May 17th, 2013 World Information Society Day May 17th, 2013 National Defense Transportation Day May 18th, 2013 Armed Forces Day May 19th, 2013 Pentecost May 20th, 2013 Whit Monday May 21st, 2013 World Day for Cultural Diversity May 22nd, 2013 World Biological Diversity Day May 22nd, 2013 National Maritime Day May 25th, 2013 African Liberation Day May 26th, 2013 Trinity Sunday May 27th, 2013 Jefferson Davis Birthday May 27th, 2013 Memorial Day May 29th, 2013 International Day of United Nations Peacekeepers May 30th, 2013 Corpus Christi May 31st, 2013 World No Tobacco Day June 1st, 2013 Statehood Day June 3rd, 2013 Jefferson Davis Birthday June 4th, 2013 World Day for Child Victims of Aggression June 5th, 2013 World Environment Day June 6th, 2013 Isra and Mi'raj June 8th, 2013 World Oceans Day June 11th, 2013 Kamehameha Day June 12th, 2013 World Day Against Child Labour June 14th, 2013 Flag Day June 14th, 2013 World Blood Donor Day June 16th, 2013 Father's Day June 17th, 2013 World Day to Combat Desertification June 17th, 2013 Bunker Hill Day
1950 Fine Ladino Haggadah Jewish Judeo Espagnol Israel Judaica Hebrew Passover For Sale
DESCRIPTION : This RICHLY
ILLUSTRATED very cute LADINO - JUDEO ESPAGNOL - JUDEO SPANISH Haggadah Shel
Pessach was published in 1950 ( Only2 years after the birth of the Israel State
in 1948 ) by Sinai publishing house in Tel Aviv Eretz Israel . Complete
traditional HEBREW text . LADINO - JUDEO ESPAGNOL - JUDEO SPANISH translation
and various commentaries and remarks. The LADINO text in RASHI lettering.
Throughout illustrated . Very nice Haggadah in an EXCELLENT condition .
Original decorated SC. 4.5 x 7.5" . 56 pp . FINE - Pristine condition
. Still unused .( Please look at scan for actual
AS IS images ) .Will be sent protected inside a protective rigid envelope .
PAYMENTS : Payment method accepted :
Paypal .SHIPPMENT : SHIPP worldwide via registered airmail $10 .Haggadah will be sent inside a
protective rigid envelope . Handling within 3-5 days after payment. Estimated duration 14
days.
From
WIKIPEDIA : The
Haggadah (Hebrew: הגדה, "telling") is a Jewish religious
text that sets out the order of the Passover Seder. Reading
the Haggadah is a fulfillment of the scriptural commandment to each
Jew to "tell your son"
about the Jewish liberation from slavery in Egypt as described in the
Book of Exodus in the Torah. ("And thou
shalt tell thy son in that day, saying: It is because of that which the LORD did
for me when I came forth out of Egypt. " Ex. 13:8) According to Jewish tradition the Haggadah was
compiled during the Mishnaic and Talmudic periods (c. 200 CE-500
CE), although the exact date is unknown. As of 2006[update], the oldest complete readable manuscript of the
Haggadah is found in a prayer book compiled by Saadia Gaon in the 10th
Century CE. By the end of the sixteenth century, only twenty-five editions had
been printed. This number increased to thirty-seven during the seventeenth
century, and 234 during the eighteenth century. It is not until the nineteenth
century, when 1,269 separate editions were produced, that a significant shift is
seen toward printed Haggadot as opposed to manuscripts. From 1900–1960
alone, over 1,100 Haggadot were printed.[1]While
the main portions of the text of the Haggadah have remained mostly the same
since their original compilation, there have been some additions after the last
part of the text. Some of these additions, such as the cumulative songs "One
Kid" ("חד גדיא") and "Who Knows One?" ("אחד מי יודע"), which were added sometime
in the fifteenth century, gained such acceptance that they became a standard to
print at the back of the Haggadah. In more recent times, attempts to modernize
the Haggadah have been undertaken primarily to revitalize a text seen by some as
"no longer expressing their deepest religious feelings nor their understanding
of the Passover festival itself".[2]
However, it should be noted that Orthodox Judaism does not approve of this
"modernization" and still uses the historical texts.[3]Sephardi and Oriental Jews also apply
the term Haggadah to the service itself, as it
constitutes the act of "telling your son." According to Jewish tradition the
Haggadah was compiled during the Mishnaic and Talmudic periods, although the
exact date is unknown. The Haggadah could not have been written earlier than the
time of Rabbi Yehudah bar Elaay
(circa 170 CE) who is the last tanna to be quoted in the
Haggadah. According to most Talmudic commentaries Rav and Shmuel argued on the
compilation of the Haggadah,[4]
and hence it wasn't completed by then. Based on a Talmudic statement, it was
completed by the time of Rav Nachman (mentioned in Pesachim 116a). There is a
dispute however to which Rav Nachman, the Talmud was
referring. According to some commentators this was Rav
Nachman bar Yaakov[5]
(circa 280 CE) while others maintain this was Rav Nachman bar
Yitzchak (360 CE).[6]However
the Malbim,[7]
along with a minority of commentators believe that Rav and Shmuel were not
arguing on its compilation but on its interpretation and hence was completed
before then. According to this explanation; the Haggadah was written during the
lifetime of Rav Yehudah haNasi,[8]
the compiler of the Mishna. The Malbim theorizes that the Haggadah was written
by Rav Yehudah haNasi himself. As of 2006[update], the oldest complete readable manuscript of the
Haggadah is found in a prayer book compiled by Saadia Gaon in the tenth
century. The earliest known Haggadot (the plural of Hagaddah) produced as works
in their own right are manuscripts from the thirteenth and fourteenth centuries
such as "The Golden Haggadah" (probably Barcelona c. 1320) and the "Sarajevo Haggadah"
(late fourteenth century). It is believed that the first printed Haggadot were
produced in 1482, in Guadalajara, Spain;
however this is mostly conjecture, as there is no printer's colophon. The
oldest confirmed printed Haggadah was printed in Soncino, Italy in 1486 by
the Soncino family. Although the Jewish printing community was quick to adopt
the printing press as a means
of producing texts, the general adoption rate of printed Haggadot was slow. By
the end of the sixteenth century, only twenty-five editions had been printed.
