
Sometimes the best we can do in attributing a historical work is to indicate the period and place it was written, the first prayer book it may have been printed in, or the archival collection in which the manuscript was found. We invite the public to help to attribute all works to their original composers. If you know something not mentioned in the commentary offered, please leave a comment or contact us.
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Resources filtered by COLLABORATOR: “Isaac Gantwerk Mayer (translation)”
(clear filter)Contributed by Unknown | Isaac Gantwerk Mayer (transcription & naqdanut) | Isaac Gantwerk Mayer (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. . . .
Contributed by Johann Stephan Rittangel (Latin translation) | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The text of the prayer Nishmat Kol Ḥai in Hebrew with a Latin translation . . .
Contributed by Johann Stephan Rittangel (Latin translation) | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The text of the short prayer ha-El b’Taatsumōt Uzekha in Hebrew with a Latin translation. . . .
Contributed by Johann Stephan Rittangel (Latin translation) | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The text of the short prayer uv’Maqhalōt in Hebrew with a Latin translation. . . .
Contributed by Johann Stephan Rittangel (Latin translation) | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The text of the short prayer Shokhen Ad in Hebrew with a Latin translation. . . .
Contributed by Johann Stephan Rittangel (Latin translation) | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The text of the prayer Yishtabaḥ Shimkha, in Hebrew with a Latin translation . . .
Contributed by Unknown | Isaac Gantwerk Mayer (transcription & naqdanut) | Isaac Gantwerk Mayer (translation) | ❧
A reading from Jubilees (Sefer haYovelim) 6:15-22, including the text of the Mäṣḥäf Ḳədus (the Ge’ez translation of Jubilees) and original cantillated Hebrew and gender-neutral English translations, for Shavuot. Jubilees is considered to be the earliest source connecting Shavuot with the Sinaitic covenant, and emphasizes the latter as a fulfillment of the Noaḥide covenant (in the narrative of Noaḥ) that had only been maintained through the lineage of Abraham. . . .
Contributed by Moses Gaster | Unknown | Aharon N. Varady (transcription) | Isaac Gantwerk Mayer (translation) | ❧
The story of Toviah (Tobit) in Hebrew translation, in an abridged version arranged for public reading on the second day of Shavuot. . . .
Contributed by Isaac Gantwerk Mayer (translation) | Unknown | ❧
According to Isaac Seligman Baer’s famed Seder Avodat Yisrael, one of the first scholarly siddurim critical editions ever published, there was a custom that on the day of a circumcision, the P’sukei d-Zimra reading of Shirat haYam along with a portion of its introduction would be recited aloud as a call and response by the mohel (circumcizer) and sandaḳ (godfather). Baer’s division of the verses (from Seder Avodat Yisrael, pp. 72-74) is included here, along with a new translation. . . .
Contributed by the Mesorah (TaNaKh) | Unknown | David ben Yishai (traditional attribution) | Isaac Gantwerk Mayer (translation) | ❧
An English translation of Psalms 92 set side-by-side with the Masoretic text. . . .
Contributed by the Mesorah (TaNaKh) | Unknown | Isaac Gantwerk Mayer (translation) | ❧
An English translation of Psalm 104 set side-by-side with the Masoretic text. . . .
Contributed by Unknown | David ben Yishai (traditional attribution) | Isaac Gantwerk Mayer (translation) | ❧
Psalm 151a is unlike any other psalm, because it is openly and clearly a description of David’s own life. He describes his childhood as the youngest of the family, and his anointing. It may have not been included as part of the Masoretic canon because this dissimilarity leads to just a whiff of pseudepigraphical overcompensation. [The psalm is designated Psalms 151a to destinguish it from the text of Psalms 151 found in the Septuagint. –ANV] . . .
Contributed by Unknown | Isaac Gantwerk Mayer (translation) | ❧
Psalm 154 seems to be a hymn of communal eating, very appropriate for the communal life of Qumran, but also features a very Proverbs-like anthropomorphization of Wisdom as a woman. Of the three apocryphal psalms recorded in the Dead Sea Scrolls, this one seems the most likely to have been written with sectarian intent, which may have been why it wasn’t included in the Masoretic canon. . . .
Contributed by Unknown | Isaac Gantwerk Mayer (translation) | ❧
Psalm 155 is an incomplete acrostic (the Dead Sea Scrolls text records it going from ב to נ, and the Syriac can be reconstructed to include up to פ) with similarities to petitionary psalms like Psalm 3, 22, and 143. It is unclear why it was not included in the Masoretic canon, but one can hazard a guess that it was just not familiar to the compilers. . . .