Sanandaj, Jewish: Relations between Jews and Muslims

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Transcribed by	Source	Speakers	Place
Geoffrey Khan	Khan, Geoffrey. The Jewish Neo-Aramaic Dialect of Sanandaj. Gorgias Neo-Aramaic Studies vol. 10. Gorgias Press, 2009	Ḥabib Nurani	Jerusalem

	Transcription	Translation
0:00	xá-mdi lá míri baqòxˈ bšəlmané ga-Kursā̀nˈ sunnì-yelu.ˈ bšəlmané trè jorén.ˈ xá šíʿá xá sunnì-ye.ˈ ʾənyaxáe ya-Kursā̀n-yeluˈ čún kùrd-yenˈ sunnì-yen.ˈ sùnni-yen,ˈ məntắke huláe rába ʿayzè-yelu.ˈ wắle ʾonyexáe ya-šiʿà-yeluˈ mangál Hamā̀n,ˈ Tarā̀n,ˈ ʾƏsfahàn,ˈ Širā̀z,ˈ Kərmā̀n,ˈ Xorasā̀n,ˈ Balučəstā̀n,ˈ ʾənyexáe ʾəqrá ṣorèr-yeluˈ ta-ʾəlhà-hămər mălé!ˈ qắme d-óa ʾána b-ʿolā́m henà,ˈ hulaé wáxt-e zilén waryà,ˈ maxṣuṣán ga-yomăwáe nəxlà,ˈ gbéwa xa-párča zayrá dăén ba-lăxàuˈ b-lā́ səngùˈ ké ʾălén ʾənyexáe hulaèn,ˈ lá-ba bšəlmané taqri-bàu,ˈ ʾənyaxáe nəjə̀s-yen,ˈ hulaé nəjə̀s-yen.ˈ ʾăgár xa-năfár hezə́lwa … lá ga-ʾaḥrá didànˈ ga-ʾaḥranè-xet,ˈ ʾonyexáe šiʿà-yelu,ˈ măsắlan hamréx … báqa máre tʷkaná hămə̀rwaˈ xá kílo xéta holì,ˈ mastà holí.ˈ ʾắgar kiló bi-zóa xăráwa mastăkè,ˈ là dărewal-ó tʷkàf,ˈ dărèwaˈ ʾó ya-šaqlá puḷé bi-zòa hăwə́l.ˈ kmə́rwa ʾắgar ʾay-mastá dărenaf-ó tʷká nošàfˈ nəjə̀s xărá,ˈ yáni kăsìf,ˈ xărā̀b.ˈ ʾăxá kəmríwa ʾonyexàe,ˈ wắle ga-ʾáḥra didán ʾăxá là-yele.ˈ ʾaxní kénwa belán yătìwa.ˈ ḥā́z kolíwa hén béla didán yătì ʾonyexáe.ˈ yătìˈ xàlan ʾaxlíle.ˈ xá-mdi lá míri baqòxˈ bšəlmané ga-Kursā̀nˈ sunnì-yelu.ˈ bšəlmané trè jorén.ˈ xá šíʿá xá sunnì-ye.ˈ ʾənyaxáe ya-Kursā̀n-yeluˈ čún kùrd-yenˈ sunnì-yen.ˈ sùnni-yen,ˈ məntắke huláe rába ʿayzè-yelu.ˈ wắle ʾonyexáe ya-šiʿà-yeluˈ mangál Hamā̀n,ˈ Tarā̀n,ˈ ʾƏsfahàn,ˈ Širā̀z,ˈ Kərmā̀n,ˈ Xorasā̀n,ˈ Balučəstā̀n,ˈ ʾənyexáe ʾəqrá ṣorèr-yeluˈ ta-ʾəlhà-hămər mălé!ˈ qắme d-óa ʾána b-ʿolā́m henà,ˈ hulaé wáxt-e zilén waryà,ˈ maxṣuṣán ga-yomăwáe nəxlà,ˈ gbéwa xa-párča zayrá dăén ba-lăxàuˈ b-lā́ səngùˈ ké ʾălén ʾənyexáe hulaèn,ˈ lá-ba bšəlmané taqri-bàu,ˈ ʾənyaxáe nəjə̀s-yen,ˈ hulaé nəjə̀s-yen.ˈ ʾăgár xa-năfár hezə́lwa … lá ga-ʾaḥrá didànˈ ga-ʾaḥranè-xet,ˈ ʾonyexáe šiʿà-yelu,ˈ măsắlan hamréx … báqa máre tʷkaná hămə̀rwaˈ xá kílo xéta holì,ˈ mastà holí.ˈ ʾắgar kiló bi-zóa xăráwa mastăkè,ˈ là dărewal-ó tʷkàf,ˈ dărèwaˈ ʾó ya-šaqlá puḷé bi-zòa hăwə́l.ˈ kmə́rwa ʾắgar ʾay-mastá dărenaf-ó tʷká nošàfˈ nəjə̀s xărá,ˈ yáni kăsìf,ˈ xărā̀b.ˈ ʾăxá kəmríwa ʾonyexàe,ˈ wắle ga-ʾáḥra didán ʾăxá là-yele.ˈ ʾaxní kénwa belán yătìwa.ˈ ḥā́z kolíwa hén béla didán yătì ʾonyexáe.ˈ yătìˈ xàlan ʾaxlíle.ˈ	One thing I did not tell you, the Muslims of Kurdistan are Sunni. Muslims are of two kinds, one is Shiʿite and the other Sunni. The ones in Kurdistan, since they are Kurds, are Sunni. They are Sunni and were very good to the Jews. But those who are Shiʿites, like (those of) Hamadan, Tehran, Isfahan, Shiraz, Kirman, Khorasan, Baluchistan, they were so hostile (to the Jews) that God said ‘That is enough!’ Before I was born, when the Jews went outside, especially on rainy days, they had to put a yellow patch here, on their chest so that they (the Muslims) knew that they were Jews, lest the Muslims touched them, for they were unclean, the Jews were unclean. If somebody went—not in our town, in other towns, where they were Shiʿites, for example let’s say—and said he said to a shop owner ‘Give me a kilo of such-and-such a thing, give me yoghurt’, if the yoghurt turned out to be more than a kilo, he did not pour it back. He would pour it out and the person buying it would have to give more money. He would say ‘If I pour this yoghurt back into its container, it will become unclean,’ that is dirty, bad. They would say things like that, but in our town it was not like that. They would come to our house and sit. They wanted to come to our house and sit. They would sit and eat our food.

