An early printing of the 42 divine name letter acrostic piyyut, Ana b’Khoaḥ. . . .

The paralitugical Birkat haMazon Tsur Mishelo, in Hebrew with an English translation. . . .

This is a faithful transcription of the text of the medieval Megillat Yehudith (the Scroll of Judith), not to be confused with the deutero-canonical Book of Judith, authored in Antiquity. We have further set this text side-by-side with the English translation made by Susan Weingarten, and vocalized and cantillated the Hebrew so that it may be chanted. . . .

A rhymed translation of Tsur Mishelo, a paralitugical Birkat haMazon. . . .

A litany of angelic names recorded in Sefer HaQanah, whose initial letters spells out the 42 letter divine name as also found in Sefer haPeliah. . . .

A litany of angelic names recorded in Sefer haPeliah whose initial letters spells out the 42 letter divine name as also found (in variation) in Sefer HaQanah. . . .

Before potatoes entered the diet of Ashkenazi Jews, latkes were cheese pancakes, or cassola, as described in the poem “Even Boḥan” (Touchstone) by Rabbi Kalonymus b, Kalonymus ben Meir. . . .

A prayer by Kalonymus b. Kalonymus ben Meir that appears in his poem ספר אבן בוחן, יג Sefer Even Boḥan (§13), describing the author’s wish to have been born a Jewish woman. . . .

This is the remarkable and unique form of the prayer Elohai Neshamah as found in the Ets Ḥayyim, a compendium of law and tradition of the Jews of England completed in 1287 by Jacob Jehudah Ḥazzan of London (only three years before the expulsion of the Jews from England). . . .

Jacob b. Jehuda of London, the author of that valuable contribution to the literary side of Anglo-Jewish history, the Talmudical compendium Etz Chaim, so providentially rescued and preserved for us, never dreamt, when he noted down, in the year 1287, the Ritual and Agada of the Seder Nights according to English usage, that he was fixing a permanent picture of what was doomed to destruction, and was recording not a mere portion of the liturgy, but a page of Jewish history. Faithfully copying his great prototype, Maimonides, the English Chazan also embodied in his work the texts of the Recitations on the Seder Nights in the form customary among his countrymen, and appended the correlated rites according to Minhag England. . . .

In siddurim following the nusaḥ ha-ARI z”l, the Barekhu call to prayer is immediately preceded by a passage from the Zohar, Parshat Terumah, explaining the profound significance of the Maariv service. . . .

The nusaḥ of the Jews of England before the expulsion is witnessed in a single text written by Jacob Jehudah Hazzan of London in 1287. The text is currently held in the collection of the library of the University of Leipzig. We are grateful to the library for making available to us a scan of just pages in the work containing the seder tefilot — something unavailable to its first transcriber (to which our digital edition is indebted). In April 1962, the former chief rabbi of the British Empire Israel Brodie published his transcription through Mossad haRav Kook, writing “The Etz Hayyim is the most notable and certainly the most voluminous of the literary productions of mediaeval Anglo-Jewry which have survived. It was written in 1287, three years before the Expulsion. The author of whom very little is known, wrote this comprehensive code of religious law based on the Mishneh Torah of Maimonides, on the Sefer Mitzvot Gedolot of Moses of Coucy and of many other rabbinic authorities some of whom are otherwise unknown. Included among his authorities are Talmudists — some of renown, who flourished in England. The Etz Hayyim appears to have been regarded as an authoritative source of Jewish Law, judging by references to it contained in works which will be listed in my full introduction. Though it was not quoted as frequently as other works of a similar nature, it takes its place among the Rishonim. David Kauffman in the Jewish Quarterly Review, Vol. IV, pages 20—63, 550—561, and Vol. V pages 353—374 gave a detailed description and appraisal of the Etz Hayyim. The full publication of the work, will, I am sure, provide scholars with additional and varied data which will justify the labour and time involved in its preparation and editing.” . . .

A reading from the Zohar providing context for the first meal of Shabbat on Friday evening. . . .

A reading from the Zohar providing context for the second meal of Shabbat (the Saturday lunch meal). . . .

A reading from the Zohar providing context for the third meal of Shabbat (the Saturday afternoon meal, se’udah shlishit/shaleshudes). . . .

This formula for recitation in the Sukkah at the conclusion of Sukkot (on the night of Shemini Atseret) is given in the name of Rabbi Meir of Rothenburg (1215-1293) and found in two sources: Siman 148 of the Teshuvot of Shimshon bar Tsadoq (a/k/a the Tashbets), and Siman 71.50 of the Sefer Kol Bo. . . .

“Even haRoshah” (the corner stone) is a seliḥah recited on the Fast of Tevet in the Ashkenazi nusaḥ minhag Polin. . . .

The text of the popular piyyut “Adir Bimlukhah” (a/k/a “Ki lo na’eh”) in Hebrew, with a Latin translation. . . .

A mourner’s ḳaddish in the event there is no quorum. . . .

This prayer for divine contemplatives, beginning with the incipit “Tefilat Lisgulat Ishim” (prayer for distinguished individuals), is attested in several manuscripts prefaced by the title, תפלת הרב רבינו משה זצ״ל (prayer of our teacher, Rabbi Mosheh, may their righteousness be remembered for a blessing). The assumption of earlier scholars was that the Rabbi Mosheh here refers to Rabbi Mosheh ben Maimon — Maimonides (1138-1204). While our reading of the prayer finds nothing outside the concepts articulated by Rambam in his Mishneh Torah (Yesodei haTorah) and Moreh Nevukhim, it seems more likely that the Rabbi Mosheh referred to here is the famous paytan Mosheh ben Yaaqov ibn Ezra (ca. 1055-after 1138), who is quoted sharing similar ideas as found in this prayer by Rabbi Abraham ben Azriel in Arugat ha-Bosem (ca. 1230). Transcribed from the manuscript Leiden Or. 4779, this is the first time this obscure and long overlooked prayer has been translated. . . .