tagged: British Jewry • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

אֱלֹהִים בְּעָלֽוּנוּ | Elohim B’alunu — a seliḥah on the York massacre of 1190 by Joseph ben Asher of Chartres (trans. Isaac Gantwerk Mayer)

Isaac Gantwerk Mayer (transcription & naqdanut) — Thu, 01 Jun 2023 16:36:39 +0000

This seliḥah poem, written by R. Joseph of Chartres, commemorates the martyrdom of approximately 150 Jews in Clifford’s Tower, York, England, in the year 1190. A summary of the events of 1190, sometimes referred to as “the English Masada,” can be found here. Like many medieval Jewish poems about massacres, Elohim B’alunu carefully treads the line between assuming guilt and declaring innocence. This poem, interestingly enough, directly calls out the person seen by R. Joseph of Chartres as ultimately responsible — the crusader King Richard Ⅰ (1157-1199). Beloved in Christian memory, this radical zealot of a king has a much darker, more horrific reputation among Jewish and Muslim groups.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.”

Source (Hebrew)	Translation (English)
עַל־גְּזֵרַת אֶבְּרוֹךְ בִּשְׁנַת התַּתְקְנָא רַבִּי יוֹסֵף מִקַּרְטְרֶשׂ׃	Upon the Decrees of Ebrauc^[1] The medieval French name for York. in the Year 4951 R. Yosef of Chartres
אֱלֹהִים בְּעָלֽוּנוּ זוּלָתְךָ אֲדֹנִים (ישעיהו כו:יג) כִּמְעַט כִּלּֽוּנוּ מַֽיִם זֵידוֹנִים בִּהְיוֹתְךָ כְּמַחֲרִישׁ וּכְמַסְתֵּר פָּנִים (ישעיהו נג:ג) בָּא שׁוֹבֵר וְהִכָּה אֵם עַל־בָּנִים׃	God, rulers other than You possessed us. The arrogant waters almost finished us off. To us You were silent and hiding face; the shatterer came and struck down mother with children.
בַּת־עַמִּי גָּזִּי הַשְׁלִיכִי נִזְרֵךְ (ירמיהו ז:כט) כִּי הִלֵּל רָשָׁע וּבֹצֵֽעַ בֵּרֵךְ (תהילים י:ג) חֶֽרֶב הָאֹיֵב הֵאָסְפִי לְתַעְרֵךְ (ירמיהו מז:ו) אֲנוּשָׁה מַכָּתֵךְ (מיכה א:ט) בְּאֵין תְּעָלָה וְאֶֽרֶךְ׃	My dear people, shear and cast away your locks; for the wicked boasts and the robber brags. Withdraw, enemy’s sword, to your sheath! For your wound is grevious, without healing or recovery.
גֵּוִי נָתַֽתִּי וּלְחָיַי לְמֹרְטִים (ישעיהו נ:ו) וּלְשִׁמְךָ עַמְּךָ לַחֶֽרֶב מָטִים עֲבָדֶֽיךָ אָיֹם עָמְדוּ לַמִּשְׁפָּטִים אָבוֹת עַל־בָּנִים לִהְיוֹת נִשְׁחָטִים׃	I offered my back and checks to the scourers, and for Your name Your people is spread to the sword, Your servants, Awesome One, stood to judgement fathers and children to be slaughtered.
דִּין יוֹצְרָם קִבְּלוּ וְלֹא פָרְקוּ עֻלּוֹ הִצְדִּיקוּ צַדִּיק צוּר תָּמִים פָּעֳלוֹ (דברים לב:ד) וּבְהֵיכָלוֹ כָּבוֹד אוֹמֵר כֻּלּוֹ (תהילים כט:ט) נִפְּלָה בְּיַד יְהֹוָה וּבְיַד אָדָם לֹא׃	They accepted their Maker’s judgement, not breaking their yoke. They judged righteous the Rock of pure deeds, In whose Palace “glory!” everyone states. Let us fall by the hand of the CAUSE, not human hand!
הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו (דברים לג:ט) וְלִבְנוֹ יְחִידוֹ אֹמֵר לֹא יְלָדְתִיו נֶהְפַּֽכְתִּי לְאַכְזָר וּכְמוֹ זָר חֲשַׁבְתִּיו (הושע ח:יב) הַעַל־כֵּן אֲהַבְתִּיו אֵלַי וְהִקְרַבְתִּיו׃	Saying to his parents “I do not know them,” to his only son “I did not bear them,” I am turned cruel, considered as alien, is this why I loved him and brought him close to me?
וַיְהִי אוֹי וָהִי בְּרַכַּת תַּעֲנוּגִים אֶֽרֶץ רָעֲשָׁה וְיוֹשְׁבֶֽיהָ נְמוֹגִים בְּתוּלוֹתַי נוּגוֹת וּבַחוּרַי (איכה א:ד; ב:כא) נוּגִים אוֹי לִי כִּי עָיְפָה נַפְשִׁי לְהֹרְגִים׃ (ירמיהו ד:לא)	And it was — woe, and thus to the tender sweet one! Earth shook and its residents were flabbergasted. My lasses and lads moan: Woe is me, for my soul is tired of murder!
זָכְרוּ אֶת־בּוֹרְאָם וּבְרִית לֹא תוּפַר יוּטַב לְךָ דָּמָם מִשֶּׂה וּמִשּׁוֹר פָּר אֶֽרֶץ אַל־תְּכַסִּי דָמָם (איוב טז:יח) בֶּעָפָר כִּי־אִם בְּדַם שֹׁפְכו עַד־כֵּס לֹא יְכֻפָּר׃ (במדבר לה:לג)	Recalling their Creator, they did not breach the covenant. May their blood be better to You than sheep or young oxen! Earth, do not cover their blood in dust. For till covered, only the spillers’ own blood can atone it.
חֲמָסִי עָלֶיךָ מֶֽלֶךְ הָאִיִּים בִּכְנָפָיו נִמְצְאוּ דַּם נַפְשׁוֹת נְקִיִּים (ירמיהו ב:לד) יִפְקֹד אֱלֹהִים עַל־כִּתֵּי כְתִּיִּים חַלֲלֵי בַת־עַמִּי (ירמיהו ח:כג) חֶלְקָם בַּחַיִּים׃ (תהילים יז:יד)	My violence is on you, king of the isles,^[2] Meaning the King of England, in 1190 referring to Richard Ⅰ Lionheart. His announcement that he would leave on the Crusades inflamed antisemitism around the nation. on whose garments is found innocent blood. May God recall the groups of Kittites!^[3] The Kittites are a foreign island nation mentioned in the Bible. Originally referring to the Cypriots who lived in Citium, here R. Yosef is using it to refer to gentile islanders in general and the English in specific. May the slain of my dear people be apportioned life.
טַל אַל ואַל־מָטָר (שמואל ב׳ א:כא) עַל־אֶֽרֶץ הָאִי מִיּוֹם נִתְעַטַּר מַלְכֵּךְ לָךְ אֶֽרֶץ אִי בַּת־עַמִּי קוּמִי מִתּוֹכָהּ וּצְאִי הֲגַם הֲלֹם רָאִיתִי זֹאת אַחֲרֵי רֹאִי׃ (בראשית טז:יג)	Dew, fall not, nor rain on the land of the isle,^[4] England. from the day your king was crowned for you, woe, island! My poor people, get up from there and flee. Have I not gone on seeing after I was seen?
יְהֹוָה מִבָּשָׁן אָמַר וּמִמְּצֻלוֹת וּמִיָּם אָשִׁיב (תהילים סח:כג) בַּחוּרִים וּבְתוּלוֹת אֹיְבַי מִגֶּֽפֶן בִּטְּלוּ אַשְׁכּוֹלוֹת לַחִים וִיבֵשִׁים (במדבר ו:ג) וְנִשְׁאֲרוּ עוֹלֵלוֹת׃ (עובדיה א:ה)	The CAUSE said, from Bashan and from the depths and from the sea I will retrieve my lads and lasses. My enemies have despoiled the clusters from the vine; ripe grapes and raisins, leaving only gleanings.
כְּבוֹאָם בַּקָמָה מְלִילוֹת לֹא קָטְפוּ (דברים כג:כו) מְאַלְּמִים אֲלֻמִּים (בראשית לז:ז) חֶרְמֵשׁ הֵנִיפוּ כִּתְּרוּ בִּנְיָמִין וּבְיָמִין הִרְדִּיפוּ (שופטים כ:מג) מוֹנִים לֹא אֲדֹנִים לָאֵֽלֶּה (מלכים א׳ כב:יז) חֵרְפוּ׃	When coming in the grain they did not pluck ears; they bound bundles and swung a sickle. They encircled Benjamin^[5] Possibly the name of a martyr. Alternatively, and perhaps more likely, a metaphorical reference to Israel as a whole. and pursued right-handed, saying “they have no leader,” they abused.
לוֹא אֲלֵיכֶם כׇּל־עֹבְרֵי דֶֽרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאוֹבִי (איכה א:יב) בִּי חָבָטוּ אֹיְבַי רָעָה יִמְצְאוּ מֵעֵץ רוֹעִים נִלְקָטוּ אֲלָפִים בְּנֵי שָׁנָה לְעֵינַי נִשְׁחָטוּ׃	Not upon you, all who pass on the road; look and see if there is pain like my pain! They beat me; My enemies found evil, a shepherds’ mob gathered, year-old cattle slaughtered before my eyes!
מִי יִתֵּן עֵינַי כִּנְטוּלֵי כִימָה (תלמוד בבלי, ברכות נט) אֶבְכֶּה בַּת־עַמִּי יָמִים יְמִימָה עָלְתָה הַחֵמָה כְּמִנְיַן הַחַמָּה אַנְהִימָה לָמָה יְהֹוָה שָׁמָהּ׃	Who can make my eyes like the Pleiades-flooders?^[6] Berakhot 59a says, “When the Holy Blesseed One sought to bring a flood into the world, God took two stars from Pleiades and brought the flood upon the world.” I would cry for my dear people day after day. Rage increased like the solar count, let me roar, why did the CAUSE do this!?
נֶאֶסְפוּ לְמִשְׁמָר וְאָשֵׁר עִמָּנוּ אַךְ הַשָּׂר הֵצֵר וְהַצָּר לִימִנוֹ וַנֹּאמַר בְּיָדוֹ קִימָנוּ וַיֹּאמְרוּ לֹא כִּי עַל־יוֹם טוֹב בָּאנוּ׃ (שמואל א׳ כה:ח)	Gathered to the castle,^[7] Clifford’s Tower and Asher^[8] According to the vocalization, a name of a martyr. This could also be a misvocalization of the relative clause, leading to “and those with them” with them, but the constable oppressed them with the foe standing by. And we said, “Take our property!” but they said, “No, we came for a feast-day.^[9] A pun on the name of Rabbi Yom Tov of Joigny, the author of the piyyut Omnam Ken and the person who, according to the medieval chronicles, suggest the community of York commit mass suicide rather than be baptized. ”
סִין וְעוֹקֵר הָרִים לְמִישׁוֹר שָׁם עָקֹב עַל־פֶּה וּסְפָרִים בְּמוֹקְשִׁים לֹא יִנְקֹב (איוב מ:כד) יִשְׁכֹּן לָבֶֽטַח בְּשָׂרוֹ (תהילים טז:ט) לֹא־יִרְקֹב מַה־טֹּבוּ אֹהָלֶֽיךָ יַעֲקֹב׃ (במדבר כד:ה)	Sinai, uprooting mountains and straightening the bent, by words and text unpierceable by hooks. May his flesh rest in peace, unrotting. How lovely are Your tents, Jacob!^[10] Possibly the name of a martyr — identified by Leopold Zunz with a local moneylender named Jurnet. Alternatively, and perhaps more likely, a metaphorical reference to Israel as a whole.
עֵדָה הַקְּדוֹשָׁה כֻּלָהּ מַתְאֶֽמֶת לִפְנֵי גוֹזְזֶֽיהָ כְּרָחֵל נֶאֱלֶֽמֶת (ישעיהו נג:ז) בַּת קוֹל מֵחֹרֵב כְּיוֹנָה מנַהֶֽמֶת אוֹי לִי אוֹי לִי מֹשֶׁה עַבְדִּי מֵת! (יהשוע א:ב)	The whole holy community matched him; like a lamb before its shearers they stood dumb. A voice from Horev like a dove moaned: Woe is me, woe is me! Moses^[11] A martyr. Identified by Cecil Roth with Moshe ben Sarah, a name found in tax documents of the time. My servant died!
פָּרְצוּ פֶּֽרֶץ רָב בְּנֵי שֻׁעָלִים נֹדַע כִּי שַׁעֲרֵי תְפִלָּה נִנְעָלִים בְּהֵאָסֵף יוֹסֵף אִישׁ־חַי רַב־פְּעָלִים (שמואל ב׳ כג:כ) כׇּל־יְחֵפֵי רָֽגֶל הִדְרִיךְ בַּנְּעָלִים׃ (ישעיהו יא:טו)	The young foxes breached a great breach; we knew that the gates of prayer were closed, When Joseph^[12] A martyr. Josce of York, leader of the community of Jews of York. the living man, great in deeds, was gathered, who would send all barefoot ones shod.
צָדִּיקִים אַחֲרֵי אֱלֹהִים נָֽהוּ כׇּל־שׁוֹמְעֵי שִׁמְעָם כִּי כֵן תָּמָהוּ אֵלִיָּה קָרָא מַלְאָךְ וְצִוָּֽהוּ אֱמֹר לַאֲדֹנֶֽיךָ הִנֵּה אֵלִיָּֽהוּ׃ (מלכים א׳ יח:ח)	The righteous cried after God. All who heard the news were thus astonished. “Elijah!^[13] A martyr. Specifically, R. Elijah “the Holy” of York, cited on multiple occasions in the Tosafot (for instance, Tosafot on Yoma 27a:8, Tosafot on Zevachim 14b:10) ” called the angel, and commanded him: “Tell your master, here is Elijah!”
קוֹל שַׁוְעַת עַמִּי בְּאֶֽרֶץ מַרְחַקִּים (ירמיהו ח:יט) כִּי הָרְגוּ רֵיקִים אֲנָשִׁים צַדִּיקִים לַחַיִּים וְלַמָּוֶת בַּיהֹוָה דְּבֵקִים לֹא עָבְרוּ תוֹרוֹת וְלֹא חָלְפוּ חֻקִּים׃ (ישעיהו כד:ה)	The sound of my people’s cry was heard afar, for empty ones killed righteous people. In life and in death they clung to the CAUSE, never transgressing the Teachings nor changing the Laws.
רִאשׁוֹנָה בְּפוֹשְׁרִים וּשְׁנִיָּה בְּרוֹתְחִים בִּהְיוֹת כָּאֲלָפִים הָאַלּוּפִים זְבוּחִים שְׁעָרַי שׁוֹמֵמִים כֹּהֲנַי נֶאֱנָחִים (איכה א:ד) כִּי הִגְעִיל שָׂרֵי בַת־עַמִּי בְּרוֹתְחִים׃	First warm water, then boiling, as leaders like cattle were sacrificed. My gates desolate, my priests moan, for the princes of my people were disinfected with boiling!
שָֽׁמָּה קִדְּשֽׁוּךָ שׁוֹמְרֵי מִשְׁמָרוֹת לָשֵׂאת אֵימֶֽךָ לְרֹאשׁ אַשְׁמֻרוֹת (איכה ב:יט) מְתֵי שֵׁם שָׂרֵי חֲמִשִּׁים וַעֲשָׂרוֹת (שמות יח:כא-כה; דברים א:טו) וּבַעֲיָרוֹת אֲחֵרוֹת לֹא אֵדַע סְפוֹרוֹת׃	There the watchmen sanctified You, to keep Your reverence to the morning watch. The dead there, chieftans of fifties and tens, and in other cities I cannot recount.
תַּֽחַת מִקְנֵיהֶם הִקְרִיבוּ בְנֵיהֶם וְרֵאשִׁית אוֹנֵיהֶם שָׁחֲטוּ לְעֵינֵיהֶם קְדוֹשִׁים לֹא־חָשְׂכוּ מִמְּךָ יְחִידֵיהֶם כִּי אָחֲזוּ מַעֲשֶׂה אֲבוֹתֵיהֶם בִּידֵיהֶם׃	In place of their herds they offered ther children, and the firstlings of their passion slaughtered before their eyes. Holy ones did not withhold their only ones from You, for they held their ancestors’ act in their hands.
יֹשְׁבֵי אֹהָלִים נְטוּעִים כַּאֲהָלִים שׁוֹקְלֵי מִשְׁקָלִים בְּאַוִּיר מִגְדַּלִים בְּהֵאָסֵף חֲכָמַי וּסְפָרַי נִגְלָלִים אוֹתִיּוֹת פּוֹרְחוֹת וְנִשְׂרְפוּ גְוִילִים׃ (תלמוד בבלי, עבודה זרה יח)	Those dwelling in tents, planted like aloes, weighing weights, towers in the atmosphere, When my sages were gathered, my scrolls rolled up, letters flew up, though the parchment burned.
וּמַה־יָּקְרוּ רֵעִים וּמֶה־עָצמוּ רָאשִׁים וְלֹא נִכְּרוּ שׁוֹעִים שָֽׁמָּה מֵרָשִׁים חַכְמֵי חֲרָשִׁים וּנְבוֹנֵי לְחָשִׁים נֶֽצַח יִשְׂרָאֵל רֶֽכֶב וּפָרָשׁים׃	And how honored these comrades, how mighty the chiefs! But they did not distinguish the poor there from the rich. Wise in skill, and experts in speech, Israel’s victory, chariots and riders!
שִׂיחָתָם טְהוֹרָה מְזֻקֶּֽקֶת בַּעֲלִיל אֲרֻכָּה וּקְצָרָה מִיהוּדָה וְגָלִיל פֶּה קָדוֹש הוֹרָה כׇּל־עֻבָּר וּשְׁלִיל יָשִֽׂימוּ קְטֹרָה בְאַפֶּֽךָ וְכָלִיל׃ (דברים לג:י)	Their discourse was pure, as clarified as the heights; long and short, from Judea or Galil. Holy mouths taught about intercalation and embryos — like incense and whoile-offering it rose to Your Nostrils.
פְּקָדֽוּךָ בַּצַּר מוּסָרְךָ לָֽמוֹ (ישעיהו כו:טז) אִישׁ הוֹצִיא רוּחוֹ וְהִמְצִיא דָמוֹ יֶעֱרַב לְמֶֽלֶךְ רַב כְּקׇרְבְּנוֹתָיו מֵאוּלַמּוֹ אַף יְכַפֵּר אַדְמָתוֹ עַמּוֹ׃ (דברים לב:מג)	They remembered You in their stress, Your chastisement upon them, each gave their life and let forth their blood. May this be like temple-offerings to the great Sovereign, but atone the land for its people!
רָפוּ יָדַֽיִּם לִשְׁמֹֽעַ צַעֲקָתָם נוֹדַע כִּי פֶֽלַח רִמּוֹן רַקָּתָם (שיר השירים ד:ג) תָּנֽוּחַ בִּצְרוֹר חַיִּים אַבְקָתָם זֹאת נַחֲלַת עַבְדֵי יְהֹוָה וְצִדְקָתָם׃ (ישעיהו נד:יז)	Our hands went slack to hear the cry, we knew that their brows were ruddy as a split pomegranate. May their dust rest in the bonds of life. This is the inheritance of the CAUSE’s servants and their righteousness!