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Transcription:

xá-mdi lá míri baqòxˈ bšəlmané ga-Kursā̀nˈ sunnì-yelu.ˈ bšəlmané trè jorén.ˈ xá šíʿá xá sunnì-ye.ˈ ʾənyaxáe ya-Kursā̀n-yeluˈ čún kùrd-yenˈ sunnì-yen.ˈ sùnni-yen,ˈ məntắke huláe rába ʿayzè-yelu.ˈ wắle ʾonyexáe ya-šiʿà-yeluˈ mangál Hamā̀n,ˈ Tarā̀n,ˈ ʾƏsfahàn,ˈ Širā̀z,ˈ Kərmā̀n,ˈ Xorasā̀n,ˈ Balučəstā̀n,ˈ ʾənyexáe ʾəqrá ṣorèr-yeluˈ ta-ʾəlhà-hămər mălé!ˈ qắme d-óa ʾána b-ʿolā́m henà,ˈ hulaé wáxt-e zilén waryà,ˈ maxṣuṣán ga-yomăwáe nəxlà,ˈ gbéwa xa-párča zayrá dăén ba-lăxàuˈ b-lā́ səngùˈ ké ʾălén ʾənyexáe hulaèn,ˈ lá-ba bšəlmané taqri-bàu,ˈ ʾənyaxáe nəjə̀s-yen,ˈ hulaé nəjə̀s-yen.ˈ ʾăgár xa-năfár hezə́lwa … lá ga-ʾaḥrá didànˈ ga-ʾaḥranè-xet,ˈ ʾonyexáe šiʿà-yelu,ˈ măsắlan hamréx … báqa máre tʷkaná hămə̀rwaˈ xá kílo xéta holì,ˈ mastà holí.ˈ ʾắgar kiló bi-zóa xăráwa mastăkè,ˈ là dărewal-ó tʷkàf,ˈ dărèwaˈ ʾó ya-šaqlá puḷé bi-zòa hăwə́l.ˈ kmə́rwa ʾắgar ʾay-mastá dărenaf-ó tʷká nošàfˈ nəjə̀s xărá,ˈ yáni kăsìf,ˈ xărā̀b.ˈ ʾăxá kəmríwa ʾonyexàe,ˈ wắle ga-ʾáḥra didán ʾăxá là-yele.ˈ ʾaxní kénwa belán yătìwa.ˈ ḥā́z kolíwa hén béla didán yătì ʾonyexáe.ˈ yătìˈ xàlan ʾaxlíle.ˈ

Translation:

One thing I did not tell you, the Muslims of Kurdistan are Sunni. Muslims are of two kinds, one is Shiʿite and the other Sunni. The ones in Kurdistan, since they are Kurds, are Sunni. They are Sunni and were very good to the Jews. But those who are Shiʿites, like (those of) Hamadan, Tehran, Isfahan, Shiraz, Kirman, Khorasan, Baluchistan, they were so hostile (to the Jews) that God said ‘That is enough!’ Before I was born, when the Jews went outside, especially on rainy days, they had to put a yellow patch here, on their chest so that they (the Muslims) knew that they were Jews, lest the Muslims touched them, for they were unclean, the Jews were unclean. If somebody went—not in our town, in other towns, where they were Shiʿites, for example let’s say—and said he said to a shop owner ‘Give me a kilo of such-and-such a thing, give me yoghurt’, if the yoghurt turned out to be more than a kilo, he did not pour it back. He would pour it out and the person buying it would have to give more money. He would say ‘If I pour this yoghurt back into its container, it will become unclean,’ that is dirty, bad. They would say things like that, but in our town it was not like that. They would come to our house and sit. They wanted to come to our house and sit. They would sit and eat our food.