Meïr haLevi Letteris • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

Gebet einer schwangern Frau, an הושענא רבה, nachdem sie den Segen über die Etrog-Frucht gesprochen | Prayer of a pregnant woman on Hoshana Rabbah after saying the blessing over the etrog fruit, a teḥinah by Meïr Letteris (1852)

Meïr haLevi Letteris — Thu, 16 Dec 2021 16:30:18 +0000

Source (German)	Translation, 1852 (English)	Translation, 2022 (English)
Gebet einer schwangern Frau, an הושענא רבה, nachdem sie den Segen über die Etrog-Frucht gesprochen.	Prayer for a woman who is about to become a mother, after the [final] benediction of the citron.	Prayer of a pregnant woman, on Hoshana Rabbah, after saying the blessing over the etrog fruit.
Behüte meine Seele, rette mich vom Bösen; Laß mich in deinem Schutze der Schande nicht anheim fallen. (Psalm 25, 20.)		Protect my soul, save me from evil; In your protection, do not let me fall prey to disgrace. (Psalms 25:20)
Dieses ist der Paradiesapfel — laut der heiligen Sage — der Heil und Unheil den Menschenkindern gebracht. Durch den Genuß dieser Frucht ward dem Geiste Licht und Vernunft, dem Leibe aber der Keim des Verderbens zu Theil, wie uns die heilige Schrift verkündet.^[1] 1 B. M. 3. Dieses laß mich, mein Gott und Herr! bedenken, daß auh wir, der ersten Mutter der Menschen (חוה) sündige Töchter, der Versuchung der Schlange — das Symbol der Sünde — unterworfen find und unser Herz vor ihrem giftigen Stachel sorgsam bewahren! Verleihe uns Stärke und die Macht des Willens, jeglicher Versuchung im Leben, die zum Bösen führt, muthig zu widerstehen, jede Lockung der Sinnenreize, die zum Verderben unsrer besseren Natur gereichen muß, von uns abzuwehren. Denn ach, jede Frucht, vom Laster gereicht, hat die Verbannung aus dem Paradiese, aus dem Eden der Unschuld, zur Folge, welches ein Engel mit dem Flammenshwert bewacht, daß es die Sünder nie wieder betreten mögen. Ach, die Sünde, einmal begangen, zeugt der giftigen Pflanzen wuchernde Keime fort und fort, und die Seele, einmal vom Laster befleckt, gewinnt hienieden ihren himmlischen Glanz nie mehr wieder! Darum beten wir täglich: Führe uns nicht in Versuchung,^[2] אַל תְּבִיאֵנוּ לִידֵי נִסָּיוֹן (Sidur.) halte des Bösen tückevolle Schlingen von uns fern, daß unser wanfender Schritt nicht gleite und falle. —	This, O Lord! according to the holy legend, is the apple of paradise, which entailed on man salvation and misery. Through the enjoyment of this fruit, as revealed in Holy Writ, light and reason became the properties of the spirit, but the germ of destruction was, through it, also implanted in the body. Let me remember, Eternal God! that we the frail daughters of Eve, are likewise subject to the temptings of the serpent, sin; and that we must, with all care and diligence, guard our hearts from the venom of its sting. Grant us strength and power of will, to withstand courageously each temptation in life which leads to error; and do Thou ward off from us every allurement of the senses which might effect the destruction of our better nature. For every fruit, seducing vice holds forth to us, entails upon us banishment from Paradise, and closes against us the Eden of innocence, where with flaming sword, the angel keep his constant guard, that the sinner may never more obtain admission. Alas! sin once admitted, is sure to extend its baleful influence over the heart: the soul once stained with vice, never regains below its heavenly brightness. ‘Tis therefore, Father! that we every day implore Thee, not to lead us in the power of temptation; but to remove from us the snares of evil, so that our wavering footsteps may not stumble.	This is the apple of paradise – according to the sacred legend – which brought salvation and disaster to the children of man. Through the enjoyment of this fruit, the spirit was given light and reason, but the body the germ of destruction, as the Scriptures proclaim to us.^[3] Genesis 3:1-24. This, my God and Lord, let me remember that we too, sinful daughters of the first mother of mankind (חוה), are subject to the temptation of the serpent — the symbol of sin — and carefully guard our hearts against its poisonous sting! Grant us strength and the power of the will to courageously resist every temptation in life that leads to evil, to ward off from us every lure of the senses that must be to the ruin of our better nature. For, alas, every fruit of vice results in banishment from paradise, from the Eden of innocence, which an angel guards with a flaming sword so that sinners may never enter it again. Oh, sin, once committed, begets the poisonous plant’s proliferating germs again and again, and the soul, once stained by vice, never again gains its heavenly splendor here! Therefore we pray daily: “Lead us not into temptation, keep the evil one’s treacherous snares away from us, that our staggering step may not slip and fall.”^[4] From the prayer following the morning blessings, “Vayehi Ratson…” —
Als Erinnerung, als Selbstmahnung koste ich den Stiel dieser schönen Frucht, der herbe von Geschmack ist, um mir die Lehre zu Gemüthe zu führen: daß die Folgen der noch so reizenden Sünde bitter find für Geist und Herz, und daß nur ein bethörter Sinn sich von den gleißenden Täuschungen der Sünde verlocken läßt. Darum erhöre mich, o himmlischer Vater! — „Ein reines Herz erschaffe mir“ — rufe ich mit den Worten des heiligen Psalmdichters — „und erneuere einen festen Sinn in meinem Innern,“ o Ewiger, mein Gott und mein Erlöser!	As an admonitory recollection, Lord! I taste the stalk of this beautiful fruit, so that its bitterness may keep alive the salutary reflection, that the result of sin, however sightly, is bitter to the mind and heart; and that it is only folly which permits itself to be enticed by the false allurements of the tempter. Therefore, Heavenly Father! do Thou hear my prayer, as I supplicate Thee in the words of the holy Psalmist, “Create in me a pure heart, and renew within me an upright spirit,” (Psalms 51:10) Eternal, my Rock and my Redeemer! Amen.	As a reminder, as a self-admonition, I taste the stalk of this beautiful fruit, which is tart in taste, to bring to my mind the lesson: that the consequences of sin, however charming, are bitter to the mind and heart, and that only an attentive mind can be enticed by the glittering deceits of sin. Therefore hear me, O heavenly Father! – “Create a clean heart for me” — I cry out in the words of the holy Psalm poet — “and renew a firm mind within me,” (Psalms 51:10) O Eternal One, my God and my Redeemer!

“Gebet einer schwangern Frau, an הושענא רבה, nachdem sie den Segen über die Etrog-Frucht gesprochen.” was translated/adapted by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (2nd edition, 1852), pp. 41-42. In 1852, this teḥinah was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Prayer for a woman who is about to become a mother, after the benediction of the citron” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 52-54.

Source(s)

Notes

Notes
1	1 B. M. 3.
2	אַל תְּבִיאֵנוּ לִידֵי נִסָּיוֹן (Sidur.)
3	Genesis 3:1-24.
4	From the prayer following the morning blessings, “Vayehi Ratson…”

📖 רֻחָמָה | Ruḥamah: Devotional Exercises for the Use of the Daughters of Israel, by Rabbi Morris Jacob Raphall (1852)

Meïr haLevi Letteris — Tue, 03 May 2022 23:56:18 +0000

רֻחָמָה (Ruḥamah): Devotional Exercises for the Use of the Daughters of Israel (1852) by Rabbi Morris Jacob Raphall (1798–1868) is one of the first collections of teḥinot published for an English speaking audience. The work, commissioned by Louis Joachimssen (1791-1870),^[1] Louis (also Lewis, or simply L.) Joachimssen was an attorney based in New York. includes translations of prayers selected from popular collections of tehinot in German by Yehoshuah Heshil Miro (Beit Yaaqov: Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion, 1829/1835), Menaḥem Mendel Stern (Die fromme Ẓionstochter, 1841), and Meïr Letteris (Taḥnune bat Yehudah, 1846). According to Raphall in his introduction, “I did not limit my task altogether to that of a compiler… in many instances I found it necessary to add emendations.” In addition to the works he translated, I believe he may also slipped in a prayer of his own, “Exercise for a Wife who is married to an irreligious Husband” — which I have not located in any edition of the collections of Miro, Stern, or Letteris printed before 1852. (It’s possible it was translated from another unattributed source; if you know more, please leave a comment or contact us.)

This collection of teḥinot follows the publication in French of אמרי לב (Imrei Lev): Prières D’un Cœur Israélite (1848) by Jonas Ennery and Rabbi Arnaud Aron — and precedes the publication of Stunden der Andacht (1855), Fanny Neuda’s collection of her teḥinot written in German. All of these express a movement of tkhines literature beyond an audience of vernacular Yiddish readers and into a world of emancipated Jews more fluent in the language of the modernizing states in which they lived.

Besides Imrei Lev, 1852 saw the publication of two other collections of teḥinot in English: תחנות בנות ישראל (Teḥinot Banot Yisrael): Devotions for the Daughters of Israel by Marcus Heinrich Bresslau (an old colleague of Raphall’s from his time in London), and Miriam Wertheimer’s Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions — both of which were printed in England. Ruḥamah was the first collection of teḥinot published in the United States and the first prayerbook published exclusively for use by Jewish women. (The first prayerbook — a hymnal — comprised largely of poems by a Jewish woman was Hymns Written for the Service of the Hebrew Congregation Beth Elohim, Charleston, South Carolina by Penina Moïse et al., 1842.)

This work is in the Public Domain due to its having been published more than 95 years ago. This digital edition was prepared by Aharon Varady and derived from page images he took of a volume in the collection of the HUC-JIR Klau Library (Cincinnati, Ohio) for the Open Siddur Project. (Thank you!)

Southern District of New York, s.s.

Be it remembered, That on the tenth day of March, Anno Domini 1852, L. Joachimssen, of the said District, has deposited in this office the title of a book, the title of which is in the following words, to wit: רֻחָמָה “Devotional Exercises for the Use of the Daughters of Israel, Intended for Public and Private Worship, on the Various Occasions of Woman’s Life. Compiled and Translated, with Emendations, from the German of Letteris, Miro, & Stern; and edited by Rev. M.J. Raphall, M.A. Ph. Dr. of the Congregation Bnai Jeshurun, New York.”– The right whereof he claims as proprietor–In conformity with an act of Congress, entitled “An Act to amend the several Acts respecting copy-rights.”

Geo. W. Morton,
Clerk of the Southern District of New York.

Abraham G Levy, Stereotype and Letterpress Printer, 183 William street, N.Y.

[DEDICATION]

For The Daughters of Israel “More precious than gold, more pure than refined gold,”

These devotional exercises, intended for their use, as maidens, brides, wives, mothers, and on all other occasions, of joy, or of trial, incidental to their sex, for private or public devotion, are respectfully dedicated, by their sincere well-wishers, the Editor and the Publisher.

PUBLISHER’S PREFACE.

The want of a suitable collection of Devotional Exercises, in the vernacular tongue, for the daughters of our people, has long been felt and lamented by many who, like myself, are fathers of families. In Europe the want has been abundantly provided for, especially in Germany, where not only the old Jidish-Deutsch Techinoth “Supplications” were diligently and devoutly used by the mothers of by-gone generations; but where more modern works, adapted to the wants and civilization of the present age, have been published and passed through numerous editions.

Discoursing on this subject with my Reverend friend, Dr. Raphall, he agreed with me, that in the absence of any Hebrew educational institution for females in this country; and under the consequent impossibility of their receiving adequate instruction in the Hebrew language, or in their religious duties; a work that should at once satisfy their hearts and their minds, would be a most valuable boon to them. “On this hint I spake,” and proposed to him to undertake the editing and translating of a compilation of Devotional Exercises, to be selected from the works of Letteris, Stern, and Mira;^[2] Meïr Letteris, Menaḥem Mendel Stern, and Yehoshua Heshil Miro. the best, and most approved, at present, in existence; which I offered to print and to publish at my own expense. He entered into my views, and the result of his labours is now placed before the public.

It does not become me to speak in praise of a work published by myself; nor does the Editor need my approbation to recommend him to public favour. But I feel that this book will indeed meet and satisfy the want of which I have spoken; and I congratulate myself that a work undertaken, not for great gain, but for, great public utility, should have fallen into hands so well able to do it justice. That the pious daughters of Israel will hail this little book with pleasure and thanks, is my flattering hope; that it may promote religious feeling, and uphold religious spirit and observances among them, is my fervent prayer.

L. JOACHIMSSEN, Publisher.

TRANSLATOR’S PREFACE.

No prayer book at present in existence, and in use with any religious community, can sustain a comparison with the Hebrew prayer book of the Portuguese, as well as of the German ritual. Sacred, from the authority with which it originated; venerable from its extreme antiquity; sublime in its language; pious and holy in its aspirations; simple and pathetic in its petitions; the living representative of our nationality; the last asylum and guardian of that holy tongue in which Moses received the Law, and the prophets delivered their inspired predictions; but which the daily use of the Hebrew prayer book, alone, preserves and perpetuates among us. Such is the character and excellence of this glorious monument of our ancient literary eminence, and of the true religious feeling that prevailed in Israel—not only while the temple of Jerusalem stood erect in the fullness of its beauty and holiness—but likewise long after that sacred structure had been laid in ruins; and during the many dark ages of dispersion and persecution, when, of all its former glories, Israel only preserved the Law of God and the Hebrew prayer book, to keep alive the memory of past greatness, and the hope of its restoration. And that Hebrew prayer book, which has so long been the ladder that, placed on earth, reaches up to heaven; and by which the wants, the fears, the thanksgiving, of Israel, ascend and plead before the mercy-seat of the God of Abraham, while hope, comfort, and blessing from on-high return to them—this prayer book, may it never be expelled from our public and private worship; may it never be superseded in our synagogues or our houses; may it never be forced to yield to the would-be improvements of innovators, whose productions, however good in intention, however approved of by any particular congregations, would nevertheless destroy that bond of union and of brotherhood among Israelites, which the Hebrew prayer book now is, has so long been, and always will remain.

But whilst thus the pre-eminence and extreme importance to all Israelites, of the Hebrew prayer book must be generally acknowledged, and by no one with more heart-felt conviction than by myself; the necessity for some auxilliary or supplementary devotional exercises, was felt at an early period; and especially by that sex whose religious emotions are the most lively, while their means of religious instruction is generally the most limited. The Hebrew prayer book is a great national work, undertaken and carried out at times when the entire nation of Israel—identified in hope, in sentiment, and in suffering— disdained every selfish feeling; and all-absorbed in the general and public welfare, scarcely left any room for individual aspirations, or the personal outpourings of a prayerful spirit. Accordingly, the prayers offered by Israelites, in their public and private worship, are offered in the plural number; and this is so true, that with two or three exceptions, of which the Elohai Neshamah, “My God! the soul that thou hast placed within me,” and the thanksgiving for being born free, a man and an Israelite, are the principal; none of the prayers, not even the eighteen benedictions and the Abinu Malkenu, ever contain the pronouns, “I,” “me,” “mine;” but universally have, “we,” “us,” “our.” It is a beautiful idea, this total abnegation of individuality, and one all-absorbing nationality, in our communing with God; an idea which enables us justly to appreciate the mental and spiritual calibre of the inspired and highly-gifted men, by whom these prayers were framed. Verily “there were giants on the earth in those days.” That high-souled generation is passed away, and has not left many representatives among the men of Israel, who continue to use that prayer book.

With woman, the case is different; at all times she has found, and she finds her world within that charmed and charming circle of domestic duty and domestic bliss, of which, as wife and as mother, she is the presiding and guardian genius. And though her religious aspirations are generally more pure, more heartfelt than those of man; though there is no act of magnanimity, of patriotism, of self-sacrificing devotion, of which woman is not capable in an equal, and even a superior, degree to man; yet in her ordinary and tranquil state, and while her feelings hold. “the even tenor of their way,” those who are dearest to her heart will be uppermost in her mind. Whilst, therefore, her individual home is the principal sphere of her activity and solicitude, it is but natural, that in her communion with her God, she should be anxious to give utterance to those feelings which that solicitude inspires; and that as prayer is one of the chief as well as of the noblest necessities of her woman’s nature—she should desire to be furnished with forms of devotion adapted to her individual wants, and to those occasions of joy or of trial that are peculiarly incidental to her sex. So it was in the days of Hannah, so it is now. Accordingly, wise and pious mothers in Israel, from time to time, composed Techinoth, supplications, for their own use and that of their sisters in faith. They composed them in the language most familiar to them—their own vernacular tongue—in which they could best give vent to their feelings. And these Techinoth met with the full sanction and approval of the wise and learned Rabbins and teachers in Israel, under whose auspices they were collected and published in a book, that during several ages was cherished with the utmost veneration by the daughters of Ẓion. But gradually these original Techinoth become superannuated, and ceased to be adapted to the wants which advancing mental culture, and superior education, had created. They were, therefore, superseded by more modern productions, especially in Germany; a country which, since the days of Mendelsohn, is the great native home of Jewish literature. When my friend, the publisher, obtained my consent to assist him in bringing out the present compilation, he placed before me three, the best and most generally approved collections, of German Devotional Exercises; that by Letteris, which has passed through three—that by Stern, which has. passed through four— and that by Miro, which has passed through two editions ; a number of works and of editions which (independent of other similar works not so generally diffused) plainly shows the favour with which these Exercises are received by the daughters of Israel in Germany.

