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ሞተ ፡ ሙሴ | סֵפֶר פְּטִירָת מֹשֶׁה | Motä Musē (the Book of the Passing of Mosheh), in Ge’ez with Hebrew and English translation  Contributor(s): Categories:The text of the Betä ʾƎsəraʾel legend of the death of Moses, translated to Hebrew by Jacques Faïtlovitch, and vocalized, cantillated, and translated into English by Isaac Gantwerk Mayer. . . .  Contributor(s): Categories:A rabbinic Hebrew translation of the “Lord’s Prayer.” . . .  Contributor(s): Categories:The story of Gedaliah as recorded by Josephus in his Jewish Antiquities. . . .  Contributor(s): Categories: Tags:This is Psalms 151 as found in the Septuagint (LXX) in Greek translation (here offered with its translation into Hebrew by Avraham Kahana). The psalm as it is found in Hebrew in the Dead Sea Scrolls is designated as Psalms 151a. . . . תהלים קנ״א | Psalms 151a, according to the Nusaḥ of the Judean Desert Scrolls, Edited, Vocalized, Cantillated, and Translated into English by Isaac Gantwerk Mayer Contributor(s): Categories: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] . . . A Hebrew Reconstruction of Psalms 152 and 153, edited, vocalized, cantillated, and translated into English by Isaac Gantwerk Mayer Contributor(s): Categories:Unlike Psalms 151, 154, and 155, the apocryphal psalms 152 and 153 were not found in the Judean Desert scrolls, but only in the Syriac psalter. It is thus somewhat uncertain if they were actually ever written in Hebrew or in Aramaic. But their language and content is in keeping with other late apocryphal psalms, so it seems very possible that they were of Hebrew origin. These reconstructed Hebrew texts are largely based on the work of Professor Emeritus Herrie (H. F.) van Rooy,[1] an expert in the Syriac psalter, also factoring in some input from the work of J. A. Sanders.[2] Psalms 152 and 153 are included together here because they are framed by the ascriptions as a pair — the former being David’s prayer before going against the wild beasts (see I Samuel 17:34-36), and the latter being David’s thanksgiving afterwards . . . תהלים קנ״ד | Psalms 154, according to the Nusaḥ of the Judean Desert Scrolls, Edited, Vocalized, Cantillated, and Translated into English by Isaac Gantwerk Mayer Contributor(s): Categories: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. . . . תהלים קנ״ה | Psalms 155, according to the Nusaḥ of the Judean Desert Scrolls, Edited, Vocalized, Cantillated, and Translated into English by Isaac Gantwerk Mayer Contributor(s): Categories: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. . . .  Contributor(s): Categories:The Apostrophe to Zion is an alphabetical acrostic poem, directed at Zion in the second person. It has been found in multiple locations in Qumran, including the Great Psalms Scroll 11QPsa as well as another fragmentary scroll in 4Q88. It was considered a regular part of their psalmodic canon. . . . ספר ברוך | Sefer Barukh (1:1-3:8), from the Reconstructed Hebrew Vorlage by Prof. Emmanuel Tov, vocalized and cantillated by Isaac Gantwerk Mayer Contributor(s): Categories:The book of Barukh (also, Baruch and Barouch) in its reconstructed Hebrew vorlage from verse 1:1 till 3:8. . . .  Contributor(s): Categories:The poetic portion of the deuterocanonical work, Barukh, in Greek with English translation. . . . ילקוט מזמורים לבן סירא פרק נ״א | An Appendix of Psalms of Ben Sira chapter 51, vocalized, cantillated, and translated by Isaac Gantwerk Mayer Contributor(s): Categories:The end of the scroll of Ben Sira (Ecclesiasticus) reconstructed from Cairo Geniza fragments not contained within the Septuagint. . . .  