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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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Acrostic signature —⟶ tag: Acrostic signature Sorted Chronologically (old to new). Sort most recent first? The genre of B’raḥ Dodi piyyutim, a variety of geulah piyyut oriented around many Shir haShirim citations, is exclusively associated with Pesaḥ in Ashkenazi practice. Maḥzorim for Pesaḥ include B’raḥ Dodi piyyutim for the first two days and Shabbat Ḥol ha-Moed of Pesaḥ and nowhere else. So to reflect the themes of Pesaḥ Sheni, a B’raḥ Dodi piyyut is a great fit! Categories: Tags: 21st century C.E., 58th century A.M., Acrostic signature, b'raḥ dodi, פיוטים piyyuṭim, יוצרות yotsrot Contributor(s): A yotser for Tu b’Av, the first part of an intended cycle of yotsrot. A retelling of the list of reasons for Tu b’Av given in the Talmud, with repeated refrains from Psalm 45 for the alphabetical verses and the rest of the Tanakh for the name-acrostic choruses. Written in honor of my friend Eliran’s wedding. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, Alphabetic Acrostic, אתבש atbash, פיוטים piyyuṭim, יוצר אור yotser ohr, יוצרות yotsrot Contributor(s): A new and original cycle of yotsrot in the style of the weekday yotsrot of the Cairo Geniza, for the day after Yom Kippur, referred to either as Yom Simḥat Kohen or Yom Shem ha-El depending on the custom. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, Alphabetic Acrostic, פיוטים piyyuṭim, יוצרות yotsrot Contributor(s): An original set of weekday yotsrot, in the style of those found in the Cairo Geniza (and compiled at Weekday Yotzrot, thanks to the work of Dr. Avi Shmidman), for Yom ha-Atsma’ut. The weekday yotsrot of the Cairo Geniza have a structure quite different from normative Ashkenazi festival yotsrot, and much closer to that of Ashkenazi maaravot. There are no yotser or ofan piyyutim — each blessing has a stanza of an extended, unified poem before its ḥatimah, and the only stanzas inserted into the guf ha-berakha are in the final blessing, surrounding the Mi Khamokha. They’re also generally much shorter and more user-friendly than the complex and intricate mysticism of Ashkenazi festival yotsrot. This cycle is written in an alphabetical acrostic, followed by the author tag “Yitzḥaq Harel son of Avraham the Kohen and Ya’el, be strong and courageous, amen.” Each stanza begins with a different word from Isaiah 47:4, and ends with a citation of a different relevant verse. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, Alphabetic Acrostic, מדינת ישראל Medinat Yisrael, פיוטים piyyuṭim, יוצרות yotsrot Contributor(s): A new introductory piyyut-meturgeman serving as a reshut for the targum of the haftarah. This genre used to be very popular, especially among the old French paytanim, but nowadays the only one still recited is Yetsiv Pitgam, said in some communities on the second day of Shavuot — although the targum is no longer. I think that’s a shame, so I wrote a new one. I’m probably one of the first people to write one of these since the expulsion of 1394. So of course, it’s meta as all get-out, being a reshut not just for the targum of the haftarah but for the custom of reading the targum of the haftarah with a reshut at all. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, Aramaic, הפטרות haftarot, פיוטים piyyuṭim, רשויות reshuyot, תרגום targum Contributor(s): While Gevurot Geshem is recited on Shmini Atseret, Baqashat Geshem as an addition to the birkat ha-shanim is recited later — from the seventh of Marḥeshvan in Israel, from sixty days after the Julian-calendar autumn equinox in the diaspora. This passage is added starting in the evening, but since there is no repetition at night there is no special custom for announcing its insertion. I think that’s a shame, so I wrote a series of ma’aravot (piyyuṭim to be inserted into the ma’ariv service) to be recited on the day where we begin to request rain. While the time for beginning to mention God’s power to bring rain in our prayers has a dramatic introductory piyyut (see my work here for a version with Immahot), the time when we begin actually asking for said rain is unadorned by any poetry, and is simply a change in one phrase in our liturgy. Therefore, inspired by a Facebook post by Isaac Gantwerk Mayer (who since wrote his own version here), I wrote the following piyyut over the course of 5785, to be added to the Maariv service on the evening when one