Two sources were used in the preparation of the text presented here. First, from the appendix to Cecil Roth’s “A Hebrew Elegy for the Martyrs of 1190” in Transactions (Jewish Historical Society of England) Vol. 16 (1945-1951), pp. 213-220. Second, the vocalized text from Abraham Meir Habermann’s Decrees of Ashkenaz and France (referenced in the aforementioned article by Cecil Roth). English translation by Isaac Gantwerk Mayer.

Source(s)

Al Gezerot Ebarvakh (York) Bishnat 4951_Page_1

Al Gezerot Ebarvakh (York) Bishnat 4951_Page_2

Al Gezerot Ebarvakh (York) Bishnat 4951_Page_3

Notes

Notes
1	The medieval French name for York.
2	Meaning the King of England, in 1190 referring to Richard Ⅰ Lionheart. His announcement that he would leave on the Crusades inflamed antisemitism around the nation.
3	The Kittites are a foreign island nation mentioned in the Bible. Originally referring to the Cypriots who lived in Citium, here R. Yosef is using it to refer to gentile islanders in general and the English in specific.
4	England.
5	Possibly the name of a martyr. Alternatively, and perhaps more likely, a metaphorical reference to Israel as a whole.
6	Berakhot 59a says, “When the Holy Blesseed One sought to bring a flood into the world, God took two stars from Pleiades and brought the flood upon the world.”
7	Clifford’s Tower
8	According to the vocalization, a name of a martyr. This could also be a misvocalization of the relative clause, leading to “and those with them”
9	A pun on the name of Rabbi Yom Tov of Joigny, the author of the piyyut Omnam Ken and the person who, according to the medieval chronicles, suggest the community of York commit mass suicide rather than be baptized.
10	Possibly the name of a martyr — identified by Leopold Zunz with a local moneylender named Jurnet. Alternatively, and perhaps more likely, a metaphorical reference to Israel as a whole.
11	A martyr. Identified by Cecil Roth with Moshe ben Sarah, a name found in tax documents of the time.
12	A martyr. Josce of York, leader of the community of Jews of York.
13	A martyr. Specifically, R. Elijah “the Holy” of York, cited on multiple occasions in the Tosafot (for instance, Tosafot on Yoma 27a:8, Tosafot on Zevachim 14b:10)

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of King George Ⅲ (1810)

Unknown — Thu, 18 Feb 2016 02:33:44 +0000

Source (Hebrew)	Translation (English)
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים וּמַלְכוּתוֹ מַלְכוּת כׇּל־עוֹלָמִים הַפּוֹצֶה אֶת דָּוִד עַבְדּוֹ מֵחֶֽרֶב רָעָה׃ הַנּוֹתֵן בַּיָּם דֶּֽרֶךְ וּבְמַֽיִם עַזִּים נְתִיבָה׃	He who dispenseth salvation unto kings, and dominion unto princes; whose kingdom is an everlasting kingdom; who delivered his servant David from the destructive sword;^[1] Find 1 Chronicles 21:15. who maketh a way in the sea,^[2] i.e., for the Israelites through the Sea of Reeds. and a path through the mighty waters,^[3] again, for the Israelites, through the River Jordan.
הוּא יְבָרֵךְ וְיִשְׁמוֹר וְיִנְצוֹר וְיַעֲזוֹר וִירוֹמֵם וִיגַדֵּל וִינַשֵּׂא לְמַעְלָה לְמַעְלָה לַאֲדוֹנֵנוּ הַמֶּלֶךְ יָרוּם הוֹדוֹ.	May he bless, preserve, guard, assist exalt, and highly aggrandize, our most gracious Sovereign lord, King GEORGE the Third, our most amiable Queen CHARLOTTE, his Royal Highness GEORGE Prince of Wales, the PRINCESS of Wales, and all the ROYAL FAMILY;
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יִשְׁמְרֵֽהוּ וִיְחַיֵּיהוּ וּמִכׇּל־צָרָה וָנֶֽזֶק יַצִּילֵהוּ׃	May the supreme King of kings through his infinite mercy preserve them, and grant them life and deliver them from all manner of trouble and danger;
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יָרוּם וְיַגְבִּיהַ כּוֹכַב מַֽעֲרַכְתּוֹ וְיַֽאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ׃	May the supreme King of kings exalt and highly aggrandize him, and grant him long and prosperously to reign;
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יִתֵּן בְּלִבּוֹ וּבְלֵב כׇּל־יוֹעֲצָיו וְשָׂרָיו רַחֲמָנוֹת לַעֲשׂוֹת טוֹבָה עִמָּֽנוּ וְעִם כׇּל יִשְׂרָאֵל אַחֵינוּ׃	May the supreme King of kings through his infinite mercy, inspire him and all his counsellors and nobles with benevolence towards us, and all Israel, our brethren;
בְּיָמָיו וּבְיָמֵינוּ תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכּוֹן לָבֶטַח וּבָא לְצִיּוֹן גּוֹאֵל וְכֵן יְהִי רָצוֹן וָנֺאמַר אָמֵן׃	In his days and in our’s, may Judah be saved, and Israel dwell in safety; and may the Redeemer come unto Ẓíōn, which God of his infinite mercy grant; and let us say, Amen.

This variation of the formula for the prayer Hanoten Teshua is found in the second printing of David Levi’s siddur, Seder haTefilot (1810), p.129v-131r.

Source

Compare with this girsah found in Levi’s Festival Prayer Book.

from David Levi’s Festival Prayer Book (1810)

Notes

Notes
1	Find 1 Chronicles 21:15.
2	i.e., for the Israelites through the Sea of Reeds.
3	again, for the Israelites, through the River Jordan.

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of Queen Victoria (1864)

Aharon N. Varady — Thu, 18 Feb 2016 02:57:48 +0000

Source (Hebrew)	Translation (English)
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל־עוֹלָמִים הַפּוֹצֶה אֶת דָּוִד עַבְדּוֹ מֵחֶרֶב רָעָה. הַנּוֹתֵן בַּיָּם דֶּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה.	May he that giveth victory to kings and dominion to princes, whose kingdom is an everlasting kingdom, who delivered his servant David from the destructive sword:^[1] Find 1 Chronicles 21:15. who maketh a way through the sea,^[2] i.e., for the Israelites through the Sea of Reeds. a pathway through mighty waters,^[3] again, for the Israelites, through the River Jordan.
הוּא יְבָרֵךְ וְיִשְׁמוֹר וְיִנְצוֹר וְיַעֲזוֹר וִירוֹמֵם וִיגַדֵּל וִינַשֵּׂא לְמַעְלָה יָרוּם הוֹדָם׃	O may he bless, preserve, guard and assist dignify, aggrandise, and exalt on high, our Sovereign Lady QUEEN VICTORIA, ALBERT EDWARD, Prince of Wales, [Alexandra] the PRINCESS of WALES, and all the ROYAL FAMILY.
מֶלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֶהָ וְיִשְׁמְרֶהָ וּמִכָּל צָרָה וְיָגוֹן וָנֶזֶק יַצִּילֶהָ	May the supreme King of kings in his mercy grant life and protection to our Queen, and deliver her from all trouble, sorrow, and peril.
וַיְדַבֵּר עַמִּים תַּחַת רַגְלֶיהָ וְיַפִּיל שׂוֹנְאֶיהָ לְפָנֶיהָ וּבְכָל אֲשֶׁר תִּפְנֶה תַצְלִיחַ.	May he subdue nations beneath her sway, and make her enemies fall before her; and in every enterprise in which she shall engage may she prosper.
מֶלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יִתֵּן בְּלִבָּהּ וּבְלֵב כׇּל יוֹעֲצֶיהָ וְשָׂרֶיהָ רַחֲמָנוֹת לַעֲשׂוֹת טוֹבָה עִמָּנוּ וְעִם כׇּל יִשְׂרָאֵל.	May the supreme King of kings in his mercy inspire her heart and the hearts of all her counsellors and princes, with feeling of compassion to deal benevolently with us, and with all Israel.
בְּיָמֶיהָ וּבְיָמֵינוּ תִּוָּשַׁע יְהוּדָה. וְיִשְׂרָאֵל יִשְׁכּוֹן לָבֶטַח וּבָא לְצִיּוֹן גּוֹאֵל. וְכֵן יְהִי רָצוֹן וְנֺאמַר אָמֵן׃	In her days and in ours may Judah be delivered, Israel dwell in safety, and a redeemer come to Ẓíōn. That this be his gracious will, let us say, Amen.

The prayer, haNoten Teshua, adapted for Queen Victoria and her royal family, as found in HaTefilot miKol haShanah, a bilingual Hebrew-English siddur arranged and translated by Rabbi Abraham Pereira Mendes (1864).

Source(s)

Notes

Notes
1	Find 1 Chronicles 21:15.
2	i.e., for the Israelites through the Sea of Reeds.
3	again, for the Israelites, through the River Jordan.

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of King Edward Ⅶ (1904)

Arthur Davis (translation) — Sat, 17 Apr 2021 20:05:18 +0000

Source (Hebrew)	Translation (English)
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל עוֹלָמִים הַפּוֹצֶה אֶת־דָּוִד עַבְדּוֹ מֵחֶֽרֶב רָעָה הַנּוֹתֵן בַּיָּם דָּֽרֶךְ וּבְמַֽיִם עַזִּים נְתִיבָה	He who giveth salvation unto kings, and dominion unto princes, whose kingdom is an everlasting kingdom; who delivered his servant David from the hurtful sword,^[1] Find 1 Chronicles 21:15. that maketh a way in the sea,^[2] i.e., for the Israelites through the Sea of Reeds. and a path in the mighty waters:^[3] again, for the Israelites, through the River Jordan.
הוּא יְבָרֵךְ וְיִשְׁמוֹר וְיִנְצוֹר וְיַעֲזוֹר וִירוֹמֵם וִיגַדֵּל וִינַשֵּׂא לְמַֽעְלָה אֶת אֲדוֹנֵֽינוּ הַמֶּֽלֶךְ יָרוּם הוֹדָם׃	may he bless, guard, protect and help, exalt, magnify and highly aggrandize our Sovereign Lord, King Edward [VII], our Gracious Queen Alexandra, George, Prince of Wales, [Victoria,] the Princess of Wales, and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֵּֽהוּ וְיִשְׁמְרֵֽהוּ וּמִכׇּל צָרָה וְיָגוֹן וָנֶֽזֶק יַצִּילֵֽהוּ	May the supreme King of kings, in his mercy preserve the king in life, guard him and deliver him from all trouble, sorrow, and hurt.
וְיַפִּיל שׂוֹנְאָיו לְפָנָיו וּבְכֹל אֲשֶׁר יִפְנֶה יַצְלִֽיחַ׃	May he make his enemies fall before him; and in whatsoever he undertaketh may he prosper.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יִתֵּן בְּלִבּוֹ וּבְלֵב כׇּל יוֹעֲצַיו רוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמּוֹ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם כׇּל יִשְׂרָאֵל׃	May the supreme King of kings in his mercy put a spirit of wisdom and understanding into his heart and into the hearts of all his counsellors, that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and truly with all Israel.
בְּיָמָיו וּבְיָמֵֽינוּ תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכּוֹן לָבֶֽטַח וּבָא לְצִיּוֹן גּוֹאֵל וְכֵן יְהִי רָצוֹן וְנֺאמַר אָמֵן׃	In his days and in our ours may Judah be saved and Israel dwell securely; and may the Redeemer come unto Ẓion. O that this may be his will; and let us say, Amen.

This adaptation of the text of the prayer “haNotén Teshuah” for King Edward VII appears in the Maḥzor Avodat Ohel Moed series of festival prayer books by Arthur Davis & Herbert Adler (1904-1909).

Source

Notes

Notes
1	Find 1 Chronicles 21:15.
2	i.e., for the Israelites through the Sea of Reeds.
3	again, for the Israelites, through the River Jordan.

