An Aramaic piyyut composed as an introduction to the reading of the Targum for the Torah reading on Shavuot. . . .
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A poetic introduction to the Azharot of Solomon ibn Gabirol read in the afternoon of Shavuot by Sefaradim. . . . 
A Birkat haMazon for Shavuot presenting an alphabetic acrostic from a manuscript preserved in the Cairo Geniza. . . . 
A zemirah for havdallah by an otherwise unknown rabbinic payyetan known only by his signature acrostic. . . . 
Psalm 155 is an incomplete acrostic (the Dead Sea Scrolls text records it going from ב to נ, and the Syriac can be reconstructed to include up to פ) with similarities to petitionary psalms like Psalm 3, 22, and 143. It is unclear why it was not included in the Masoretic canon, but one can hazard a guess that it was just not familiar to the compilers. . . . 
A piyyut by Shlomo ibn Gabirol included in the arrangement of Baqashot before the morning service in the liturgical custom of Sefaradim. . . .
A popular piyyut for all occasions by Avraham ibn Ezra. . . . 
A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . . 
Exalted are you Lincoln. Who is like you! You were highly respected among Kings and Princes. All that you accomplished you did with a humble spirit. You are singular and cannot be compared to anyone else. Who among the great are like Lincoln? Who can be praised like you? . . . 
A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . .
Loading Source (Hebrew) Translation (English) לְכָה דוֹדִי לִקְרַאת כַּלָּה. פְּנֵי שַׁבָּת נְקַבְּלָה. Beloved, come to meet the bride – let us welcome Shabbat. שָׁמוֹר וְזָכוֹר בְּדִבּוּר אֶחָד הִשְׁמִיעָנוּ אֵל הַמְיֻחָד, יהוה אֶחָד וּשְׁמוֹ אֶחָד לְשֵׁם וּלְתִפְאֶרֶת וְלִתְהִלָּה. “Keep” and “Remember” in a single utterance, The one El caused us to hear. YHVH is One, . . . 
A translation of the piyyut, Anim Zemirot. . . . 
The most well-known 42 letter divine name acrostic piyyut. . . . 
Psalms 111, an alphabetic acrostic translated into English by Isaac Gantwerk Mayer. . . . 
Psalms 112 in Hebrew with English translation, arranged by Aharon Varady. . . .
A pizmon recited on the Fast of Tevet in the tradition of nusaḥ Ashkenaz. . . .
“Ezkera Matsok” (I remember the distress) is a seliḥah in alphabetic acrostic recited on the Fast of Tevet in the Ashkenazi nusaḥ minhag Polin. . . . 
A 21st century recasting of the iconic 13th century Spanish mystical Rosh haShanah piyyut. . . . 
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. . . . 
A supplemental hoshana (prayer for salvation) for healing and consolation for the sake of true love, needed blessings, rainfall in a timely fashion, paths and their repair, mountains and their crossing, goals and objectives, lasting memories, good dreams, cosmic goodness, etc. . . . 
Peri and Alex Sinclair’s adaptation of the traditional Eishet Ḥayil, replacing a number of verses with ones selected from Shir haShirim (the Song of Songs/Canticles), Genesis, and elsewhere in Mishlei (Proverbs). . . .
Psalm 67 is a priestly blessing for all the peoples of the earth to be sustained by the earth’s harvest (yevulah), and it is a petition that all humanity recognize the divine nature (Elohim) illuminating the world. Composed of seven verses, the psalm is often visually depicted as a seven branched menorah. There are 49 words in the entire psalm, and in the Nusaḥ ha-ARI z”l there is one word for each day of the Sefirat haOmer. Similarly, the fifth verse has 49 letters and each letter can be used as a focal point for meditating on the meaning of the day in its week in the journey to Shavuot, the festival of weeks (the culmination of the barley harvest), and the festival of oaths (shevuot) in celebration of receiving the Torah. Many of the themes of Psalm 67 are repeated in the prayer Ana b’Koaḥ, which also has 49 words, and which are also used to focus on the meaning of each day on the cyclical and labyrinthine journey towards Shavuot. . . . 
