The text of the prayer, haNoten Teshuah, as adapted for Queen Elizabeth II. . . .

The second revised edition of Rabbi Simeon Singer’s Authorised Daily Prayer Book, enlarged under the direction of chief rabbi Israel Brodie and published by Singer’s Prayer Book Publishing Committee in 1962. . . .

This “Prayer for the Success of the Four-Power Conference at Geneva, Switzerland (18 July 1955)” was composed in 1955 by the Office of the Chief Rabbi (of the United Hebrew Congregations of the UK and the Commonwealth) for the success of a meeting of the “Big Four” (President Dwight D. Eisenhower of the United States, Prime Minister Anthony Eden of Britain, Premier Nikolai A. Bulganin of the Soviet Union, and Prime Minister Edgar Faure of France), ostensibly to promote international trade, but hopefully as well, to reduce international tensions and make some progress towards ending the Cold War. . . .

The piyyut, Yah Ribon, in Aramaic with an English translation. . . .

This is the remarkable and unique form of the prayer Elohai Neshamah as found in the Ets Ḥayyim, a compendium of law and tradition of the Jews of England completed in 1287 by Jacob Jehudah Ḥazzan of London (only three years before the expulsion of the Jews from England). . . .

The nusaḥ of the Jews of England before the expulsion is witnessed in a single text written by Jacob Jehudah Hazzan of London in 1287. The text is currently held in the collection of the library of the University of Leipzig. We are grateful to the library for making available to us a scan of just pages in the work containing the seder tefilot — something unavailable to its first transcriber (to which our digital edition is indebted). In April 1962, the former chief rabbi of the British Empire Israel Brodie published his transcription through Mossad haRav Kook, writing “The Etz Hayyim is the most notable and certainly the most voluminous of the literary productions of mediaeval Anglo-Jewry which have survived. It was written in 1287, three years before the Expulsion. The author of whom very little is known, wrote this comprehensive code of religious law based on the Mishneh Torah of Maimonides, on the Sefer Mitzvot Gedolot of Moses of Coucy and of many other rabbinic authorities some of whom are otherwise unknown. Included among his authorities are Talmudists — some of renown, who flourished in England. The Etz Hayyim appears to have been regarded as an authoritative source of Jewish Law, judging by references to it contained in works which will be listed in my full introduction. Though it was not quoted as frequently as other works of a similar nature, it takes its place among the Rishonim. David Kauffman in the Jewish Quarterly Review, Vol. IV, pages 20—63, 550—561, and Vol. V pages 353—374 gave a detailed description and appraisal of the Etz Hayyim. The full publication of the work, will, I am sure, provide scholars with additional and varied data which will justify the labour and time involved in its preparation and editing.” . . .