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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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tag: 56th century A.M. Sorted Chronologically (old to new). Sort most recent first? In the 18th and 19th centuries, 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. Categories: Tags: 19th century C.E., 56th century A.M., Haftarah supplement, Jamaica, nine days, Shabbatot of Admonition, Spanish-Portuguese, Spanish Translation, Three Weeks of Mourning, Western Sefaradim, Y'mei Bein haMitsrim Contributor(s): A translation of the morning form of the birkat ahavah and one of the earliest examples of Jewish prayer in English translation Categories: Tags: 18th century C.E., 56th century A.M., אהבת עולם ahavat olam, blessings prior to the shema, Prayers of Freemasons Contributor(s): This is a largely uncorrected transcription of Rabbi Isaac Magriso’s telling of Megillat Antiokhus in Ladino (Judeo-Spanish) from the Me’am Loez: Bamidbar Parshat BeHe’alotekha (Constantinople, 1764). The paragraph breaks are a rough estimation based on my comparison with the English translation of Dr. Tzvi Faier (1934-2009) appearing in The Torah Anthology: Me’am Loez, Book Thirteen – In the Desert (Moznaim 1982). I welcome all Ladino speakers and readers to help correct this transcription and to provide a complete English translation for non-Ladino readers. Categories: Tags: 18th century C.E., 56th century A.M., Angels, derivative work, Ladino Translation, המקבים Maccabees, Megillat Antiokhus, military, Needing Proofreading, Ottoman Jewry, Sepharadi Diaspora Contributor(s): This is a variation of the “Baugesang,” a variation of the piyyut Adir Hu sung in German translation. Better known in form found in the 1769 Selig Haggadah, this is a variation published in 1717 by Paul Christian Kirchner. Categories: Tags: 18th century C.E., 56th century A.M., אדיר הוא Adir Hu, Christian Hebraism, German vernacular prayer, haggadah supplements, פיוטים piyyuṭim, Temple restoration, זמירות zemirot Contributor(s): A paraliturgical adaptation of the piyyut Adon Olam by an early leader of the Reform movement. Categories: Tags: 19th century C.E., 56th century A.M., אדון עולם Adon Olam, alternate rhyming scheme, English vernacular prayer, paraliturgical adon olam Contributor(s): “Zweites Gebet vor Neïla” is an abridged, adapted translation by Yehoshua Heshil Miro of the piyyut by Yehudah haLevi “Barkhi Nafshi et Adonai.” There are seven stanzas missing near the end including the final stanza and a portion of the penultimate stanza. The translation was published in Miro’s anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaicher Religion. It first appears in the 1835 edition, as teḥinah №48 pp. 83-85. In the 1842 edition, it appears as teḥinah №50 on pp. 86-90. Categories: Tags: 12th century C.E., 19th century C.E., 49th century A.M., 56th century A.M., Acrostic signature, Alphabetic Acrostic, German Jewry, German vernacular prayer, Jewish Women's Prayers, paraliturgical neïlah, תחינות teḥinot Contributor(s): The prayer for King George III in the English colonies before the Revolutionary War. The prayer for the government presented by Gershom Seixas at K.K. Shearith Israel on Thanksgiving Day 1789. Categories: Tags: 18th century C.E., 56th century A.M., American Jewry of the United States, American War of Independence, George Washington, הנותן תשועה haNotén Teshuah, Ḳ.Ḳ. Shearith Israel, United States Contributor(s): The prayer, haNoten Teshu’a, as adapted for King George III in 1810. Categories: Tags: 19th century C.E., 56th century A.M., British Commonwealth, British Empire, British Jewry, British Monarchy, Great Britain, הנותן תשועה haNotén Teshuah Contributor(s): “Gebet für den Regenten” was translated/adapted by Yehoshua Heshil Miro from the traditional prayer for the sovereign (“Hanoten Teshua”) and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1833 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion on pp. 66-67. In the 1835 edition, it appears as teḥinah №45 on pp. 75-76. In the 1842 edition, it appears as teḥinah №47 on pp. 78-79, with the name of Friedrich Wilhelm Ⅲ (1770-1840) replaced by Friedrich Wilhelm Ⅳ (1795-1861). The Hebrew liturgy from which Miro’s translation was derived was reconstructed from variations of Hanoten Teshua current in the 19th century at the time this prayer was published. Categories: Tags: 19th century C.E., 56th century A.M., German Jewry, German vernacular prayer, הנותן תשועה haNotén Teshuah, Kingdom of Prussia 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. This is a pizmon for Shabbat Shirah (Parashat B’Shalaḥ) by an unknown author. The text is as transcribed from the pizmonim included in the siddur משמרת הקדש: קול שומר שבת Mishmeret haQodesh: Qol Shomer Shabbat (Pisa 1821), p. 117. This is a German translation of the Passover table-song Ḥad Gadya as translated by Paul Christian Kirchner in 1717. Categories: Tags: 18th century C.E., 56th century A.M., Aramaic, Christian Hebraism, German vernacular prayer, חד גדיא