Sanandaj, Jewish: Synagogues and the Alliance Israélite Universelle

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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	Yeskel Paz	IL

	Transcription	Translation
0:00	ʾárz hònox,ˈ knišyé Kurdəstā̀n,ˈ təlḥá knišyé hìtwalan,ˈ kništá rabtà-uˈ kništá zortà.ˈ ʾonyexáe šáyad ga-ḥdúd-e tré-me-u xamšì šənéˈ tarìx hítwalu.ˈ tré-me-u ʾarbì, tré-me-u xamšì šənéˈ tarìx-hitwalu,ˈ wắle kništá ḥadàšˈ ga-hăzā́r-u no-ṣà triṣá.ˈ hăzā́r-u no-ṣà-uˈ pànjˈ no-ṣá-u šèš.ˈ ga-d-ò-waxtăra,ˈ ʾalpà-uˈ ʾəčʿà-me-uˈ xamšà,ˈ ʾóa híye Mə́syur Panžèl tərṣále.ˈ Mə́syur Panžél rắis-e madrăsá ʾaliã̀ns-yele.ˈ mən-ṭărắf-e ʾaliã̀ns hiyéwa báqa Kurdəstā́n.ˈ gbét ʾălét-əč ʾaliã́ns-e Kurdəstā́n mắni ʾəftətā̀ḥ wilalè?ˈ Məsyúr Basàn,ˈ răís-e madrăsá ʾaliã̀ns-yeleˈ ké híye báqa ʾIrā̀nˈ ʾó madrăsá ʾaliã́ns-e Tarànˈ tərṣàle-u.ˈ bàr-d-oˈ híye báqa Hămā̀n-uˈ híye báqa Kurdəstā̀n-əč.ˈ ʾéa xábra ḥăqènox.ˈ ga-hăzā́r-u no-ṣà‑uˈ panjà-u yák,ˈ ʾána məntắke tatí híyex baqàˈ ʾIsràyəl.ˈ Məsyúr Kohènˈ ké răís-e madrăsá ʾaliãns-e Hămā̀n-yeleˈ xírwa răís-e madrăsá ʾaliã̀ns-eˈ Yerušalàyəm.ˈ baxtéf didí xèla-uˈ zína lagù.ˈ ʾó-waxtắra ga-doká míre baqìˈ kmə́r məntắke tatòx híyet lắxa?ˈ míri ʾì.ˈ kmə́r tatóx Məsyúr Basán kăele-ò?ˈ míri là-kăena.ˈ kmə́r ʾắgar kăele-ò,ˈ ga-lăxà-y.ˈ mar-hé ta-labnăxún dóka lagèf.ˈ ḥqeli-ó báqa tatí ʾəlhá mănixà.ˈ tatí kmə̀rˈ ʾìˈ kằenef-o.ˈ qímex məntắke Məsyúr Kòhenˈ zílex lagèf.ˈ zílex lagèf,ˈ xa-pír márd-e nawád-u šéš salà,ˈ ʾəčʿí-u ʾəštà-šəne ʿamréf-yele.ˈ xaṭrắte nóšef ḥqèle baqánˈ ke-dàx hiyá-y báqa ʾIrā̀n.ˈ ʾó ga-zămā́n-e Mozắfar-din Šā̀h.ˈ hiyá-y báqa ʾIrā́n báqa tasís-e madrăsá ʾaliã̀ns.ˈ yarxá-u pə́lge ga-Tarán nəṭrà-xira-y,ˈ ba-wăsáṭ d-éa ʾorxá šŭlùq xirté-yaˈ là-məhre šắre báqa Kurdəstā̀n,ˈ báqa Hamā̀n,ˈ ta-bəlʾaxərá gezə́l lagèfˈ kmə́r ʾaná là-keli yătunà.ˈ báqa Ṣádr-e ʾAʿzám kmə́r baqèfˈ wăzír ʾaná là-keli yătuná.ˈ ʾắgar la-xăràˈ ba-ʾána hezn-ó báqa Fărànsa.ˈ ʾo-waxtắra ʾó-č zădèˈ mən-Mozắfar-din Šā̀h.ˈ xá-ʿəda mandélu məntăkèf-uˈ ba-gariyè maždə́re báqa Hămā́n.ˈ ʾóa hiyéwa bàqa Kurdəstā́n.ˈ ʾaġlằb-eˈ dəqna-xwarèˈ ke-híč-mənu lá pišiwàˈ kằewalu-o.ˈ dána ba-dána m-tatí băqə̀rwaˈ da-már xằenaˈ ʾaġá Ben-Sasón pišà-y?ˈ ʾAwlé Săqəzí pišà-y?ˈ là-kăena.ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ kŭ́le băqə̀rwa.ˈ ḥắta bəqré Moše ben-Nəftali Xămanà pišá-y?ˈ ba-rešòx!ˈ ʾăxá dăména təmal-yè.ˈ kŭ́le ʾənyaxàe băqə́rwale.ˈ ʾárz hònox,ˈ knišyé Kurdəstā̀n,ˈ təlḥá knišyé hìtwalan,ˈ kništá rabtà-uˈ kništá zortà.ˈ ʾonyexáe šáyad ga-ḥdúd-e tré-me-u xamšì šənéˈ tarìx hítwalu.ˈ tré-me-u ʾarbì, tré-me-u xamšì šənéˈ tarìx-hitwalu,ˈ wắle kništá ḥadàšˈ ga-hăzā́r-u no-ṣà triṣá.ˈ hăzā́r-u no-ṣà-uˈ pànjˈ no-ṣá-u šèš.ˈ ga-d-ò-waxtăra,ˈ ʾalpà-uˈ ʾəčʿà-me-uˈ xamšà,ˈ ʾóa híye Mə́syur Panžèl tərṣále.ˈ Mə́syur Panžél rắis-e madrăsá ʾaliã̀ns-yele.ˈ mən-ṭărắf-e ʾaliã̀ns hiyéwa báqa Kurdəstā́n.ˈ gbét ʾălét-əč ʾaliã́ns-e Kurdəstā́n mắni ʾəftətā̀ḥ wilalè?