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 Judeo-Provençal, largely based on a recording made by Eliane Amado Levi-Valensi (ca. 1972).

This is an English translation of Maoz Tsur published by The Hebrew Standard for their 1893 Ḥanukkah issue (vol. 29, no. 12, New York, Friday, 8 December 1893 — 29 Kislev 5654). The Hebrew Standard was one of the biggest English-language Jewish papers in America around the turn of the twentieth century, generally taking a more traditionalist line than the Reform papers and a more moderate line than the leftist ones. This translation, simply titled “Chanukah”, unfortunately goes unattributed in the pages of The Hebrew Standard. The translation follows an ABABCCDD rhyme scheme (for those unfamiliar with rhyme scheme notation, this is the same rhyme scheme as “The Star-Spangled Banner“), unlike the Hebrew’s ABABBBccB.

A popular piyyut for all occasions by Avraham ibn Ezra.

This is a transcription of “Amarer b-Vekhi,” a seliḥah for the 17th of Tammuz by Menaḥem ben Makhir. The German translation by an unknown translator can be found in סידור שפה ברורה Tägliches Gebetbuch der Israeliten für das ganze Jahr (B.L. Monasch, Krotoschin: 1845), pp. 405-407.

The Seder Tefilat Kol Peh was printed in 1891 in Vienna, and features a full Ladino translation of the entire siddur. The Ladino translation here is found on the left side of pagespread №145. Along with a full transcription of the Ladino text, Isaac Gantwerk Mayer has also prepared a full romanization of the Ladino.

The seliḥah with its English translation as found in Siddur Siftei Tsadiqim (The Form of Prayers) vol. 6: Seder haTefilot laTaaniyot (ed. Isaac Leeser 1838) p.107-109.

This is the targumic Aramaic piyyut, Aqdamut Milin by Rabbi Meir ben Yitsḥaq Nehorai of Orléans, with a Yiddish translation from 1694. The translation is appended to the first known printing of the Maaséh Aqdamut (Fürth 1694). This legendary story served as a frame tale for the recitation of the piyyut at the outset of the reading of the Decalogue on Shavuot. The transcription is based on an earlier transcription of the Fürth 1694 printing published by Isaac Rivkind in “די היסטאָרישע אַלעגאָריע פון ר׳ מאיר שַ״ץ” (“The Historical Allegory of Rabbi Meir, shatz [Shaliaḥ Tsibur]”) the first chapter in Filologishe shriftn vol. 3 (1929), pp. 1-42. (This translation of the Aqdamut appears on pages/numbered columns 36-40.)

The Yiddish translation of the Aramaic piyyut “Arkin” is appended to the first known printing of the Maaséh Aqdamut (Fürth 1694). The transcription is based on an earlier transcription of the Fürth 1694 printing published by Isaac Rivkind in “די היסטאָרישע אַלעגאָריע פון ר׳ מאיר שַ״ץ” (“The Historical Allegory of Rabbi Meir, shatz [Shaliaḥ Tsibur]”) the first chapter in Filologishe shriftn vol. 3 (1929), pp. 1-42. (This translation of the Aqdamut appears on pages/numbered columns 40-42.)

There are various traditions as to the numbering of the commandments, as well as the enumeration of verses of the Decalogue, the Ten Commandment. In this transcription of the Ladino text we are following the numeration of verses according to the Constantinople Codex of 1547 C.E., as edited by the great scholar Professor Moshe Lazar (z”l) of the University of Southern California in 1988. This newly typeset text is an original transcription by Reb Shmuel Gonzales, of the Boyle Heights Chavurah – of the grassroots Jewish community of East Los Angeles, California; transcriber and editor of Sephardic texts for the Open Siddur Project; in celebration of Shavuot of 5783, and published in May of 2023.

This is a 14th-century translation of the entire book of Jonah into Judeo-Greek or Yevanic, the traditional language of the Romaniote community of Byzantium. To quote the Judeo-Greek expert Julia G. Krivoruchko, it “exhibits a fusion of contemporary vernacular language with archaic elements” and “favors an extremely literal translation style.” This translation was first published in Greek transcription by the Dutch hellenist Dirk Christiaan Hesseling, who misdated it to the 12th-century based on a mixup between the Seleucid and common eras. Included as part of a Romaniote maḥzor (Bodleian Library MS. Oppenheim Add. 8° 19), this translation was almost certainly in use as a targum for the reading of Jonah as the Yom Kippur minḥa haftarah. In the original manuscript the majority of verses are preceded with a few words of the Hebrew, a common practice for written targumim.

This is the text of the Ladino translation of the Shavuot Day One readings from Exodus 19:1-20:23 as transcribed in romanized Ladino by Moshe Lazar in his Ladino Pentateuch: (Constantinople, 1547) (1988), and retranscribed as digital text by Shmuel Gonzales (2026).

This is the text of the Ladino translation of the Shavuot Day Two readings from Deuteronomy 14:22-16:17 (and the Maftir: Numbers 28:26-31) as transcribed by Moshe Lazar in his Ladino Pentateuch: (Constantinople, 1547) (1988), and retranscribed as digital text by Shmuel Gonzales (2026).