<jats:p>The New Testament episode of the Last Supper has powerful images of the suffering J... more <jats:p>The New Testament episode of the Last Supper has powerful images of the suffering Jesus; of Judas, the evil disciple who betrayed him; and of Peter, the good but fainthearted disciple, who—torn between his loyalty to Jesus and his self-preservation instinct—denied his master three times in the course of a few hours, only to re-emerge as one of Christ's most faithful apostles. This episode does not only reflect the relation of the early Church to the Jews but was also used for centuries to construct and reconstruct the relations between the two religious communities. Symptomatically, the name of the disciple who plays a diabolical role in the scene, Judas, is an eminently Hebrew (Jewish) name. Even more interestingly, it 'happens' to be identical with the ethnonym of the Judeans, the descendants of the biblical tribe of Judah, the inhabitants of New Testament Judaea, the later Jews. The anti-Semitic potential of the New Testament's Last Supper was often used in traditional Christian society for creation and nourishment of anti-Jewish sentiments; or, even worse, as a pretext for anti-Jewish actions on the part of the elites (legislation, mass expulsion, etc.) or the common masses (riots, pogroms, etc.).</jats:p>
The Journal of Jewish Thought and Philosophy, 2016
Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain clima... more Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain climaxed in the seventeenth century with the appearance of Sabbatai Tzevi. In 1666, Sultan Mehmed IV, eager to halt the uproar without creating a martyr, offered Tzevi a choice between conversion to Islam and death. Tzevi chose life. Although many Jews were devastated by his apostasy, a nucleus of Sabbatai’s most ardent followers preferred to interpret it as the ultimate tiqqun. This article presents one of the most intriguing Sabbatian literary accounts of their Messiah’s apostasy, the internal Sabbatian version of the romansa “Tarquin and Lucretia.”
espanolLa forja del sabio sefardi Ribi Dawid Ben Ya’aqov Pardo toma como punto de partida los asp... more espanolLa forja del sabio sefardi Ribi Dawid Ben Ya’aqov Pardo toma como punto de partida los aspectos fundamentales que, tradicionalmente, habian ido configurando, desde un ambito general, la formacion intelectual, moral y social de la figura del rabino; otrosi, desde un punto de vista mas singular, se ha senalado como en este sabio sefardi han confluido aspectos tan notorios como el abolengo familiar, la vasta formacion intelectual y la erudita produccion bibliografica, sin soslayar su permanente disponibilidad e implicacion en el seno de las distintas comunidades judias de los Balcanes. EnglishThe forge of the Sephardic Rabbi Ribi Dawid Ben Ya’aqov Pardo takes as a starting point the main aspects that, traditionally, haven been shaping, from a wider approach, the scholar, moral and social background that nourished the rabbi as such. At the same time, from a much more specific point of view, well-rooted aspects as pedigree, erudition and treatises production have being clustering ...
Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into... more Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of Ders In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into popular Judeo-Spanish. However, the Zohar was usually not included in these projects of cultural intermediation. Consequently, a Judeo-Spanish translation of the integral text of the Zohar, or even of one of its volumes, does not exist to this day. At the same time, different Sephardic rabbis translated selected excerpts from the Zohar into the vernacular. This paper analyses one such anthology,...
... Filling Lexical Gaps: Spanish as Ibn Verga´s First Language of Reference. Autores: EliezerPap... more ... Filling Lexical Gaps: Spanish as Ibn Verga´s First Language of Reference. Autores: EliezerPapo; Localización: Hispania judaica bulletin, ISSN 1565-0073, Nº. 8, 2011 , págs. 167-180. Fundación Dialnet. Acceso de usuarios registrados. ...
