Sanandaj, Jewish: The Day of Atonement

0:00

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	bàr-d-oˈ kipùr kyáwa qắme.ˈ maʿlelá kipùrˈ hár belàˈ čəkmá năfăré jwā̀n hítwa gáef-uˈ pìrˈ fárq la-kól goràˈ xà-dana kăḷăšér baqéf dabḥiwá-o.ˈ hár năfàrˈ ga-béla didăxún xamšá năfăré hìtwaˈ zŭkùr-yelu,ˈ xamšà kăḷăšére dabḥiwá-o baqéf.ˈ zé ḥălifaténu qărénwale baqèf,ˈ ʾéa kwìwa.ˈ ʾó-waxtăra šărìwalu baqá făqiré.ˈ xayú yá tràu năténwalu ta-nóšuˈ ʾéa kwíwalu báqa făqiré saqè.ˈ ʾéa tìmaˈ lelèˈ kŭ́le ʾămadè,ˈ xalá kəxlìwaˈ gezíwa baqá kništà.ˈ ga-kništàˈ mənḥà-yela-uˈ ʿarbìt-yela-uˈ musáf-e ʿarbít qărènwala-u,ˈ ta-sáʿat ʾəsrá-u pəlgè,ˈ xesár ṭúl garšàwa kništá,ˈ lelé kipùr.ˈ kenwá-o belàˈ šratà lá malqíwa.ˈ tanhá ʾó šratá ya-hítwa ga-ʾotā́q məlqàwalu,ˈ ʾóa lá-xárwa gyaná holìl-oˈ gbéwa ʾó hawyàwa,ˈ šratá xét ʾezafá là malqíwa,ˈ báqa d-éa lá-xar ʾíla dắen ba-nurà,ˈ mangól šăbàt.ˈ bíš qitsonì-č-yela mən-šăbát,ˈ čún kəmrìwaˈ har-gíz huláa ba-šăbát ṣomà lá dóqˈ wắle kipúr majbúr-ye ṣóma dòq.ˈ ʾaxní hulàeˈ ʾăgár ṣomá ṣəhyón lăpə́l yomá šăbàtˈ lá doqèxile.ˈ mandéxile yomá xšabà.ˈ ʾăgár ṣomá Lelangè,ˈ Purìm,ˈ lăpə́l yomá šăbàt,ˈ là doqéxile.ˈ xamšùšab doqéxile.ˈ tá-ma ʾé xamšùšab doqéxileˈ ʾó xšabà?ˈ ṣomá-e šadìˈ mandéxile qằmeˈ ṣomá-e ʿăzàˈ mandéxile xằre.ˈ ʾò ʾé ke-ṣomá-e šăbát-e ṣəhyònˈ ga-xšàba doqéxwale.ˈ ba-ʾənyaxáe ʾălètun.ˈ ʾənyaxàeˈ masòret-yen.ˈ ga-hălaxá-č kliwà-y ʾéa.ˈ ʾé ʾèa.ˈ ṣomá doqèxwa.ˈ bə́qăta gezéxwa kništàˈ xét là kexwá-o beláˈ har-tá-ge lelè.ˈ mắgar xášti jwané heziwà-o,ˈ xà-saʿat,ˈ trè-saʿăte,ˈ ga-béla gănénwa-u henwà-o.ˈ kŭ́le ga-kništà-yelu.ˈ hìč-kas lá gézwa-o belá.ˈ ta-lə̀ma?ˈ ta-saʿằt-eˈ šoà,ˈ šóa-u pəlgè.ˈ ʿarbít temàwa-uˈ ʾo-waxtắra kexwá-o belà.ˈ kexwá-o báqa belà-uˈ bərkát ha-lăbanà ga-wárya kəmréxwa.ˈ bərkát ha-lăbaná qărèxwala-uˈ bàr-d-o kéxwa-o belá.ˈ ʾè-ya.ˈ bàr-d-oˈ kipùr kyáwa qắme.ˈ maʿlelá kipùrˈ hár belàˈ čəkmá năfăré jwā̀n hítwa gáef-uˈ pìrˈ fárq la-kól goràˈ xà-dana kăḷăšér baqéf dabḥiwá-o.ˈ hár năfàrˈ ga-béla didăxún xamšá năfăré hìtwaˈ zŭkùr-yelu,ˈ xamšà kăḷăšére dabḥiwá-o baqéf.ˈ zé ḥălifaténu qărénwale baqèf,ˈ ʾéa kwìwa.ˈ ʾó-waxtăra šărìwalu baqá făqiré.ˈ xayú yá tràu năténwalu ta-nóšuˈ ʾéa kwíwalu báqa făqiré saqè.ˈ ʾéa tìmaˈ lelèˈ kŭ́le ʾămadè,ˈ xalá kəxlìwaˈ gezíwa baqá kništà.ˈ ga-kništàˈ mənḥà-yela-uˈ ʿarbìt-yela-uˈ musáf-e ʿarbít qărènwala-u,ˈ ta-sáʿat ʾəsrá-u pəlgè,ˈ xesár ṭúl garšàwa kništá,ˈ lelé kipùr.ˈ kenwá-o belàˈ šratà lá malqíwa.ˈ tanhá ʾó šratá ya-hítwa ga-ʾotā́q məlqàwalu,ˈ ʾóa lá-xárwa gyaná holìl-oˈ gbéwa ʾó hawyàwa,ˈ šratá xét ʾezafá là malqíwa,ˈ báqa d-éa lá-xar ʾíla dắen ba-nurà,ˈ mangól šăbàt.ˈ bíš qitsonì-č-yela mən-šăbát,ˈ čún kəmrìwaˈ har-gíz huláa ba-šăbát ṣomà lá dóqˈ wắle kipúr majbúr-ye ṣóma dòq.ˈ ʾaxní hulàeˈ ʾăgár ṣomá ṣəhyón lăpə́l yomá šăbàtˈ lá doqèxile.ˈ mandéxile yomá xšabà.ˈ ʾăgár ṣomá Lelangè,ˈ Purìm,ˈ lăpə́l yomá šăbàt,ˈ là doqéxile.ˈ xamšùšab doqéxile.