But if such is the case in that country, where institutions for the religious instruction and training of Jewish females are numerous, whilst their pecuniary means are but limited; and where, nevertheless, such books of devotion are felt to be one of the great wants of the age. And where this want prevails to such a degree that even amidst the turmoil of the last few years of revolution and of re-action, three leading works on the same subject have been so eagerly received by those for whom they were written, that nine large editions have been exhausted, and fresh ones (as I understand) are in preparation. How much greater must be the want of such Exercises in this young country, where Hebrew educational institutions for both sexes are in their infancy, and where, while boy’s schools are few, girl’s schools can scarcely be said to exist; but where nevertheless woman’s pure heart is unchanged—glowing with the same pious aspirations, and longing for the same prayerful outpourings, which these Exercises enable their German sisters to gratify. Accordingly I expect that my friend, Mr. Joachimssen, who first suggested the idea of this compilation, and who publishes the work on his own responsibility, will be rewarded by the favour and thanks of the daughters of Israel in America, for whose use it is especially intended. My own claims on their gratitude are not very strong, since the principal part of my work consisted merely of selecting and translating. Nevertheless I did not limit my task altogether to that of a compiler. For in many instances I found it necessary to add emendations, which I trust will not be deemed the least useful or interesting portion of the book; inasmuch as they consist of reflections, conveying instruction, on the principal points of our faith, and on our observances; which the German authors thought themselves entitled to dispense with, as properly belonging to the school, and in which, therefore, they had a right to assume that most of their readers were well-grounded. But which, in this country, must obtain a place in devotional exercises, as many of these, without such instruction, would be very imperfect. And I have called the collection Roochamah—“She who obtains mercy,”—(Hosea 2:25) in the fervent hope, that the daughters of Israel—so obedient as children, so pure as maidens, so faithful as wives, so affectionate as mothers, so exemplary in every condition of life—will obtain mercy from the God of mercy, when with pious accents they give utterance to their pious feelings; and address to him supplication and worship, that flow alike from their heart and their mind, and that satisfy alike their faith and their understanding. May it be the will of Him “who is good, and who doeth good,” that this little book, the firstling of my pen in this my new country, may be productive of good; that it may lead many a gay votary of pleasure to think; that many a worldly mind it may reclaim; that many a pious soul it may confirm in faith; that many a stricken heart it may conduct to the neverfailing source of consolation; of the strength which sustaineth, of the hope which faileth not—even God, his holy Law and Word! Amen.

MORRIS J. RAPHALL.

INDEX

Daily Private Worship.
Morning Exercise
Evening Exercise‎
Exercise on going to Bed
Exercise for Support and Direction
Exercise for‎ the 1st Day of the Week
Exercise for‎ the 2nd Day of the Week
Exercise for‎ the 3d Day of the Week
Exercise for‎ the 4th Day of the Week
Exercise for‎ the 5th Day of the Week
Exercise for‎ the 6th Day of the Week
Exercise on taking Chalah on Sabbath Eve
Exercise on kindling the Sabbath Lights‏

Public Worship.
On entering the Synagogue
Exercise for the Sabbath [№1]
Another Exercise for the Sabbath [№2]
Another Exercise for the Sabbath [№3]
Exercise when the Ark is opened and the Law taken out
Devotional Exercise on the Sabbath when the New Moon is proclaimed
Exercise on quitting the Synagogue
Exercise on a Fast day
Exercise for the 9th day of Ab
Exercise for the 1st days of Passover
Exercise for the last days of [Passover]
Exercise during the Sephira
Exercise for the Feast of Weeks (Shebuoth)
Exercise for the Feast days of Tabernacles
Reflections on pronouncing the Benediction over the Loolab [Palm-branch]
Exercise on the day of Willows, Hosannah Rabbah
Exercise for a person enceinte on the Hosannah Rabbah, before pronouncing the Benediction of the Loolab
Exercise on the Festival of the Law [Simchat Torah]
Exercise on the Eve of the New Moon [Rosh Hodesh Ellul] the last month of the year
Reflection for the first day of Selichoth
Exercise for New-Year’s Eve [Ereb Rosh Hashanah]
Exercise for New-Year [Rosh Hashanah] on taking the Rolls of the Law from the Ark
Exercise previous to the blowing of the Shophar [Cornet]
Exercise on Rosh Hoshanah [Moosaph]
Exercise for Rosh Hoshanah and Yom Kippoor, while the Hazan prays (Alenu Leshabeach)
Exercise on the Rosh Hoshanah, during the principal portion of the Moosaph prayers
Exercise for the Penitential days
Exercise for the Evening of Yom Kippoor
Morning Exercise for the day of Atonement [Yom Kippoor]
Exercise during the Moosaph, for the Yom Kippoor
Exercise for the Afternoon Service [Minchah] for the Yom Kippoor
Exercise for the Closing Service [Neilah] of the Yom Kippoor
Exercise when the Cohanim ascend the Doochan to pronounce the Benediction
Exercise in Memory of the Dead [Haskaroth Neshamoth or Haskabah]
Another Exercise on the same subject

Exercises for Special Occasions.
Exercise for a Maiden in the House of her Parents
Exercise for a Fatherless and Motherless Orphan Maiden
Reflections of a Bride
Reflections of a Bride before the Marriage Ceremony
First Exercise for a Wife on finding herself enceinte
Exercise for a more Advanced Stage of Child-bearing
Exercise for the approach of Accouchment
Exercise after Safe Delivery
Exercise for a Mother whose son is being Circumcised
Exercise for a Mother who comes out of her Confinement
Exercise for a Mother on a Sabbath day on which any particular solemnity takes place, as a Circumcision or Bar Metzvah. [a son attaining his thirteenth year,] or the naming of a daughter
Exercise for a Childless Wife
Exercise for a Wife to invoke a blessing on her Husband’s Industry
Exercise for a Wife who is Unhappily Married
Exercise for a Wife who is married to an irreligious Husband
Exercise for a Wife whose Husband is on a Journey
Exercise in Heavy Sickness
Exercise on the illness of those nearest and dearest
Exercise and Thanksgiving for health restored
Exercise for a Widow
Exercise for the Anniversary of a Parent’s Decease [Yahr Zeit]

Notes

Notes
1	Louis (also Lewis, or simply L.) Joachimssen was an attorney based in New York.
2	Meïr Letteris, Menaḥem Mendel Stern, and Yehoshua Heshil Miro.

📖 Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions, an anthology of teḥinot by Miriam Wertheimer (1852) translated from the work of Dr. Meïr Letteris (1846)

Meïr haLevi Letteris — Tue, 14 Dec 2021 19:00:26 +0000

This is the anthology of teḥinot, Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), translated by Miriam Wertheimer from Taḥnunei bat Yehudah (1846) by Meïr Letteris. (On the title page and the preface, the author of the work translated by Wertheimer was somehow misidentified as Wolfgang Wessely.) Wertheimer’s translation used the second edition of Taḥnunei bat Yehudah from 1852.

Wertheimer dedicated her translation to her friend, writing, “To my beloved friend Hester,^[1] This Hester was none other than Hester Rothschild (née Leverson/Levyson, 1821-1880), author of Imrei Lev: Prayers and Meditations (1855), her abridged translation of the French compilation of teḥinot and paraliturgical prayers, Imrei Lev: Prières d’un Cœur Israelite (1848, 1852) by Jonas Ennery and Rabbi Arnaud Aron. Letteris is also cited as as source for the prayers in the preface of the latter volume. this little volume is inscribed, as a slight tribute of affection, and in recognition of her many virtues as a Daughter of Israel, by her friend, the Translator. Birmingham, April, 1852.” From the List of Subscribers at the end of her translation, we can deduce that Miriam’s friend Hester was none other than Hester Rothschild (née Leverson) who in 1855 published her own translation of an anthology of teḥinot.

PREFACE.

Every incident of our existence is calculated to excite admiration at the marvellous workings of Providence, and to elicit from the grateful heart expressions of devotion and thankfulness. Pious men of all ages have compiled services rich in sacred eloquence, and adapted for every purpose of public worship. But there are occasions of a special nature, which would seem to require a more peculiar form of prayer and praise; bringing the soul, like the primitive adorations of the early patriarchs, into immediate communion, as if listening to, and conversing with, its Divine Progenitor. More especially are such prayers required by the daughters of Israel; many of whom, though animated with fervent piety and gratitude, seek in vain for words expressive of their ardent feelings, and the meek but heavenward aspirations which elevate their souls amidst every daily duty, every earthly occurrence. The daughter of Israel feels that there are times and seasons, holy festivals, and sacred observances, when she would wish to meet with a concise form of prayer, echoing the sentiments of her heart, suited to all occasions, and ready to fill all vacant intervals. Among our continental neighbours, this want has been already recognized and responded to; men of eminent piety have not disdained to exert their mental and literary endowments in the compilation of a compendium for the use of our sex, fitted for all periods of public worship or special observance. The most celebrated is that arranged by ~~Dr. Wolfgang Wessely~~,^[2] It is unclear how such an error was made, but the source of the work translated is undoubtedly that of Dr. Meïr Letteris. a faithful translation of which is now offered to the English public. It will be found simple, but energetic; humbly devout, yet fervently eloquent; equally suited for the house of prayer or the retirement of the closet. These addresses are penned in so genuine and unaffected a style, that they come home to every bosom, and awaken the sympathies in every circumstance of existence, gladdening the soul in prosperity, and awakening consolation even in the gloom of adversity.

CONTENTS.

Morning Prayer
Evening Prayer
Prayer on entering the House of God (after “Gebet beim Eintritt in das Gotteshaus”)
Prayer for the Sabbath
Prayer before the Consecration of the New Moon
Prayer at the conclusion of Service
Prayer for a Fast-Day
Prayer for the eve of the New Moon Elul
Prayer for the first of the Penitential Days before the New Year
Prayer before taking out the Law on the New Year and Day of Atonement
Prayer before the sounding of the Shofar
Prayer for the New Year and Day of Atonement, before the Reader says—”it is incumbent upon us,” etc.
Prayer when the “Cohanim” (Descendants of Aaron) have pronounced the Priestly Benediction
Prayer for the Days of Penitence
Prayer for the repose of departed souls
Prayer at the conclusion of the Day of Atonement
Prayer for the Passover
Prayer for the Feast of Weeks
Prayer for the Festival of Tabernacles
Contemplation on the Four Species of plants, to be said on the Feast of Tabernacles before the prescribed blessing
Prayer for a woman who is about to become a mother, after the Benediction of the Citron
Prayer for a maiden
Domestic Prayer on dividing the dough
Prayer before lighting the Sabbath lamp
Prayer for a woman who feels herself a mother
Prayer for a Sabbath, on which is celebrated some family festivity, such as the anniversary of a marriage, the circumcision of a son, etc.
Prayer for a woman arising from her confinement
Prayer for a woman whose child is borne to the circumcision
Prayer in dangerous illness
Prayer for a wife when sickness has befallen her husband
Prayer for a widow
Prayer for an orphan
Prayer when epidemic diseases prevail
Prayer said on every Penitential and Fast-Day

Notes

Notes
1	This Hester was none other than Hester Rothschild (née Leverson/Levyson, 1821-1880), author of Imrei Lev: Prayers and Meditations (1855), her abridged translation of the French compilation of teḥinot and paraliturgical prayers, Imrei Lev: Prières d’un Cœur Israelite (1848, 1852) by Jonas Ennery and Rabbi Arnaud Aron. Letteris is also cited as as source for the prayers in the preface of the latter volume.
2	It is unclear how such an error was made, but the source of the work translated is undoubtedly that of Dr. Meïr Letteris.

Gebet in den Stunden der Wehmuth und Niedergeschlagenheit | Prayer in times of melancholy and dejection, a teḥinah by Meïr haLevi Letteris (1846)

Meïr haLevi Letteris — Tue, 22 Feb 2022 00:20:08 +0000

Source (German)	Translation (English)
Gebet in den Stunden der Wehmuth und Niedergeschlagenheit.	Prayer in times of melancholy and dejection.
Aus dem Drangsale rufe ich den Ewigen an, Gott erhörte und befreite mich. (Ps. 118, 5.)	From the tribulation I call upon the Eternal, God heard and delivered me. (Psalms 118:5)
Allgütiger, mein Herz ist betrübt, mein Gemüth niedergeschlagen. Die Widermwärtigkeiten des Lebens, die den Menschen auf seinem Erdengange begleiten, erscheinen mir in diesen Stunden der Wehmuth doppelt düster und doppelt drückend. Der leichte, frohe Sinn, der mir sonst die Bürden des Daseins erleichtert, das Ungemach mit seinen Wolken aus meiner Nähe verscheucht, will sich jetzt umwölken und meine Seele in Trübsinn versetzen. Besänftige, gütiger Himmel, mein Gemüth im Schmerze; hilf mir gelassen ertragen das Ungemach, das du über mich verhängt haft, so sehr es auch auf mir laste.	All-Good One, my heart is saddened, my mind is depressed. The adversities of life, which accompany man on his earthly journey, seem doubly gloomy and doubly oppressive to me in these hours of melancholy. The light, joyful spirit, which usually lightens the burdens of existence and chases away the adversity with its clouds from my vicinity, now wants to cloud over and plunge my soul into gloom. Soothe, dear heaven, my mind in pain; help me to bear calmly the adversity that you have imposed on me, no matter how much it weighs on me.
Wenn ich an deine Allgüte denke, himmlischer Vater, so rufe ich meiner Seele, so sehr gebeugt ich auch bin, die heiligen Worte des göttlichen Sängers zu: „Was betrübt dich so sehr, meine Seele! warum ist dir so bange? Harre nur zu Gott. Ihm werde ich einst noch danken für das Heil, das seinem Angefichte entstrahlt“. (Psalm 42, 12.) Und an diesen tröstenden Gedanken knüpfe ich noch folgende heilsame Betrachtung: In deiner Ungeduld, unruhiges Gemüth, empörst du dich gegen den Rath und Willen des Herrn, und würdest die Last, die er dir auflegt, damit du sie geduldig tragest, abwerfen, wenn du es vermöchtest. Den Willen des Herrn aber, des allgütigen Vaters, sollst du sowohl in seinen Verhängnissen, als in seinen Geboten ehren, und durch Erdulden nicht weniger als durch die That deinen unterwerfungsvollen Gehorsam beweisen. In deiner Ungeduld verläugnest du deinen Glauben, weisest von dir die heilige Tröstung der Religion. Wenn du, was dir Schmerzliches begegnet, für Gottes weise und gnädige Fügung erkennest, wie kannst du dann tadeln und entgegenstreben? — Diese Trostrede, die ich auch deiner Huld, mein Gott, verdanke, richtet mich einigermaßen auf, und verleiht mir die Kraft, in den trüben Stunden, die du mir auferlegt, geduldig und deiner Allgüte vertrauend auszuharren.	When I think of your all-goodness, heavenly Father, as depressed as I am, I call to my soul the holy words of the divine singer: “What grieves you so much, my soul! why are you so afraid? Only pray to God. I will give thanks to him for the salvation that shines from his light. (Psalm 42:12) And to this comforting thought I add the following beneficial reflection: In your impatience, restless soul, you rebel against the counsel and will of the Lord, and if you were able, you would throw off the burden he places on you so that you may bear it patiently. But you should honor the will of the Lord, the all-good Father, both in his calamities and in his commandments, and prove your submissive obedience by endurance no less than by deed. In your impatience you deny your faith, rejecting the holy consolation of religion. If you recognize what is painful to you as God’s wise and gracious providence, how can you blame and strive against it? — This consolation, which I also owe to your grace, my God, straightens me up to some extent and gives me the strength to patiently persevere in the gloomy hours that you impose on me, trusting in your all-goodness.
Nimm von meinem Haupte die düstere Wolke, den Kummer aus meinem Herzen, auf daß ich mit Gemüthsruhe und herzensvergnügt deinen göttlichen Namen, Ewiger, preise und verherrliche. Amen.	Take away from my head the gloomy cloud, the sorrow from my heart, so that I may praise and glorify your divine name, Eternal One, with peace of mind and joy of heart. Amen.

