Urmi, Jewish: The Birth of a Child

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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	g-Urmì-šˈ xa ⁺wadàˈ g-juwè məllətyé-š ya-xábra šəmyə́nneˈ bằleˈ čún áxni aqə́rwa welànˈ ⁺b-jamátət nòšan,ˈ ⁺kaló ki-ədyáwa gáat belà,ˈ ⁺rába əntəzā̀r kwéwalu ki-bratá,ˈ ya-⁺kalò,ˈ bronà yádla.ˈ ăgár bratà yadláwa,ˈ nāš-⁺sálma la-kwə̀lwala,ˈ ⁺yani gnahàw-ile.ˈ baá bratà ydə́lta?ˈ bod-má bronà la-ydə́lta?ˈ əl-⁺daàw-əš xazewaláˈ gállaw áxčàˈ magón našé là maqéwaˈ kəmríwa ⁺salmá komulà mdéla bratá.ˈ bắle ăgár bronà yadláwa,ˈ kəmríwa ⁺salmá xwarì mdéla bratáx.ˈ āt-⁺salmàx hawé xwará.ˈ jwā̀n bráta ⁺mərwítat.ˈ awwalmənjìˈ yadolàwˈ bronà yadə́lla,ˈ broná-š gdèwa,ˈ awwalmənjí əlkí m-kohenè šaqlíwale.ˈ pədyòn godíwa baéw.ˈ b-tmanyà yoméˈ bàra-šˈ bəgzàre godíwa.ˈ yá bəgzarèˈ godíwala bélə d-ay-brònaˈ ya gáat knəštà.ˈ ⁺rába áy xazoè-wela.ˈ sàndaqˈ hammešàˈ dádət áy ⁺hatā̀n xadə́rwa,ˈ ⁺yà dádət ⁺kaló.ˈ ắgar dadə́t ⁺kalòˈ sandàq xdirá hawéwa xa-záa,ˈ gắrag dadə́t ⁺hatā̀n sandáq xadə́rwa.ˈ yá dádət ⁺hatā̀n sandáq xdíra hawéwa,ˈ dádət áy ⁺kalò b-xadə́rwa.ˈ bằle,ˈ ắgar tunnùˈ sandáq xdirá hawéwa ga-awwàl,ˈ m-xá-danka famìl,ˈ m-xá-danka məšpaxàˈ kawòd kwíwaleˈ wa-godíwale sandàqˈ gáat knəštà.ˈ mqélan reš-d-ód kí ⁺kalòˈ ki-bratá yadlàwaˈ jùwe šúla-š godíwa.ˈ ba-xátrət ki-juwé-⁺wada broná yadlà,ˈ jùr ba-júr ixále báaw kwíwa,ˈ ⁺tàwa,ˈ dušà,ˈ gal-gozè,ˈ gal-pàlu,ˈ gal-qə́nnət gozèˈ gal-⁺nabā́t ⁺mərdixà,ˈ gal-jùr ba-júr ixalé.ˈ ó-jur xə́lye mə́lye godíwa kwìwa báawˈ kí xa-xèt-zaaˈ ⁺xasàw qawéˈ bróna yadlà.ˈ bắle ăgár ò,ˈ aynè šulé godíwalu,ˈ bratà-š yadláwa,ˈ tremənjí zaá-š bráta yadlàwa,ˈ ⁺m-trosa gdé-imara kìˈ áy ləbbá qyalà-welaˈ kí mà-jur xadráwaˈ kí xa-xèt-zaa-š bráta ydə́lta?ˈ bắle ắgar bronà yadláwa,ˈ kəmríwa yelèˈ ayné ixalé báaw hwə̀llan,ˈ ⁺xasàw qwéle,ˈ bronà ydə́lla.ˈ ò-jur-inanˈ ayné yomanú mapirìwalu.ˈ bălé ⁺barúx haššèm,ˈ əlhá bélew ⁺àwaˈ ə́dyom kullàn ayoléxˈ kí bratá bronàˈ yá gnáhət bratá lèwe,.ˈ yá bronà b-yadláˈ yá bratà.ˈ g-Urmì-šˈ xa ⁺wadàˈ g-juwè məllətyé-š ya-xábra šəmyə́nneˈ bằleˈ čún áxni aqə́rwa welànˈ ⁺b-jamátət nòšan,ˈ ⁺kaló ki-ədyáwa gáat belà,ˈ ⁺rába əntəzā̀r kwéwalu ki-bratá,ˈ ya-⁺kalò,ˈ bronà yádla.ˈ ăgár bratà yadláwa,ˈ nāš-⁺sálma la-kwə̀lwala,ˈ ⁺yani gnahàw-ile.ˈ baá bratà ydə́lta?ˈ bod-má bronà la-ydə́lta?ˈ əl-⁺daàw-əš xazewaláˈ gállaw áxčàˈ magón našé là maqéwaˈ kəmríwa ⁺salmá komulà mdéla bratá.ˈ bắle ăgár bronà yadláwa,ˈ kəmríwa ⁺salmá xwarì mdéla bratáx.ˈ āt-⁺salmàx hawé xwará.ˈ jwā̀n bráta ⁺mərwítat.ˈ awwalmənjìˈ yadolàwˈ bronà yadə́lla,ˈ broná-š gdèwa,ˈ awwalmənjí əlkí m-kohenè šaqlíwale.ˈ pədyòn godíwa baéw.ˈ b-tmanyà yoméˈ bàra-šˈ bəgzàre godíwa.ˈ yá bəgzarèˈ godíwala bélə d-ay-brònaˈ ya gáat knəštà.ˈ ⁺rába áy xazoè-wela.ˈ sàndaqˈ hammešàˈ dádət áy ⁺hatā̀n xadə́rwa,ˈ ⁺yà dádət ⁺kaló.ˈ ắgar dadə́t ⁺kalòˈ sandàq xdirá hawéwa xa-záa,ˈ gắrag dadə́t ⁺hatā̀n sandáq xadə́rwa.ˈ yá dádət ⁺hatā̀n sandáq xdíra hawéwa,ˈ dádət áy ⁺kalò b-xadə́rwa.ˈ bằle,ˈ ắgar tunnùˈ sandáq xdirá hawéwa ga-awwàl,ˈ m-xá-danka famìl,ˈ m-xá-danka məšpaxàˈ kawòd kwíwaleˈ wa-godíwale sandàqˈ gáat knəštà.ˈ mqélan reš-d-ód kí ⁺kalòˈ ki-bratá yadlàwaˈ jùwe šúla-š godíwa.ˈ ba-xátrət ki-juwé-⁺wada broná yadlà,ˈ jùr ba-júr ixále báaw kwíwa,ˈ ⁺tàwa,ˈ dušà,ˈ gal-gozè,ˈ gal-pàlu,ˈ gal-qə́nnət gozèˈ gal-⁺nabā́t ⁺mərdixà,ˈ gal-jùr ba-júr ixalé.ˈ ó-jur xə́lye mə́lye godíwa kwìwa báawˈ kí xa-xèt-zaaˈ ⁺xasàw qawéˈ bróna yadlà.ˈ bắle ăgár ò,ˈ aynè šulé godíwalu,ˈ bratà-š yadláwa,ˈ tremənjí zaá-š bráta yadlàwa,ˈ ⁺m-trosa gdé-imara kìˈ áy ləbbá qyalà-welaˈ kí mà-jur xadráwaˈ kí xa-xèt-zaa-š bráta ydə́lta?ˈ bắle ắgar bronà yadláwa,ˈ kəmríwa yelèˈ ayné ixalé báaw hwə̀llan,ˈ ⁺xasàw qwéle,ˈ bronà ydə́lla.ˈ ò-jur-inanˈ ayné yomanú mapirìwalu.ˈ bălé ⁺barúx haššèm,ˈ əlhá bélew ⁺àwaˈ ə́dyom kullàn ayoléxˈ kí bratá bronàˈ yá gnáhət bratá lèwe,.ˈ yá bronà b-yadláˈ yá bratà.ˈ	In Urmi, and once also in other countries so I have heard, indeed since we were close together in our own community, when the bride had come into the home, people had great expectation that the girl, the bride, would give birth to a son. If she gave birth to a daughter, nobody would give her respect, because (they claimed) it was her fault. ‘Why has she given birth to a daughter? Why has she not given birth to a son?’ If they saw her mother, they did not speak to her like (they normally spoke to) people. They said They said ‘The daughter has brought shame.’ But, if she gave birth to a son, they would say ‘You daughter has brought honour. May you be honoured. You have brought the girl up well’. If she gave birth first to a son, if a son was born, they would buy the firstborn son from the priests. They performed the ritual of ‘ransoming (the firstborn)’. Then, when he was eight days old, they would perform circumcision. They would perform the circumcision either at the home of the boy or in the synagogue. It was well worth seeing. The father of the groom would always become the godfather, or the father of the bride. If the father of the bride had been a godfather once (already), the father of the groom had to become the godfather. Or, if the father of the groom had been a godfather (already), the father of the bride would become (the godfather on this occasion). But, if both had been godfather before, they gave the honour to a family member and made him the godfather in the synagogue. We have spoken about how they acted differently when a daughter-in-law gave birth to a girl. In order that she would give birth to a boy another time they would give her all kinds of food, omelette, honey, with walnuts, with sweet paste, with walnut kernels, with boiled sugar stick, with all kinds of food. They made all these types of sweets and gave them to her so that another time her womb would be strong and she would give birth to a boy. But, if, despite their doing these things, she still gave birth to a girl, she gave birth to a girl a second time, in truth it can be said that she was miserable. For how could it be that she has given birth another time to a girl? But if she gives birth to a boy, they would say ‘See, we gave her these items of food, her womb has become strong and she has given birth to a boy’. They passed their days in this way. But, thank God, thank God, today we all know that (whether) it is a daughter or a son, it is not the fault of the girl, whether she gives birth to son or a daughter.

