![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo}
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
| ||
⤷ You are here:
tag: 55th century A.M. Sorted Chronologically (old to new). Sort most recent first? Este Psalmo, es el segundo en numero, por haverlo David en el principio de su Reyno, quando por oir las naciones circunvezinas, que lo havian ungido por Rey sobre Israël, vinieron todos juntos al desafio contra el, en compañia de los Philisteos sus capitales enemigos, y por esso comiença el Psalmo: Paraque se juntan las gentesy, etc. De suerte que assi como el Psalmo precedente, fue el primero por la donacion del Reyno, que Dios le hizo, assi este segundo fue adjunto a el, por la possession del Reyno que entonces tomava, suyetando con la divina assistencia las naciones, pues le embiava de los Cielos, su favor por medio de los Angeles sus ministros, como consta de Semuel Segundo, 5:24. . . . Autor ninguno se halla, que declare el tiempo en que David compuso este Psalmo; ni la causa de haverlo introduzido por primero: mas amiver, es, que conociendo David que la razon de haver Dios rebotado de su gracia a Saul, y haverlo elegido ael en su lugar, havia sido por transgredir su mandado en la guerra de Ha-malek, por las persuasiones, y confejos de los inicos de su pueblo; como el mismo confessó al Propheta Semuel: por esso, quiso David dar’principio àfu Libro, con un loor que sirviesse de dotrina, y de advertimiento dela felicidad que alcançan los fieles siervos de Dios, que andan con toda integridad en fus carreras de virtud, y las adversdades, y castigo que estáparalos infieles, y los inicos aparejado, por los justos juyzios de Dios, del modo que sucedió a Saul, que fue desposseido de su Reyno, el, y sus hijos, y todos sus defendientes parasiempre, por los consejos de que el, se dexó persuadir, donde Dios le declaró su castigo. . . . The alphabetic acrostic piyyut, Adir Hu, in its Latin translation by Johann Stephan Rittangel as found in his translation of the Pesaḥ seder haggadah, Liber Rituum Paschalium (1644). . . . Categories: Tags: 17th century C.E., 55th century A.M., acrostic, אדיר הוא Adir Hu, Alphabetic Acrostic, Latin translation, פיוטים piyyuṭim, זמירות zemirot Contributor(s): The text of Hanoten Teshua in its English translation as presented by Menasseh ben Israel to Oliver Cromwell in 1655. We have reconstructed the corresponding Hebrew from the S&P nusaḥ of the Jewish community in Amsterdam. . . . Categories: Tags: 17th century C.E., 55th century A.M., diplomacy, England, הנותן תשועה haNotén Teshuah, Oliver Cromwell, reconstructed text, Spanish-Portuguese, Western Sepharadim Contributor(s): Rabbi Jacob Judah Leon’s Prayer for King Charles II, from his 1675 booklet, was the first Jewish prayer in English for an English king (Mocatta Library, University College London). . . . Categories: Tags: 17th century C.E., 55th century A.M., British Monarchy, Great Britain, הנותן תשועה haNotén Teshuah, King Charles Ⅱ, Netherlandish Jewry, reconstructed text, Sephardic Diaspora, Western Sepharadim Contributor(s): A piyyut in Judeo-Greek for introducing the Decalogue. . . . Categories: Tags: Contributor(s): A series of fourteen short couplets describing the fourteen traditional stages of the Haggadah, written in Judeo-Italian and first published in the famous 1609 Venice Haggadah of Isaac Gershon. The Italian used in the Venice Haggadah lacks a lot of the most divergent aspects of the Judeo-Italian languages, sticking to a more mainline Tuscan grammatical norm, but there are enough obsolete, poetic, or dialectal forms that several footnotes have been included to explain them. Also included is an original English-language rhyming translation! . . . This is Dr. Morris Faierstein’s transcription and translation of one of the earliest teḥinot from the earliest surviving edition of the Tsenah u-Re’enah (Basel/Hanau 1622) as found in