חַד גַּדְיָא | Un Kabritu (אוע קַאברִיטו) — a Papiamentu translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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. . . .
חַד גַּדְיָא | Un Kavritiko (און קאבﬞריטיקו) — a Judezmo (Ladino) translation of Ḥad Gadya
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❧A Judezmo/Ladino translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | Йаке бузғола | Yake Buzghola (יַכֵּי בּוּזְגָאלַה) — a Judeo-Tajik translation of Ḥad Gadya by Rabbi Shimon ben Eliyahu Hakham (1904)
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❧A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | Бир Улакъ | Bir Ulaq (בִּיר אוּלָק) — a Qrımçah tılyı (Krymchak) translation of Ḥad Gadya by Rabbi Nisim haLevy Tsahtsir (1904)
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❧A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | ერთი თიკანი | Erti tiḳani (ארתי תיקהני) — a Čveneburuli translation of Ḥad Gadya by Tamari Lomtadze & Reuven Enoch
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❧A Čveneburuli (Judeo-Georgian) translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | ⵢⴰⵏ ⵉⴽⵔⵓ | Yan ikru (יַאן יִכְּרוּ) — a Judeo-Berber translation of Ḥad Gadya
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❧A Judeo-Berber translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | Ένα κατσίκι | Éna katsíki (אֵנַה קַצִיקִי) — a Yevanic translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧A Yevanic (Judeo-Greek) translation of the popular Passover song, Ḥad Gadya. . . .
וַאחְדְ אזְדִיוַא | وحد الجديوة | חַד גַּדְיָא (Waaḥₔd ₔZdiwa) — a Judeo-Moroccan Arabic (Darija) adaptation of Ḥad Gadya
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❧A Judeo-Moroccan Arabic (Darija) adaptation of the Passover seder song, Ḥad Gadya, as found in Mahzor Moȝadé Hashem. . . .
ואחד גׄדי | חַד גַּדְיָא (Waaḥid Jady) — a Judeo-Arabic translation of Ḥad Gadya (Baghdadi variation)
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❧A Judeo-Arabic translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | Ān Tiċċen (אָן טִקֵﬞן) — an Old English translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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. . . .
🆕 חַד גַּדְיָא | Xa ʾƏza (כָא עֶזָא) — a Hulaulá (Trans-Zab/Sanandaj Judeo-Neo-Aramaic) translation of Ḥad Gadya
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❧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. . . .
חַד גַּדְיָא | 𐌰𐌹𐌽 𐌲𐌰𐌹𐍄𐌴𐌹𐌽 | Ain Gaitein (ען גּעטיִן) — a Gothic translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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. . . .
חַד גַּדְיָא | ᛂᛁᚿᚿ᛫ᚴᛁᚧᛚᛁᚶᚱ᛬ | Einn Kiðlingr (עַין֘ קידֿלינגר) — an Old Norse translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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. . . .
חַד גַּדְיָא | Unum hœdulum — a Latin translation of Ḥad Gadya by Johann Stephan Rittangel (1644)
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❧A Latin translation of the popular Passover song, Ḥad Gadya. . . .
חַד גַּדְיָא | አሐዱ፡ማሕስእ፡ጠሊ (ʾÄḥädu Maḥsəʾ Ṭäli) — a Gəʽəz translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧A Ge’ez translation of the popular Passover seder song, Ḥad Gadya. . . .
אחת סבום | 𐩱𐩢𐩩𐩽 𐩪𐩨𐩥𐩣𐩽 | חַד גַּדְיָא (ʔaħat sabawam) — a Sabaic translation of Ḥad Gadya, by Isaac Gantwerk Mayer
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❧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. . . .
חַד גַּדְיָא | 𐎀𐎈𐎄𐎟𐎂𐎄𐎊𐎟 | אַחַּﬞדֻ גָדִיֻ (ʾAḥḥadu Gādiyu) — a Ugaritic translation of Ḥad Gadya, by Isaac Gantwerk Mayer
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❧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. . . .
חַד גַּדְיָא | Kizzum Ištēn — an Akkadian translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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! . . .
חַד גַּדְיָא | Jb Wꜥ | Ib wa (יב וע) — a Middle Egyptian translation of Ḥad Gadya by Isaac Gantwerk Mayer
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❧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. . . .
