The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. I’m working on transcribing all of these, but to start, here’s an Al haNissim for the twenty-eighth of Shvat in Avignon. Written in rhymed prose, this text tells the story of a gentile who fell headfirst down a deep well near the synagogue, but successfully managed to flip himself over and wedged his feet in the walls. Even more miraculously, afterwards he declared that it was his own fault he fell in the pit! The Jews of the Comtat, an area under direct papal control at the time, were well aware of the tenuousness of their position, and were the man a talebearer then they could have faced a pogrom or exile. . . .

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the twenty-ninth of Sivan in Cavaillon. On 29 Sivan 5473 (23 June 1713) a Christian child was found dead and drained of blood. A mob was formed, which stormed the Jewish quarter in Cavaillon looking for any sign of blood in their houses. But none was found, and — miraculously — the total lack of evidence was enough to stop the Jews from being murdered. (Would be nice if that had worked every time there was a blood libel, seeing as there was never any evidence for something that never happened.) To commemorate this close-call escape, the Jews of Cavaillon celebrated a minor festival day, with some additional psalms, an Al haNisim poem by (the otherwise unknown) R. Gad son of R. Judah de Bédarride, and a recitation of the Song of the Sea. . . .

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the ninth of Nisan in Carpentras. On 9 Nisan 5442 (17 April 1682), the gentile murderer of a Jew from Carpentras was drowned according to law. A mob began to form to attack the Jews for deigning to not be murdered. The rector of the comtat, Michele Antonio Vibò, decided to send guards to protect the Jews from the mob. This decision was celebrated by the Jews with multiple piyyuṭim and a full recitation of Hallel. Uniquely for the minor Purims analyzed in the Seder ha-Tamid so far, we know the author of one of these piyyutim, a sage and payṭan by the name of R. Mordecai Astruc! . . .

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of texts for the twenty-fifth of Iyar in Cavaillon, commemorating the abatement of a deadly plague on 25 Iyyar 5391 (27 May 1631), including an Al haNisim of uncertain origin and a series of Biblical readings. Uniquely among the local festivals in this siddur, 25 Iyyar calls for a Torah reading not of the Song of the Sea, but the plague against Israel in Numbers 17. . . .

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the fifteenth of Kislev in Carpentras. On 15 Kislev 5273 (24 November 1512 Julian), a troop of armed men entered the Jewish quarter in Carpentras. While we don’t know much else beyond that, we do know that this was a terrifying enough occurrence to the Jews of Carpentras that when the armed men left, a holiday was declared with multiple piyyutim and a full recitation of Hallel. . . .

A translation of Ḥad Gadya into Esperanto by Erin Piateski with a Hebraicization schema for Esperanto by Isaac Gantwerk Mayer. Piateski’s translation first appeared in her כוכב ירוק הגדה של פסח | Verda Stelo Hagado de Pesaĥo (2010). . . .

A Judezmo/Ladino translation of the popular Passover song, Ḥad Gadya. . . .

A Judeo-Berber translation of the popular Passover song, Ḥad Gadya. . . .

A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . .

A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . .

A Čveneburuli (Judeo-Georgian) translation of the popular Passover song, Ḥad Gadya. . . .

A Yevanic (Judeo-Greek) translation of the popular Passover song, Ḥad Gadya. . . .

A Judeo-Tunisian translation of Ḥad Gadya, as performed by Nathan Cohen in this recording. . . .

A Judeo-Arabic translation of the popular Passover song, Ḥad Gadya. . . .

A Judeo-Moroccan Arabic (Darija) adaptation of the Passover seder song, Ḥad Gadya, as found in Mahzor Moȝadé Hashem. . . .

A translation of Ḥad Gadya into Hulaulá (Trans-Zab Jewish Neo-Aramaic), the Aramaic dialect of the Jews of Sanandaj. Largely based on the translation of Alan Niku (found here), with a few minor changes, and with the transcription altered to the scholarly transcription of Geoffrey Khan in his analysis of the dialect. Also featuring a transcription into Hebrew script. . . .

This is the translation of Ḥad Gadya into a dialect of Aramaic in Zakho, a/k/a Lishana Deni (Zakho Jewish Neo-Aramaic) by Isaac Gantwerk Mayer. . . .

A translation of Ḥad Gadya into Judeo-Provençal, largely based on a recording made by Eliane Amado Levi-Valensi (ca. 1972). . . .