sacred romancero as a whole, examining the use and impact of the genre, locating the songs and th... more sacred romancero as a whole, examining the use and impact of the genre, locating the songs and their hidden meanings in particular contexts of early Sabbatianism. "Meliselda" reflects Shabbetai Tsevi's own tendency to use feminine characters, imagery, genre, and language to represent himself and his mystical and messianic role. At least two additional romances, "Delgadina" and "Tarquin and Lucretia," represent the continuation of these notions among his followers. As a trained h. akham (the traditional Sephardic term for rabbi), Shabbetai must have been fluent in all three languages of the traditional Ottoman Sephardic discourse: Aramaic (penetrable only by the educated, mostly rabbinic, elite), Hebrew (whose liturgical and biblical strata were accessible to the overwhelming majority of the male population, while its rabbinic stratum was reserved for more educated men), and Judeo-Spanish (the vernacular shared by the entire community, male and female, the latter, however, only in oral form). Sephardic women, who were at the bottom of this linguistic scale, operated only in Judeo-Spanish. The educated rabbinic elite, in contrast, could use Aramaic to exclude the masses or Judeo-Spanish to include them, or maintain the use of Hebrew for the traditionally educated male. Consequently, Shabbetai's use of the vernacular in these songs appears to be a strategic decision. It undermined the elite and its culture-in accordance with his other acts during this period-while simultaneously reaching out to common people, including women. In fact, the Sabbatian movement was the first in Jewish history to promote an egalitarian agenda, on both the theoretical and the practical levels. 3 The antiestablishment spirit of Shabbetai's "strange act" of sacralizing romances is not limited to the fact of their being in the vernacular. Even more subversive is the use of the literary genre of the romance-one identified with women and illiterate men. Even though all members of the traditional Ottoman Sephardic community were exposed to Judeo-Spanish oral culture and its different genres, they were not identified with them to the same degree. In a society in which the overwhelming majority of women were illiterate, it is obvious why they depended on oral literary genres, transmitted in the vernacular. The rabbinic elite, on the other 3.
Tamar Alexander and Eliezer Papo introduce in their article a survey of research into Sephardic ... more Tamar Alexander and Eliezer Papo introduce in their article a survey of research into Sephardic magic. This review article focuses solely on the field of Sephardic culture, completing the review article by Dr. Harari that deals with the study of magic in Jewish Culture in general (in this issue). The survey opens with a discussion of the studies that treat the canonic Hebrew sources, such as midrashim, the Talmud, and Kabbalistic literature which deal with phenomena such as dream interpretation, sorcery, demons and dybbuks. This is a rather broad group of studies. Far fewer research studies compare Sephardic magic to the magic of Iberia, the geographic country of origin of the group members. This statement is correct also about research comparing Sephardic magic to that of the ambient cultures, that is, within the countries where the expellees from Spain lived after the Expulsion. In contrast, many studies focus on the magic of a particular Sephardic community or on a comparison of a number of communities. Discussed here are topics such as healing incantations, magical medicine, charms, amulets, and magical ceremonies such as indulco (sweetening) and seradura (enclosure). The survey concludes with reference to magic in ethnographic literature and memoirs written by community members. Much material about magic can be extracted from this literature. The studies are cited in chronological order. Emphasis is placed on major magical phenomena and on the different research methods. The writers reach the conclusion that although in recent years treatment of Jewish magic has enjoyed significant impetus, research into Sephardic magic is still in its early stages.
מאמרם של תמר אלכסנדר וד"ר אליעזר פאפו מהווה סקירה של חקר המגיה היהודית-ספרדית. סקירה זו, אשר מתמקדת רק בתחום התרבות היהודית-ספרדית, משלימה את הסקירה של ד"ר יובל הררי, המופיעה בחוברת זו, שעוסקת בחקר המגיה בכלל. הסקירה נפתחת בדיון במחקרים המתייחסים למקורות עבריים קנוניים כמו מדרשים, תלמודים וספרות הקבלה העוסקים בתופעות כמו: פתרון חלומות, כישוף, שדים ודיבוקים. זוהי קבוצה רחבה למדי של מחקרים. הרבה פחות מחקרים משווים בין מגיה יהודית ספרדית למגיה ספרדית איברית, ארץ המוצא הגיאוגראפי של בני הקבוצה. קביעה זו נכונה גם לגבי מחקר משווה בין מגיה יהודית ספרדית למגיה בתרבויות הסביבה כלומר בארצות בהן התגוררו יוצאי ספרד לאחר הגירוש. לעומת זאת מחקרים רבים מתמקדים במגיה של קהילה יהודית ספרדית אחת או משווים בין כמה קהילות. כאן נדונים נושאים כמו לחשי ריפוי ,רפואה מגית, סגולות, קמעות וטקסים מגיים כמו ה"אינדולקו" (המתקה) וה"סרדורה" (כליאה). הסקירה מסתיימת בהתייחסות למגיה בספרות אתנוגראפית ובזיכרונות שנכתבו על ידי בני הקהילה. מספרות זו ניתן לדלות חומרים רבים על מגיה. המחקרים מובאים בסדר כרונולוגי. מושם דגש על תופעות מגיות מרכזיות ועל שיטות מחקר שונות. הכותבים מגיעים לידי מסקנה כי אם העיסוק במגיה יהודית זכה לתנופה משמעותית בשנים האחרונות , המחקר במגיה יהודית ספרדית עדיין נמצא בחיתוליו.
