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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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a community-grown, libre Open Access archive of Jewish prayer and liturgical resources — for those crafting their own prayerbooks and sharing the content of their practice
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tag: Decalogue Sorted Chronologically (old to new). Sort most recent first? The text of parashat va’Etḥanan, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 34th century A.M., 7th century B.C.E., annual Torah reading cycle, Decalogue, let's review, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, redaction criticism, שבת נחמו Shabbat Naḥamu, שמע shemaŋ, supplementary hypothesis, the Plains of Moav, theophany, ואתחנן va'Etḥanan Contributor(s): A Torah reading of Parashat Yitro in English translation, transtropilated. Categories: Tags: 21st century C.E., 58th century A.M., Cantillated readings in English, Decalogue, English Translation, Har Sinai, theophany, transtropilation, ימי השובבים Yemei haShovavim Contributor(s): Once upon a time, according to the Mishnah, it was the nusaḥ (liturgical tradition) of the Cohanim in the Bet Hamikdash[ref]Priests of the Temple in Jerusalem[/ref] for the Ten Commandments to be read prior to the Sh’ma. Categories: Tags: 2nd century B.C.E., 37th century A.M., עשרת הדיברות aseret hadibrot, Decalogue, Nusaḥ Beit HaMiqdash, פרשת יתרו Parashat Yitro, shaḥarit Contributor(s): “Arkin” is one of two Aramaic piyyutim read by some Ashkenazi communities at the beginning of the Torah reading on the first day of Shavuot (the other being the Aqdamut). The piyyut makes reference to an important legend featuring Mosheh experiencing an ascent in which he must wrest the Torah from angelic entities that are averse to parting with it, or loathe to giving it up, to humanity. Introducing the piyyut she translated in Jewish Aramaic Poetry from Late Antiquity (Brill: 2018), Dr. Laura Lieber writes, “This [Shavuot] poem dramatizes neither the content of revelation, as other poems here do, nor the season of its giving, as the story of Ruth does. Instead, our poet imagines God’s summoning of Moses to the heavens to receive the Torah atop Mount Sinai. God’s voice is most prominent here, although the angels also speak; Moses, however, keeps silent, and the poet depicts him with anything but aggression and bravado. The poet crafts a scene that recreates the tension of the imagined encounter: God repeatedly reassures Moses, who fears angelic aggression, but the angels also express fear of Moses, who is here depicted as having horns, which God encourages Moses to use in self-defense.” Categories: Tags: acrostic, Alphabetic Acrostic, Angelic Nature, Angelification, Angels, Aramaic, Decalogue, ההיכלות ויורדי המרכבה haHeikhalot v'Yordei haMerkavah, mid-first millennium CE, Mosheh Rabbenu, פיוטים piyyuṭim, תרגום targum Contributor(s): The Yiddish translation of the Aramaic piyyut “Arkin” is appended to the first known printing of the Maaséh Aqdamut (Fürth 1694). The transcription is based on an earlier transcription of the Fürth 1694 printing published by Isaac Rivkind in “די היסטאָרישע אַלעגאָריע פון ר׳ מאיר שַ״ץ” (“The Historical Allegory of Rabbi Meir, shatz [Shaliaḥ Tsibur]”) the first chapter in Filologishe shriftn vol. 3 (1929), pp. 1-42. (This translation of the Aqdamut appears on pages/numbered columns 40-42.) Categories: Tags: acrostic, Alphabetic Acrostic, Angelic Nature, Angelification, Angels, Aramaic, ארכין Arkin, Decalogue, ההיכלות ויורדי המרכבה haHeikhalot v'Yordei haMerkavah, mid-first millennium CE, Mosheh Rabbenu, פיוטים piyyuṭim, תרגום targum, Yiddish translation Contributor(s): This piyyut, “Joseph Overpowered,” was originally written in the Byzantine era as an introduction to the seventh commandment, the commandment against adultery. It tells a midrashic elaboration of the story of Potiphar’s wife’s attempt and failure to seduce Joseph. It’s honestly a bit racier than one would expect from a liturgical text, with quite a few double entendres on the topic of sexuality. Like the two prior piyyutim — Amar Yitzḥak and Itgabar — it begins in medias res. Categories: Tags: 45th century A.M., 7th century C.E., acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, Aramaic, Decalogue, פיוטים piyyuṭim, sexual attraction, sexual conduct, תרגום targum, Yosef cycle Contributor(s): This piyyut, “Amar Yitsḥaq,” was originally written as an introduction to the fifth commandment, the commandment of honoring your father and mother. In the eyes of the payṭan, the quintessential example of honoring your father is an incredibly morbid one — Isaac, encouraging his father to go through with it on the altar and begging him to strike true, so that the sacrifice isn’t rendered unfit! It incorporates midrashic narratives about Isaac’s total willingness to go through with the sacrifice, as well as his longing for his mother in the process. To our modern eyes it is quite a disturbing work! But it’s worth remembering that there were many cases in