This is the Kol Nidrei as offered by the Hannover Synagogue on Yom Kippur in 1937 according to the text provided in a poster, “Agende für Kol-nidre und Seelenfeier in der Synaogen-Gemeinde Hannover” (10 September 1937). Thank you to David Selis for providing digital images of the poster. . . .

One of the most revolutionary alterations made by the early Reform movement in Germany was their replacement of Kol Nidre with a German hymn, sung to the same melody: O Tag des Herrn. But when the early Reformers came to the United States, they adopted a new language, English. In 1866, the American Reform Jewish community was largely bilingual in German and English, and Isaac Mayer (No Relation) Wise’s 1866 service for the Day of Atonement took account for that, including a singable English translation of the singable German replacement for Kol Nidre. I have also included a musical score which uses I. M. Wise’s English text in Louis Lewandowsky’s original setting of O Tag des Herrn. . . .

This is a parody riffing on the piyyut Yom Zeh Mekhubad for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Hebrew into English by Isaac Gantwerk Mayer. . . .

This is the Shir haMa’alot for a Woman Giving Birth on Purim (a parody of a birth amulet) by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Aramaic into English by Isaac Gantwerk Mayer. . . .

This is the Aqdamut for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Aramaic into English by Isaac Gantwerk Mayer. . . .

This is the Ne’ilah for Purim (a parody of the last two paragraphs of the Ne’ilah confession) by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Aramaic into English by Isaac Gantwerk Mayer. . . .

This is the Hosha’not for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Aramaic into English by Isaac Gantwerk Mayer. . . .

This is the Haqafot for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Hebrew into English by Isaac Gantwerk Mayer. . . .

“Yom Purim” is a parody riffing on the piyyut Yom Shabbaton for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Hebrew into English by Isaac Gantwerk Mayer. . . .

This is a parody riffing on the piyyut Yetsiv Pitgam for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Hebrew into English by Isaac Gantwerk Mayer. . . .

This is a parody riffing on the piyyut Kol Meqadesh Shevi’i for Purim by Avraham Menaḥem Mendel Mohr from his Kol Bo l’Purim (1855) transcribed and translated from Hebrew into English by Isaac Gantwerk Mayer. . . .

First written and published in Hamburg in 1842 by Tzvi Hirsch Sommerhausen (1781-1853), the Haggadah l’Leil Shikkorim is a parody of the familiar segments of the Haggadah, but for Purim instead of Pesaḥ. According to Israel Davidson’s “Parody in Jewish Literature,” (1907) Sommerhausen’s work was published in six editions, including one with a Judeo-Arabic sharḥ. (If anyone has a link to that, please send it to me!) Anyway, this edition is fully vocalized and translated into English, for your Purim enjoyment. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha of Minḥah for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qaddish Y’hei Shmeih after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Full Qaddish after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. The entire midrash provided here is sometimes found under the name “The Feast of the Garden of Eden.” . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha of Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədusha d-Sidra for an individual from Seder Rav ȝAmram, the oldest known full siddur. (The Qədusha d-Sidra is no longer considered dəvarim she-biqdushah, although Baladi-rite Yemenites replace “קדוש קדוש קודש” with one “קדושת.”) Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Ḥatsi Qaddish between Taḥanun and Ashrei for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qədushah d-Yotser for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Half Qaddish before Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . .

This is a direct transcription, including cantillation and non-standard vocalizations, of the cantillated Megilat Antiokhos found in the British Library manuscript Or 5866, folios 105v-110r. . . .

In the communities of Morocco and Mumbai, the day after Yom Kippur was a holiday for priests known as Yom Simḥat Kohen. The origins of this practice can be found in Mishnah Yoma 7:4, where the high priest makes a festival for his loved ones after successfully completing the Yom Kippur rituals. In Mumbai, the practice (as recorded in Joseph Ezekiel Rajpurkar’s bilingual Hebrew/Marathi siddur) was to recite Psalms 85 on Yom Simḥat Kohen. The editor has included the text of Psalms 85, Rajpurkar’s Marathi translation, a new English translation, and a vocalized version of the Arabic tafsir of Rav Saadiah Gaon. . . .