Sanandaj, Jewish: A Wedding in Sanandaj

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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	báqa ʾilanè.ˈ ʾilanèˈ hár mən-yóma bàr kipúr.ˈ mən-yóma bàr kipúrˈ gezə́xwa waryàˈ tuḷè šaqlə́xwaˈ kəmrə́xwa baqéf tuḷèˈ ʾilanè xelapá.ˈ gezə́xwa baqá bazā̀r.ˈ găḷaé ʾilanèˈ bšəlmané čăqènwa.ˈ bšəlmané kmènwaˈ ʾaxní šaqlə̀xwalu mənú,ˈ kmə́xwa-o belà.ˈ sʷkà tarṣéxwa.ˈ ja-lelèˈ wáxt-e ṣomá kipúr fəṭran-ò,ˈ maʿlə́m kéwa belà.ˈ băraxà kmə́rwaˈ nišā́n-e sʷkăke mătùwaˈ g-è-tʷka sʷká dăeni-ó,ˈ g-e-tʷká.ˈ ʾo-waxtằraˈ bəqằtef-oˈ šərúʿ koléxwa ba-tăroṣé sʷkăkè.ˈ ʾarbà năfăré belà-yelu,ˈ təlḥà năfăré belà-yelu,ˈ hár šərúʿ kolíwa ba-tăroṣàf-uˈ xàˈ ʾalunàk tarṣíwa.ˈ mangól lăxá là-yeleˈ hezí xa-dána šaqlì.ˈ nòšu tarṣíwala-uˈ kolíwala xá ʾotáqa ḥăsabì-uˈ fárš šăwénwa gàaf-uˈ qaḷí mandènwa,ˈ došăké matwíwa gàaf-uˈ pardé dăénwa gàaf-uˈ ḥăsabì.ˈ xa-dána qărà kolíwa báaf.ˈ kəmríwa ʾéa qărá mangól qărá-e ké baqàˈ Yóna ha-nàbi,ˈ baqá Yóna ha-nabìˈ wáxt-e ʾəlhá šə́re baqá Babə̀l,ˈ míre Babə̀lˈ sé mar-baqùˈ ʾaná Babə́l mărùnaf,ˈ ké ʾāt-xór qəryàlox.ˈ ʾána Babə́l mărùnafˈ wa-ʾó lá gezə̀lwa.ˈ zíl nóšef ga-pliyáw kaštiăké ṭəšyale-ò.ˈ bár-d-o məndélu pliyawà.ˈ míru ʾā̀tˈ gonāhkā̀r-yet-uˈ məndélu pliyáw daryà-uˈ zíl pliyáw kása xá nunilà.ˈ ʾòaˈ xá dastā́n-e ʿăla-ḥădà hitá-u,ˈ ʾaná kéli baqóx qăréna bàr-d-o.ˈ ʾòaˈ koléxwale ba-sʷkăkèˈ kəmréxwa ʾéa qărà-eˈ Yoná ha-nabì-ya.ˈ bàr-d-oˈ xá-dana betàˈ băzèxwala.ˈ ʾo-betá-č koléxwala ba-glalà-uˈ ʾasréxwala ba-təqrà,ˈ təqrá sʷkăkè.ˈ harmonyè koléxwa báaf.ˈ băṣirè koléxwa báaf.ˈ xămušè koléxwa báaf.ˈ ʾaspaglè koléxwa báaf.ˈ koléxwala xá tazyìn,ˈ xá ṣaʿṣuʿìm báqa kŭ́le náše.ˈ ʾó-waxtăra,ˈ trè-yome ʾelá-yela,ˈ yomá ʾăwàḷ-uˈ yomá duwóm gezə́xwa báte lə̀xleˈ baqàˈ ʾela-brixulà.ˈ báqa ʾilanè.ˈ ʾilanèˈ hár mən-yóma bàr kipúr.ˈ mən-yóma bàr kipúrˈ gezə́xwa waryàˈ tuḷè šaqlə́xwaˈ kəmrə́xwa baqéf tuḷèˈ ʾilanè xelapá.ˈ gezə́xwa baqá bazā̀r.ˈ găḷaé ʾilanèˈ bšəlmané čăqènwa.ˈ bšəlmané kmènwaˈ ʾaxní šaqlə̀xwalu mənú,ˈ kmə́xwa-o belà.ˈ sʷkà tarṣéxwa.ˈ ja-lelèˈ wáxt-e ṣomá kipúr fəṭran-ò,ˈ maʿlə́m kéwa belà.ˈ băraxà kmə́rwaˈ nišā́n-e sʷkăke mătùwaˈ g-è-tʷka sʷká dăeni-ó,ˈ g-e-tʷká.ˈ ʾo-waxtằraˈ bəqằtef-oˈ šərúʿ koléxwa ba-tăroṣé sʷkăkè.ˈ ʾarbà năfăré belà-yelu,ˈ təlḥà năfăré belà-yelu,ˈ hár šərúʿ kolíwa ba-tăroṣàf-uˈ xàˈ ʾalunàk tarṣíwa.ˈ mangól lăxá là-yeleˈ hezí xa-dána šaqlì.ˈ nòšu tarṣíwala-uˈ kolíwala xá ʾotáqa ḥăsabì-uˈ fárš šăwénwa gàaf-uˈ qaḷí mandènwa,ˈ došăké matwíwa gàaf-uˈ pardé dăénwa gàaf-uˈ ḥăsabì.ˈ xa-dána qărà kolíwa báaf.ˈ kəmríwa ʾéa qărá mangól qărá-e ké baqàˈ Yóna ha-nàbi,ˈ baqá Yóna ha-nabìˈ wáxt-e ʾəlhá šə́re baqá Babə̀l,ˈ míre Babə̀lˈ sé mar-baqùˈ ʾaná Babə́l mărùnaf,ˈ ké ʾāt-xór qəryàlox.