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of King George Ⅴ (1931)

Moses Gaster — Sat, 17 Apr 2021 19:01:46 +0000

Source (Hebrew)	Translation (English)
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים וּמַלְכוּתוֹ מַלְכוּת כׇּל־עֽוֹלָמִים הַפּוֹצֶה אֶת־דָּוִד עַבְדּוֹ מֵחֶרֶב רָעָה הַנּוֹתֵן בַּיָּם דָּֽרֶךְ וּבְמַֽיִם עַזִּים נְתִיבָה	May he that dispenseth salvation unto kings, and dominion unto princes; whose kingdom is an everlasting kingdom; who delivered his servant David from the destructive sword,^[1] Find 1 Chronicles 21:15. that maketh a way in the sea,^[2] i.e., for the Israelites through the Sea of Reeds. and a path through the mighty waters;^[3] again, for the Israelites, through the River Jordan.
הוּא יְבָרֵךְ וְיִשְׁמוֹר וְיִנְצוֹר וְיַֽעֲזוֹר וִירוֹמֵם וִיגַדֵּל וִינַשֵּׂא לְמַֽעְלָה לְמַֽעְלָה	may he bless, preserve, guard, assist, exalt, and highly aggrandize^[4] In Republican States, instead of the names of His Majesty the King and Royal Family, say אֶת־כׇּל־שָׂרַי הַמְּדִינוֹת הָאֵלּֽוּ. our most gracious Sovereign King, King George [Ⅴ], our gracious Queen Mary, Edward Prince of Wales, and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יִשְׁמְרֵם וִֽיחַיֵּים וּמִכׇּל־צָרָה וָנֶֽזֶק יַצִּילֵם	May the supreme King of kings, through his infinite mercy, preserve them, grant them life, and deliver them from all manner of trouble and harm.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים יָרוּם וְיַגְבִּיהַּ כּוֹכַב מַֽעֲרַכְתָּם וְיַֽאֲרִיכוּ יָמִים עַל מַמְלַכְתָּם^[5] ממשלתם	May the supreme King of kings exalt and highly aggrandize them, and grant them long life and a prosperous reign.^[6] In Republican States these words are omitted, and in such States the word “memshaltám” (rule) is substituted for “mamlachtám” (reign), and in lieu of the mention of His Majesty the King and the Royal Family, the following words are inserted: “the constituted officers of the government of the country.”
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַֽחֲמָיו יִתֵּן בְּלִבָּם וּבְלֵב כׇּל־יוֹעֲצֵיהֶם וְשָׂרֵיהֶם רַֽחֲמָנוּת לַֽעֲשׂוֹת טוֹבָה עִמָּֽנוּ וְעִם כׇּל־יִשְׂרָאֵל אַחֵֽינוּ	May the supreme King of kings through his infinite mercy, inspire them, and all their councillors and nobles, with benevolence towards us, and all Israel, our brethren.
בִּימֵיהֶם וּבְיָמֵֽינוּ תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכּוֹן לָבֶֽטַח וּבָא לְצִיּוֹן גּוֹאֵל וְכֵן יְהִי רָצוֹן וְנֺאמַר אָמֵן׃	In their days and in our ours, may Judah be saved, Israel dwell in safety: and may the Redeemer come unto Ẓion; may such be thy divine will, and let us say, Amen.

This adaptation of the text of the prayer “haNotén Teshuah” for King George V appears in the Seder haTefilot series of daily and festival prayer books by Moses Gaster (1901-1906; 1931 printing).

Source

Notes

Notes
1	Find 1 Chronicles 21:15.
2	i.e., for the Israelites through the Sea of Reeds.
3	again, for the Israelites, through the River Jordan.
4	In Republican States, instead of the names of His Majesty the King and Royal Family, say אֶת־כׇּל־שָׂרַי הַמְּדִינוֹת הָאֵלּֽוּ.
5	ממשלתם
6	In Republican States these words are omitted, and in such States the word “memshaltám” (rule) is substituted for “mamlachtám” (reign), and in lieu of the mention of His Majesty the King and the Royal Family, the following words are inserted: “the constituted officers of the government of the country.”

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of King George Ⅵ (1942)

Joseph Herman Hertz — Wed, 05 May 2021 18:26:42 +0000

Source (Hebrew)	Translation (English)
	The Minister takes the Scroll of the Torah, and reads the following:—
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל עוֹלָמִים	He who giveth salvation unto kings and dominion unto princes, whose kingdom is an everlasting kingdom,—
הוּא יְבָרֵךְ אֶת אֲדוֹנֵֽינוּ הַמֶּֽלֶךְ	may he bless Our Sovereign Lord, King GEORGE (Ⅵ), Our gracious Queen ELIZABETH, MARY the Queen Mother, The Princess ELIZABETH, and all the ROYAL FAMILY.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֵּֽיהוּ וְיִשְׁמְרֵֽהוּ וּמִכׇּל צָרָה וְיָגוֹן יַצִּילֵֽהוּ	May the supreme King of kings in his mercy preserve the King in life, guard him and deliver him from all trouble and sorrow.
וְיִתֵּן בְּלִבּוֹ וּבְלֵב כׇּל־יוֹעֲצַיו רֽוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמּוֹ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם כׇּל יִשְׂרָאֵל׃	May he put into his heart and into the hearts of all his counsellors, a spirit of wisdom and understanding that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and truly with all Israel.
בְּיָמָיו וּבְיָמֵֽינוּ יִפְרֹשׂ אָבִֽינוּ שֶׁבַּשָׁמַֽיִם סֻכַּת שָׁלוֹם עַל־כׇּל־יוֹשְׁבֵי תֵבֵל וּבָא לְצִיּוֹן גּוֹאֵל וְנֺאמַר אָמֵן׃	In his days and in ours, may our Heavenly Father spread the protection of peace over all the dwellers on earth; and may the Redeemer come unto Ẓion; and let us say, Amen.

This is the formula of the prayer for the government established by chief rabbi Joseph H. Hertz as introduced in 1935 for the Royal Jubilee Service and included in his revised Authorised Prayer Book, vol. II (1942/3), p. 506-507. His notes on the prayer are included below:

PRAYER FOR THE GOVERNMENT

Loyalty to the State is ingrained in the Jewish character. The Jew has often shown himself to be the intensive form of any nationality whose language and customs he adopts—‘‘the Piel of the Peoples ” (Emma Lazarus). He has at all times placed love of country high among religious precepts. A recent historian points out that Jews are by nature conservative; and that in all those countries in which persecution has not embittered their life, they are no more radical than the non-Jewish members of the social class to which they belong (Vallentin).

This Jewish feeling of loyalty to King and Country has its roots far in the past. ‘‘My son, fear thou the Lord and the king, and meddle not with them that are given to change” (Proverbs 24.21) is a warning against revolutionary intrigue. “Seek ye the peace of the city whither I have caused you to be carried away captive, and pray unto the Lord for it; for in its welfare shall be your peace” (Jeremiah 29.7) is the exhortation of the Prophet to the exiles in Babylon. From Ezra 6.10, it is evident that when the returned exiles rebuilt the Temple, sacrifices and prayers for the King and the Royal Family formed part of the cultus. A century later, when Alexander the Great, inflamed against the Jewish nation by slanderous accusations, was bent on destroying Jerusalem, he was met by the High Priest and the elders, who pleaded: “Wilt thou, O mighty king, destroy the Temple in which sacrifices and prayers are offered for thee and thy land?” Both Philo and Josephus speak of prayers that were regularly offered for the Roman Emperor. In their day, the immemorial custom of praying for the welfare of Ruler and State had become the fixed rule.

It is true that, when the deranged Emperor Caligula (37-41) ordered his image to be placed in the Temple at Jerusalem, the Jews alone in the world-wide Roman Empire refused to pay divine honours to him. They pleaded with the Roman commander that, if he insisted on setting up the image, he would first have to sacrifice the whole Jewish people; as they would rather die than transgress the Commandment against image-worship. At this, the Roman commander “felt both astonishment and pity on account of their invincible regard for their religion, and their courage which made them ready to die for it”? (Josephus). Only the sudden death of the Imperial madman saved the defenceless population from fearful massacre. In the next generation, on the very brink of the War against Rome, Rabbi Chanina taught: “Pray for the welfare of the government, since but for the fear thereof men would swallow each other alive”; see p. 647. A hundred and fifty years later, Mar Samuel of Nehardea laid it down for all time that, in civil matters, the law of the land is as binding on Jews as the religious commandments of their own Faith, דינא דמלכותא דינא. Graetz places this decision of Mar Samuel on a par with the teaching of Jeremiah. They made it possible for Jewry to exist in the Dispersion.

Strangely enough, the exact wording of these ancient prayers has not come down to us. The earliest formula known is not older than the eleventh century prayer at Worms: “May He who blessed our fathers Abraham, Isaac and Jacob bless our exalted Kaiser. May He bless and prosper his undertakings; establish his throne in justice, so that righteousness rule in the land; and grant life and peace to him and his seed after him. And let us say, Amen”. In the communities of Spain, the Prayer for the King was recited even on Mondays and Thursdays, as well as on the Eve of the Atonement (Abudraham). Presumably it was the one which the Spanish Jews brought with them when they came to Holland; namely, “He who giveth salvation unto kings”. It was first printed in 1658; and, as its wording seemed to agree with the oral tradition among the Ashkenazim, it soon found its way into all Prayer Books. How widespread was its use is evidenced by the following fact. When, in 1666, the false Messiah Sabbethai Tsevi appeared in Smyrna, and a tidal wave of hysteria swept over the Jewish communities from Bagdad to Amsterdam, this prayer was adapted to proclaim him; and Heaven was entreated to “bless, guard, protect, and help, exalt, magnify, and highly aggrandize” the Messianic pretender.

It was the Jews of Napoleon’s day who were the first to depart from the generally accepted form of Prayer for the Government. In the new prayers which they composed, they omitted the entreaty that God incline the heart of the rulers to have pity on Israel, and that the time of deliverance of Ẓion draw near. “This passage was no longer appropriate, in a prayer composed after the emancipation of the Jews”, a French rabbinical apologist wrote fifty years ago. Alas, he could not see that emancipations, even French emancipations, might be repealed.

In 1895, the British Rabbinate was induced to modify the words “put compassion (רחמנות) into the Queen’s heart and into the hearts of her counsellors and nobles, that they may deal kindly with us and with all Israel”. They were changed into “put a spirit of wisdom and understanding into her heart and into the hearts of all her counsellors… that they deal kindly and truly with all Israel”. The elimination of the supplication for רחמנות was in some quarters hailed as a great improvement. Nevertheless, the older form was a truer reflection of reality for millions of Jews, even before the Nazi Terror.

The shortened form of the prayer printed above was introduced by the writer of this commentary at the Royal Jubilee Service in 1935. Its concluding sentences sound the universalist note—‘‘In his days and in ours, may our Heavenly Father spread the tabernacle of peace over all the dwellers on earth”. The Jewish humanist, Azariah de Rossi (1513-1578) maintained that, like the High Priest of old, Jews are to pray for the whole of mankind:—‘‘We, who are scattered to the four winds of heaven, should supplicate Almighty God for the peace of all the inhabitants of the world; that no nation lift up sword against nation; and that He remove from their hearts all strife and hatred: for in their peace we too have peace”.

Source(s)

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of Queen Elizabeth Ⅱ (1962)

Israel Brodie — Wed, 05 May 2021 18:57:34 +0000

Source (Hebrew)	Translation (English)
	The Minister takes the סֵֽפֶר תּוֹרָה, and reads the following Prayer for the Queen and the Royal Family:—
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל־עוֹלָמִים	He who giveth salvation unto kings and dominion unto princes, whose kingdom is an everlasting kingdom, —
הוּא יְבָרֵֽךְ	may he bless Our Sovereign Lady, Queen Elizabeth (Ⅱ), Elizabeth the Queen Mother, Philip Duke of Edinburgh, Charles Prince of Wales and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֶּֽיהָ וְיִשְׁמְרֶֽהָ וּמִכׇּל־צָרָה וְיָגוֹן יַצִּילֶֽהָ	May the supreme King of kings in his mercy preserve the Queen in life, guard her and deliver her from all trouble and sorrow.
וְיִתֵּן בְּלִבָּהּ וּבְלֵב כׇּל־יוֹעֲצֶיהָ רוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמָּהּ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם־כׇּל־יִשְׂרָאֵל׃	May he put into her heart and into the hearts of all her counsellors, a spirit of wisdom and understanding that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and truly with all Israel.
בְּיָמֶיהָ וּבְיָמֵֽינוּ יִפְרֹשׂ אָבִֽינוּ שֶׁבַּשָׁמַֽיִם סֻכַּת שָׁלוֹם עַל־כׇּל־יוֹשְׁבֵי תֵבֵל וּבָא לְצִיּוֹן גּוֹאֵל וְנֺאמַר אָמֵן׃	In her days and in ours, may our Heavenly Father spread the tabernacle of peace over all the dwellers on earth; and may the redeemer come unto Ẓion; and let us say, Amen.

This is the formula of the prayer for the government established by chief rabbi Joseph H. Hertz in 1935 for the Royal Jubilee Service, applied to the reign of Queen Elizabeth by chief rabbi Israel Brodie in his revision of the Authorised Daily Prayer Book (1962), p. 203-204.

Source(s)

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family and Armed Forces of Queen Elizabeth Ⅱ (2014)

Ephraim Mirvis — Tue, 07 Jun 2022 04:09:02 +0000

Source (Hebrew)	Translation (English)
	The סֵֽפֶר תּוֹרָה (Torah scroll) is held while the following prayer is said.
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל־עוֹלָמִים.	He who gives salvation to kings and dominion to princes, whose kingdom is an everlasting kingdom —
הוּא יְבָרֵֽךְ	may He bless our Sovereign Lady, Queen Elizabeth (Ⅱ) Philip, Duke of Edinburgh Charles, Prince of Wales and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו, יְחַיֶּֽיהָ, וְיִשְׁמְרֶֽהָ, וּמִכׇּל־צָרָה וְיָגוֹן יַצִּילֶֽהָ.	May the supreme King of kings in His mercy preserve the Queen in life, guard her and deliver her from all trouble and sorrow.
וִיבָרֵךְ וְיִשְׁמֹר אֶת צְבָא הַמַּלְכָּה.	May He bless and protect Her Majesty’s Armed Forces.
וְיִתֵּן בְּלִבָּהּ וּבְלֵב כׇּל־יוֹעֲצֶיהָ רוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמָּהּ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם־כׇּל־יִשְׂרָאֵל׃	May He put into her heart and into the hearts of all her counsellors, a spirit of wisdom and understanding that they may uphold the peace of the realm, advance the welfare of the nation and deal kindly and justly with all the House of Israel.
בְּיָמֶיהָ וּבְיָמֵֽינוּ יִפְרֹשׂ אָבִֽינוּ שֶׁבַּשָׁמַֽיִם סֻכַּת שָׁלוֹם עַל־כׇּל־יוֹשְׁבֵי תֵבֵל וּבָא לְצִיּוֹן גּוֹאֵל וְנֺאמַר אָמֵן׃	In her days and in ours, may our Heavenly Father spread the tabernacle of peace over all the dwellers on earth; and may the redeemer come to Ẓion; and let us say Amen.

In 2014, the formula of “haNoten Teshua” suggested by the Office of the Chief Rabbi of the UK and the Commonwealth, was amended by the chief rabbi, Ephraim Mirvis, to include a short passage in recognition of the United Kingdom’s armed forces.

Source(s)

Prayer For The Royal Family 2014 (Office of the Chief Rabbi 2014)

הַנּוֹתֵן תְּשׁוּעָה | Prayer in honour of the 90th birthday of Queen Elizabeth Ⅱ, by Rabbi Ephraim Mirvis (Office of the Chief Rabbi of the United Hebrew Congregations 2016)

Ephraim Mirvis — Sat, 04 Jun 2022 22:53:08 +0000

Source (Hebrew)	Source (English)
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל־עוֹלָמִים	He who gives salvation to kings and dominion to princes, whose kingdom is an everlasting kingdom —
הוּא יְבָרֵֽךְ	may He bless; Our Sovereign Lady, Queen Elizabeth (Ⅱ) Philip, Duke of Edinburgh Charles, Prince of Wales and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֶּֽיהָ וְיִשְׁמְרֶֽהָ וּמִכׇּל־צָרָה וְיָגוֹן יַצִּילֶֽהָ	May the supreme King of kings, who in His mercy, has seen fit to preserve the Queen in life and good health beyond her ninetieth year, continue to guard her and deliver her from all trouble and sorrow.
וִיבָרֵךְ וְיִשֽׁמֹר אֶת צְבָא הַמַּלְכָּה.	May He bless and protect Her Majesty’s Armed Forces.
וְיִתֵּן בְּלִבָּהּ וּבְלֵב כׇּל־יוֹעֲצֶיהָ רוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמָּהּ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם־כׇּל־יִשְׂרָאֵל׃	May He put into her heart and into the hearts of all her counsellors, a spirit of wisdom and understanding that they may uphold the peace of the realm, advance the welfare of the nation and deal kindly and justly with all the house of Israel.
	We offer our gratitude for the blessings You have bestowed upon our gracious and noble Sovereign throughout the ninety years of her life. In Your infinite wisdom, You have guided the hand of Her Majesty the Queen and made her a worthy Monarch who loves peace, inspires loving-kindness and champions the finest values of our society. May she continue to reign in good health for many years to come.
בְּיָמֶיהָ וּבְיָמֵֽינוּ יִפְרֹשׂ אָבִֽינוּ שֶׁבַּשָׁמַֽיִם סֻכַּת שָׁלוֹם עַל־כׇּל־יוֹשְׁבֵי תֵבֵל וּבָא לְצִיּוֹן גּוֹאֵל וְנֺאמַר אָמֵן׃	In her days and in ours, may our Heavenly Father spread the tabernacle of peace over all the dwellers on earth; and may the redeemer come to Ẓion; and let us say Amen.