his article “The Earliest Published Yiddish Tehinnot (1590–1609)” in Hebrew Union College Annual, 2020, Vol. 91 (2020). The transcription of the Yiddish sourcetext is found on page 206 and the English translation is found on page 187. The translation is shared under the libre Open Access license (Creative Commons Attribution) provided for the critical translation of the text in Ze’enah U-Re’enah: A Critical Translation into English (Volume 96 in the series Studia Judaica, ed. Morris M. Faierstein; De Gruyter 2017). . . . Categories: Tags: 17th century C.E., 55th century A.M., the pitom of the etrog, תחינות teḥinot, Yiddish vernacular prayer Contributor(s): During the first twelve days of Nissan, there is a custom to read the portions about the twelve tribal princes who brought offerings and gifts to the holy Sanctuary. Miraculously without consulting with each other, they each brought the same gifts, but with different intentions. When we read these offerings followed by this prayer, our souls can connect to these tribes, even though we may not descend from these tribes directly (genealogically-speaking). . . . Categories: Tags: 17th century C.E., 55th century A.M., Liturgical customs of Kabbalists, Lurianic Kabbalah, Nusaḥ Ha-Ari z"l Contributor(s): A prayer for a pregnant woman anticipating childbirth, from an unidentified volume of the Seder Tkhines (circa 1640-1720). . . . Categories: Tags: 17th century C.E., 55th century A.M., first person, Jewish Women's Prayers, Needing Attribution, Needing Source Images, pregnancy, תחינות teḥinot, תחינות tkhines, Yiddish vernacular prayer Contributor(s): Johann Stephan Rittangel (1606-1652) was a Christian Hebraist and Professor of Oriental Languages at the University of Königsberg (Prussia) from 1640 till his death. Born Jewish, he converted to Christianity (to Catholicism and afterward to Calvinism, and then Lutheranism). After making a translation of the Sefer Yetsirah into Latin in 1642, he made this translation of the Passover Haggadah. In the Haggadah, Rittangel included musical scores for two piyyutim popularly sung during the final course of the Passover seder: “Adir Hu” and “Ki Lo Na’eh.” . . . The piyyut, “Adon haKol” by Rabbi Shalom Shabazi . . . Categories: Tags: Contributor(s): From the Pri Etz Hadar, the first ever published seder for Tu Bishvat, circa 17th century: “speech has the power to arouse the sefirot and to cause them to shine more wondrously with a very great light that sheds abundance, favor, blessing, and benefit throughout all the worlds. Consequently, before eating each fruit, it is proper to meditate on the mystery of its divine root, as found in the Zohar and, in some cases, in the tikkunim, in order to arouse their roots above.” . . . One of the most prominent martyrs in the Chmielnicki massacres of 1648–1649 was the kabbalist and sage Yəḥiel Mikhel ben Eliezer ha-Kohen, known to posterity as the Martyr of Nemiryv. This unique poetic El Malei Raḥamim was said in his honor, and communities that fast on 20 Sivan still recite it to this day. . . . Categories: Tags: 17th century C.E., 55th century A.M., acrostic, Alphabetic Acrostic, Chmielnicki massacres of 1648–1649, אל מלא רחמים El Malé Raḥamim, סליחות səliḥot Contributor(s): A kinah/elegy for those massacred in the Chmielnicki massacres of 1648–1649 composed by a possible eyewitness to the tragedy. . . . This is a 17th century prayer for the Holy Roman Emperor found in Ms. 110 (Jewish Museum in Prague, Czech Republic). . . . Categories: Tags: Contributor(s): 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. Here’s a series of piyyutim for the ninth of Nisan in Carpentras. On 9 Nisan 5442 (17 April 1682), the gentile murderer of a Jew from Carpentras was drowned according to law. A mob began to form to attack the Jews for deigning to not be murdered. The rector of the comtat, Michele Antonio Vibò, decided to send