A Judeo-Moroccan Arabic (Darija) adaptation of the Passover counting song Eḥad Mi Yodeaȝ, as found in Mahzor Moȝadé Hashem. . . .

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. . . .

The text of the popular counting song “Who Knows One?” in its original Hebrew, with a translation in Latin. . . .

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 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. . . .

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! . . .

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

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

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. . . .

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 there is very little evidence of any Jews having lived in the Nordic countries before the Spanish expulsion, long after the end of the Old Norse era. . . .

A Latin translation of the popular Passover song, Ḥad Gadya. . . .

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 almost a thousand years after the Sabaic language became extinct. But Sabaic, a South Semitic language somewhere between Arabic and Ge’ez, is worth studying for any Jewish scholar because of the light it sheds on the history of the Semitic languages and the Middle East as a whole. (Not to mention that it was a lingua franca of the Yemenite Jewish kingdom of Himyar!) This is a Sabaic translation, transcription, and hypothetical vocalization of Ḥad Gadya. . . .

A Ge’ez translation of the popular Passover seder song, Ḥad Gadya. . . .

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 over two millenia after the Ugaritic language became extinct. But Ugaritic, closely related to the Canaanite language family of which Hebrew is a part, is worth studying for any Jewish scholar because of the light it sheds on the history of the Western Semitic peoples. So I’ve attempted a Ugaritic translation of Ḥad Gadya. . . .

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 over a millenium after Akkadian became extinct. But in my opinion there ought to be a representation of the East Semitic language family in the canon of Ḥad Gadya translations. Also included is a transcript of the Akkadian text into Hebrew script, since Judeo-Cuneiform doesn’t exist… yet. Eh, Aramaic script was invented in the places Akkadian was spoken anyway, it’s fine. A hearty thanks to Dr. Janine Wende at the University of Leipzig for proofreading and editing the Akkadian translation! . . .

Ḥad Gadya has a place in Seder tables throughout the Jewish world, and in many communities it was read in translation. This Middle Egyptian translation was almost certainly the one that Moshe Rabbeinu himself sang at his seder table that fateful night in Egypt! …Not really. Ḥad Gadya postdates Middle Egyptian as a written language by about three millennia. But it’s fun and Pesaḥ-appropriate to sing this song in the language of that dagnabbed Pharaoh himself. Also included is a transcript of the text into Hebrew script, since Judeo-Hieroglyphics don’t exist… yet. Eh, the alphabet was adapted from hieroglyphics from the start. It’s fine. You could even say it’s an improvement. For reading out loud I’ve also included the standard Egyptological pronunciation system. If you’re stuck in a time machine be careful, it’s an artificial convention that should not be mistaken for how Egyptian was pronounced at the time. But personally I think “Tutenkhamen” is easier to say than *Təwā́təʾ-ʿā́nəkh-ʾamā́nəʾ, so sue me. . . .