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. . . .

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. . . .

This is a 14th-century translation of the entire book of Jonah into Judeo-Greek or Yevanic, the traditional language of the Romaniote community of Byzantium. To quote the Judeo-Greek expert Julia G. Krivoruchko, it “exhibits a fusion of contemporary vernacular language with archaic elements” and “favors an extremely literal translation style.” This translation was first published in Greek transcription by the Dutch hellenist Dirk Christiaan Hesseling, who misdated it to the 12th-century based on a mixup between the Seleucid and common eras. Included as part of a Romaniote maḥzor (Bodleian Library MS. Oppenheim Add. 8° 19), this translation was almost certainly in use as a targum for the reading of Jonah as the Yom Kippur minḥa haftarah. In the original manuscript the majority of verses are preceded with a few words of the Hebrew, a common practice for written targumim. . . .