begins praying for rain in their location. Each stanza of the piyyut is intended to be added before the ḥatimah of each of the four blessings surrounding the Maariv Shema. I have signed my name to the acrostic, and provided a translation that highlights said acrostic and structure. May we have a year of abundance and goodness. A full qedushta cycle, in the Qallirian style, for the Shabbat between Yom haShoah and Yom ha-Atsma’ut, referred to in the recently published Israeli Reform siddur Tefilat haAdam as “Shabbat Tequmah” (the sabbath of renewal). Partially based on the structure of the qedushta for Shabbat haGadol, the culmination of this qedushta is an azhara, a poetic retelling of the entire Megilat ha-Atsma’ut. Categories: Tags: acrostic, Acrostic signature, Alphabetic Acrostic, עמידה amidah, אזהרות azharot, ארץ ישראל Erets Yisrael, קרובות ḳerovot, מדינת ישראל Medinat Yisrael, פיוטים piyyuṭim, Public Amidah, religious Zionist prayers, shabbat tequmah Contributor(s): In the style of the full Eliyahu haNavi piyyuṭ recited by some communities every Havdalah, a piyyuṭ in honor of Seraḥ bat Asher, retelling the events of her life according to the midrashim. This is not the first time I’ve written a Havdalah piece on Seraḥ, the distaff counterpart to Elijah in the midrash. She also inspired this shorter song. Like the full Eliyahu haNavi piyyuṭ, this is in three-line rhyming stanzas with a repeated refrain. Unlike it, it is in a tashraq reverse alphabetical acrostic, followed by an authorial tag — this time using a matronymic. Categories: Tags: 21st century C.E., 58th century A.M., Acrostic signature, הבדלות havdalot, פיוטים piyyuṭim, Psychopomp, reverse acrostic, Seraḥ bat Asher, זמירות zemirot Contributor(s): An ofan for Tu b’Av, the second part of an intended cycle of yotsrot. Structured around Hosea 11:1 and Ezekiel 3:12, and focusing on the bridal love between Israel and God as well as the corresponding of Israel’s and angelic hymning. Written in honor of my friend Eliran’s anniversary. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, ofanim, פיוטים piyyuṭim, יוצרות yotsrot Contributor(s): An original Aramaic-language “meturgeman piyyut” for Simḥat Torah. I’m working on creating a seder meturgeman liturgy, akin to those for day 7 of Pesaḥ and for Shavuot, to be recited on Simḥat Torah. Mostly incorporating older Aramaic poems, I’ve also decided to write some originals myself. This piyyut, written in the structure of the famous Aqdamut Milin reshut still recited on Shavuot, is meant to be inserted before the translation of the first verse of the first aliyah on Simḥat Torah. It discusses the halakhic status and history of Shmini Atzeret, as well as the final blessing and death of Moses. Categories: Tags: 21st century C.E., 58th century A.M., acrostic, Acrostic signature, Alphabetic Acrostic, Aramaic, Mosheh Rabbenu, פיוטים piyyuṭim, תרגום targum Contributor(s): An anonymous piyyuṭ, inserted into Nishmat Kol Ḥai, which, in the old Worms rite (as well as, according to some commentators, the Mainz rite), was recited on Shabbat Bereshit and day 1 of Shavuot. It describes God being clad in the ten midrashic divine garments at creation, the giving of the Torah, and the defeat of enemies. This is the ofan piyyuṭ for Shabbat Bereshit (most commonly recited in Minhag Polin), by Shlomo ibn Gabirol, with Seligman Baer’s German translation and a new rhyming acrostic translation in English. This is the ofan piyyuṭ for Shabbat Bereshit by Shlomo haBavli, with English rhyming acrostic translation and a new rhyming acrostic translation in English. Less commonly recited in Minhag Polin, It is found in Sefer haMinhagim of R. Isaac Tyrnau. This is the ofan piyyuṭ for Shabbat Bereshit (Minhag Ashkenaz), by Rabbi Binyamin bar Zeraḥ, with Seligman Baer’s German translation and a new rhyming acrostic translation in English. Minhag Polin recites it on the third Shabbat after Pesach, and some communities both in the west and east recite it on the additional festival day of Pesaḥ when it falls on a weekday. This is the zulat piyyuṭ for Shabbat Bereshit (Minhag Ashkenaz and Polin), by Shlomo ben Yehuda ha-Bavli, with Seligman Baer’s German translation and a new phonetic acrostic translation in English. Categories: Tags: 11th century C.E., 48th century A.M., Acrostic signature, German translation, Minhag Ashkenaz, Minhag Polin, פיוטים piyyuṭim, פרשת בראשית parashat Bereshit, זולת zulat Contributor(s): | ||
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