This “Prayer in honour of the Queen’s 90th birthday,” was first delivered by Rabbi Ephraim Mirvis for the Office of the Chief Rabbi of the United Kingdom and the Commonwealth on Shabbat 11th June 2016, and shared via their website in English. Side-by-side with the English we have set the Hebrew text from the formula of the traditional prayer “haNoten Teshua” as used by the Office of the Chief Rabbi as amended in 2014. The text added for the Queen’s birthday in 2016 was not made available in Hebrew, as far as we could tell. –Aharon Varady

Source(s)

Prayer in honour of the Queen’s 90th birthday 11 June 2016 (Office of the Chief Rabbi of the UK & Commonwealth, Ephraim Mirvis 2016)

Prayer For The Royal Family 2014 (Office of the Chief Rabbi 2014)

הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family and Armed Forces of King Charles Ⅲ (2022)

Office of the Chief Rabbi of the United Hebrew Congregations — Thu, 08 Sep 2022 22:27:29 +0000

Source (Hebrew)	Translation (English)
	The Torah scroll is held while the following prayer is said. All stand.
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים וּמֶמְשָׁלָה לַנְּסִיכִים מַלְכוּתוֹ מַלְכוּת כׇּל עוֹלָמִים	He who giveth salvation unto kings and dominion unto princes, whose kingdom is an everlasting kingdom —
הוּא יְבָרֵךְ אֶת אֲדוֹנֵֽינוּ הַמֶּֽלֶךְ	may he bless Our Sovereign Lord, King Charles (Ⅲ), Our Gracious Queen Camilla, the Duke and Duchess of Cornwall and Cambridge, and all the Royal Family.
מֶֽלֶךְ מַלְכֵי הַמְּלָכִים בְּרַחֲמָיו יְחַיֵּֽיהוּ וְיִשְׁמְרֵֽהוּ וּמִכׇּל־צָרָה וְיָגוֹן יַצִּילֵֽהוּ	May the supreme King of kings in his mercy preserve the King in life, guard him and deliver him from all trouble and sorrow.
וִיבָרֵךְ וְיִשְׁמֹר אֶת צְבָא הַמֶּֽלֶךְ.	May He bless and protect His Majesty’s Armed Forces.
וְיִתֵּן בְּלִבּוֹ וּבְלֵב כׇּל־יוֹעֲצַיו רֽוּחַ חָכְמָה וּבִינָה לְהַחֲזִיק שְׁלוֹם הַמַּלְכוּת וְשַׁלְוַת עַמּוֹ וְלַעֲשׂוֹת חֶֽסֶד וֶאֶמֶת עִם־כׇּל־יִשְׂרָאֵל׃	May he put into his heart and into the hearts of all his counsellors, a spirit of wisdom and understanding that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and truly with all Israel.
בְּיָמָיו וּבְיָמֵֽינוּ יִפְרֹשׂ אָבִֽינוּ שֶׁבַּשָׁמַֽיִם סֻכַּת שָׁלוֹם עַל־כׇּל־יוֹשְׁבֵי תֵבֵל וּבָא לְצִיּוֹן גּוֹאֵל וְנֺאמַר אָמֵן׃	In his days and in ours, may our Heavenly Father spread the protection of peace over all the dwellers on earth; and may the Redeemer come unto Ẓion; and let us say, Amen.

This is the formula of the prayer for the government established by chief rabbi Joseph H. Hertz as introduced in 1935 for King George IV at the Royal Jubilee Service and included in his revised Authorised Prayer Book, vol. II (1942/3), p. 506-507. In 2014, this formula was amended by Rabbi Ephraim Mirvis of the Office of the Chief Rabbi of the UK and the Commonwealth, to include a short passage in recognition of the United Kingdom’s armed forces.

Source(s)

Tefilah l’Shalom haMalhut – Prayer for the Royal Family (Office of the Chief Rabbi of the United Hebrew Congregations of the UK and Commonwealth 2022) revision №1

מָעוֹז צוּר | Maoz Tsur, attributed to Mordecai ben Yitsḥak haLevi (adapted by R’ Joseph H. Hertz, trans. by Solomon Solis-Cohen)

Solomon da Silva Solis-Cohen (translation) — Thu, 14 Dec 2017 22:12:57 +0000

Hebrew (source, adapted)	Transliteration (romanization)	Translation (English)
מָעוֹז צוּר יְשׁוּעָתִי לְךָ נָאֶה לְשַׁבֵּֽחַ תִּכּוֹן בֵּית תְּפִלָּתִי וְשָׁם תּוֹדָה נְזַבֵּֽחַ לְעֵת תָּשְׁבִּית מַטְבֵּֽחַ וְצָּר הִמְּנַבֵּֽחַ אָז אֶגְמֹר בְּשִׁיר מִזְמוֹר חֲנֻכַּת הַמִּזְבֵּֽחַ׃	Maˈoz tsur yeshuˈati lekha naˈeh leshabbeaḥ tikkon bet tefillati vesham toda nezabbeaḥ leˈet tashbit matbeaḥ vtsar himmnabbeaḥ az egmor beshir mizmor ḥanukkat hammizbeaḥ	Mighty, praised beyond compare, Rock of my salvation, Build again my House of Pray’r For thy habitation! Haste my restoration: let a ransomed nation^[1] The literal translation of lines two and three is: “when Thou shalt have utterly destroyed the blaspheming foe, I will complete with song and psalm the dedication of the altar” [לעת תכין מטבח. מצר המנבח]. By a slight change, this is now: “when Thou shalt cause all slaughter to cease, and the blaspheming foe, I will complete, etc” [לעת תשבית מטבח. וצר המנבח]. Joyful sing To its King Psalms of dedication!
רָעוֹת שָׂבְעָה נַפְשִׁי בְּיָגוֹן כֹּחִי כָלָה חַיַּי מֵרֲרוּ בְקֽוּשִׁי בְּשִׁעְבּוּד מַלְכוּת עֶגְלָה וּבְיָדוֹ הַגְּדוֹלָה הוֹצִיא אֶת הַסְּגֻלָּה חֵיל פַּרְעֹה וְכׇל־זַרְעוֹ יָרְדוּ כְּאֶֽבֶן מְצוּלָה׃	Raˈot saveˈa nafshi beyagon koḥi khala ḥayyay meraru vekushi beshiˈbud malkhut egla uvyado haggedola hotsiˈ et hassegulla ḥel parˈoh vekhol-zarˈo yardu keˈeven metsula	Woe was mine in Egypt-land Tyrant kings enslaved me, Till Thy mighty, outstretched Hand From oppression saved me. Pharaoh, rash pursuing, vowed my swift undoing; Soon, his host That proud boast ‘Neath the waves was rueing!
דְּבִיר קׇדְשׁוֹ הֱבִיאַֽנִי וְגַם שָׁם לֹא שָׁקַֽטְתִּי וּבָא נוֹגֵשׂ וְהִגְלַֽנִי כִּי זָרִים עָבַֽדְתִּי וְיֵין רַֽעַל מָסַֽכְתִּי כִּמְעַט שֶׁעָבַֽרְתִּי קֵץ בָּבֶל זְרֻבָּבֶל לְקֵץ שִׁבְעִים נוֹשָֽׁעְתִּי׃	Devir kodsho heviˈani vegam sham lo shakatti uva noges vehiglani ki zarim avadeti veyein raˈal masakhti kimˈat sheˈavarti keits bavel zerubbavel lekeits shivˈim noshaˈeti	To thy holy Hill, the way Mad’st Thou clear before me; With false gods I went astray— Foes to Exile bore me. Torn from all I cherished, almost had I perished; Babylon fell, Zerubabel Had’st Thou to restore me!
כְּרוֹת קוֹמַת בְּרוֹשׁ בִּקֵּשׁ אֲגָגִי בֶּן־הַמְּדָֽתָא וְנִהְיָֽתָה לּוֹ לְמוֹקֵשׁ וְגַאֲוָתוֹ נִשְׁבָּֽתָה רֹאשׁ יְמִינִי נִשֵּֽׂאתָ וְאוֹיֵב שְׁמוֹ מָחִֽיתָ רֹב בָּנָיו וְקִנְיָנָיו עַל הָעֵץ תָּלִֽיתָ׃	Kerot komat berosh bikkesh Agagi ben-Hammedata venihyata lo lemokesh vegaˈavato nishbata roˈsh yemini nisseˈta veˈoyev shemo maḥita rov banav vekinyanav al haˈets talita	Then the vengeful Haman wrought Subtly to betray me; In his snare himself he caught— He that planned to slay me. (Haled from Esther’s palace, hanged on his own gallows!) Seal and ring Persia’s king Gave Thy servant zealous.
יְוָנִים נִקְבְּצוּ עָלַי אֲזַי בִּימֵי חַשְׁמַנִּים וּפָרְצוּ חוֹמוֹת מִגְדָּלַי וְטִמְּאוּ כׇּל הַשְּׁמָנִים וּמִנּוֹתַר קַנְקַנִּים נַעֲשָׂה נֵס לַשּׁוֹשַׁנִּים בְּנֵי בִינָה יְמֵי שְׁמוֹנָה קָבְעוּ שִׁיר וּרְנָנִים׃	Yevanim nikbetsu alay azai bimei ḥashmannim ufaretsu ḥomot migdalay vetimmeˈu kol hashemanim uminnotar kankannim naˈasa nes lashoshannim benei vina yemei shmona kavˈu shir urnanim	When the brave Asmoneans broke Javan’s chain in sunder, Through the holy oil, Thy folk Didst Thou show a wonder. Ever full remained the vessel unprofaned: These eight days, Lights and praise Therefore, were ordained.

Rabbi David Seidenberg (neohasid.org) forwards a teaching related by a Rabbi H.D. Uriel Smith, “For several years I have sung Ma’oz Tsur using the variation Rabbi Dr. Joseph H. Hertz made to the first stanza of the hymn. Instead of לעת תכין מטבח. מצר המנבח “l’et takhin matbe-ah, mitzar ha-m’nabe-ah” (“When you have prepared a massacre of the barking foe”), he wrote לעת תשבית מטבח. וצר המנבח “l’et tashbit matbe-ah, v’-tzar ha-m’nabe-ah” (“When you have stopped any massacre and any barking foe”). Adapted text in GREEN above.

Since it has been seventy years since the death of Rabbi Hertz (1872-1946), the copyright on the initial editions to whom the copyright notice was assigned, has expired and the work resides in the Public Domain.

Source

Notes

Notes
1	The literal translation of lines two and three is: “when Thou shalt have utterly destroyed the blaspheming foe, I will complete with song and psalm the dedication of the altar” [לעת תכין מטבח. מצר המנבח]. By a slight change, this is now: “when Thou shalt cause all slaughter to cease, and the blaspheming foe, I will complete, etc” [לעת תשבית מטבח. וצר המנבח].

📖 סדר תפלה לתענית (מנהג הספרדים) | Seder Tefillah l’Taanit (The Fast Days Service), a bilingual Hebrew-English prayerbook for days of mourning translated by A. Alexander (1776)

Aharon N. Varady (digital imaging and document preparation) — Mon, 28 Jul 2025 16:49:37 +0000

סדר תפלה לתענית The Fast Days Service (1776) is a bilingual Hebrew-English prayerbook for days of mourning translated by A. Alexander for use in the S&P (Spanish & Portuguese) community in London. It is the sixth volume in a set of bilingual S&P prayerbooks for English speaking Jews in the British Empire. The edition reproduced here was a posthumous reprint by his son L. Alexander who continued his father’s work as a printer.

This work is in the Public Domain due to its having been published more than 95 years ago.

📖 מחזור לראש השנה (אשכנז)‏ | Maḥzor l’Rosh ha-Shanah: The Form of Prayers for the New Year, a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1794)

David Levi (translation) — Sun, 05 Oct 2025 04:51:06 +0000

מחזור לראש השנה The Form of Prayers for the New Year According to the Custom of the German & Polish Jews was compiled and translated in 1794 by David Levi (1742-1801). It is the first volume in a set of nusaḥ Ashkenaz maḥzorim by Levi, and his introduction sets forth his principles of translation used throughout the rest of the volumes. Due to the high esteem accorded it, this set served as a template for later maḥzorim in their translations and layout.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived by Aharon Varady from a scan of a volume held in the collection of the National Library of Israel.

PREFACE

The necessity and utility of a Translation of the Prayers into English, for the use of such of our nation as are natives of England, hath been shewn at large in my Proposals, lately Published; I therefore shall not dwell thereon any farther at present, but proceed to state the reasons that gave rise to this Translation.

Having, by the blessing of God, finished that great and important work of Lingua Sacra, which is a complete Dictionary of all the words in the twentyfour Books of the Old Testament; the Chaldee words in Daniel and Ezra; the Targums of Onkelas, Jonathan, and Jerusalem; and also such words of the Talmud, and writings of the most eminent Rabbins, as serve to illustrate Scripture, or treat of Philosopy, Arts, or Sciences; whether derived from the Chaldee, Persic, Arabic, or Greek. To which is prefixed, a complete Hebrew Grammar, explained in English. This attempt, having met with the approbation of the most eminently learned men of our nation, in consequence thereof, a number of the most respectable Portuguese Jews were so partial to me, as to judge me qualified to undertake a NEW TRANSLATION of their Prayers; but being fully convinced of the difficulty of such an ARDUOUS TASK, I for some time declined their pressing invitations; however, they still continuing to urge me thereto, by alledging, that all attempts hitherto made towards any thing like a Translation of their Prayers into English, had been executed in a manner so faulty, defective, and erroneous, as tended rather to bring disgrace on the service, than to recommend, and explain it. Moved by these considerations, I at length yielded to their solicitations, embarked therein, and with God’s assistance, have happily accomplished it.

It would appear like vanity in me, to mention the universal approbation, that the said TRANSLATION has met with; and which has induced several of the most respectable of the German Jews, to invite me to make a Translation of their Prayers: but on reflection, every candid and liberal mind, will deem it necessary to be noticed, because it may be confidered as an earnest of the Public’s having, what has long been fought for in vain: viz. A CORRECT “TRANNSLATION of our FESTIVAL Prayers, &c. In the prosecution of which, no pains shall be spared; being fully determined to exert, to the utmost, those little talents which the Supreme Being hath been pleafed to endow me with, im order to render it worthy the Patronage of the Nation. How far I may succeed in this most arduous attempt, I leave to the generous and candid public to decide. That the Reader, however, may be able to form a just idea of the magnitude and importance of the undertaking, and the great difficulty attending its proper execution, I shall just take notice of the nature of our Hebrew Prayers.

It is well known, that the greatest part of our Prayers are poetical; it will therefore be proper to remark, that as it is the nature of all poetry, so it is particularly of the Hebrew, to differ from common language; and that not merely in the choice of words and phrases, but in the construction, so as to effect a peculiar and more exquisite mode of expression. We must also consider the phraseology peculiar to the poets, the bold ellipsis, the sudden transition of tenses, genders, and persons, and other similar circumstances.

As to the style of Hebrew Poetry, I think it may not improperly bear the general title of PARABOLIC^[1] This is also the opinion of Bishop Lowth, Vide De S. Poesi Hebraeorum Prael. 14. ; the constituent parts of which, are the SENTENTIOUS, the FIGURATIVE, and the SUBLIME. The FIGURATIVE style is srequently used in Hebrew Poetry; the constituent parts of which are, the ALLEGORY, COMPARISON, METAPHOR, and PERSONIFICATION.

