 Contributor(s): This is a complete poetic rhyming translation of Maoz Tsur with all six of its stanzas including a seventh, final stanza written by Isaac Gantwerk Mayer specifically for Yom ha-Atsmau’ut. . . . Contributor(s): A Ladino translation of Brikh Shmei d’Marei Alma. . . . Contributor(s): “Wenn man die Gesetzrolle aus der heiligen Lade nimmt” was translated/adapted from the prayer “Brikh Shmeih d’Marei Alma” (Zohar II 206a) by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. The translation appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaicher Religion as teḥinah №15 on pp. 19-20. In the 1835 and 1842 editions, it also appears as teḥinah №15 on pp. 22-23. . . . Contributor(s): The text of the popular piyyut “Adir Bimlukhah” (a/k/a “Ki lo na’eh”) in Hebrew, with a Latin translation. . . . Contributor(s): A translation in German and English of the ḳinnah “Sha’ali Serufah ba-Esh.” . . . Contributor(s): “Ar’a Raqda,” a piyyut read directly before the Ten Commandments in the Targum, uses wedding imagery and language from the Shir haShirim to paint Sinai as a ḥuppah. . . . Contributor(s): Ana is a poem for the first commandment, that discusses all that God did for the ancestors. . . . Contributor(s): An original Hebrew translation of the popular medieval commercium song and graduation anthem “De Brevitate Vitæ,” more commonly known as “Gaudeamus Igitur.” First attested in 1287, this Latin poem is irrevocably associated with college life for academics all over the world. It has been translated into many languages, and this Hebrew edition can be added to the list. . . . Contributor(s): Jacob b. Jehuda of London, the author of that valuable contribution to the literary side of Anglo-Jewish history, the Talmudical compendium Etz Chaim, so providentially rescued and preserved for us, never dreamt, when he noted down, in the year 1287, the Ritual and Agada of the Seder Nights according to English usage, that he was fixing a permanent picture of what was doomed to destruction, and was recording not a mere portion of the liturgy, but a page of Jewish history. Faithfully copying his great prototype, Maimonides, the English Chazan also embodied in his work the texts of the Recitations on the Seder Nights in the form customary among his countrymen, and appended the correlated rites according to Minhag England. . . . Contributor(s): In siddurim following the nusaḥ ha-ARI z”l, the Barekhu call to prayer is immediately preceded by a passage from the Zohar, Parshat Terumah, explaining the profound significance of the Maariv service. . . . Contributor(s): A reading from the Zohar providing context for the first meal of Shabbat on Friday evening. . . . Contributor(s): A reading from the Zohar providing context for the second meal of Shabbat (the Saturday lunch meal). . . . Contributor(s): A reading from the Zohar providing context for the third meal of Shabbat (the Saturday afternoon meal, se’udah shlishit/shaleshudes). . . . Contributor(s): A complete poetic translation (all six verses) of Maoz Tsur. As far as the editor knows this is the first translation of Maoz Tsur to both (a) cover all the verses relatively accurately and (b) preserve the strict ABAB-BBCCB rhyme scheme of the original. (Reb Zalman’s comes close but it goes ABAB-CCDDC instead). If it sounds violent, that’s because it *is* violent. Ḥanukkah is a holiday about actively fighting against assimilation and abuse. A lot of Maoz Tsur translations are censored, but it’s a powerful, loud, and even nationalist statement. . . . Contributor(s): A singing translation of the popular piyyut (devotional poem), “Maoz Tzur,” by Reb Zalman for Ḥanukkah. . . . Contributor(s): Maoz Tsur as translated by Dr. Solomon Solis-Cohen, with Hebrew adapted in the first stanza by Joseph Herman Hertz, chief rabbi of the British Empire. . . . Contributor(s): A singable translation of Maoz Tsur by the great ḥakham Frederick de Sola Mendes, here transcribed from the Union Hymnal (CCAR 1914), hymn 190. The translation largely reflects the Hebrew, omitting two verses — the final (and according to some, last added) verse, and the fourth verse about Purim and Haman. . . . Contributor(s): A German translation of Maoz Tsur, by the early Reform rabbi Leopold Stein. This singable German translation was cited as an inspiration for Gustav Gottheil and Marcus Jastrow’s well-known English edition. In some communities in the German Empire, for instance the community of Beuthen (now Bytom, Poland), it was recited during the morning service on Ḥanukkah. It poetically translates the first five verses in their entirety, avoiding the controversial sixth verse (said by some to have been added post-facto, and rejected by the early Reform movement). . . . Contributor(s): Essa Lameraḥoq by Aharon ben Yosef of Constantinople, with an English translation. . . . Contributor(s): Contributor(s): “Even haRoshah” (the corner stone) is a seliḥah recited on the Fast of Tevet in the Ashkenazi nusaḥ minhag Polin. . . . Contributor(s): A mourner’s ḳaddish in the event there is no quorum. . . . Contributor(s): “Af Oraḥ Mishpatekha” is an ofan, a type of piyyut recited as a part of the Ḳedushah d-Yotzer liturgy as an introduction to Ezekiel 3:12. Specifically, it is an ofan written by the Rokeaḥ, R. El’azar ben R. Yehuda of Worms, for the morning liturgy on Shabbat Ḥazon, the Shabbat before Tishah b’Av. It is here included along with an original translation and with cited verses marked. Also included is a series of images from a 1714 maḥzor printed in Frankfurt au Main that includes the piyyut. To note, the text included above is not exactly the same as that of the 1714 maḥzor, having been edited in accordance with Isaac Meiseles’s 1993 critical edition of the Rokeaḥ’s work. . . . Contributor(s): A piyyut and table song for Shabbat from 13th century Ashkenaz. . . . |
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