Tamar Alexander, Eliezer Papo, "El enkanto de la majia ‒ Research into Sephardic Magic: History, Trends and Topics", El Prezente, 5 (2011), pp. 9-31.
תמר אלכסנדר, אליעזר פאפו, "קסם המגיה – מחקרים במגיה יהודית-ספרדית: תולדות, מגמות ותחומים", איל פריזינטי, 5 (2011), עמ' 31-9.
... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and dispositi... more ... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and disposition; life story of Ribi Dawid Ben Ya&amp;amp;#x27;aqov Pardo. ... A precious light the elder of law, a unique expert who is an excellent rabbi, pious and saintly, a jewel crowned with modesty - his ...
... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and dispositi... more ... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and disposition; life story of Ribi Dawid Ben Ya&amp;amp;#x27;aqov Pardo. ... A precious light the elder of law, a unique expert who is an excellent rabbi, pious and saintly, a jewel crowned with modesty - his ...
In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic... more In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into popular Judeo-Spanish. However, the Zohar was usually not included in these projects of cultural intermediation. Consequently, a Judeo-Spanish translation of the integral text of the Zohar, or even of one of its volumes, does not exist to this day. At the same time, different Sephardic rabbis translated selected excerpts from the Zohar into the vernacular. This paper analyses one such anthology, Avram ben Moshe Finci's Leket a-Zoar, published in 5619 (1858/9) in Belgrade. The anthology contains 246 excerpts from the Zohar,
DUE TO THE EXTREME SECRECY of the Sabbatians who followed their messiah into apostasy, only five ... more DUE TO THE EXTREME SECRECY of the Sabbatians who followed their messiah into apostasy, only five manuscripts containing their sacred poetry are available to scholars today. 1 The corpus of songs contained therein amounts to well over a thousand unique titles, and among them are found five poems of a particular type: romances.
Eliezer Papo: "Avia de ser, escena de la vida de un tiempo, kon romansas, de Laura Papo Bohoreta:... more Eliezer Papo: "Avia de ser, escena de la vida de un tiempo, kon romansas, de Laura Papo Bohoreta: Edision sientifika, anotada i komentada" (Avia de Ser, a Play from Past Times, With Ballades by Laura Papo Bohoreta: Annotated and Commented Scientific Edition [in Judeo-Spanish]) in Paloma Daz-Mas y María Snchez Preez (eds.) Mujeres sefardes lectoras y escritoras, Iberoamericana/ Vervuert, Madrid/Frankfurt, pp. 337 - 364.
Both sub-genres of the parodies of the Ladino translation of the Passover Haggadah, the Polemic a... more Both sub-genres of the parodies of the Ladino translation of the Passover Haggadah, the Polemic and the War Haggadahs, make a neglected genre of the Sephardic humoristic literature. The main aim of the present article is to check the impact of the creation of the State of Israel on the self-image of the Sephardic Jews, as it is reflected in the lesser subgenre: in the War Haggadahs. Out of twelve known War Haggadahs, eleven were written before the creation of the State of Israel and only one in its immediate aftermath, in 1949. Interestingly, in that last known Judeo-Spanish War Haggadah, there are no more traces of the self-humor, so typical of the previous War Haggadoth. The ethos of the group seem to have changed, and with it – it's self-image.