This number increased to thirty-seven during the seventeenth century, and 234
during the eighteenth century. It is not until the nineteenth century, when
1,269 separate editions were produced, that a significant shift is seen toward
printed Haggadot as opposed to manuscripts. From 1900–1960
alone, over 1,100 Haggadot were printed.[9]Published
in 1526, the Prague Haggadah is known for its
attention to detail in lettering and introducing many of the themes still found
in modern texts. Although illustrations had often been a part of the Haggadah,
it was not until the Prague Haggadah that they were used extensively in a
printed text. The Haggadah features over sixty woodcut illustrations picturing
"scenes and symbols of the Passover ritual; [...] biblical and rabbinic elements
that actually appear in the Haggadah text; and scenes and figures from biblical
or other sources that play no role in the Haggadah itself, but have either past
or future redemptive associations".[10]While
the main portions of the text of the Haggadah have remained mostly the same
since their original compilation, there have been some additions after the last
part of the text. Some of these additions, such as the cumulative songs "One
Kid" ("חד גדיא") and "Who Knows One?" ("אחד מי יודע"), which were added sometime
in the fifteenth century, gained such acceptance that they became a standard to
print at the back of the Haggadah. In more recent times, attempts to modernize
the Haggadah have been undertaken primarily to revitalize a text seen by some as
"no longer expressing their deepest religious feelings nor their understanding
of the Passover festival itself".[11]
However, it should be noted that Orthodox Judaism does not approve of this
"modernization" and still uses the historical texts. ******** The Passover Seder (Hebrew: סֵדֶר, seðɛɾ,
"order", "arrangement") is a Jewish ritual feast held at the
beginning of the Jewish
holiday of Passover.[1] The
Seder is an intergenerational family ritual
prescribed according to Jewish
law and based on the interpretation of the
Biblical verse commanding Jews to retell the
story of the Exodus from Egypt: "And you shall tell it to
your son on that day, saying, 'Because of this God did for me when He took me
out of Egypt.'" (Exodus 13:8) Traditionally, families and friends gather in the
evening to read the text of the Haggadah, an ancient work derived
from the seder service prescribed by the Mishnah (Pesahim
10)[2][3] including the narrative of the Israelite exodus from Egypt, special
blessings and rituals, commentaries from the Talmud, and special
Passover
songs. Seder customs include drinking of four
cups of wine, eating matza and partaking of symbolic
foods placed on the Passover Seder Plate. With a
Haggadah serving as a guide, the Seder is performed in much the same way by Jews
all over the world.Jews generally observe one or two seders: in Israel, one
seder is observed on the first night of Passover; in the Diaspora communities other than
Reform and Reconstructionist Jews hold a
seder also on the second night.While many Jewish holidays revolve around the
synagogue, the Seder is conducted in the family home, although communal Seders
are also organized by synagogues, schools and community centers, some open to
the general public. It is customary to invite guests, especially strangers and
the needy. The Seder is integral to Jewish faith and identity: as explained in
the Haggadah, if not for divine
intervention and the Exodus, the Jewish
people would still be slaves in Egypt. Therefore, the
Seder is an occasion for praise and Thanksgiving and for rededication to the
idea of liberation. Furthermore, the words and rituals of the Seder are a
primary vehicle for the transmission of the Jewish
faith from grandparent to child, and from one
generation to the next. Attending a Seder and eating matza on Passover is a
widespread custom in the Jewish community, even among those who are not
religiously observant. Some Sephardi and Oriental Jews call the service
the Haggadah, as it constitutes the act of narrating. The full name for
the ceremony is Seder Haggadah, "the order of narration"; the word
"Seder" is applicable to any ceremony with a set order, for example Seder
Leil Shabbat (the Friday night service) or Seder Rosh Hashanah (the
service for the eve of the Jewish New Year). The Seder table is traditionally
set with the finest place settings and silverware, and family members come to
the table dressed in their holiday clothes. There is a tradition for the person
leading the Seder to wear a white robe called a kittel.[4][5] For the first half of the Seder, each participant will only need a
plate and a wine glass. At the head of the table is a Seder Plate containing
various symbolic foods that will be eaten or pointed out during the course of
the Seder. Placed nearby is a plate with three matzot and dishes of salt water
for dipping. Each participant receives a copy of the Haggadah, which is often a
traditional version: an ancient text that contains the complete Seder service.
Men and women are equally obligated and eligible to participate in the
Seder.[5][6] In many homes, each participant at the Seder table will recite at
least critical parts of the Haggadah in the original Hebrew and Aramaic.
Halakhah requires that certain
parts be said in language the participants can understand, and critical parts
are often said in both Hebrew and the native language. The leader will often
interrupt the reading to discuss different points with his or her children, or
to offer a Torah insight into the meaning or interpretation of the words. In
some homes, participants take turns reciting the text of the Haggadah, in the
original Hebrew or in translation. It is traditional for the head of the
household and other participants to have pillows placed behind them for added
comfort. At several points during the Seder, participants lean to the left -
when drinking the four cups of wine, eating the Afikoman, and eating the korech
sandwich.[5]Themes of the Seder Slavery and freedom The rituals and symbolic foods
associated with the Seder evoke the twin themes of the evening: slavery and
freedom. The rendering of time for the Hebrews was that a day began at sunset
and ended at sunset. Historically, at the beginning of the 15th of
Nisan at sunset in Ancient Egypt,
the Jewish people were enslaved to Pharaoh. After the tenth plague struck Egypt at
midnight, killing all the first-born sons in the land, Pharaoh let the Hebrew
nation go, effectively making them freedmen for the second half of the night.