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Transcription:

g-Urmì-šˈ xa ⁺wadàˈ g-juwè məllətyé-š ya-xábra šəmyə́nneˈ bằleˈ čún áxni aqə́rwa welànˈ ⁺b-jamátət nòšan,ˈ ⁺kaló ki-ədyáwa gáat belà,ˈ ⁺rába əntəzā̀r kwéwalu ki-bratá,ˈ ya-⁺kalò,ˈ bronà yádla.ˈ ăgár bratà yadláwa,ˈ nāš-⁺sálma la-kwə̀lwala,ˈ ⁺yani gnahàw-ile.ˈ baá bratà ydə́lta?ˈ bod-má bronà la-ydə́lta?ˈ əl-⁺daàw-əš xazewaláˈ gállaw áxčàˈ magón našé là maqéwaˈ kəmríwa ⁺salmá komulà mdéla bratá.ˈ bắle ăgár bronà yadláwa,ˈ kəmríwa ⁺salmá xwarì mdéla bratáx.ˈ āt-⁺salmàx hawé xwará.ˈ jwā̀n bráta ⁺mərwítat.ˈ awwalmənjìˈ yadolàwˈ bronà yadə́lla,ˈ broná-š gdèwa,ˈ awwalmənjí əlkí m-kohenè šaqlíwale.ˈ pədyòn godíwa baéw.ˈ

b-tmanyà yoméˈ bàra-šˈ bəgzàre godíwa.ˈ yá bəgzarèˈ godíwala bélə d-ay-brònaˈ ya gáat knəštà.ˈ ⁺rába áy xazoè-wela.ˈ sàndaqˈ hammešàˈ dádət áy ⁺hatā̀n xadə́rwa,ˈ ⁺yà dádət ⁺kaló.ˈ ắgar dadə́t ⁺kalòˈ sandàq xdirá hawéwa xa-záa,ˈ gắrag dadə́t ⁺hatā̀n sandáq xadə́rwa.ˈ yá dádət ⁺hatā̀n sandáq xdíra hawéwa,ˈ dádət áy ⁺kalò b-xadə́rwa.ˈ bằle,ˈ ắgar tunnùˈ sandáq xdirá hawéwa ga-awwàl,ˈ m-xá-danka famìl,ˈ m-xá-danka məšpaxàˈ kawòd kwíwaleˈ wa-godíwale sandàqˈ gáat knəštà.ˈ mqélan reš-d-ód kí ⁺kalòˈ ki-bratá yadlàwaˈ jùwe šúla-š godíwa.ˈ ba-xátrət ki-juwé-⁺wada broná yadlà,ˈ jùr ba-júr ixále báaw kwíwa,ˈ ⁺tàwa,ˈ dušà,ˈ gal-gozè,ˈ gal-pàlu,ˈ gal-qə́nnət gozèˈ gal-⁺nabā́t ⁺mərdixà,ˈ gal-jùr ba-júr ixalé.ˈ ó-jur xə́lye mə́lye godíwa kwìwa báawˈ kí xa-xèt-zaaˈ ⁺xasàw qawéˈ bróna yadlà.ˈ bắle ăgár ò,ˈ aynè šulé godíwalu,ˈ bratà-š yadláwa,ˈ tremənjí zaá-š bráta yadlàwa,ˈ ⁺m-trosa gdé-imara kìˈ áy ləbbá qyalà-welaˈ kí mà-jur xadráwaˈ kí xa-xèt-zaa-š bráta ydə́lta?ˈ bắle ắgar bronà yadláwa,ˈ kəmríwa yelèˈ ayné ixalé báaw hwə̀llan,ˈ ⁺xasàw qwéle,ˈ bronà ydə́lla.ˈ ò-jur-inanˈ ayné yomanú mapirìwalu.ˈ bălé ⁺barúx haššèm,ˈ əlhá bélew ⁺àwaˈ ə́dyom kullàn ayoléxˈ kí bratá bronàˈ yá gnáhət bratá lèwe,.ˈ yá bronà b-yadláˈ yá bratà.ˈ

Translation:

In Urmi, and once also in other countries so I have heard, indeed since we were close together in our own community, when the bride had come into the home, people had great expectation that the girl, the bride, would give birth to a son. If she gave birth to a daughter, nobody would give her respect, because (they claimed) it was her fault. ‘Why has she given birth to a daughter? Why has she not given birth to a son?’ If they saw her mother, they did not speak to her like (they normally spoke to) people. They said They said ‘The daughter has brought shame.’ But, if she gave birth to a son, they would say ‘You daughter has brought honour. May you be honoured. You have brought the girl up well’. If she gave birth first to a son, if a son was born, they would buy the firstborn son from the priests. They performed the ritual of ‘ransoming (the firstborn)’.

Then, when he was eight days old, they would perform circumcision. They would perform the circumcision either at the home of the boy or in the synagogue. It was well worth seeing. The father of the groom would always become the godfather, or the father of the bride. If the father of the bride had been a godfather once (already), the father of the groom had to become the godfather. Or, if the father of the groom had been a godfather (already), the father of the bride would become (the godfather on this occasion). But, if both had been godfather before, they gave the honour to a family member and made him the godfather in the synagogue. We have spoken about how they acted differently when a daughter-in-law gave birth to a girl. In order that she would give birth to a boy another time they would give her all kinds of food, omelette, honey, with walnuts, with sweet paste, with walnut kernels, with boiled sugar stick, with all kinds of food. They made all these types of sweets and gave them to her so that another time her womb would be strong and she would give birth to a boy. But, if, despite their doing these things, she still gave birth to a girl, she gave birth to a girl a second time, in truth it can be said that she was miserable. For how could it be that she has given birth another time to a girl? But if she gives birth to a boy, they would say ‘See, we gave her these items of food, her womb has become strong and she has given birth to a boy’. They passed their days in this way. But, thank God, thank God, today we all know that (whether) it is a daughter or a son, it is not the fault of the girl, whether she gives birth to son or a daughter.