“Gebet in den Stunden der Wehmuth und Niedergeschlagenheit” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), pp. 95-96. In the Judeo-German edition, it is found on pp. 80-81.

We welcome corrections and improvements. The transcription of the German from Latin script in Fraktur type provided machine-readable text for a machine translation by DeepL, which we then edited for accuracy and clarity. –Aharon Varady

Source(s)

Gebet beim Eintritt in das Gotteshaus | Prayer upon entering the house of God, by Dr. Meïr Letteris (1846)

Meïr haLevi Letteris — Fri, 31 Dec 2021 22:05:42 +0000

Source (German)	Translation (English)
Ich komme in dein Haus, auf deine große Güte vertrauend; bete ehrfurchtsvoll in deinem Tempel an. (Psalm 5, 8.)	I come into your house, trusting in your great goodness; I worship reverently in your Temple. (Psalms 5:8)
Ewiger! mit zitternder Freude^[1] Nach dem Ausdrucke des Psalmisten: וְגִילוּ בִרְעָדָה (freut euch mit Zittern. Psalm 2, 11.) betrete ich das heilige Haus, das zu deiner Andacht bestimmt ist. Zwar bist du allgegenwärtig und überall ist deine Allmacht und göttliche Huld sichtbar, und an jedem Orte kann deinem Namen geopfert und gehuldigt werden, wie dein heiliges Wort im Munde des Propheten lautet: “Ueberall Kann geräuchert und ein reines Opfer dargebracht werden meinem Namen” (Maleachi 1, 11). Doch fülht sich das schwache menschliche Herz mehr gehoben und gestimmt, in den, deinem göttlichen Ruhme geweihten Hallen sein Gebet zu verrichten und hier seine geheimsten Wünsche dir, Vater im Himmel, vorzutragen.	Eternal! with trembling joy^[2] According to the expression of the psalmist: וְגִילוּ בִרְעָדָה (Rejoice with trembling. Psalms 2:11.) I enter the holy house appointed for your worship. True, you are omnipresent, and everywhere your omnipotence and divine favor are apparent, and in every place sacrifice and homage may be offered to your name, as is your holy word in the mouth of the prophet, “Everywhere may incense be burned and a pure sacrifice offered to my name (Malachi 1:11). But the weak human heart feels further uplifted and tuned to perform its prayer in these halls consecrated to your divine glory and to present here its most secret desires to you, Father in heaven.
Ja, im Vertrauen auf deine ewige Huld, o Ewiger, betrete ich dein Haus, neige mich, von Gottesfurcht erfüllt, vor dir an der heiligen Stätte deiner Herrlichkeit. O würdige mich, mein Gebet, das ich dir treugesinnt vorzutragen mich anschicke, wohlgefällig aufzunehmen, als ein Opfer, das vom liebeglühenden Altare meines Herzens zu dir emporsteigt.	Indeed, trusting in your eternal mercy, O Eternal One, I enter your house; filled with divine reverence, I bow before you in the holy place of your glory. O dignify me to receive my prayer, which I faithfully prepare to offer to you, to receive with pleasure, as a sacrifice that ascends to you from the altar of love in my heart.
Deiner Allgüte vertrauend weicht die Furcht von mir nach und nach, und ich nähere mich dir, wie ein Kind vor den gütigen Vater tritt, mit Zuversicht, und hebe mein Herz wie meine Hände flehend zu dir empor. O merke auf die geheimste Regung meiner Brust und erhöre mein Gebet, mein Hort und mein Erlöser!	Trusting in your all-goodness, fear gradually recedes from me, and I approach you as a child approaches a kind father, with confidence, and lift my heart like my hands imploringly up to you. O take note of the most secret stirrings of my breast and hear my prayer, my refuge and my redeemer!

This transcription was made by Emily Kesselman. The translation presented here was derived by running this transcription through the translation tools of DeepL and Google and proofreading the output. –Aharon Varady

Source(s)

Notes

Notes
1	Nach dem Ausdrucke des Psalmisten: וְגִילוּ בִרְעָדָה (freut euch mit Zittern. Psalm 2, 11.)
2	According to the expression of the psalmist: וְגִילוּ בִרְעָדָה (Rejoice with trembling. Psalms 2:11.)

Gebet wenn Seuchen oder epidemische Krankheiten herrsche | Prayer When Epidemic Diseases Prevail, a teḥinah by Meïr Letteris (1846)

Meïr haLevi Letteris — Tue, 14 Dec 2021 19:46:01 +0000

Source (German)	Amended Translation (English)
Gebet einer Frau, wenn Seuchen oder epidemische Krankheiten herrschen.	Prayer when epidemic diseases prevail.
Herr des Lebens! die Stützen deines Thrones sind Gerechtigkeit und Milde, welche zwei Eigenschaften in ihrer erhabenen Größe auch die Erde und die menschlichen Geschicke leiten und zum Ziele führen. Du sendest Engel des Friedens aus, um deine Huld und Barmherzigkeit heilsam wirken zu lassen, zur Zeit, da deine Engel des Verderbens, die Boten deines Zornes, die furchtbare Geißel der Strafe schwingen, wenn das Menschengeschleht ausartet und von deinen geraden Wegen abweicht.	Lord of life! the everlasting pillars of Thy throne are justice and clemency, those holy attributes which govern the earth and direct the destinies of mortals. When the generations of man become corrupt and turn aside from Thy righteous ways, Thou sendest forth the destroying angel, as messenger of Thy wrath to wield the dreadful scourge of punishment.
	But even then, Father! Thou sendest Thy minister of peace, to convey the treasures of Thy grace and pardon to all who turn towards Thee.
So laß du immer, Gott der Gnade, die göttliche Eigenschaft der Milde jene der strengen Gerechtigkeit besiegen und gleichsam verdrängen; denn wer bestünde auf Erden, wenn du ohne Nachsicht und Vergebung deine strenge Gerechtigkeit allein walten ließest?	So, God of compassion! let Thy heavenly attribute of mercy temper ever the severity of Thy justice; for who could stand, Lord! if Thou shouldst visit us according to our works, without indulgence or forgiveness.
	But especially, Lord! at this, the time of fear and dread, do Thou deal mercifully with Thy children; in this, the hour of our need, send us salvation.
Dieses dein mildes Verfahren, o gütiger Vater im Himmel! möge uns auch jetzt zur Zeit der Bedrängniß Linderung in unserer Noth und Heil in unseren Nöthen bringen. Sei uns, Gott der Güte, Retter und Befreier, wenn die Netze des Verderbens drohen, wenn Seuchen tödten.^[1] Folgendes ist nach Psalm 91. Schirme uns mit dem Schilde deiner Milde, wenn die Pfeile des Todes am Tage shwärmen und die schnell hinraffende Seuche in finsterer Nacht wie am hellen Mittage wüthet. Halte auf den Engel des Verderbens, der mähend durch das Leben geht, um reife Pflanzen, wie junge Keime blindlings zu fällen — und ruf’ ihm zu: Genug! wie du einst in der Vorzeit das Gebet deines Priesters^[2] Der Hohepriester Aharon (4 B.M. 17, 15.) und deines Gesalbten^[3] König David (2. B Samuel 24, 25). erhört und den Engel deines Zornes von seinem Menschen verderbenden Geschäfte abberufen hast — und der wüthenden Seuche Einhalt geschah.	Be unto us, God of goodness! a Preserver and Redeemer, for disease is round about us and destruction impends. Shield us with Thy mercy, from the arrow of death which flieth by day; from the pestilence which stalketh in darkness; from the destruction which wasteth at noontide. Restrain Thy messenger of wrath, which walks through earth, mowing down alike the mature plants and the tender shoots; and as Thou, in former times, didst hearken to the prayer of Thy priest, and Thine anointed, and didst recal the angel of destruction, so, Lord! now hearken to our supplications, and once more saying — “it is enough, stay now thy hand;” (II Samuel 24:16) remove from us the devouring pestilence.
Erbarme dich unser, Gott des Erbarmens! zerreiße und vernichte unser Schuldbuch, in dem unsere Sünden eingetragen sind. Laß einen Engel deiner göttlichen Huld an den Thüren unserer Häuser Wacht halten, um der nachdringenden Seuche den Einlaß zu verwehren.	Have compassion on us, God of mercy! and blot out the record of our transgressions. Let Thy minister of grace keep watch at our gates, that the devouring scourge pass not over the threshold of our habitation.
Lasse die Klage, die überall auf öffentlicher Straße vernommen wird, in einen Ruf des Trostes und der Freude sich verwandeln, durch deine Hilfe, Gott der Gnade! Wehre auch in deiner Barmherzigkeit von mir, meinem Manne und meinen Kindern, so wie von allen meinen Freunden und Bekannten, den Verderben bringenden Eindringling ab.	Avert, in Thy compassion, from me, my husband, and my children, from all my friends and my acquaintances, the destructive influence which is abroad; and turn the wailing which is heard in every street and public place, into the cry of joy and consolation.
Siehe, Herr, ich ringe meine Hände in inniger Andacht vor dem Throne deiner Herrlichkeit, mein Herz blutet ob dem Jammer, der so viele meiner Mitbrüder und Mitschwestern bedrohet. Ach zeige uns nicht mehr deine strafende Rechte; laß uns wieder im heitern lebenspendenden Glanze deines Angesichtes wandeln, wenn du in ewiger Milde den Thron der Barmherzigkeit besteigen wirst. Amen.	Lord! I wring my hands in fervent devotion before the throne of Thy Majesty, for my heart bleeds when I reflect on the suffering and woe, which threaten so many of my fellow-creatures. Draw back from us, then, Thy castigating hand and ascend Thy throne of mercy. Extend to us Thy Heavenly support, that we may walk henceforth, in the cheerful light of Thy vivifying countenance. Amen.

“Gebet einer Frau, wenn Seuchen oder epidemische Krankheiten herrschen” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), pp. 110-112. In 1852, this teḥinah was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Prayer when epidemic diseases prevail” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 70-71. The sad inspiration for this prayer was likely the 1846-1860 Cholera Pandemic.

Source(s)

Notes

Notes
1	Folgendes ist nach Psalm 91.
2	Der Hohepriester Aharon (4 B.M. 17, 15.)
3	König David (2. B Samuel 24, 25).

Gebet für alle Buß- und Fasttage | Prayer on Every Penitential and Fast Day, a teḥinah by Meïr Letteris (1846)

Meïr haLevi Letteris — Tue, 14 Dec 2021 19:25:15 +0000

Source (German)	Translation, 2022 (English)	Translation, 1852 (English)
Gebet für alle Buß- und Fasttage.	Prayer for all days of penance and fasting.	Prayer said on every penitential and fast day.
Allmächtiger König! der da fitzt auf dem Throne der Barmherzigkeit, und fich gnadenvoll zeigt. Er verzeiht die Sünde seines Volkes, vertilgt eine nach der andern, läßt Verzeihung angedeihen den Sündern, Vergebung den Verbrechern, erzeigt Wohlthaten jedem Fleische und Geiste, vergilt ihnen nicht nach ihrer Bosheit.	Almighty King, who sits on the throne of mercy and shows himself merciful. He pardons the sins of his people, wipes them out one by one, pardons the sinners, forgives the criminals, shows kindness to every flesh and spirit, does not repay them according to their wickedness.	O omnipotent King! who sitteth upon the throne of mercy; governing with beneficence and pardoning the iniquities of His people, by causing them successively to pass away; who extendest pardon unto sinners and forgiveness unto transgressors; who evinces charity to all flesh and spirit, and retributes them not according to their wickedness!
Gott! der du uns gelehrt, dich zu preisen mit den dreizehn Lobpreisungen, deute uns auch den Bund, den du schlossest bei diesen Lobpreisungen, wie du es ehemals dem bescheidensten der Menschen kund gethan, so heißt es in der heiligen Schrift: „Der Ewige ließ fich in einer Wolke herab, stellte sich bei ihm hin, und rief im Namen des Ewigen.“	God, you who taught us to praise you with the thirteen praises, interpret to us the covenant you made with these praises, as you once made known to the most humble of men, as it is written: “The Eternal descended in a cloud, stood by him, and called in the name of the Eternal.” (Exodus 34:5)	O God! Thou hast taught us to repeat the thirteen attributes of Thy mercy. Remember then unto us, this day, the covenant of the thirteen attributes, as Thou didst reveal them of old to the meekest of men, even as it is written: “And the Eternal descended in the cloud, and stood with him there and proclaimed the name of the Eternal.” (Exodus 34:5)
Die Erscheiung des Ewigen zog vor ihm vorbei und rief: „Der Ewige ist unveränderlich, das ewige Wesen, ein allmädhtiger Gott, allbarmherzig und allgnädig, langmüthig und unendlicher Huld und Treue; der seine Huld dem tausendsten Geschlechte noch aufbehält, die Missethat, Abfall und Sünde vergibt und losspricht.“ Vergib unsere Missethaten und Sünden, und nehme uns zu deinem Eigenthum an. Verzeihe uns, unser Vater! wir haben gesündigt, vergebe uns, unser König! wir haben uns vergangen, denn du, o Ewiger! bist gütig, versöhnlich und gnadenvoll Allen, die dich anrufen.	“The appearance of the Eternal passed before him and cried: The Eternal is unchangeable, the eternal Being, an all-merciful and all-gracious God, long-suffering and infinite in mercy and faithfulness; who still reserves His mercy for the thousandth generation, forgiving and absolving iniquity, apostasy and sin.” (Exodus 34:6) Forgive our iniquities and sins, and accept us as your own. Forgive us, our Father, we have sinned; forgive us, our King, we have transgressed, for you, O Eternal One, are kind, forgiving and gracious to all who call upon you.	“And the Eternal passed before him, and proclaimed, the Eternal is the immutable, everlasting Being! An omnipotent God, merciful and gracious, long-suffering and abundant in beneficence and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, but not acquiting the guilty.” (Exodus 34:6) O! pardon our iniquity and our sin, and take us for Thine heritage. Forgive us, our Father! for we have sinned; pardon us, our King! for we have transgressed: for Thou, Eternal! art good and forgiving, and abundant in mercy to all who call upon Thee. Amen.

“Gebet für alle Buß- und Fasttage” was translated/adapted by Meïr haLevi Letteris and first published in Hebrew and Judeo-German in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846 Judeo-German edition), pp. 93-94. In the 1857 edition, it can be found on pp.107-108. In 1852, the prayer was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Prayer said on every penitential and fast day” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 71-72. –Aharon Varady

Source(s)

Gebet beim Abscheiden des Teiges (חלה) | Domestic Prayer on Dividing the Dough, a teḥinah by Meïr Letteris (1846)

Meïr haLevi Letteris — Thu, 16 Dec 2021 21:31:22 +0000

Source (German)	Translation (English)
Gebet beim Abscheiden des Teiges. חלה	Domestic prayer on dividing the dough.
Barmherziger, himmlischer Vater! deine heiligen Gebote zu befolgen, ist mein unermüdliches, treuherziges Streben, meines lebens Ziel. Selbst die Gesetze, die mein schwacher Verstand nicht begreifen und deren Sinn ich nicht fassen kann, befolge ich frommergeben und gehorsam; denn du, Allgütiger, hast sie ja befohlen!	Merciful Father in Heaven! my never-failing and sincere endeavour, is to execute Thy holy commandments as the aim of my existence. Even those laws, Lord! which my feeble understanding cannot fathom — whose meaning and intent I cannot comprehend, resignedly and willingly I obey, because Thou, all-wise King! hast ordered them.
Auch das Gebot, zu allen Zeiten einen Theil des Teiges dir zu Ehren als Hebe zu weihen, befolge ich hiemit mit frommer Andacht, und danke dir, daß du mein Geschlecht würdig gefunden, diese Weihe zu begehen.	‘Tis thus, I herewith, with a devout spirit, perform the precept Thou hast enjoined upon us, to dedicate at all times a portion of the dough as a heave-offering unto Thee; and with my humble obedience, I unite my thanks, O Lord! that Thou hast formed me worthy of fulfilling this consecration.
Segne denn, o gütiger Vater! unser Händewerk, daß es uns niemals an Brod und Mitteln zu allen Lebensbedürfnissen mangle.	Bless us, Gracious Father! and bless the work of our hands, that we may never be in need of bread or other necessaries of life.
Erleuchte meine Augen, die Wunder deiner heiligen Lehre erschauen zu können. Das Brod, das ich für die heilige Sabbathfeier hiemit bereite, mahne mich zur Andacht und Dankbarkeit gegen deine Allgüte, sei mir ein Sinnbild jenes himmlischen Manna, das du unsern Vorfahren in der Wüste ertheilt, und deren doppelte Gabe du zur Sabbathnahrung schon am fechsten Wochentage ihnen beschieden und vorbereitet.	Enlighten my eyes to behold the wonders of Thy holy law; and let this bread, which I herewith prepare for the festival of the Sabbath-day, admonish me to be devout and grateful for Thy goodness. Let it be to me, as a symbol of that Heavenly manna, wherewith Thou didst feed my ancestors in the wilderness; and of which Thou didst send on the sixth day, a double portion for their nourishment, that they might consecrate to Thee, the sacred day of rest.