גַּדְיָא חֲדָא | חַד גַּדְיָא (Gaḏyå Ḥăḏa) — a corrected Aramaic Ḥad Gadya for Grammarians and Other Insufferable Pedants, by Isaac Gantwerk Mayer
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❧An original version of Ḥad Gadya which has been fully Aramaicized, with all the Hebrew words removed and the verbs conjugated properly. . . .
חַד גַּדְיָא | Ḥad Gadya in Aramaic and Yiddish (Prague Haggadah, ca. 1526)
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❧Making sense of Ḥad Gadya beyond its explicit meaning has long inspired commentary. For me, Ḥad Gadya expresses in its own beautiful and macabre way a particularly important idea in Judaism that has become obscure if not esoteric. While an animal’s life may today be purchased, ultimately, the forces of exploitation, predation, and destruction that dominate our world will be overturned. Singing Ḥad Gadya is thus particularly apropos for the night of Passover since, in the Jewish calendar, this one night, different from all other nights, is considered the most dangerous night of the year — it is the time in which the forces of darkness in the world are strongest. Why? It is on this night that the divine aspect of Mashḥit, the executioner, is explicitly invoked (albeit, only in the context of the divine acting as midwife and guardian/protector of her people), as explained in the midrash for Exodus 12:12 . . .
पुरीमचे किर्तन | Purim Kirtan, a traditional song of the Bene Israel of India
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❧“Purim Kirtan” is a traditional Purim song of the Bene Israel community of Mumbai, India. Many thanks to our friends at the Jewish Language Project and to their team member Jacob Kohn for recording, transcribing, and translating the song as sung by Rivkah Moshe. . . .
יַֽיִן טוֹב | Yayin Tov Ratov (Good Fresh Wine) — a love-song piyyut for Shavu’ot in nusaḥ Algiers
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❧A piyyuṭ sung by the Jews of Algiers on Shavu’ot and Simḥat Torah (and by some Moroccans for baqashot on Parashat Toldot). Yayin Tov Ratov is a love song from the perspective of God that uses a lot of language from Song of Songs. Wine and song, in this case, are both metaphors for the Torah. Of unknown origin, the acrostic spells out the name יצחק, although I can confirm that it wasn’t me who wrote it. . . .
קמע לשמירה מפני לילית | Apotropaic ward for the protection of pregnant women and infants against Lilith & her minions (CUL MS General 194, Montgomery 1913 Amulet No. 42)
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❧An apotropaic ward for the protection of women in their pregnancy and of infant children against an attack from Lilith and her minions, containing the story witnessing her oath to the prophet, Eliyahu along with one variation of her many names. . . .
💬 מְגִלַּת סָארַגוֹסָא | Megillat Saragossa — a Purim Sheni scroll for the 17th of Shəvat commemorating the deliverance of Aragonese (or Sicilian) Jewry
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❧The Megillat Saragossa (also known as the Megillat Syracusa) in Hebrew and English, named after the tale of rescue and reversal of fortune in the cultural memory of some Sepharadi communities, to be read on the 17th of Shəvat. . . .
כֹּל נְדָרִים | Kol N’darim, translated by Isaac Gantwerk Mayer
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❧The Italian Jewish community is one of the oldest continuous Jewish communities on the planet, dating back to the Roman empire at the latest.The Italian Jewish nusaḥ preserves several archaic practices that Ashkenazi and Sephardi rites no longer follow, many of which were found in gaonic siddurim and preserved only among the Italians. One fascinating custom of the Italian Jews is the recitation of what Ashkenazim and Sephardim call “Kol Nidrei” not in Aramaic, but in Hebrew, under the name “Kol N’darim.” This custom, also found among the Romaniotes of Greece, is elsewhere only found in the siddur of Rav Amram Gaon. The text included here is transcribed, niqqud and all, directly from a 1469 Italian-rite siddur found in the British Library. The scribe uses several non-standard vocalizations, which have been marked in editors’ notes. . . .
אוֹדֶה אֵל שַדַּי | Odeh El Shaddai, a pizmon for Shabbat Shirah
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❧This is a pizmon for Shabbat Shirah (Parashat B’Shalaḥ) by an unknown author. The text is as transcribed from the pizmonim included in the siddur משמרת הקדש: קול שומר שבת Mishmeret haQodesh: Qol Shomer Shabbat (Pisa 1821), p. 117. . . .
