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). . . .

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

The prayer, haNoten Teshu’a, as adapted for King George III in 1810. . . .

The prayer for King George III in the English colonies before the Revolutionary War. . . .

The text of Hanoten Teshua in its English translation as presented by Menasseh ben Israel to Oliver Cromwell in 1655. We have reconstructed the corresponding Hebrew from the S&P nusaḥ of the Jewish community in Amsterdam. . . .

A “praying translation” of the piyyut, Anim Zemirot. . . .

A rhyming translation of the pizmon for maariv on Yom Kippur. . . .

The prayer of Azaryah and his song of praise with Ḥananyah, and Mishael from within the Furnace (also known as “the song of the three holy children”) found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11). . . .

The story of Daniel and the dragon held captive by the neo-Babylonians found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11). . . .

Daniel’s battle with the Dragon, one of the apocryphal Additions to Daniel, is affixed to the end of the book in the Septuagint. The editor has here included a new vocalized and cantillated edition of the Aramaic text preserved in the 12th century Divrei Yeraḥmiel (Oxford Bodleian Heb d.11 transcribed by Rabbi Dr. Moses Gaster). The language of this passage is an odd synthesis of Targumic, pseudo-Biblical Aramaic, and even some Syriac forms, so the editor’s vocalization is aiming for a happy medium of all the possibilities. (In several locations Divrei Yeraḥmiel uses incorrect Hebrew-specific forms, probably due to scribal error. These are here marked as a qere-ketiv split.) . . .

A popular piyyut for all occasions by Avraham ibn Ezra. . . .

A rhyming translation in English to the popular piyyut, Adon Olam. . . .

The Seder Tefilat Kol Peh was printed in 1891 in Vienna, and features a full Ladino translation of the entire siddur. The Ladino translation here is found on the left side of pagespread №145. Along with a full transcription of the Ladino text, Isaac Gantwerk Mayer has also prepared a full romanization of the Ladino. . . .

The seliḥah with its English translation as found in Siddur Siftei Tsadiqim (The Form of Prayers) vol. 6: Seder haTefilot laTaaniyot (ed. Isaac Leeser 1838) p.107-109. . . .

This translation by Rabbi David de Aaron de Sola of “Lema’ankha v’lo lanu” by an unknown paytan was first published in his Ancient Melodies of the Spanish and Portuguese Jews (1857). . . .

The prayers invoking the memory of the Aqeidat Yitsḥaq (Genesis 22:1-19) in the morning preparatory prayers in the liturgical custom of the Sefaradim. . . .

The prayers invoking the memory of the Aqeidat Yitsḥaq (Genesis 22:1-19) in the morning preparatory prayers in the liturgical custom of Ashkenaz. . . .

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

“Aḥeinu” is the final prayer in a set of supplications recited on Mondays and Thursdays as the Torah scroll is being prepared to be returned to the Aron. The prayer is first found with variations in wording in the surviving manuscripts of the Seder Rav Amram Gaon (ca. 9th c.). . . .

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