I must farther remark, that no figure is so frequently introduced into the Hebrew Poetry as the Metaphor; for, as Aristotle observes, “The great excellence of the poetic dialect, consists in perspicuity without meanness. Familiar terms, and words in common use, form a clear and perspicious, but frequently a low style. On the contrary, unusual, or foreign expressions, give it an air of grandeur, but frequently render it obscure.” —Of those, which he calls foreign, (as Dr. Lowth observes) “The principal force lies in the Metaphor.” And he farther observes, “As the temporate and reasonable use of this figure enlivens a composition, so the frequent introduction of Metaphors obscures it; and if they very commonly occur, it will be little better than an enigma.” —Now, although it will be readily allowed that the Hebrew Poets have in the formation of those Prayers, assiduously attended to the sublimity of their compositions, by the abundance and splendour of their figures; and in those Poems especially, in which uncommon grandeur and sublimity is aimed at, there predominates a continued, nay, I had almost said, a perpetual use of the Metaphor, sometimes boldly intruded, rushing in with imminent hazard of propriety: and a Metaphor thus licentiously introduced, is frequently continued to an immoderate length: but then, we must consider, that the Orientals are attached to this style of composition; and many flights which an English ear (too fastidious perhaps in these respects) will scarcely bear, must yet be allowed to the general freedom and boldness of those writers.

I must farther remark, that abundance of Metaphors occur in the Poems of the Hebrew Prayers, deduced from sacred subjects; and others, which are borrowed from the rites and ceremonies of religion, and which are peculiarly liable to obscurity and mistakes. Hence, the necessity for the most diligent observation (in a translator) lest, that very connection with the affairs of religion should escape us in the translation; for should we, by his means, be mistaken in so material a point; should we erroneously account as common, or profane, what is in its nature divine; or should we rank among the mean and vulgar, sentiments and images which are sacred and sublime, it is incredible (as Dr. Lowth observes) how much the strength of the language, and the force and majesty of the ideas will be destroyed. Nothing in nature, indeed, can be so conducive to the sublime, as those sentiments which are conceived by contemplation of the greatest of all beings; and when the august form of religion prefents itself to the mental eye.
“A fervent pleasure, and an awe divine,
Seizes the soul, and lifts it to its GOD.”

It therefore follows of course, that the dignity of Hebrew Poetry must, in some measure, be diminished in a translation, but much more so when the Translator is ignorant of the aforesaid points; since in that case, not only the connection of the imagery with sacred things, must frequently escape our obfervation, but even when most apparent, it can scarcely strike us with that force and vivacity, with which it must certainly penetrate the mind of the Hebraist.

However, if the Translator is fully acquainted with the idiom and phraseology of the Sacred language, and the true grounds of Hebrew Poetry, and earnestly desires faithfully to do justice to the original, he will naturally proceed with great caution; and in the first place, attempt to lay down some certain rules as a guide. By this means, much may be effected: for although it is almoft impossible in an Englih Prose Translation, to reach the sublimity of an Hebrew Poem, yet, with great care, attention, and indutstry, in the Translator, and a strict adherence to the following rules, (and which are what I have laid down for myself, and followed in most of the Translations that I have made of Prayers, &c. and likewise mean to folfow in this translation) much of its purity and dignity may be preserved; and by proper explanatory notes to illustrate such passages, as may be liable to obscurity, it may be rendered highly serviceable to those that are not intimately acquainted with the original; and also gratify the scholar and man of letters.

The Rules laid down are as follow^[2] Several of these rules I since find, have been laid down by the Bishop of Waterford, in his Version of the Minor Prophets, as the grounds of a New Translation of the Bible;and which, I think, are extremely judicious. :

Rule I. The Translator ought to express every word: in the original, by a literary rendering, where the idiom of the English language will admit thereof; and where not only purity, but perspicuity and dignity of expression can be preserved. Hence this rule excludes,

1. Defective Translations, i.e. omissions.
2. Ungrammatical expressions.
3. Obscure renderings.—What I mean by obscure renderings is, the retaining of mere Hebraisms, when they neither add to the dignity, or the sublimity of the expression.

Rule II. Where the English idiom requires a paraphrase, it ought to be so formed as to comprehend the original word or phrase; and the supplemental. parts should stand in Italics.

Rule III. Where a verbal translation cannot be thus interwoven, one at least equivalent to it, and which implies the reading in the original, should be substituted; and the idiom in the text should be literally rendered in a note.

Rule IV. The collocation of the words should never be harsh, and unsuited to an English ear.

Rule V. Metaphors are, in general, to be retained: and if the original metaphor cannot be transfused, it should be rendered in a note.

These rules appear to me, to be so indispensably necessary towards forming a true and real Translation of our Prayers, that I could by no means avoid noticing them; as I am confident, that whoever is ignorant of, or disregards them, will never be able to produce any thing like a correct Translation of the Hebrew Prayers in English.

Hence, the candid and liberal Reader, may easily perceive the difficulty of the undertaking, and the care, assiduity, attention, and industry (not to mention the extensive knowledge of sacred literature) requisite to the forming a true and correct translation: it is therefore necessary to observe, that as this most important and difficult work hath been undertaken at the express desire of the most respectable of the German Jews, it is to be sincerely hoped, that the opulent of the nation will not be slow in lending their assistance, but by coming forward with a liberal subscription, proportionate to the arduousness of the task, enable me to perfect what I have now so happily began; and I solemnly pledge myself, that their liberality and confidence shall never be abused, but gratefully acknowledged by their

Moft obedient,
Humble servant,
D. LEVI.

Notes

Notes
1	This is also the opinion of Bishop Lowth, Vide De S. Poesi Hebraeorum Prael. 14.
2	Several of these rules I since find, have been laid down by the Bishop of Waterford, in his Version of the Minor Prophets, as the grounds of a New Translation of the Bible;and which, I think, are extremely judicious.

📖 מחזור ליום כיפור (אשכנז)‏ | Maḥzor l’Yom Kippur: The Form of Prayers for the Day of Atonement (Arvit, Shaḥarit), a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1795)

David Levi (translation) — Sun, 05 Oct 2025 05:48:18 +0000

מחזור מחזור ליום כיפור The Form of the Prayers for the Day of Atonement [Evening and Morning Services] According to the Custom of the German & Polish Jews was compiled and translated in 1795 by David Levi (1742-1801). It is the second volume in a set of nusaḥ Ashkenaz maḥzorim by Levi. The Musaf, Minḥah, and Neilah services for Yom Kippur are found in the next volume in this six volume set of maḥzorim.

Due to the high esteem accorded it, this set served as a template for later maḥzorim in their translations and layout. For Levi’s principles of translation, please refer to his “Preface” in his first volume (The Form of Prayers for the New Year).

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page image scanned by the National Library of Israel from an item held in their collection.

📖 מחזור ליום כיפור (אשכנז)‏ | Maḥzor l’Yom Kippur: The Form of Prayers for the Day of Atonement (Musaf, Minḥah, and Neïlah), a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1795)

David Levi (translation) — Sun, 05 Oct 2025 06:03:53 +0000

מחזור ליום כיפור The Form of the Additional and Afternoon Prayers for the Day of Atonement According to the Custom of the German & Polish Jews was compiled and translated in 1795 by David Levi (1742-1801). It is the second volume in a set of nusaḥ Ashkenaz maḥzorim by Levi. The Arvit and Shaḥarit services for Yom Kippur are found in the previous volume in this six volume set of maḥzorim.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images made by the National Library of Israel from an item held in their collection.

📖 מחזור לסכות (אשכנז)‏ | Maḥzor l’Sukkot: The Form of Prayers for the Festival of Tabernacles, a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1795)

David Levi (translation) — Sun, 05 Oct 2025 04:21:46 +0000

מחזור לסכות The Form of the Prayers for the Feast of Tabernacles According to the Custom of the German & Polish Jews was compiled and translated in 1795 by David Levi (1742-1801). Besides Sukkot, additional services for Shemini Atseret and Simḥat Torah are included. It is the fourth volume in a set of nusaḥ Ashkenaz maḥzorim by Levi. Due to the high esteem accorded it, this set served as a template for later maḥzorim in their translations and layout. For Levi’s principles of translation, please refer to his “Preface” in his first volume (The Form of Prayers for the New Year).

This work is in the Public Domain in the United States due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images made by the National Library of Israel from an item held in their collection.

In the aftermath of an attempted assassination, a Prayer Service of Thanksgiving for the wellbeing of King George Ⅲ — by Rabbi Moses Myers and David Levi (29 October 1795)

Aharon N. Varady (transcription) — Sun, 12 Oct 2025 05:29:33 +0000

Source (Hebrew)	Translation (English)
אחר תפלת ערבית החזן והקהל יזכרו מזמור החלים אלו כמספר ה׳׃	After evening Service, the Reader and Congregation are to chant the following eighteen Psalms. viz.
תהלים ד׳ למנצח בנגינות׃	Psalms 4. To the Chief musician upon Neginoth.
תהלים ה׳ למנצח אל הנחילות׃	Psalms 5. To the chief musician upon Nechiloth.
תהלים כ״א למנצח מזמור לדוד ה׳ בעזך ישמח מלך׃	Psalms 21. To the chief musician. A Psalm of David. The king shall rejoice in thy strength, O Lord!
תהלים כ״ג מזמור לדוד ה׳ רעי לא אחסר׃	Psalms 23. A Psalm of David. The Lord is my shepherd, I shall not want.
תהלים ל״ג רננו צדיקים ב״ה׃	Psalms 33. Rejoice in the Lord, O ye righteous.
תהלים ס״א למנצח על נגינת לדוד׃	Psalms 61. To the chief musician upon Neginoth, A Psalm of David.
תהלים ס״ו למנצח שיר מזמור׃	Psalms 66. To the chief musician, A Song and Psalm.
תהלים ע״ב לשלמה אלהים משפטיך למלך תן׃	Psalms 72. O God! give the true knowledge of thy judgement to the king.
תהלים צ״א ישב בסתר עליון׃	Psalms 91. He who dwelleth in the secret place of the most High.
תהלים צ״ה לכו נרננה׃	Psalms 95. O Come, let us sing unto the Lord.
תהלים ק׳ מזמור לתודה׃	Psalm 100. A Psalm of thanksgiving.
תהלים ק״ז הודו לה׳ כי טוב כי לעולם חסדו׃	Psalms 107. O Give thanks unto the Lord for he is good: for his mercy endureth for ever.
תהלים קי״ז הללו את ה׳ כל גוים׃	Psalms 117. Praise the Lord all ye nations.
תהלים קכ״א שיר למעלות אשא עיני אל ההרים׃	Psalm 121. A Song of Degrees, Shall I lift up mine eyes to the hills?
תהלים קכ״ח שיר המעלות אשרי כל יראה ה׳ הולך בדרכיו׃	Psalms 128. A Song of Degrees. Blessed is every one who feareth the Lord: who walketh in his ways.
תהלים קל״ח לדוד אודך בכל לבי׃	Psalms 138. A Psalm of David. I will praise with my whole heart.
תהלים קמ״ט הללויה שירו לה׳׃	Psalms 149. Praise ye the Lord, Sing unto the Lord.
תהלים ק״נ הללויה הללו אל בקדשו׃	Psalms 150. Praise ye the Lord. Praise God in his sanctuary.
אח״כ יאמרו פסוקים אלו	After which the following verses are to be said
לה׳ הישועה על עמך ברכתך סלה: (תהלים ג:ט)	Salvation belongeth unto the Lord: thy blessing is on thy people, Selah. (Psalms 3:9)
ה׳ צבאות עמנו מישגב לנו אלהי יעקב סלה׃ (תהלים מו:ח, תהלים מו:יב)	The Lord of Hosts is with us, the God of Jacob is our refuge, Selah. (Psalms 46:8, Psalms 46:12)
ה׳ צבאות אשרי אדם בוטח בך׃ (תהלים פג:יג)	O Lord of Hosts! Blessed is the man who trusteth in thee. (Psalms 84:13)
ברוך הגבר אשר יבטח בה׳ והיה ה׳ מבטחו׃ (ירמיה יז:ז)	Blessed be the man that trusteth in the Lord, whose help the Lord is. (Jeremiah 17:7)
ישא ברכה מאת ה׳ וצדקה מאלהי ישעו׃ (תהלים כד:ה)	He shall receive a blessing from the Lord and righteousness from the God of his salvation. (Psalms 24:5)
הנה כי כן יברך גבר ירא ה׳׃ (תהלים קכח:ד)	Behold, thus shall the man be blessed that feareth the Lord. (Psalms 128:4)
אח״כ יאמר החזן הודאה זו בקול רם והקהל עמו בלחש וכן יאמרו אותה מדי יום ביומו בבוקר קודם אשרי ובא לציון ובערב לאחר תפלת מנחה עד י״ד ימים	After which the Reader says the following Thanksgiving aloud, accompanied by the Congregation in a low voice. And thus is it to be read daily, at Morning Service before אשרי ובא לציון, and at Evening Service after תפילת מנחה for fourteen days.
ה׳ אלהי צבאות מי כמוך הסין יה לך שמים אף לך ארץ תבל ומלאה אתה יסרתם האל הגדול הגבור והנורא בששה ימים כל היציר ברא ישב על כסא רחמים ומתנהג עם ברואיו במדת החסד ובמדת הרחמים המפליא הסדיו להועיל האחד ואין זולתו מושיע וגואל מי ימלל גבורות ה׳ ישמיע כל תהלתו	Lord God of Hosts! Who is strong like unto thee, O Lord! The heavens are thine, the earth also is thine: thou hast founded the earth, and the fulness thereof. O thou Great, mighty, and tremendous God, who didst create all things in six days; who sittest on the throne of mercy, governing thyself towards thy creatures, with the attribute of beneficence, and the attribute of mercy; for thy beneficial kindness is wonderful. He is One and there is none besides him; He is the Saviour and Redeemer. Who can declare the mighty acts of the Lord; who can proclaim all his praise?
ה׳ אדוננו מה אדיר שמך בכל הארץ לך ה׳ הממלכה והמתנשא לכל לראש ומה יקר הסדך אשר הגדלת לעשות עמנו ואת כל העם דרי איי בריטניא אשר אנחנו בקרבם וחוסים בצילם כי נתת הוד המלוכה ותשת עטרת פז לראש צמח צדיק הוא אדוננו המלך האדיר והחסיד גורגי השלישי ירום הודו הדורש טוב לעמו ודובר שלום לכל יושבי ארצינו וסביבותינוי ועיניו תמיד פקוחות להישיר דרכינו ולהגין עלינו משוגאינו כי אהבת נפש אהבנו ובשלומו שלום לנו	O Lord, our Lord, how glorious is thy name in all the earth! Thine is the Kingdom, O Lord! and thou art exalted as Supreme above all. And how excellent is thy loving Kindness, which thou hast exercised towards us, and all the inhabitants of Great Britain, among whom we dwell, and take refuge under their shadow, in that thou hast placed the crown of these Realms on the head of our gracious and Pious King, George the Third, whose glory may be exalted; for he seeketh the peace of his people, and earnestly desireth the peace ot all his neighbours: his eyes are always towards us, to lead us into the paths of virtue, to shield us from our enemies; for his affection towards us, is that of a father; and in his enjoyment of peace, shall we have peace,
ועתה בעוננו משיח ה׳ כמעט נלכד בשחיתותינו לולי ה׳ עוזר לנו בהשנחתו עלינו בקום עליו אדם בליעל והעיז פניו איש רשע להרים יד במלכנו ואדוננו לשלוח יד במשיח ה׳ ולמנוע הטוב והשלוה ממדינותינו ולשפוך דם נקי בתוכינו	But now, because of our iniquities, the Lord’s anointed had nearly been taken in our toils, had not the Lord in his careful providence protected him, when the wicked sons of Belial, rose up, and put forth their hands against our lord and king, the Lord’s anointed, by which, our country might have been filled with blood and violence, anarchy and confusion:
ואתה ה׳ מגן בעדינו כבודינו ומרים ראשינו וכרהם אב על בנים רחמת עלינו ועל זרענו וטפינו סכת באברתך על נזר ראשינו הפרת עצת איש צר ואויב הרע הזה וקלקלת את מחשבתו הרעה אשר השב לעשות ויבא אדוננו המלך בשלום אל ביתו	But thou, O Lord! art a shield around us, our glory, and the exaltation of our head: and as a father hath compassion over his children, hast thou had compassion over us, our children and little ones; thou didst shield the crown of our head under thy wing, didst disappoint the counsel of his enemies, and frustrate their evil devices, so that they could not effect their Treason; and our gracious Sovereign came to his house in peace.
הנה כי כן עלינו להודות להלל לשבח לפאר לרומם ולהדר את שמך ה׳ אלהינו על החסד הגדול אשר גמלתנו לכן באנו אל מעון ביתך נשתחוה אל היכל קדשך ביראתך ונודה לשמך על החסדך ועל אמתך׃	It therefore is our duty to render thanks, praise, extol, glorify, exalt, and ascribe glory to thy name, O Lord! our God, for the Great Mercy, which thou hast bestowed on us; we are come to thy habitation; we will bow down towards the temple of thine holiness, and praise thy name, for thy loving kindness and truth.
זרע יעקב ברוכי ה׳ תנו כבוד ותודה לה׳ אלהינו הודו לה׳ קראו בשמו הודיעו בעמים עלילותיו כי גדול ה׳ ומהולל מאד ונורא הוא על כל אלהים מגדל ישועות מלכו ועושה חסד למשיחו לגורגי ולזרעו עד עולם׃	Ye seed of Jacob, the blessed of the Lord, Give glory and thanks to the Lord our God. O give thanks unto the Lord; call on his name; make known his deeds among the people: for the Lord is great, and exalted in praise, and he is to be feared above all gods. He giveth great salvation to his King; and sheweth mercy to his anointed, to George and his seed for ever.
אלהינו ואלהי אבותינו עשה עמנו אות לטובה ויראו שונאינו ויבושו כי אתה ה׳ עזרתנו ונחמתנו׃	Our God, and the God of our fathers, shew us the good token, that our enemies may see it, and be ashamed, for thou O Lord! hast holpen us, and comforted us.
ה׳ אלהי ישראל בוחן לבב ומישרים תרצה הכן לבב אויבי המלך לשוב מדרכם הרעה ויחד לבבם לאהבת מלכם ולא ירעו ולא ישחיתו לנפשם אז יאמרו בגוים הגדיל ה׳ לעשות עם אלה הגדיל ה׳ לעשות עמנו היינו שמחים׃	O Lord, God of Israel, who searchest the heart, and viewest rectitude; prepare the hearts of the King’s enemies, to return from their evil ways; unite their hearts to love their King, that they may thereby save their soul from destruction. They then shall say among the nations, the Lord hath wrought great things for them: the Lord hath wrought great things for us, for which we will rejoice.
אבינו אב הרחמן אדון השלום תן שלום בעולם	Our father, who art the father of mercy, and the Lord of peace, grant peace to reign in the world.
אלהינו שבשמים שים שלום בינינו ובמדינתינו	Our God who art in heaven, grant us peace amongst us, throughout the whole land.
אבינו מלכינו תן חיים ושלום ואריכת ימים ושנים לאדוננו המלך והמלכה ולגורגי פרינס אף װעליס ולפרינסעס אף װעליס ולכל זרע המלוכה ולא יעדר מזרעו יושב על כסא ממלכתו בשלום ובשלוה	Our Father, and our King, grant peace, length of days and years, to our Lord the King, the Queen, George Prince of Wales, the Princess of Wales, and all the Royal Family, that he may never [have] want [for] a successor to sit on his throne in peace and happiness.
ומכל נזק צער יגון ואנחה תצילהו יבלה בטוב ימיו ושנותיו בנעימים ובעת בואו בכלח אלי קבר זקן ושבע ימים תסתירהו בצל כנפיך ויתעדן מזיו כבודך	O deliver him from all trouble and affliction, that he may spend his days in tranquillity; and when thou shalt be pleased to call him hence, full of days hide thou him in the shadow of thy wings, and let him be delighted with the splendour of thy glory.
אבינו אב הרחמן אדון השלום פתח לנו שערי רחמים שערי שלום ושלוה השקט ובטח וה׳ ששמו שלום יברך את עמו בשלום אמן׃	Our Father who art the most merciful father, and Lord of peace, Open the gates [of mercy] [the gates] of peace, happiness, and tranquility; and may the Lord whose name is peace, bless his people with peace. Amen.
הנותן תשועה וכו׳	Then say, the Prayer for the Royal Family.