Source (Hebrew)	Translation (German)	Translation (English)
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָיו וְצִוָּֽנוּ לְהַפְרִישׁ חַלָּה׃	Gelobet seiest du, o Ewiger! der du uns geboten hast, den Erstlingsteig dir als Hebe zu weihen.	Blessed art Thou, Eternal our God! who hast commanded us to dedicate the firstlings of the dough, as a peace offering unto Thee. Amen.

“Gebet beim Abscheiden des Teiges” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), p. 86. In 1852, this teḥinah was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Domestic prayer on dividing the dough” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 51-52.

Source(s)

Gebet für den Landesfürsten | Prayer for the Sovereign (Kaiser Ferdinand Ⅰ), a teḥinah by Meïr haLevi Letteris (1846)

Meïr haLevi Letteris — Sat, 05 Feb 2022 20:54:43 +0000

Source (German)	Translation (English)
Gebet für den Landesfürsten.	Prayer for the Sovereign.
Verleihe deine Rechte dem König! (Psalms 72, 1.)	Grant your rights to the king! (Psalms 72:1)
Allmächtiger Gott und Herr, der du sendest deine Boten und sie rüstest mit deiner Kraft, daß sie den Schwachen Schutz, den Armen und den Leidenden Trost und Frieden bringen, der du Könige und Fürsten hast berufen, und erhöhet, und verherrlicht auf Erden, daß sie in deinem beiligen Namen den Frieden schirmen, Licht und Recht verbreiten, alle milde gute Gaben bringen Jeder seinem Volke, zu dir beten wir in dieser Stunde als treue Unterthanen für ihren Herrn, wie Kinder für ihren Vater beten.	Almighty God and Lord, who sends your messengers and equips them with your power, that they may bring protection to the weak, comfort and peace to the poor and the suffering, who has called kings and princes, and exalted and glorified them on earth, that they may shield peace in your holy name, spread light and justice, and bring every kind and good gift to his people, to you we pray in this hour as faithful subjects for their lord, as children pray for their father.
Verleihe deinen göttlichen Schutz und Beistand unserm Fürsten und Herrn, deinem Gesalbten, dem Kaiser Ferdinand Ⅰ.	Grant your divine protection and assistance to our prince and lord, your anointed, the Emperor Ferdinand Ⅰ.^[1] Ferdinand I (19 April 1793 – 29 June 1875) was the Emperor of Austria from March 1835 until his abdication in December 1848. He was also King of Hungary, Croatia and Bohemia (as Ferdinand V), King of Lombardy–Venetia and holder of many other lesser titles (see grand title of the Emperor of Austria). Due to his rocky, passive but well-intentioned character, he gained the sobriquet The Benign (German: Der Gütige) or The Benevolent (Czech: Ferdinand Dobrotivý, Polish: Ferdynand Dobrotliwy).
Mehre seine Tage, fröne ihn mit Sieg und Ruhm und Herrlichkeit, rüste ihn mit Jugendkraft und Muth; verleihe ihm Einsicht, Rath und Stärke, sein Volf in Weisheit zu regieren, es auf die Höhen des Lebens zu geleiten in Freundlichkeit und Milde.	Increase his days, grace him with victory and glory and honor, equip him with youthful strength and courage; grant him insight, counsel and strength to govern his people in wisdom, to guide them to the heights of life in kindness and gentleness.
Segne ihn mit den Gaben deiner Huld, daß Er in seinem Hause stets das Glück, in seinem Volke stets das Heil, Liebe und Treue wachsen und gedeihen sehe.	Bless him with the gifts of your grace, that he may always see happiness grow and flourish in his house, and salvation, love and loyalty in his people.
Segne du unsere Fürstin und Herrin die Kaiserin Maria Anna Karolina, die Ihm in Liebe stets zur Seite stehet.	Bless our princess and lady the Empress Maria Anna Karolina,^[2] Maria Anna of Savoy (Italian: Maria Anna Ricciarda Carolina Margherita Pia; 19 September 1803 – 4 May 1884) was Empress of Austria and Queen of Hungary by marriage to Emperor Ferdinand I of Austria. who always stands by his side in love.
Segne du alle Angehörigen des erhabenen, allverehrten und geliebten Fürstenstammes, daß sie als die Ersten seines Reichs, die seinem Throne und seinem Herzen die Nächsten sind, sich aller Segnungen, die Ihm beschieden sind, mit Ihm erfreuen.	Bless all the members of the exalted, universally venerated and beloved princely tribe, so that they, as the first of his kingdom, the closest to his throne and his heart, may enjoy with him all the blessings that are granted to him.
Segne du das gesammte Vaterland, daß Eintracht, Friede und Liebe seine Stämme einige und verbinde, und einen einigen Bruderbund aus ihnen bilde, daß Fruchtbarkeit und Fülle stets im Lande sei, Licht und Wissensschaft das Volk erhöhe, Treue und Liebe seine Stärke, Tugend und Gottesfurcht die innere Lebensfraft im Volke sei.	Bless the entire fatherland, that harmony, peace and love unite and bind its tribes, and form a united brotherly alliance of them, that fertility and abundance may always be in the land, that light and knowledge may elevate the people, that loyalty and love may be its strength, and that virtue and the fear of God may be the inner life force in the people.
Gieb, o Gott! daß jedes Streben und Wirken gelinge, und auch wir des Segens theilhaft werden, unsere Wünsche und Bitten Erhörung finden, wir einen Ehrenstand gewinnen mögen im Vaterlande, und Wohlwollen finden unter den Menschen, wie wir Gnade und Erbarmen zu finden hoffen, Herr, vor deinem Weltenthrone. Amen.	Grant, O God, that every striving and activity may succeed, and that we too may be blessed, that our wishes and petitions may be heard, that we may gain a position of honor in the fatherland, and find goodwill among men, as we hope to find grace and mercy, Lord, before your worldly throne. Amen.

“Gebet für den Landesfürsten” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), pp. 22-23. In the Judeo-German edition, it is found on p. 25.

Source(s)

Notes

Notes
1	Ferdinand I (19 April 1793 – 29 June 1875) was the Emperor of Austria from March 1835 until his abdication in December 1848. He was also King of Hungary, Croatia and Bohemia (as Ferdinand V), King of Lombardy–Venetia and holder of many other lesser titles (see grand title of the Emperor of Austria). Due to his rocky, passive but well-intentioned character, he gained the sobriquet The Benign (German: Der Gütige) or The Benevolent (Czech: Ferdinand Dobrotivý, Polish: Ferdynand Dobrotliwy).
2	Maria Anna of Savoy (Italian: Maria Anna Ricciarda Carolina Margherita Pia; 19 September 1803 – 4 May 1884) was Empress of Austria and Queen of Hungary by marriage to Emperor Ferdinand I of Austria.

Gebet für die Tage der Tempelweihe (חֲנוּכָּה) | Prayer for the Days of the Dedication of the Temple (Ḥanukkah), by Meïr Letteris (1846)

Meïr haLevi Letteris — Thu, 22 Dec 2022 08:48:16 +0000

Source (German)	Translation (English)
Gebet für die Tage der Tempelweihe. (חֲנוּכָּה).	Prayer for the Days of the Dedication of the Temple. (Ḥanukkah).
Wir feiern heute, Herr des Himmels! das Fest der Tempelweihe zur Erinnerung an die Tage der Vorzeit, eine Zeit der Kraft und des Heldenmuths, eine Zeit der Frömmigkeit und Glaubensstärke. Da erwiesest du dich auch gnadenreich deinen treuen Anhängern, züchtigend ihre und des heiligen Glaubens Feinde und Verfolger, die es wagten, dein Heiligthum zu entweihen. Siegeskraft verliehest du den Priestern und Gottgeweihten, daß sie das theuerste Kleinod ihres Lebens, ihren heiligen Glauben, liebeglühend und muthentbrannt, der Tigerklaue des Feindes entrissen, jenes Feindes, der deinem Volke seine irdischen und Himmelsgüter, seine Habe und seinen Glauben rauben wollte.	We celebrate today, Lord of Heaven! the Festival of the Dedication of the Temple in remembrance of the days of ancient times, a time of strength and heroism, a time of piety and strength of faith. There you also showed yourself merciful to your faithful followers, punishing those enemies and persecutors of the holy faith, who dared to desecrate your sanctuary. You gave power of victory to the priests and consecrated ones, so that they could keep the the most precious jewel of their lives, their sacred faith, ardent with love and courage, from the tiger claw of the enemy, that enemy who wanted to rob your people of their earthly and heavenly goods, their belongings and their faith.
Laß, o laß den Funken des heiligen Gesetzes, wie er einst im Herzen deiner Treuen glimmte, nie in unserer Brust ganz erlöschen; fache die Liebe zu dir und deiner himmlischen Lehre in unserm Innern zur hellen Flamme an, daß sie unsere bessern Gefühle und Bestrebungen von allen unlauteren Trieben und Leidenschaften, wie von fremdartigen Schlacken, reinige und verkläre. Verleihe uns auch jetzt noch freien Muth, dem ungerechten Feinde zu trotzen und die heilige Lehre vor jedem Unglimpf zu shützen und zu wahren. Und wie wir zur Erinnerung jener Tempelbeleuchtung mit geweihtem Oel heute freudig unsere Behausung erleuchten, so erleuchte du, Urborn des Lichtes! unseren Geist, auf daß wir auf deinen Wegen wandeln zu unserm Heil und segen! Amen!	Let the spark of the holy law, as it once glowed in the heart of your faithful ones, never be completely extinguished in our breast; fan the love for you and your heavenly teachings into a bright flame within us, so that it purifies and transfigures our better feelings and aspirations from all dishonest urges and passions, as from strange dross. Grant us even now free courage to defy the unjust enemy and to protect and preserve the sacred doctrine from all harm. And as we joyfully illuminate our dwelling today with consecrated oil to commemorate that temple illumination, so, O Primordial Source of Light, enlighten our spirit, that we may walk in your ways for our salvation and blessing! Amen!

This is the “Gebet für die Tage der Tempelweihe” as found in תָּחֲנוּנֵי בַּת יְהוּדָה Andachtsbuch für Israelitische Frauenzimmer, an anthology of teḥinot in German by Meïr haLevi Letteris (1846). There, the prayer can be found on page 130. In the 1848 Judeo-German (vaybertaytsh/mashkit) edition, the prayer can be found on page 110.

We welcome corrections and improvements. The transcription of the German from Latin script in Fraktur type provided machine-readable text for machine translations by DeepL and Google Translate, which we then edited for accuracy and clarity. –Aharon Varady

Source(s)

Gebet an einem Fasttage | Prayer on a Public Fast Day (תַּעֲנִית צִבּוּר), a teḥinah by Dr. Meïr Letteris (1846)

Meïr haLevi Letteris — Tue, 14 Dec 2021 01:08:38 +0000

Source (German)	Translation (English, 2022)	Adaptation (English, 1852)
Gebet an einem Fasttage. תַּעֲנִית צִבּוּר	Prayer on a fast day. תַּעֲנִית צִבּוּר	Prayer for a Fast-Day.
Es erging das Wort des Ewigen der Heerschaaren an mich also: Sprich zu der Bevölkerung des Landes und zu den Priestern: Wenn ihr fastet und wehklagt — fastet ihr denn mir zum Nutzen? (Sacharia 7, 4-5.)	The word of YHVH Tsevaot came to me: “Speak to the people of the land and to the priests: When you fast and mourn, are you fasting for my benefit?” (Zechariah 7:4-5)
Wir nähern uns dir, o ewiger Gott, mit traurigem, bangem Herzen; unser Leben ist durch düstere Wolken der Noth getrübt wegen der vielen Leiden, mit welchen du uns unsrer Sünden halber züchtigend heimgesucht.	We approach you, O eternal God, with sad, anxious hearts; our lives are clouded with gloomy clouds of distress because of the many sufferings with which you chastise us for our sins.	We approach Thee, O Eternal! with sorrowing spirits and hearts bowed down with grief, because of the dark clouds which overshadow our national life, in retribution of our grave iniquity.
Erhöre uns an diesem Fasttage, der zur Reue und zur Reinigung der sündenbefleckten Seele festgeseßt worden ist. Laß ab von deinem Zorn, züchtige uns nicht mehr in deinem Grimme. (Psalms 6, 2) Nimm uns hilfreich wieder auf in deiner Gnade, denn wir sind sehr hart gestraft! Sei eingedenk deiner Knechte, Abrahams, Isaks und Jakobs, und kehre dich nicht an das harte ae störrische Gemüth deines Volkes. (4 B.M. 9, 27.) Verberge dein strahlendes Antliß nicht vor uns und entziehe dich unsern Gebeten nicht. Sei stets unserm Flehen nahe; tröste uns durch deine Huld und erhöre uns, sobald wir dich anrufen, so wie du uns durch deinen Propheten verheißen hast, in folgenden Worten: „Kaum rufen sie mich an — und schon erhöre ich sie; ihr Begehren is fast noch nicht ausgesprochen — und bereits geht es in Erfüllung“. (Jesaias 65, 24.)	Hear us on this day of fasting, which has been set apart for repentance and the cleansing of the sin-stained soul. Let go of your anger, chastise us no more in your wrath. (Psalms 6:2) Helpfully receive us again in your mercy, for we are punished very severely! Remember your servants, Abraham, Isaac, and Jacob, and turn not aside from the hard and stubborn spirit of your people. (Numbers 9:27) Hide not your radiant countenance from us, nor withdraw yourself from our prayers. Be ever near to our supplications; comfort us with your lovingkindness, and hear us as soon as we call upon you, as you promised us through your prophet, in these words: “Scarcely do they call upon me, and already do I hear them; their desire is scarcely yet uttered, and already it is fulfilled.” (Isaiah 65:24)	Hear us, O Lord! on this fast-day, appointed for repentance and purification of the sin-stained soul. Cease from Thy wrath, chasten us no more in Thy anger, but raise us up, Father! in Thy mercy, for already are we sorely punished. Remember thy servants Abraham, Isaac, and Jacob, and no more regard the stubborn, stiff-necked spirit of Thy people. Hide not Thy gracious countenance from us, and withold not thy compassionate ears from our supplications, but be near unto our plaint, to console us with Thy tender mercy, and to hearken when we call upon Thee, even as Thou hast promised through thy prophet, “Before they call I will answer, while yet they are speaking I will hear.” (Isaiah 65:24)
Können wir auch nicht mehr Sühnopfer auf dem Altare deines Heiligthums dir darbringen, so sind doch dir die wohlgefälligsten Opfer: ein bußfertiges herz, ein reuevolles, Besserung gelobendes Gemüth, wie es heißt: „Die Opfer des Herrn sind reumüthige Herzen!“	Even if we cannot offer more sacrifices of atonement on the altar of your sanctuary, the most pleasing sacrifices to you are: a repentant heart, a contrite mind vowing to amend, as it is said, “The sacrifices of the Lord are repentant hearts!”^[1] Cf. Psalms 51:19.	Lord! we can no longer bring the peace offering to the altar of thy holiness, but we approach Thee on this day of sorrow with the sacrifice most grateful in Thy sight — the repentant heart and the atoning spirit turning unto Thee; as it is said, “The sacrifices of God are a broken spirit, a broken and contrite heart, O God, thou wilt not despise.” (Psalms 51:19)
Siehe denn in unser Herz, Herr, der du das Innere der Menschen prüfst, und nimm diese Opfergabe wohlgefällig auf und erhöre unser Flehen.	Look then into our hearts, O Lord, who examines the inward parts of men, and receive this offering favorably, and hear our supplication.	Look then into our hearts, O Thou, who searchest the inward parts of man; in Thy mercy, accept our atonement offering and hearken to our supplication.
Wenn du, Gott der Wahrheit und des Rechtes, uns auch verworfen, wenn wir auch die Macht deines Zornes tief empfunden: so erbarme dich doch wieder unser, wie sich ein gütiger Vater seiner Kinder erbarmt. Laß uns zu dir wiederkehren, laß uns die Sterne deines Heils, deiner Milde — welche die düsteren Wolken unserer Trauernacht lange Zeit getrübt und undürstert — wieder leuchten in ihrem belebenden Glanze! Verwandle unsere Trauer in Freude, unsere Trauerlieder in Jubelgefänge, so wie du trostverkündend durch deinen Propheten uns verheißen: „so spricht der Ewige: Die Fasttage des vierten,^[2] Der siebzehnte Tamus (שבעה עשר בתמוז)‎. des fünften,^[3] Der Neunte des Monats Ab (תשעה באב).‎ des siebenten,^[4] Der Gedalia-Fasttag (צום גדליה). und des zehnten Monats^[5] Der 10. des Monats Tebeth (עשרה בטבת). sollen dem Hause Jehuda in Wonne, in Freude und in Festtage verwandelt werden: doch liebet die Wahrheit und den Frieden!“ (Sacharia 8, 19.)	Even if you, God of truth and justice, have rejected us, even if we have deeply felt the power of your wrath, have mercy on us again, as a kind father has mercy on his children. Let us return to thee, let the stars of your salvation, of your mildness — which the gloomy clouds of our night of mourning have long clouded and darkened — shine again in their vivifying splendor! Turn our mourning into joy, our songs of sorrow into songs of rejoicing, as you promised us consolation through your prophet: “thus says the Eternal: The fast days of the fourth,^[6] The seventeenth of Tamuz (שבעה עשר בתמוז). of the fifth,^[7] The ninth of the month Av (תשעה באב). of the seventh,^[8] The Fast of Gedaliah (צום גדליה). and of the tenth month^[9] The 10th of the month Teveth (עשרה בטבת). shall be turned into delight, into joy, and into feast days for the house of Yehudah: but love the truth and peace!” (Zechariah 8:19)	Even if Thou shouldst have cast us from Thee, O God of truth and justice! have compassion once more upon us, as a tender father hath pity on his children, for we have sorely felt the burning of Thy wrath. O cause us to return to Thee, that the star of Thy saving truth and mercy, too long obscured by the shadows of our night of mourning, may again shine forth with a reviving splendour. Change our mourning into joy — our lamentation into songs of rejoicing; even as thou hast consolingly revealed through Thy prophet, “The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth, shall be to the house of Judah, joy and gladness and cheerful feasts; therefore love truth and peace.” (Zechariah 8:19) Amen.

