Minhagim by Joseph Isaac Lifshitz Naomi Feuchtwanger-Sarig Simha Goldin Jean Baumgarten Hasia Diner

Author:Joseph Isaac Lifshitz, Naomi Feuchtwanger-Sarig, Simha Goldin, Jean Baumgarten, Hasia Diner
Language: eng
Format: epub
Publisher: De Gruyter
Published: 2020-01-20T13:14:05.436000+00:00

Coping with Diversity within the Ethnic Group: Variation within the Customs of Judezmo Speakers

As noted, Ladinokomunita members from all geographic regions which once had formed a part of the Ottoman Empire (and daughter communities elsewhere) express the sense of belonging to a single Jewish subculture group defined primarily by their “Ladino” language and shared customs. But, as already alluded to in messages by various members cited above, this does not mean that the language or customs-inventory of all members of this geographically widely dispersed group are identical in every respect. In fact, as already indicated in messages cited above, members are quick to point out the linguistic and cultural distinctiveness of the Sephardim of their own city or region, sometimes expressing the conviction that their own Judezmo dialect and customs are the best. Several members commented on regional divergences in customs-related terminology: “Rahel de ISRAEL” noted that the vigil against harmful forces held on the night before a circumcision was called shemirá in Izmir and viola in Salonika.57 Yehuda Hatsvi remarked that the Shabbat before Shavuot was humorously called “Shabat de dereh-eres” (Shabbat of good manners) in Salonika because, according to the midrash, “derekh erets (Heb. good manners/desired behavior) preceded the Torah.”58 Bortnick noted that in Izmir it was customary to raise a glass of rakı (arrack) to a bride and groom and say “May all say to him Mashallah [cf. Tk. maşallah ‘What wonders God has willed! No evil eye!’ < Ar. maša’Allah]; may they pass it well, Inshallah [cf. Tk. inşallah ‘God willing!’ < Ar. inša’Allah].”59 She also mentioned that in Izmir—and apparently only there—the custom was to give three pinches of sugar to someone who suffered a serious fright that might have psychological or physical repercussions.60

Barokas remembered that elderly Jews from Turkey used snuff in the synagogues on Shabbat, causing them to sneeze;61 “Rosina” countered that in the thirty-one years she had lived in Istanbul she never saw this custom—but she acknowledged that it might have been practiced in cities of the interior such as Izmir or Çanakkale.62 Rather than letting divergences in language and custom become a source of divisiveness among Judezmo speakers, however, “Cobert Rohen” suggested that they should accept them with humor: “Each family has its own language.”63

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