מַן־כְּוָתָךְ | Man K’vatakh (Who is Like You) — a piyyut for the Seder Meturgeman of the 7th Day of Pesaḥ
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❧This piyyut, Man K’vatakh (Who is Like You), the seventh in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited as an introduction to the Targum of the verse that includes “Mi Khamokha.” The English translation preserves the Hebrew acrostic of the Aramaic. . . .
אָמַר אוֹיֵב | Amar Oyev (The Enemy Said) — a piyyut for the Seder Meturgeman of the 7th Day of Pesaḥ
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❧This piyyut, Amar Oyev (The Enemy Said), the sixth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited as an introduction to the targum of Exodus 15, verse 9. . . .
עַד אָנָה בִּכְיָּה בְצִיּוֹן | Ad Ana Bikhya b’Tsiyon (How Long Will Crying Be In Zion), a qinah for Tishah b’Av (ca. 7th c.)
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❧‘Ad Ana Bikhya B’Tsiyon, is one of the oldest qinot of the cycle, dating to the period before rhyme schemes were the norm for Hebrew poetry. It describes the heavenly luminaries themselves as sympathizing with and lamenting for Israel. It goes through the entire zodiac, beginning with Ares and ending with Pisces. It is traditional to stand and recite the last few lines aloud before transitioning into the Ḳedusha d’Sidra. . . .
יְיָ בּוֹקֶר אֶעֱרוֹךְ לְךָ | Hashem Boqer E’erokh Lakh (Hear my voice at dawn), a reshut by an unknown paytan (trans. Rabbi David Aaron de Sola, 1857)
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❧This translation of “Adonai boker e’erokh lekha” by Rabbi David Aaron de Sola of a piyyut by an unknown paytan was first published in his Ancient Melodies of the Spanish and Portuguese Jews (1857). . . .
יחץ (מנהג גרבא) | Liturgical Additions for Yaḥats, in the practice of the Jewish community of Djerba
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❧In many communities, the practice of Yaḥats, or breaking the matsah before maggid, is done with liturgical and ritual additions. The additions included here are one practice out of many variants as found in the practice of Djerba, the island off the coast of Tunisia. . . .
אֲשֶׁר הֵנִיא | Asher Heni, a piyyut recited after the reading of Megillat Esther and its concluding blessing
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❧An alphabetical acrostic piyyut celebrating the victory of Esther and Mordekhai over the forces of Haman. . . .
שים שלום למוסף טל | Sim Shalom for the “Tal” Musaf Amidah of Pesaḥ (extended)
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❧The first day of Pesach, according to the Sages, is the day the world is judged for grain and dew. Because of this, many customs have developed tying it into the pomp of the High Holy Days. One custom preserved in many medieval maḥzorim is to extend the final blessing of the the Musaf “Tal” (Dew) service, including a Hayom piyyut, a piyyut form otherwise almost exclusively associated with the Yamim Noraim. This extended Sim Shalom berakha including piyyutim is presented here, largely based on the form compiled by Ernst Daniel Goldschmidt (zatsal). . . .
תפלה לכל תענית צבור ועל כל צרה (שלא תבא על הציבור!) | Amidah for Any Communal Fast and On Account of Troubles (Nusaḥ Italki)
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❧The Italian rite, unique among Jewish rites, has preserved up until very recently the custom recorded in the Talmud, Masekhet Tagnanith, for communally declared fast days. In this rite, sometimes referred to as the Twenty-Four Blessings, six more blessings are added to the liturgy — the Zikhronot and Shofrot portions more commonly recited on Rosh haShanah, and four different psalms, all interspaced with a poetic litany on behalf of the ancestors’ merit and shofar blasts. It’s a fascinatng service! . . .
דַּיֵּנוּ | Daiyenu, in its Latin translation by Johann Stephan Rittangel (1644)
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❧The piyyut, Dayenu, in its Latin translation by Johann Stephan Rittangel. . . .
מַה נִּשְׁתַּנָּה | Ma Nishtana, a Spanish-Portuguese Qina for Ŋereḇ Tishŋa b’Aḇ
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❧This qina is recited in the Spanish-Portuguese rite (as practiced in the Snoge in Amsterdam, the Bevis Marks Synagogue in London, and Shearith Israel in New York City among many other communities) at the conclusion of the recitation of qinot on the evening of the Ninth of Aḅ. Its refrain, taken from the Four Questions of the Passover liturgy, is reframed* as a reflection of the suffering of such a day, contrasting the celebration of salvation on Passover with the fear and desolation of the fast day. . . .
