J. Winter & Aug. Wünsche, Die Jüdische Litteratur, Dritter Band: Die Poetische, Kabbalistische, Historische und Neuzeitliche Litteratur (Trier, 1896), 825:

"Der Erste, der eine deutsche Ueber[s]etzung der gesammten Festgebete (Machsor) veranstaltete, war W. Heidenheim (1800–5); ihm folgten M. J. Landau (1834), J. Heinemann, M. Fränkel und G. Kleefeld (1838–40), M. E. Stern (1844), R. Fürstenthal und M. E. Cunow (1845), M. Letteris (1845–47), M. Sachs (1856–57). I. N. Mannheimer übersetzte die Festgebete nach der Wiener Gottesdienstordnung (1840), und S. J. Kaempf nach dem Gottesdienste der Prager Tempels (1851). Eine Uebersetzung der Festgebete ins Englische besorgte A. Alexander, dann D. A. de Sola (1860), ins Französische E. Durlacher, theilweise M. Bloch (1879), ins Ungarische J. Füredi (1885–91) und J. Schön (1891). Die Gebete für das Neujahrsfest und den Versöhnungstag übertrug in die Marathi-Sprache mit indischen Lettern Joseph Ezechiel in Bombay (1887)."

1. Interesting that he calls Heidenheim's translation the first "German" one. Contrast Dubno's haskama to Heidenheim's machzor, where he says that Heidenheim's translation is simply better than the earlier German (=Yiddish) ones, because they had לא נועם ולא יופי כי אם לשון המוני.

2. I'm pretty sure I've seen an English translation from significantly earlier than 1860, at least of Rosh Ha-shana and Yom Kippur. (It translated shofar as "cornet". David Cohen owns it, at least the Rosh Ha-shana volume.)

3. Winter and Wünsche seem to indiscriminately mix translations of different rites: De Sola's English translation is probably of the Sephardic Rite, and Joseph Ezechiel's Marathi translation surely sop whereas Füredi's Hungarian one is surely of the Eastern Ashkenazic Rite; Durlacher's French translation is probably of the Western Ashkenazic Rite.

4. Marathi Machzor! Stephen Belsky, this will probably get you excited!

Hasidic Dude on a train

Posted by Fred Macdowell on Facebook on June 30, 2016, at 12:02 PM.

My good friend wrote this thing that I thought was too important to just stay buried in a conversation in some corner somewhere. With his permission I post it here. Please consider it carefully, past all the excuses we all have.

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I sit on the commuter train, as I do every morning for the past 10 months. I am one among the hundreds of thousands humans who commute daily from the suburbs to NYC.

But I'm different. I'm Hasidic.

The trains during peak hours are crowded. The window seats get occupied first. When these are all taken, commuters double up and fill the aisle seats. After the last pickup station, the two rows of seats are set like two jaws neatly socketed with teeth. Except for one gap.

How odd it must be to complain about having a double seat. Instead of being crammed butt to butt, I get some breathing space. Who wouldn't want that?

I for one don't. Not when it happens almost every day. Why does it take a no-other-options situation to sit down next to me?

Am I a leper?

Do I smell?

I showered this morning. With shampoo. I put on deoderant. And I wear a clean shirt. I don't look menacing.

Do I?

So why won't you grace me with a rub of your commuting butt against mine and breathe into my nostrils?

You want to avoid me. I am a pariah. I'm a Hasidic dude with those weird side curls.

Doesn't that make you a little xenophobic?

Are you scared I'll bite you? I won't even as much as say hi. This is New York. We ignore each other here.

I'm like everybody else. I carry a backpack emblazoned with the Nike logo. I wear white earphones and pretend to read something on my phone. Sometimes I sip from a coffee paper cup. I won't fart, and I won't force feed you gefilteh fish.

Please, I want to be made as uncomfortable as everybody else.