An Arabic translation of Ḥad Gadya in its Syrian Jewish Damascus variation. . . .
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The text of the popular Passover song “Who Knows One?” in Hebrew set side-by-side with an Aramaic translation. . . . 
The text of the popular Passover song “Who Knows One?” in its original Hebrew and Yiddish, with a translation in English. . . . 
A Judeo-Tajik translation of the popular Passover song, Ḥad Gadya. . . . 
A litany of mythical guests and creatures presenting at the Passover seder. . . . 
A Judeo-Berber translation of the popular Passover song, Ḥad Gadya. . . . 
A Judezmo/Ladino translation of the popular Passover song, Ḥad Gadya. . . . 
A Judeo-Arabic translation of the popular Passover song, Ḥad Gadya. . . . 
Johann Stephan Rittangel (1606-1652) was a Christian Hebraist and Professor of Oriental Languages at the University of Königsberg (Prussia) from 1640 till his death. Born Jewish, he converted to Christianity (to Catholicism and afterward to Calvinism, and then Lutheranism). After making a translation of the Sefer Yetsirah into Latin in 1642, he made this translation of the Passover Haggadah. In the Haggadah, Rittangel included musical scores for two piyyutim popularly sung during the final course of the Passover seder: “Adir Hu” and “Ki Lo Na’eh.” . . . 
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 . . . |
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