Ḥad Gadya, haggadah supplements, פיוטים piyyuṭim, predation, salvation, זמירות zemirot Contributor(s): A pizmon for Shabbat Zakhor and Purim, found in many Livorno siddurim (seen as the standard form for most Sephardic communities) as far back as the 18th century and possibly earlier. It is signed with the name Avraham, as well as the names Moshe and Aharon, but the author is otherwise unknown. Seder Mishmeret haKodesh (1847) inserts it as an introduction to the Mi Khamokha piyyut of Yehuda haLevi, recited on Shabbat Zakhor. The bouncy, joyous tune used for this piyyut, of Italian origin, is also used for Purim songs in multiple languages, such as Fate Onore al Bel Purim, Con Gran Placer Señores, and Haman Mamzer el Malo. Categories: Tags: 18th century C.E., 56th century A.M., acrostic, Acrostic signature, Livorno, Nusaḥ Sefaradi, פיוטים piyyuṭim, פזמונים pizmonim, pre-Purim, Purim, שבת זכור Shabbat Zakhor, Western Sefaradim Contributor(s): Born into Judaism, Paul Christian Kirchner was baptized a Christian in 1713. In 1717, he first published the word “Jüdisches Ceremoniel” or “Jewish Ceremony,” for which he is most well known — a firsthand recollection (and, to be honest, criticism) of Jewish practices throughout the year and life cycle. While the work is written by an apostate for a Christian audience, and thus it is certainly not an unbiased source — and it had been almost a decade since he left the community so some of his memories are a bit muddled — it is still a fascinating work if only for its depiction of Jewish practices otherwise forgotten. In this portion of Kirchner’s description of the Seder night, he describes a ritual somewhat similar to the one still practiced in many North African communities to this day along with six — count ’em, six! — questions asked by the eldest (‽) child to the father. Categories: Tags: 18th century C.E., 56th century A.M., Christian Hebraism, Four Questions, German vernacular prayer, haggadah supplements, liberation, paraliturgical Contributor(s): חֵרֶם סְתָם | Ḥerem Stam (General Excommunication Threat) for Waylaid Goods, from HUC Ms. 453 (1730)An announcement of ḥerem stam (a general threat of excommunication) on the occurrence of stolen or waylaid goods, found in this form in a 1730 Seder Hazkarot Neshamot copied by Shabetai Sheftel ben Zalman Auerbach (HUC Ms. 453, 21r). If a community member was stolen from, they could go to the sexton (shammash), who would declare the theft and proclaim a general threat of excommunication on all who knew anything about the occurrence and failed to speak on the matter. Rabbi Zalman Schachter-Shalomi, z”l, included his translation of “Rabbi Elimelekh of Lizhensk’s prayer to be able to pray” in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the prayer. Reb Zalman may have made his translation to a slightly different edition of this prayer as indicated in several places. If you can determine which edition of Rabbi Elimelekh’s prayer was translated by Reb Zalman, please contact us or share your knowledge in the comments. Categories: Tags: 18th century C.E., 56th century A.M., devotional interpretation, English Translation, Ḥasidic, interpretive translation, Opening Prayers, Openers, Polish-Lithuanian Commonwealth, Prayers for Praying Contributor(s): Part one of Ḥakham Ishak Nieto’s two volume set of prayerbooks: Orden de las Oraciones de Ros Ashanah y Kipur (London, 1740), the basis of all subsequent S&P translations (e.g., those of Isaac Pinto and of Aaron and David de Sola). A piyyut of the 18th century by R. David Ḥassin, one of the greatest composers of Morocco. In this piyyut, dedicated to the city of Tiberias and recounting its praises, we tour Tiberias and the graves of the tannaim and amoraim there, and come to the place of Maimonides’ burial according to tradition. From the dead, the composer moves on to tell the prose of the living – R. Ḥayyim Abulˁafia, who renewed Jewish settlement in Tiberias to where he had moved with his students in the year 5500 [1740], doing much to revitalize the Jewish settlement and build the city, for which R. David Ḥassin praises and blesses him at the conclusion of the poem. This poem was very beloved and merited widespread circulation, and is found in poetry books of many different Mizraḥi communities. This poem has also merited a number of imitations and adaptations, testifying to its great popularity. The most well-known imitation is a poem by the Israeli diaspora-emissary R. Eliyahu Ḥazzan, who arrived at Morocco, came across this song, and composed an imitation, also called “As Every Day I Hope” — except R. Eliyahu Ḥazzan’s song is dedicated to Jerusalem and tours around it. Categories: Tags: 18th century C.E., 56th century A.M., acrostic, Acrostic signature, ארץ ישראל Erets Yisrael, הבדלות havdalot, Maghrebi Jewry, Meknes, Morocco, Old Yishuv, פיוטים piyyuṭim, פזמונים pizmonim Contributor(s): The Prayer for the mitsvot of preparing Ḥallah from the Teḥinah of the Three Gates by Sarah bat Tovim (18th century). | ||
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