Contributor(s): Categories:We are grateful to Dr. James VanderKam for preparing this critical text of the Book of Jubilees (Sefer Yubalim) in its Ge’ez translation in Ethiopic script. The book of Jubilees is an early Jewish deutero-canonical text originally written in Hebrew and composed during the Second Temple period sometime before the Maccabean struggle (164 BCE). . . .  Contributor(s): Categories:Selected verses from the book of ben Sira for a Seliḥot service . . .  Contributor(s): Categories:Ecclesiasticus (ben Sira) 42:21-43:31 is presented as “God the Lord of Nature” in The Sabbath Prayer Book of Rabbi Mordecai Kaplan (The Reconstructionist Foundation 1945), p. 376-372 in the Supplements subsection, “God in Nature.” The text of Ben Sira used here differs in places found in other manuscripts. . . . Βηλ Και Δρακων | בֵּל וְהַתַּנִּין | Bel & the Dragon, according to Theodotion translated into Biblical Hebrew by Isaac Gantwerk Mayer Contributor(s): Categories:The story of Bel and the Dragon according to the text of Theodotion, translated into biblical Hebrew. . . . דָּנִיֵּאל וְהַתַּנִּין | Daniel vs. the Dragon, according to the Aramaic text of Divrei Yeraḥmiel (ca. 12th c.) Contributor(s): Categories:The story of Daniel and the dragon held captive by the neo-Babylonians found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11). . . . תפילת עזריה חנניה ומישאל בתוך הכבשן | The Prayer of Azaryah, Ḥananyah, and Mishael from within the Furnace, according to the Aramaic text of Divrei Yeraḥmiel (ca. 12th c.) Contributor(s): Categories: Tags:The prayer of Azaryah and his song of praise with Ḥananyah, and Mishael from within the Furnace (also known as “the song of the three holy children”) found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11). . . . Σουσαννα | שׁוֹשַׁנָּה וְהַזְּקֵנִים | Shoshanah & the Elders, according to Theodotion translated into Biblical Hebrew by Isaac Gantwerk Mayer Contributor(s): Categories:The story of Shoshanah & the Elders, according to the text of Theodotion translated into Biblical Hebrew. . . . סֵפֶר חֲנוֹךְ | The Animal Apocalypse (1 Enoch 83-90), with Aramaic Fragments and translations in Ge’ez and English Contributor(s): Categories:A mytho-historical chronicle of the story of humanity and Israel up until the Maccabean revolt depicted as a fable through a dream vision of Ḥanokh. . . . מגילת ניקנור | Megillat Niqanor (II Maccabees, chapters 13-15), a Reading for the Day of the Elephantarch Contributor(s): Categories: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. . . . Selections from 1 & 2 Maccabees and Pesiqta Rabbati on the Desecration and Rededication of the Temple and the Rekindling of the Sacred Fire Contributor(s): Categories: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. . . . Ὑμνεῖν με δεῖ τὸν θεόν | “I Must Praise God,” excerpted from the Discourses of Epictetus by Rabbi Morrison David Bial Contributor(s):A short discourse on the necessity for prayer by the Stoic philosopher, Epictetus. . . . מזמור לבן סירא על זכות אבותינו (פרקים מד-נ) | Paean of Ben Sira on the Merit of the Ancestors (ch. 44-50), vocalized and cantillated with the Poetic Masoretic System by Isaac Gantwerk Mayer Contributor(s): Categories:The poem lauding the ancestors from Chapters 44 to 50 of Ben Sira (Ecclesiasticus) is considered by many scholars to be the original influence for the Yom Kippur Avodah service, and the paean to Shimon the Righteous bears a striking similarity to the beloved piyyut “Mar’eh Khohen.” This passage from Ben Sira, the great paean on the merit of the ancestors, takes the Hebrew text of one of the Cairo Geniza manuscripts — Bodleian MS Heb e62 — and versifies it according to the standard Septuagintal text, along with vocalization and cantillation per the standard Masoretic EMe”T system for poetic books. It could be read on Yom Kippur for the avodah service, or just studied as a fascinating piece of Jewish history. . . . |
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