 Contributor(s): Categories: Tags: Acrostic translation, 21st century C.E., 58th century A.M., Psalms 145, אשרי Ashrei, Alphabetic Acrostic, English vernacular prayer, affirmations, תהלים Psalms, shame resilience, acrostic A paraliturgical reflection of Ashrei for a shame resilience practice. . . . Contributor(s): Categories: Tags: An alphabetic acrostic pizmon for seliḥot and Yom Kippur with an alphabetic acrostic English translation. . . . Contributor(s): Categories: Tags: A poetic Birkat haMazon text for the breakfast after Yom Kippur found in British Library MS Or. 9772 D. All the opening words of the alphabetical acrostic are from Psalms 111. . . . Contributor(s): Categories: Tags: This Western Yiddish alphabetical adaptation of Adir Hu is first found in the 1769 Selig Haggadah, under the name of “Baugesang” (meaning Building Song). It grew to be a beloved part of the Western Ashkenazi rite, to the point where the traditional German Jewish greeting after the Seder was “Bau gut,” or “build well!” . . . Contributor(s): Categories: Tags: “Ar’a Raqda,” a piyyut read directly before the Ten Commandments in the Targum, uses wedding imagery and language from the Shir haShirim to paint Sinai as a ḥuppah. . . . Contributor(s): Categories: Tags: Ana is a poem for the first commandment, that discusses all that God did for the ancestors. . . . Contributor(s): Categories: Tags: Acrostic translation, Aramaic, פיוטים piyyutim, יציב פתגם Yetsiv Pitgam, תרגום targum, 12th century C.E., Acrostic signature, transtropilation, הפטרות haftarot, rhyming translation, 50th century A.M., acrostic The haftarah for the second day of Shavuot, Ḥabakkuk 2:20-3:19, interspersed with a cantillated text of the Targum Yonatan ben Uzziel. Since Targum Yonatan is a bit more drash-heavy than Targum Onkelos, it is translated separately as well. The haftarah reading includes the piyyut Yetsiv Pitgam, with an acrostic rhyming translation of the poem, with the second-to-last verse restored to its rightful place, as well as a concluding paragraph for the meturgeman to recite, as found in the Maḥzor Vitry. . . . Contributor(s): Categories: Tags: A reverse alphabetic acrostic seliḥah piyyut for Taanit Esther in Hebrew with English translation . . . Contributor(s): Categories: Tags: An alphabetic acrostic seliḥah piyyut for Taanit Esther in Hebrew with English translation . . . Contributor(s): Categories: Tags: This piyyut, Izel Moshe (Arise, Moses), the fifth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the second verse of the song proper, as an elaboration on God’s strength. The English translation preserves the Hebrew acrostic of the original. . . . Contributor(s): Categories: Tags: This piyyut, Elaha Taqifa (Mighty God), the third in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the concluding verse of the second aliyah (third on Shabbat). The translation preserves the alphabetical acrostic, as well as the authorial tag — Jequtiel son of Joseph. . . . Contributor(s): Categories: Tags: This piyyut, Elaha Alam (Ageless God), the fourth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the first verse of the Song of the Sea proper as an introduction to the targum of the text. . . . Contributor(s): Categories: Tags: This piyyut, Abunan D’biShmaya (Our Parent in Heaven), the second in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the fifth verse of the first aliyah (or second verse of the second aliyah on Shabbat). . . . Contributor(s): Categories: Tags: This piyyut, Ilu Pume Nima (If Our Mouths Were Thread), the first in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited after the first verse of the first aliyah, as an introduction or ‘reshut’ to the seder meturgeman as a whole. . . . Contributor(s): Categories: Tags: An alphabetic acrostic seliḥah piyyut for Taanit Esther in Hebrew with English translation . . . Contributor(s): Categories: Tags: “Elimelekh G’la” is a Byzantine-era Western Aramaic poetic retelling of the Book of Ruth. It was probably originally used as part of the liturgy for Shavuot, perhaps as a poetic addition to the recitation of a Targumic interpretation of the Book