This is the first piyyuṭ in a yotsrot cycle for the Shabbat before Rosh haShanah, according to Minhag Polin (as traditionally practiced in the Ashkenazi communities of northeastern Germany and Poland), all written by a Rabbi Yitzḥak ben Moshe haLevi according to the authorial acrostic. Zunz identifies the author as Rabbi Isaac ben Moses of Mainz, who died in the Gzerot Tatno of 1096. Fraenkel disputes this and suggests Rabbi Isaac ben Moses of Vienna (a/k/a the Or Zarua), of the Ḥasidei Ashkenaz, who died in around 1270. The yotser is an exultant heikhalot-tinged description of the midrash of seven heavens befitting the Shabbat before creation. Also included is the German text of Isaac Seligman Baer’s Avodat Yisrael translation, in modernized spelling.

This meorah, by R. Avraham bar Shmuel of Speyer (the elder brother of R. Yehuda heḤasid and a great scholar in his own right) is recited on Shabbat Naso. This is usually after Shavuot, but sometimes (in 2025, for instance) it is before. This meorah is a poetic interpretation of the Priestly Blessing, and a plea for vengeance against the antisemitic nations. As a meorah, it is recited prior to the final line of the guf and the ḥatima of the Yotser Or blessing.

“Avnei Y’qar” is a succint piyyut for Ḥanukkah, traditionally attributed to R. Abraham ibn Ezra, and particularly beloved by the Yemenites. Interestingly, it doesn’t mention the miracle of the oil whatsoever, focusing on the degradation of the land under Greek occupation as well as the Hasmonean victory itself. Included is a poetic acrostic translation into English.

This is the first of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is the first reshut recited before Nishmat at the outset of the Shaḥarit service.

This reshut by Levi ibn al-Tabban is the second of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is the second reshut recited before Nishmat at the outset of the Shaḥarit service.

This reshut by Shmuel (possibly Shmuel haNagid, although it is not found in his diwan) is the third of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is the third and final reshut recited before Nishmat at the outset of the Shaḥarit service.

This reshut is the fourth of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is recited before the Ḳaddish prior to Barkhu and the blessings before the Shema of the Shaḥarit service.

This reshut is the fifth of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is recited before Barkhu and the blessings before the Shema of the Shaḥarit service.

This reshut, by Yehuda haLevi, is the sixth of six reshuyot for the first sabbath of rebuke, Shabbat Divrei, the first Sabbath of Rebuke after 17 Tammuz. It is recited before the Torah Service after the public repetition of the Shaḥarit Amidah.

Originally written by Yehuda haLevi for the seventh day of Pesaḥ, Yom le-Yabasha — a celebration of the crossing of the Sea of Reeds and the establishment of the covenant as signified by the circumcision and tsitsit — it quickly became a beloved piyyut on that occasion and more.

An original rhyming translation of the ahavah piyyut for Shabbat ‘Éqev, a poem by Yehuda haLevi that discusses the halakhot of making and wearing tefillin in honor of the fact that tefillin are mentioned in the parashah.

A meorah — a piyyuṭ to be inserted before the ḥatima of the first blessing of the Shema’ — by the great payṭan Yehuda haLevi. This piyyuṭ was traditionally recited in eastern Ashkenazi communities on Shabbat Yitro and VaEtḥanan, the two Shabbatot where the Ten Commandments are read. Some also included it on the first day of Shavuot for the same reason.

This ahavah piyyut, likely by the paytan Yitsḥaq ben Reuven Albargeloni (the acrostic signature is ambiguous), is a longing love song between Israel, the “amazing one,” and God, the “Mighty One.” As an ahavah, it is recited prior to the final line of the guf and the ḥatima of the Ahavah Rabba blessing.

The yotser for Shabbat Shuva, minhag Polin, by the great payṭan Menaḥem ben Rabbi Makhir. Each line ends with a verse from either Hosea or Joel, the two books from which Ashkenazim read as the haftara on Shabbat Shuva. Also included is a German translation by Isaac Seligman Baer.

The ofan piyyuṭ for Shabbat Shuva, minhag Polin, by the great payṭan Menaḥem ben Rabbi Makhir. A half-acrostic, each stanza begins with a word from parashat Ha’azinu, usually read on Shabbat Shuva, and ends with a verse that includes the word “holy” or “sanctify” in it.

The zulat piyyuṭ for Shabbat Shuva, minhag Polin, by the great payṭan Menaḥem ben Rabbi Makhir.

An alphabetic acrostic seliḥah piyyut for Taanit Esther in Hebrew with English translation

A seliḥah for the seventeenth of Tammuz, the second piyyuṭ recited in the Eastern Ashkenazi custom for that day, written by Menachem ben Machir, an eleventh-century German paytan. This was first translated in 2005 for a summer event with the European Academy for Jewish Liturgy.

A seliḥah for 17 Tammuz by the great payṭan and philosopher Shlomo ibn Gabirol. This seliḥa is referred to as pizmon, meaning that (in the Ashkenazi rite) each stanza is recited aloud by the congregation followed by the shaliaḥ tzibbur. This piyyuṭ, in Ashkenazi practice, serves as the final unique seliḥa of the 17 Tammuz seliḥot. (There are other piyyutim recited as part of fast day seliḥot but they aren’t unique to 17 Tammuz.)

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.