medieval Europe of Jewish parents so desperate and terrified on account of the Crusades that they killed their own children rather than have them submit to baptism. Perhaps this poem provided those who heard such horrific stories some comfort. Categories: Tags: 45th century A.M., 7th century C.E., acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, Aqédat Yitsḥaq, Aramaic, Decalogue, martyrdom, פיוטים piyyuṭim, self-sacrifice, תרגום targum, יצחק Yitsḥaq Contributor(s): This piyyut, “Itgabar,” was originally written as an introduction to the sixth commandment, the commandment of not murdering. It is a poetic retelling of the death of Joab in I Kings 2:28-34. Joab, the leader of David’s armies, was a notoriously violent man, the slaughterer of Abner and Amasa. He died in a correspondingly violent way, struck down by Benaiah son of Jehoiada within the Tabernacle itself. Surprisingly enough, this poem frames Solomon as an unjust and cruel ruler, treating Joab’s death as a tragedy rather than the quid-pro-quo consequence it is portrayed as in Kings. In this location, it almost goes so far as to calling Solomon himself a murderer. Categories: Tags: 45th century A.M., 7th century C.E., acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, Aramaic, bloodshed, Decalogue, murder, פיוטים piyyuṭim, תרגום targum, ultraviolence Contributor(s): This piyyut, “Ḥanaiah, Mishael, and Azariah,” was originally written to be recited as an introduction to the targum of the Second Commandment, the prohibition on worshiping other gods. It is a dispute-poem retelling the story of Ḥanaiah, Mishael, and Azariah, the three “holy children” of Daniel chapter 3 who would rather be thrown into an oven than worship an idol. It’s an intricate multi-part acrostic that I absolutely love. (I also am partially convinced it may be influenced by the apocryphal “Song of the Three Holy Children,” if not in context then in the idea of an extensive poem related to their story.) Since the original poem’s acrostic only goes halfway through the alphabet, the great Meir bar Isaac Nehorai of Orleans wrote a continuation that is also included here. Categories: Tags: 45th century A.M., 7th century C.E., acrostic, phonetic alphabetic acrostic translation, Alphabetic Acrostic, Aramaic, Decalogue, פיוטים piyyuṭim, תרגום targum Contributor(s): This piyyut is signed “Elyaqim Ḥazaq.” Alas, we do not know who this Elyaqim was or even whether he was a rabbinic or Karaite Jew. The piyyut has been preserved for us in the Karaite cycle (Vilna printing press, 1852, Vol. IV, p. 135.) and there are several other piyyutim signed with his name. Categories: Tags: Contributor(s): The piyyut read as an introduction to the Decalogue during the Torah reading on Shavuot. Categories: Tags: 11th century C.E., 49th century A.M., Acrostic signature, phonetic alphabetic acrostic translation, Alphabetic Acrostic, אקדמות Aqdamut, Aramaic, בהמות behemot, Decalogue, פיוטים piyyuṭim, תרגום targum Contributor(s): A meorah — a piyyuṭ to be inserted before the ḥatima of the first blessing of the Shema’ — by the great payṭan Yehuda haLevi. This piyyuṭ was traditionally recited in eastern Ashkenazi communities on Shabbat Yitro and VaEtḥanan, the two Shabbatot where the Ten Commandments are read. Some also included it on the first day of Shavuot for the same reason. A poetic introduction to the Azharot of Solomon ibn Gabirol read in the afternoon of Shavuot by Sefaradim. Categories: Tags: 12th century C.E., 49th century A.M., acrostic, Acrostic signature, אזהרות azharot, Decalogue, Har Sinai, Nusaḥ Sefaradi, פיוטים piyyuṭim, התורה the Torah, theophany Contributor(s): “Ar’a Raqda,” a piyyut read directly before the Ten Commandments in the Targum, uses wedding imagery and language from the Shir haShirim to paint Sinai as a ḥuppah. Ana is a poem for the first commandment, that discusses all that God did for the ancestors. A piyyut in Judeo-Greek for introducing the Decalogue. Categories: Tags: Contributor(s): “Die zehn Gebote” was translated/adapted by Yehoshua Heshil Miro and published in his anthology of teḥinot, בית יעקב (Beit Yaaqov) Allgemeines Gebetbuch für gebildete Frauen mosaischer Religion. It first appears in the 1829 edition, תחנות Teḥinot ein Gebetbuch für gebildete Frauenzimmer mosaischer Religion as teḥinah №64 on pp. 91-93. In the 1835 edition, it appears as teḥinah №66 on pp. 114-116. In the 1842 edition, it appears as teḥinah №69 on pp. 119-121. This is a restatement of the Decalogue offered as life wisdom by Rabbi Dr. Mordecai Kaplan for his daughters, sometime in the 1920s, possibly as early as 1922 at the Bat Mitsvah of his oldest daughter Judith. The document was found by Mel Scult and shared by him from his Mordecai Kaplan Discussion Group on Facebook. The poem “Shebuoth” by Miriam del Banco (1858-1931) was included in her posthumously published anthology, Poetry and Prose (1932), p. 37-38. Categories: Tags: 19th century C.E., 57th century A.M., Decalogue, English poetry, English vernacular prayer, Prayers as poems Contributor(s): | ||
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