“Gebet an einem Fasttage. תַּעֲנִית צִבּוּר” was written by Meir Letteris and published in his anthology of teḥinot, תחנוני בת יהודה (Taḥnunei bat Yehudah) Andachtsbuch für israelitische Frauenzimmer…. In the 1846 printing, it appears on pp. 25-26.

The translation here by Miriam Wertheimer, “Prayer for a Fast-Day” is as published in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 19-21.

An emended translation of this prayer was also made by Rabbi Morris Jacob Raphall in his anthology of teḥinot, רחמה Devotional Exercises for the Use of the Daughters of Israel (New York: Joachimssen, 1852), pp. 42-43.

This transcription was derived by correcting the output of Tesseract-OCR with its Fraktur script training data. The other translation presented here was derived by running this transcription through the translation tools of DeepL and Google and proofreading the output. –Aharon Varady

Source(s)

Notes

Notes
1	Cf. Psalms 51:19.
2	Der siebzehnte Tamus (שבעה עשר בתמוז)‎.
3	Der Neunte des Monats Ab (תשעה באב).‎
4	Der Gedalia-Fasttag (צום גדליה).
5	Der 10. des Monats Tebeth (עשרה בטבת).
6	The seventeenth of Tamuz (שבעה עשר בתמוז).
7	The ninth of the month Av (תשעה באב).
8	The Fast of Gedaliah (צום גדליה).
9	The 10th of the month Teveth (עשרה בטבת).

Gebet beim Eintritt in das Gotteshaus | Prayer on Entering the House of God, by Dr. Meïr Letteris (1846), translated by Miriam Wertheimer (1852)

Meïr haLevi Letteris — Tue, 04 Jan 2022 07:51:08 +0000

Source (German)	Translation (English)
Ich komme in dein Haus, auf deine große Güte vertrauend; bete ehrfurchtsvoll in deinem Tempel an. (Psalm 5, 8.)	[I come into your house, trusting in your great goodness; I worship reverently in your Temple. (Psalms 5:8)]^[1] Left untranslated by Wertheimer. –ANV
Ewiger! mit zitternder Freude^[2] Nach dem Ausdrucke des Psalmisten: וְגִילוּ בִרְעָדָה (freut euch mit Zittern. Psalm 2, 11.) betrete ich das heilige Haus, das zu deiner Andacht bestimmt ist. Zwar bist du allgegenwärtig und überall ist deine Allmacht und göttliche Huld sichtbar, und an jedem Orte kann deinem Namen geopfert und gehuldigt werden, wie dein heiliges Wort im Munde des Propheten lautet: “Ueberall Kann geräuchert und ein reines Opfer dargebracht werden meinem Namen” (Maleachi 1, 11).	Eternal! with trembling joy, I enter this Thy holy dwelling — the Temple consecrated to Thy worship. I know, God! that Thou art everywhere, for Thine Almighty power and grace on every side surround me, and therefore do I feel, that in any place Thy name may be devoutly praised and hallowed, even as Thou has spoken by the mouth of Thy Prophet: “In every place incense shall be offered to my name and a pure offering.” (Malachi 1:11)
Doch fülht sich das schwache menschliche Herz mehr gehoben und gestimmt, in den, deinem göttlichen Ruhme geweihten Hallen sein Gebet zu verrichten und hier seine geheimsten Wünsche dir, Vater im Himmel, vorzutragen. Ja, im Vertrauen auf deine ewige Huld, o Ewiger, betrete ich dein Haus, neige mich, von Gottesfurcht erfüllt, vor dir an der heiligen Stätte deiner Herrlichkeit. O würdige mich, mein Gebet, das ich dir treugesinnt vorzutragen mich anschicke, wohlgefällig aufzunehmen, als ein Opfer, das vom liebeglühenden Altare meines Herzens zu dir emporsteigt.	Yet, O Father! it is especially in the halls dedicated to Thy glory that my soul is most elevated unto Thee — my mind most attuned to Thy service — my heart most reliant on Thy merciful goodness. Therefore do I approach Thee in the Holy Place of Thy Majesty, Everlasting One I with my offering of prayer and thanksgiving, and filled with reverential awe, I humbly bend my knee before Thee. Grant that the spirit of devotion may attend my prayer, to make my worship grateful in Thy sight, as incense rising unto Thee from the love-glowing altar of my heart.
Deiner Allgüte vertrauend weicht die Furcht von mir nach und nach, und ich nähere mich dir, wie ein Kind vor den gütigen Vater tritt, mit Zuversicht, und hebe mein Herz wie meine Hände flehend zu dir empor. O merke auf die geheimste Regung meiner Brust und erhöre mein Gebet, mein Hort und mein Erlöser!	Cause me to draw near unto Thee, as a child unto a tender father, with a bosom fraught with love and confidence. And when I raise my heart, like my hands, imploringly unto Thee, regard the most secret emotions of my breast and hear my supplication, Thou who art my Shepherd, my Redeemer! Amen.

“Gebet beim Eintritt in das Gotteshaus” was written by Meir Letteris and published in his anthology of teḥinot, תחנוני בת יהודה (Taḥnunei bat Yehudah) Andachtsbuch für israelitische Frauenzimmer…. In the 1846 printings, it appears on p. 1. The English translation here was made by Miriam Werheimer and for unknown reasons misattributed to Wolfgang Wessely in Devotional exercises for the use of Jewish women, on public and domestic occasions (1852). –Aharon Varady

Source(s)

Notes

Notes
1	Left untranslated by Wertheimer. –ANV
2	Nach dem Ausdrucke des Psalmisten: וְגִילוּ בִרְעָדָה (freut euch mit Zittern. Psalm 2, 11.)

Gebet am Uiberschreitungsfeste (חג הפסח) | Prayer on the Passover Festival, a teḥinah by Meïr haLevi Letteris (1846)

Meïr haLevi Letteris — Thu, 30 Mar 2023 18:06:51 +0000

Source (German)	Translation (English)
Gebet am Uiberschreitungsfeste. (חג הפסח.‏)	Prayer on the Passover Festival. (חג הפסח.‏)
Dieser Tag sei euch zum Andenken, und ihr sollt ihn feiern als Fest dem Ewigen; bei euern kommenden Geschlechtern font ihr als ewige Satzung ihn feiern. (2 B. M. 12, 14)	This day shall be a memorial to you, and you shall celebrate it as a festival to the Eternal; in your coming generations you shall celebrate it as an eternal statute. (Exodus 12:14)
Ewiger Gott, himmlischer Vater! der du die unendlichen Sternen⸗Welten wie den geringsten Wurm — dessen Haus und Habe ein frisch grünendes Blättchen ist — mit milder Huld pflegst und ernährst; der du den Menschen in deinem Ebenbilde geschaffen, mit besondern Segensgaben bevorzugt, ihn kaum weniger als deine Engel ausgestattet und mit Ruhm und Glanz umgeben, als einen Herrscher in deiner weiten Schöpfung!^[1] Psalms 8, 7. ich erscheine heute vor dir, von besondern freudigen Gefühlen bewegt, das Befreiungsfest meines Volkes aus Aegyptens vierhundertjähriger Sklaverei^[2] 1 B. M. 15, 13; obschon die eigentliche Frohnsarbeit in Miẓraim nur 210 Jahre (רד״ו) dauerte. mit Andacht zu feiern.	Eternal God, heavenly Father, you who care for and nourish the infinite starry worlds like the smallest worm — whose house and possessions are a freshly green leaf — with gentle mercy; you who created man in your image, favored him with special blessings, endowed him little less than your angels, and surrounded him with glory and splendor as a ruler in your vast creation!^[3] Cf. Psalms 8:7. I appear before you today moved by special joyful feelings to celebrate with devotion the feast of liberation of my people from Egypt’s four hundred years of slavery.^[4] Genesis 15:13; although the actual joyful work in Mitsrayim only lasted 210 years (רד״ו).
Du hast, allmächtiger Gott, mit großen Wunderthaten das Werk der Erlösung deiner Treuen, der Nachkommen deiner geliebten Heiligen, der drei Erzväter, vollbracht; warst deiner Verheißung liebevoll eingedenk, die du diesen versprochen, und sandtest deinen treuen Diener Moses, Wunderzeichen zu üben und dein Volk vom Sklavenjoche zu befreien; wie es der heilige Sänger im Liede angestimmt: „Er (der himmlische Vater) führt heraus (aus Aegypten) sein Volk mit Wonne, mit Freudenjubel seine Auserwählten, auf daß sie halten seine Gebote und treu bewahren seine Lehren.” (Psalms 105, 43-45)	You have, Almighty God, accomplished the work of redemption of your faithful, the descendants of your beloved tsadiqim, the three patriarchs, with great miraculous deeds; you were lovingly mindful of your promise, which you promised them, and sent your faithful servant Moses to perform miraculous signs and to free your people from the yoke of slavery; as the holy singer intoned in the song: “He (the heavenly Father) brings forth (from Egypt) his people with delight, with rejoicing his chosen ones, that they may keep his commandments and faithfully keep his teachings.” (Psalms 105:43-45)
Wie in der Vorzeit, so wirkst du, Gott Israels, täglich und stündlich Wunder für deine Kinder. Mit dankbarem Herzen erkenne ich deine himmlische Güte an, die du auch mir und den Meinen immer erweisest. Erleuchte mich, deine Wege mit aufrichtigem Sinne zu wandeln. Befreie mich von der Sklaverei der Sünde und der Schuld, welche die Seele, den freien Geist drücken und unterjochen. Gieb, Vater im Himmel, daß mein Herz sich nicht von deiner Lehre, die da ist der Pfad des Lebens, trotzig abwende, sondern treu deine Gebote befolge zu meinem Heil.	As in ancient times, you, God of Israel, work miracles for your children daily and hourly. With a grateful heart I acknowledge your heavenly goodness, which you always show to me and mine. Enlighten me to walk in your ways with a sincere mind. Free me from the slavery of sin and guilt, which oppress and subjugate the soul, the free spirit. Grant, Father in heaven, that my heart may not defiantly turn away from your teaching, which is the path of life, but may faithfully obey your commandments for my salvation.
Auch dein heiliges Gebot, das du für die heutige Feier angeordnet: daß wir durch sieben Tage jährlich um diese Zeit kein gesäuertes Brod, sondern ungesäuerte Kuchen genießen dürfen, will ich genau befolgen nach deinem göttlichen Willen, wie ich all’ deinen weisen, wenn auch oft unbegreiflichen Verordnungen mit freudigem Herzen nachzuleben mich stets aufrichtig bestreben will, auf daß du mir nicht ganz unverdient dein Heil angedeihen lassen mögest.	Also your holy commandment, which you ordered for today’s celebration: that we may not enjoy leavened bread but unleavened cakes for seven days annually at this time, I will follow exactly according to your divine will, as I will always sincerely strive to live up to all your wise, even if often incomprehensible, decrees with a joyful heart, so that you may not grant me your salvation completely undeservedly.
Laß, o Ewiger, diesen meinen Entschluß, den ich am heutigen Festtage fasse, den wir das Fest der Befreiung zunamen, niemals wankend werden. Sende mir deine Hilfe von deinem Heiligthume, und unterstütze meinen mir von dir verliehenen freien Willen,^[5] Ein Ausspruch der alten Weisen lautet: הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם (Alles ist in der Macht des Himmels, mit Ausnahme der Gottesfurcht — die der Ewige dem freien Willen des Menschen überlassen —). daß ich nur thue und vollbringe, was wohlgefällig ist in deinen Augen. Und wie du, gütiger Schöpfer, uns einst befreiet vom Joch der Sklaverei, so befreie uns auch von unserem innern bösen Triebe (יֵצֶר הָרָע), der mit tyrannischer Gewalt die Seele gerne umschlingen und unterjochen möchte; und wie wir den Sauerteig aus unsern Behausungen am heutigen Feste verbannt, so lähme auch die Macht des Bösen und verbanne ihn aus unserm Herzen, ihn, den die alten Weisen mit dem gährenden Sauerteig verglichen haben. — Segne mich und die Meinen mit dem Segen deiner himmlischen Gnade, und laß mich meine Bestimmung im Leben nie verfehlen und nie vergessen. Amen.	Let, O Eternal, this resolution of mine, which I make on this feast day, which we call the feast of liberation, never waver. Send me your help from your sanctuary, and support my free will given to me by you,^[6] A saying of the ancient sages is: (Everything is in the power of Heaven, except the fear of God — which the Eternal leaves to man’s free will —). so that I only do and accomplish what is pleasing in your eyes. And as you, kind Creator, once freed us from the yoke of slavery, so also free us from our inner evil impulse (יֵצֶר הָרָע), which with tyrannical force would like to embrace and subjugate the soul; and as we banished the leaven from our dwellings at today’s feast, so also paralyze the power of evil and banish it from our hearts, it which the ancient sages compared to the fermenting leaven. — Bless me and mine with the blessings of your heavenly grace, and let me never miss nor forget my purpose in life. Amen.

“Gebet am Uiberschreitungsfeste” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), pp. 35-36. In the Judeo-German edition, it is found on pp. 34-36.

Source(s)

Notes

Notes
1	Psalms 8, 7.
2	1 B. M. 15, 13; obschon die eigentliche Frohnsarbeit in Miẓraim nur 210 Jahre (רד״ו) dauerte.
3	Cf. Psalms 8:7.
4	Genesis 15:13; although the actual joyful work in Mitsrayim only lasted 210 years (רד״ו).
5	Ein Ausspruch der alten Weisen lautet: הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם (Alles ist in der Macht des Himmels, mit Ausnahme der Gottesfurcht — die der Ewige dem freien Willen des Menschen überlassen —).
6	A saying of the ancient sages is: (Everything is in the power of Heaven, except the fear of God — which the Eternal leaves to man’s free will —).

