This is the second of four apocryphal psalms from the Cairo Geniza, MS RNL Antonin 798, vocalized and cantillated per Masoretic norms, and translated anew. The origin of these psalms (found in a few pages of an incomplete manuscript) is unclear, with earlier scholars suggesting a medieval pious forgery and more recent scholars suggesting an origin in or contemporaneous with the Qumran community. (In any case, no sign of them has been found in the Qumran scrolls, although some aspects of the Hebrew may suggest a relationship there.) The second psalm found in this partial manuscript is preserved in its entirety and preserves an introductory schema found for the rest of the psalms here and likely missing from the first. Perhaps the text originally included psalms for each day in Iyyar! This psalm begins by invoking martyrdom, with the powerful image of a shephard killing his own flock. It then transitions into universalist-messianic language reminiscent of texts such as the second paragraph of Aleinu and the Rosh haShanah piyyut Va-ye’etayu, then discussing the beauty of the Torah before ending with a catena of blessings. . . .

The story of Shoshanah & the Elders, according to the text of Theodotion translated into Biblical Hebrew. . . .

This is the third of four apocryphal psalms from the Cairo Geniza, MS RNL Antonin 798, vocalized and cantillated per Masoretic norms, and translated anew. The origin of these psalms (found in a few pages of an incomplete manuscript) is unclear, with some suggesting a medieval pious forgery and others suggesting an origin in the Qumran community. (In any case, no sign of them has been found in the Qumran scrolls, although some aspects of the Hebrew may suggest a relationship there.) Preserved in its entirety, the third psalms in Antonin 798 largely focuses on reversal of fortune. It also appears to invoke the memory of Moshe, but not by name. . . .

The story of Bel and the Dragon according to the text of Theodotion, translated into biblical Hebrew. . . .

This is the third of four apocryphal psalms from the Cairo Geniza, MS RNL Antonin 798, vocalized and cantillated per Masoretic norms, and translated anew. The origin of these psalms (found in a few pages of an incomplete manuscript) is unclear, with some suggesting a medieval pious forgery and others suggesting an origin in the Qumran community. (In any case, no sign of them has been found in the Qumran scrolls, although some aspects of the Hebrew may suggest a relationship there.) Preserved in its entirety, the third psalms in Antonin 798 largely focuses on reversal of fortune. It also appears to invoke the memory of Moshe, but not by name. . . .

The following is a cnatillated Hebrew translation of the Martyrdom of Isaiah, the Jewish core of the work — 1:1—3:12 and 5. Also included is the corresponding Geʽez text, and the preserved fragments of the Greek text when available. When proper names are mentioned in the text attested in Greek, the translation follows the Greek. . . .

The Yom Kippur vidui — confession — translated by Naomi Socher-Lerner. . . .

This English translation of the blessing for Torah study by Rabbi Zalman Schachter-Shalomi z”l, was first published in his Siddur Tehillat Hashem Yidaber Pi (2009). Versification according to the Nusaḥ ha-ARI z”l by Aharon Varady. . . .

The Geshem prayer for Shmini Atzeret in the Maḥzor Aram Ṣoba has some things in common with other Geshem texts, but its most unique facets are twofold. First and most obviously, the extensive catena of verses from Torah, Neviim and Ketuvim that falls between the introductory announcement and the piyyutim themselves. And second, several Aramaic passages relatively rare in other texts, which seem to reflect an archaic form predating the adoption of Arabic as the spoken language of the Aleppo Jews. (These Aramaic passages are marked in green in the transcription.) As standard in Eastern practice, especially in the Maḥzor Aram Ṣoba (which shows a surprisingly modern reticence to interrupt the ‘amidah), this prayer is placed after the Torah service and before musaf begins. . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Birkhot haShaḥar in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Birkhot haShaḥar in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

The prayer El Malé Raḥamim, translated by Rabbi Zalman Schachter-Shalomi. . . .

The mi sheberakh read for the well-being of Jewish congregations worldwide. . . .

The mi sheberakh read for the well-being of one’s own congregation. . . .

This English translation by Rabbi Zalman Schachter-Shalomi z”l of “Neshama Shenatata Bi,” was first published in his Siddur Tehillat Hashem Yidaber Pi (2009). Linear associations of this translation according to the nusaḥ ha-ARI z”l by Aharon Varady. . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the Birkhot haShaḥar in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

The full Birkat haMazon (or Grace after Meals) according to Nusach Ashkenaz with optional additions for egalitarian rites, fully marked with ta’amei miqra (also known as cantillation marks or trope). Ta’amei miqra originally marked grammar and divisions in any Hebrew sentences, and older Hebrew manuscripts such as those from the Cairo Geniza often show ta’amei miqra on all sorts of texts, not just the Biblical texts we associate them with today. This text includes the full tradition for Birkat haMazon, including texts for weekdays, Shabbatot, and festivals, as well as additions for a wedding meal, a circumcision meal, and a meal in a mourner’s house. . . .

The style by which Rabbi Zalman Schachter-Shalomi, z”l translated Jewish liturgy in English was neither literal nor idiomatic, but highly interpretive and interspersed with his own ḥiddushim (innovations). Showing Reb Zalman’s translation side-by-side with the Jewish liturgy helps to illuminate his understanding of the liturgy — it’s deeper meaning as well as how it might be communicated to a contemporary audience. In the version I have prepared below, I have set the interpretive translation of Rabbi Zalman Schachter-Shalomi, z”l side-by-side with the liturgical Hebrew that may have inspired it. In several places, Reb Zalman’s formulation departs from the traditional Ashkenazi nusaḥ. Where there is no Hebrew, we can more easily observe where Reb Zalman has expanded upon the blessing. Still, my work was not exhaustive and I appreciate any corrections to the nusaḥ (liturgical custom) of the Hebrew that may have inspired Reb Zalman’s interpretation in English. . . .

The formula for the abbreviated Birkat Hamazon, in Hebrew with English translation. . . .

The mantra-like piyyut “Ēin k-Ēlohēinu,” a praise of God’s attributes and uniqueness featuring incremental repetition, is found in siddurim as far back as the siddur of Rav Amram, and may date back to the Hekhalot literature. Many versions of it have been compiled in different languages, most famously Flory Jagoda (zç”l)’s Judezmo variant “Non como muestro Dyo.” Here the editor has compiled traditional Yiddish and Ladino translations, as well as developed new Aramaic and Arabic translations for this piyyut. The post-piyyut verses used in both the Ashkenazi and Sephardic rites have been included. . . .