The blessing for Tsar Nicholas II as given in the lines of the musical, Fiddler on the Roof. . . .

A ḥatimah (closing) prayer delivered by Ḥazzan Gershom Seixas at a special Thanksgiving Day service by K.K. Shearith Israel in 1789. . . .

A prayer of a pregnant woman anticipating childbirth. . . .

A rabbinic Hebrew translation of the “Lord’s Prayer.” . . .

A prayer on praying, singing, and Torah learning by Rabbi Mordecai Kaplan. . . .

A New Declaration of Independence by Emma Goldman. . . .

This prayer by Rabbi Arnold Kiss for the well-being of a husband by their wife, “A nő imája férjéért,” was first published in his anthology of prayers for Jewish women, Mirjam (1897) on p.246-248. It doesn’t appear to me to have been translated in the subsequent German edition (1907). I’ve set my English translation side-by-side with the Magyar. –Aharon Varady . . .

A prayer of a physician from Markus Herz in German with its Hebrew and English translations. . . .

A prayer for a pregnant woman anticipating her childbirth. . . .

A prayer for a pregnant woman anticipating childbirth, from an unidentified volume of the Seder Tkhines (circa 1640-1720). . . .

A prayer for Israel which reserves the right to criticize its moral failings. . . .

A prayer for intra-national peace during the interwar period (after World War I). . . .

Fred MacDowell: “Then, as now, war was looked upon by many as a great evil, especially between brothers, and many American Colonists only wanted the oppressive measures of King George III to be lifted, bloodshed ended, and peace restored. The nascent American Congress called for a day of “Humiliation, Fasting and Prayer” along these lines for May 17, 1776. It was for this occasion that this prayer was recited in Congregation Shearith Israel in New York. As you can see, a complete service was arranged for this occasion, meant to invoke the solemnity and seriousness of the occasion; after morning prayer, Taḥanun was to be sung to the tune of a Yom Kippur pizmon; a dozen Psalms recited, and then the Ḥazan would recite this prayer written for the occasion, and of course all were to be fasting. The prayer hopes for a change of heart for King George III and his advisors, that they would rescind their wrath and harsh decrees against “North America,” that the bloodshed should end, and peace and reconciliation should obtain between the Americans and Great Britain once more, in fulfillment of the Messianic verse that Nation shall not lift up sword against nation. Of course this was not meant to be, and six weeks later the American Congress declared independence from Great Britain, and there was no walking back from the hostilities which had already occurred.” . . .

This prayer by Hillel Zeitlin was published as “That We Be Reborn” with an English translation by Eugene Kohn in the Sabbath Prayer Book (Jewish Reconstructionist Foundation 1945) of Rabbi Mordecai Kaplan. I have slightly modified Kohn’s translation by replacing thee and thou with you and your, etc. Zeitlin’s prayer is undated and likely was published earlier and elsewhere. If you have more information on the original publication of this prayer, please contact us or leave a comment. . . .

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

A prayer for the welfare of the government in Yiddish from A Naye Shas Tkhine Rav Pninim (after 1933). . . .

A prayer for the sixth day of the week. . . .

A prayer for the fifth day of the week. . . .

A prayer for the fourth day of the week. . . .

The poem, “Psalm of Gratitude” by the Jewish poet and educator, Ben Aronin. . . .

It is challenging to think of how to mark Nicanor Day, as it remains at a disadvantage, not only on years when it conflicts with Ta’anit Esther but on all years since it has no mitzvot. This is probably the main reason that, unlike Chanukah and Purim, it was lost to Jewish practice for more than a thousand years. Nevertheless, we do have its megillah, which has been translated into Hebrew and English. Perhaps, if we start reading chapters 13-15 of 2 Maccabees, even just to ourselves, on the 13 of Adar, we can begin to resurrect a holiday that was celebrated and instituted by Judah Maccabee and his followers over two millennia ago, and which they envisioned would continue throughout Jewish History. With the return of Jews to Israel and Jewish sovereignty to Jerusalem, I believe it is about time. . . .

Tu Bishvat is sometimes referred to as the day in which the sap begins to rise in the trees. From where does this teaching arise? “A Tree Comes of Age” by Rabbi Dr. Sperber was originally given as a lecture on Parashat Yitro 5769/ February 14, 2009 and published on Bar-Ilan University’s Parashat Hashavua Study Center’s website, here. We have formatted the essay adding a number of the sourcetexts referred to in the lecture and all referenced citations. . . .

A version of the weekday Amiday by Rabbi Zalman Schachter-Shalomi emphasizing personal prayer, set side-by-side with a Sefaradi text of the Amidah. . . .

A prayer for protection against noxious gases and people. . . .

A prayer of a woman and mother who has lost her husband and is contemplating desperate circumstances. . . .

A prayer of a woman contemplating her relationship with her husband in marriage. . . .

A prayer of a wife on behalf of her husband traveling. . . .

“Abendlied” 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 29. . . .

A hymn by the abolitionist Harriet Beecher Stowe, included in the hymnal of Congregation Adath Jeshurun in Philadelphia in 1926. . . .

This prayer of gratitude for the emancipation of French Jewry was included by Rabbi Arnaud Aron and Jonas Ennery in their opus, אמרי לב Prières d’un Coeur Israelite (Société Consistoriale de Bons Livres, 1848), pp. 61-62. In the second edition published in 1852, it appears on pp. 95-96. . . .