המן ממזר איל מאלו | Haman Mamzer el Malo (Haman the Evil Bastard) — a Haketía (Western Judeo-Spanish) song for Purim
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❧This somewhat crude Purim song is sung in many variants in the Moroccan and Gibraltar Sephardic communities, often to the tune of the popular Purim hymn “Akh Ze Hayom Kiviti.” . . .
אָנָּא בְּכֹחַ | Ana b’Khoaḥ, a 42 letter name piyyut with a singing translation by Rabbi Zalman Schachter-Shalomi
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❧The most well-known 42 letter divine name acrostic piyyut. . . .
פָּתַח אֵלִיָּֽהוּ | Pataḥ Eliyahu (Tiqqunei Zohar 17a), translated by Rabbi Zalman Schachter-Shalomi
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❧Elijah began saying: Lord of the worlds You Who are One and not just a number You are the highest of the highest most hidden of the undisclosed no thought scheme grasps You at all. . . .
צוּר מִשֶּׁלּוֹ אָכַֽלְנוּ | Tsur Mishelo Akhalnu, a paraliturgical Birkat haMazon (translation by Sara-Kinneret Lapidot)
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❧The piyyut, Tsur Mishelo, in Hebrew with an English translation. . . .
צוּר מִשֶּׁלּוֹ אָכַֽלְנוּ | Tsur Mishelo Akhalnu, a paraliturgical Birkat haMazon (translation by Nina Salaman 1914)
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❧The paralitugical Birkat haMazon Tsur Mishelo, in Hebrew with an English translation. . . .
💬 מְגִילַּת יְהוּדִית לְאָמְרָהּ בַּחֲנֻכָּה | Megillat Yehudit, the Medieval Scroll of Judith to be said on Ḥanukkah
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❧This is a faithful transcription of the text of the medieval Megillat Yehudith (the Scroll of Judith), not to be confused with the deutero-canonical Book of Judith, authored in Antiquity. We have further set this text side-by-side with the English translation made by Susan Weingarten, and vocalized and cantillated the Hebrew so that it may be chanted. . . .
צוּר מִשֶּׁלּוֹ אָכַֽלְנוּ | Tsur Mishelo Akhalnu, a paraliturgical Birkat haMazon (rhymed translation by Alice Lucas, 1898)
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❧A rhymed translation of Tsur Mishelo, a paralitugical Birkat haMazon. . . .
אֱלֹהִים בְּיִשְׂרָאֵל | Elohim b’Yisrael :: A piyyut containing the 42 Letter Name, recorded in Sefer haPeliah
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❧The earliest recorded prayer or piyyut providing an acrostic for the 42 letter divine name. . . .
אַדִירְיַרוֹן בַהִירְיַרוֹן | Adiryaron Ḅahiryaron, a litany of angelic names associated with the 42 letter name, recorded in Sefer haQanah
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❧A litany of angelic names recorded in Sefer HaQanah, whose initial letters spells out the 42 letter divine name as also found in Sefer haPeliah. . . .
אַדִירְיַרוֹן בַהִירְיַרוֹן | Adiryaron Ḅahiryaron, a litany of angelic names associated with the 42 letter name, recorded in Sefer haPeliah
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❧A litany of angelic names recorded in Sefer haPeliah whose initial letters spells out the 42 letter divine name as also found (in variation) in Sefer HaQanah. . . .
בְּנדּיגֿ טוּ שַנט…קִי פִֿיש מִי פְינַה | Blessed are you…who made me a woman, a variation of the morning blessing for Jewish women in Judeo-Provençal (ca. 14-15th c.)
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❧From the Morning Blessings (Birkhot ha-Shaḥar) of the Seder tefilot be-targum le-Shuʾadit [סדר תפילות בתרגום לשואדית], a translation of the Siddur into Judaeo-Provençal dating from the 14th-15th century providing the following blessing for women. . . .
Gaudeamus Igitur | אָז עוֹדֶֽנּוּ צְעִירִים | Az Odenu Tse’irim (So, let us rejoice), a Hebrew translation by Isaac Gantwerk Mayer of De Brevitate Vitæ (1287)
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❧An original Hebrew translation of the popular medieval commercium song and graduation anthem “De Brevitate Vitæ,” more commonly known as “Gaudeamus Igitur.” First attested in 1287, this Latin poem is irrevocably associated with college life for academics all over the world. It has been translated into many languages, and this Hebrew edition can be added to the list. . . .