ˈ Məsyúr Basàn,ˈ răís-e madrăsá ʾaliã̀ns-yeleˈ ké híye báqa ʾIrā̀nˈ ʾó madrăsá ʾaliã́ns-e Tarànˈ tərṣàle-u.ˈ bàr-d-oˈ híye báqa Hămā̀n-uˈ híye báqa Kurdəstā̀n-əč.ˈ ʾéa xábra ḥăqènox.ˈ ga-hăzā́r-u no-ṣà‑uˈ panjà-u yák,ˈ ʾána məntắke tatí híyex baqàˈ ʾIsràyəl.ˈ Məsyúr Kohènˈ ké răís-e madrăsá ʾaliãns-e Hămā̀n-yeleˈ xírwa răís-e madrăsá ʾaliã̀ns-eˈ Yerušalàyəm.ˈ baxtéf didí xèla-uˈ zína lagù.ˈ ʾó-waxtắra ga-doká míre baqìˈ kmə́r məntắke tatòx híyet lắxa?ˈ míri ʾì.ˈ kmə́r tatóx Məsyúr Basán kăele-ò?ˈ míri là-kăena.ˈ kmə́r ʾắgar kăele-ò,ˈ ga-lăxà-y.ˈ mar-hé ta-labnăxún dóka lagèf.ˈ ḥqeli-ó báqa tatí ʾəlhá mănixà.ˈ tatí kmə̀rˈ ʾìˈ kằenef-o.ˈ qímex məntắke Məsyúr Kòhenˈ zílex lagèf.ˈ zílex lagèf,ˈ xa-pír márd-e nawád-u šéš salà,ˈ ʾəčʿí-u ʾəštà-šəne ʿamréf-yele.ˈ xaṭrắte nóšef ḥqèle baqánˈ ke-dàx hiyá-y báqa ʾIrā̀n.ˈ ʾó ga-zămā́n-e Mozắfar-din Šā̀h.ˈ hiyá-y báqa ʾIrā́n báqa tasís-e madrăsá ʾaliã̀ns.ˈ yarxá-u pə́lge ga-Tarán nəṭrà-xira-y,ˈ ba-wăsáṭ d-éa ʾorxá šŭlùq xirté-yaˈ là-məhre šắre báqa Kurdəstā̀n,ˈ báqa Hamā̀n,ˈ ta-bəlʾaxərá gezə́l lagèfˈ kmə́r ʾaná là-keli yătunà.ˈ báqa Ṣádr-e ʾAʿzám kmə́r baqèfˈ wăzír ʾaná là-keli yătuná.ˈ ʾắgar la-xăràˈ ba-ʾána hezn-ó báqa Fărànsa.ˈ ʾo-waxtắra ʾó-č zădèˈ mən-Mozắfar-din Šā̀h.ˈ xá-ʿəda mandélu məntăkèf-uˈ ba-gariyè maždə́re báqa Hămā́n.ˈ ʾóa hiyéwa bàqa Kurdəstā́n.ˈ ʾaġlằb-eˈ dəqna-xwarèˈ ke-híč-mənu lá pišiwàˈ kằewalu-o.ˈ dána ba-dána m-tatí băqə̀rwaˈ da-már xằenaˈ ʾaġá Ben-Sasón pišà-y?ˈ ʾAwlé Săqəzí pišà-y?ˈ là-kăena.ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ kŭ́le băqə̀rwa.ˈ ḥắta bəqré Moše ben-Nəftali Xămanà pišá-y?ˈ ba-rešòx!ˈ ʾăxá dăména təmal-yè.ˈ kŭ́le ʾənyaxàe băqə́rwale.ˈ	I tell you, the synagogues of Kurdistan—we had three synagogues, a large synagogue and a small synagogue. They are perhaps around two-hundred and fifty years old, but a new synagogue was built in 1900—1905 or 1906. At that time, 1905, Monsieur Pangel came to and built it. Monsieur Pangel was the head of the school of the Alliance. He had come to Kurdistan on behalf of the Alliance. Do you also want to know who opened the Alliance of Kurdistan? It was Monsieur Basan, the head of the school of the Alliance, who came to Iran and built the school of the Alliance of Tehran. Then he came to Hamadan and came to Kurdistan. Now I shall tell you a story. In 1951 I came to Israel with my father. Monsieur Cohen, who was the head of the school of the Alliance of Hamadan, had become the head of the school of the Alliance of Jerusalem. His wife saw me and I went to their home. Then he said to me there, he says ‘Have you come here with your father?’ I said ‘Yes’. He says ‘Does your father know Monsieur Basan?’ I said ‘I do not know.’ He says ‘If he knows him, he is here. Let him come so that I may take you there to him.’ I told this to my father, may God grant him rest. My father says ‘Yes, I know him.’ We went to his home with Monsieur Cohen. We went to his home (and met) an old man ninety-six years old, his age was ninety-six. He told us his reminiscences as to how he came to Iran. He came to Iran in the time of Mozafaredin Shah in order to found the school of the Alliance. For a month and a half he had kept him in Tehran—on account of the fact that there were disturbances on the road, he (the Grand Vizier) did not dare send him to Kurdistan, to Hamadan—until in the end he goes to him and says ‘I cannot sit (idly)’. He says to the Grand Vizier ‘Minister, I cannot sit (idly). If it is not possible, let me go back to France.’ Then he (began to) fear Mozafaredin Shah. He commissions a group (to go) with him and sends him to Hamadan with carts. He had come (in this way) to Kurdistan. He knew most of the old folk, none of whom were alive (by that time). He asked my father one by one ‘Tell me, let me see, is Agha Ben-Sason alive? Is ʾAwle Săqəzi alive?’ I do not know who (he asked whether he) was alive. He asked about them all. He even asked ‘Is Moshe ben Nəftali Xămana alive? Really! I remember it as if it were yesterday.’ He asked him about all these.

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Transcription:

ʾárz hònox,ˈ knišyé Kurdəstā̀n,ˈ təlḥá knišyé hìtwalan,ˈ kništá rabtà-uˈ kništá zortà.ˈ ʾonyexáe šáyad ga-ḥdúd-e tré-me-u xamšì šənéˈ tarìx hítwalu.ˈ tré-me-u ʾarbì, tré-me-u xamšì šənéˈ tarìx-hitwalu,ˈ wắle kništá ḥadàšˈ ga-hăzā́r-u no-ṣà triṣá.ˈ hăzā́r-u no-ṣà-uˈ pànjˈ no-ṣá-u šèš.ˈ ga-d-ò-waxtăra,ˈ ʾalpà-uˈ ʾəčʿà-me-uˈ xamšà,ˈ ʾóa híye Mə́syur Panžèl tərṣále.ˈ Mə́syur Panžél rắis-e madrăsá ʾaliã̀ns-yele.ˈ mən-ṭărắf-e ʾaliã̀ns hiyéwa báqa Kurdəstā́n.ˈ gbét ʾălét-əč ʾaliã́ns-e Kurdəstā́n mắni ʾəftətā̀ḥ wilalè?ˈ Məsyúr Basàn,ˈ răís-e madrăsá ʾaliã̀ns-yeleˈ ké híye báqa ʾIrā̀nˈ ʾó madrăsá ʾaliã́ns-e Tarànˈ tərṣàle-u.ˈ bàr-d-oˈ híye báqa Hămā̀n-uˈ híye báqa Kurdəstā̀n-əč.ˈ ʾéa xábra ḥăqènox.ˈ ga-hăzā́r-u no-ṣà‑uˈ panjà-u yák,ˈ ʾána məntắke tatí híyex baqàˈ ʾIsràyəl.ˈ Məsyúr Kohènˈ ké răís-e madrăsá ʾaliãns-e Hămā̀n-yeleˈ xírwa răís-e madrăsá ʾaliã̀ns-eˈ Yerušalàyəm.ˈ baxtéf didí xèla-uˈ zína lagù.ˈ ʾó-waxtắra ga-doká míre baqìˈ kmə́r məntắke tatòx híyet lắxa?ˈ míri ʾì.ˈ kmə́r tatóx Məsyúr Basán kăele-ò?ˈ míri là-kăena.ˈ kmə́r ʾắgar kăele-ò,ˈ ga-lăxà-y.ˈ mar-hé ta-labnăxún dóka lagèf.ˈ ḥqeli-ó báqa tatí ʾəlhá mănixà.ˈ tatí kmə̀rˈ ʾìˈ kằenef-o.ˈ qímex məntắke Məsyúr Kòhenˈ zílex lagèf.ˈ zílex lagèf,ˈ xa-pír márd-e nawád-u šéš salà,ˈ ʾəčʿí-u ʾəštà-šəne ʿamréf-yele.ˈ xaṭrắte nóšef ḥqèle baqánˈ ke-dàx hiyá-y báqa ʾIrā̀n.ˈ ʾó ga-zămā́n-e Mozắfar-din Šā̀h.ˈ hiyá-y báqa ʾIrā́n báqa tasís-e madrăsá ʾaliã̀ns.ˈ yarxá-u pə́lge ga-Tarán nəṭrà-xira-y,ˈ ba-wăsáṭ d-éa ʾorxá šŭlùq xirté-yaˈ là-məhre šắre báqa Kurdəstā̀n,ˈ báqa Hamā̀n,ˈ ta-bəlʾaxərá gezə́l lagèfˈ kmə́r ʾaná là-keli yătunà.ˈ báqa Ṣádr-e ʾAʿzám kmə́r baqèfˈ wăzír ʾaná là-keli yătuná.ˈ ʾắgar la-xăràˈ ba-ʾána hezn-ó báqa Fărànsa.