The paraliturgical adaptation and expansion of “Adaun Aulom” 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), pages 93-94. I have set the stanzas or verses from Adon Olam in their original Hebrew side-by-side with Lise Tarlau’s adapted text (according to the arrangement that seems closest to me) so that their proximity may illuminate her inspiration. . . .

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

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 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. . . .

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. . . .

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

This Chinese translation of an Ashkenazi nusaḥ for the piyyut “Adon Olam,” is found on page 73 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). . . .

Rabbi Zalman Schachter-Shalomi’s interpretive “praying translation” of the piyyut, Adon Olam. . . .

This is Rabbi Dr. David Prato’s Italian translation of Adon Olam from his bilingual Hebrew-Italian everyday siddur, Tefilah l’David: Preghiere di Rito Italiano (1949), p. 272-275. . . .

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. . . .

This is Artur Carlos de Barros Bastos’s Portuguese translation of Adon Olam from his prayer-pamphlet, Oração Matinal de Shabbath (1939), p. 52-53. I have set the translation side-by-side with the Hebrew text from which it was derived. . . .

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

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

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 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 Israel Zangwill was transcribed from the Jewish Quarterly Review vol. 13 (January 1901), p. 321. . . .

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. . . .

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 Jessie Ethel Sampter was transcribed from Joseph Friedlander and George Alexander Kohut’s The standard book of Jewish verse (1917), p. 394. . . .

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

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

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

An English translation of an abridged arrangement of the piyyut, Adon Olam. . . .

Rabbi Dr. Mojżesz Schorr’s translation of Adon Olam in Polish was first printed on pages 8-9 of Modlitewnik na wszystkie dni w roku oraz modlitwę za Rzeczpospolitą ułożoną przez prof. Schorra (1936). . . .

Rabbi Dr. Moses Gaster’s translation of Adon Olam in Romaninan was first printed on pages 3-4 of Siddur Tefilat Yisrael: Carte de Rugăcĭunĭ Pentru Israeliţĭ (1883), his daily Siddur. . . .

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

This is Yosef Naḥmuli’s Greek translation of Adon Olam from his bilingual Hebrew-Greek everyday siddur, Καθημεριναι Προσευχαι (Corfu 1885), p. 6-9. . . .

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. . . .

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 rhyming English translation of the piyyut Adonai Negdekha kol Ta’avati. . . .

A prescriptive instruction from Rabbi Zalman Schachter-Shalomi on the purpose of the taḥanun after the Amidah. . . .

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

“Against Impurity,” a variation of the prayer by Rev. Walter Rauschenbusch, is found adapted (abridged without Christian god-language) by Rabbi Morris S. Lazaron in his World War Ⅰ era prayerbook, Side Arms: Readings, Prayers and Meditations for Soldiers and Sailors (1918), on pages 26-27. The original version of the prayer was first published in For God and the People: Prayers of the Social Awakening (Walter Rauschenbusch 1910), pp. 103-104. . . .

This Chinese translation of an Ashkenazi nusaḥ of the Birkat Ahavah (“Ahavah Rabah”) prayer before the Shema in Shaḥarit is found on pages 12 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). . . .

“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.). . . .

The text of Yehudah haLevi’s piyyut, “Al Ahavatekha Eshteh Gəvi’i,” with a German translation by Franz Rosenzweig. . . .

An earlier form of the prayer known as Aleinu, as found in the esoteric Jewish literature of the first millennium CE. . . .

The prayer, Aleinu, as read by Sepharadim, with an English translation by Rabbi David de Sola Pool. . . .

The Aleinu prayer with an English translation of Dr. Jakob Petuchowski. The end of “She’hu noteh shamayim” and the beginning of “Al Ken” contain a revisionist (or “redemptive”) paraliturgical translation. . . .

A song by Darshan including the alphabetic acrostic piyyut, El Barukh, part of the morning Yotser Ohr blessing made prior to the Shema at the official beginning of the Shaḥarit service. . . .

This untitled prayer by Rabbi Clifton Harby Levy accompanied his short reflection, “I Feel Nervous and Upset” found in The Helpful Manual (Centre of Jewish Science, 1927), pp. 15-16. . . .

“Almighty God! Thy special grace,” by Penina Moïse, published in 1842, appears under the subject “Feast of Esther (Pureem)” as Hymn 67 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 70-71. . . .

“Almighty God! we pray to Thee,” by Rabbi Moritz Mayer, published in 1856, appears under the subject “School Hymns” as Hymn 210 in Hymns Written for the Use of Hebrew Congregations (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1856), p. 209. . . .

“Almighty God! whose will alone (Genesis, Chap. XVI, v. 13),” by Penina Moïse, was published in 1842, and appears under the subject of “Omniscience” as Hymn 7 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 12-13. . . .

The hymn “Although the vine its fruit deny” by Abraham Moïse (ca.1799-1869), is presented as Hymn 1 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830), p. 55. . . .

“[Gebete] Am eigenen Geburtstage” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 253. . . .

“Am Fasttage des neunten Monats. עשׂרה בטבת” was written by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. In the original 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion, it appears as teḥinah №55, on pp. 81-82. In the 1835 and 1842 editions, it appears as teḥinah №57, on pp. 103-104. . . .

“[Gebete] Am Geburtsfeste des Vaters” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 251. . . .

“[Gebete] Am Geburtstage der Mutter” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), page 252. . . .

“[Gebete] Am Geburtstage des Lehrers” was written by Rabbi Benjamin Szold and included in his הגיון לב Israelitisches Gebetbuch für die häusliche Andacht (1867), pp. 252-253. . . .