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. . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish quadrant, and in many communities it was read in translation. This adaptation into the language of the Na’vi is very useful when celebrating liberation from the tyrannical RDA. . . .

Ḥad Gadya has a place in Seder tables throughout Arda, and in many communities it was read in translation. This translation into Quenya is necessary for any good Lothlórien sedarim. But to be serious, Quenya was one of several languages developed by J.R.R. Tolkien. It serves as the sacred ancestral language of the Noldorin elves in the Middle-Earth legendarium. The editor here has developed this adaptation of the well-known seder table-song Ḥad Gadya into Quenya, as well as a home-brewed transcription system into Hebrew script included here (PDF | ODT). This translation uses several fan-made terms, such as cuimacir for “butcher” and luhtya- for “extinguish”, as well as one original neologism, yacincë for “kid-goat.” . . .

This is the translation of Ḥad Gadya into Judeo-Valyrian with a Hebraicization schema for Valyrian by Isaac Gantwerk Mayer. . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish quadrant, and in many communities it was read in translation. This adaptation into tlhIngan Hol is very useful for when your universal translator is malfunctioning at a Seder on Qo’noS. Okay, but to be serious for a moment, while the many connections between the canon of Star Trek and the Jewish community are well known, one of the lesser-known ones is that the inventor of tlhIngan Hol (the Klingon language), Marc Okrand, is Jewish, and a substantial number of Klingon terms come from Hebrew or Yiddish. In honor of that connection, the editor has developed this adaptation of the well-known seder table-song Ḥad Gadya into tlhIngan Hol, as well as a home-brewed transcription system into Hebrew script called pIluy. The wildlife has also been adapted, so instead of a goat the story begins with one little targ. (Sure, they might LOOK like pigs, but who knows if they chew cud or not!) . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. Probably not this one though, seeing as it was written more than five hundred years after the Tocharian language family went extinct. But maybe, in an alternate timeline, some of the Radhanites who traded along the Silk Road in the heyday of the Tocharians ended up settling in the Tarim Basin (in present-day Xinjiang/East Turkestan), and in this timeline where Tocharian survived the Jews of that region might sing something like this at their sedarim. This is a Tocharian B translation and Hebrew-script transcription of Ḥad Gadya. Unicode does not currently have Tocharian-script coverage, but in the event that it is ever introduced I’ll type it up! . . .

In our timeline, the Kaifeng Jewish community had originally spoken Persian as their lingua franca, before adopting the Kaifeng dialect of Mandarin that their neighbors spoke. But just change a little and all of history could be different! This is a translation of Ḥad Gadya in a timeline where Judeo-Aramaic was a little more prevalent in eastern Persia all those years ago. In this timeline, instead of speaking Judeo-Persian before adopting Chinese, the Kaifeng Jews spoke Aramaic. And this dialect of Aramaic, like many other languages spoken in the greater Chinese cultural sphere, underwent tonogenesis! . . .

A Luganda translation of Ḥad Gadya. Luganda is the vernacular language of the Abayudaya Jewish community of Uganda. Also included is a system for Hebrew transliteration of Luganda texts! . . .

This is a translation of Ḥad Gadya into Guaraní, a vernacular language in Paraguay and central South America. . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. The Caribbean island of Curaçao is home to the oldest Jewish community west of the Atlantic, and its local creole language of Papiamentu has substantial Jewish influence. This is a translation of Ḥad Gadya into Papiamentu, along with a transcription into Hebrew according to a new methodology for Papiamentu in Hebrew. . . .

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

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. . . .

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. . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. Probably not this one though, since the earliest evidence of Jews in England dates back to 1070, by which point Middle English was already on its way to development. . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. Probably not this one, but who knows? While there’s no known community of Jews who spoke Gothic or any other East Germanic language, there certainly were Jews who came into contact with it, such as the communities of Crimea (where variants of Gothic continued to be spoken until the 18th century). In any case this translation of Ḥad Gadya follows the grammar of Wulfila’s 4th-century Gothic translations. . . .