<jats:p>The New Testament episode of the Last Supper has powerful images of the suffering J... more <jats:p>The New Testament episode of the Last Supper has powerful images of the suffering Jesus; of Judas, the evil disciple who betrayed him; and of Peter, the good but fainthearted disciple, who—torn between his loyalty to Jesus and his self-preservation instinct—denied his master three times in the course of a few hours, only to re-emerge as one of Christ's most faithful apostles. This episode does not only reflect the relation of the early Church to the Jews but was also used for centuries to construct and reconstruct the relations between the two religious communities. Symptomatically, the name of the disciple who plays a diabolical role in the scene, Judas, is an eminently Hebrew (Jewish) name. Even more interestingly, it 'happens' to be identical with the ethnonym of the Judeans, the descendants of the biblical tribe of Judah, the inhabitants of New Testament Judaea, the later Jews. The anti-Semitic potential of the New Testament's Last Supper was often used in traditional Christian society for creation and nourishment of anti-Jewish sentiments; or, even worse, as a pretext for anti-Jewish actions on the part of the elites (legislation, mass expulsion, etc.) or the common masses (riots, pogroms, etc.).</jats:p>
The Journal of Jewish Thought and Philosophy, 2016
Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain clima... more Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain climaxed in the seventeenth century with the appearance of Sabbatai Tzevi. In 1666, Sultan Mehmed IV, eager to halt the uproar without creating a martyr, offered Tzevi a choice between conversion to Islam and death. Tzevi chose life. Although many Jews were devastated by his apostasy, a nucleus of Sabbatai’s most ardent followers preferred to interpret it as the ultimate tiqqun. This article presents one of the most intriguing Sabbatian literary accounts of their Messiah’s apostasy, the internal Sabbatian version of the romansa “Tarquin and Lucretia.”
espanolLa forja del sabio sefardi Ribi Dawid Ben Ya’aqov Pardo toma como punto de partida los asp... more espanolLa forja del sabio sefardi Ribi Dawid Ben Ya’aqov Pardo toma como punto de partida los aspectos fundamentales que, tradicionalmente, habian ido configurando, desde un ambito general, la formacion intelectual, moral y social de la figura del rabino; otrosi, desde un punto de vista mas singular, se ha senalado como en este sabio sefardi han confluido aspectos tan notorios como el abolengo familiar, la vasta formacion intelectual y la erudita produccion bibliografica, sin soslayar su permanente disponibilidad e implicacion en el seno de las distintas comunidades judias de los Balcanes. EnglishThe forge of the Sephardic Rabbi Ribi Dawid Ben Ya’aqov Pardo takes as a starting point the main aspects that, traditionally, haven been shaping, from a wider approach, the scholar, moral and social background that nourished the rabbi as such. At the same time, from a much more specific point of view, well-rooted aspects as pedigree, erudition and treatises production have being clustering ...
Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into... more Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of Ders In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into popular Judeo-Spanish. However, the Zohar was usually not included in these projects of cultural intermediation. Consequently, a Judeo-Spanish translation of the integral text of the Zohar, or even of one of its volumes, does not exist to this day. At the same time, different Sephardic rabbis translated selected excerpts from the Zohar into the vernacular. This paper analyses one such anthology,...
... Filling Lexical Gaps: Spanish as Ibn Verga´s First Language of Reference. Autores: EliezerPap... more ... Filling Lexical Gaps: Spanish as Ibn Verga´s First Language of Reference. Autores: EliezerPapo; Localización: Hispania judaica bulletin, ISSN 1565-0073, Nº. 8, 2011 , págs. 167-180. Fundación Dialnet. Acceso de usuarios registrados. ...
