An original Aramaic-language “meturgeman piyyut” for Simḥat Torah. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This piyyut, written in the structure of the famous Aqdamut Milin reshut still recited on Shavuot, is meant to be inserted before the translation of the first verse of the first aliyah on Simḥat Torah. It discusses the halakhic status and history of Shmini Atzeret, as well as the final blessing and death of Moses.

An ofan for Tu b’Av, the second part of an intended cycle of yotsrot. Structured around Hosea 11:1 and Ezekiel 3:12, and focusing on the bridal love between Israel and God as well as the corresponding of Israel’s and angelic hymning. Written in honor of my friend Eliran’s anniversary.

In the era of the Sanhedrin, every fast day would have a Ne’ilah service between Minḥah and the conclusion of the fast. While these are no longer in practice for any days other than Yom Kippur, the editor personally feels like it could be worth bringing them back. The following is a fourth blessing for the Amidah intended to serve as the center of a Tishah b’Av Ne’ilah service, incorporating passages from other Tishah b’Av and Yom Kippur liturgies as well as some original passages.

In the style of the full Eliyahu haNavi piyyuṭ recited by some communities every Havdalah, a piyyuṭ in honor of Seraḥ bat Asher, retelling the events of her life according to the midrashim. This is not the first time I’ve written a Havdalah piece on Seraḥ, the distaff counterpart to Elijah in the midrash. She also inspired this shorter song. Like the full Eliyahu haNavi piyyuṭ, this is in three-line rhyming stanzas with a repeated refrain. Unlike it, it is in a tashraq reverse alphabetical acrostic, followed by an authorial tag — this time using a matronymic.

An original Aramaic-language “meturgeman piyyut” for Simḥat Torah and the reading of v-Zot haBerakha. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This is one of them, in praise of Moshe, to be recited after Deut. 34:11. In an atbash structure, it celebrates the great actions that Moshe did in the senses of Israel, using the ten names of Moshe listed in Vayikra Rabba 1:3:3.

A friend of mine moving into a new apartment complained that his washing machine was infested by demons. So I made this amulet in the style of the Babylonian magic bowl corpus (specifically, mostly based on the form of JBA 26 (MS 1928/43)) to help him. Then I was asked to upload my amulet text here so I generalized it a bit, vocalized it, and added gender instructions. For maximum efficacy, the text should be written in a spiral pattern in the concave side of an unglazed ceramic bowl and buried face-down at the threshold of your apartment. That being said, my friend just printed the included image out, and the technician managed to find the problem pretty quickly.

A shiv’ata is a sevenfold blessing inserted into the Musaf service on Shabbat. This original shiv’ata is for a bat mitsvah following the traditional count, where a girl turns twelve. Each stanza begins with an example of twelve as used in our tradition, followed by an alphabetical acrostic.

A shiv’ata is a sevenfold blessing inserted into the Musaf service on Shabbat. This shiv’ata was written for use at a bar mitsvah. Each stanza begins with an example of thirteen as used in our tradition, followed by an alphabetical acrostic. This piyyuṭ is for a bar mitsvah, where a boy turns thirteen.

A full qedushta cycle, in the Qallirian style, for the Shabbat between Yom haShoah and Yom ha-Atsma’ut, referred to in the recently published Israeli Reform siddur Tefilat haAdam as “Shabbat Tequmah” (the sabbath of renewal). Partially based on the structure of the qedushta for Shabbat haGadol, the culmination of this qedushta is an azhara, a poetic retelling of the entire Megilat ha-Atsma’ut.

A Passover adaptation of “Marching through Georgia” by Henry Clay Work (1832-1884).

These teḥinot on descending into and ascending out of a shelter were written as a response to the Iran war of 2026, which featured a lot of descending into and ascending out of shelters. The teḥinah on ascending is inspired by the minhag not to write the book of Eikha on klaf, because klaf represents permanence, and we pray someday to no longer need to recite it.

An adaptation of the fourth berakhah of a festival musaf, for Sigd. Since halakhically there is technically no Sigd musaf, this does not end with shem u-malkhut in the ḥatimah.

While Gevurot Geshem is recited on Shmini Atseret, Baqashat Geshem as an addition to the birkat ha-shanim is recited later — from the seventh of Marḥeshvan in Israel, from sixty days after the Julian-calendar autumn equinox in the diaspora. This passage is added starting in the evening, but since there is no repetition at night there is no special custom for announcing its insertion. I think that’s a shame, so I wrote a series of ma’aravot (piyyuṭim to be inserted into the ma’ariv service) to be recited on the day where we begin to request rain.

A new introductory piyyut-meturgeman serving as a reshut for the targum of the haftarah. This genre used to be very popular, especially among the old French paytanim, but nowadays the only one still recited is Yetsiv Pitgam, said in some communities on the second day of Shavuot — although the targum is no longer. I think that’s a shame, so I wrote a new one. I’m probably one of the first people to write one of these since the expulsion of 1394. So of course, it’s meta as all get-out, being a reshut not just for the targum of the haftarah but for the custom of reading the targum of the haftarah with a reshut at all.

An original Aramaic-language “meturgeman piyyut” for Simḥat Torah and the reading of Bereshit. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This is one of them, a reverse acrostic woven into the recitation of Genesis 1.

A pizmon for calling up a (male) Jew-by-choice for his first aliyah to the Torah after completing his conversion process. (Pizmonim for female and non-binary Jews-by-choice forthcoming!) To be recited before the blessing, led by the gabbai with the community responding with the refrain.

A text of the Qaddish using feminine language for God and for the rabbis and their students. Inspired by Rabbi Debi Shoua Haim of the Reform congregation Kol HaNeshama in Jerusalem, who, in a conversation about feminine-language versions of liturgical texts, challenged me to write a feminine Qaddish variant.

This teḥinah (petitionary prayer) for hormone replacement therapy (HRT) was composed by Isaac Gantwerk Mayer and first published on Bluesky in response to a request for just such a prayer by a Bluesky user, Uili (Sage).

An original Aramaic-language “meturgeman piyyut” for Simḥat Torah and the reading of v-Zot haBerakha. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This is one of them, in praise of Moshe, to be recited after Deut. 34:10.

An ofan — a liturgical prayer to be inserted into the Shaḥarit qedusha d-yotzer — for the first of Elul, the new year for animals. Not as of yet part of a cycle but who knows, maybe a few other parts will be written in days to come!