This pizmon, signed with the name Moshe but of otherwise unclear attribution, is recited in the Sephardic communities of Rhodes and Istanbul (and nowadays in Seattle) before the open ark on Shabbat Shirah and the seventh day of Pesaḥ. The main Hebrew text of the first and last two stanzas are as found in the Seattle Sephardic community’s 2002 Siddur Zehut Yosef (as well as the Gözlem Kitap press in Istanbul’s 2011 Şaloş Regalim), with footnotes marking differences in the Shirei Yisrael B’Erets HaḲedem (published in Istanbul in 1921) and the Yeshiva University Library diwan of Baruch Moshe Moreno, written by hand in the monastery neighborhood of Tiberias in 1867 (YU MS. 1126). In between are three additional non-rhyming stanzas found in substantially different form in the other two sources but not recited in modern Sephardic communities.

This pizmon, signed with the name Moshe but of otherwise unclear attribution, is recited in the Sephardic communities of Rhodes and Istanbul (and nowadays in Seattle) before the open ark on Shabbat Shirah and the seventh day of Pesaḥ. The main Hebrew text of the first and last two stanzas are as found in the Seattle Sephardic community’s 2002 Siddur Zehut Yosef (as well as the Gözlem Kitap press in Istanbul’s 2011 Şaloş Regalim), with footnotes marking differences in the Shirei Yisrael B’Erets HaḲedem (published in Istanbul in 1921) and the Yeshiva University Library diwan of Baruch Moshe Moreno, written by hand in the monastery neighborhood of Tiberias in 1867 (YU MS. 1126). In between are three additional non-rhyming stanzas found in substantially different form in the other two sources but not recited in modern Sephardic communities.

This is a pizmon for Shabbat Shirah (Parashat B’Shalaḥ) by an unknown author. The text is as transcribed from the pizmonim included in the siddur משמרת הקדש: קול שומר שבת Mishmeret haQodesh: Qol Shomer Shabbat (Pisa 1821), p. 117.

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.

Ashira k-Shirat Moshe is a brief piyyut of uncertain origin, recited in Moroccan Jewish practice as an introduction to the Song of the Sea at the end of Zemirot on Shabbat Shirah and the seventh day of Pesaḥ. It lists seven Biblical songs — those of Moses, Miriam, Joshua, Deborah, Hannah, David, and Solomon — and concludes with an eighth song, the song that Israel will sing at the the future redemption.

This piyyuṭ, bearing the acrostic signature “Samuel,” is traditionally recited in the communities of Babylonia and India as a petiḥa, or opening poem, before the Song of the Sea. It is also sung on Shabbat Shira, the Sabbath where we read the Song of the Sea in public. This translation is an attempt to preserve the original meaning as well as the rhyme scheme and poetic form.

This is the Song of Miriam from a parabiblical (or pseudo-biblical) attestation in 4Q365, as reconstructed by scholars based on the work of largely based on the work of Dr. Ariel Feldman, and with addition lacunae filled in by Issac Gantwerk Mayer. Isaac also vocalized, cantillated, and translated the test according to Masoretic norms, and provided a rendering of the text styled according to the Shirat ha-Yam as reproduced by scribes in the Masoretic tradition.