sacred romancero as a whole, examining the use and impact of the genre, locating the songs and th... more sacred romancero as a whole, examining the use and impact of the genre, locating the songs and their hidden meanings in particular contexts of early Sabbatianism. "Meliselda" reflects Shabbetai Tsevi's own tendency to use feminine characters, imagery, genre, and language to represent himself and his mystical and messianic role. At least two additional romances, "Delgadina" and "Tarquin and Lucretia," represent the continuation of these notions among his followers. As a trained h. akham (the traditional Sephardic term for rabbi), Shabbetai must have been fluent in all three languages of the traditional Ottoman Sephardic discourse: Aramaic (penetrable only by the educated, mostly rabbinic, elite), Hebrew (whose liturgical and biblical strata were accessible to the overwhelming majority of the male population, while its rabbinic stratum was reserved for more educated men), and Judeo-Spanish (the vernacular shared by the entire community, male and female, the latter, however, only in oral form). Sephardic women, who were at the bottom of this linguistic scale, operated only in Judeo-Spanish. The educated rabbinic elite, in contrast, could use Aramaic to exclude the masses or Judeo-Spanish to include them, or maintain the use of Hebrew for the traditionally educated male. Consequently, Shabbetai's use of the vernacular in these songs appears to be a strategic decision. It undermined the elite and its culture-in accordance with his other acts during this period-while simultaneously reaching out to common people, including women. In fact, the Sabbatian movement was the first in Jewish history to promote an egalitarian agenda, on both the theoretical and the practical levels. 3 The antiestablishment spirit of Shabbetai's "strange act" of sacralizing romances is not limited to the fact of their being in the vernacular. Even more subversive is the use of the literary genre of the romance-one identified with women and illiterate men. Even though all members of the traditional Ottoman Sephardic community were exposed to Judeo-Spanish oral culture and its different genres, they were not identified with them to the same degree. In a society in which the overwhelming majority of women were illiterate, it is obvious why they depended on oral literary genres, transmitted in the vernacular. The rabbinic elite, on the other 3.
Tamar Alexander and Eliezer Papo introduce in their article a survey of research into Sephardic ... more Tamar Alexander and Eliezer Papo introduce in their article a survey of research into Sephardic magic. This review article focuses solely on the field of Sephardic culture, completing the review article by Dr. Harari that deals with the study of magic in Jewish Culture in general (in this issue). The survey opens with a discussion of the studies that treat the canonic Hebrew sources, such as midrashim, the Talmud, and Kabbalistic literature which deal with phenomena such as dream interpretation, sorcery, demons and dybbuks. This is a rather broad group of studies. Far fewer research studies compare Sephardic magic to the magic of Iberia, the geographic country of origin of the group members. This statement is correct also about research comparing Sephardic magic to that of the ambient cultures, that is, within the countries where the expellees from Spain lived after the Expulsion. In contrast, many studies focus on the magic of a particular Sephardic community or on a comparison of a number of communities. Discussed here are topics such as healing incantations, magical medicine, charms, amulets, and magical ceremonies such as indulco (sweetening) and seradura (enclosure). The survey concludes with reference to magic in ethnographic literature and memoirs written by community members. Much material about magic can be extracted from this literature. The studies are cited in chronological order. Emphasis is placed on major magical phenomena and on the different research methods. The writers reach the conclusion that although in recent years treatment of Jewish magic has enjoyed significant impetus, research into Sephardic magic is still in its early stages.
מאמרם של תמר אלכסנדר וד"ר אליעזר פאפו מהווה סקירה של חקר המגיה היהודית-ספרדית. סקירה זו, אשר מתמקדת רק בתחום התרבות היהודית-ספרדית, משלימה את הסקירה של ד"ר יובל הררי, המופיעה בחוברת זו, שעוסקת בחקר המגיה בכלל. הסקירה נפתחת בדיון במחקרים המתייחסים למקורות עבריים קנוניים כמו מדרשים, תלמודים וספרות הקבלה העוסקים בתופעות כמו: פתרון חלומות, כישוף, שדים ודיבוקים. זוהי קבוצה רחבה למדי של מחקרים. הרבה פחות מחקרים משווים בין מגיה יהודית ספרדית למגיה ספרדית איברית, ארץ המוצא הגיאוגראפי של בני הקבוצה. קביעה זו נכונה גם לגבי מחקר משווה בין מגיה יהודית ספרדית למגיה בתרבויות הסביבה כלומר בארצות בהן התגוררו יוצאי ספרד לאחר הגירוש. לעומת זאת מחקרים רבים מתמקדים במגיה של קהילה יהודית ספרדית אחת או משווים בין כמה קהילות. כאן נדונים נושאים כמו לחשי ריפוי ,רפואה מגית, סגולות, קמעות וטקסים מגיים כמו ה"אינדולקו" (המתקה) וה"סרדורה" (כליאה). הסקירה מסתיימת בהתייחסות למגיה בספרות אתנוגראפית ובזיכרונות שנכתבו על ידי בני הקהילה. מספרות זו ניתן לדלות חומרים רבים על מגיה. המחקרים מובאים בסדר כרונולוגי. מושם דגש על תופעות מגיות מרכזיות ועל שיטות מחקר שונות. הכותבים מגיעים לידי מסקנה כי אם העיסוק במגיה יהודית זכה לתנופה משמעותית בשנים האחרונות , המחקר במגיה יהודית ספרדית עדיין נמצא בחיתוליו.
