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tag: geonic period Sorted Chronologically (old to new). Sort most recent first? מה אלו | “Who are these?” — the Origin of the Angels of Healing: Sanoi, Sansanoi, and Semanglof, as told in the Alphabet of ben Sira (ca. late first millennium)The origin story of Lilith as told in the Alphabet of ben Sira. . . . 💬 ספר תולדות ישו, לפי נוסח שטרסבורג | The Book of the Generations of Yeshu, according to the Strasbourg Variant, cantillated and vocalized by Isaac Gantwerk MayerOne of many variants of this notorious work, the Sefer Toldot Yeshu is an irreverent retelling? a bitter deconstruction? a mocking parody? of the Christian narrative of the birth, life, and death of Jesus of Nazareth. Taking its general structure from the gospels, it coöpts and alters it to make the main character look like a petty, vindictive sorcerer, his disciples into either sectarian liars or loyal rabbinic plants, and his followers into easily duped fools. Toldot Yeshu was a very popular work in medieval times, and you can tell — this sort of a text was certainly written by someone whose primary relationship with Christians was fear. It’s the bitter invective of an oppressed people without power for themselves, the dirty laundry that two thousand years of murder leaves behind. It’s also, just, like unspeakably, hilariously crude. Have a garlicky Nittel, everyone! . . . Schedule for the Reading of Psalms corresponding to Festivals and Commemorative Days, according to Tractate SoferimThis is the schedule for the reading of psalms corresponding to Festivals and Commemorative Days, according to Tractate Soferim 18:2-3 and 19:2. . . . שנוי השם | Shinui ha-Shem, the healing ritual via name-change as reconstructed from “Sefer Toldot Adam v-Ḥava” by Rabbeinu YeruḥamA ritual for changing a name of a sick person. This text is recorded in abridged form in Rabbeinu Yeruḥam’s 14th-century work “Sefer Toldot Adam v-Ḥava,” but is almost certainly substantially older than that considering he credits it to the Geonim. Rabbeinu Yeruḥam doesn’t include the text in its entirety, assuming familiarity with the “מְצָלְאִין אֲנַֽחְנָא” opening to prayers. This text is not, to my knowledge, commonly used in any modern rites, but I found a 15th-century Italian siddur here with a prayer that begins with the same formula in full. . . . Categories: Well-being, health, and caregiving על הכל יתגדל ויתקדש | An Alternative Mourner’s Ḳaddish, from a prayer offered during the removal of the Torah from the Arōn (Seder Rav Amram Gaon)This Kaddish was first published online at Jewish Renewal Chassidus by Gabbai Seth Fishman. Rabbi Oren Steinitz translated the kaddish on the 3rd yahrzeit after Reb Zalman’s passing. . . . The custom of reciting BaMeh Madliqin, the second chapter of Mishnah Shabbat, on Friday nights probably originated as an anti-Karaite polemic. While the Karaites were opposed to any use of fire on Shabbat, rabbinic Jews kindle lights before Shabbat, and the recitation of BaMeh Madliqin — the laws of Shabbat lights — emphasized this distinction. One of the best firsthand sources we have for this is the following introductory blessing from the Cairo Genizah (T-S NS 299.150 verso) for the recitation of BaMeh Madliqin, first published by Naftali Wieder in this article. This blessing emphasizes the continuity of the Torah both written and oral from Sinai to the sages and elders. . . . Categories: Erev Shabbat Schedule for the Reading of Psalms corresponding to Festivals and Commemorative Days, according to the Vilna GaonThe schedule for holiday psalm readings according to the Vilna Gaon, as recorded in the Siddur Al Pi Nusaḥ haGra published by Mossad haRav Kook. The Vilna Gaon was very stringent in reciting only one psalm per day, and as a result his practice is very complex, with different psalms being said on the same holiday depending on the day of the week. . . . | ||
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