Torah and Haftarah readings for Tu biShvat selected by Isaac Gantwerk Mayer. . . .

There are all sorts of customs associated with weddings in Judaism. But one custom that has been practiced for a long time and deserves a comeback is the additions to the Torah reading for Shabbat Kallah. Shabbat Kallah, the Shabbat in the “Sheva Berakhot” week after the wedding, is in many Sephardic communities preferred over Shabbat Ḥatan, the aufruf Shabbat before the wedding. And in all sorts of communities across the Jewish world, there have been customs for specific readings for Shabbat Kallah, treating it as a Special Sabbath in its own right. Traditionally this special maftir and haftarah would recited by the groom (along with an Aramaic translator interpolating for the maftir). The maftir is from the story of Abraham’s servant tasked with finding a wife for Isaac, and the haftarah is from the book of Isaiah and compares a groom and bride to the relationship between God and Israel. . . .

This is a Torah reading (divided into three aliyot) and a Haftarah reading to be recited for such holidays. The aliyot are from Shoftim, describing the rules for just warfare and treatment of those in need. . . .

The haftarah for the second day of Shavuot, Ḥabakkuk 2:20-3:19, interspersed with a cantillated text of the Targum Yonatan ben Uzziel. Since Targum Yonatan is a bit more drash-heavy than Targum Onkelos, it is translated separately as well. The haftarah reading includes the piyyut Yetsiv Pitgam, with an acrostic rhyming translation of the poem, with the second-to-last verse restored to its rightful place, as well as a concluding paragraph for the meturgeman to recite, as found in the Maḥzor Vitry. . . .

When the first day of Ḥanukkah is a Shabbat, the last day of Ḥanukkah is also Shabbat. In most customs this is addressed by using the standard Shabbat Ḥanukkah haftarah from Zechariah on the first day and I Kings 7:40–50 on the last day. But this never sat well with me, since I Kings 7:40–50 (also the haftara for Vayakhel) is a very technical reading, and the last day of Ḥanukkah is more of a culmination. Conveniently, another minor prophet contemporary of Zechariah, Ḥaggai, discusses the reconstruction of the House as a process of national revitalization, *and* claims that the foundation of the temple was rebuilt on the twenty-fourth day of the ninth month — i.e. the day before Ḥanukkah! This is historically fascinating since it suggests that Ḥanukkah as a rededication festival might predate the Maccabean Revolt entirely, but more importantly here, it makes it a very appropriate reading for the day before or the first day of Ḥanukkah. This is an alternative haftarah from the book of Ḥaggai , chapter 2 verses 2—23, that could be used as a replacement for the standard haftarah when Shabbat falls on the day before Ḥanukkah or on the first day of Ḥanukkah. When read on the first day of Ḥanukkah, the traditional Ḥanukkah haftarah reading of Zechariah 2:14–4:7 would be postponed to the eighth day in its place. . . .

The 4th psalm of the book of Psalms in Masoretic Hebrew accompanied by an English translation. . . .

The 8th psalm of the book of Psalms in Masoretic Hebrew accompanied by an English translation. . . .

Psalms 20 by David in Hebrew with English translation. . . .

A translation of Psalms 27 for the season of repentance, by Isaac Gantwerk Mayer. . . .

Psalms 60 in Hebrew with English translation by Isaac Gantwerk Mayer, presented for the fast of the Tenth of Tevet. . . .

A translation of Psalms 79 in response to the hostage taking at Beth Elohim in Colleyville, Texas. . . .

A new translation of Psalms 79 for the 17th of Tamuz fast day of mourning. . . .

Psalms 84 in Hebrew with English translation. . . .

In the communities of Morocco and Mumbai, the day after Yom Kippur was a holiday for priests known as Yom Simḥat Kohen. The origins of this practice can be found in Mishnah Yoma 7:4, where the high priest makes a festival for his loved ones after successfully completing the Yom Kippur rituals. In Mumbai, the practice (as recorded in Joseph Ezekiel Rajpurkar’s bilingual Hebrew/Marathi siddur) was to recite Psalms 85 on Yom Simḥat Kohen. The editor has included the text of Psalms 85, Rajpurkar’s Marathi translation, a new English translation, and a vocalized version of the Arabic tafsir of Rav Saadiah Gaon. . . .

An English translation of Psalms 92 set side-by-side with the Masoretic text. . . .

An English translation of Psalm 104 set side-by-side with the Masoretic text. . . .

Psalms 111, an alphabetic acrostic translated into English by Isaac Gantwerk Mayer. . . .

Psalms 113 in Hebrew with English translation. . . .

Psalms 114 in Hebrew with English translation. . . .

Psalms 115 in Hebrew with English translation. . . .

Psalms 116 in Hebrew with English translation. . . .

Psalms 117 in Hebrew with English translation. . . .

Psalms 118 in Hebrew with English translation. . . .

An English translation of Psalms 120 with color coding indicating the style of cantillation for each verse. This Psalms is read by some on Tsom Gedalyah (the Fast of Gedalyah). . . .

Psalms 133, translated into English by Isaac Gantwerk Mayer. . . .

Psalms 135, translated into English by Isaac Gantwerk Mayer. . . .

Psalms 136, translated into English by Isaac Gantwerk Mayer. . . .

Psalm 137 is traditionally recited before the Birkat Hamazon (the Blessing [after eating] the Meal) on a weekday. Psalms 137 (with Psalms 138:1) is read on the day of the Fast of Tisha b’Av. . . .

Psalms 141 by David, in Hebrew with English translation. . . .

Psalms 142 by David in Hebrew with English translation. . . .

Psalms 143 by David in Hebrew with English translation. . . .

Psalms 144 in Hebrew with English translation. . . .

Psalms 145 in Hebrew with English translation. . . .

Why is Ashrei such a beloved part of the service? Partially it is because of its alphabetical structure, making it perfect for communal reading. This translation attempts to preserve this in an English equivalence. . . .

Psalms 149 in Hebrew with English translation. . . .

Psalms 150 in Hebrew with English translation. . . .

A new original translation of the Book of Ruth, using gender-neutral terminology for God and with relevant names calqued in footnotes. . . .

An original gender-neutral translation of the book of Lamentations, preserving the alphabetical acrostic through closest parallels to the Hebrew letter. . . .

On Shabbat Ḥazon, the Shabbat before Tisha b’Av, many Ashkenazi communities have a custom to read most of the haftarah (Isaiah 1:1-27) in Eikha trop, the cantillation used for the Book of Lamentations. There are many distinct customs, but one of the most common reads verses at the beginning and end in standard haftarah trop, as well as several verses in the middle, selected for their more hopeful message. This edition of the haftarah for Shabbat Ḥazon, along with its new translation, has the verses recited in Eikha trop marked in blue and the verses in haftarah trop in black. . . .