Thus, Seder participants recall the slavery that reigned during the first half
of the night by eating matzo (the "poor man's bread"),
maror (bitter herbs which
symbolize the bitterness of slavery), and charoset (a sweet paste representing
the mortar which the Jewish slaves used to cement bricks). Recalling the freedom
of the second half of the night, they eat the matzo (the "bread of freedom" and
also the "bread of affliction") and 'afikoman', and drink the four
cups of wine, in a reclining position, and dip vegetables into salt water (the
dipping being a sign of royalty and freedom, while the salt water recalls the
tears the Jews shed during their servitude). The Four
Cups There is an obligation to drink four cups of wine (or pure grape
juice) during the Seder. The Mishnah says (Pes. 10:1) that even the poor are
obligated to drink the four cups. Each cup is imbibed at a specific point in the
Seder. The first is for Kiddush (קידוש), the second is
for 'Magid' (מגיד), the third is for
Birkat
Hamazon (ברכת המזון) and the fourth is for
Hallel (הלל). The Four Cups
represent the four expressions of deliverance promised by God Exodus 6:6-7:
"I will bring out," "I will deliver," "I will redeem," and "I will take." The
Vilna Gaon relates the Four Cups to four worlds: this world, the Messianic age, the world at the
revival of the dead, and the world to come. The Maharal connects them to the
four Matriarchs, Sarah, Rebeccah, Rachel, and Leah. (The three matzot, in turn, are connected to
the three Patriarchs, Abraham, Isaac, and Jacob.) The Abarbanel relates the cups
to the four historical redemptions of the Jewish people: the choosing of
Abraham, the Exodus from Egypt, the survival of the Jewish people throughout the
exile, and the fourth which will happen at the end of days. Therefore it is very
important. Seder Plate The Passover Seder Plate
(ke'ara) is a special plate containing six symbolic foods used during the
Passover Seder. Each of the six items arranged on the plate have special
significance to the retelling of the story of the Exodus from Egypt. The seventh
symbolic item used during the meal—a stack of three matzot—is placed on its own
plate on the Seder table. The six items on the Seder Plate are: Maror and Chazeret;
Two types of bitter herbs, symbolizing the bitterness and harshness of the
slavery which the Jews endured in Ancient Egypt. For maror, many people
use freshly grated horseradish or whole horseradish root. Chazeret is
typically romaine lettuce, whose roots are bitter-tasting. Either the
horseradish or romaine lettuce may be eaten in fulfillment of the
mitzvah of eating bitter herbs
during the Seder. Charoset; A sweet, brown,
pebbly mixture, representing the mortar used by the Jewish slaves to build the
storehouses of Egypt. Karpas; A vegetable other
than bitter herbs, usually parsley but sometimes something such as
celery or cooked potato, which is dipped into salt
water (Ashkenazi custom), vinegar (Sephardi custom) or charoset (older custom, still
common amongst Yemenite
Jews) at the beginning of the Seder. Z'roa; A roasted
shank bone, symbolizing the
korban Pesach (Pesach sacrifice), which was a lamb offered in the
Temple
in Jerusalem and was then roasted and eaten
as part of the meal on Seder night. Beitzah; A roasted egg,
symbolizing the korban chagigah (festival sacrifice) that was offered in
the Temple
in Jerusalem and was then eaten as part of
the meal on Seder night. ******** Ladino, otherwise known as Judeo-Spanish, is the spoken and written
Hispanic language of Jews of Spanish origin. Ladino did not become a
specifically Jewish language until after the expulsion from Spain in 1492 - it
was merely the language of their province. It is also known as Judezmo,
Dzhudezmo, or Spaniolit. When the Jews were expelled from
Spain and Portugal they were cut off from the further development of the
language, but they continued to speak it in the communities and countries to
which they emigrated. Ladino therefore reflects the grammar and vocabulary of
14th and 15th century Spanish. The further away from Spain the emigrants went,
the more cut off they were from developments in the language, and the more
Ladino began to diverge
from mainstream Castilian Spanish. In Amsterdam, England and Italy,
those Jews who continued to speak 'Ladino' were in constant contact with Spain
and therefore they basically continued to speak the Castilian Spanish of the
time. However, in the Sephardi communities of the Ottoman Empire, the language
not only retained the older forms of Spanish, but borrowed so many words from
Hebrew, Arabic, Greek, Turkish, and even French, that it became more and more
distorted. Ladino was nowhere near as diverse as the various forms of Yiddish,
but there were still two different dialects, which corresponded to the different
origins of the speakers. 'Oriental' Ladino was spoken in Turkey and Rhodes and reflected Castilian
Spanish, whereas 'Western' Ladino was spoken in Greece, Macedonia, Bosnia,
Serbia and Romania, and preserved the characteristics of northern Spanish and
Portuguese. The vocabulary of Ladino includes hundreds of archaic Spanish words
which have disappeared from modern day Spanish, and also includes many words
from different languages that have been substituted for the original Spanish
word, from the various places Ladino speaking Jews settled. Some terms were actually transferred
from one community to another through commercial or cultural relations, whereas
others remained peculiar to particular communities. These foreign words derive
mainly from Hebrew, Arabic, Turkish, Greek, French, and to a lesser extent from
Portuguese and Italian. In the Ladino spoken in Israel, several words have been
borrowed from Yiddish. For most of its lifetime, Ladino was written in the
Hebrew alphabet, in Rashi script, or in Solitro, a cursive method of writting
letters. It was only in the 20th century that Ladino was ever written using the
Latin alphabet. In fact, what is known as 'rashi script' was originally a Ladino
script which became used centuries after Rashi's death in printed books to
differentiate Rashi's commentary from the text of the Torah. At various times Ladino has been
spoken in North Africa, Egypt, Greece, Turkey, Yugoslavia, Bulgaria, Romania,
France, Israel, and, to a lesser extent, in the United States (the highest
populations being in Seattle, Los Angeles, New York, and south Florida) and
Latin America. By the beginning of this century, with the spread of compulsory
education in the language of the land, Ladino began to disintegrate. Emigration
to Israel from the Balkans hastened the decline of Ladino in Eastern Europe and
Turkey. The Nazis
destroyed most of the communities in Europe where Ladino had been the first
language among Jews. Ladino speakers who survived the Holocaust and emigrated to