אַדִּיר הוּא | Adir Hu, the acrostic piyyut in its Latin translation by Johann Stephan Rittangel (1644)
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❧The alphabetic acrostic piyyut, Adir Hu, in its Latin translation by Johann Stephan Rittangel as found in his translation of the Pesaḥ seder haggadah, Liber Rituum Paschalium (1644). . . .
וּנְתַנֶּה תֹּֽקֶף | u-N’taneh Toḳef in Hebrew, with translations in English, Yiddish, and Ladino
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❧A quadrilingual text of U-N’taneh Tokef — Yiddish, Ladino, English, and Hebrew. . . .
אֲשֶׁר בִּגְלַל אָבוֹת בָּנִים גִּדֵּל | Asher Biglal Avot Banim Gidel — an archaic piyyut on Mosheh’s Death for Simḥat Torah
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❧This piyyut of unknown authorship is certainly ancient, showing the lack of a rhyme scheme characteristic of the REALLY old piyyutim (see also Aleinu or El Adon). It is still found in some Ashkenazi and Teman maḥzorim, with many different mostly minor variants (which have been combined together somewhat eclectically into one text here). It is presented here along with an English translation attempting to preserve the Hebrew acrostic. Originally it was recited before the Ashrei leading into musaf, but perhaps for those who follow Ashkenazi customs a more appropriate location would be as an introduction to the Yizkor service on Shmini ‘Atzeret — which for those who don’t keep second-day yontef is the same day. It could also be adapted as part of the liturgy for the seventh of Adar, although the final verse (the old Western rite berakha for finishing a full Torah cycle) would have to be elided. . . .
הספר ששמשו בו הכשדים | Theurgy of the Kasdim, an astral-magic treatise on the seven angels of the week
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❧A work of Jewish astrology and magic containing recipes specific to the angelic rulers of each day of the week. . . .
אַצִיתוּ לִי אִילָנַיָּא | Atsitu Li Ilinaya | The Argument of the Trees — a debate-poem for Purim in Aramaic from the Targum Sheni
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❧This Aramaic poem, written in the early Byzantine era by an unknown author, can be found in its entirety within the Targum Sheni for Esther 7:9. It features an argument between an assortment of trees over which one is required to bear the great dishonor of having to be the one to hold Haman. It’s also chock-full of anti-Christian polemic and references to Toledot Yeshu. . . .
💬 פֶּרֶק שִׁירָה | Pereq Shirah, a litany of verses spoken by the creatures & works of Creation (after the arrangement of Natan Slifkin)
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❧Talmudic and midrashic sources contain hymns of the creation usually based on homiletic expansions of metaphorical descriptions and personifications of the created world in the Bible. The explicitly homiletic background of some of the hymns in Perek Shira indicates a possible connection between the other hymns and Tannaitic and Amoraic homiletics, and suggests a hymnal index to well-known, but mostly unpreserved, homiletics. The origin of this work, the period of its composition and its significance may be deduced from literary parallels. A Tannaitic source in the tractate Hagiga of the Jerusalem (Hag. 2:1,77a—b) and Babylonian Talmud (Hag. 14b), in hymns of nature associated with apocalyptic visions and with the teaching of ma’aseh merkaba serves as a key to Perek Shira’s close spiritual relationship with this literature. Parallels to it can be found in apocalyptic literature, in mystic layers in Talmudic literature, in Jewish mystical prayers surviving in fourth-century Greek Christian composition, in Heikhalot literature, and in Merkaba mysticism. The affinity of Perek Shira with Heikhalot literature, which abounds in hymns, can be noted in the explicitly mystic introduction to the seven crowings of the cock — the only non-hymnal text in the collection — and the striking resemblance between the language of the additions and that of Shi’ur Koma and other examples of this literature. In Seder Rabba de-Bereshit, a Heikhalot tract, in conjunction with the description of ma’aseh bereshit, there is a clear parallel to Perek Shira’s praise of creation and to the structure of its hymns. The concept reflected in this source is based on a belief in the existence of angelic archetypes of created beings who mediate between God and His creation, and express their role through singing hymns. As the first interpretations of Perek Shira also bear witness to its mystic character and angelologic significance, it would appear to be a mystical chapter of Heikhalot literature, dating from late Tannaitic — early Amoraic period, or early Middle Ages. . . .