Yedid Nefesh is a piyyut of uncertain authorship. Rabbi Elazar Moshe Azikri (1533-1600) included the piyyut in his Sefer Haḥaredim (1588). (The images below are of pages with Yedid Nefesh handwritten by Azikri.) A version of the piyyut “with noteworthy text, spelling and pointing” may be found on folio 146 (verso) of Samuel b. David b. Solomon’s Commentary On the Book of Numbers (ca. 1437 CE, see Stefan C. Reif, The Hebrew Manuscripts at Cambridge University Libraries: A Description and Introduction Cambridge: Cambridge University Press, 1997, page 93). Presumably, this text was added to the 15th century manuscript sometime in the 17th century after the popularization of Yedid Nefesh. The piyyut has since appeared with a number of variations in various siddurim. . . . 
The piyyut, El Adon, in Hebrew with an interpretive “praying translation” by Rabbi Zalman Schachter-Shalom, z”l. . . .
A “praying translation” of the piyyut, Anim Zemirot. . . . 
The Al Cheyt (literally meaning “For the sin…”) is a confessional litany recited on Yom Kippur. It is an alphabetical acrostic; each one of its verses starting with a successive letter of the aleph-beit, to represent not only the moral failings that are specifically enumerated there, but the fullness of every way in which we missed the mark in the previous year. . . . 
An interpretive translation in English of the shabbes hymn Yom Zeh l’Yisrael. . . . 
An interpretive translation of Yehudah haLevi’s shabbat song, “Yom Shabbaton.” . . . An interpretive translation of a piyyut composed as an introduction to the prayer Nishmat Kol Ḥai. . . . 
A piyyut providing the 42 letter divine name as an acrostic, recorded in the work of Rabbi Isaiah Horowitz. . . . 
Ashrei, complete with introductory verses and a lost verse to complete the acrostic from the Chronicle of Gad the Seer. . . . 
A litany of angelic names recorded in Sefer haPeliah whose initial letters spells out the 42 letter divine name as also found (in variation) in Sefer HaQanah. . . . 
A litany of angelic names recorded in Sefer HaQanah, whose initial letters spells out the 42 letter divine name as also found in Sefer haPeliah. . . . 
The earliest recorded prayer or piyyut providing an acrostic for the 42 letter divine name. . . . 
A (kosher-for-Passover) prayer for redemption from exile. . . . 
The mystical piyyut of Avraham Maimin, a student of Moshe Cordovero, translated by Len Fellman. . . . Loading Source (Hebrew) Contribute a translation ברעדה ויראה באנו לפניך כי מי לא יירא מאימת דינך, בגילה וצהלה נעמוד לפני כסא משפטך, כי אתה חנון ורחום לכל דורשיך, טוב וסלח ורב חסד לכל קוראיך. נקנו יי מטומאת מחשבותינו. טהרנו וכפר פשעינו ועוונינו, לב טהור ברא לנו אלהינו ורוח נכון חדש בקרבנו, ולא נשוב עוד לכסלה . . . 
A song for celebrating the Shabbat. . . . 
A popular piyyut for Simḥat Torah (4th hakkafah) originally composed as a piyyut for Shavuot and often referred to by its incipit, “Mipi El.” . . . 
Supplemental prayers for the Birkat Hamazon on Tisha b’Av, Tu b’Av, and Shabbat Naḥamu by Gabriel Wasserman . . . 
A song by Darshan including the alphabetic acrostic piyyut, El Barukh, part of the morning Yotser Ohr blessing made prior to the Shema at the official beginning of the Shaḥarit service. . . . 
A piyyut for an under-recognized holiday, Pesaḥ Sheni, the festival of second chances (as described in Numbers 9:6-13 and Mishnah Pesaḥim 9:1-3. I attempted to write this in the manner of a traditional piyyut. The meter is equivalent to the Shabbat zamir “Ot Hi l’Olmei Ad.” The Hebrew spells out Yod – Tzadi – Ḥet – Kuf, because that’s my name. The translation is original, along with the notes. . . . 
An early printing of the 42 divine name letter acrostic piyyut, Ana b’Khoaḥ. . . . 
A modern translation of the Ashrei in alphabetic parallel to the Hebrew. . . . |
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