Latin America tended to pick up regular Spanish very quickly, whilst others
adopted the language of whichever country they ended up in. Israel is now the
country with the greatest number of Ladino speakers, with about 200,000 people
who still speak or understand the language, but even they only know a very
limited and basic Ladino. It is important to note that
Ladino is not modern Spanish, and also to note that just because someone speaks
modern Spanish, this fact alone does not make them Sephardic. ********
Judaeo-Spanish (native names Djudeo-Espanyol, Ladino,
Djudezmo, Djudeo-Kasteyano, etc.) is a Romance
language derived from Old
Spanish. As a Jewish
language, it is influenced heavily by Hebrew
and Aramaic, but
also Arabic,
Turkish
and to a lesser extent Greek and
other languages where Sephardic
expellees settled around the world, primarily throughout the
Ottoman
Empire. Currently, speakers are almost exclusively Sephardic
Jews, principally those in or from Thessaloniki
(modern Greece), Istanbul and
Izmir (modern
Turkey), all
localities into which the Sephardim re-settled centuries ago. Judaeo-Spanish has
kept the postalveolar
phonemes /ʃ/
and /ʒ/
of Old Castilian, which both changed to the velar
/x/
in modern Spanish; it also has an /x/
phoneme taken over from Hebrew. In some places it has also retained certain
characteristic words, such as muestro for nuestro (our). Its
grammatical structure is close to that of Spanish, with the addition of many
terms from Hebrew,
Portuguese,
French,
Turkish,
Greek,
Bulgarian
and Bosnian
depending on the geographic origin of the speaker. Like many other Jewish
languages, Judaeo-Spanish is in serious danger of language
extinction because most native speakers today are elderly, many
of whom had immigrated to Israel where the
language has not been transmitted to their children or grandchildren. However,
it is experiencing a minor revival among Sephardic communities, especially in
music. In some countries, especially expatriate communities in Latin
America, there is also a danger of extinction due to the risk of
dialect
levelling, that is, assimilation into modern
Spanish. Name Today, especially in
Israel, the language is commonly called "Ladino" (a variant of "Latin"), though
many consider this use incorrect. The language is also called
Judæo-Spanish, Judæo-Espagnol, judeoespañol[1],
Sefardi, Djudio, Dzhudezmo, Judezmo, and
Spanyol or español sefardita; Haquitía (from the Arabic
haka حكى, "tell") refers to the dialect of North Africa, especially
Morocco. The
dialect of the Oran area of Algeria was called Tetuani, after the Moroccan town
Tétouan,
since many Orani Jews came from this
city. In Hebrew, the language is called Spanyolit. According to the
Ethnologue:
The name 'Dzhudezmo' is used by Jewish linguists and Turkish Jews;
'Judeo-Spanish' by Romance philologists; 'Ladino' by laymen, especially in
Israel; 'Hakitia' by Moroccan Jews; 'Spanyol' by some others.[2]The
derivation of the name "Ladino" is complicated. In pre-Expulsion times in the
area known today as Spain the word simply meant "Castilian" or "Romance":
literary Castilian as distinct from dialect, and Romance[3]
in general as distinct from Arabic. (The first European language grammar and
dictionary, of Castilian, refers to it as "nostro Latin," or lengua
ladina. In the Middle Ages, the word "Latin" was frequently used to mean
simply "language", and in particular the language one understands: a "latiner"
or "latimer" meant a translator.) Following the expulsion, Jews spoke of "the
Ladino" to mean the traditional oral translation of the Bible into archaic
Spanish. By extension it came to mean that style of Castilian generally, in the
same way that (among Kurdish Jews) Targum
has come to mean Judaeo-Aramaic
and (in Arab countries) sharħ has come to mean Judaeo-Arabic.
For this reason, authors like Haim Vidal
Sephiha[4] reserve "Ladino" for the
very Hebraicized form of the language[5]
used in religious translations such as the Ferrara
Bible, which was based on the traditional oral version. Variants At the time of the expulsion from Spain, the
day to day language of the Jews of different regions of the peninsula was little
if at all different from that of their Christian neighbours, though there may
have been some dialect mixing to form a sort of Jewish lingua franca. There was
however a special style of Castilian used for purposes of study or translation,
featuring a more archaic dialect, a large number of Hebrew and Aramaic
loan-words and a tendency to render Hebrew word order literally (ha-laylah
ha-zeh, meaning "this night", was rendered la noche la esta instead
of the normal Spanish esta noche[6]).
As stated above, some authorities would confine the term "Ladino" to this style.
Following the expulsion, the process of dialect mixing continued, though
Castilian remained by far the largest contributor. The daily language was
increasingly influenced both by the language of study and by the local
non-Jewish vernaculars such as Greek and Turkish, and came to be known as
Dzhudezmo: in this respect the development is parallel to that of
Yiddish.
However, many speakers, especially among the community leaders, also had command
of a more formal style nearer to the Spanish of the expulsion, referred to as
Castellano. The Judaeo-Castilian dialect of Northern Morocco, known as
Haketia,
is the subject of a separate article. Phonology
The grammar of Judaeo-Spanish, and its core vocabulary (approx. 60% of
its total vocabulary), are basically Castilian. However, the phonology of the
consonants and part of the lexicon are in some respects closer to
Galician/Portuguese than to modern Castilian, because both retained
characteristics of medieval Ibero-Romance that Castilian later lost. Compare for
example Judaeo-Spanish aninda ("still") with Portuguese ainda
(Galician aínda, Asturian aína or enaína) and Castilian
aún, or the initial consonants in Judaeo-Spanish fija,
favla ("daughter", "speech"), Portuguese filha, fala
(Galician filla, fala, Asturian fía, fala, Aragonese
filla, fabla, Catalan filla), Castilian hija,
habla. This sometimes varied with dialect: in Judaeo-Spanish popular
songs both fijo and hijo are found. The Judaeo-Spanish
pronunciation of s as "sh" before a "k" sound or at the end of certain
words (such as seis, pronounced "sesh", for six) is also shared with
Portuguese spoken in Portugal but not with Spanish. Unresearched, but
interesting to note, in South Texas munchas gracias (thank-you), the
Ladino form is used. See (Library of Congress, Microfiche 7906177), and
Judeo-Portuguese.
Archaic features retained by Judaeo-Spanish are as follows: Modern Spanish
z (c before e or i), pronounced as "s" or [θ]
(as the English "th" in "think"), according to dialect, corresponds to two
different phonemes in Old Castilian: ç (c before e or
i), pronounced "ts", and z (in all positions), pronounced "dz".
