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 . . .
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The mystical piyyut of Avraham Maimin, a student of Moshe Cordovero, translated by Len Fellman. . . . 
A (kosher-for-Passover) prayer for redemption from exile. . . . 
A song for celebrating the Shabbat. . . . 
An early printing of the 42 divine name letter acrostic piyyut, Ana b’Khoaḥ. . . . 
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. . . . 
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. . . . 
Psalms 111, an alphabetic acrostic translated into English by Isaac Gantwerk Mayer. . . . 
The earliest recorded prayer or piyyut providing an acrostic for the 42 letter divine name. . . . 
A piyyut providing the 42 letter divine name as an acrostic, recorded in the work of Rabbi Isaiah Horowitz. . . . 
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. . . . 
The most well-known 42 letter divine name acrostic piyyut. . . . 
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. . . . 
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. . . .
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. . . . 
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. . . . 
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? . . . 
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). . . . |
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