The text and translation of an amulet bowl discussed in “‘Gabriel is on their Right’: Angelic Protection in Jewish Magic and Babylonian Lore” by Dan Levene, Dalia Marx, and Siam Bharyo in Studia Mesopotamica (Band 1: 2014) pp.185-198. The apotropaic ward found in the amulet bowl, SD 12, contains an “angels on all sides” formula similar to that appearing in the Jewish liturgy of the bedtime shema. . . . The “angels on all sides” formula included with the Bedtime Shema service in many contemporary siddurim. . . . An apotropaic prayer of protection for traveling at night containing an “angels on all sides” formula. . . . An “angels on all sides” formula included with the Bedtime Shema service in the Maḥzor Vitry. . . . Tags: 11th century C.E., 49th century A.M., Angelic Protection, Angels, Angels of Healing, apotropaic prayers of protection, Before Sleep, danger, night, שכינה Shekhinah, sleep Ḥakham Ishak Nieto’s translation of Adon Olam was first printed on page 197 of Orden de las Oraciones de Ros-ashanah y Kipur (1740), his maḥzor in Spanish translation for Rosh haShanah and Yom Kippur. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937). . . . A paraliturgical adaptation of the piyyut Adon Olam by an early leader of the Reform movement. . . . Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by David de Aaron de Sola was transcribed from his prayerbook Seder haTefilot vol. 1 (1836), p. 122. . . . Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by George Borrow was shared in his tales in The Bible in Spain (1843), p. 222. (The text in the 1913 edition on page 546 is a bit easier to read.) . . . A rhyming English translation of Adon Olam by Rosa Emma Salaman. . . . Tags: 11th century C.E., 49th century A.M., ABCB rhyming scheme, אדון עולם Adon Olam, cosmological, free translation, חתימות ḥatimot (concluding prayers), interpretive translation, Nusaḥ Sefaradi, Openers, פיוטים piyyutim, rhyming translation The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation. . . . Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by Jacob Waley was transcribed from the prayerbook of his daughter Julia M. Cohen’s The Children’s Psalm-Book (1907), pp. 298-299. . . . An English translation of an abridged arrangement of the piyyut, Adon Olam. . . . This is Yosef Naḥmuli’s Greek translation of Adon Olam from his bilingual Hebrew-Greek everyday siddur, Καθημεριναι Προσευχαι (Corfu 1885), p. 6-9. . . . The Seder Tefilat Kol Peh was printed in 1891 in Vienna, and features a full Ladino translation of the entire siddur. The Ladino translation here is found on the left side of pagespread №145. Along with a full transcription of the Ladino text, Isaac Gantwerk Mayer has also prepared a full romanization of the Ladino. . . . The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation. . . . Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by Israel Zangwill was transcribed from the Jewish Quarterly Review vol. 13 (January 1901), p. 321. . . . The paraliturgical adaptation and expansion of “Adaun Aulom” by Lise Tarlau can be found in Rabbi Max Grunwald’s anthology of Jewish women’s prayer, Beruria: Gebet- und Andachtsbuch für jüdische Frauen und Mädchen (1907), pages 93-94. I have set the stanzas or verses from Adon Olam in their original Hebrew side-by-side with Lise Tarlau’s adapted text (according to the arrangement that seems closest to me) so that their proximity may illuminate her inspiration. . . . Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by Jessie Ethel Sampter was transcribed from Joseph Friedlander and George Alexander Kohut’s The standard book of Jewish verse (1917), p. 394. . . . A rhyming translation in English to the popular piyyut, Adon Olam. . . . This is Artur Carlos de Barros Bastos’s Portuguese translation of Adon Olam from his prayer-pamphlet, Oração Matinal de Shabbath (1939), p. 52-53. I have set the translation side-by-side with the Hebrew text from which it was derived. . . . The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation. . . . The cosmological piyyut, Adon Olam, in its Ashkenazi variation in Hebrew with an English translation. . . . Rabbi Zalman Schachter-Shalomi’s interpretive “praying translation” of the piyyut, Adon Olam. . . . The piyyut, Adon Olam, in its expanded fifteen line variation, in Hebrew with English translation. . . . Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Rabbi Yitsḥak Luria’s prayer “Hareni Moḥel” (I hereby forgive) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the prayer. The prayer by the ARI z”l was first published in Ḥayim Vital’s Pri Ets Ḥayyim, Shaar Kriyat Shema al Hamitah, Pereq 2 (פרי עץ חיים, שער קריאת שמע שעל המיטה, פרק ב), and based on the statement of Reish Lakish in the Bavli Pesachim 66b and the practice of Mar Zutra attested in the Bavli Megillah 28a . . . “Abend⸗gebet [№1] (In Bezug auf das obige Gebet.)” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №69 on pp. 101-102. In the 1835 edition, it appears as teḥinah №71 on pp. 122-125-127 the 1842 edition, it appears as teḥinah №74 on pp. 130-132. . . . “Desgleichen [Abend⸗gebet №3]” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №71 on pp. 104-105. In the 1835 edition, it appears as teḥinah №72 on pp. 129-130. In the 1842 edition, it appears as teḥinah №76 on pp. 134-135. . . . “Morgen⸗ und Abendgebet” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №65 on pp. 93-95. In the 1835 edition, it appears as teḥinah №67 on pp. 116-118. In the 1842 edition, it appears as teḥinah №70 on pp. 121-123. . . . “Desgleichen [Abend⸗gebet №2]” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №70 on pp. 102-104. In the 1835 edition, it appears as teḥinah №72 on pp. 127-129. In the 1842 edition, it appears as teḥinah №75 on pp. 132-134. . . . “Prayer before retiring to rest” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 202-203. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 91-92. . . . “Self-Examination for Every Night” by Grace Aguilar was published posthumously by her mother Sarah Aguilar Essays and Miscellanies (1853), in the section “Sacred Communings” (1852), pp. 165-168. . . . “Family evening prayer” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 156-159. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 167-169. . . . “Evening Prayer (I thank Thee)” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 186-188. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 107-109. . . . “Evening Prayer (Another day hath passed)” [version 1] by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 221-222. Another version of the prayer (“Evening Prayer (Another day hath passed) [version 2]“) with some lines missing and others added, appears in the UK edition on pages 95-97. . . . “Evening Prayer (Another day hath passed)” [version 2] by Grace Aguilar was published posthumously by her mother Sarah Aguilar in the UK edition of Sacred Communings (1853), pp. 95-97. . . . “Prayer for every night” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 223-224. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on page 136. . . . A prayer before going to sleep at night. . . . An evening, bedtime prayer for children. . . . “Song” by Rosa Emma Collins née Salaman was published in her bound collections of poetry, Poems (1853), p. 65. . . . “Evening Prayer for Children” is one of thirty prayers appearing in Rabbi Moritz Mayer’s collection of tehinot, Hours of Devotion (1866), of uncertain provenance and which he may have written. . . . The poem “Gamodei Layil” (Gnomes of the Night) by Ḥayyim Naḥman Bialik, ca. 1894. . . . Tags: 19th century C.E., 57th century A.M., animistic spirits, creatures of the night, entering magical territory, evening spirits, Jewish faeries, magical beings, modern hebrew poetry, mythopoetic, night, romanticism, שדים sheydim, vilde ḥayye, where the wild things are, whimsy |
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