This distinction has been retained in Judaeo-Spanish, where the two phonemes are
pronounced "s" and "z" respectively: korason/coraçon, "heart"
(modern Spanish corazón) versus dezir, "to say" (modern Spanish
decir). (The cedilla in the
character ç was
invented in Spanish to represent the former of the two phonemes, though it is
not used in modern Spanish.) Modern Spanish j, pronounced [x],
corresponds to two different phonemes in Old Castilian: x, pronounced
[ʃ]
(English "sh"), and j, pronounced [ʒ]
("zh"). Again the distinction has been retained: basho/baxo, "low"
or "down" (modern Spanish bajo) versus mujer, "woman" or "wife".
In modern Spanish, the choice between b and v is made in
accordance with Latin etymology: both letters are pronounced as the same
bilabial
phoneme (realized either as an English "b" or as [β]
according to position). In Old Castilian and in Judaeo-Spanish the choice is
made phonetically: bivir, "to live" (modern Spanish vivir). In
Judaeo-Spanish v is a labiodental
"v" (as in English) rather than a bilabial. Orthography
The following systems of writing Judaeo-Spanish have been used or
proposed. Traditionally Judaeo-Spanish, especially in Ladino religious texts,
was written in the Hebrew
alphabet (especially in Rashi
script), a practice that was very common, possibly almost
universal, until the 19th century (and called aljamiado, by analogy with
the equivalent use of the Arabic alphabet). This occasionally persists today,
especially in religious use. The Greek and
Cyrillic
alphabets have been employed in the past,[7]
but this is rare or nonexistent nowadays. In Turkey, Judaeo-Spanish is most
commonly written in the Turkish
variant of the Latin
alphabet. This may be the most widespread system in use today, as
following the decimation of Sephardic communities throughout much of Europe
(particularly in Greece and the
Balkans) during
the Holocaust the
greatest proportion of speakers remaining were Turkish Jews. However, the
Judaeo-Spanish page of the Turkish Jewish newspaper Şalom now
uses the Israeli system. The Israeli Autoridad
Nasionala del Ladino promotes a phonetic
transcription into the Latin
alphabet from the traditional Hebrew script, making no
concessions to Spanish orthography, and uses it in its publication Aki
Yerushalayim. The songs Non komo muestro Dio and Por
una ninya, below, and the text in the sample
paragraph, below, are written using this system. Works published in Spain
usually adopt the standard orthography of modern Castilian, to make them easier
for modern Spaniards to read.[8]
These editions often use diacritics to show where the Judaeo-Spanish
pronunciation differs from modern Spanish. Perhaps more conservative and less
popular, others including Pablo
Carvajal Valdés suggest that Judaeo-Spanish should adopt the
orthography used during the time of the Jewish expulsion of 1492 from Spain.
This system is used below in the transcription of the song Adio querida.
(Quando el melekh Nimrod is in a mixture of this and the Israeli system.)
Arguments for and against the 1492 orthography
The Castilian orthography of that time has been standardized and
eventually changed by a series of orthographic
reforms, the last of which occurred in the 18th century, to
become the spelling of modern Spanish. Judaeo-Spanish has retained some of the
pronunciation that at the time of reforms had become archaic in standard
Castilian. Adopting 15th century Castilian orthography (similar to the modern
orthography of
Portuguese) would therefore closely fit the pronunciation of
Judaeo-Spanish. The old spelling would reflect the /s/
(originally /ts/)
- c (before e and i) and ç (cedilla), as in
caça, the /s/ -
ss, as in passo, and the /ʃ/ -
x, as in dixo. The letter j would be retained, but only in
instances, such as mujer, where the pronunciation is /ʒ/
in Judaeo-Spanish. The spelling of /z/
(originally /dz/)
as z would be restored in words like fazer and dezir. The
difference between b and v would be made phonetically, as in Old
Castilian, rather than in accordance with the Latin etymology as
in modern Spanish. For example Latin DEBET > post-1800
Castilian debe, would return to its Old Castilian spelling deve.
Some old spellings could be restored for the sake of historical interest, rather
than to reflect Judaeo-Spanish phonology: The old digraphs
ch, ph and th (today c/qu - /k/,
f - /f/
and t - /t/
in standard Castilian respectively), formally abolished in 1803, would be used
in words like orthographía, theología. Latin/Old Castilian
q before words like quando, quanto and qual (modern
Spanish cuando, cuanto and cual) would also be used. The
supporters of this orthography argue that classical and Golden Age Castilian
literature might gain renewed interest, better appreciation and understanding
should its orthography be used again. It remains uncertain how to treat those
sounds which the spelling of Old Castilian failed to render phonetically. The
s between vowels, as in casa, was probably pronounced /z/
in Old Castilian and is certainly so pronounced in Judaeo-Spanish. The same is
true of s before m, d and other voiced consonants, as in
mesmo or desde. Supporters of Valdés' proposal are unsure about
whether this should be written s as in Old Castilian or z in
accordance with pronunciation. The distinctive Judaeo-Spanish pronunciation of
s as /ʃ/
before a /k/ sound, as in buscar, cosquillas, mascar and
pescar, or in is endings as in séis, favláis and
sois, is probably derived from Portuguese: it is uncertain whether it
occurred in Old Castilian. It is debated whether this should be written s
as in Old Castilian or x in accordance with the sound. There is some
dispute about the Spanish ll combination, which in Judaeo-Spanish (as in
most areas of Spain) is pronounced like a y. Following Old Castilian
orthography this should be written ll, but it is frequently written
y in Ladino to avoid ambiguity and reflect the Hebrew spelling. The
conservative option is to follow the etymology: caballero, but
Mayorca.[9]On
this system, it is uncertain how loanwords from Hebrew and other languages
should be rendered. During the Middle Ages, Jews were instrumental in the
development of Castilian into a prestige language. Erudite Jews translated
Arabic and Hebrew works (often translated earlier from Greek) into Castilian and
Christians translated
again into Latin for transmission to Europe. Until recent times,
the language was widely spoken throughout the Balkans, Turkey, the Middle East,
and North Africa, having been brought there by Jewish refugees fleeing the area
today known as Spain following the expulsion of the
Jews in 1492. The contact
among Jews of different regions and languages (including Catalan, Leonese
language and Portuguese) developed a unified dialect, already
different in some aspects of the Castilian norm that was forming simultaneously
in the area known today as Spain, though some of this mixing may have occurred
in exile rather than in the peninsula itself. The language was known as
Yahudice (Jewish language) in the Ottoman
Empire. In late 18th century, Enderunlu Fazıl (Fazyl
bin Tahir Enderuni) wrote in his Zenanname:
"Castilians speak the Jewish language but they are not Jews." The closeness and
mutual comprehensibility between Judaeo-Spanish and Castilian favoured trade
among Sephardim (often relatives) ranging from the Ottoman Empire to the
Netherlands and the conversos of the Iberian
Peninsula. After the expulsion of the Jews (of mostly Portuguese descent) from
Dutch
Brazil in 1654, Ladino-speaking Jews were one of the influences
on the African-Romance creole Papiamento of
the Caribbean islands Aruba, Bonaire and
Curaçao.
