Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by Jacob Waley was transcribed from the prayerbook of his daughter Julia M. Cohen’s The Children’s Psalm-Book (1907), pp. 298-299. . . .

The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation. . . .

The German translation of “Adon Olam” appearing here is as found in Rabbi David Einhorn’s עלת תמיד Gebetbuch für Israelitische Reform-Gemeinden (1858), pp. 1-2. The English translation here, by Joshua Giorgio-Rubin, translating Rabbi David Einhorn, is as found in Rubin’s Olat Hadashah: A Modern Adaptation of David Einhorn’s Olat Tamid for Shabbat Evening (2020), p. 14. . . .

A rhyming English translation of Adon Olam by Rosa Emma Salaman. . . .

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by George Borrow was shared in his tales in The Bible in Spain (1843), p. 222. (The text in the 1913 edition on page 546 is a bit easier to read.) . . .

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by David de Aaron de Sola was transcribed from his prayerbook Seder haTefilot vol. 1 (1836), p. 122. . . .

A paraliturgical adaptation of the piyyut Adon Olam by an early leader of the Reform movement. . . .

This is Isaac Pinto’s English translation of Adon Olam from Prayers for Shabbath, Rosh-Hashanah, and [Yom] Kippur (1766), p. 29. The translation there appears without the Hebrew. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937). . . .

Ḥakham Ishak Nieto’s translation of Adon Olam was first printed on page 197 of Orden de las Oraciones de Ros-ashanah y Kipur (1740), his maḥzor in Spanish translation for Rosh haShanah and Yom Kippur. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937). . . .

A piyyut by Shlomo ibn Gabirol included in the arrangement of Baqashot before the morning service in the liturgical custom of Sefaradim translated by Rabbi David Aaron de Sola. . . .

The dream and prayer of Mordecai, and the prayer of Esther, as copied in the medieval pseudo-historical Chronicle of Yeraḥmiel. . . .

The reshut for praying at dawn, in Hebrew with English translation. . . .

“Ezkera Matsok” (I remember the distress) is a seliḥah in alphabetic acrostic recited on the Fast of Tevet in the Ashkenazi nusaḥ minhag Polin. . . .

The reshut for praying at dawn, in Hebrew with English translation. . . .

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

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

An Aramaic piyyut composed as an introduction to the reading of the Targum for the Torah reading on Shavuot. . . .

An interpretive translation of Yehudah haLevi’s shabbat song, “Yom Shabbaton.” . . .

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 Shimmush Tehillim is a medieval work providing prescriptive theurgical associations for Psalms and verses from Psalms. It has been historically attributed to Rav Hai Gaon (939-1038 CE) but any definitive statement of authorship is lacking. The suggestion that portions of the Shimush Tehillim were authored during the late Geonic period in Iraq isn’t implausible. We also know that Hai Gaon was knowledgeable of Hekhalot writings that should at least be considered part of the same thought world as the Shimmush Tehillim. Writings found in the Shimush Tehillim have been found in manuscripts dating from the 12th century. This digital transcription of Shimush Tehillim derives from Elias Klein Békéscsaba’s 1936 compilation. This edition should not be considered a critical text, as earlier editions certainly exist. Not all of the Psalms are identified as having a particular theurgical use. . . .

A seliḥah for the Fast of Gedalyah, attributed to Rav Saadia Gaon. . . .

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. . . .

This piyyut is signed “Elyaqim Ḥazaq.” Alas, we do not know who this Elyaqim was or even whether he was a rabbinic or Karaite Jew. The piyyut has been preserved for us in the Karaite cycle (Vilna printing press, 1852, Vol. IV, p. 135.) and there are several other piyyutim signed with his name. . . .

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 “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, Omets G’vurotekha by Elazar ha-Qalir, in its Latin translation by Johann Stephan Rittangel. . . .

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). . . .

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

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

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). . . .

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

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 piyyut, Omets G’vurotekha by Elazar ha-Qalir, in its Latin translation by Johann Stephan Rittangel. . . .

This is a reconstruction of a sabbath liturgy for the Tefillah of the Amidah, at least in some variant of its public recitation, in Greek and preserved in an early Christian work, the Constitutiones Apostolorum (Apostolic Constitutions), a Christian work compiled around 380 CE in Syria. Several prayers derived from Jewish sources appear in the Apostolic Constitutions and they can be found grouped together and labeled “Greek” or “Hellenistic Syanagogal Works” in collections of apocrypha and pseudepigrapha. Because explicitly Christian references appeared to be added onto a pre-existing text with familiar Jewish or “Old Testament” themes and references, scholars in the late 19th century were already suggesting that as many as 16 of the prayers in the Apostolic Constitutions books 7 and 8 were derived from Jewish prayers. A more modern appraisal was made by Dr. Fiensy and published in Prayers Alleged to Be Jewish (Scholars Press 1985). Based on a careful analysis of the prayers, he concludes that the only prayers which can be identified as Jewish with certainty are those found in sections 33-38 of book 7. . . .

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

Healing prayers written on a pair of amulets for the recovery of a woman named Arsinoë . . .

This Chinese translation of an Ashkenazi nusaḥ for the “Qaddish Shalem,” the full-ḳaddish is found on page 27 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 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 thirteen exegetical rules by which halakhot from the Torah may be derived, according to Rebbi Yishmael, included with the preliminary prayers before the Psukei d’Zimrah/Zemirot of Shaḥarit. . . .

Chapter 1 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 2 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .