Urmi, Jewish: Passover

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Transcribed by	Source	Speakers	Place
Geoffrey Khan	Khan, Geoffrey. The Jewish Neo-Aramaic Dialect of Urmi. Gorgias Neo-Aramaic Studies vol. 2. Gorgias Press, 2008	Nisan Aviv	Tel Aviv, IL

	Transcription	Translation
0:00	léle d-áy patirèˈ áxni ⁺massé m-šuqà lá šaqlə́xwa.ˈ tmanyà yoméˈ belàˈ tkanè-inanˈ šulé ⁺ysiré kwèwa.ˈ ⁺hudàeˈ bèla kwéwaˈ w-⁺massè-šˈ nòšu yapéwalu.ˈ ⁺massé-š yapéwa lòka-šˈ ⁺rába ⁺rába áy xazoè-wela.ˈ gezíwa ⁺xə̀tte šaqlíwa.ˈ ⁺xə́tte dánka dánka gabèwalu.ˈ bára amblíwalu ərxèl.ˈ ərxél qalwìwala.ˈ b-krè godíwala.ˈ kúd məšpaxà,ˈ kúd famìl,ˈ gál nobtàˈ ⁺xətté taxnìwalu.ˈ madèwalu,ˈ əlkyə́t áy belàˈ léša gòdwa.ˈ ó lešá godíwale ⁺massè.ˈ ba-tmanyá yomé ⁺rába jwā̀n ⁺massé kwéwa,ˈ rakixè-š pešíwa.ˈ gal-d-úne ⁺massèˈ elù doqíwale.ˈ bắle čún kyètunˈ ⁺g-rába tkánət áy dunyèˈ əllán šàr mandéwaˈ kəmríwa báan kìˈ atxùnˈ ⁺g-massxùnˈ dəmmə́t ay-⁺yálət áy gomèˈ marowètune.ˈ ebélu ya-šúla ⁺hudáe sabə̀t odíwaleˈ kí ya-šúla duz-lèwe.ˈ zə́llu g-komsèr.ˈ ⁺rəwwə́t áy komsèr,ˈ qàdi áy goymé,ˈ mallà,ˈ imā̀m,ˈ xá šàhrdārˈ mdèluˈ əmbə̀llulu.ˈ mə́ru xzímun áxni mà-jur ⁺massé wadéx,ˈ kí báan là amrétuˈ áxni də́mmət ay-⁺yálət goymé marowə̀xxe ⁺g-massè.ˈ əmbə́llulu ga-ərxèl,ˈ xzélu má-jur ayne-⁺xə̀tte gabúlulu,ˈ má-jur lešà wadú,ˈ má-jur yapùlu,ˈ má-jur wadù.ˈ aynèˈ ⁺rə́wwe náše kí m-tắrăfət áy goymè-nanˈ mən-tắrăfət áy ⁺arelè,ˈ mən-tắrăfət mắčət ədyèwaˈ mə́ru ba-⁺hudaèˈ áxni əllxún hamonèxˈ áxni ayolèx.ˈ bằleˈ lá-⁺msex əl-d-áyne kullù našeˈ kí be-fkə́r be-⁺aqə̀liluˈ ya-xábra máru áxni mafkə̀rəxxu.ˈ ya-šúla ó-jur-inan pə̀šle.ˈ bára ušwá tmanyá yomé ki-elá ⁺masse kəxlìwa,ˈ tmanyamənjì lélət áy eláˈ biqqùr godíwa,ˈ əl-⁺də́ġde xazoè.ˈ elá reš-šátət ⁺də̀ġdeˈ g-patiré barxìwalu.ˈ gezíwa belá l-belà,ˈ əl-⁺də́ġde našqìwa,ˈ èla barxíwale,ˈ kəmríwa šə́nne šaté ⁺matètun.ˈ samanì daréwa.ˈ xa-sehmá gáat ⁺moè mandéwaˈ xaš ⁺nohrà daréwa,ˈ gal xəlyanulàˈ ki-⁺yani yá šatàˈ idaylàˈ báan gal-⁺baraxà-inanˈ gal-xəlyanulà adyá.ˈ léle d-áy patirèˈ áxni ⁺massé m-šuqà lá šaqlə́xwa.ˈ tmanyà yoméˈ belàˈ tkanè-inanˈ šulé ⁺ysiré kwèwa.ˈ ⁺hudàeˈ bèla kwéwaˈ w-⁺massè-šˈ nòšu yapéwalu.ˈ ⁺massé-š yapéwa lòka-šˈ ⁺rába ⁺rába áy xazoè-wela.ˈ gezíwa ⁺xə̀tte šaqlíwa.ˈ ⁺xə́tte dánka dánka gabèwalu.ˈ bára amblíwalu ərxèl.ˈ ərxél qalwìwala.ˈ b-krè godíwala.ˈ kúd məšpaxà,ˈ kúd famìl,ˈ gál nobtàˈ ⁺xətté taxnìwalu.ˈ madèwalu,ˈ əlkyə́t áy belàˈ léša gòdwa.ˈ ó lešá godíwale ⁺massè.ˈ ba-tmanyá yomé ⁺rába jwā̀n ⁺massé kwéwa,ˈ rakixè-š pešíwa.ˈ gal-d-úne ⁺massèˈ elù doqíwale.ˈ bắle čún kyètunˈ ⁺g-rába tkánət áy dunyèˈ əllán šàr mandéwaˈ kəmríwa báan kìˈ atxùnˈ ⁺g-massxùnˈ dəmmə́t ay-⁺yálət áy gomèˈ marowètune.ˈ ebélu ya-šúla ⁺hudáe sabə̀t odíwaleˈ kí ya-šúla duz-lèwe.ˈ zə́llu g-komsèr.ˈ ⁺rəwwə́t áy komsèr,ˈ qàdi áy goymé,ˈ mallà,ˈ imā̀m,ˈ xá šàhrdārˈ mdèluˈ əmbə̀llulu.ˈ mə́ru xzímun áxni mà-jur ⁺massé wadéx,ˈ kí báan là amrétuˈ áxni də́mmət ay-⁺yálət goymé marowə̀xxe ⁺g-massè.