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. . . .

Shnei Zeitim, by Shlomo ibn Gabirol, was once the most beloved song for Ḥanukkah. Though in recent years it has largely been replaced in popular consciousness by Maoz Tsur, in rites which preserve the customs of piyyut recitation within the Shema service it is still a beloved part of the holiday. The piyyut, a meorah — intended to introduce the ḥatimah for the Ahavah Rabbah blessing before the Shema, is included here with an original translation. Interestingly enough, Shnei Zeitim has an anti-Hasmonean focus, with emphasis on the importance of separation of powers between priest and king. For further discusson of this aspect, I’d recommend Yitzhak Szyf’s article on The Lehrhaus. . . .

A reverse alphabetic acrostic seliḥah piyyut for Taanit Esther in Hebrew with English translation . . .

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

The maaravot-cycle of piyyutim for the first night of Shavuot, by Joseph ben Samuel Bonfils. In normative maaravot fashion, it is one extended cycle with an overarching structure (the first words of each of the Ten Commandments) throughout the whole of the kriat shema, with additional piyyutim incorporated into the first blessing after the shema. . . .

“Ezkera Matsok” (I remember the distress) is a seliḥah in alphabetic acrostic recited on the Fast of Tevet in the Ashkenazi nusaḥ minhag Polin. . . .

This is a variation of the qinah for Tishah b’Av, “Shomron Qol Titein” in its Ashkenazi nusaḥ. Isaac Gantwerk Mayer first shared this translation via his Facebook page on Tishah b’Av, 2022. . . .

A “bikkur” piyyut traditionally added at the end of Hashkivenu for Shavˁuot in the Old French (and Maḥzor Vitry) and Romaniote rites. From the acrostic we know the author was named Yosef ben Yaˁakov. Other than that we know very little about this poem’s origin and age, although its structure fits with the early Ashkenazi piyyut oeuvre. . . .

The custom of reciting BaMeh Madliqin, the second chapter of Mishnah Shabbat, on Friday nights probably originated as an anti-Karaite polemic. While the Karaites were opposed to any use of fire on Shabbat, rabbinic Jews kindle lights before Shabbat, and the recitation of BaMeh Madliqin — the laws of Shabbat lights — emphasized this distinction. One of the best firsthand sources we have for this is the following introductory blessing from the Cairo Genizah (T-S NS 299.150 verso) for the recitation of BaMeh Madliqin, first published by Naftali Wieder in this article. This blessing emphasizes the continuity of the Torah both written and oral from Sinai to the sages and elders. . . .

A blessing before the recitation of psalms, used in the old Eretz Yisrael rite as found in the Cairo Geniza. Since its structure is similar to the blessing before the haftara which is often cantillated, I have taken the liberty of adding psalmodic cantillation to the text. . . .

Ḳerovot for Tu biShvat, a celebration of Divine verdancy, which namedrops a stunning array of flora from throughout the land of Israel. . . .

This piyyut, Elaha Taqifa (Mighty God), the third in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the concluding verse of the second aliyah (third on Shabbat). The translation preserves the alphabetical acrostic, as well as the authorial tag — Jequtiel son of Joseph. . . .

This piyyut, Izel Moshe (Arise, Moses), the fifth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the second verse of the song proper, as an elaboration on God’s strength. The English translation preserves the Hebrew acrostic of the original. . . .

This piyyut, Abunan D’biShmaya (Our Parent in Heaven), the second in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the fifth verse of the first aliyah (or second verse of the second aliyah on Shabbat). . . .

This piyyut, Elaha Alam (Ageless God), the fourth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the first verse of the Song of the Sea proper as an introduction to the targum of the text. . . .

This piyyut, Ilu Pume Nima (If Our Mouths Were Thread), the first in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the first verse of the first aliyah, as an introduction or ‘reshut’ to the seder meturgeman as a whole. . . .

A prayer for those martyred in the First Crusade and Rhineland Massacres, and by extension, all subsequent pogroms up until and including the Holocaust. . . .

The poetic genre known as qerovot, brief poems woven throughout the repetition of the weekday Amidah, is nowadays most closely associated with Elazar haḲalir’s Purim “Ḳrovetz“, a majestically interwoven piece of piyyut if ever there was one. But there are many other ḳerovot that have historically been recited, many of which were discovered in the Cairo Geniza. This set of ḳerovot, composed by the prolific Spanish paytan Yosef ibn Abitur, is meant to be included within the Shaḥarit amidah for Ta’anit Esther, the fast day before Purim. Consequently, it only goes up to the sixth blessing (the blessing for forgiveness) and concludes by leading directly into Seliḥot, which (before R. Yosef Karo’s standardization of the liturgy, and even now among some Western Ashkenazim) were inserted into the aforementioned blessing. In order to demonstrate this structure on a large scale, the editor here has compiled a full Shaḥarit repetition, nusaḥ Ashkenaz, incorporating the qerovot of Yosef ibn Abitur as well as the three seliḥot piyyutim of the Ashkenazi rite. . . .

The traditional Ashkenazi qerovot added to the Musaf repetition for Shabbat Sheqalim, alongside a new gender-neutral translation . . .

The piyyut read as an introduction to the Decalogue during the Torah reading on Shavuot. . . .