Gebet beim Eingange des Sabbath, vor dem Anzünden der Lichter Freitag Nachts | Prayer Before Lighting the Sabbath Lamp, a teḥinah by Meïr Letteris (1846)

Meïr haLevi Letteris — Thu, 16 Dec 2021 22:25:36 +0000

Source (German)	Translation (English)	Amended Translation (English, 1852)
Gebet beim Eingange des Sabbath, vor dem Anzünden der Lichter Freitag Nachts.	Prayer at the entrance of the Sabbath, before the lighting of the lights Friday night.	Prayer before lighting the Sabbath lamp.
Die Leuchte Gottes ist die Seele des Menschen! (Spr. Sal. 20, 26.)	The Lamp of God is the Spirit of People. (Proverbs 20:27 part)^[1] untranslated by Wertheimer.
Sei gepriesen, Herr, unser Gott, Weltenbeherrscher, der du durch dein Gebote uns geheiligt und uns befohlen hast, Sabbath-Lichter anzuzünden.^[2] An Feiertagen wird anstatt נֵר שֶׁל שַׁבָּת (Sabbath⸗Lichter) נֵר שֶׁל יוֹם טוֹב (Fest⸗Lichter) gesagt und ad בִּרְכַת שֶׁהֶחִיָּנוּ hinzugefügt.	Blessed be the Lord our God, ruler of the world, who by thy commandments sanctified us, and commanded us to kindle Sabbath lamps.^[3] On holy days, instead of נֵר שֶׁל שַׁבָּת ( Sabbath⸗Lights) נֵר שֶׁל יוֹם טוֹב (Feast⸗Lights) said and added ad בִּרְכַת שֶׁהֶחִיָּנוּ.	Praised be Thou, O Eternal! our God, Sovereign of the Universe, who hast hallowed us with Thy commandments, and ordered us to light the Sabbath light.
Himmlischer Vater, Dank dir, kindlichen Dank für das Gute, für den Segen, den du mir diese Woche mit deiner Allgüte hast zu Theil werden lassen;	Heavenly Father, thank you, childlike thanks for the good, for the blessings you have bestowed on me this week with your all-goodness;	Heavenly Father! I offer thanks to Thee — filial grateful thanks — for the good and for the blessing which Thou hast allotted to my share during this week.
Dank für die Ausdauer und Stärke in den verschiedenen Lagen des Lebens, die sich täglisch anders gestalten, im Wechsel der Freude und der Sorgen, die du mir beschieden. Unausspreclichen Dank aber, mein Gott, zolle ich dir für diesen heiligen Tag der Ruhe und der Erholung, den du für uns bestimmt hast.	Thank you for the perseverance and strength in the various situations of life, which are different every day, in the change of joy and sorrow, which you have given me. But I give you inexpressible thanks, my God, for this holy day of rest and recreation that you have appointed for us.	I offer thanks to Thee for the strength and perseverance wherewith Thou hast endowed me, through the vicissitudes which each day brings — through the alternations of joys and cares, that rise with every varying circumstance of life. I give Thee heartfelt inexpressible thanks, my God! for the holy day of rest and relaxation, which Thou hast set aside for us in Thy wise and infinite goodness.
Du bist der Schöpfer des Lichtes und der Finsterniß, wohl wissend, daß für den Sterblichen nur einzig dieser Wechsel zuträglich ist. Das Licht, dein segenreicher Blick, soll die düstern Nebel der Nacht verscheuchen. wie deine, Augen und Seele erleuchtende göttliche Lehre die finstern Schätten der bösen menschlichen Triebe und Leidenschaften zu vertreiben geeignet ist.	You are the creator of light and darkness, well knowing that for the mortal only this change is beneficial. The light, your blessed gaze, shall dispel the dark mists of the night, just as your divine teaching, illuminating eyes and soul, is suitable to dispel the dark shadows of evil human drives and passions.	Thou, Lord! art the Creator of light and darkness whose daily succession is so beneficial to mortal man. Thou sendest us light — Thy glance replete with blessing, to banish gloom and to dispel the vapors of the night, and Thou givest us Thy holy law to enlighten our eyes and soul, and to dissipate the sombre shadows of human passions.
So zünde ich auch die geheiligten Sabbath⸗Leuchten an, daß die Freude und die Weihe in dieses Haus einziehen, und die trüben Kümmernisse und Nöthen der ganzen Woche von uns bannen, um die Sabbathfeier in Andacht und Seelenruhe zu begehen, wie du es an jenem großen Tage der Offenbarung auf Sinai uns befohlen.	So do I also light the sanctified Sabbath lights, that joy and consecration may enter into this house, and banish from us the gloomy cares and troubles of the whole week, to observe the Sabbath in devotion and peace of mind, as you commanded us on that great day of revelation at Sinai.	Therefore, I light the consecrated Sabbath light, that joy and gladness may enter this habitation to banish from our minds the sad anxieties of the week just passed, and that we may all sanctify the Sabbath with devotion and repose of spirit.
So lautet dein fünftes Gebot: „Gedenke des Sabbath⸗Tages, ihn zu heiligen; sechs Tage kannst du arbeiten und all’ deine Werke verrichten, aber der siebente Tag ist Feiertag dem Ewigen, deinem Gott. Da sollft du keinerlei Werk verrichten, weder bu noch dein Sohn und deine Tochter, dein Knecht und deine Magd und dein Vieh, und der Fremde, der in deinen Thoren. Denn fechs Tage hat der Ewige geschaffen den Himmel und die Erde, das Meer und alles, was darin ist, und geruhet am siebenten Tage; deswegen hat der Ewige den Sabbath⸗Tag gesegnet und ihn geheiligt.“ (2 B.M. 20, 8-12.)	Thus your fifth commandment is: “Remember the Sabbath day to keep it holy; six days you may work and do all your works, but the seventh day is a holiday to the Eternal, your God. Then thou shalt not do any work, neither bu, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy cattle, nor the stranger that is within thy gates. For six days the Eternal created the heavens and the earth, the sea, and all that is in them, and rested on the seventh day; therefore the Eternal blessed the Sabbath-day and sanctified it.” (Exodus 20:8-12)^[4] untranslated by Wertheimer.
Allgütiger, der du mich, wie alle Menschenkinder, mit deiner Vaterhuld und Gnade überhäufst, ich befolge dein Gebot, die Sabbathweihe durch das Anzünden der Lichter zu beginnen und beherzige auch mit Andacht den Sinn, der mit dieser weihevollen Handlung verknüpft ist. Sende mir auch das Licht der Wahrheit, daß es die Willenskraft in meinem Herzen beleuchte und zu tugendhaften, frommen Handlungen leite und führe. Beschütze und schirme mich und die Meinen an diesem geheiligten Tage vor jeder Gefahr und jedem Unglücke, damit die Weihe der Sabbathfeier ihren Zweck, uns zu Betrachtungen über die Größe und Allgüte des Ewigen anzuregen und zu erheben — nicht verfehle.	All-good one, who, like all the children of men, shower me with your fatherly grace and mercy, I obey your command to begin the consecration of the Sabbath by lighting the lights, and also heed with devotion the meaning connected with this consecrating act. Send me also the light of truth, that it may illuminate the willpower in my heart and guide and lead to virtuous, pious actions. Protect and shield me and mine from every danger and misfortune on this holy day, so that the consecration of the Sabbath may not fail in its purpose of inspiring and elevating us to contemplate the greatness and goodness of the Eternal.^[5] untranslated by Wertheimer.
Verleihe mir und meinen Angehörigen deinen himmlischen Segen, daß unser Lebenslicht — ein Funke deines unendlichen Lichtglanzes — durch Kummer und Sorge nicht getrübt werde, auf daß ich auf der Wallfahrt zum hohen Ziele meiner menschlichen Bestimmung nicht beirrt werde.	Grant me and my relatives your heavenly blessing, that our life light — a spark of your infinite light — may not be dimmed by sorrow and worry, so that I may not be distracted on the pilgrimage to the high goal of my human destiny.	Grant, Lord! that the light of my existence, which is a spark from Thine own Eternal radiance, may not be dimmed through care or sorrow, so that I may not fail in the fulfilment of the aim Thou has appointed to my pilgrimage on earth.
Gelobt seiest du, Allgütiger, der du den Sabbath geheiliget.	Praise be to you, All-good one, who sanctifies the Sabbath.	Blessed art Thou, Eternal our God! who sanctifieth the Sabbath day. Amen.

“Gebet beim Eingange des Sabbath, vor dem Anzünden der Lichter Freitag Nachts” was written by Meïr haLevi Letteris and published in תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer (1846), pp. 87-88. In 1852, this teḥinah was translated into English (with a short prayer added for children) by Miriam Wertheimer under the title “Prayer before lighting the Sabbath lamp” in Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852), pp. 52-54.

Source(s)

Notes

Notes
1	untranslated by Wertheimer.
2	An Feiertagen wird anstatt נֵר שֶׁל שַׁבָּת (Sabbath⸗Lichter) נֵר שֶׁל יוֹם טוֹב (Fest⸗Lichter) gesagt und ad בִּרְכַת שֶׁהֶחִיָּנוּ hinzugefügt.
3	On holy days, instead of נֵר שֶׁל שַׁבָּת ( Sabbath⸗Lights) נֵר שֶׁל יוֹם טוֹב (Feast⸗Lights) said and added ad בִּרְכַת שֶׁהֶחִיָּנוּ.
4	untranslated by Wertheimer.
5	untranslated by Wertheimer.

📖 תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah): Andachtsbuch für Israelitische Frauenzimmer, an anthology of teḥinot in German by Meïr haLevi Letteris (1846)

Meïr haLevi Letteris — Mon, 13 Dec 2021 23:54:35 +0000

This is the anthology of teḥinot in German compiled by Meïr Letteris, תָּחֲנוּנֵי בַּת יְהוּדָה (Taḥnunei bat Yehudah) Andachtsbuch für israelitische Frauenzimmer zur öffentlichen und häuslichen Erbauung in allen Berhältnissen des Lebens als Jungfrau, Brant, Gattin und Mutter, originally published in 1846. An edition printed in Judeo-German (German written in vayber-taytsh, not to be confused with Yiddish) was also published that year. A second, expanded edition was printed in 1852.

Many prayers from Taḥnunei bat Yehudah were translated Miriam Wertheimer into English in her Devotional Exercises for the Use of Jewish Women on Public and Domestic Occasions (1852).

Source(s)

Source (German) Translation (English)

VORWORT.

PREFACE

Wie die alten hebräischen, im סדר תפלה enthaltenen Gebete größtentheils nationale Rückerinnerungen und Ur-klänge aus dem vielbewegten religiös-patriarchalischen Leben der Vorzeit im andächtigen Gemüthe erwecken und neu beleben, um durch die religiöse Weihe und historische Unknüpfungspunkte Trost und Muth, Hoffnung und Ausdauer dem frommen, gottergebenen Herzen einzuflößen: so haben neuere deutsche Gebete, wie die im vorliegenden Andachtsbuche für gebildete israelitische Frauenzimmer enthaltenen, nächst jenen noch die unterscheidende Bestimmung, das gottvertrauende Gemüth mit den Ereianissen und Erlebnissen der Gegenwart und des indeviduellen Lebens in Einflang zu bringen; den himmlischen Einfluß der Religion und der erhebenden Andacht auf die jedesmalige Gemüthsverfassung einwirken zu lassen, und den vorherrschenden Gefühlen und Gedanken, wie sie frohe oder trübe Ereignisse hervorgerufen, die rechten Worte zu geben.

As the old Hebrew prayers contained in the סדר תפלה for the most part awaken and revive in the devout mind national reminiscences and primal-sounds from the much moved religious-patriarchal life of the past, in order to instill comfort and courage, hope and perseverance in the devout, godly heart through the religious consecration and historical points of contact: Newer German prayers, such as those contained in the present book of devotions for educated Israelite women, have, in addition to those, the distinctive purpose of bringing the God-trusting mind into contact with the events and experiences of the present and of personal life; To let the heavenly influence of religion and uplifting devotion have an effect on each individual state of mind, and to give the right words to the prevailing feelings and thoughts, as they are evoked by happy or gloomy events.

Von diesem Standpunkte ausgehend, war bei Abfassung des gegenwärtigen Gebetbuches für gebildete israelitische Frauenzimmer in allen Lebensverhältnissen unsere Aufgabe, die Andacht im eigentlichen Sinne, fo wie die erhebende und erwärmende Betrachtung durch einen treuherzigen, möglichst einfachen Vortrag zu fördern, oder richtiger: die dunkeln Gefühle der Andacht zu einem ruhigen, klaren Bewußtsein zu bringen, und in Wort und Schrift zu verwandeln.

Starting from this point of view, our task in writing the present Prayer Book for Educated Israelite Women in All Circumstances was to promote devotion in the true sense of the word, as well as uplifting and warming contemplation, by means of a faithful recitation that is as simple as possible, or more correctly: to bring the dark feelings of devotion to a calm, clear consciousness, and to transform them into words and writing.

Wir vermieden daher sorgfältig alle weit ausgesponnenen Tiraden und geschraubten Declamationen (wie sie in einigen neuern deutschen Gebetbüchern für jüdische Frauenzimmer vorkommen), die wohl im Munde einer sogenannten Tugendheldin irgend eines weinerlichen Romans passen, als treuer Erguß einer ungeschminkten wahren Andacht aber durchaus zu verwerfen sind, weil sie nicht selten die Fassungsgabe der Betenden übersteigen und dadurch eher Störung als Erbauung bewirken.

We therefore carefully avoided all broadly spun tirades and screwed declamations (as they occur in some recent German prayer books for Jewish women), which may be suitable in the mouth of a so-called virtue heroine of some tearful novel, but as a faithful outpouring of unadorned true devotion are to be absolutely rejected, because they not infrequently exceed the comprehension of the worshippers and thus cause more disturbance than edification.

Aus demselben Grunde haben wir auch jene weit hergeholten homiletischen Betrachtungen, die der Wohlredenheit einer wirksam vorgetragenen Predigt wohl zur Grundlage dienen mögen, in einem schlichten Gebete aber immer als Außendinge erscheinen müssen – welche die sammlung und Weihe der Andacht verdrängen und zerstreuen – fast durch-gehends ausgeschieden.

For the same reason, we have almost entirely eliminated those far-fetched homiletical reflections which may well serve as a basis for the eloquence of an effectively delivered sermon, but in a simple prayer must always appear as extraneous things – which displace and scatter the gathering and consecration of the devotion.

Einfach und klar, jede Spitzfindeigkeit und Geziertheit vermeidend, soll das Gebet, als treuer Nachhall des bewegten Herzens, von den Lippen strömen; die jedesmalige Gemüthslage, zart und innig, treu und wahr, wie sie ein weiblicher Busen zu gestalten pflegt, dem Urheber aller Dinge und Ereignisse anvertrauen, um in Gott zu erstarken und die wahre Bestimmung des menschlichen Lebens in seinen wechselvollen Geschicken und Begebenheiten zu erkennen und zu fassen.

Simple and clear, avoiding all subtlety and ornamentation, the prayer should flow from the lips as a faithful echo of the moved heart; entrusting the every-time state of mind, tender and intimate, faithful and true, as it tends to form a female bosom, to the author of all things and events, in order to strengthen in God and to recognize and grasp the true destiny of human life in its changing fates and incidents.

Wir haben auch als zweckdienlich erachtet, mehrere jüdische Legenden und religiöse Dichtungen (worunter einige von andern Autoren), so wie auch manche Gebräuche und religiöse Vorschriften für das israelitische Frauenzimmer, theils zur Belehrung, theils als Andachtsübung auch in andern, außer den, dem eigentlichen Gottesdienste gewidmeten Stunden unserm Andachtsbuche beizugeben.

We have also found it useful to include several Jewish legends and religious poems (including some by other authors), as well as some customs and religious rules for Israelite women, partly for instruction, partly as a devotional exercise, even in other hours than those devoted to the actual synagogue service.

Dr. M. Letteris.

Dr. Meïr Letteris.

