 Contributor(s): Contributor(s): This translation of “Yom Zeh l’Yisrael” by Rabbi David Aaron de Sola of a piyyut by Rabbi Yitsḥaq Luria was first published in his Ancient Melodies of the Spanish and Portuguese Jews (1857). . . . Contributor(s): A piyyut in Judeo-Greek for introducing the Decalogue. . . . Contributor(s): The custom of reciting this intention is attributed to Rav Yitzḥak Luria, circa 16th century, on Leviticus 19:18, recorded in Minhagei ha-Arizal–Petura d’Abba, p.3b by R’ Ḥayyim Vital. . . . Contributor(s): A (kosher-for-Passover) prayer for redemption from exile. . . . Contributor(s): Modeh Ani, in Hebrew with English translation by Rabbi Zalman Schachter-Shalomi. . . . Contributor(s): A different version of the poem Lekhah Dodi according to the book Seder haYom by R. Moshe ibn Makhir of righteous blessed memory, vocalized and translated into English by Isaac Mayer. . . . Contributor(s): The mystical piyyut of Avraham Maimin, a student of Moshe Cordovero, translated by Reb Zalman. . . . Contributor(s): 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. . . . Contributor(s): Contributor(s): 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. . . . Contributor(s): 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. . . . Contributor(s): The text of the popular counting song “Who Knows One?” in its original Hebrew, with a translation in Latin. . . . Contributor(s): The text of the popular Passover song “Who Knows One?” in Hebrew set side-by-side with an Aramaic translation. . . . Contributor(s): The text of the popular Passover song “Who Knows One?” in its original Hebrew and Yiddish, with a translation in English. . . . Contributor(s): This is the translation of Ḥad Gadya into Judeo-Valyrian with a Hebraicization schema for Valyrian by Isaac Gantwerk Mayer. . . . Contributor(s): 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.” . . . Contributor(s): 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!) . . . Contributor(s): Contributor(s): This is “Had Gadiâ | Un Cabri: La Légende de l’Agneau (Poésie chaldaico-provençale, chantée a la table de famille les soirs de Paques),” a translation of Ḥad Gadya into French by Dom Pedro Ⅱ (1825-1891), emperor of Brazil, as published in Poésies hébraïco-provençales du rituel israélite comtadin traduites et transcriptes par S. M. D. Pedro Ⅱ, de Alcântara, empereur du Brésil (1891), pp. 45-59. A note on the last page indicates the translation was made in Vichy, France on 30 July 1891. . . . Contributor(s): 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. . . . Contributor(s): A Judezmo/Ladino translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): A Judeo-Arabic translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): An Arabic translation of Ḥad Gadya in its Syrian Jewish Damascus variation. . . . Contributor(s): A Judeo-Moroccan Arabic (Darija) adaptation of the Passover seder song, Ḥad Gadya, as found in Mahzor Moȝadé Hashem. . . . Contributor(s): A Judeo-Berber translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): A Čveneburuli (Judeo-Georgian) translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): A Latin translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): An original version of Ḥad Gadya which has been fully Aramaicized, with all the Hebrew words removed and the verbs conjugated properly. . . . Contributor(s): A Ge’ez translation of the popular Passover seder song, Ḥad Gadya. . . . Contributor(s): A Yevanic (Judeo-Greek) translation of the popular Passover song, Ḥad Gadya. . . . Contributor(s): 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 . . . Contributor(s): “Odeh La-Él” sings to the waking soul, calling on it to return to the service of the Divine. . . . Contributor(s): The popular piyyut, Yedid Nefesh, in Hebrew with English translation. . . . Contributor(s): A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . . Contributor(s): A variation of the piyyut “Yedid Nefesh” in Hebrew with English translation. . . . Contributor(s): A variation of the piyyut, Yedid Nefesh, in Hebrew with a creative English translation. . . . Contributor(s): The piyyut, Yedid Nefesh, in Hebrew with an English translation. . . . Contributor(s): Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Rabbi Yitsḥak Luria’s prayer “Hareni Moḥel” (I hereby forgive) in his Siddur Tehillat Hashem Yidaber Pi (2009). To the best of my ability, I have set his translation side-by-side with a transcription of the vocalized text of the prayer. The prayer by the ARI z”l was first published in Ḥayim Vital’s Pri Ets Ḥayyim, Shaar Kriyat Shema al Hamitah, Pereq 2 (פרי עץ חיים, שער קריאת שמע שעל המיטה, פרק ב), and based on the statement of Reish Lakish in the Bavli Pesachim 66b and the practice of Mar Zutra attested in the Bavli Megillah 28a . . . Contributor(s): A piyyut by the ARI for the day of Shabbat in Aramaic set side-by-side with Reb Zalman’s paraliturgical, devotional translation. . . . Contributor(s): The Friday evening shabbat piyyut, Atqinu Seudata, in Aramaic set side-by-side with Reb Zalman’s paraliturgical, devotional translation. . . . Contributor(s): A piyyut by the ARI for the afternoon of Shabbat in Aramaic set side-by-side with Reb Zalman’s paraliturgical, devotional translation. . . . Contributor(s): A traditional prayer before studying classic texts of ḳabbalah, by a celebrated ḳabbalist of the 16th century, in pointed Hebrew with an English translation. . . . Contributor(s): Ribon Kol Ha-Olamim is a teḥinah (supplication) for entering the Shabbat that can be found in many siddurim following after the custom of the school of Rabbi Yitsḥak Luria. In his Ha-Siddur Ha-Shalem, Paltiel (Philip) Birnbaum includes it, commenting as follows: “Ribon kol Ha’Olamim is attributed to Rabbi Joseph of Rashkow, Posen, who lived towards the end of the eighteenth century. The adjectives in the first paragraph are in alphabetic order.” This can’t be correct however as a copy of Ribon Kol Ha-Olamim can be seen in the siddur Tikunei Shabbat from 1614 (see below for source images). Google Books attributes Tikunei Shabbat to Rabbi Yitsḥak Luria (1534-1572), which is the attribution we have followed, although as a posthumously published work we wonder whether it might be more properly attributed to “the School of Rabbi Isaac Luria.” Please comment below if you know of another attribution. The English translation is that of Paltiel (Philip) Birnbaum, with some minor changes that I have made to divine names and appelations.– Aharon Varady . . . Contributor(s): An interpretive translation in English of the shabbes hymn Yom Zeh l’Yisrael. . . . Contributor(s): A translation of the piyyut Yom Zeh l’Yisrael. . . . Contributor(s): An abridged rhymed translation of the piyyut Yom Zeh l’Yisrael. . . . Contributor(s): In many eastern Sephardic and Mizraḥi communities, there is a custom that a poetic “ketubah,” or marriage-contract, is recited before the Torah service on Shavuot. This custom, based on the midrashic idea that the Torah is the ketubah for the marriage between the bride Israel and the groom God, is beloved by the ḳabbalists. By far the most commonly used Shavuot ketubah is that of the great paytan and meḳubal Yisrael ben Moshe Najara, who wrote the following some time in the sixteenth century. This is a new translation of Najara’s poem. . . . |
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