This is a full transcription of a patriotic and civic prayer service offered on 29 October 1795 at the German Jews’ Synagogue in London, composed by chief Rabbi Moses Myers and translated into English by David Levi. The prayers on behalf of King George Ⅲ came in the aftermath of the unraveling of the “Popgun Plot,” an alleged 1794 conspiracy by three members of the London Corresponding Society to assassinate the kning by means of a poison dart fired from an airgun. Three members, Paul Thomas LeMaitre, John Smith, and George Higgins, were arrested in late 1794, and Robert Thomas Crossfield in December 1795. Ultimately, all four were acquitted of treason in May 1796, on the grounds that the chief witness against them was dead.

Source(s)

📖 מחזור לפסח (אשכנז)‏ | Maḥzor l’Pesaḥ: The Form of Prayers for Passover, a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1796)

David Levi (translation) — Sun, 05 Oct 2025 04:39:50 +0000

מחזור לפסח The Form of Prayers for the Feast of Passover According to the Custom of the German & Polish Jews was compiled and translated in 1796 by David Levi (1742-1801). It is the fifth volume in a set of nusaḥ Ashkenaz maḥzorim by Levi. Due to the high esteem accorded it, this set served as a template for later maḥzorim in their translations and layout. For Levi’s principles of translation, please refer to his “Preface” in his first volume (The Form of Prayers for the New Year).

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived from page images made of an item held in the collection of the University of Toronto.

📖 מחזור לשבועות (אשכנז)‏ | Maḥzor l’Shavuot: The Form of Prayers for the Festival of Pentecost, a bilingual Hebrew-English prayerbook compiled and translated by David Levi (1796)

David Levi (translation) — Sun, 05 Oct 2025 07:38:07 +0000

מחזור לשבועות The Form of Prayers for the Feast of Pentecost According to the Custom of the German & Polish Jews was compiled and translated in 1796 by David Levi (1742-1801). It is the sixth volume in a set of nusaḥ Ashkenaz maḥzorim by Levi. Due to the high esteem accorded it, this set served as a template for later maḥzorim in their translations and layout. For Levi’s principles of translation, please refer to his “Preface” in his first volume (The Form of Prayers for the New Year).

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived from page images scanned by the National Library of Israel from an item held in their collection.

A Prayer Service in Thanksgiving for the military success of British over French Napoleonic forces, by Rabbi Moses Myers and David Levi (29 November 1798)