ˈ ʾána Babə́l mărùnafˈ wa-ʾó lá gezə̀lwa.ˈ zíl nóšef ga-pliyáw kaštiăké ṭəšyale-ò.ˈ bár-d-o məndélu pliyawà.ˈ míru ʾā̀tˈ gonāhkā̀r-yet-uˈ məndélu pliyáw daryà-uˈ zíl pliyáw kása xá nunilà.ˈ ʾòaˈ xá dastā́n-e ʿăla-ḥădà hitá-u,ˈ ʾaná kéli baqóx qăréna bàr-d-o.ˈ ʾòaˈ koléxwale ba-sʷkăkèˈ kəmréxwa ʾéa qărà-eˈ Yoná ha-nabì-ya.ˈ bàr-d-oˈ xá-dana betàˈ băzèxwala.ˈ ʾo-betá-č koléxwala ba-glalà-uˈ ʾasréxwala ba-təqrà,ˈ təqrá sʷkăkè.ˈ harmonyè koléxwa báaf.ˈ băṣirè koléxwa báaf.ˈ xămušè koléxwa báaf.ˈ ʾaspaglè koléxwa báaf.ˈ koléxwala xá tazyìn,ˈ xá ṣaʿṣuʿìm báqa kŭ́le náše.ˈ ʾó-waxtăra,ˈ trè-yome ʾelá-yela,ˈ yomá ʾăwàḷ-uˈ yomá duwóm gezə́xwa báte lə̀xleˈ baqàˈ ʾela-brixulà.ˈ	(Now) to (the festival of) trees (Tabernacles). (Preparations for) tabernacles began right from the day after Atonement. From the day after Atonement we would go outside and buy shoots, we called them shoots of willow trees. We would go to the market. The Muslims picked leaves of trees. The Muslims brought them and we bought them from them. We would make a booth. Now, at night, when we had broken the fast of the Atonement, a rabbi would come to the house. He would say a blessing, mark out (the place) of the booth and they would place the booth in that place, in that place. Then, in the morning, we would begin to make the booth. Whether there were four people in the family or were three people in the family, everybody began to make it, they made a booth. It was not the case that they went to buy one, as (they do) here. The would make it themselves. They would make it into a proper room. They laid out bedding in it. They would put down a carpet. They put mattresses in it. They put proper curtains in it. They put a gourd in it. They would say that this was like the gourd which (appeared) for Jonah the prophet, for Jonah the prophet, when God sent him to Babylon and said ‘Go and tell Babylon that I shall destroy Babylon’, as you surely have read. (God said) ‘I shall destroy Babylon’ and he (Jonah) hid in the boat. Then they threw him in. They said ‘You are sinful’ and threw him in the sea. He went into the stomach of a fish. That is a story by itself, which I can tell you afterwards. We used to put that in the booth. We would say ‘This is the gourd of the prophet Jonah. Then we would prick an egg. We put the egg on a thread and tied it to the ceiling, the ceiling of the booth. We put pomegranates on it. We put grapes on it. We put apples on it. We put quinces on it. We made it into a decoration, a delight for everybody. Now, the festival was two days, the first day and the second day we would go to each other’s houses to give festival blessings.

