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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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18th century C.E. —⟶ tag: 18th century C.E. Sorted Chronologically (old to new). Sort most recent first? The first translation of the siddur into English and the first siddur published in the Americas. The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. I’m working on transcribing all of these, but to start, here’s an Al haNissim for the twenty-eighth of Shvat in Avignon. Written in rhymed prose, this text tells the story of a gentile who fell headfirst down a deep well near the synagogue, but successfully managed to flip himself over and wedged his feet in the walls. Even more miraculously, afterwards he declared that it was his own fault he fell in the pit! The Jews of the Comtat, an area under direct papal control at the time, were well aware of the tenuousness of their position, and were the man a talebearer then they could have faced a pogrom or exile. Categories: Tags: 18th century C.E., 56th century A.M., על הנסים al hanissim, Arba Kehillot, Avignon, local communal deliverance commemorations, Nusaḥ Comtat Venaissin, salvation, second Purims Contributor(s): In Avignon, France, in 1767, Eliyahu Karmi (Elijah Crémieux) compiled a siddur preserving the nusaḥ of the Comtat Venaissin titled the סדר התמיד (Seder HaTamid). Just after the section for תפלת שחרית (the morning prayers), Karmi provides the following advice for how to organize one’s workday. Categories: Tags: 18th century C.E., 56th century A.M., Arba Kehillot, Avignon, Carpentras, Cavaillon, French Jewry, Lisle, Nusaḥ Comtat Venaissin, Post-prayer supplements, workdays Contributor(s): Part two of Ḥakham Ishak Nieto’s two volume set of prayerbooks: Orden de las Oraciones Cotidianas Ros Hodes Hanuca y Purim (London, 1771), the basis of all subsequent S&P translations (e.g., those of Aaron and David de Sola). The text of the Declaration of Independence of the United States of America and its signatories in English, with a Yiddish translation published in 1954. Fred MacDowell: “Then, as now, war was looked upon by many as a great evil, especially between brothers, and many American Colonists only wanted the oppressive measures of King George III to be lifted, bloodshed ended, and peace restored. The nascent American Congress called for a day of “Humiliation, Fasting and Prayer” along these lines for May 17, 1776. It was for this occasion that this prayer was recited in Congregation Shearith Israel in New York. As you can see, a complete service was arranged for this occasion, meant to invoke the solemnity and seriousness of the occasion; after morning prayer, Taḥanun was to be sung to the tune of a Yom Kippur pizmon; a dozen Psalms recited, and then the Ḥazan would recite this prayer written for the occasion, and of course all were to be fasting. The prayer hopes for a change of heart for King George III and his advisors, that they would rescind their wrath and harsh decrees against “North America,” that the bloodshed should end, and peace and reconciliation should obtain between the Americans and Great Britain once more, in fulfillment of the Messianic verse that Nation shall not lift up sword against nation. Of course this was not meant to be, and six weeks later the American Congress declared independence from Great Britain, and there was no walking back from the hostilities which had already occurred.” סדר תפלה לתענית The Fast Days Service (1776) is a bilingual Hebrew-English prayerbook for days of mourning translated by A. Alexander for use in the S&P (Spanish & Portuguese) community in London. Categories: Tags: Contributor(s): A prayer of a physician from Markus Herz in German with its Hebrew and English translations. Prayers recited on special occasions and thus not part of the fixed liturgy offered America’s foremost Jewish congregation far greater latitude for originality in prayer. At such services, particularly when the prayers were delivered in English and written with the knowledge that non-Jews would hear them, leaders of Shearith Israel often dispensed with the traditional prayer for the government and substituted revealing new compositions appropriate to the concerns of the day. A prayer composed in 1784 (in this case in Hebrew) by the otherwise unknown Rabbi (Cantor?) Hendla Jochanan van Oettingen, for example, thanked God who “in His goodness prospered our warfare.” Mentioning by name both Governor George Clinton and General George Washington, the rabbi prayed for peace and offered a restorationist Jewish twist on the popular idea of America as “redeemer nation”: “As Thou hast granted to these thirteen states of America everlasting freedom,” he declared, “so mayst Thou bring us forth once again from bondage into freedom and mayst Thou sound the great horn for our freedom.” Categories: Government & Country, 🇺🇸 George Washington's Birthday (3rd Monday of February), 🇺🇸 United States of America Tags: 18th century C.E., 56th century A.M., American Jewry of the United States, American War of Independence, Ḳ.