Aharon N. Varady (transcription) — Fri, 10 Oct 2025 06:54:06 +0000

Source (Hebrew)	Translation (English)
סדר תפלה	The Order of Prayer
אחר תפלת המנחה יאמרו החזן והקהל פסוקים אלו:	After the Afternoon Prayer, the Reader and Congregation are to Chant the following verses.
ה׳ אהבתי מעון ביתך ומקום משכן כבודך׃ (תהלים כו:ח)	O Lord! I have loved the habitation of thine house, and the dwelling place of thy glory. (Psalms 26:8)
באו נשתחוה ונכרעה נברכה לפני ה׳ עושנו׃ (תהלים צה:ו)	Come, we will worship, bow down, and bend the knee before the Lord our maker. (Psalms 95:6)
הודו לה׳ קראו בשמו הודיעו בעמים עלילותיו׃ (תהלים קה:א, דברי הימים א׳ טז:ח)	O give thanks unto the Lord; call on his name; make known his deeds among the people. (Psalms 105:1, I Chronicles 16:8)
שירו לו זמרו לו שיחו בכל נפלאתיו׃ (תהלים קה:ב, דברי הימים א׳ טז:ט)	Sing, and chant hymns unto him: proclaim ye all his wondrous works. (Psalms 105:2, I Chronicles 16:9)
התהללו בשם קדשו ישמח לב מבקשי ה׳׃ (תהלים קה:ג, דברי הימים א׳ טז:י)	Glory in his holy name; let the heart of them rejoice who seek the Lord. (Psalms 105:3, I Chronicles 16:10)
ואח״כ יומרו החזן והקהל י״ז מזמורי תהלים אחת לאחת כמספר טוב להודות לה׳	After which, the Reader and Congreations are to chant seventeen Psalms, at different times, according to to the number it is good^[1] For the Hebrew word טוב Toḇ, (It is Good), is in number seventeen. to give thanks unto the Lord.
מזמור	[Psalms]
תהלים כ״א ה׳ בעזך ישמח מלך וכו״	Psalms 21. The king shall rejoice in thy strength, O Lord, &c.
תהלים כ״ג ה׳ רעי לא אחסר וכו׳	Psalms 23. the Lord is my shepherd, (or feedeth me) I shall not want &c.
תהלים ל״ג רננו צדיקים בה׳ וכו׳	Psalms 33. Rejoice in the Lord, O ye righteous, &c.
תהלים מ״ה רהש לבי דבר טוב וכו׳	Psalms 45. Mine heart is devising a good matter, &c.
תהלים ס״ו הריעו לאלהים כל הארץ וכו׳	Psalms 66. Shout unto God all ye inhabitants of the earth, &c.
אח״כ יאמר דחזן הוראה זו בקול רם והקהל עמו בלחש	After which, the Reader says the following thanksgiving aloud, accompanied by the Congregation in a low voice.
היושב במרחכי מרום השוכן בשמי שמי קרם לך שמים אף לך ארץ תבל וישבי בה ואתה שיפט תבל בצדק ועמים במישרים עתה באנו אל היכל קדשך ביראתך שפתי רננות יהלל פינו ולשוננו תרנן צדקתך גם כל יושבי הארץ יזמרו לך ויודו לשמך על חסדך ועל אמתך אשר הגדלת לעשות עמנו ועל כל הטוב אשר נמלתנו׃	O thou who sittest in the wide extended heavens, who dwellest in the ancient heaven of heavens. The heavens are thine, the earth also is thine: The world and all that dwell therein. And thou dost judge the world in righteousness, and the people in rectitude. We now are come to the temple of thine holiness, in reverence of thee. Our lips shall sing, our mouths shall utter praise, and our tongues shout forth thy righteousness. All the inhabitants of the earth shall also sing praise unto thee, and give thanks unto thy name; for thy loving kindness, and for thy word which thou hast magnified with us; and for all the good which thou hast bestowed upon us.
פסוקים	Then say the following verses.
לה׳ הישועה על עמך ברכתך סלה׃ (תהלים ג:ט)	Unto the Lord belongeth salvation; the blessing be on they people. Selah. (Psalms 3:9)
ה׳ צבאות עמנו משגב לנו אלהי יעקב סלה׃ (תהלים מו:ח, תהלים מו:יב)	The Lord of hosts is with us, the God of Jacob is our refuge, Selah. (Psalms 46:8, Psalms 46:12)
ה׳ צבאות אשרי אדם בוטח בך׃ (תהלים פד:יג)	O Lord of hosts, blessed is the man who trusteth in thee. (Psalms 84:13)
ברוך הגבר אשר יבטח בה׳ והיה ה׳ מבטחו׃ (ירמיה יז:ז)	Blessed is the man who trusteth in the Lord, and the object of whose confidence is the Lord. (Jeremiah 17:7)
יראי ה׳ בטחו בה׳ עזרם ומגינם הוא׃ (תהלים קטו:יא)	Ye who fear the Lord, trust in the Lord, he is your help and shield. (Psalms 115:11)
מזמור	[Psalms]
תהלים ע״ב לשלמה אלהים משפטיך למלך תן וצדקתך לבן מלך וכו׳׃	Psalms 72. Give Solomon the king the Judgements, O God! and thy righteousness unto the king’s son, &c.
תהלים ע״ה למנצה אל תשחת מזמור לאסף שיר וכו׳׃	Psalms 75. To the chief Musician, altaschith^[2] This properly denotes, “O destroy not.” ; A Psalm or song for Asaph, &c.
תהלים צ״א יושב בסתר עליון בצל שדי יתלונן וכו׳׃	Psalms 91. He who dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty, &c.
תהלים צ״ה לכו נרננה לה׳ נריעה לצור ישענו וכו׳׃	Psalms 95. O come, let us sing unto the Lord; let us shout unto the rock of our salvation, &c.
תהלים צ״ח שירו לה׳ שיר חדש כי נפלאות עשה וכו׳׃	Psalms 98. O Sing unto the Lord a new song, for he hath wrought marvellous things, &c.
הודאה	A THANKSGIVING.
ה׳ אלהי גדלת מאוד אין כמוך ואין אלהים זולתך בשבחות ובזמירות נקדמך לברך את שמך על כל האותות והמופתים אשר עשית לדרי אי בריטניא אשר אנחנו בקרבם וחוסים בצילם	Lord my God, thou art exceedingly great: there is none like unto thee; neither is there any other god besides thee. With praise and psalmody will we come into thy presence, to bless thy name, for all the signs and wonders, which thou hast wrought for the inhabitants of the island of Britain, amongst whom we dwell, and under whose shadow we take refuge:
כי הראיתני צרות רבות ורעות חרב ורעב שבי ובוזזי שלל שעברו על הרבה מדינות וערים הקרובים והרחוקים אשר סביבותינו מחמת המציק אשר בונן להשחית וכמעט אמר אויב אררף אשיג אחלק שלל ואין מידי מציל ומי בכל מלכי הארץ אשר הצילו את ארצם מידי אמנם עלינו	for many evil troubles hast thou shewn us, even the sword and famine, and captivity^[3] Those pretended republics that they have formed may very properly be termed captives. ; and the spoil of many cities and countries, both far and near unto us have become a prey, to the fury of the oppressor, who prepared himself to destroy them; so that the enemy had nearly said, I will pursue, I will overtake, I will divide the spoil: for there is no one that can deliver out of my hand; and who is there among all the kings of the earth, that hath been able to deliver his country out of mine hand.
נברו חסדיך ורהמיך להושיענו להגין עלינו משונאינו ולהצילנו מכל צער ונזק שלא יבא בגבולינו	But, thy loving kindness and tender mercy hath been great towards us, to save us, and shield us from our enemies, and to deliver us from all trouble and danger, that it may not enter into our borders:
נתת ברכה על פני האדמה והשבעתנו מטובך חלב חטים וכל מיני תבואתינו ושפע ימים ינקתנו למען נתענג על רוב שלום השקט ובטח במדינתינו	Thou hast also given us a blessing on the face of the earth; and satisfied us with thy goodness, even the finest of wheat, and every species of fruit; that we might also suck the abundance of the sea: that we may delight ourselves as in abundant peace; perpetual quiet, and security in our land.
והאנשים כפויי טובה אשר דרך שלום לא ידעו ולא הכירו את יפיו וטובו וחשבו מהשבות ערומים למנוע הטוב והשלוה מארצינו וישימו דמי מלחמה בשלום ונתנו כחף סוררת להמרות עיני כבוד אדוננו המלך אשר מטובו חיינו	For those men are ungrateful and unthankful for every good: for they knew not the path of peace, neither did they perceive its beauty and goodness; but they formed crafty devices, in order to withold peace and tranquillity from our land; and shed the blood of war in peace: they also withdrew their shoulder,^[4] Heb. Gave a withdrawing shoulder. and rebelled in the glorious fight of our sovereign Lord the king; through whose goodness we live.
ואתה ה׳ מגן בעדינו הפרת עצת אויבינו וקלקלת מחשבתם הרעה אשר יזמו לעשות לנו והשבת עליהם את אונם ואדוננו המלך וממלכתו נקיים מדם אשר שופך בארצינו כי ידיהם לא שפכו את הדם ולמלך ולממלכתו יהיה שלום עד עולם אמן׃	But thou, O Lord, hast been a shield about us, thou didst bring the counsel of our enemies to nought; and didst prevent their evil imagination which they thought to do unto us: and didst bring down upon them their own iniquity. So that our sovereign Lord the king and his kingdom are guiltless of the blood that hath been spilled concerning our land; for their hands did not spill the blood; therefore may our king, and his kingdom, enjoy peace for ever and ever, Amen.
פסוקים	VERSES
מי ימלל גבורות ה׳ ישמיע כל תהלתו׃ (תהלים קו:ב)	Who can declare the mighty acts of the Lord? who can proclaim^[5] Heb. Caused to be heard. all his praise. (Psalms 106:2)
מה גדלו מעשיך ה׳ מאד עמקו מחשבתיך׃ (תהלים צב:ו)	How great, O Lord! are thy works! thy thoughts are exceeding profound. (Psalms 92:6)
הודיע ה׳ ישועתו לעיני הגוים גלה צדקתו׃ (תהלים צח:ב)	the Lord hath made known his salvation; his righteousness hath he publicly shewn in the sight of all the nations. (Psalms 98:2)
חי ה׳ וברוך צורי וירום אלהי ישעי׃ (תהלים יח:מז)	the Lord liveth, and blessed be my Rock: and may the God of my salvation be exalted. (Psalms 18:47)^[6] Cf. II Samuel 22:47
אורה ה׳ מאד בפי ובתוך רבים אהללנו׃ (תהלים קט:ל)	I will praise the Lord exceedingly with my mouth; yea, I will praise him in the midst of the multitude. (Psalms 109:30)
תהלים	Psalms
תהלים ק׳ מזמור לתודה וכו׳׃	Psalms 100. A Psalms of thanksgiving, &c.
תהלים ק״ז הודו לה׳ כי טוב וכו׳׃	Psalms 107. Praise ye the Lord, for he is good, &c.
תהלים קי״ז הללו את ה׳ כל גוים וכו׳׃	Psalms 117. Praise the Lord all ye nations.
תהלים קכ״ח אשרי כל ירא ה׳ וכו׳׃	Psalms 128. Happy is every one who feareth the Lord, &c.
תהלים קל״ח אודך בכל לבי וכו׳׃	Psalms 138. I will thank thee with my whole heart, &c.
הודאה	A THANKSGIVING.
פתחו לי שערי צדק אבא בם אודה יה תודה וקול וקול זמרה רון ועוז ותפארה אשירה לדר בנהורא המאזרני חיל למלחמה ומכריע קמינו תחתינו	Open the gates of righteousness for me; I will enter them, and will praise the Lord. With the voice of thanksgiving and psalmody, and glorious shouting, will I sing to him who dwelleth in the light: who girded us with strength unto battle; and subdued under us, those that rose up against us.
ואף גם זאת בהיות שר רב החובל נעלסין וצבא מחנהו תופסי משוט מלחים והובלים מאוניות אדוננו המלך בארץ נכריה ובדרך רחוקה ממצרים ועד הנה גם שם ראו מעשיה ונפלאותיו במצולה ובארץ רהב עוררת נצהך כבימי קדם אשר תחתיו שחהו עזרי רהב וכאז כן עתה דכאת כחלל רהב ובזרוע עזך פזרת אויבינו לכן קראתי לזאת רהב	And also when Rear Admiral Nelson with all the Officers and seamen of his Majesty’s fleet, were in a strange country, at a great distance, even as far as the borders of Egypt; they there beheld the wonderful works of the Lord in the deep; even in the land of Rahab,^[7] The ancient Egyptians were called Rahab, because of their pride; the term is therefore very properly applied to the French at present, on account of their insolent and haughty overbearing temper; at wishing to subdue every thing before them. didst thou awaken thy mighty strength, as in ancient days; when thou didst cast down and humble those that did help Rahab: even so hast thou done also now; for thou hast broken Rahab as in pieces as one that is slain: and with thy strong arm hast thou scattered our enemies; Wherefore (says the prophet) I have called her Rahab the inactive.
הם שבת ועל נהר נילוס כנף רננים נעלסה ועלה למעלה גדולה לנצח מבצרי אוניות שונאינו ומאתה היתה זאת להפריד בין הדבקים שהיו ספינות אויבינו קרובים זו לזו לעזרה	But at the border of the Nile, we, rejoiced as with the goodly wings of the peacock: and were highly exalted, by the victory over the mighty ships of our enemies: For this hath been from God, to enable us to make a division among the ships of our enemies, that seemed to be so strongly united, as to afford immediate assistance to each other.
ואתה ה׳ נחת בים דרך ובמים עזים נתיבה לאוניות מלכנו לבא בין צי אדיר של שונאינו ושלטו בהם כרצונם לנתוץ ולהאביד והרבה מהם נמסרו בידינו	But thou O Lord! didst make a way in the sea, and a path through the mighty waters, for the ships of our Sovereign Lord the king; so that they entered among the mighty ships of our enemies, and overthrew them according to their will, battering and destroying them; and capturing many of them.
וראו כל אפסי ארץ את ישועת אלהינו אז אמרו בגוים הגדיל ה׳ לעשות עם אלה הגדיל ה׳ לעשות עמנו היינו שמהים	Thus all the ends of the earth saw the salvation of our God. Then they said among the nations, the Lord hath wrought great things for them, the Lord hath wrought great things for us, for which we now rejoice.
הנה כי כן עלינו להודות להלל לרומם ולברך אה שמך ה׳ אלהינו על כל הטובה אשר עשית עמנו כי בעזך ישמח מלך ובישועתך יגיל עמו׃	It therefore is incumbent on us, to give thanks, praise, extol, and bless thy name, O Lord, our God; for all the good which thou hast done for us; for in thy strength the king shall rejoice; and in thy salvation shall his people be glad.
פסוקים	Then say the following verses.
שומע תפלה עדיך כל בשר יבאו׃ (תהלים סה:ג)	O thou who hearest prayer; all flesh shall come to address thee. (Psalms 65:3)
קוה קויתי ה׳ ויט אלי וישמע שועתי׃ (תהלים מ:ב)	I patiently waited for the Lord, and he inclined unto me, and heard my cry. (Psalms 40:2)^[8] Cf. II Samuel 22:7
יחל ישראל אל ה׳ מעתה ועד עולם׃ (תהלים קלא:ג)	Let Israel hope in the Lord: from henceforth, and for evermore. (Psalms 131:3)
רוצה ה׳ את יראיו את המיחלים לחסדו׃ (תהלים קמז:יא)	the Lord taketh pleasure in those who fear him; in those who hope in his mercy. (Psalms 147:11)
מזמור	[Psalms]
תהלים קמ״ד לדוד ברוך ה׳ צורי וכו׳׃	Psalms 144. A Psalm of David. Blessed be the Lord who is my strength, &c.
תהלים ק״נ הללו אל בקדשו וכו׳׃	Psalms 150. Praise God in his sanctuary, &c.
הזן וקהל תפלה זו	Then the Reader and Congregation must say the following Prayer.
ה׳ אלהי הצבאות באנו לחלות פניך כאשר החלות להראות לנו את טובך ותגדל חסדך למסור אויבנו בידינו כן תוסיף להפליא חסדך ורחמיך עלינו	O Lord God of Hosts! we are come to beseech thy presence; and as thou hast begun to shew us thy goodness, and hast magnified thy tender mercy, by delivering our enemies into our hands; thus mayest continue to shew thy marvellous kindness and loving mercy unto us.
תעוז ידי אנשי מלהמתינו יתרום ימינם עושה חיל למלחמה ולא יתיצב איש בפניהם למען יכירו וידעו כל עמי הארץ כי ה׳ נלחם להם בצריהם	O strengthen the hands of our men of war; exalt their right hand; and grant them valour for war; that no man may be able to stand before them: that all the people of the earth may know, and understand, that the Lord fought for them against their enemies.
אכן טוב מזה אם שמוע תשמע בקול תחנוננו שלום תשפות לנו ולא ישא גוי אל גוי חרב ולא ילמדו עוד מלחמה ויקוים בנו מקרא שכתוב ונתתי שלום בארץ וחרב לא תעבר בארצכם (ויקרא כו:ו) ובשלום יחדיו אשכבה ואישן כי אתה ה׳ לבדד לבטח תושיבני׃	However, we rather beseech thee, to hearken to the voice of our suplication, and wilt ordain peace for us; so that nation shall not lift up spear against nation; neither shall they learn the art of war any more. And may that promise which is written, be accomplished, “And I will give peace in the earth; and no sword shall pass through your land,” (Leviticus 26:6) We may yet see peace together; when I will lay me down and sleep; for thou alone, O Lord! will make me dwell in safety.
אבינו שבשמים תן חיים ושלום ואריכת ימים טובים לאדוננו המלך ולזרעו ולביתו ולכסאו ולכל יועציו ולמנהיגיו וכל שרי צבאותיו וחיילותיו בין בים ובין ביבשה יגיעו אל מחוז חפצם בשלום. וישובו איש לביתו בשלום ובימיהם ובימינו ישמע קול מבשר על ההרים משמיע שלום מבשר טוב משמיע ישועה אומר לציון מלך אלהיך ה׳ עוז לעמו יתן ה׳ יברך את עמו בשלום אמן׃	Our Father, who art in heaven, give life and peace, and length of good days, to our sovereign Lord the King; to his seed and to his houshold, and his throne: his counsellors, his Generals and Admirals whether by sea or land; so that they may all reach thay desired haven in peace; and may they all return to their houses in peace. And in their days, and in ours may we hear the voice of him who bringeth good tidings on the mountains; who announceth peace! Of him, that announceth salvation! Of him, that sayeth unto Ẓion, thy God reigneth! the Lord will give strength unto his people: the Lord will bless his people with peace, Amen.
	The PRAYER for the ROYAL FAMILY.
הנותן תשועה למלכים וממשלה לנסיכים מלכותו מלכות כל עולמים הפוצה את דור עבדו מחרב רעה הנותן בים דרך ובמים עזים נתיבה הוא יברך וישמור וינצור ויעזור וירומם ויגדל וינשא למעלה את אדונני המלך GEORGE the Third ירום הודו Our most gracious Queen CHARLOTTE, His Royal Highness GEORGE Prince of Wales, and the Princess of Wales, וכל זרע המליכה	He that dispenseth salvation unto kings, and dominion unto princes; whose kingdom is an everlasting kingdom; who delivered his servant David from the destructive sword;^[9] Find 1 Chronicles 21:15 who maketh a way in the sea, and a path through the mighty waters;^[10] Isaiah 43:16, Psalms 77:20, and Nehemiah 9:11 — for the Israelites through the Sea of Reeds. Also find, more generally Habakkuk 3:15. he shall bless, preserve, guard, assist, exalt, and highly aggrandize our most gracious Sovereign Lord King GEORGE the Third, our most amiable Queen CHARLOTTE, his Royal Highness GEORGE Prince of Wales, the Princess of Wales, and all the ROYAL FAMILY:
מלך מלכי המלכים ברחמיו יחייהו וישמרהו ומכל צרה ויגון ונזק יצילהו וידבר עמים תחת רנליו ופיל שונאיו ימניו ובכל אשר יפנה יצליח	May the supreme King of kings, through his infinite mercy, grant them life, preserve and deliver them from all manner of trouble, sorrow, and danger: subdue the nations under the soles of his feet; cause the King’s enemies to fall before him, and grant him to reign prosperously.
מלך מלכי המלכיס ברחמיו יתן בלבו ובלב כל יועציו ושריו רחמנות לעשות טובות עמנו וגם כל ישראל	May the supreme King of kings, through his infinite mercy, inspire him and all his counsellors and nobles with benevolence towards us, and all Israel.
בימיו ובימינו תושע יהודה וישראל ישכון לבטח ובא לציון גואל וכן יהי רצון ונאמר אמן׃	In his days and in ours may Judah be saved, and Israel dwell in safety, and may the Redeemer come unto Ẓion, which God in his infinite mercy grant; and we will say, Amen.
	FINIS

This is a full transcription of a patriotic and civic prayer service offered on 29 November 1798 at the German Jews’ Synagogue in London, composed by chief Rabbi Moses Myers and translated into English by David Levi. The unique prayers by Rabbi Myers are openly anti-French and anti-Napoleonic in alignment with British sentiment in the war against the forces of Napoleon and thrilled with the naval defeat of Napoleonic forces at the Battle of the Nile in August of that year by rear admiral Horatio Nelson.

Source(s)

Notes

Notes
1	For the Hebrew word טוב Toḇ, (It is Good), is in number seventeen.
2	This properly denotes, “O destroy not.”
3	Those pretended republics that they have formed may very properly be termed captives.
4	Heb. Gave a withdrawing shoulder.
5	Heb. Caused to be heard.
6	Cf. II Samuel 22:47
7	The ancient Egyptians were called Rahab, because of their pride; the term is therefore very properly applied to the French at present, on account of their insolent and haughty overbearing temper; at wishing to subdue every thing before them.
8	Cf. II Samuel 22:7
9	Find 1 Chronicles 21:15
10	Isaiah 43:16, Psalms 77:20, and Nehemiah 9:11 — for the Israelites through the Sea of Reeds. Also find, more generally Habakkuk 3:15.

📖 מחזור לראש השנה (אשכנז)‏ | Maḥzor l’Rosh ha-Shanah: The Form of Prayers for the New Year, a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1848)

Aharon N. Varady (digital imaging and document preparation) — Mon, 29 Sep 2025 03:12:19 +0000

מחזור לראש השנה The Form of Prayers for the New Year According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1848, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived by Aharon Varady from a scan prepared by Google Books from a volume held in the collection of the University of California.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived by Aharon Varady from a scan of a volume held in the collection of the National Library of Israel.

INTRODUCTION

The Form of Prayers‎ by the children of Israel, comprise such lively and energetic notions of the Supreme Being, that they cannot be exceeded by any other formularies now in use.

Their antiquity, their fervency, and the origin whence they sprang, are additional motives for making them universal. These urged the late David Levi, to make a new translation of them. It has been the study of the Reviser carefully to examine and correct the errors which have crept into former editions; and the whole has been restored to that system of religious animated invocation so elegantly laid down in the original.

To promote the interest of our religion, and to stir up our youth, as well as those of maturer age, to tread in the steps of their ancestors, who were so eminent for the preservation of their religious principles, is certainly an object ardently to be desired. And no way so calculated for this purpose, as a due observance of our constant prayers in our approaches to the supreme Being.

At the bottom of several pages an additional explanatory note is given, elucidating such alterations as have been made by the corrector.

THE REVISER [Isaac Levi]

📖 מחזור ליום כיפור (אשכנז)‏ | Maḥzor l’Yom Kippur: The Form of Prayers for the Day of Atonement (Arvit, Shaḥarit), a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1852)

Aharon N. Varady (digital imaging and document preparation) — Wed, 01 Oct 2025 15:47:43 +0000

מחזור מחזור ליום כיפור The Form of the Prayers for the Day of Atonement [Evening and Morning Services] According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

The Musaf, Minḥah, and Neilah services for Yom Kippur are found in the next volume in this six volume set of maḥzorim.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images derived from a scan made by Google Books of an item held in the collection of the University of California.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page image scanned by the National Library of Israel from an item held in their collection.

📖 מחזור ליום כיפור (אשכנז)‏ | Maḥzor l’Yom Kippur: The Form of Prayers for the Day of Atonement (Musaf, Minḥah, and Neïlah), a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1852)

Aharon N. Varady (digital imaging and document preparation) — Wed, 01 Oct 2025 12:58:29 +0000

מחזור ליום כיפור The Form of the Additional and Afternoon Prayers for the Day of Atonement According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

The Arvit and Shaḥarit services for Yom Kippur are found in the previous volume in this six volume set of maḥzorim.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images derived from a scan made by Google Books of an item held in the collection of the University of California.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images made by the National Library of Israel from an item held in their collection.

📖 מחזור של סוכות (אשכנז)‏ | Maḥzor shel Sukkot: The Form of Prayers for the Festival of Tabernacles, a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1852)

Aharon N. Varady (digital imaging and document preparation) — Fri, 03 Oct 2025 01:09:59 +0000

מחזור של סוכות The Form of the Prayers for the Feast of Tabernacles According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

Additional services for Shemini Atseret and Simḥat Torah are also included.

This work is in the Public Domain in the United States due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images derived from a scan made by Google Books of an item held in the collection of the University of California.

This work is in the Public Domain in the United States due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images made by the National Library of Israel from an item held in their collection.