אֵין כֵּאלֹהֵֽינוּ | Neniu Estas (נעניו עסטאַס) — an Esperanto translation of “Ein k’Eloheinu” by Isaac Gantwerk Mayer
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❧This is an original Esperanto translation of Ein K’Eloheinu, with a transcription using my own original Hebraization schema. . . .
רִבּוֹן הָעוֹלָמִים אַתָּה צִוִּיתָֽנוּ לְהַקְרִיב | Ribon ha-Olamim atah tsivitanu l’haqriv — let the offering of our lips substitute for animal sacrifice
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❧This is the Ribon ha-Olamim prayer contained within the concluding readings of the Qarbanot section as an introductory preface to the Morning prayers. In most siddurim in which the Karbanot are included, this prayer appears immediately after Ana b’Khoaḥ and before the rules of Midrash Halakhah taught by Rebbi Yishmael. . . .
Υγρομαντεια | The Hygromancy of Solomon (ca. 5th c. CE)
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❧A guide to the activities one might engage upon in every hour of the week corresponding with their ruling planet, numinous and cthonic power. . . .
היסטוריולה של סממית וסידרוס | Historiola of Smamit and Sideros, a reconstruction based on Amulet 15 & Amulet Bowl 12a
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❧A very old tale told for the protection of pregnant women and their infant children as found in amulets from late Antiquity. . . .
אסו ית ארסינואי | Two healing prayers for Arsinoë’s recovery (Amulets 80.AM.55.1 & 80.AM.55.2, J. Paul Getty Museum)
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❧Healing prayers written on a pair of amulets for the recovery of a woman named Arsinoë . . .
קדיש דרבנן (נוסח ארץ ישראל) | Ḳaddish d’Rabanan variant from the Cairo Geniza (nusaḥ Erets Yisrael, ca. 11th c.)
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❧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. . . .
קדיש שלם | Ḳaddish Shalem — Chinese translation by Richard Collis (2022)
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❧This Chinese translation of an Ashkenazi nusaḥ for the “Qaddish Shalem,” the full-ḳaddish is found on page 27 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). . . .
קדיש שלם | Ḳaddish Shalem (extended), according to the nusaḥ of the Cochin Jews
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❧A traditional Cochin Ḳaddish Shalem, based on siddurim published for the Cochin Jewish community by the Props brothers of Amsterdam. . . .
חצי קדיש | Ḥatsi Ḳaddish — Chinese translation by Richard Collis (2022)
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❧This Chinese translation of an Ashkenazi nusaḥ for the “Ḥatsi Qaddish,” the half-ḳaddish is found on page 4 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). . . .
קדיש יתום | Mourner’s Ḳaddish, interpretive translation by Rabbi Zalman Schachter-Shalomi
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❧An interpretive translation of the Mourner’s Kaddish, by Rabbi Zalman Schachter-Shalomi, z”l. . . .
על הכל יתגדל ויתקדש | An Alternative Mourner’s Ḳaddish, from a prayer offered during the removal of the Torah from the Arōn (Seder Rav Amram Gaon)
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❧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. . . .
בִּרְכַּת הַקֶּשֶׁת | the Blessing upon observing a Rainbow (with art by Ilene Winn-Lederer)
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❧The prescribed rabbinic blessing upon observing the meteorological phenomena of a rainbow, together with exceptional art inspired by early rabbinic midrash. . . .
💬 פרקי אבות פרק א׳ | Pirqei Avot: Chapter One, cantillated by Isaac Gantwerk Mayer
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❧Chapter 1 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 פרקי אבות פרק ב׳ | Pirqei Avot: Chapter Two, cantillated by Isaac Gantwerk Mayer
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❧Chapter 2 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 פרקי אבות פרק ג׳ | Pirqei Avot: Chapter Three, cantillated by Isaac Gantwerk Mayer
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❧Chapter 3 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 פרקי אבות פרק ד׳ | Pirqei Avot: Chapter Four, cantillated by Isaac Gantwerk Mayer
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❧Chapter 4 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 פרקי אבות פרק ה׳ | Pirqei Avot: Chapter Five, cantillated by Isaac Gantwerk Mayer
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❧Chapter 5 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 פרקי אבות פרק ו׳ | Pirqei Avot: Chapter Six, cantillated by Isaac Gantwerk Mayer
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❧Chapter 6 of Pirqei Avot (Fundamental Principles [of Rabbinic Judaism]) with cantillation and English translation. . . .