ˈ əmbə́llulu ga-ərxèl,ˈ xzélu má-jur ayne-⁺xə̀tte gabúlulu,ˈ má-jur lešà wadú,ˈ má-jur yapùlu,ˈ má-jur wadù.ˈ aynèˈ ⁺rə́wwe náše kí m-tắrăfət áy goymè-nanˈ mən-tắrăfət áy ⁺arelè,ˈ mən-tắrăfət mắčət ədyèwaˈ mə́ru ba-⁺hudaèˈ áxni əllxún hamonèxˈ áxni ayolèx.ˈ bằleˈ lá-⁺msex əl-d-áyne kullù našeˈ kí be-fkə́r be-⁺aqə̀liluˈ ya-xábra máru áxni mafkə̀rəxxu.ˈ ya-šúla ó-jur-inan pə̀šle.ˈ bára ušwá tmanyá yomé ki-elá ⁺masse kəxlìwa,ˈ tmanyamənjì lélət áy eláˈ biqqùr godíwa,ˈ əl-⁺də́ġde xazoè.ˈ elá reš-šátət ⁺də̀ġdeˈ g-patiré barxìwalu.ˈ gezíwa belá l-belà,ˈ əl-⁺də́ġde našqìwa,ˈ èla barxíwale,ˈ kəmríwa šə́nne šaté ⁺matètun.ˈ samanì daréwa.ˈ xa-sehmá gáat ⁺moè mandéwaˈ xaš ⁺nohrà daréwa,ˈ gal xəlyanulàˈ ki-⁺yani yá šatàˈ idaylàˈ báan gal-⁺baraxà-inanˈ gal-xəlyanulà adyá.ˈ	On the eve of Passover we did not buy matzos from the market. For eight days (we were) at home, the shops and the workplaces were closed. The Jews were at home and they baked matzos by themselves. They baked matzos there and this was very worthwhile seeing. They would go and buy wheat. They selected the (clean) wheat grain by grain. Then they took it to the mill. They cleaned the mill. They hired it. Each family ground it in turns. They would bring it back and the elder son of the household would make the dough. They made the dough into matzos. The matzos were very good for the eight days, they remained soft. With these matzos they performed their festival. Now, as you know, in many places in the world people would slander us and say to us ‘In your matzos you mix the blood of the children of Muslims’. The Jews wanted to prove that this was not true. They went to the police station. They fetched for the chief of police, the judge of the Muslims, the mullah, the imam, the mayor and took them (to their home). They said ‘See how we make matzos, so that you do not say to us that we mix the blood of the children of Muslims in our matzos’. They took them to the mill and they saw how they cleaned the wheat, how they made the dough, who baked it, how they made (the matzos). Those important people, who had come on behalf of the Muslims, on behalf of the Christians, on behalf of the mosque, said to the Jews ‘We believe you, we (now) know (the truth). But we cannot make all the people who are without understanding and intelligence and say this thing understand. The situation remained the same. After seven or eight days of eating matzos at the festival, on the eighth night of the festival they made visits, in order to see one another. At Passover they gave each other blessings for the festival and for the New Year. They would go from house to house, kiss one another, give festival blessings and say ‘May you attain long years (of life)’. They would serve a stew of cracked wheat. They would put a piece of silver in the water and a mirror. This signified that the (new) year would come with sweetness, that it would turn out to be for us blessings and sweetness.