Literature Over time, a corpus of literature,
both liturgical and secular, developed. Early Ladino literature was limited to
translations from Hebrew. At the end of the 17th century, Hebrew was
disappearing as the vehicle for Rabbinic instruction. Thus a literature in the
popular tongue (Ladino) appeared in the 18th century, such as Me'am
Lo'ez and poetry collections. By the end of the 19th century,
Sephardim in the Ottoman
Empire studied in schools of the Alliance
Israelite Universelle. French became the language for foreign
relations (as it did for Maronites), and
Judaeo-Spanish drew from French for neologisms. New secular genres appeared:
more than 300 journals, history, theatre, biographies. Interaction with French
also gave way to the creation of a new language named
judeo-franyol.[citation
needed] Given the relative isolation of many communities, a number of
regional dialects of Judaeo-Spanish appeared, many with only limited mutual
comprehensibility. This is due largely to the adoption of large numbers of
loanwords from
the surrounding populations, including, depending on the location of the
community, from Greek,
Turkish,
Arabic,
and, in the Balkans,
Slavic
languages, especially Bosnian,
Bulgarian
and Serbo-Croatian.
The borrowing in many dialects is so heavy that up to 30% per cent of
Judaeo-Spanish is of non-Spanish origin. Some words also passed from
Judaeo-Spanish to neighboring languages: the word "palavra" (<Vulgar
Latin "parabola"< Greek "parabole") for example passed into
Turkish, Greek, & Romanian[10].
Judaeo-Spanish was the common language of Salonika during
the period of Ottoman
rule. The city became part of the modern Greek Republic in
1912 and subsequently renamed to its original historical name Thessaloniki.
Despite a major
fire, economic oppression by Greek authorities, and mass
settlement of Christian refugees, the language remained widely spoken in
Salonika until the deportation and murder of 50,000 Salonikan Jews in the
Holocaust during the Second World
War. Ladino was also a language used in Donmeh rites
(Dönme in Turkish meaning convert and referring to adepts of Sabbatai
Tsevi converted to the Moslem religion in the Ottoman empire). An
example is the recite Sabbatai Tsevi esperamos a ti. Today, the religious
practices and ritual use of Ladino seem to be confined to elderly generations.
The Castilian colonization of Northern Africa favoured the role of polyglot
Sephardim who bridged between Castilian colonizers and Arab and Berber speakers.
From the seventeenth to the nineteenth centuries, Judaeo-Spanish was the
predominant Jewish language in the Holy Land, though the dialect was different
in some respects from that spoken in Greece and Turkey. Some Sephardi families
have lived in Jerusalem for centuries, and preserve Judaeo-Spanish for cultural
and folklore purposes, though they now use Hebrew in everyday life. An often
told Sephardic anecdote from Bosnia-Herzegovina has it that, as a Spanish consulate was
opened in Sarajevo
between the two world wars, two Sephardic women were passing by and, upon
hearing a Catholic priest speaking
Spanish, thought that– given his language– he was in fact Jewish![11]In
the twentieth century, the number of speakers declined sharply: entire
communities were eradicated in the
Holocaust, while the remaining speakers, many of whom migrated to
Israel, adopted
Hebrew.
The governments of the new nation-states
encouraged instruction in the official languages. At the same time, it aroused
the interest of philologists since it conserved language and literature which
existed prior to the standardisation of Castilian. Judaeo-Spanish is in serious
danger of extinction because many native speakers today are elderly olim
(immigrants to Israel), who have not transmitted the language to their children
or grandchildren. Nevertheless, it is experiencing a minor revival among
Sephardic communities, especially in music. In addition, Sephardic communities
in several Latin American countries still use Judaeo-Spanish. In these
countries, there is an added danger of extinction by assimilation to modern
Castilian
Spanish. Kol
Yisrael[12] and Radio
Nacional de España[13] hold regular
radio broadcasts in Judaeo-Spanish. Law & Order showed
an episode, titled "A Murderer Among Us," with references to the language. Films
partially or totally in Judaeo-Spanish include Novia
que te vea and Every
Time We Say Goodbye. Religious use
The Jewish community of Bosnia-Herzegovina in Sarajevo and the Jewish
community of Belgrade still chant part of the Sabbath Prayers (Mizmor
David) in Ladino. The Sephardic Synagogue Ezra Bessaroth in Seattle, State
of Washington (US) was formed by Jews from Turkey and the Island of Rhodes and
they use Ladino in some portions of their Shabbat services. The Siddur is called
Zehut Yosef and was written by Hazzan Isaac Azose. The late Rabbi Aryeh
Kaplan translated some scholarly religious Ladino texts into
Hebrew &/or English [14]
[15].