ˈ tá-ma ʾé xamšùšab doqéxileˈ ʾó xšabà?ˈ ṣomá-e šadìˈ mandéxile qằmeˈ ṣomá-e ʿăzàˈ mandéxile xằre.ˈ ʾò ʾé ke-ṣomá-e šăbát-e ṣəhyònˈ ga-xšàba doqéxwale.ˈ ba-ʾənyaxáe ʾălètun.ˈ ʾənyaxàeˈ masòret-yen.ˈ ga-hălaxá-č kliwà-y ʾéa.ˈ ʾé ʾèa.ˈ ṣomá doqèxwa.ˈ bə́qăta gezéxwa kništàˈ xét là kexwá-o beláˈ har-tá-ge lelè.ˈ mắgar xášti jwané heziwà-o,ˈ xà-saʿat,ˈ trè-saʿăte,ˈ ga-béla gănénwa-u henwà-o.ˈ kŭ́le ga-kništà-yelu.ˈ hìč-kas lá gézwa-o belá.ˈ ta-lə̀ma?ˈ ta-saʿằt-eˈ šoà,ˈ šóa-u pəlgè.ˈ ʿarbít temàwa-uˈ ʾo-waxtắra kexwá-o belà.ˈ kexwá-o báqa belà-uˈ bərkát ha-lăbanà ga-wárya kəmréxwa.ˈ bərkát ha-lăbaná qărèxwala-uˈ bàr-d-o kéxwa-o belá.ˈ ʾè-ya.ˈ	After that the Day of Atonement came. On the eve of the Day of Atonement, each family, however many people there are, young or old, it does not matter—they would slaughter a cock for each man. Every person, (if) there were in your family five people who were male, they would slaughter five cocks for him. They would recite ‘This is our substitute’ and would give it to him. Then they would send it to the poor. They would keep one or two for themselves and send them to the poor to cleanse them (of their sins). When this finished, in the evening, when they were all ready, they ate food and went to the synagogue. In the synagogue there were evening and night prayers. They read the Musaf for the night prayers. The synagogue service lasted until half past ten or eleven o’clock on the night of the Day of Atonement. They came back home but did not light a lamp. Only the lamp that was in the room and they had (previously) lit—they could not extinguish that. That had to remain, but they did not light an additional lamp, because it was not permitted for them to touch fire, as on Sabbath. It was more strict that on Sabbath, because they said that a Jews should never fast on Sabbath, but on the Day of Atonement he is obliged to fast. We Jews, if the fast of Zion (9th of Ab) falls on a Sabbath, we do not keep it. We postpone it to the Sunday. If the fast of _Lelange_, Purim, falls on a Sabbath, we do not keep it. We keep it on the Thursday. Why do we hold this one on Thursday but that one on Sunday? The fast of joy we put forward and the fast of mourning we put back. That is why we kept the fast of the Sabbath of Zion on Sunday. You should know these things. These things are tradition. It is also written in the _halakha_. That is that. We kept the fast. In the morning we went to the synagogue and we did not come back home again until night. Perhaps a few youngsters went back, slept for an hour or two at home and then came back. Everybody was in the synagogue. Nobody went back home. Until when? Until seven o’clock or half past seven. The evening prayer finished and then we went home. We went back home and said the blessing of the moon outside. We read the blessing of the moon and then went back home. That is it.

