Presenting the full, somewhat short text of the Megillah of Sebastiano, telling the story of a great miracle that occurred to the Jewish community of Morocco on 1 Elul 5338, or August 4 1578 CE. On that day, King Sebastian of Portugal attempted to conquer Alcácer Quibir in North Africa — and inevitably to force the inquisition on the Jews of Morocco. But he was turned back at the last moment, protecting Moroccan independence for several more centuries. This scroll is traditionally recited in Jewish communities in the Maghreb to celebrate the repulsion of the Portuguese. . . .

A piyyut in Judeo-Greek for introducing the Decalogue. . . .

“Bore ‘Ad Anah” is a ḳinah recited in a number of Sephardic communities on Tishah b’Av (or in some cases on Shabbat Hazon, the Shabbat preceding Tishah b’Av), particularly in the Spanish-Portuguese and North African traditions. The author is unknown, but his name is likely Binyamin based on the acrostic made up of the first letters of the verses. In the kinah, the Children of Israel are compared to a wandering dove caught in a trap by predators, crying out its father, God. The ḳinah was likely written as a poignant response to the Spanish Inquisition, appropriate to Tishah b’Av since the expulsion of the Jews from Spain occurred on the 9th of Av in the year 1492. The version presented here was likely censored, as many manuscripts have the fifth verse presented in the following manner directly calling out their Catholic oppressors,” יועצים עליה עצות היא אנושה זרים העובדים אלילים שלושה אם ובן ורוח כי אין להם בושה גדול ממכאובי.” “They counsel against her and she languishes, the strangers who worship three idols, father, son and spirit, for they have no shame and great is my suffering.” . . .

Behold, a full text of the Megillah of Fustat, telling a story of a great miracle that happened in 1524 CE (5284 AM). . . .

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). . . .

Eḥad Mi Yodéa is a counting-song that is a beloved part of Seders the world over. Counting up to 13, it is mostly written in Hebrew, but there are versions that can be found in many different languages. This translation is in the Judeo-Italian dialect of Siena, based on Geremia Mario Castelnuovo’s 1956 recording from Leo Levi’s collection of Judeo-Italian ethnomusicological recordings. A link to the original recording can be found here. . . .

The text of the popular Passover song “Who Knows One?” in Hebrew set side-by-side with an Aramaic translation. . . .

Eḥad Mi Yodéa is a counting-song that is a beloved part of Seders the world over. It is mostly written in Hebrew, counting up to 13, but there are versions that can be found in many different languages. This translation is in Bukhori, also known as Judeo-Tajik, as translated by the great Shimon ben Eliyahu Ḥakham (1843-1910), the chief rabbi of the Bukharan Jewish community in Jerusalem. His full translation of all liturgical additions in the month of Nisan for the Bukharan community can be found in חוקת הפסח Ḥuqat haPesaḥ (1904) – the source for this transcription on page 128-130 (see included). Shimon Ḥakham transcribed it into vocalized Hebrew script, which is included here alongside transliterations into Tajik Cyrillic and a Roman transcription. . . .

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

The text of the popular Passover song “Who Knows One?” in its original Hebrew and Yiddish, with a translation in English. . . .

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 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! . . .

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