of Ruth. (The verses from Ruth and Psalms appended to the coda of the piyyuṭ would suggest such a Sitz im Leben.) But in any case, it has a great acrostic structure and rhyme scheme, and ought to be preserved! Here is included a vocalized text, largely based on the unvocalized text compiled in Jewish Palestinian Aramaic Poetry from Late Antiquity (ed. Yahalom and Sakaloff, 1999) where it’s the tenth poem recorded. ‘ve added a rhyming poetic translation that preserves the Hebrew acrostic. Credit to Laura Suzanne Lieber’s literal translations of these poems (in Jewish Aramaic Poetry from Late Antiquity: Translations and Commentaries, 2018), which have served as a very helpful resource for the project. . . . Contributor(s): Categories: Tags: The piyyut El Adon in its nusaḥ Ashkenaz variation set side-to-side with an acrostic alphabetic translation in English. . . . Contributor(s): Categories: Tags: This piyyut, Man K’vatakh (Who is Like You), the seventh in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited as an introduction to the Targum of the verse that includes “Mi Khamokha.” The English translation preserves the Hebrew acrostic of the Aramaic. . . . Contributor(s): Categories: Tags: This piyyut, Amar Oyev (The Enemy Said), the sixth in a series of Aramaic piyyutim from the seventh day of Pesaḥ, is meant to be recited as an introduction to the targum of Exodus 15, verse 9. . . .  Contributor(s): Categories: Tags: Siege of Jerusalem (70 CE), alphabetic mesostic, פיוטים piyyutim, Acrostic translation, קינות Ḳinnot, Cairo Geniza, Mourning this Broken World, First Shabbat of Admonition, Shabbatot of Admonition, Three Weeks of Mourning, 6th century C.E., 43rd century A.M., Yetsiat Mitsrayim, חורבן Ḥurban, Siege of Jerusalem (597 BCE) The works of the great paytan Yannai were, with the exception of a small handful of poems, almost completely lost until their rediscovery in the Cairo Geniza. This poem, an acrostic comparison of the days of Moses and Jeremiah, was written by Yannai to serve as part of the Musaf Ḳedushah on the first Shabbat after 17 Tammuz, on which the opening section of Jeremiah is recited. It bears structural and linguistic similarities to the later famous ḳinah Esh Tuqad. In its liturgical context, it was intended to introduce the final few verses of the Ḳedushah . Nowadays the custom of poetic inserts into the ḳedushah is nearly extinct, but the poem stands as a moving and powerful work nonetheless. . . . Contributor(s): Categories: Tags: This piyyut of unknown authorship is certainly ancient, showing the lack of a rhyme scheme characteristic of the REALLY old piyyutim (see also Aleinu or El Adon). It is still found in some Ashkenazi and Teman maḥzorim, with many different mostly minor variants (which have been combined together somewhat eclectically into one text here). It is presented here along with an English translation attempting to preserve the Hebrew acrostic. Originally it was recited before the Ashrei leading into musaf, but perhaps for those who follow Ashkenazi customs a more appropriate location would be as an introduction to the Yizkor service on Shmini ‘Atzeret — which for those who don’t keep second-day yontef is the same day. It could also be adapted as part of the liturgy for the seventh of Adar, although the final verse (the old Western rite berakha for finishing a full Torah cycle) would have to be elided. . . . Contributor(s): Categories: Tags: אקדמות Aqdamut, בהמות behemot, Aramaic, פיוטים piyyutim, תרגום targum, Alphabetic Acrostic, 11th century C.E., 49th century A.M., Acrostic signature, Decalogue, Acrostic translation The piyyut read as an introduction to the Decalogue during the Torah reading on Shavuot. . . . Contributor(s): Categories: Tags: Why is Ashrei such a beloved part of the service? Partially it is because of its alphabetical structure, making it perfect for communal reading. This translation attempts to preserve this in an English equivalence. . . . Contributor(s): Categories: Tags: A modern translation of the Ashrei in alphabetic parallel to the Hebrew. . . . |
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