Tamar Alexander, Eliezer Papo, "El enkanto de la majia ‒ Research into Sephardic Magic: History, Trends and Topics", El Prezente, 5 (2011), pp. 9-31.
תמר אלכסנדר, אליעזר פאפו, "קסם המגיה – מחקרים במגיה יהודית-ספרדית: תולדות, מגמות ותחומים", איל פריזינטי, 5 (2011), עמ' 31-9.
... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and dispositi... more ... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and disposition; life story of Ribi Dawid Ben Ya&amp;amp;#x27;aqov Pardo. ... A precious light the elder of law, a unique expert who is an excellent rabbi, pious and saintly, a jewel crowned with modesty - his ...
... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and dispositi... more ... Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and disposition; life story of Ribi Dawid Ben Ya&amp;amp;#x27;aqov Pardo. ... A precious light the elder of law, a unique expert who is an excellent rabbi, pious and saintly, a jewel crowned with modesty - his ...
In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic... more In traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into popular Judeo-Spanish. However, the Zohar was usually not included in these projects of cultural intermediation. Consequently, a Judeo-Spanish translation of the integral text of the Zohar, or even of one of its volumes, does not exist to this day. At the same time, different Sephardic rabbis translated selected excerpts from the Zohar into the vernacular. This paper analyses one such anthology, Avram ben Moshe Finci's Leket a-Zoar, published in 5619 (1858/9) in Belgrade. The anthology contains 246 excerpts from the Zohar,
DUE TO THE EXTREME SECRECY of the Sabbatians who followed their messiah into apostasy, only five ... more DUE TO THE EXTREME SECRECY of the Sabbatians who followed their messiah into apostasy, only five manuscripts containing their sacred poetry are available to scholars today. 1 The corpus of songs contained therein amounts to well over a thousand unique titles, and among them are found five poems of a particular type: romances.
Eliezer Papo: "Avia de ser, escena de la vida de un tiempo, kon romansas, de Laura Papo Bohoreta:... more Eliezer Papo: "Avia de ser, escena de la vida de un tiempo, kon romansas, de Laura Papo Bohoreta: Edision sientifika, anotada i komentada" (Avia de Ser, a Play from Past Times, With Ballades by Laura Papo Bohoreta: Annotated and Commented Scientific Edition [in Judeo-Spanish]) in Paloma Daz-Mas y María Snchez Preez (eds.) Mujeres sefardes lectoras y escritoras, Iberoamericana/ Vervuert, Madrid/Frankfurt, pp. 337 - 364.
Both sub-genres of the parodies of the Ladino translation of the Passover Haggadah, the Polemic a... more Both sub-genres of the parodies of the Ladino translation of the Passover Haggadah, the Polemic and the War Haggadahs, make a neglected genre of the Sephardic humoristic literature. The main aim of the present article is to check the impact of the creation of the State of Israel on the self-image of the Sephardic Jews, as it is reflected in the lesser subgenre: in the War Haggadahs. Out of twelve known War Haggadahs, eleven were written before the creation of the State of Israel and only one in its immediate aftermath, in 1949. Interestingly, in that last known Judeo-Spanish War Haggadah, there are no more traces of the self-humor, so typical of the previous War Haggadoth. The ethos of the group seem to have changed, and with it – it's self-image.
We present the 9th issue of Colloquia Humanistica, whose content is entirely coherent and focused on a single theme: cross-cultural encounters which, whether they occurred as clashes or exchanges, affected everyone involved. Our goal was for all the texts – from the main articles to materials, sources, archival research, and even reviews and discussions – to be in line with the issue’s title. Initially, the title’s “encounters” were supposed to apply to Jewish/non-Jewish relations in a specific area, but the present volume, which is a compilation of the perspectives and interests of many different authors, reveals a more multidimensional meaning of the word.