ˈ ʾo-waxtắra ʾó-č zădèˈ mən-Mozắfar-din Šā̀h.ˈ xá-ʿəda mandélu məntăkèf-uˈ ba-gariyè maždə́re báqa Hămā́n.ˈ ʾóa hiyéwa bàqa Kurdəstā́n.ˈ ʾaġlằb-eˈ dəqna-xwarèˈ ke-híč-mənu lá pišiwàˈ kằewalu-o.ˈ dána ba-dána m-tatí băqə̀rwaˈ da-már xằenaˈ ʾaġá Ben-Sasón pišà-y?ˈ ʾAwlé Săqəzí pišà-y?ˈ là-kăena.ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ mằni pišá-y?ˈ kŭ́le băqə̀rwa.ˈ ḥắta bəqré Moše ben-Nəftali Xămanà pišá-y?ˈ ba-rešòx!ˈ ʾăxá dăména təmal-yè.ˈ kŭ́le ʾənyaxàe băqə́rwale.ˈ

Translation:

I tell you, the synagogues of Kurdistan—we had three synagogues, a large synagogue and a small synagogue. They are perhaps around two-hundred and fifty years old, but a new synagogue was built in 1900—1905 or 1906. At that time, 1905, Monsieur Pangel came to and built it. Monsieur Pangel was the head of the school of the Alliance. He had come to Kurdistan on behalf of the Alliance. Do you also want to know who opened the Alliance of Kurdistan? It was Monsieur Basan, the head of the school of the Alliance, who came to Iran and built the school of the Alliance of Tehran. Then he came to Hamadan and came to Kurdistan. Now I shall tell you a story. In 1951 I came to Israel with my father. Monsieur Cohen, who was the head of the school of the Alliance of Hamadan, had become the head of the school of the Alliance of Jerusalem. His wife saw me and I went to their home. Then he said to me there, he says ‘Have you come here with your father?’ I said ‘Yes’. He says ‘Does your father know Monsieur Basan?’ I said ‘I do not know.’ He says ‘If he knows him, he is here. Let him come so that I may take you there to him.’ I told this to my father, may God grant him rest. My father says ‘Yes, I know him.’ We went to his home with Monsieur Cohen. We went to his home (and met) an old man ninety-six years old, his age was ninety-six. He told us his reminiscences as to how he came to Iran. He came to Iran in the time of Mozafaredin Shah in order to found the school of the Alliance. For a month and a half he had kept him in Tehran—on account of the fact that there were disturbances on the road, he (the Grand Vizier) did not dare send him to Kurdistan, to Hamadan—until in the end he goes to him and says ‘I cannot sit (idly)’. He says to the Grand Vizier ‘Minister, I cannot sit (idly). If it is not possible, let me go back to France.’ Then he (began to) fear Mozafaredin Shah. He commissions a group (to go) with him and sends him to Hamadan with carts. He had come (in this way) to Kurdistan. He knew most of the old folk, none of whom were alive (by that time). He asked my father one by one ‘Tell me, let me see, is Agha Ben-Sason alive? Is ʾAwle Săqəzi alive?’ I do not know who (he asked whether he) was alive. He asked about them all. He even asked ‘Is Moshe ben Nəftali Xămana alive? Really! I remember it as if it were yesterday.’ He asked him about all these.