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 text of the piyyut Ein Keloheinu from a 1483 Judeo-Italian translation of the siddur (British Library Or. 2443), along with a transcription into Italian script, a normative Italian modernization, and the Hebrew and English. . . .

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. . . .

This English translation by Rabbi Zalman Schachter-Shalomi z”l of “Barukh Sh’amar,” 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 “Yehi Kh’vod” in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with the verses comprising the piyyut. . . .

In the daily Shaḥarit (morning) psukei dzemirah service, this centos completes the reading of Psalms 145-150 and precedes the reading of Vayivarekh David” (1 Chronicles 29:10-13). Rabbi Zalman Schachter-Shalomi, z”l, included his translation of the linked verse piyyut, “Barukh YHVH (Hashem) L’Olam” in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

Rabbi Zalman Schachter-Shalomi, z”l, included his translation of נחמיה ט׃ו-י (Neḥemyah 9:6-10) in his Siddur Tehillat Hashem Yidaber Pi (2009). . . .

This Chinese translation of an Ashkenazi nusaḥ for the prayer Nishmat Kol Ḥai is found on pages 1-2 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

This “praying translation” of the piyyut Nishmat Kol Ḥai is included in Rabbi Zalman Schachter-Shalomi’s Sabbath Supplement to his Siddur Tehillat Hashem Yidaber Pi ~ As I Can Say It (for Praying in the Vernacular) (2009). The translation includes several prayers that follow the piyyut: Ha-El B’ta’atsumot Uzekha, and Shoḥen Ad. . . .

The text of the prayer Nishmat Kol Ḥai in Hebrew with English translation. . . .

The text of the prayer Nishmat Kol Ḥai in Hebrew with a Latin translation . . .

This Chinese translation of the short piyyut “Ha-El b’taatsumot” following Nishmat Kol Ḥai is found on page 2 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo). . . .

The text of the short prayer ha-El b’Taatsumōt Uzekha in Hebrew with a Latin translation. . . .