This is the shir ha-yiḥud l’yom revi’i (hymn of unity for the fourth day), as translated by Nina Salaman and published in the maḥzor for Rosh ha-Shanah by Arthur Davis and Herbert Adler (1907).

A rhyming translation of the pizmon for maariv on Yom Kippur.

This is the shir ha-yiḥud l’yom ḥamishi (hymn of unity for the fifth day), as translated by Herbert Adler and published in the maḥzor for Rosh ha-Shanah by Arthur Davis & Herbert Adler (1907).

This is the shir ha-yiḥud l’yom shishi (hymn of unity for the sixth day), as translated by Herbert Adler and published in the maḥzor for Rosh ha-Shanah by Arthur Davis & Herbert Adler (1907).

This is the shir ha-yiḥud l’yom shabbat (hymn of unity for day of shabbat), as translated by Herbert Adler and published in the maḥzor for Rosh ha-Shanah by Arthur Davis & Herbert Adler (1907).

A “praying translation” of the piyyut, Anim Zemirot.

This is the piyyut “Ki Hinéh kaḤomer (Lo! as the potter…)” a piyyut by an unknown paytan for maariv on Yom Kippur, published in Adler and Davis’s Maḥzor for Yom Kippur, Avodat Yom ha-Kippurim vol. 1 (1904), p. 39.

The prayer of Azaryah and his song of praise with Ḥananyah, and Mishael from within the Furnace (also known as “the song of the three holy children”) found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11).

The story of Daniel and the dragon held captive by the neo-Babylonians found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11).

Daniel’s battle with the Dragon, one of the apocryphal Additions to Daniel, is affixed to the end of the book in the Septuagint. The editor has here included a new vocalized and cantillated edition of the Aramaic text preserved in the 12th century Divrei Yeraḥmiel (Oxford Bodleian Heb d.11 transcribed by Rabbi Dr. Moses Gaster). The language of this passage is an odd synthesis of Targumic, pseudo-Biblical Aramaic, and even some Syriac forms, so the editor’s vocalization is aiming for a happy medium of all the possibilities. (In several locations Divrei Yeraḥmiel uses incorrect Hebrew-specific forms, probably due to scribal error. These are here marked as a qere-ketiv split.)

A rhyming translation in English to the popular piyyut, Adon Olam.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by Israel Zangwill was transcribed from the Jewish Quarterly Review vol. 13 (January 1901), p. 321.

The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation.

The piyyut, “Adon Olam” became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the fifteen line version familiar to some Mizraḥi and eastern Sefaradi congregations. (A twelve line variant is common among the Western Sefaradim. The Ashkenazi version has ten lines.) The Marathi translation was made by Joseph Ezekiel Rajpurkar as published in סדר תפלת החדש The Daily Prayers translated from Hebrew in Marathi (1889), pp. 7-8.

This translation by Rabbi David de Aaron de Sola of “Lema’ankha v’lo lanu” by an unknown paytan was first published in his Ancient Melodies of the Spanish and Portuguese Jews (1857).

The prayers invoking the memory of the Aqeidat Yitsḥaq (Genesis 22:1-19) in the morning preparatory prayers in the liturgical custom of the Sefaradim.

The prayers invoking the memory of the Aqeidat Yitsḥaq (Genesis 22:1-19) in the morning preparatory prayers in the liturgical custom of Ashkenaz.

This prayer for captives, containing a piyyut followed by meaningful verses and a mi sheberakh, was transcribed by Dr. Yehoshua Granat from a manuscript produced in late medieval France, Ms. Barginsky 206 (fol. 67b) in the Braginsky Collection in Zurich, Switzerland, under the title “יש מקומות שנהגו לבקש רחמים על האסור בבית האסורים כדרך הזה” (“There are places where it was customary to ask for mercy for the imprisoned in this way”).

The nusaḥ Italki (Italian rite) preserves a full curriculum of Torah study in advance of the morning prayers. Included are passages from the Torah, Mishnah, and Gemarah familiar to other nusḥaot. In the Italian rite, the blessings over Torah study and ensuing passages appear after all the other birkhot hashaḥar, concluding it and providing a bridge to liturgy preceding the Zemirot (a/k/a Pesuqei d’Zimra). What is remarkable in this tradition is how interlinked the blessing and recitation of these passages is to the otherwise separate and adjacent section concerning the sacrificial offerings in the Temple and the rules of halakhic exegesis in Rabbinic hermeneutics. While additional portions and verses are presented, the passages provide an explicit justification for the otherwise radical innovation carried forth in rabbinic Judaism to offer services of prayer in place of the services of the Temple cult, providing Hosea 14:3 as the authority to do so — a necessity in an age where the Torah mandated arrangements of animal sacrifices, incense and grain offerings, and wine libations remains otherwise interrupted.

This is the form of the prophylactic prayers following the birkhot hashaḳar and which precede the birkhot Talmud Torah in the Italian nusaḥ attested by Rabbi David Prato from his siddur, תפלה לדוד Preghiere di Rito Italiano (1949), pp. 10-12.