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Transcription:

báqa ʾilanè.ˈ ʾilanèˈ hár mən-yóma bàr kipúr.ˈ mən-yóma bàr kipúrˈ gezə́xwa waryàˈ tuḷè šaqlə́xwaˈ kəmrə́xwa baqéf tuḷèˈ ʾilanè xelapá.ˈ gezə́xwa baqá bazā̀r.ˈ găḷaé ʾilanèˈ bšəlmané čăqènwa.ˈ bšəlmané kmènwaˈ ʾaxní šaqlə̀xwalu mənú,ˈ kmə́xwa-o belà.ˈ sʷkà tarṣéxwa.ˈ ja-lelèˈ wáxt-e ṣomá kipúr fəṭran-ò,ˈ maʿlə́m kéwa belà.ˈ băraxà kmə́rwaˈ nišā́n-e sʷkăke mătùwaˈ g-è-tʷka sʷká dăeni-ó,ˈ g-e-tʷká.ˈ ʾo-waxtằraˈ bəqằtef-oˈ šərúʿ koléxwa ba-tăroṣé sʷkăkè.ˈ ʾarbà năfăré belà-yelu,ˈ təlḥà năfăré belà-yelu,ˈ hár šərúʿ kolíwa ba-tăroṣàf-uˈ xàˈ ʾalunàk tarṣíwa.ˈ mangól lăxá là-yeleˈ hezí xa-dána šaqlì.ˈ nòšu tarṣíwala-uˈ kolíwala xá ʾotáqa ḥăsabì-uˈ fárš šăwénwa gàaf-uˈ qaḷí mandènwa,ˈ došăké matwíwa gàaf-uˈ pardé dăénwa gàaf-uˈ ḥăsabì.ˈ xa-dána qărà kolíwa báaf.ˈ kəmríwa ʾéa qărá mangól qărá-e ké baqàˈ Yóna ha-nàbi,ˈ baqá Yóna ha-nabìˈ wáxt-e ʾəlhá šə́re baqá Babə̀l,ˈ míre Babə̀lˈ sé mar-baqùˈ ʾaná Babə́l mărùnaf,ˈ ké ʾāt-xór qəryàlox.ˈ ʾána Babə́l mărùnafˈ wa-ʾó lá gezə̀lwa.ˈ zíl nóšef ga-pliyáw kaštiăké ṭəšyale-ò.ˈ bár-d-o məndélu pliyawà.ˈ míru ʾā̀tˈ gonāhkā̀r-yet-uˈ məndélu pliyáw daryà-uˈ zíl pliyáw kása xá nunilà.ˈ ʾòaˈ xá dastā́n-e ʿăla-ḥădà hitá-u,ˈ ʾaná kéli baqóx qăréna bàr-d-o.ˈ ʾòaˈ koléxwale ba-sʷkăkèˈ kəmréxwa ʾéa qărà-eˈ Yoná ha-nabì-ya.ˈ bàr-d-oˈ xá-dana betàˈ băzèxwala.ˈ ʾo-betá-č koléxwala ba-glalà-uˈ ʾasréxwala ba-təqrà,ˈ təqrá sʷkăkè.ˈ harmonyè koléxwa báaf.ˈ băṣirè koléxwa báaf.ˈ xămušè koléxwa báaf.ˈ ʾaspaglè koléxwa báaf.ˈ koléxwala xá tazyìn,ˈ xá ṣaʿṣuʿìm báqa kŭ́le náše.ˈ ʾó-waxtăra,ˈ trè-yome ʾelá-yela,ˈ yomá ʾăwàḷ-uˈ yomá duwóm gezə́xwa báte lə̀xleˈ baqàˈ ʾela-brixulà.ˈ

Translation:

(Now) to (the festival of) trees (Tabernacles). (Preparations for) tabernacles began right from the day after Atonement. From the day after Atonement we would go outside and buy shoots, we called them shoots of willow trees. We would go to the market. The Muslims picked leaves of trees. The Muslims brought them and we bought them from them. We would make a booth. Now, at night, when we had broken the fast of the Atonement, a rabbi would come to the house. He would say a blessing, mark out (the place) of the booth and they would place the booth in that place, in that place. Then, in the morning, we would begin to make the booth. Whether there were four people in the family or were three people in the family, everybody began to make it, they made a booth. It was not the case that they went to buy one, as (they do) here. The would make it themselves. They would make it into a proper room. They laid out bedding in it. They would put down a carpet. They put mattresses in it. They put proper curtains in it. They put a gourd in it. They would say that this was like the gourd which (appeared) for Jonah the prophet, for Jonah the prophet, when God sent him to Babylon and said ‘Go and tell Babylon that I shall destroy Babylon’, as you surely have read. (God said) ‘I shall destroy Babylon’ and he (Jonah) hid in the boat. Then they threw him in. They said ‘You are sinful’ and threw him in the sea. He went into the stomach of a fish. That is a story by itself, which I can tell you afterwards. We used to put that in the booth. We would say ‘This is the gourd of the prophet Jonah. Then we would prick an egg. We put the egg on a thread and tied it to the ceiling, the ceiling of the booth. We put pomegranates on it. We put grapes on it. We put apples on it. We put quinces on it. We made it into a decoration, a delight for everybody. Now, the festival was two days, the first day and the second day we would go to each other’s houses to give festival blessings.