Culture of remembrance is one of the central matters of our times, characterized by a wide range ... more Culture of remembrance is one of the central matters of our times, characterized by a wide range of memory-related phenomena, such as construction of artificial memories, mass media and production of mass memories or destruction of public memorials. Besides their obvious social and political importance, memories also pertain to the most intimate spheres of our individual lives and identities.
Eliezer Papo: (Hebrew: And Thou Shall Jest with Your Son: Judeo-Spanish Parodies on the Passover ... more Eliezer Papo: (Hebrew: And Thou Shall Jest with Your Son: Judeo-Spanish Parodies on the Passover Haggadah), Ben-Zvi Institute, Jerusalem, 2012, II volumes, 960 pages.
Eliezer Papo: (Hebrew: And Thou Shall Jest with Your Son: Judeo-Spanish Parodies on the Passover ... more Eliezer Papo: (Hebrew: And Thou Shall Jest with Your Son: Judeo-Spanish Parodies on the Passover Haggadah), Ben-Zvi Institute, Jerusalem, 2012, volume I.
My research focuses on two overlapping fields: Jewish (Hebrew, Aramaic and Judeo-Spanish/Ladino) ... more My research focuses on two overlapping fields: Jewish (Hebrew, Aramaic and Judeo-Spanish/Ladino) oral literature and Sephardic studies. My ability to interpret literary works in their Jewish, Iberian or Ottoman socio-historical context is grounded, first and foremost, in the training which I received from my superb teachers at the Department of Hebrew Language (Jewish Languages and Literatures Program) of the Hebrew University in Jerusalem (M.A. in Jewish linguistics, under the supervision of Prof. David M. Bunis); at the Department of Hebrew Literature of the Ben-Gurion University of the Negev (PhD in Hebrew and Jewish Literatures, under the supervision of Prof. Tamar Alexander); as well as during my Postdocs: at the Stanford University in California (with Prof. Aharon Rodrigue), at the Freie Universitat in Berlin (with Prof. Winfried Busse) and again at the Hebrew University in Jerusalem (with Prof. Galit Hasan Rokem).
ABSTRACTS OF PAPERS, INTERNATIONAL CONFERENCE Creating Memories in Early Modern and Modern Art and Literature, 2017
Culture of remembrance is one of the central matters of our times, characterized by a wide range ... more Culture of remembrance is one of the central matters of our times, characterized by a wide range of memory-related phenomena, such as construction of artificial memories, mass media and production of mass memories or destruction of public memorials. Besides their obvious social and political importance, memories also pertain to the most intimate spheres of our individual lives and identities.
Culture of remembrance is one of the central matters of our times, characterized by a wide range ... more Culture of remembrance is one of the central matters of our times, characterized by a wide range of memory-related phenomena, such as construction of artificial memories, mass media and production of mass memories or destruction of public memorials. Besides their obvious social and political importance, memories also pertain to the most intimate spheres of our individual lives and identities.
International Conference. Sapienza Università di Roma, Palazzo del Rettorato, Aula Organi Collegi... more International Conference. Sapienza Università di Roma, Palazzo del Rettorato, Aula Organi Collegiali, 3-6 September / settembre 2018
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Papers by Eliezer Papo
מאמרם של תמר אלכסנדר וד"ר אליעזר פאפו מהווה סקירה של חקר המגיה היהודית-ספרדית. סקירה זו, אשר מתמקדת רק בתחום התרבות היהודית-ספרדית, משלימה את הסקירה של ד"ר יובל הררי, המופיעה בחוברת זו, שעוסקת בחקר המגיה בכלל. הסקירה נפתחת בדיון במחקרים המתייחסים למקורות עבריים קנוניים כמו מדרשים, תלמודים וספרות הקבלה העוסקים בתופעות כמו: פתרון חלומות, כישוף, שדים ודיבוקים. זוהי קבוצה רחבה למדי של מחקרים. הרבה פחות מחקרים משווים בין מגיה יהודית ספרדית למגיה ספרדית איברית, ארץ המוצא הגיאוגראפי של בני הקבוצה. קביעה זו נכונה גם לגבי מחקר משווה בין מגיה יהודית ספרדית למגיה בתרבויות הסביבה כלומר בארצות בהן התגוררו יוצאי ספרד לאחר הגירוש. לעומת זאת מחקרים רבים מתמקדים במגיה של קהילה יהודית ספרדית אחת או משווים בין כמה קהילות. כאן נדונים נושאים כמו לחשי ריפוי ,רפואה מגית, סגולות, קמעות וטקסים מגיים כמו ה"אינדולקו" (המתקה) וה"סרדורה" (כליאה). הסקירה מסתיימת בהתייחסות למגיה בספרות אתנוגראפית ובזיכרונות שנכתבו על ידי בני הקהילה. מספרות זו ניתן לדלות חומרים רבים על מגיה. המחקרים מובאים בסדר כרונולוגי. מושם דגש על תופעות מגיות מרכזיות ועל שיטות מחקר שונות. הכותבים מגיעים לידי מסקנה כי אם העיסוק במגיה יהודית זכה לתנופה משמעותית בשנים האחרונות , המחקר במגיה יהודית ספרדית עדיין נמצא בחיתוליו.