Modern education Like Yiddish,[16]
[17]
the Ladino language is seeing a minor resurgence in terms of educational
interest in colleges across the United States and in Israel. Still, given the
ethnic demographics among American
Jews, it is not surprising that more institutions offer Yiddish
language courses than Ladino language courses. Today, only the
University of
Pennsylvania[18][19]
and Tufts University[20]
offer Ladino language courses among colleges in the United States.[21]Samples Comparison with other
languages Judaeo-Spanish El djudeo-espanyol, djudio, djudezmo o
ladino es la lingua favlada por los sefardim, djudios ekspulsados de la Espanya
enel 1492. Es una lingua derivada del espanyol i favlada por 150.000 personas en
komunitas en Israel, la Turkia, antika Yugoslavia, la Gresia, el Maruekos,
Mayorka, las Amerikas, entre munchos otros. Spanish El judeo-español,
djudio, djudezmo o ladino es la lengua hablada por los sefardíes,
judíos expulsados de España en 1492. Es una lengua derivada del español y
hablada por 150.000 personas en comunidades en Israel, Turquía, la antigua
Yugoslavia, Grecia, Marruecos, Mallorca, las Américas, entre muchos otros.
Old Spanish El iudeo-hispanyol, djudio, djudezmo uo ladino
es la lingua fablada per los sefardim, iudios essipulsatos de la Hispania enel
1492. Es una lingua deriuada delle hispanyol i fablada per 150.ooo personas
in-communites in Israel, la Turkaia, antica Yugoslavia, la Graecia, Maiorca, el
Maruhek, las Amerikas, inter muncio altres. Asturian El xudeoespañol,
djudio, djudezmo o ladino ye la llingua falada polos sefardinos,
xudíos expulsados d'España en 1492. Ye una llingua derivada del español y falada
por 150.000 persones en comunidaes n'Israel, Turquía, na antigua Yugoslavia,
Grecia, Marruecos, Mayorca, nes Amériques, entre munchos otros. Galician
O xudeo-español, djudio, djudezmo ou ladino é a lingua falada
polos sefardís, xudeos expulsados da España en 1492. É unha lingua derivada do
español e falada por 150.000 persoas en comunidades en Israel, na Turquía, na
antiga Iugoslavia, Grecia, Marrocos, Maiorca, nas Américas, entre moitos outros.
Portuguese O judeu-espanhol, djudio, djudezmo ou ladino é a
língua falada pelos sefarditas, judeus expulsos da Espanha em 1492. É uma língua
derivada do espanhol e falada por 150.000 pessoas em comunidades em Israel, na
Turquia, na antiga Iugoslávia, Grécia, Marrocos, Maiorca, nas Américas, entre
muitos outros. English Judeo-Spanish, Djudio, Djudezmo, or Ladino is a
language spoken by the Sephardi Jews expelled from Spain in 1492. It is a
language derived from Spanish and spoken by 150,000 people in communities in
Israel, Turkey, the former Yugoslavia, Greece, Morocco, Majorca, the Americas,
among many others. *****
Le judéo-espagnol (judesmo en ladino,
prononcer djudezmo, גודיאו-איספאנייול en hébreu, ou encore
spanyolit, djudyo, tetuani ou haketiya selon les
lieux), est une langue judéo-romane dérivée du vieux castillan (espagnol) et de
l'hébreu.
Elle est parlée aujourd'hui par un certain nombre de Juifs séfarades, les descendants
des Juifs expulsés d'Espagne en 1492 par le décret de
l'Alhambra, dans une aire géographique qui s'étend autour du bassin
méditerranéen. Le judéo-espagnol ne doit pas être confondu avec le ladino, langue au
vocabulaire castillan mais à la syntaxe hébraïque, inventée
pour traduire les textes sacrés hébreux à l'intention des locuteurs de
judéo-espagnol. Le linguiste Hayim Vidal
Sephiha appelle le ladino judéo-espagnol calque car traduisant au mot
à mot l'hébreu sans respecter la
syntaxe espagnole, par opposition au judesmo, le judéo-espagnol
vernaculaire. Histoire [modifier]
La langue parlée a conservé les traits du XVe siècle,
ce qui lui a donné sa spécificité: elle est restée semblable au castillan de 1492, au moment où le décret
d'Alhambra, publié le 31 mars 1492 et ratifié par les Rois Catholiques d'Espagne Isabelle de
Castille et Ferdinand II
d'Aragon, signe l'expulsion des Juifs d'Espagne. En particulier, le
judéo-espagnol ne connaît pas le phonème de jota [1], cette
prononciation qui lui est postérieure. L'Espagne de 1492 possédait deux lettres
differents pour le jota d'aujourd'hui: "j", et
"x". Le premier se prononçais "dj" et "j", et le deuxième "ch". Le
djudezmo a protégé tous ses sons et ainsi rend le j d'Espagnol
moderne soit par ch (ex: en djudezmo: kacha; en espagnol
actuel: caja (caha)), soit par dj ou j (en
djudezmo: ojo; en espagnol actuel: ojo (oho)) Près de
200000 Juifs Séfarades se dispersent
après 1492 dans tous
le bassin
méditerranéen. La diaspora juive espagnole adopte la langue de
son pays d'accueil, mais conserve le judéo-espagnol comme langue des affaires,
notamment en Afrique du Nord (Fès, Tanger, Tetouan,
Oran,
Rabat-Salé, Meknes, Taza, ksar kébir, Marrakech, Oujda, Tlemçen, Alger, Bejaïa,
Tunis, Sphax, Kaïrouan) et dans l'Empire ottoman [2]. Au
XVIIe siècle,
les communautés juives hispanophones de la façade atlantique, des villes de
l'ouest de la France comme Bordeaux et de Hollande comme
Amsterdam,
connaissent le ladino, cette
traduction littérale de l'hébreu réservée aux textes
sacrés; mais ces Juifs ne parlent pas en revanche ce
qu'on appelle désormais le djudezmo ou judéo-espagnol vernaculaire [3]. Encore
parlé par d'importantes communautés avant la Seconde Guerre
mondiale, principalement dans les Balkans, le judéo-espagnol est
aujourd'hui une langue
menacée de disparition, à l'instar du yiddish, en grande partie à
cause de la Shoah
qui a décimé les communautés grecque de Salonique, yougoslave, roumaine ou bulgare, mais
aussi parce que, lors de la décolonisation et
surtout des guerres
israélo-arabes, une majorité de la communauté marocaine a quitté l'Afrique du Nord. En 1948 on estimait à près
de 35000 Juifs locuteurs du judéo-espagnol à Tanger-Tétouan À l'instar du yiddish, le
judéo-espagnol a perdu une partie de ses locuteurs aujourd'hui. L'Autorité
Nationale du Ladino (ANL), organisme israélien international créé en 1997, sur la base d'une
loi adoptée par la Knesset (le parlement israélien) le 17 mars 1996, défend la langue et la culture
judéo-espagnole en encourageant la création dans cette langue et en publiant les
grandes œuvres de la littérature
judéo-espagnole. Elle joue aussi un rôle de transmission et de commémoration en
participant à la sauvegarde de l'héritage des communautés séfarades
disparues dans la Shoah. Orthographe [modifier]
Le judéo-espagnol présente des différences importantes avec le castillan moderne: La tilde (signe
~) n'existe pas. Les lettres espagnoles suivantes n'existent pas: c,
q, x,
w, ñ, ll. On trouve d'autres
formes à la place: le c ( ca,
co, cu ) s'écrit ka, ko, ku; le ce,
ci s'écrit se et si. Exemple: (es)
silencio > (lad)
silensio. le q ( que,
qui ) s'écrit ke, ki. Exemple: (es)
quién sabe > (lad)
ken save . le x s'écrit ks
ou gz selon le sens de la phrase. Exemple: (es)
exilio > (lad)
egzilyo. la ñ s'écrit ny.
