This rhyming translation for the Birkat haMazon (blessing after eating a meal with bread) was written by Jessie Ethel Sampter and published in her Around the Year in Rhymes for the Jewish Child (1920), p. 86. . . .

“Great Arbiter of human fate!” by Penina Moïse, published in 1842, appears under the subject “Feast of Dedication (Hanuccah)” as Hymn 66 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 69-70. . . .

This untitled prayer by Rabbi Clifton Harby Levy accompanied his short essay, “Facing Temptation” found in The Helpful Manual (Centre of Jewish Science, 1927), pp. 21-22. . . .

This prayer for the well-being of children by Rabbi Arnold Kiss, “Gyermekek üdvéért” (Magyar, 1897) and “Gebet für das Heil des Kindes” (German, 1907), was first published in his anthology of prayers for Jewish women, Mirjam on p.291-293 of the original Magyar edition and p. 546-549 of the subsequent German edition. I’ve set separate English translations side-by-side with the Magyar and German in order to highlight the subtle differences between the two. As I am not a native speaker of German or Magyar, please correct and improve upon my effort. –Aharon Varady . . .

This paraliturgical prayer for the end of Shabbat havdalah was made by Jessie Ethel Sampter and published in her Around the Year in Rhymes for the Jewish Child (1920), p. 64. . . .

This is “Had Gadiâ | Un Cabri: La Légende de l’Agneau (Poésie chaldaico-provençale, chantée a la table de famille les soirs de Paques),” a translation of Ḥad Gadya into French by Dom Pedro Ⅱ (1825-1891), emperor of Brazil, as published in Poésies hébraïco-provençales du rituel israélite comtadin traduites et transcriptes par S. M. D. Pedro Ⅱ, de Alcântara, empereur du Brésil (1891), pp. 45-59. A note on the last page indicates the translation was made in Vichy, France on 30 July 1891. . . .

A Latin translation of the popular Passover song, Ḥad Gadya. . . .

Making sense of Ḥad Gadya beyond its explicit meaning has long inspired commentary. For me, Ḥad Gadya expresses in its own beautiful and macabre way a particularly important idea in Judaism that has become obscure if not esoteric. While an animal’s life may today be purchased, ultimately, the forces of exploitation, predation, and destruction that dominate our world will be overturned. Singing Ḥad Gadya is thus particularly apropos for the night of Passover since, in the Jewish calendar, this one night, different from all other nights, is considered the most dangerous night of the year — it is the time in which the forces of darkness in the world are strongest. Why? It is on this night that the divine aspect of Mashḥit, the executioner, is explicitly invoked (albeit, only in the context of the divine acting as midwife and guardian/protector of her people), as explained in the midrash for Exodus 12:12 . . .

This Chinese translation of the short piyyut “Ha-El b’taatsumot” following Nishmat Kol Ḥai is found on page 2 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

The text of the short prayer ha-El b’Taatsumōt Uzekha in Hebrew with a Latin translation. . . .

This Chinese translation of an Ashkenazi nusaḥ of the prayer “ha-Kol Yodukha,” is found on pages 7-11 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

This prayer of thanksgiving by Rabbi Arnold Kiss for deliverance from danger, “Hálaima a bajból való menekülésért,” was first published in his anthology of prayers for Jewish women, Mirjam (1897) on p.286-288. . . .

This manual has been devised for the express purpose of giving the Rabbi, or anyone officiating at a Jewish ceremonial or ritual, a concise and practical aid that will facilitate the task of officiating , and will obviate the necessity of resorting to the voluminous literature pertaining thereto. . . .

The text of the piyyut, “HaMavdil,” with a German translation by Franz Rosenzweig. . . .

A rhymed translation of the piyyut sung following the Havdallah ritual. . . .

The popular Israeli song from the 1950s. . . .

The 7th of Adar is the traditional date for the yahrzeit of Moshe Rabbeinu and it is also remembered as the day of his birth 120 years earlier. This variation of of the piyyut, Hanenu Yah Hanenu (Forgive Us Yah, Forgive Us), sung on 7 Adar, is attributed to Rabbi Yosef Ḥayyim of Baghdad (the Ben Ish Ḥai, 1832-1909). The earliest published version we could find appears in בקשות: ונוסף עוד פתיחות ופיוטים הנוהגים לומר בזמה הזה (1912) containing piyyutim by Israel ben Moses Najara (1555-1625), a Jewish liturgical poet, preacher, Biblical commentator, kabbalist, and rabbi of Gaza. The contemporary audio recording of the Iraqi nusaḥ presented here was made by משה חבושה (Moshe Ḥavusha). . . .

“Hannukah” appears as hymn XXXVIII in מנהג אמעריקא: תפלות בני ישורון Minhag America: Hymns, Psalms & Prayers in English and German by Rabbi Isaac Mayer Wise, et al (1868), p. 104 and 106. . . .

“Hannukah” by Minna Kleeberg appears as hymn number 38 in מנהג אמעריקא: תפלות בני ישורון Minhag America: Hymns, Psalms & Prayers in English and German by Rabbi Isaac Mayer Wise, et al (1868), p. 105 and 107. . . .

“דיא חנוכה ליכט” by Morris Rosenfeld (1862-1923) p.132-134. It was translated from the Yiddish into English by Rose Pastor Stokes & Helena Frank and published under the title, “The Feast of Lights” in Songs of Labor and Other Poems (1914), p. 65-66. Another translation, by Helena Frank alone was published in Apples & Honey (ed. Nina Salaman 1921), p. 242-244. The German translation by Berthold Feiwel was published in Lieder des Ghetto (1902), p. 81-83, and illustrated by Efraim Moses Lilian. . . .

A popular song for Ḥanukkah in Yiddish with English translation. . . .