אֱלֹהַי נְשָׁמָה (נוסח אנגליה) | Elohai Neshamah, the complete daily vidui as found in the Ets Ḥayyim of Jacob Jehudah Ḥazzan on London (1287)
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❧This is the remarkable and unique form of the prayer Elohai Neshamah as found in the Ets Ḥayyim, a compendium of law and tradition of the Jews of England completed in 1287 by Jacob Jehudah Ḥazzan of London (only three years before the expulsion of the Jews from England). . . .
בְּרִיךְ שְׁמֵהּ דְּמָרֵא עָלְמָא | B’rikh Shmeih d’Marei Alma (Bendito sea Tu nombre, Senyor del Mundo), Ladino translation from the siddur El Nuevo Avodat haShanah (1904)
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❧A Ladino translation of Brikh Shmei d’Marei Alma. . . .
אַדִּיר בִּמְלוּכָה | Adir Bimlukhah, the piyyut in its Latin translation by Johann Stephan Rittangel (1644)
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❧The text of the popular piyyut “Adir Bimlukhah” (a/k/a “Ki lo na’eh”) in Hebrew, with a Latin translation. . . .
פַאטֵי אוֹנוֹרֵי אַלְבֵּיל פּוּרִים | Fate Onore al Bel Purim — a Judeo-Livornese Purim song
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❧This Purim song, popular among the Sephardic and Italki communities of Livorno, can be sung to the melody of “Akh, Zeh Hayom Kiviti.” Like a lot of Italian Purim content, a large portion of it is listing different desserts. . . .
הַנּוֹתֵן תְּשׁוּעָה | Prayer for the Royal Family of King George Ⅲ (1810)
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❧The prayer, haNoten Teshu’a, as adapted for King George III in 1810. . . .
הַנּוֹתֵן תְּשׁוּעָה | Prayer for King George Ⅲ (1766)
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❧The prayer for King George III in the English colonies before the Revolutionary War. . . .
הַנּוֹתֵן תְּשׁוּעָה | The Prayer for the Safety of Kings, Princes and Commonwealths, presented by Menasseh ben Israel to Oliver Cromwell (1655)
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❧The text of Hanoten Teshua in its English translation as presented by Menasseh ben Israel to Oliver Cromwell in 1655. We have reconstructed the corresponding Hebrew from the S&P nusaḥ of the Jewish community in Amsterdam. . . .
רִבּוֹן הָעוֹלָמִים לֹא עַל־צִדְקוֹתֵֽינוּ | Ribon ha-Olamim, not in the merit of our righteousness — a variation from the Seder Tefilot of Maimonides, MS Constantinople 1509
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❧A variation of the prayer Ribon ha-Olamim from the section of prayers preceding Psukei d’Zimrah/Zermirot. . . .
שיר הכבוד (אַנְעִים זְמִירוֹת) | Shir haKavod (An’im Zemirot), part eight of the Shir haYiḥud (interpretive translation by Rabbi Zalman Schachter-Shalomi)
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❧A “praying translation” of the piyyut, Anim Zemirot. . . .
כִּי הִנֵּה כַּחֹֽמֶר | Ki Hineh Kaḥomer, rhymed translation by Alice Lucas (1898)
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❧A rhyming translation of the pizmon for maariv on Yom Kippur. . . .
💬 The Prayer of Azariah and the Song of the Three Holy Children, according to the Judeo-Aramaic text found in Divrei Yeraḥmiel, vocalized and cantillated, with a new English translation by Isaac Gantwerk Mayer
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❧The Prayer of Azariah and the Song of the Three Holy Children, one of the apocryphal Additions to Daniel, is an interpolation into the third chapter of the book of Daniel. The editor has here included a new vocalized and cantillated edition of the Aramaic text preserved in the 12th century Divrei Yeraḥmiel (Oxford Bodleian Heb d.11 transcribed by Rabbi Dr. Moses Gaster). The language of this passage is an odd synthesis of Targumic, pseudo-Biblical Aramaic, and even some Syriac forms, so the editor’s vocalization is aiming for a happy medium of all the possibilities. . . .