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☞   Yom Kippur

תיקון לערב יום הכיפורים | Tiqun for Erev Yom Kippur, by Isaac Gantwerk Mayer

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Shared on ט׳ בתשרי ה׳תש״פ (2019-10-07).

This Tikkun for Erev Yom Kippur is an assortment of texts, beginning with Torah and its targum, continuing with the Writings, then prophetic and psalmodic works, each accompanied by related Mishnaic passages from Tractate Yoma and surrounded by petitionary prayers in the manner of a traditional tikkun. It is meant to be studied in the nightly period after Kol Nidrei, either as a community or alone. . . .

מגילת יונה | Megillat Yonah: Chantable English translation with trōp, by Len Fellman

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Shared on ד׳ בתשרי ה׳תש״פ (2019-10-03).
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A Megillah reading of Yonah with English translation, transtropilized. . . .

מגילת יונה | Megillat Yonah, translated by J.R.R. Tolkien (1966)

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Shared on י״ג באלול ה׳תשע״ח (2018-08-24).
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This is the Masoretic text of Megillat Yonah set side-by-side with its translation, made by J.R.R. Tolkien for the Jerusalem Bible (1966). . . .

Torah Reading for Yom Kippur morning (Leviticus 16:1-34): Chantable English translation with trōp, by Len Fellman

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Shared on י״ח באלול ה׳תשע״ח (2018-08-29).
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Transtropilation of an English translation for the morning Torah reading on Yom Kippur (Leviticus 16:1-34), by Len Fellman. . . .

Haftarah Reading for Yom Kippur morning (Isaiah 57:14-58:14): Chantable English translation with trōp, by Len Fellman

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Shared on י״ח באלול ה׳תשע״ח (2018-08-28).
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This is an English translation of the Haftarah reading for Yom Kippur (Isaiah 57:14-58:14), transtropilized (a term coined by Fellman to describe texts where the Masoretic cantillation has been applied to the translation). . . .

Haftarah Reading for Yom Kippur morning (Isaiah 57:14-58:14), a slightly midrashic translation by Arthur O. Waskow

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Shared on כ״ד באלול ה׳תשע״א (2011-09-23).
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As we move not just toward a new “year” (shanah) but toward a moment when repetition (sheni) becomes transformation (shinui), I hope we will remember the roots of Jewish renewal in the upheavals of the 1960s as well as the upheavals of the 1760s, the roots of Judaism in the great “political” speeches of the Prophets, and the teachings of Rabbi Abraham Joshua Heschel, who said that in a great civil rights march his legs were praying, and who argued again and again that “spirituality” and “politics” cannot be severed. As Heschel also said, “Prayer is meaningless unless it is subversive.” . . .


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