Source (German)	Translation (English)
VORWORT.	PREFACE
Wie die alten hebräischen, im סדר תפלה enthaltenen Gebete größtentheils nationale Rückerinnerungen und Ur-klänge aus dem vielbewegten religiös-patriarchalischen Leben der Vorzeit im andächtigen Gemüthe erwecken und neu beleben, um durch die religiöse Weihe und historische Unknüpfungspunkte Trost und Muth, Hoffnung und Ausdauer dem frommen, gottergebenen Herzen einzuflößen: so haben neuere deutsche Gebete, wie die im vorliegenden Andachtsbuche für gebildete israelitische Frauenzimmer enthaltenen, nächst jenen noch die unterscheidende Bestimmung, das gottvertrauende Gemüth mit den Ereianissen und Erlebnissen der Gegenwart und des indeviduellen Lebens in Einflang zu bringen; den himmlischen Einfluß der Religion und der erhebenden Andacht auf die jedesmalige Gemüthsverfassung einwirken zu lassen, und den vorherrschenden Gefühlen und Gedanken, wie sie frohe oder trübe Ereignisse hervorgerufen, die rechten Worte zu geben.	As the old Hebrew prayers contained in the סדר תפלה for the most part awaken and revive in the devout mind national reminiscences and primal-sounds from the much moved religious-patriarchal life of the past, in order to instill comfort and courage, hope and perseverance in the devout, godly heart through the religious consecration and historical points of contact: Newer German prayers, such as those contained in the present book of devotions for educated Israelite women, have, in addition to those, the distinctive purpose of bringing the God-trusting mind into contact with the events and experiences of the present and of personal life; To let the heavenly influence of religion and uplifting devotion have an effect on each individual state of mind, and to give the right words to the prevailing feelings and thoughts, as they are evoked by happy or gloomy events.
Von diesem Standpunkte ausgehend, war bei Abfassung des gegenwärtigen Gebetbuches für gebildete israelitische Frauenzimmer in allen Lebensverhältnissen unsere Aufgabe, die Andacht im eigentlichen Sinne, fo wie die erhebende und erwärmende Betrachtung durch einen treuherzigen, möglichst einfachen Vortrag zu fördern, oder richtiger: die dunkeln Gefühle der Andacht zu einem ruhigen, klaren Bewußtsein zu bringen, und in Wort und Schrift zu verwandeln.	Starting from this point of view, our task in writing the present Prayer Book for Educated Israelite Women in All Circumstances was to promote devotion in the true sense of the word, as well as uplifting and warming contemplation, by means of a faithful recitation that is as simple as possible, or more correctly: to bring the dark feelings of devotion to a calm, clear consciousness, and to transform them into words and writing.
Wir vermieden daher sorgfältig alle weit ausgesponnenen Tiraden und geschraubten Declamationen (wie sie in einigen neuern deutschen Gebetbüchern für jüdische Frauenzimmer vorkommen), die wohl im Munde einer sogenannten Tugendheldin irgend eines weinerlichen Romans passen, als treuer Erguß einer ungeschminkten wahren Andacht aber durchaus zu verwerfen sind, weil sie nicht selten die Fassungsgabe der Betenden übersteigen und dadurch eher Störung als Erbauung bewirken.	We therefore carefully avoided all broadly spun tirades and screwed declamations (as they occur in some recent German prayer books for Jewish women), which may be suitable in the mouth of a so-called virtue heroine of some tearful novel, but as a faithful outpouring of unadorned true devotion are to be absolutely rejected, because they not infrequently exceed the comprehension of the worshippers and thus cause more disturbance than edification.
Aus demselben Grunde haben wir auch jene weit hergeholten homiletischen Betrachtungen, die der Wohlredenheit einer wirksam vorgetragenen Predigt wohl zur Grundlage dienen mögen, in einem schlichten Gebete aber immer als Außendinge erscheinen müssen – welche die sammlung und Weihe der Andacht verdrängen und zerstreuen – fast durch-gehends ausgeschieden.	For the same reason, we have almost entirely eliminated those far-fetched homiletical reflections which may well serve as a basis for the eloquence of an effectively delivered sermon, but in a simple prayer must always appear as extraneous things – which displace and scatter the gathering and consecration of the devotion.
Einfach und klar, jede Spitzfindeigkeit und Geziertheit vermeidend, soll das Gebet, als treuer Nachhall des bewegten Herzens, von den Lippen strömen; die jedesmalige Gemüthslage, zart und innig, treu und wahr, wie sie ein weiblicher Busen zu gestalten pflegt, dem Urheber aller Dinge und Ereignisse anvertrauen, um in Gott zu erstarken und die wahre Bestimmung des menschlichen Lebens in seinen wechselvollen Geschicken und Begebenheiten zu erkennen und zu fassen.	Simple and clear, avoiding all subtlety and ornamentation, the prayer should flow from the lips as a faithful echo of the moved heart; entrusting the every-time state of mind, tender and intimate, faithful and true, as it tends to form a female bosom, to the author of all things and events, in order to strengthen in God and to recognize and grasp the true destiny of human life in its changing fates and incidents.
Wir haben auch als zweckdienlich erachtet, mehrere jüdische Legenden und religiöse Dichtungen (worunter einige von andern Autoren), so wie auch manche Gebräuche und religiöse Vorschriften für das israelitische Frauenzimmer, theils zur Belehrung, theils als Andachtsübung auch in andern, außer den, dem eigentlichen Gottesdienste gewidmeten Stunden unserm Andachtsbuche beizugeben.	We have also found it useful to include several Jewish legends and religious poems (including some by other authors), as well as some customs and religious rules for Israelite women, partly for instruction, partly as a devotional exercise, even in other hours than those devoted to the actual synagogue service.
Dr. M. Letteris.	Dr. Meïr Letteris.

Source (German) Translation (English)

INHALT (1857)

CONTENTS

Gebet beim Eintritt in das Gotteshaus
Morgenbet
Abendgebet
Vor dem schlafengehen
Gebet am sonntag
Gebet am Montag
Gebet am Dienstag
Gebet am Mittwoch
Gebet am Donnerstag
Gebet am Freitag
Gebet am Samstag
Betrachtung beim Ausheben der Gesetzrolle (ספר תורה) aus der heiligen Lade am Samstag und an Feiertagen, um daraus die bezeichneten Abschnitte vorzulesen
Gebet für den Landesfürsten
Vor dem Einsegnen des Neumondes
Beim Schlusse des Gottesdienstes
Gebet an einem Fasttage (תענית צבור)
Gebet am Fasttage des vierten Monats (des siebzehnten Tamus) (שבעה עשר בתמוז)
Gebet am Fasttage der Zerstörung Jerusalems (תשעה באב)
Sionide, Elegie an die Burg Ẓion. Am Jahrestage der Zerstörung Jerusalems
Vespergebet am Fasttage der Zerstörung Jerusalems
Gebet am Ueberschreitungsfeste (חג הפסח)
Gebet am Wochenfeste (חג השבועות)
Gebet am Laubhüttenfeste (חג הסוכות)
Betrachtung über das Gebot der vier Pflanzengattungen (נטילת לולב) vor dem Segenspruch
Gebet an Weidenfests (הושענה רבה)
Gebet einer schwangern Frau an הושענה רבה, nachdem sie den Segen über die Ethrog⸗Frucht gesprochen
Gebet am Freudenfeste des Gesetzes (שמחת תורה)

Prayer upon entering the house of worship
Morning prayer
Evening prayer
Before going to bed
Sunday prayer
Monday prayer
Tuesday prayer
Wednesday prayer
Thursday prayer
Friday prayer
Saturday prayer
Contemplation while lifting the scroll of the Law (ספר תורה) from the holy ark on Saturday and on holidays, to read from it the designated passages
Prayer for the Sovereign
Before the blessing of the new moon
At the end of the service
Prayer on a fast day (תענית צבור)
Prayer on the fast day of the 4th month (of the 17th of Tamuz) (שבעה עשר בתמוז)
Prayer on the fast day of the destruction of Jerusalem (תשעה באב).
Zionide, Elegy to the Castle of Ẓion. On the anniversary of the destruction of Jerusalem
Evening prayer on the fast day of the destruction of Jerusalem
Prayer on the Feast of Passover (חג הפסח)
Prayer on the Feast of Weeks (חג השבועות)
Prayer on the Feast of Tabernacles (חג הסוכות).
Contemplation on the commandment of the four plant genera (נטילת לולב) before the benediction.
Prayer at the Willow Festival (הושענה רבה)
Prayer of a pregnant woman on הושענה רבה, after saying the blessing over the Etrog.
Prayer at the Feast of the Law (שמחת תורה)

Gebet vor dem Eingange des Neumondes Ellul (ערב ר״ח אלול)
Gebet am ersten der Buß⸗Tage vor dem Neujahrsfeste (יום ראשון דסליחות)
Andacht am Schlusse des Jahres (ערב ראש השנה)
A Neujahrstage (ראש השנה)
Gebet beim Aushebeu der Gesetzrolle am Neujahrsfeste (ראש השנה) und am Versöhnungstage (יום כפור)
Gebet am Neujahrstage, bevor man den Schopher erschallen läßt (קודם תקיעת שופר)
Gebet, während der Vorbeter ונתנה תוקף vorträgt
Gebet am Neujahrstage und Versöhnungsfest, bevor der Vorbeter עלינו לשבח betet
Nationalgebet am Neujahrstage. (Uebersetzung des אהללה)
Andachtsübung vor Malchioth, Sichronot und Schopherot
Gebet wenn die Kohanim (die Nachkömmlinge der Aharoniden) den Segen an den Festtagen gesprochen
Gebet für das Seelenheil der Verstorbenen (הזכרת נשמות)
Gebet einer Frau am Neujahrstage, in der Nähe eines Flusses oder Baches zu verrichten
Gebet an den zehn Bußetagen (עשרת ימי תשובה)
Gebet am Vorabende des Versöhnungstages vor כל נדרי
Morgengebet am Versöhnungstage
Gebet am Versöhnungstage, während der Vorbeter והכהנים והעם vorträgt
Gebet Salomo’s, welches am Versöhnungstage vorgetragen wird
Schlußgebet am Versöhnungstage (תפלת נעילה)

Prayer before the entrance of the new moon Elul (ערב ר״ח אלול).
Prayer on the first of the Penitential days before the New Year (יום ראשון דסליחות)
Devotions at the end of the year (ערב ראש השנה)
A New Year’s Days (ראש השנה).
Prayer at the lifting of the scroll of the law on New Year’s Day (ראש השנה) and on the Day of Atonement (יום כפור)
Prayer on the day of the New Year, before sounding the Shofar (קודם תקיעת שופר)
Prayer while the prayer leader recites ונתנה תוקף
Prayer on Rosh haShanah and Yom Kippur, before the prayer leader recites עלינו לשבח
National prayer on New Year’s Day. (Translation of the אהללה)
Devotional practice before Malkhioth, Zichronot and Shofarot.
Prayer when the Kohanim (the descendants of Aharon) say the blessing on the feast days
Prayer for the salvation of the deceased (הזכרת נשמות)
Prayer of a woman on New Year’s Day, to be performed near a river or stream
Prayer on the ten days of atonement (עשרת ימי תשובה)
Prayer on the eve of the Day of Atonement before כל נדרי
Morning prayer on the Day of Atonement
Prayer on the Day of Atonement, while the prayer leader recites והכהנים והעם
Prayer of Solomon recited on the Day of Atonement
Final prayer on the Day of Atonement (תפלת נעילה).

Häusliche Andacht.

Gebet eines jungen Mädchens
Gebet einer Braut
Gebet der Braut vor der Trauung
Gebet beim Abscheiden des Teiges (חלה)
Gebet beim Eingange des Sabbath, vor dem Anzünden der Lichter Freitag Nachts
Gebet einer Frau, die sich Mutter fühlt
Gebet am Sabbath, an welchem eine Familienfeierlichkeit, wie die religiöse Großjährigkeit eines Sohnes, der das 13. Jahr zurückgelegt (בר מצוה), der Jahrestag der Vermählung, der Tag des Bundes eines Neugebornen (ברית מילה) u. dgl., Statt findet
Gebet einer kinderlosen Ehefrau
Gebet einer Frau um Segen und Gedeihen der Geschäfte ihres Mannes
Gebet in den Stunden der Wehmuth und Niedergeschlagenheit
Gebet einer Frau, als sie das Wochenbett verläßt
Gebet einer Frau, wenn ihr Kind zur Beschneidung getragen wird
Gebet in schwerer Krankheit
Gebet einer Frau, wenn ihr Mann erkrankt ist
Gebet einer Mutter, deren Kind erkrankt ist
Dankgebet nach der Genesung
Gebet einer Wittwe
Gebet einer Waise
Für Dienstboten
Gebet einer Frau, wenn Seuchen oder epidemische Krankheiten herrichen
Andachtsübung einer betagten Frau
Gebet für alle Buß⸗ und Fasttage
Sühngebrauch (סדר כפרות)

Domestic devotion.

Prayer of a young girl
Prayer of a bride
Prayer of the bride before the wedding
Prayer at the leaving of the dough (חלה)
Prayer at the entrance of Shabbat, before the kindling of the Friday night lights.
Prayer of a woman who feels like a mother
Prayer on the Sabbath, on which a family celebration takes place, such as the religious coming of age of a son who has passed the 13th year (בר מצוה), the anniversary of marriage, the day of the covenant of a newborn (ברית מילה), etc.
Prayer of a childless wife
Prayer of a wife for blessing and prosperity of her husband’s business
Prayer in the hours of melancholy and dejection
Prayer of a woman when she leaves childbed/confinement (puerperium)
Prayer of a woman when her child is carried to circumcision
Prayer in serious illness
Prayer of a woman when her husband is ill
Prayer of a mother whose child is sick
Prayer of thanksgiving after recovery
Prayer of a widow
Prayer of an orphan
For servants
Prayer of a woman when epidemics or epidemic diseases are approaching
Prayer of an aged woman
Prayer for all penitential and fast days
Atonement (סדר כפרות)

Grabgebete.

Segenspruch in der Vorhalle des Gottesackers (בית עלמין) zu beten
Verehrung der göttlichen Gerichte (הצור תמים)
Kadisch⸗Gebet
Betrachtung am Grabe thenerer Anverwandten vor den folgenden Grabgebeten
Gebet um die selige Ruhe (מנוחה נכונה) geliebter Verstorbenen, während des ersten Jahres ihres Hinscheidens an deren Grabe zu beten
Gebet am Vorabend des Versöhnungstages (ערב יום כפור)
Gebet am Tage vor dem Antritte des Neujahrs⸗ und Versöhnungstages (ערב ר״ה וערב יו״כ) bei dem Grabe der Eltern und Verwandten
Die Tochter am Grabe ihres Vaters
Am Grabe Der Mutter
Gebet einer Tochter an der Eltern Grab, am Jahrestag ihres Lodes (יאַרצײת)
Gebet am Jahrzeittage (von Fremden, im Namen der Verwandten des Verblichenen, zu verrichten)
Gebet für einen Kranken, bei dem Grabe würdiger Männer (על קברי גדולי ישראל) zu verrichten
Gebet für eine gefährlich kranke Frau vor oder nach deren Entbindung, bei dem Grabe der Großeltern und Verwandten zu verichten
Bitte um Vergebung irgend eines begangenen Fehltrittes bei dem Grabe eines Verstorbene

Grave prayers.

Blessing in the vestibule of the graveyard (בית עלמין) to pray.
Worship of the divine courts (הצור תמים).
Ḳaddish Prayer
Contemplation at the grave of thener relatives before the following funeral prayers.
Prayer for the blessed rest (מנוחה נכונה) of beloved deceased to pray at their graves during the first year of their passing away.
Prayer on the eve of the Day of Atonement (ערב יום כפור)
Prayer on the day before the approach of the Rosh haShanah and Yom Kippur (ערב ר״ה וערב יו״כ) at the grave of parents and relatives.
The daughter at the grave of her father
At the grave of her mother
Prayer of a daughter at the grave of her parents, on the anniversary of her death (יאַרצײת)
Prayer on the anniversary (to be offered by strangers, on behalf of the relatives of the deceased).
Prayer for a sick person, to be performed at the grave of worthy men (על קברי גדולי ישראל)
To pray for a dangerously ill woman before or after her delivery, at the graves of grandparents and relatives.
To ask for forgiveness for any misconduct at the grave of a deceased person.

Vermischte Gebete.

Gebet einer Stiefmutter, die auch eigene Kinder hat
Gebet um Gedeihen der Erdfrüchte
Tischgebet
Tischgebet eines Kindes
Morgengebet eines Kindes
Abendgebet eines Kindes
Gebet für die Tage der Tempelweihe (חנוכה)
Gebet am Purimfeste
Die zehn Gebote
Dreizehn Glaubensartikel der Israeliten als tägliches Bekenntuiß

Mixed prayers.

Prayer of a stepmother who also has her own children
Prayer for prosperity of the earth fruits
Table prayer
Table prayer of a child
Morning prayer of a child
Evening prayer of a child
Prayer for the days of the dedication of the Temple (חנוכה)
Prayer on the Feast of Purim
The Ten Commandments
Thirteen articles of faith of the Israelites as a daily confession

Betrachtungeu, erbaulihe Andachtsübungen und orientalische sagen.

Erbauliche Betrachtungen für die Neujahrs⸗ und Versöhnungstage
Betrachtung (Nach Moses Aben-Esrà)
Sündenbekentniß (וידוי) für den Versöhnungstag
Beschreibung des Einzuges des Oberpriesters in das Heiligthum, zur Vorbereitung zum Gottesdienste am Versöhnungstage, und dessen Auszug vom Gotteshaus

Contemplations, edifying devotional exercises and oriental sayings.

Edifying contemplations for the Rosh haShanah and Yom Kippur
Contemplation (According to Mosheh ibn Ezra)
Sin detection (וידוי) for the Day of Atonement.
Description of the entrance of the High Priest into the sanctuary, in preparation for the service on the Day of Atonement, and his departure from the house of God.

Religiöse Poesien und Legenden.

