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

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. . . .

Chapter 3 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 4 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 5 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 6 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

This digital edition of Midrash Ma’aseh Ḥanukkah was transcribed from the print edition published in Otzar Hamidrashim (I. D. Eisenstein, New York: Eisenstein Press, 5675/1915, p.189-190). With much gratitude to Anat Hochberg, this is the first translation of this midrash into English. . . .

Perhaps Megillat Antiokhus could be read a la Esther on Purim (the holiday with the most similarities), going to Eicha trope in the upsetting parts. A few notes: on the final mention of Bagris the Wicked I included a karnei-farah in the manner of the karnei-farah in Esther. I also included a merkha kefulah in the concluding section, which (according to David Weisberg’s “The Rare Accents of the Twenty-Eight Books”) represents aggadic midrash material. It also serves as a connection to the Chanukah haftarah, which is famously the only one that has a merkha kefulah. –Isaac Mayer . . .

The book of Barukh (also, Baruch and Barouch) in its reconstructed Hebrew vorlage from verse 1:1 till 3:8. . . .

The story of Shoshanah & the Elders, according to the text of Theodotion translated into Biblical Hebrew. . . .

The story of Bel and the Dragon according to the text of Theodotion, translated into biblical Hebrew. . . .

The text of the prayer Nishmat Kol Ḥai in Hebrew with a Latin translation . . .

The text of the short prayer ha-El b’Taatsumōt Uzekha in Hebrew with a Latin translation. . . .

The text of the short prayer uv’Maqhalōt in Hebrew with a Latin translation. . . .

The text of the short prayer Shokhen Ad in Hebrew with a Latin translation. . . .

The text of the prayer Yishtabaḥ Shimkha, in Hebrew with a Latin translation . . .

The full Weekday Amidah (or Eighteen Blessings), according to Nusach Ashkenaz with optional additions for egalitarian rites or for within Israel, fully marked with ta’amei miqra (also known as cantillation marks or trope). Ta’amei miqra originally marked grammar and divisions in any Hebrew sentences, and older Hebrew manuscripts such as those from the Cairo Geniza often show ta’amei miqra on all sorts of texts, not just the Biblical texts we associate them with today. This text has the Eighteen Blessings (which number nineteen) of the weekday Amidah, and is suitable to use as a text for any standard weekday service. Note: this does not include any of the pre- or post-Amidah texts, such as Ashrei, Kriyat Shema, Tachanun, or Aleinu. It also doesn’t include additions for festivals, fast days, or the Days of Repentance. Those may be coming in the future, though! . . .

Ecclesiasticus (ben Sira) 42:21-43:31 is presented as “God the Lord of Nature” in The Sabbath Prayer Book of Rabbi Mordecai Kaplan (The Reconstructionist Foundation 1945), p. 376-372 in the Supplements subsection, “God in Nature.” The text of Ben Sira used here differs in places found in other manuscripts. . . .

A mytho-historical chronicle of the story of humanity and Israel up until the Maccabean revolt depicted as a fable through a dream vision of Ḥanokh. . . .