The version of Sol's story in La Epoka represents a liminal text between the Moroccan Jewish ... more The version of Sol's story in La Epoka represents a liminal text between the Moroccan Jewish versions of her story and the European Christian versions, including Romero's. Although it is based on an historical event that took place in Morocco, and not in Salonika, and although it narrates an episode in Jewish history, this text shares the generic elements of the 'Ladino serialized translated novel' as described by Borovaya, namely it is based on a Western source, which is para- phrased, but unnamed. La Epoka's version of Sol's story paraphrases Romero's work, but simplifies the language and sometimes changes it and the message to suit its audience. It alters the plot of Romero's version of Sol's story by creating a fictional episode with the addition of the David Salama character.Keywords: La Epoka; Sol
This chapter focuses on tales and qinot, poetic laments, written in Morocco in the 19th and early... more This chapter focuses on tales and qinot, poetic laments, written in Morocco in the 19th and early 20th centuries. The prose genres, specifically the chronicle, the ma'aseh, the historical tale, and the midrash or homily are rabbinic literary categories that express a particular approach to historical memory, one that subsumes the specifics of events under the general concepts of the sacred historical dynamic of exile and redemption, galut u-ge'ulah. While Jacob Toledano's work is an important source on Moroccan Jewish history, his version of Sol' story, when compared to Ben Naim's account, lacks details and the movement of the narrative from Tangier to Fez lacks causal probability. The role of the Sultan in this version shifts the cause of the quarrel from a religious dispute centered on questions of conversion, testimony of faith, and theological superiority to one of a spurned lover.Keywords: Ben Naim; galut u-ge'ulah; historical tale; Jacob Toledano; ma'aseh; Moroccan Jewish history; prose genres; qinot; Sol' story
In this chapter the author presents different versions of Sol's story in both the European te... more In this chapter the author presents different versions of Sol's story in both the European texts and the Jewish language texts, Hebrew, Judeo-Arabic and Judeo-Spanish. The emphasis here is to compare the versions of her story in these languages. Later chapters account for these differences by placing them in their historical and literary cultural context. Each text recounts the events of Sol's life and death, but describes it according to the cultural beliefs of the author and his audience. There are two primary sources that can be traced back to Sol's family, however each is problematic. The first contains literary embellishments and invented dialogue. The second, based on the account of one of Sol's brothers retelling the story to a French traveler, has indecisive information on crucial points. When considering Sol's story from both a historical and even humanitarian perspective, a number of questions arise.Keywords: Hebrew; Judeo-Arabic; Judeo-Spanish; Sol
In addition to the Moroccan Hebrew works, Sol's story was rendered in Judeo-Arabic. In compar... more In addition to the Moroccan Hebrew works, Sol's story was rendered in Judeo-Arabic. In comparison with Hebrew texts the dialogue in the Judeo-Arabic qissas is more poignant due to the authors' freedom to use a colloquial language register. Ben Saadon's manuscript still uses the structure of the Hebrew texts and rabbinic Judaism incorporating Sol's story into the archetypal martyrdom tale and the theological framework of galut u-ge'ulah. David Pinto's tale breaks with this structure and uses Sol's story to comment on the threats the community was facing and delivers a sermon warning against the temptations of the city and extolling people to remember the eternal God and remain faithful their religion.Keywords: Ben Saadon; David Pinto; Fallen Gazelle; Hebrew texts; Judaism
The qinot discussed in this chapter continue the poetic tradition of Andalusia with modifications... more The qinot discussed in this chapter continue the poetic tradition of Andalusia with modifications made after the Expulsion from Spain. At the level of form the rhyme scheme of all the poems discussed here follow the general pattern of the muwashshah, one of the unique genres of Andalu-sian Arabic and Hebrew poetry. The subject of gender and polemics is interconnected with the Hebrew rabbinic traditions whose central concepts were organized around the dynamic of galut u-geUlah, which were expressed in both the prose genres of sermon, the ma'aseh, as well as in poetic works. While none of the texts discussed in this chapter mention any possible implications for girls' education that might result from the transformation of Sol into a learned Rabbi, the 19th century European Jewish traveler, J.J. Benjamin did.Keywords: Andalusia; Hebrew poetry; Hebrew rabbinic traditions; J.J. Benjamin; ma'aseh; qinot
The martyrdom of a young Jewish girl from Tangier in 1834 sparked a literary response that contin... more The martyrdom of a young Jewish girl from Tangier in 1834 sparked a literary response that continues today. This book translates and analyzes printed and manuscript versions of her story in Hebrew, Judeo-Arabic, Judeo-Spanish, Spanish and French written in the first century after her death.
