot, Avodat Ḥag ha-Sukkot (1908), pp. 183.

An alphabetical acrostic piyyut celebrating the victory of Esther and Mordekhai over the forces of Haman.

The alphabetic acrostic piyyut, Adir Hu, in its Latin translation by Johann Stephan Rittangel as found in his translation of the Pesaḥ seder haggadah, Liber Rituum Paschalium (1644).

The piyyut, Dayenu, in its Latin translation by Johann Stephan Rittangel.

A work of Jewish astrology and magic containing recipes specific to the angelic rulers of each day of the week.

A guide to the activities one might engage upon in every hour of the week corresponding with their ruling planet, numinous and cthonic power.

This is the Ribon ha-Olamim prayer contained within the concluding readings of the Qarbanot section as an introductory preface to the Morning prayers. In most siddurim in which the Karbanot are included, this prayer appears immediately after Ana b’Khoaḥ and before the rules of Midrash Halakhah taught by Rebbi Yishmael.

The 18th of Iyyar on which the 33rd day of the Omer coincides is a day of historical significance. On that day in the year 363, the Byzantine Roman emperor Julian in collaboration with Atiochian Jewry attempted to lay the foundations of the Third Temple in Jerusalem. For centuries afterward, the day was commemorated as a fast day. One primary source in rabbinic Judaism that references the day is Sefer Zerubavel. Given the relative obscurity of Sefer Zerubavel today, we thought that we could help remedy that on just the day it currently references in the rabbinic Jewish calendar: Lag ba-Omer — a day which otherwise lacks any liturgical reading. Below is the text of Sefer Zerubavel as found in Divrei Yeraḥmiel (according to the text transcribed and published as Sefer ha-Zikronot hu’ Divrey ha-Yamim le-Yerahme’el (ed. Eli Yassif; Tel Aviv: Tel Aviv University, 2001), pp. 427-435, set side-by-side with the English translation by the scholar John Reeves.