tagged: 15th century C.E.

 

יְדִיד נֶפֶשׁ | Yedid Nefesh, translation by Rabbi Sam Seicol

A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . .

יְדִיד נֶפֶשׁ | Yedid Nefesh, translation by Rabbi Levi Weiman-Kelman & Shaul Vardi

A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . .

כֹּל נְדָרִים | Kol N’darim, translated by Isaac Gantwerk Mayer

The Italian Jewish community is one of the oldest continuous Jewish communities on the planet, dating back to the Roman empire at the latest.The Italian Jewish nusaḥ preserves several archaic practices that Ashkenazi and Sephardi rites no longer follow, many of which were found in gaonic siddurim and preserved only among the Italians. One fascinating custom of the Italian Jews is the recitation of what Ashkenazim and Sephardim call “Kol Nidrei” not in Aramaic, but in Hebrew, under the name “Kol N’darim.” This custom, also found among the Romaniotes of Greece, is elsewhere only found in the siddur of Rav Amram Gaon. The text included here is transcribed, niqqud and all, directly from a 1469 Italian-rite siddur found in the British Library. The scribe uses several non-standard vocalizations, which have been marked in editors’ notes. . . .

פָּתַח אֵלִיָּֽהוּ | Pataḥ Eliyahu (Tiqqunei Zohar 17a), translated by Rabbi Zalman Schachter-Shalomi

Elijah began saying: Lord of the worlds You Who are One and not just a number You are the highest of the highest most hidden of the undisclosed no thought scheme grasps You at all. . . .

יְדִיד נֶפֶשׁ | Yedid Nefesh, interpretive translation by Rabbi Zalman Schachter-Shalomi

Yedid Nefesh is a piyyut of uncertain authorship. Rabbi Elazar Moshe Azikri (1533-1600) included the piyyut in his Sefer Haḥaredim (1588). (The images below are of pages with Yedid Nefesh handwritten by Azikri.) A version of the piyyut “with noteworthy text, spelling and pointing” may be found on folio 146 (verso) of Samuel b. David b. Solomon’s Commentary On the Book of Numbers (ca. 1437 CE, see Stefan C. Reif, The Hebrew Manuscripts at Cambridge University Libraries: A Description and Introduction Cambridge: Cambridge University Press, 1997, page 93). Presumably, this text was added to the 15th century manuscript sometime in the 17th century after the popularization of Yedid Nefesh. The piyyut has since appeared with a number of variations in various siddurim. . . .

יִגְדַּל אֱלֹהִים חַי | Yigdal by Daniel ben Judah (German translation by Chajm Guski)

Gelobt sei der lebendige Gott! Ihn grenzt nicht Raum, ihn grenzt nicht Zeit. Er ist der Einzige, dem nichts gleicht in seiner hehren Einzigkeit. Er ist nicht Form, ist nicht Gestalt, „der Heilige“, sich gleichend bloß. Der Urbeginn, vor allem Sein: Anfang, der selber anfangslos. So waltet er als Herr der Welt, von dessen Macht das All erzählt. Mit dessen Geist erfüllte er G-ttkünder, die er auserwählt. Nie stand, wie Mosche, einer auf, der je so klar sein Bild erschaut. Die wahre Torah gab uns Gott durch ihn, der seinem Haus vertraut. Und nie verwirft Gott sein Gesetz, nie gibt er es für ein anderes hin. Er schaut in unser Herz und weiß das Ende schon beim Anbeginn. Von ihm wird nach Verdienst und Schuld uns Lohn und Strafe einst zuteil. Die Zeit des G-ttesreiches kommt und bringt den Harrenden das Heil. Die Toten weckt er auf zur Zeit. Gelobt sei Gott in Ewigkeit. . . .

מְגִלַּת שַׂאֲרָגוֹשָׂה | Megillat Saragossa, a Purim Sheni legend for the 17th of Shevat translated and cantillated by Isaac Gantwerk Mayer

The Megillat Saragossa, also known as the Megillat Syracusa, in Hebrew and English, to be read on the 17th of Sh’vat. . . .


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