Ḳ. Shearith Israel, Presidents Day, Sepharadi Diaspora, Spanish-Portuguese, United States, Western Sefaradim Contributor(s): The Preamble to the Constitution of the United States of America, in English with Hebrew and Yiddish translations. This is Leah Horowitz’s introduction to her Teḥinah Imahot, an argument for the legitimacy of Jewish women’s prayer. While the accompanying prayer is written in Aramaic with an accompanying Yiddish translation, the introduction is written in Hebrew. This is the Aramaic source of Leah Horowitz’s teḥinah imahot, a teḥinah for Shabbat Mevorkhim, also known in its Yiddish translation (also by Leah Horowitz) as the “Teḥinah fun Sarah, Rivqah, Raḥel, vəLéah” as found in the manuscript: National Library of Israel (NLI), R41A460, vol. 6, no. 2. Categories: Tags: 18th century C.E., 56th century A.M., Aramaic, פיוטים piyyuṭim, תחנה אמהות teḥinah imahot, תחינות teḥinot Contributor(s): This is an expanded posthumous adaptation of the Yiddish translation of “Teḥinah Imahot” originally written by Leah Horowitz and published in the late 18th century. This variation is found in The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled and translated by Rabbi Tracy Guren Klirs (Cincinnati: Hebrew Union College Press, 1992), pp. 84-88. The concluding prayer is longer in this variation than in the earliest published version. A ḥatimah (closing) prayer delivered by Ḥazzan Gershom Seixas at a special Thanksgiving Day service by K.K. Shearith Israel in 1789. The following prayer for the government was composed by Congregation Beth Shalome in Richmond, Virginia in 1789. Please note the acrostic portion of the prayer in which the initial letters of the succeeding lines form the name: Washington. Categories: Government & Country, 🇺🇸 Inauguration Day (January 20th), 🇺🇸 George Washington's Birthday (3rd Monday of February), 🇺🇸 United States of America Tags: 18th century C.E., 56th century A.M., acrostic, American Jewry of the United States, George Washington, inaugurations, Prayers for leaders, Presidents Day, United States, Western Sefaradim Contributor(s): In many Jewish communities around the world, there have been traditional scrolls read for “local Purims,” celebrating redemptions for a specific community. Here in America, we don’t really have an equivalent to that. But we do have Thanksgiving, a day heavily inspired by Biblical traditions of celebration, and one long associated with all that is good about America. Some Jewish communities have a tradition on Thanksgiving of reading Washington’s letter to the Jews of Newport, where he vows to support freedom of religion, famously writing that the United States “gives to bigotry no sanction, to persecution no assistance” – thus rephrasing words originally written in a prior letter by Moses Seixas (say-shas), the sexton of the Touro Synagogue in Newport. This text includes the original English of both Moses Seixas’ letter to Washington and Washington’s return, as well as a somewhat simplified version of the story of Washington’s visit to Newport. Inspired largely by the style of the Book of Esther, it could be read on Thanksgiving morning during the service, using Esther melodies (or going on detours as per personal choice). Categories: Extracanonical Megillot, 🇺🇸 George Washington's Birthday Readings, Modern Miscellany, 🇺🇸 Thanksgiving Day Readings, Purim Sheni Readings Tags: 18th century C.E., 56th century A.M., American Jewry of the United States, George Washington, Newport, Revolutionary War, Spanish-Portuguese, State of Rhode Island and Providence Plantations, Western Sefaradim Contributor(s): The Bill of Rights, the first ten amendments to the Constitution of the United States of America, were first adopted in 1791. They were closely modeled on the Commonwealth of Virginia’s Declaration of Rights drafted by George Mason in May 1776. This translation, by Judah David Eisenstein was published in 1891. Categories: Modern Miscellany, 🇺🇸 Juneteenth (Emancipation Day) Readings, 🇺🇸 Independence Day Readings, Addenda, 🇺🇸 Constitution & Citizenship Day (September 17) Readings Tags: 18th century C.E., 56th century A.M., civil declarations and charters, civil rights, Constitution of the United States, Hebrew translation, Yiddish translation Contributor(s): “La Marseillaise” is the national anthem of France. This Hebrew translation was made by Efrayim Dror for the Free French Army (Forces Françaises Libres) and its many Jewish volunteers during the early years of World War II. The translation was published in 1951. The song was written in 1792 by Claude Joseph Rouget de Lisle in Strasbourg after the declaration of war by France against Austria, and was originally titled “Chant de guerre pour l’Armée du Rhin” (“War Song for the Army of the Rhine”). The French National Convention adopted it as the Republic’s anthem in 1795. The song acquired its nickname after being sung in Paris by volunteers from Marseille marching to the capital. After the fall of Napoleon in 1815 “La Marseilles” was banned and it became the anthem of the French left. The Government brought back the iconic anthem in an attempt to motivate the French people during the Franco-Prussian War. During the nineteenth and early twentieth centuries, “La Marseillaise” was recognized as the anthem of the international revolutionary movement; as such, it was adopted by the Paris Commune in 1871, albeit with new lyrics under the title “La marseillaise de la Commune.” Eight years later, in 1879, it was restored as France’s national anthem. On Simḥat Torah (18–19 October) 1973, the Lubavitcher Rebbe adapted the melody to the Jewish prayer “Ha’aderet v’ha’emuna”. In ḤaBaD, the melody is believed to convey the idea of a “spiritual French revolution” – in that Torah should be spread around the world as an advent to the messianic era. Categories: Tags: 18th century C.E., 56th century A.M., anti-fascist, First French Empire, Forces Françaises Libres, Le Marseillaise, marching songs, national anthems, World War Ⅱ Contributor(s): “Lamnatseaḥ Shir” composed by Moses Ensheim, and its accompanying paraliturgical French translation by Isaïah Berr Bing, was first published in 1792 when it was sung in the synagogue of the Jewish community of Metz in celebration of the victory of the French Revolution and their emancipation as full citizens of France in 1791. Categories: Tags: 18th century C.E., 56th century A.M., Emancipation, the Enlightenment, French Jewry, French translation, Great French Revolution, Le Marseillaise, Metz, פיוטים piyyuṭim Contributor(s): Kabbalistic kavvanot and blessing formulations for the eight nights of Ḥanukkah. Categories: Tags: Contributor(s): | ||
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