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Transcription:

léle d-áy patirèˈ áxni ⁺massé m-šuqà lá šaqlə́xwa.ˈ tmanyà yoméˈ belàˈ tkanè-inanˈ šulé ⁺ysiré kwèwa.ˈ ⁺hudàeˈ bèla kwéwaˈ w-⁺massè-šˈ nòšu yapéwalu.ˈ ⁺massé-š yapéwa lòka-šˈ ⁺rába ⁺rába áy xazoè-wela.ˈ gezíwa ⁺xə̀tte šaqlíwa.ˈ ⁺xə́tte dánka dánka gabèwalu.ˈ bára amblíwalu ərxèl.ˈ ərxél qalwìwala.ˈ b-krè godíwala.ˈ kúd məšpaxà,ˈ kúd famìl,ˈ gál nobtàˈ ⁺xətté taxnìwalu.ˈ madèwalu,ˈ əlkyə́t áy belàˈ léša gòdwa.ˈ ó lešá godíwale ⁺massè.ˈ ba-tmanyá yomé ⁺rába jwā̀n ⁺massé kwéwa,ˈ rakixè-š pešíwa.ˈ gal-d-úne ⁺massèˈ elù doqíwale.ˈ

bắle čún kyètunˈ ⁺g-rába tkánət áy dunyèˈ əllán šàr mandéwaˈ kəmríwa báan kìˈ atxùnˈ ⁺g-massxùnˈ dəmmə́t ay-⁺yálət áy gomèˈ marowètune.ˈ ebélu ya-šúla ⁺hudáe sabə̀t odíwaleˈ kí ya-šúla duz-lèwe.ˈ zə́llu g-komsèr.ˈ ⁺rəwwə́t áy komsèr,ˈ qàdi áy goymé,ˈ mallà,ˈ imā̀m,ˈ xá šàhrdārˈ mdèluˈ əmbə̀llulu.ˈ mə́ru xzímun áxni mà-jur ⁺massé wadéx,ˈ kí báan là amrétuˈ áxni də́mmət ay-⁺yálət goymé marowə̀xxe ⁺g-massè.ˈ əmbə́llulu ga-ərxèl,ˈ xzélu má-jur ayne-⁺xə̀tte gabúlulu,ˈ má-jur lešà wadú,ˈ má-jur yapùlu,ˈ má-jur wadù.ˈ

aynèˈ ⁺rə́wwe náše kí m-tắrăfət áy goymè-nanˈ mən-tắrăfət áy ⁺arelè,ˈ mən-tắrăfət mắčət ədyèwaˈ mə́ru ba-⁺hudaèˈ áxni əllxún hamonèxˈ áxni ayolèx.ˈ bằleˈ lá-⁺msex əl-d-áyne kullù našeˈ kí be-fkə́r be-⁺aqə̀liluˈ ya-xábra máru áxni mafkə̀rəxxu.ˈ ya-šúla ó-jur-inan pə̀šle.ˈ bára ušwá tmanyá yomé ki-elá ⁺masse kəxlìwa,ˈ tmanyamənjì lélət áy eláˈ biqqùr godíwa,ˈ əl-⁺də́ġde xazoè.ˈ elá reš-šátət ⁺də̀ġdeˈ g-patiré barxìwalu.ˈ gezíwa belá l-belà,ˈ əl-⁺də́ġde našqìwa,ˈ èla barxíwale,ˈ kəmríwa šə́nne šaté ⁺matètun.ˈ samanì daréwa.ˈ xa-sehmá gáat ⁺moè mandéwaˈ xaš ⁺nohrà daréwa,ˈ gal xəlyanulàˈ ki-⁺yani yá šatàˈ idaylàˈ báan gal-⁺baraxà-inanˈ gal-xəlyanulà adyá.ˈ

Translation:

On the eve of Passover we did not buy matzos from the market. For eight days (we were) at home, the shops and the workplaces were closed. The Jews were at home and they baked matzos by themselves. They baked matzos there and this was very worthwhile seeing. They would go and buy wheat. They selected the (clean) wheat grain by grain. Then they took it to the mill. They cleaned the mill. They hired it. Each family ground it in turns. They would bring it back and the elder son of the household would make the dough. They made the dough into matzos. The matzos were very good for the eight days, they remained soft. With these matzos they performed their festival.

Now, as you know, in many places in the world people would slander us and say to us ‘In your matzos you mix the blood of the children of Muslims’. The Jews wanted to prove that this was not true. They went to the police station. They fetched for the chief of police, the judge of the Muslims, the mullah, the imam, the mayor and took them (to their home). They said ‘See how we make matzos, so that you do not say to us that we mix the blood of the children of Muslims in our matzos’. They took them to the mill and they saw how they cleaned the wheat, how they made the dough, who baked it, how they made (the matzos).

Those important people, who had come on behalf of the Muslims, on behalf of the Christians, on behalf of the mosque, said to the Jews ‘We believe you, we (now) know (the truth). But we cannot make all the people who are without understanding and intelligence and say this thing understand. The situation remained the same. After seven or eight days of eating matzos at the festival, on the eighth night of the festival they made visits, in order to see one another. At Passover they gave each other blessings for the festival and for the New Year. They would go from house to house, kiss one another, give festival blessings and say ‘May you attain long years (of life)’. They would serve a stew of cracked wheat. They would put a piece of silver in the water and a mirror. This signified that the (new) year would come with sweetness, that it would turn out to be for us blessings and sweetness.