guards to protect the Jews from the mob. This decision was celebrated by the Jews with multiple piyyuṭim and a full recitation of Hallel. Uniquely for the minor Purims analyzed in the Seder ha-Tamid so far, we know the author of one of these piyyutim, a sage and payṭan by the name of R. Mordecai Astruc! . . . Categories: Tags: 17th century C.E., 55th century A.M., על הנסים al hanissim, Arba Kehillot, Carpentras, local communal deliverance commemorations, Nusaḥ Comtat Venaissin, salvation, second Purims Contributor(s): “Auf, auf, den Herrn zu loben” is a hymn by the Lutheran composer of hymns, Johann Franck (1618-1677). The first two stanzas were translated by Rabbi James Koppel Gutheim and published as “Ein gottergehener sinn (Pious Resignation.)” in his Hymns, for Divine Service in the Temple Emanu-El (1871) as hymn №4, pp. 8-9. The use of these two stanzas in a Jewish context can be found in Gebet- und Gesangbuch für die sabbathe und Feste des Jahres: eingefuehrt in der israelitischen Gemeinde zu Coblenz (1850), hymn №18, p. 117. The source of the text from a Christian hymnal is that of Schatzkästlein von hundert und fünfzig geistreichen Liedern älterer Zeit (Samuel Christian Gottfried Küster, 1821) where it is hymn №6, p. 10. The original printing of the hymn is found in the first volume of Franck’s collected hymns Teutsche Gedichte, enthaltend geistliches Zion samt Vaterunserharfe nebst irdischem Helicon oder Lob-, Lieb-, Leidgedichte, etc (Guben, 1674), pp. 212-214. . . . Categories: Tags: 17th century C.E., 55th century A.M., Classical Reform, German Reform Movement, hymns, Reform Jewry, waking Contributor(s): In the 18th century, the common practice among Western Sephardim was to read some or all of the aftarót recited in the three weeks before the fast of Aḇ with a verse-by-verse “Ladino” (in this case meaning standard Early Modern Spanish, not Judezmo) translation. According to Joseph Jesurun Pinto (ḥazzan of Shearith Israel in New York from 1759 to 1766), it was customary in Amsterdam for only the final of the three aftarót, the aftará of Shabbat Ḥazon, to be recited with this Spanish targum, while in London it was customary for all three to be recited. This practice fell out of common usage in the past few centuries, although the Western Sephardic community of Bayonne preserved it up until the Shoah. But to this day a unique cantillation system is used in most Western Sephardic communities for the three aftarót before the fast. Attached is a transcript of a Spanish verse-by-verse targum of the aftará for the Shabbat before 9 Aḇ, based on one found in a publication from Amsterdam in 1766. Each verse is included in Hebrew, as well as the original Spanish text, and a slightly modernized Spanish text underneath to clarify archaic forms or words that have fallen out of use. . . . This is a version of the Invocation of Baraqon, a spell found in the Key of Solomon (Clavicula Solomonis) and its Hebrew translations (Mafteaḥ Shlomo). This particular variation is as found on the folios 70a-70b of a manuscript republished as ספר מפתח שלמה Sepher Maphteaḥ Shelomo (Book of the Key of Solomon): An exact facsimile of an original book of magic in Hebrew (1914) with a partial transcription translated into English by Rabbi Sir Hermann Gollancz. Claudia Rohrbacher-Stricker writes that Gollancz had located the manuscript in the collection of his father, Samuel H. Gollancz. The manuscript itself dated from around 1700 in Amsterdam, in a Sefardic script. Gershom Scholem was able to prove the Arabic origin of the Baraqon operation in “Some Sources of Jewish-Arabic Demonology,” Journal of Jewish Studies, vol. 16 (1965), p. 6. . . . Categories: Tags: 18th century C.E., 55th century A.M., Baraqon, circle drawing, entering magical territory, Mafteah Shlomo Contributor(s): | ||
Sign up for a summary of new resources shared by contributors each week
  |