📖 מחזור של פסח (אשכנז)‏ | Maḥzor shel Pesaḥ: The Form of Prayers for the Festival of Passover, a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1852)

Aharon N. Varady (digital imaging and document preparation) — Mon, 29 Sep 2025 17:57:23 +0000

מחזור של פסח The Form of Prayers for the Feast of Passover According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images derived from a scan made by Google Books of an item held in the collection of the University of California.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived from page images made of an item held in the collection of the University of Toronto.

📖 מחזור של שבועות (אשכנז)‏ | Maḥzor shel Shavuot: The Form of Prayers for the Festival of Pentecost, a bilingual Hebrew-English prayerbook translated by Isaac Levi (1807/1852)

Aharon N. Varady (digital imaging and document preparation) — Mon, 06 Oct 2025 18:37:14 +0000

מחזור של שבועות The Form of the Prayers for the Feast of Pentecost According to the Custom of the German & Polish Jews was translated by Isaac Levi in 1807, ostensibly as a “revision” of a 1795 maḥzor compiled, translated, and published by David Levi (no relation). This later printing of Isaac Levi’s translation, made by the printer H. Abrahams (“Tsvi bar Michael” in Hebrew) in 1852, mistakenly credits “David Levy” instead of Isaac Levi. I’ve provided both editions so that their contents can more easily be compared with one another.

This work is in the Public Domain in the United States due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images derived from a scan made by Google Books of an item held in the collection of the University of California.

This work is in the Public Domain in the United States due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images made by the National Library of Israel from an item held in their collection.

📖 סדר התפלות (מנהג הספרדים)‏ | Seder haTefilot: The Order of the Daily Prayers in Hebrew and English According to the Custom of the Spanish & Portuguese Jews, compiled and translated by David Levi (1789) revised by Solomon Mordecai Ximenes (1810)

Aharon N. Varady (digital imaging and document preparation) — Mon, 10 May 2021 16:44:51 +0000

Seder haTefilot: The Order of the Daily Prayers in Hebrew and English According to the Custom of the Spanish & Portuguese Jews is the second printed edition of the siddur first compiled and translated by David Levi in 1789. This edition was prepared posthumously in 1810 by Edward Justins^[1] For the source of the Justins’ given names, we were fortunate in happening over this resource. (who had with his father William printed the first edition) under the supervision of Solomon Mordecai Ximenes (Ish Yemini). While the title page indicates the work was “carefully revised and corrected” by Ximenes, the only major change noticed is the lack of Ḥakham Ishak Nieto’s “Exhortation” and the inclusion of “Notes Illustrating the Preceding Translation” that may have been written by Ximenes (found at the end of the siddur). Some additional details on this edition have been written by Dr. Roy Shasha here.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was derived by Aharon Varady from a scan prepared by Google Books from a volume held in the collection of the Harvard University library.

DEDICATION.
To the elders of the synagogues, in England, America, West Indies, &c. &c.

Gentlemen,

Under a firm persuasion of your being actuated by the same zeal, which your ancestors possessed, for maintaining and handing down to posterity, unsullied, the truths recorded in holy writ, I have humbly presumed to dedicate this Formula, which comprises such lively and energetic ideas of the Supreme Being; wherein the youth, as well as the hoary head, are instructed how to approach the God of Israel.

It was originally my intention to dedicate this Publication to a Gentleman, whose talents and virtues have placed him in one of the first situations in the Community to which he has the honor to belong: but on more mature reflection, I conceived a Work of such general importance, would be better placed under your protection, as the Guardians and Conservators of your holy religion.

In order to render it worthy your patronage, I have engaged Rabbi S.M. Ish Yeminy, for the Revision and Correction of the Work; the Hebrew of which will exactly correspond with the Edition published by S.R. Mendes, afterwards republished by Jacob Mendes de Silva, both of whom were חזנים of the Portuguese Synagogue at Amsterdam; and which was accepted and used in all the Portuguese Synagogues of Israelites, including that of שער השמים here in London.—Added to this, the beauty of the Type, as well as the Paper, I trust will combine to render it one of the most splendid, and correct performances, that ever issued from the press.

With a reliance on your judgment, to appreciate its merits, I venture to commit it.

And am,
Gentlemen,
With all possible esteem,
Your obedient and devoted servant,
E. JUSTINS.

Hebrew Printing Office,
34, Brick Lane, Spitalfields,
Dec. 20, 1809.

PREFACE.

Through the repeated solicitations of many respectable Gentlemen of the Community, who have long lamented the great scarcity of the Work, the Proprietor, E. Justins, has undertaken to Reprint the late David Levi’s Edition, with such Alterations, Corrections, and Amendments, as were deemed absolutely necessary.

For this purpose, he has furnished his Office with a complete assortment of Hebrew, as well as English Type, from the first Foundry in Europe; and he has also engaged a Rabbi of eminent abilities, for the express purpose of superintending the Publication.

E.J. feels himself more qualified for the undertaking, from the circumstance of his having composed a great part of the former Edition, while with his Father, under the direction of the late Mr. David Levi.

Of the utility of a Translation of the Prayers, nothing need be said; the liberal patronage experienced by the original Translator, is a sufficient inducement for the present Publisher to hope for similar encouragement in this improved Edition.

ADVERTISEMENT.

As it is intended to elucidate the translation by Notes, they will of course be numerous, and some of them of considerable length; therefore to avoid confusion, and taking off the reader’s attention during the time of prayer, and that the English page may exactly correspond with the Hebrew, they will be affixed at the end of the volume, where they will be regularly numbered, correspondent with those in the text, thus; (Ⅰ.) (Ⅱ.) (Ⅲ.) &c. By this means, the notes will become more valuable, in illustrating such metaphors, &c. as cannot properly be transfused; all which must greatly forward the attainment of a thorough knowledge of our Prayers, even to those who are not masters of the sacred language; so that they may be able to understand what they say, when addressing the Supreme Being.

Notes

Notes
1	For the source of the Justins’ given names, we were fortunate in happening over this resource.

📖 סדר התפלות (אשכנז) | The Form of Daily Prayers, a bilingual Hebrew-English prayerbook translated by Isaac Levi (1830)

Aharon N. Varady (digital imaging and document preparation) — Thu, 23 Oct 2025 23:57:54 +0000

Isaac Levi’s The Form of Daily Prayers according to the custom of the German and Polish Jews (London: M. Phillips, 1830) is a daily, shabbat, and festival prayerbook. Historically, it can be thought of as one of the second generation of bilingual Ashkenazi Hebrew-English prayerbooks published in Britain. (The first generation being those produced by A. Alexander and David Levi.) Often, probably for marketing reasons, these then novel editions would rather conservatively refer to themselves as revised or corrected, knowing that the esteem given to the earlier prayerbooks of David Levi might argue against any new siddur with a new translation.

This work is in the Public Domain due to its having been published more than 95 years ago.

This digital edition was prepared by Aharon Varady from page images of an item held in the collection of the HUC-JIR Klau library, Cincinnati. (Thank you!)

אֵל שְׁמֹר הַמֶּֽלֶךְ | God Save the King (Hebrew translation with an additional stanza by Hyman Hurwitz 1831)

Hyman Hurwitz — Tue, 02 May 2023 03:23:43 +0000

Translation (Hebrew)	Source (English)
אֵל שְׁמֹר וִילְיֶם מַלְכֵּֽנוּ לְעוֹלָם יְחִי מַלְכֵּֽנוּ אֵל שְׁמֹר הַמֶּֽלֶךְ׃ שְׁלַח שָלוֹם בִּנְוֵֽהוּ בְּעֹז וְהָדָר עַטְּרֵֽהוּ לָעַד הַמְשִׁילֵֽהוּ אֵל שְׁמֹר הַמֶּֽלֶךְ׃	God save our noble King William!^[1] This would be King William Ⅳ (1765-1837) who reigned from 1830-1837. Long live the King, God save the King! Send him victorious, Happy and glorious, Long to reign over us, God save the King!
אָנָּא אֱלֹהִים קוּמָה, בְּאוֹיְבָיו תְּנָה מְהוּמָה, וְהַפִּילֵימוֹ׃ הָפֵר תַּחְבֻּלֹתָם, סַכֶּל־נָא עֲצָתָם, לְעַמּוֹ תֵּן מִשְׁאֲלֹתָם, וְהוֹשִׁיעֵמוֹ׃	O Lord our God arise, Scatter his enemies, And make them fall! Confound their politics, Frustrate their knavish tricks, On him our hearts are fix’d, O save us all!
מִבְחַר בִּרְכָתְךָ אֵל! לְהָרִיק עָלָיו הוֹאֵל׃ לָעַד יִמְלוֹךְ!^[2] later, יְחִי הַמֶּלֶךְ יָגֵן בְּעַד חֻקֵּֽינוּ אָז יִשְׂמַח לִבֵּֽנוּ וְנָשִׁיר בְּכָל מְאֹדֵֽנוּ אֵל שְׁמֹר הַמֶּֽלֶךְ׃	Thy choicest gifts in store On him be pleased to pour, Long may he reign! May he defend our laws, And ever give us cause To sing with heart and voice, God save the King!
עוֹד עֵינָיו תֶּֽחֱזֶינָה יְדִידוּת וְאַחְוָה תִרְבֶּינָה בְּכָל עִיר וָפֶלֶךְ׃ יֵרְדְּ שִׁבְטוֹ בִּגְדֻלָּה נָעָבְדֶנּוּ בְּגִילָה וְנָרוֹן בְּקוֹל צָֽהֲלָה אֵל שְׁמֹר הַמֶּֽלֶךְ׃	O, grant him long to see Friendship and unity Always encrease! May he his sceptre sway, All loyal souls obey, Join heart and voice, huzza! God save the King!

“God Save the King” was originally written by an unknown author and circulated in three stanzas during the reign of Britain’s King George Ⅱ, circa 1745. This Hebrew translation, “El Shemor haMelekh,” as translated by Hyman Hurwitz with an added fourth stanza, was first published in his The Etymology and Syntax of the Hebrew Language (1831), pp. 276-279, during the reign of King William Ⅳ (1765-1837). For the Hebrew adaptation for queens, find “God Save the Queen” as prepared for Queen Victoria during and after her Jubilee in 1887. “God Save the King” is the current National Anthem (ההמנון הלאומי) of the United Kingdom, containing the first and third stanzas.

Source(s)

the national anthem at the coronation of king charles iii (Ephraim Mirvis, Office of the Chief Rabbi 2023) p. 10

God Save the King (English, The Gentleman’s Magazine 1745-10-15)

Notes

Notes
1	This would be King William Ⅳ (1765-1837) who reigned from 1830-1837.
2	later, יְחִי הַמֶּלֶךְ

תפלה למשה | Prayer of Gratitude at the Consecration of the Montefiore Synagogue at Ramsgate, by Sir Moses Montefiore (1833)

Aharon N. Varady (transcription) — Sat, 06 May 2023 01:22:28 +0000

Source (Hebrew)	Translation (English)
אנא אל עליון! אשר עיניך פקוחות על דרכי בני אדם, ומאתך מצעדי גבר כוננו׃ במה אכף ואקדם פניך על כל החסדים אשר גמלתני מאז היותי לאיש׃ מה רב טובך אשר עשית עם עבדך, לעורר לבבי ולבב יונתי תמתי לעבור ארחות ימים, לבקר נחלת אבותינו ארץ הקדושה אשר אתה דורש אותה תמיד מלאת משאלותינו׃ עזרתה היית לנו בהלוך ושוב, לא יצר צעדינו׃ עברנו הארץ, עומדות היו רגלינו בשערי ירושלים, ובעיננו ראינו ברק הזוהר אשר מאז הופעת עליה מטובך, עדן מחרכי הארץ יציץ, אף כי עתה שוממה׃ והוספת לנו בזה רוח נכון לחדש בקרבנו להכיר אלהותך על כל יושבי תבל ארצך׃	ALMIGHTY GOD! whose eyes are open upon all the ways of the sons of men, and by thy will their paths are established; wherewith shall I come before thee, how shall I acknowledge the kindness thou hast shewn unto me from my youth? How great the goodness thou hast vouchsafed unto me, in granting the fulfilment of the ardent desire thou didst awaken in my heart, and in that of the beloved companion of my life, to visit the inheritance of our forefathers, to traverse the ocean to behold the Holy Land, a land which is under thy especial Providence. Thou hast protected us on our departure, and aided our return: our steps failed not: we have passed through that land, our feet have stood within thy gates, O Jerusalem! From the sight of our own eyes are we conscious of the refulgent light that once brightly shone on our country, and which yet faintly glimmers, though she hath become desolate. Thence hast thou inspired us with a contrite spirit, to perceive and to declare thy Almighty power over all the inhabitants of the world;
על כן מצא עבדך את לבו, לתת תודה לשמך על העבר, ולהתפלל על העתיד, במקום מקדש מעט אשר הכינותי נדבה משפעת טובך, לזכרון תמיד, להגיד בבקר חסדך ואמונתך בלילות, בקהל קדושים׃	therefore hath thy servant found in his heart to offer this public thanksgiving for thy past bounties, and earnestly to implore thy future protection in this humble sanctuary, which out of thine own gifts I dedicate to thee as a free-will offering and lasting testimony, to shew forth thy loving-kindness in the morning, and thy faithfulness every night, [with this holy congregation.]
ואתה אלהי ישראל, יהיו נא אזניך קשבות לתפלת עבדך, נא! ברך את אמי הורתי, אורך ימים תשביעיה, בשובע שמחות, אותי ואת אשתי גברת הנשים, ושאר יוצאי חלציה, האח והאחות, גם שלשים גם רבעים, וחזק לבבינו לשמור פקודיך, בכל עת׃ וכאשר לא נפל דבר מכל אשר העדתה בנו על ידי משה עבדך, יען כי הפרנו את בריתך ולא שמרנו מצותיך כן נכון לבנו בטוח, כי גם את הטוב נקבל, כי יאמנו דבריך הטובים, אשר הבטחתנו על ידי יחזקאל נביאך, לחדש ימינו כקדם כאמור וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יי (יחזקאל לו:כג) בָּנִיתִי הַנֶּהֱרָסוֹת נָטַעְתִּי הַנְּשַׁמָּה אֲנִי יי דִּבַּרְתִּי וְעָשִׂיתִי (יחזקאל לו:לו) אמן׃	O Lord God of Israel! Incline thine ear to the prayer of thy servant. Bless, I beseech thee, my revered and honored Mother! Grant her length of days in the fulness of joy and happiness with me, my beloved Wife, my Brother and Sisters, with all her descendants, even the third and fourth generations. Strengthen our hearts to keep thy precepts at all times. And truly, as nothing has failed of that which thou hast forewarned us, through Moses thy servant, for we have broken thy covenant, and not observed thy commandments; so are we surely convinced that we shall receive from thee the promised good; and our days will be renewed as of old, and that thou wilt fulfil thy words (unto Ezekiel thy Prophet) “that the nations shall know that I, the Lord…” (Ezekiel 36:23) “rebuild the ruined places, and plant that that was desolate. I the Lord have spoken it, and I will do it.” (Ezekiel 36:36) [Amen]
נא! יעלה תפלתינו ותחנותינו למכון שבתך השמים דרך העיר אשר בחרת, לקבץ נפוצותינו, בחיינו ובחיי דכל בית ישראל, ואליך יבואו גוים מאפסי ארץ, לקרא כלם בשם יי, וחיה יי למלך על כל הארץ, ביום ההוא יהיה יי אחד, ושמו אחד, אמן וכן יהי רצון׃	Let our prayer and supplication, which we offer towards thy chosen city, ascend to Heaven, thy dwelling-place. Gather together our dispersion in our days, and in the lifetime of the whole House of Israel; and all nations, even from the ends of the earth, shall approach thee, to call, all of them, on the name of the Lord; and the Lord shall be King over all the earth. In that day shall the Lord alone be acknowledged, and his name be One. Amen [and so may it be the Lord’s will].

This “Prayer of the Founder” by Sir Moses Montefiore appears in Order of Service at the Dedication of the Synagogue Founded by Moses Montefiore and Judith his Wife, in commemoration of the happy event of their visit to the holy city of Jerusalem, the inheritance of their forefathers and as an humble tribute to the Almighty for his great and manifold blessings (Ramsgate: 30th Sivan (16th June) 5593 [1833]. — Eve of Rosh Ḥodesh), pp 9-10. I have added in brackets several places where the translation is lacking. –Aharon Varady