Healing prayers written on a pair of amulets for the recovery of a woman named Arsinoë . . .

A unique Nusaḥ Erets Yisrael variant of the Qaddish found in the Cairo Geniza, most well known for including the names of the leading rabbis of the community in its text. . . .

A traditional Cochin Ḳaddish Shalem, based on siddurim published for the Cochin Jewish community by the Props brothers of Amsterdam. . . .

An interpretive translation of the Mourner’s Kaddish, by Rabbi Zalman Schachter-Shalomi, z”l. . . .

This Kaddish was first published online at Jewish Renewal Chassidus by Gabbai Seth Fishman. Rabbi Oren Steinitz translated the kaddish on the 3rd yahrzeit after Reb Zalman’s passing. . . .

The prescribed rabbinic blessing upon observing the meteorological phenomena of a rainbow, together with exceptional art inspired by early rabbinic midrash. . . .

Chapter 1 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 2 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 3 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 4 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 5 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

Chapter 6 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .

This digital edition of Midrash Ma’aseh Ḥanukkah was transcribed from the print edition published in Otzar Hamidrashim (I. D. Eisenstein, New York: Eisenstein Press, 5675/1915, p.189-190). With much gratitude to Anat Hochberg, this is the first translation of this midrash into English. . . .

The following is the Midrash l’Ḥanukkah, one of a collection of three midrashim and two megillot containing the details of the story of Ḥanukkah in the Jewish rabbinic tradition. Those already familiar with these other works will quickly recognize portions or summaries of them here albeit with precious additional information added not found anywhere else. . . .

This is a direct transcription, including cantillation and non-standard vocalizations, of the cantillated Megilat Antiokhos found in the British Library manuscript Or 5866, folios 105v-110r. . . .

The critical text of Megillat Antiokhus in its original Aramaic, prepared by Menaḥem Tsvi Kaddari and translated into English by John C. Reeves. . . .

The Megillat Antiochus was composed in Palestinian Aramaic sometime between the 2nd and 5th century CE, likely in the 2nd Century when the memory of the Bar Kochba revolt still simmered.. The scroll appears in a number of variations. The Aramaic text below follows the critical edition prepared by Menaḥem Tzvi Kaddari, and preserves his verse numbering. The English translation by Rabbi Joseph Adler (1936) follows the Hebrew translation in the middle column, the source of which is a medieval manuscript reprinted by Tzvi Filipowsky in 1851. Adler and Kaddari’s verse ordering loosely follows one another indicating variations in manuscripts. Where Aramaic is missing from Kaddari’s text, the Aramaic version from Adler’s work is included in parentheses. Adler also included a Yiddish translation which we hope will be fully transcribed (along with vocalized Hebrew text, a Hungarian translation, and perhaps even a Marathi translation from South India) for Ḥanukkah 5775 , G!d willing. . . .

Perhaps Megillat Antiokhus could be read a la Esther on Purim (the holiday with the most similarities), going to Eicha trope in the upsetting parts. A few notes: on the final mention of Bagris the Wicked I included a karnei-farah in the manner of the karnei-farah in Esther. I also included a merkha kefulah in the concluding section, which (according to David Weisberg’s “The Rare Accents of the Twenty-Eight Books”) represents aggadic midrash material. It also serves as a connection to the Chanukah haftarah, which is famously the only one that has a merkha kefulah. –Isaac Mayer . . .

The text of the Sefer Yetsirah presented here follows the “experimental exercise” produced by A. Peter Hayman in his Sefer Yeṣira: Edition Translation and Text-Critical Commentary, “Appendix III: The Earliest Recoverable Text of Sefer Yesira” (Mohr Siebeck, 2004). For details on his construction and his review of the available recensions of Sefer Yetsirah, please refer to Hayman’s complete commentary. Numbers in parentheses indicate sections. I have added spaces between sections indicate traditional chapter breaks. Square brackets indicate some doubt as to whether the included wording was present in the earlier form of the text (p.124). . . .

A hymn of praise found in the description of the 7th dome of heaven in Sefer ha-Razim . . .