Tamar Alexander, Eliezer Papo, "El enkanto de la majia ‒ Research into Sephardic Magic: History, Trends and Topics", El Prezente, 5 (2011), pp. 9-31.
תמר אלכסנדר, אליעזר פאפו, "קסם המגיה – מחקרים במגיה יהודית-ספרדית: תולדות, מגמות ותחומים", איל פריזינטי, 5 (2011), עמ' 31-9.
מאמרם של תמר אלכסנדר וד"ר אליעזר פאפו מהווה סקירה של חקר המגיה היהודית-ספרדית. סקירה זו, אשר מתמקדת רק בתחום התרבות היהודית-ספרדית, משלימה את הסקירה של ד"ר יובל הררי, המופיעה בחוברת זו, שעוסקת בחקר המגיה בכלל. הסקירה נפתחת בדיון במחקרים המתייחסים למקורות עבריים קנוניים כמו מדרשים, תלמודים וספרות הקבלה העוסקים בתופעות כמו: פתרון חלומות, כישוף, שדים ודיבוקים. זוהי קבוצה רחבה למדי של מחקרים. הרבה פחות מחקרים משווים בין מגיה יהודית ספרדית למגיה ספרדית איברית, ארץ המוצא הגיאוגראפי של בני הקבוצה. קביעה זו נכונה גם לגבי מחקר משווה בין מגיה יהודית ספרדית למגיה בתרבויות הסביבה כלומר בארצות בהן התגוררו יוצאי ספרד לאחר הגירוש. לעומת זאת מחקרים רבים מתמקדים במגיה של קהילה יהודית ספרדית אחת או משווים בין כמה קהילות. כאן נדונים נושאים כמו לחשי ריפוי ,רפואה מגית, סגולות, קמעות וטקסים מגיים כמו ה"אינדולקו" (המתקה) וה"סרדורה" (כליאה). הסקירה מסתיימת בהתייחסות למגיה בספרות אתנוגראפית ובזיכרונות שנכתבו על ידי בני הקהילה. מספרות זו ניתן לדלות חומרים רבים על מגיה. המחקרים מובאים בסדר כרונולוגי. מושם דגש על תופעות מגיות מרכזיות ועל שיטות מחקר שונות. הכותבים מגיעים לידי מסקנה כי אם העיסוק במגיה יהודית זכה לתנופה משמעותית בשנים האחרונות , המחקר במגיה יהודית ספרדית עדיין נמצא בחיתוליו.
Tamar Alexander, Eliezer Papo, "El enkanto de la majia ‒ Research into Sephardic Magic: History, Trends and Topics", El Prezente, 5 (2011), pp. 9-31.
תמר אלכסנדר, אליעזר פאפו, "קסם המגיה – מחקרים במגיה יהודית-ספרדית: תולדות, מגמות ותחומים", איל פריזינטי, 5 (2011), עמ' 31-9.
We present the 9th issue of Colloquia Humanistica, whose content is entirely coherent and focused on a single theme: cross-cultural encounters which, whether they occurred as clashes or exchanges, affected everyone involved. Our goal was for all the texts – from the main articles to materials, sources, archival research, and even reviews and discussions – to be in line with the issue’s title. Initially, the title’s “encounters” were supposed to apply to Jewish/non-Jewish relations in a specific area, but the present volume, which is a compilation of the perspectives and interests of many different authors, reveals a more multidimensional meaning of the word.