show raw texts

Transcription:

bàr-d-oˈ kipùr kyáwa qắme.ˈ maʿlelá kipùrˈ hár belàˈ čəkmá năfăré jwā̀n hítwa gáef-uˈ pìrˈ fárq la-kól goràˈ xà-dana kăḷăšér baqéf dabḥiwá-o.ˈ hár năfàrˈ ga-béla didăxún xamšá năfăré hìtwaˈ zŭkùr-yelu,ˈ xamšà kăḷăšére dabḥiwá-o baqéf.ˈ zé ḥălifaténu qărénwale baqèf,ˈ ʾéa kwìwa.ˈ ʾó-waxtăra šărìwalu baqá făqiré.ˈ xayú yá tràu năténwalu ta-nóšuˈ ʾéa kwíwalu báqa făqiré saqè.ˈ ʾéa tìmaˈ lelèˈ kŭ́le ʾămadè,ˈ xalá kəxlìwaˈ gezíwa baqá kništà.ˈ ga-kništàˈ mənḥà-yela-uˈ ʿarbìt-yela-uˈ musáf-e ʿarbít qărènwala-u,ˈ ta-sáʿat ʾəsrá-u pəlgè,ˈ xesár ṭúl garšàwa kništá,ˈ lelé kipùr.ˈ kenwá-o belàˈ šratà lá malqíwa.ˈ tanhá ʾó šratá ya-hítwa ga-ʾotā́q məlqàwalu,ˈ ʾóa lá-xárwa gyaná holìl-oˈ gbéwa ʾó hawyàwa,ˈ šratá xét ʾezafá là malqíwa,ˈ báqa d-éa lá-xar ʾíla dắen ba-nurà,ˈ mangól šăbàt.ˈ bíš qitsonì-č-yela mən-šăbát,ˈ čún kəmrìwaˈ har-gíz huláa ba-šăbát ṣomà lá dóqˈ wắle kipúr majbúr-ye ṣóma dòq.ˈ ʾaxní hulàeˈ ʾăgár ṣomá ṣəhyón lăpə́l yomá šăbàtˈ lá doqèxile.ˈ mandéxile yomá xšabà.ˈ ʾăgár ṣomá Lelangè,ˈ Purìm,ˈ lăpə́l yomá šăbàt,ˈ là doqéxile.ˈ xamšùšab doqéxile.ˈ tá-ma ʾé xamšùšab doqéxileˈ ʾó xšabà?ˈ ṣomá-e šadìˈ mandéxile qằmeˈ ṣomá-e ʿăzàˈ mandéxile xằre.ˈ ʾò ʾé ke-ṣomá-e šăbát-e ṣəhyònˈ ga-xšàba doqéxwale.ˈ ba-ʾənyaxáe ʾălètun.ˈ ʾənyaxàeˈ masòret-yen.ˈ ga-hălaxá-č kliwà-y ʾéa.ˈ ʾé ʾèa.ˈ ṣomá doqèxwa.ˈ bə́qăta gezéxwa kništàˈ xét là kexwá-o beláˈ har-tá-ge lelè.ˈ mắgar xášti jwané heziwà-o,ˈ xà-saʿat,ˈ trè-saʿăte,ˈ ga-béla gănénwa-u henwà-o.ˈ kŭ́le ga-kništà-yelu.ˈ hìč-kas lá gézwa-o belá.ˈ ta-lə̀ma?ˈ ta-saʿằt-eˈ šoà,ˈ šóa-u pəlgè.ˈ ʿarbít temàwa-uˈ ʾo-waxtắra kexwá-o belà.ˈ kexwá-o báqa belà-uˈ bərkát ha-lăbanà ga-wárya kəmréxwa.ˈ bərkát ha-lăbaná qărèxwala-uˈ bàr-d-o kéxwa-o belá.ˈ ʾè-ya.ˈ

Translation:

After that the Day of Atonement came. On the eve of the Day of Atonement, each family, however many people there are, young or old, it does not matter—they would slaughter a cock for each man. Every person, (if) there were in your family five people who were male, they would slaughter five cocks for him. They would recite ‘This is our substitute’ and would give it to him. Then they would send it to the poor. They would keep one or two for themselves and send them to the poor to cleanse them (of their sins). When this finished, in the evening, when they were all ready, they ate food and went to the synagogue. In the synagogue there were evening and night prayers. They read the Musaf for the night prayers. The synagogue service lasted until half past ten or eleven o’clock on the night of the Day of Atonement. They came back home but did not light a lamp. Only the lamp that was in the room and they had (previously) lit—they could not extinguish that. That had to remain, but they did not light an additional lamp, because it was not permitted for them to touch fire, as on Sabbath. It was more strict that on Sabbath, because they said that a Jews should never fast on Sabbath, but on the Day of Atonement he is obliged to fast. We Jews, if the fast of Zion (9th of Ab) falls on a Sabbath, we do not keep it. We postpone it to the Sunday. If the fast of _Lelange_, Purim, falls on a Sabbath, we do not keep it. We keep it on the Thursday. Why do we hold this one on Thursday but that one on Sunday? The fast of joy we put forward and the fast of mourning we put back. That is why we kept the fast of the Sabbath of Zion on Sunday. You should know these things. These things are tradition. It is also written in the _halakha_. That is that. We kept the fast. In the morning we went to the synagogue and we did not come back home again until night. Perhaps a few youngsters went back, slept for an hour or two at home and then came back. Everybody was in the synagogue. Nobody went back home. Until when? Until seven o’clock or half past seven. The evening prayer finished and then we went home. We went back home and said the blessing of the moon outside. We read the blessing of the moon and then went back home. That is it.