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.

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.

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

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.

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.

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

An earlier form of the prayer known as Aleinu, as found in the esoteric Jewish literature of the first millennium CE.

Richard Collis’s English translation of Aleinu with Al Kein and Al Tira is provided in the liner notes for tracks 61 and 62 of his album We Sing We Stay Together: Shabbat Morning Service Prayers (2019).

If one has had a terribly disturbing and potentially auspicious dream, this ritual recorded in the Talmud Bavli (Berakhot 55b) provides a remedy in the form of a means by which the dream itself is judged positively by a small court of one’s peers.

Jews all over the world announce the new month on the Shabbat before it with a text known as “birkat ha-ḥodesh” or blessing the month. In many rites, such as the Western Sephardic and Moroccan rites, the fast days 17 Tammuz and 10 Tevet are also announced on the Shabbat before them with a text known as “hazkarat tsomot” or announcing fasts. But to my knowledge, only the Italian rite (and possibly the ancient Eretz Yisrael rite from which much of it derives) have a custom of announcing Pesaḥ on the Shabbat before it. This passage, the Announcement of Pesaḥ (Azcaràd Pesah in Italian traditional pronunciation) is recited on the Shabbat before Pesaḥ, commonly known as Shabbat haGadol (Sciabbàd Aggadòl), after the reading from the Torah. Citing the mystical hekhalot literature, it celebrates the sages who established the rules of the calendar.

The story of Yiftaḥ, or Jephthah, is read as the haftara for Parashat Ḥuqqat. However, in most practices the end of the story is not read. This is probably because it is horrific — because of Yiftaḥ’s foolish vow, he sacrifices his own daughter! Unlike the story of Isaac, there is no angel, no last-minute salvation. The knife falls, the girl dies. That would be bad enough, but the daughter of Yiftaḥ isn’t even named in the text! The text of Biblical Antiquities, traditionally albeit incorrectly attributed to Philo of Alexandria, is one of the more interesting and under-studied deuterocanonical works. Almost certainly written in Hebrew but preserved in its entirety only in Latin, it is an example of the genre of “rewritten Bible,” a proto-midrashic genre also found in texts such as Jubilees. It is the earliest source for a substantial number of legends that became part of the midrashic canon — from Abraham’s casting into the furnace to Dinah’s marriage to Job. And it has a unique tendency to elaborate on the stories of women in the Bible. In the case of Yiftaḥ’s daughter, Biblical Antiquities gives her three things she deserves: agency, a song, and a name. Agency, because she is a willing participant in the process of sacrifice, encouraging her father to go through with it and leaving the sages speechless. A song, because she laments the fact she will die a virgin. And a name — in the Latin text, Seila. In the Hebrew, Sheila, “asked for.”

This prayer for the Shaliaḥ Tsibur is found in the Musaf Amidah for Rosh haShanah, in the Malkhuyot between Aleinu and Al Kén. The translation offered here is based on that found in the Metsudah Maḥzor for Rosh Hashanah.