Exemple: (es)
señor > (lad)
sinyor . la ll s'écrit y. Exemple:
(es)
gallina > (lad)
gayina. la b s'écrit b ou
v. Exemples: (es)
boca, sobre > (lad)
boka, sovre. la j (jota) s'écrit ch. Exemple:
(es)
lejano > (lad)
lechano ou leshano. Le j dans un texte judéo-espagnol se
prononce toujours comme en français. Les caractères
turcs ç, ş
se rencontrent fréquemment dans les publications turques en judesmo. Alphabets. L'alphabet latin est le
plus employé aujourd'hui, particulièrement en Turquie. On trouve parfois l'alphabet hébreu (et
plus spécialement les caractères Rachi), pratique qu'on dénomme aljamiado en
référence à l'usage arabe. L'alphabet grec et l'alphabet cyrillique
ont été employés par le passé mais se rencontrent très rarement aujourd'hui.
L'orthographe de Aki Yerushalayim
tendrait à se répandre. Publications en
judéo-espagnol [modifier]
On décompte 105 journaux en judéo-espagnol à Salonique, 25
à Istanbul et
23 à Izmir pour la période
1860-1930[4]. Les
publications en judéo-espagnol totalisent environ 300 titres entre les années
1860 et la fin du vingtième siècle. [5] Il en
subsiste une infime partie aujourd'hui. L'hebdomadaire Şalom[6] est un
périodique turc écrit
en partie en judéo-espagnol (à hauteur d'un sixième aujourd'hui). La revue
culturelle Aki Yerushalayim
[7] est
intégralement publiée dans la langue judéo-espagnole. Auteurs d'expression judéo-espagnole [modifier]
Des écrivains, poètes comme Margalit Matitiahu et
Myriam Moscona; des
musiciens comme la chanteuse turque-israélienne en ladino SuZy ou Yasmin Levy, ou encore Judy
Frankel, de San Francisco, qui se sont attachées à retrouver des chansons
traditionnelles en ladino, ont alimenté la création contemporaine dans cette
langue. Notes et références [modifier]
↑
Haïm Vidal
Séphiha, conférence en ligne «Le judéo-espagnol de Salonique»[archive] ↑
Dossier: langues
juives de la diaspora[archive], Haïm Vidal
Séphiha, «Langue et littérature judéo-espagnoles» ↑
Dossier: langues
juives de la diaspora[archive], Haïm Vidal
Séphiha, «Langue et littérature judéo-espagnoles» ↑
Haïm Vidal Séphiha, L’Agonie des Judéo-Espagnols, Entente, Paris, 1976, 1979 et
1991, chapitre 9, «La presse judéo-espagnole», cité par Haïm Vidal Séphiha, La cité perdue des séfarade[archive], supplément
Thessalonique, Le Monde
diplomatique, juillet 1997 p.3, site internet consulté le 27 août 2007.
↑
(lad)
«Rolo de
la prensa djudeo-espanyola en la evolusion de las komunidades
sefaradis»[archive], article de Moshe
Shaul, directeur de la revue Aki Yerushalayim,
en ligne sur le site Sephardic Studies. ↑
Le site officiel de l'hebdomadaire
Şalom[archive] ↑
(lad)
Aki
Yerushalayim, Revista Kulturala Djudeo-espanyola[archive]: numéros de la revue en
ligne Bibliographie [modifier]
Kohen, Elli & Dahlia Kohen (2000). Ladino-English, English-Ladino:
Concise encyclopedic dictionary. New York: Hippocrene Books. Markus, Shimon
(1965). Ha-safa ha-sefaradit-yehudit (La langue judéo-espagnol).
Jerusalem. Varol Bornes, Marie-Christine (2008). Le judéo-espagnol
vernaculaire d'Istanbul. Berne: Lang. Vidal Séphiha, Haïm (1986). Le
Judéo-Espagnol. Paris: Édition Entente (Coll. Langues en péril). Voir aussi [modifier]
Liens internes [modifier]
Ladino (langue): le
judéo-espagnol calque Séfarades: les
descendants des Juifs expulsés d'Espagne en 1492, principaux locuteurs du
djudezmo. Destruction
de la communauté sefardi de ThessaloniqueAutorité
Nationale du LadinoHaketiya ou Haquitía:
dialecte judéo-espagnol occidental, parlé au MarocTetuani: dialecte
judéo-espagnol d'Oran
en AlgériePériodiques
judéo-espagnols: Aki Yerushalayim
(international), Şalom (Turquie) Haïm Vidal
Séphiha, linguiste ayant œuvré à la protection et la promotion de cette
langue.
This item has been shown 28 times.
1950 Fine Ladino Haggadah Jewish Judeo Espagnol Israel Judaica Hebrew Passover: $55