This prayer for “The Feast of Light and Dedication” by Rabbi Abraham Cronbach is found in his, Prayers of the Jewish Advance (1924), on pages 37-39. . . .

A poem on how to play chess, one of the oldest historical descriptions of the game of Chess, by Avraham ibn Ezra (12th century) . . .

This paraliturgical translation of “Haschkiwenu” by Lise Tarlau can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), page 78. . . .

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). . . .

The pedagogical song “Hashem is Everywhere!” by Rabbi Yosef Goldstein (1928-2013) can be found in the context of his story, “Where is Hashem?,” the second track on his album מדות טובות Jewish Ethics Through Story and Song (Menorah Records 1972). In the instructions to reciting the lyrics, the singer points first to the six cardinal directions and lastly, by pointing inward towards one’s self. In so doing, one explicitly affirms the idea of the divine within ourselves and implicitly, in each other. . . .

The Hashkivenu prayer of Rabbi Zalman Schachter-Shalomi. . . .

A rhyming translation of the evening prayer Hashkivenu. . . .

The poem, Hatiḳvah, in its original composition by Naphtali Herz Imber, later chosen and adapted to become the national anthem of the State of Israel, with a full English translation, and the earliest, albeit abbreviated, Yiddish translation . . .

This Chinese translation of an Ashkenazi nusaḥ for the “Ḥatsi Qaddish,” the half-ḳaddish is found on page 4 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

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

The poem, “He of Prayer” as published in Henry Abarbanel’s English School and Family Reader (1883), p.14, where it is attributed to the newspaper The Jewish Times, a New York newspaper that circulated from 1869-1877. . . .

“He spoke and thro’ the gloom profound,” by Cordelia Moïse Cohen (1809-1869), first published in 1842, appears under the subject “Sabbath” as Hymn 56 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 58. . . .

This untitled prayer by Rabbi Clifton Harby Levy accompanied his short reflection, “I Seek Health and Healing” found in The Helpful Manual (Centre of Jewish Science, 1927), pp. 9-10. . . .

“Heaven” by Rosa Emma Collins née Salaman was published in her bound collections of poetry, Poems (1853), pp. 72-76. . . .

This is Rabbi Benjamin Szold’s הגיון לב (Hegyon Lev, “Meditation of the Heart”) Israelitisches Gebetbuch für die häusliche Andacht (1867). . . .

“Heil’ge Sabbath-Ruhe” is a hymn selected by Rabbi Gotthold Salomon, Immanuel Wohlwill, and Maimon Fraenkel for inclusion in the Hamburg Temple Hymnal (1833), hymn №342, p. 415. The first, fourth, and sixth stanzas were translated by Rabbi James Koppel Gutheim and published as “Der Sabbath (The Sabbath)” in his Hymns, for Divine Service in the Temple Emanu-El (1871) as hymn №1, pp. 2-3. The hymn also appears as the preface to Gotthold Salomon’s sermon “Der Segen des Sabbathtages” in Der berg des Herrn: Kanzel-vorträge über den Decalog (1846), p. 32 lending me to think that the hymn was at the very least appreciated by him, and possibly also written by him. –Aharon Varady . . .

This untitled prayer by Rabbi Clifton Harby Levy accompanied his short reflection, “Bringing Health to the Home” found in The Helpful Manual (Centre of Jewish Science, 1927), pp. 12-13. . . .

“Here at this temple’s holy shrine,” by Cordelia Moïse Cohen (1809-1869), published in 1842, appears under the subject “Devotion” as Hymn 21 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 25. . . .

A very old tale told for the protection of pregnant women and their infant children as found in amulets from late Antiquity. . . .

A collection of Jewish women’s prayers compiled by Rabbi Moritz Mayer, including twenty-four original English translations of prayers by Fanny Neuda from her collection, Stunden der Andacht 1855. . . .

Chapter three of Rabbi Mosheh Cordovero’s Tomer Devorah, concerning the relationship between Wisdom and Empathy and its expression in the humane treatment of all living creatures. . . .

“How beautiful it is to see,” by Penina Moïse, published in 1842, appears under the subject “Brotherly Love” as Hymn 41 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 44-45. . . .

“How cold that man! to faith how dead!” by Penina Moïse, was published in 1842, and appears under the subject “Divine Providence” as Hymn 8 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 13-14. . . .

“How desolate thy fields and vales,” by Penina Moïse, published in 1842, appears under the subject “Tabernacles (Sucote)” as Hymn 64 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 66-67. . . .

“How long will man in pleasure merged,” by Penina Moïse, published in 1842, appears under the subject “Piety” as Hymn 25 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 28-29. . . .

“Hymn for Shaḇuoth (Father, See Thy Children)” is based on “Confirmation (Father, see thy suppliant children)” an original hymn by Felix Adler published in Hymns, for Divine Service in the Temple Emanu-El (1871), hymn 34, p. 68. The last four lines of the hymn have been amended and replaced with “Till our lives shall bud and blossom…” by Angie Irma Cohon, for use on Shavuot. This version was published in her תפלת ישראל (Tefilat Yisrael) A Brief Jewish Ritual (Women of Miẓpah 1921), p. 19. . . .

“Hymn of praise” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 184-185. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 102-103. This prayer at the conclusion of an as yet unidentified writing project seems to me to be possibly related to her “Prayer (Father of mercies),” a prayer of gratitude at the commencement of a writing project. . . .

A hymn-book containing not only traditional Jewish hymns, but also others of Christian origin (“adapted for Jewish worship”). Upon it was based the Union Hymnal, which was subsequently adopted by Reform congregations in the United States. . . .

“I lift mine eyes unto the hills (Psalms 121),” by Cordelia Moïse Cohen (1809-1869), first published in 1842, appears under the subject “Hope in God” as Hymn 30 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), p. 33. . . .