💬 מַעֲשֶׂה חֲנֻכָּה א׳ | Ma’aseh Ḥanukkah “alef,” a tale of the people’s resistance to the Seleucid Greek occupation
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❧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. . . .
💬 מדרש לחנוכה | Midrash l’Ḥanukkah, an interwoven miscellany of Ḥanukkah stories
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❧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. . . .
💬 מְגִילַּת אַנטְיוּכַס | Megilat Antiokhos — in the original Aramaic, cantillated according to the British Library manuscript Or 5866
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❧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. . . .
💬 מְגִילַּת אַנטְיוּכַס | Megillat Antiokhus in Aramaic, critical text by Menaḥem Tsvi Kaddari with English translation by John C. Reeves
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❧The critical text of Megillat Antiokhus in its original Aramaic, prepared by Menaḥem Tsvi Kaddari and translated into English by John C. Reeves. . . .
💬 מְגִילַּת אַנטְיוּכַס | Megillat Antiokhus for Ḥanukkah in Aramaic, translated in Hebrew, Yiddish, and English
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❧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. . . .
💬 מגילת אנטיוכס עם טעמי מקרא | Megillat Antiokhus, with a novel cantillation by Isaac Gantwerk Mayer (translation by Tsvi Filipowski, 1851)
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❧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 . . .
סֵפֶר יְצִירָה | Sefer Yetsirah, a derivation of A. Peter Hayman’s experimental “earliest recoverable text” — vocalized and translated by Aharon Varady
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❧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). . . .
הרקיע השביעי | The Seventh Heavenly Dome, a description and hymn of divine praise from Sefer ha-Razim
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❧A hymn of praise found in the description of the 7th dome of heaven in Sefer ha-Razim . . .
עלי לשבח | Alai l’Shabe’aḥ (It is incumbent upon me), a prayer of praise from the Ma’aseh Merkavah
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❧An earlier form of the prayer known as Aleinu, as found in the esoteric Jewish literature of the first millennium CE. . . .
עָלֵֽינוּ לְשַׁבֵּֽחַ | Aleinu, translation by Richard Collis (2019)
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❧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). . . .
Ritual for Judging Bad Dreams for Good
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❧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. . . .
הכרזת פסח לפי נוסח איטלייני | the Announcement of Pesaḥ on Shabbat haGadol according to the Italian rite
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❧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. . . .
ברכות לנרות חנוכה | the Blessings over Kindling the Light of Ḥanukkah
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❧The blessings for kindling the Ḥanukkah lights in Hebrew with English translation. . . .
Selections from 1 & 2 Maccabees and Pesiqta Rabbati on the Desecration and Rededication of the Temple and the Rekindling of the Sacred Fire
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❧Selections from 1 Maccabees, 2 Maccabees, and Pesiqta Rabbati which inform the story of Ḥanukkah: the desecration and re-dedication of the Temple (especially as it relates to Sukkot and the Brumalia), divine intervention in the Maccabean battles, and the Rekindling of the Sacred Fire. . . .
💬 מגילת ניקנור | Megillat Niqanor (Ⅱ Maccabees, chapters 13-15), a reading for the Day of the Elephantarch
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❧It is challenging to think of how to mark Nicanor Day, as it remains at a disadvantage, not only on years when it conflicts with Ta’anit Esther but on all years since it has no mitzvot. This is probably the main reason that, unlike Chanukah and Purim, it was lost to Jewish practice for more than a thousand years. Nevertheless, we do have its megillah, which has been translated into Hebrew and English. Perhaps, if we start reading chapters 13-15 of 2 Maccabees, even just to ourselves, on the 13 of Adar, we can begin to resurrect a holiday that was celebrated and instituted by Judah Maccabee and his followers over two millennia ago, and which they envisioned would continue throughout Jewish History. With the return of Jews to Israel and Jewish sovereignty to Jerusalem, I believe it is about time. . . .
🗐 The Martyrdom of Isaiah — additional sources for the Jewish core of the work compiled by Isaac Gantwerk Mayer
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❧Additional early rabbinic and other sources supplementing the story of the Martyrdom of Isaiah, with attention to Isaiah being granted sanctuary in a tree. . . .