Die Abschnitte des menschlichen Lebens
Die erste sabbathfeier des ersten Menschen
Joseph am Grabe seiner Mutter. (Rabbinische Sage)
Die Locken des Nasiräers. (Talmudische Sage)
Der Lebensbaum
Die Anflage der Mutter
Der Prophet vor dem Aieger
Der Todesengel. (Orientalische Mythe)
Der Kuß
Ermahnung. Nach Ben⸗Gebriols שוכני בתי חמר
Hagbaha. (Gedicht beim Emporheben der aufgerollten Thora, nach der Vorlesung aus derselben)
Ehre dem Biederweib! nach dem hebräischen Urtext אשת חיל (Spr: Sal. 31, 10-30) metrisch bearbeitet
Hoher Werth der Unschuld. (Für Mädchen)
Eine Legende aus dem Menorat Hamaor, zur Erbauung am Versöhnungstage zur Zeit des Musaphgebetes
Dank für die Genesung
Zur Confirmation
Israels Nuhm. (Uebersetzt von Dr. M. Letteris)
Worte der Proselyten⸗Mutter Ischebed. (Aus dem Hebräischen von Max Letteris)
Von Dr. S.J. Kämpf. (אדם איך יזכה)
Von Demselben. (אם יוספים אנחנו)
בחינה לליל העשור
תוכחה לרבונו בחיי החסיד הדיין ברבי יוסף ז״ל
תוכחה לרבי שלמה בן גבירול ז״ל
בחינה חברו רבי אברהם בן עזרא ז״ל

Religious poetry and legends.

The stages of human life
The first Shabbat celebration of Adam haRishon
Joseph at the grave of his mother. (Rabbinical legend)
The peyot of the Nazir. (Talmudic legend)
The tree of life
The attack of the mother
The Prophet before the Aieger
The Angel of Death. (Oriental myth)
The Kiss
Admonition. According to ibn Gabirol שוכני בתי חמר
Hagbah. (Poem at the lifting up the rolled up Torah, after reading from it).
Glory to the Woman of Valor! after the Hebrew Ur-text אשת חיל (Proverbs 31:10-30) metrically edited
High value of innocence. (For girls)
A legend from the Menorat Hamaor, for edification on the Day of Atonement at the time of the Musaf prayer.
Thanks for recovery
For the Confirmation
Israel’s Name. (Translated by Dr. M. Letteris)
Words of the Proselytes-Mother Ischebed. (Translated from the Hebrew by Max Letteris)
From Dr. S.J. Kämpf. (אדם איך יזכה)
From the same. (אם יוספים אנחנו)
בחינה לליל העשור
תוכחה לרבונו בחיי החסיד הדיין ברבי יוסף ז״ל
תוכחה לרבי שלמה בן גבירול ז״ל
בחינה חברו רבי אברהם בן עזרא ז״ל

Source (German)	Translation (English)
INHALT (1857)	CONTENTS
Gebet beim Eintritt in das Gotteshaus Morgenbet Abendgebet Vor dem schlafengehen Gebet am sonntag Gebet am Montag Gebet am Dienstag Gebet am Mittwoch Gebet am Donnerstag Gebet am Freitag Gebet am Samstag Betrachtung beim Ausheben der Gesetzrolle (ספר תורה) aus der heiligen Lade am Samstag und an Feiertagen, um daraus die bezeichneten Abschnitte vorzulesen Gebet für den Landesfürsten Vor dem Einsegnen des Neumondes Beim Schlusse des Gottesdienstes Gebet an einem Fasttage (תענית צבור) Gebet am Fasttage des vierten Monats (des siebzehnten Tamus) (שבעה עשר בתמוז) Gebet am Fasttage der Zerstörung Jerusalems (תשעה באב) Sionide, Elegie an die Burg Ẓion. Am Jahrestage der Zerstörung Jerusalems Vespergebet am Fasttage der Zerstörung Jerusalems Gebet am Ueberschreitungsfeste (חג הפסח) Gebet am Wochenfeste (חג השבועות) Gebet am Laubhüttenfeste (חג הסוכות) Betrachtung über das Gebot der vier Pflanzengattungen (נטילת לולב) vor dem Segenspruch Gebet an Weidenfests (הושענה רבה) Gebet einer schwangern Frau an הושענה רבה, nachdem sie den Segen über die Ethrog⸗Frucht gesprochen Gebet am Freudenfeste des Gesetzes (שמחת תורה)	Prayer upon entering the house of worship Morning prayer Evening prayer Before going to bed Sunday prayer Monday prayer Tuesday prayer Wednesday prayer Thursday prayer Friday prayer Saturday prayer Contemplation while lifting the scroll of the Law (ספר תורה) from the holy ark on Saturday and on holidays, to read from it the designated passages Prayer for the Sovereign Before the blessing of the new moon At the end of the service Prayer on a fast day (תענית צבור) Prayer on the fast day of the 4th month (of the 17th of Tamuz) (שבעה עשר בתמוז) Prayer on the fast day of the destruction of Jerusalem (תשעה באב). Zionide, Elegy to the Castle of Ẓion. On the anniversary of the destruction of Jerusalem Evening prayer on the fast day of the destruction of Jerusalem Prayer on the Feast of Passover (חג הפסח) Prayer on the Feast of Weeks (חג השבועות) Prayer on the Feast of Tabernacles (חג הסוכות). Contemplation on the commandment of the four plant genera (נטילת לולב) before the benediction. Prayer at the Willow Festival (הושענה רבה) Prayer of a pregnant woman on הושענה רבה, after saying the blessing over the Etrog. Prayer at the Feast of the Law (שמחת תורה)
Gebet vor dem Eingange des Neumondes Ellul (ערב ר״ח אלול) Gebet am ersten der Buß⸗Tage vor dem Neujahrsfeste (יום ראשון דסליחות) Andacht am Schlusse des Jahres (ערב ראש השנה) A Neujahrstage (ראש השנה) Gebet beim Aushebeu der Gesetzrolle am Neujahrsfeste (ראש השנה) und am Versöhnungstage (יום כפור) Gebet am Neujahrstage, bevor man den Schopher erschallen läßt (קודם תקיעת שופר) Gebet, während der Vorbeter ונתנה תוקף vorträgt Gebet am Neujahrstage und Versöhnungsfest, bevor der Vorbeter עלינו לשבח betet Nationalgebet am Neujahrstage. (Uebersetzung des אהללה) Andachtsübung vor Malchioth, Sichronot und Schopherot Gebet wenn die Kohanim (die Nachkömmlinge der Aharoniden) den Segen an den Festtagen gesprochen Gebet für das Seelenheil der Verstorbenen (הזכרת נשמות) Gebet einer Frau am Neujahrstage, in der Nähe eines Flusses oder Baches zu verrichten Gebet an den zehn Bußetagen (עשרת ימי תשובה) Gebet am Vorabende des Versöhnungstages vor כל נדרי Morgengebet am Versöhnungstage Gebet am Versöhnungstage, während der Vorbeter והכהנים והעם vorträgt Gebet Salomo’s, welches am Versöhnungstage vorgetragen wird Schlußgebet am Versöhnungstage (תפלת נעילה)	Prayer before the entrance of the new moon Elul (ערב ר״ח אלול). Prayer on the first of the Penitential days before the New Year (יום ראשון דסליחות) Devotions at the end of the year (ערב ראש השנה) A New Year’s Days (ראש השנה). Prayer at the lifting of the scroll of the law on New Year’s Day (ראש השנה) and on the Day of Atonement (יום כפור) Prayer on the day of the New Year, before sounding the Shofar (קודם תקיעת שופר) Prayer while the prayer leader recites ונתנה תוקף Prayer on Rosh haShanah and Yom Kippur, before the prayer leader recites עלינו לשבח National prayer on New Year’s Day. (Translation of the אהללה) Devotional practice before Malkhioth, Zichronot and Shofarot. Prayer when the Kohanim (the descendants of Aharon) say the blessing on the feast days Prayer for the salvation of the deceased (הזכרת נשמות) Prayer of a woman on New Year’s Day, to be performed near a river or stream Prayer on the ten days of atonement (עשרת ימי תשובה) Prayer on the eve of the Day of Atonement before כל נדרי Morning prayer on the Day of Atonement Prayer on the Day of Atonement, while the prayer leader recites והכהנים והעם Prayer of Solomon recited on the Day of Atonement Final prayer on the Day of Atonement (תפלת נעילה).
Häusliche Andacht. Gebet eines jungen Mädchens Gebet einer Braut Gebet der Braut vor der Trauung Gebet beim Abscheiden des Teiges (חלה) Gebet beim Eingange des Sabbath, vor dem Anzünden der Lichter Freitag Nachts Gebet einer Frau, die sich Mutter fühlt Gebet am Sabbath, an welchem eine Familienfeierlichkeit, wie die religiöse Großjährigkeit eines Sohnes, der das 13. Jahr zurückgelegt (בר מצוה), der Jahrestag der Vermählung, der Tag des Bundes eines Neugebornen (ברית מילה) u. dgl., Statt findet Gebet einer kinderlosen Ehefrau Gebet einer Frau um Segen und Gedeihen der Geschäfte ihres Mannes Gebet in den Stunden der Wehmuth und Niedergeschlagenheit Gebet einer Frau, als sie das Wochenbett verläßt Gebet einer Frau, wenn ihr Kind zur Beschneidung getragen wird Gebet in schwerer Krankheit Gebet einer Frau, wenn ihr Mann erkrankt ist Gebet einer Mutter, deren Kind erkrankt ist Dankgebet nach der Genesung Gebet einer Wittwe Gebet einer Waise Für Dienstboten Gebet einer Frau, wenn Seuchen oder epidemische Krankheiten herrichen Andachtsübung einer betagten Frau Gebet für alle Buß⸗ und Fasttage Sühngebrauch (סדר כפרות)	Domestic devotion. Prayer of a young girl Prayer of a bride Prayer of the bride before the wedding Prayer at the leaving of the dough (חלה) Prayer at the entrance of Shabbat, before the kindling of the Friday night lights. Prayer of a woman who feels like a mother Prayer on the Sabbath, on which a family celebration takes place, such as the religious coming of age of a son who has passed the 13th year (בר מצוה), the anniversary of marriage, the day of the covenant of a newborn (ברית מילה), etc. Prayer of a childless wife Prayer of a wife for blessing and prosperity of her husband’s business Prayer in the hours of melancholy and dejection Prayer of a woman when she leaves childbed/confinement (puerperium) Prayer of a woman when her child is carried to circumcision Prayer in serious illness Prayer of a woman when her husband is ill Prayer of a mother whose child is sick Prayer of thanksgiving after recovery Prayer of a widow Prayer of an orphan For servants Prayer of a woman when epidemics or epidemic diseases are approaching Prayer of an aged woman Prayer for all penitential and fast days Atonement (סדר כפרות)
Grabgebete. Segenspruch in der Vorhalle des Gottesackers (בית עלמין) zu beten Verehrung der göttlichen Gerichte (הצור תמים) Kadisch⸗Gebet Betrachtung am Grabe thenerer Anverwandten vor den folgenden Grabgebeten Gebet um die selige Ruhe (מנוחה נכונה) geliebter Verstorbenen, während des ersten Jahres ihres Hinscheidens an deren Grabe zu beten Gebet am Vorabend des Versöhnungstages (ערב יום כפור) Gebet am Tage vor dem Antritte des Neujahrs⸗ und Versöhnungstages (ערב ר״ה וערב יו״כ) bei dem Grabe der Eltern und Verwandten Die Tochter am Grabe ihres Vaters Am Grabe Der Mutter Gebet einer Tochter an der Eltern Grab, am Jahrestag ihres Lodes (יאַרצײת) Gebet am Jahrzeittage (von Fremden, im Namen der Verwandten des Verblichenen, zu verrichten) Gebet für einen Kranken, bei dem Grabe würdiger Männer (על קברי גדולי ישראל) zu verrichten Gebet für eine gefährlich kranke Frau vor oder nach deren Entbindung, bei dem Grabe der Großeltern und Verwandten zu verichten Bitte um Vergebung irgend eines begangenen Fehltrittes bei dem Grabe eines Verstorbene	Grave prayers. Blessing in the vestibule of the graveyard (בית עלמין) to pray. Worship of the divine courts (הצור תמים). Ḳaddish Prayer Contemplation at the grave of thener relatives before the following funeral prayers. Prayer for the blessed rest (מנוחה נכונה) of beloved deceased to pray at their graves during the first year of their passing away. Prayer on the eve of the Day of Atonement (ערב יום כפור) Prayer on the day before the approach of the Rosh haShanah and Yom Kippur (ערב ר״ה וערב יו״כ) at the grave of parents and relatives. The daughter at the grave of her father At the grave of her mother Prayer of a daughter at the grave of her parents, on the anniversary of her death (יאַרצײת) Prayer on the anniversary (to be offered by strangers, on behalf of the relatives of the deceased). Prayer for a sick person, to be performed at the grave of worthy men (על קברי גדולי ישראל) To pray for a dangerously ill woman before or after her delivery, at the graves of grandparents and relatives. To ask for forgiveness for any misconduct at the grave of a deceased person.
Vermischte Gebete. Gebet einer Stiefmutter, die auch eigene Kinder hat Gebet um Gedeihen der Erdfrüchte Tischgebet Tischgebet eines Kindes Morgengebet eines Kindes Abendgebet eines Kindes Gebet für die Tage der Tempelweihe (חנוכה) Gebet am Purimfeste Die zehn Gebote Dreizehn Glaubensartikel der Israeliten als tägliches Bekenntuiß	Mixed prayers. Prayer of a stepmother who also has her own children Prayer for prosperity of the earth fruits Table prayer Table prayer of a child Morning prayer of a child Evening prayer of a child Prayer for the days of the dedication of the Temple (חנוכה) Prayer on the Feast of Purim The Ten Commandments Thirteen articles of faith of the Israelites as a daily confession
Betrachtungeu, erbaulihe Andachtsübungen und orientalische sagen. Erbauliche Betrachtungen für die Neujahrs⸗ und Versöhnungstage Betrachtung (Nach Moses Aben-Esrà) Sündenbekentniß (וידוי) für den Versöhnungstag Beschreibung des Einzuges des Oberpriesters in das Heiligthum, zur Vorbereitung zum Gottesdienste am Versöhnungstage, und dessen Auszug vom Gotteshaus	Contemplations, edifying devotional exercises and oriental sayings. Edifying contemplations for the Rosh haShanah and Yom Kippur Contemplation (According to Mosheh ibn Ezra) Sin detection (וידוי) for the Day of Atonement. Description of the entrance of the High Priest into the sanctuary, in preparation for the service on the Day of Atonement, and his departure from the house of God.
Religiöse Poesien und Legenden. Die Abschnitte des menschlichen Lebens Die erste sabbathfeier des ersten Menschen Joseph am Grabe seiner Mutter. (Rabbinische Sage) Die Locken des Nasiräers. (Talmudische Sage) Der Lebensbaum Die Anflage der Mutter Der Prophet vor dem Aieger Der Todesengel. (Orientalische Mythe) Der Kuß Ermahnung. Nach Ben⸗Gebriols שוכני בתי חמר Hagbaha. (Gedicht beim Emporheben der aufgerollten Thora, nach der Vorlesung aus derselben) Ehre dem Biederweib! nach dem hebräischen Urtext אשת חיל (Spr: Sal. 31, 10-30) metrisch bearbeitet Hoher Werth der Unschuld. (Für Mädchen) Eine Legende aus dem Menorat Hamaor, zur Erbauung am Versöhnungstage zur Zeit des Musaphgebetes Dank für die Genesung Zur Confirmation Israels Nuhm. (Uebersetzt von Dr. M. Letteris) Worte der Proselyten⸗Mutter Ischebed. (Aus dem Hebräischen von Max Letteris) Von Dr. S.J. Kämpf. (אדם איך יזכה) Von Demselben. (אם יוספים אנחנו) בחינה לליל העשור תוכחה לרבונו בחיי החסיד הדיין ברבי יוסף ז״ל תוכחה לרבי שלמה בן גבירול ז״ל בחינה חברו רבי אברהם בן עזרא ז״ל	Religious poetry and legends. The stages of human life The first Shabbat celebration of Adam haRishon Joseph at the grave of his mother. (Rabbinical legend) The peyot of the Nazir. (Talmudic legend) The tree of life The attack of the mother The Prophet before the Aieger The Angel of Death. (Oriental myth) The Kiss Admonition. According to ibn Gabirol שוכני בתי חמר Hagbah. (Poem at the lifting up the rolled up Torah, after reading from it). Glory to the Woman of Valor! after the Hebrew Ur-text אשת חיל (Proverbs 31:10-30) metrically edited High value of innocence. (For girls) A legend from the Menorat Hamaor, for edification on the Day of Atonement at the time of the Musaf prayer. Thanks for recovery For the Confirmation Israel’s Name. (Translated by Dr. M. Letteris) Words of the Proselytes-Mother Ischebed. (Translated from the Hebrew by Max Letteris) From Dr. S.J. Kämpf. (אדם איך יזכה) From the same. (אם יוספים אנחנו) בחינה לליל העשור תוכחה לרבונו בחיי החסיד הדיין ברבי יוסף ז״ל תוכחה לרבי שלמה בן גבירול ז״ל בחינה חברו רבי אברהם בן עזרא ז״ל