The version of Sol's story in La Epoka represents a liminal text between the Moroccan Jewish ... more The version of Sol's story in La Epoka represents a liminal text between the Moroccan Jewish versions of her story and the European Christian versions, including Romero's. Although it is based on an historical event that took place in Morocco, and not in Salonika, and although it narrates an episode in Jewish history, this text shares the generic elements of the 'Ladino serialized translated novel' as described by Borovaya, namely it is based on a Western source, which is para- phrased, but unnamed. La Epoka's version of Sol's story paraphrases Romero's work, but simplifies the language and sometimes changes it and the message to suit its audience. It alters the plot of Romero's version of Sol's story by creating a fictional episode with the addition of the David Salama character.Keywords: La Epoka; Sol
This chapter focuses on tales and qinot, poetic laments, written in Morocco in the 19th and early... more This chapter focuses on tales and qinot, poetic laments, written in Morocco in the 19th and early 20th centuries. The prose genres, specifically the chronicle, the ma'aseh, the historical tale, and the midrash or homily are rabbinic literary categories that express a particular approach to historical memory, one that subsumes the specifics of events under the general concepts of the sacred historical dynamic of exile and redemption, galut u-ge'ulah. While Jacob Toledano's work is an important source on Moroccan Jewish history, his version of Sol' story, when compared to Ben Naim's account, lacks details and the movement of the narrative from Tangier to Fez lacks causal probability. The role of the Sultan in this version shifts the cause of the quarrel from a religious dispute centered on questions of conversion, testimony of faith, and theological superiority to one of a spurned lover.Keywords: Ben Naim; galut u-ge'ulah; historical tale; Jacob Toledano; ma'aseh; Moroccan Jewish history; prose genres; qinot; Sol' story
In this chapter the author presents different versions of Sol's story in both the European te... more In this chapter the author presents different versions of Sol's story in both the European texts and the Jewish language texts, Hebrew, Judeo-Arabic and Judeo-Spanish. The emphasis here is to compare the versions of her story in these languages. Later chapters account for these differences by placing them in their historical and literary cultural context. Each text recounts the events of Sol's life and death, but describes it according to the cultural beliefs of the author and his audience. There are two primary sources that can be traced back to Sol's family, however each is problematic. The first contains literary embellishments and invented dialogue. The second, based on the account of one of Sol's brothers retelling the story to a French traveler, has indecisive information on crucial points. When considering Sol's story from both a historical and even humanitarian perspective, a number of questions arise.Keywords: Hebrew; Judeo-Arabic; Judeo-Spanish; Sol
In addition to the Moroccan Hebrew works, Sol's story was rendered in Judeo-Arabic. In compar... more In addition to the Moroccan Hebrew works, Sol's story was rendered in Judeo-Arabic. In comparison with Hebrew texts the dialogue in the Judeo-Arabic qissas is more poignant due to the authors' freedom to use a colloquial language register. Ben Saadon's manuscript still uses the structure of the Hebrew texts and rabbinic Judaism incorporating Sol's story into the archetypal martyrdom tale and the theological framework of galut u-ge'ulah. David Pinto's tale breaks with this structure and uses Sol's story to comment on the threats the community was facing and delivers a sermon warning against the temptations of the city and extolling people to remember the eternal God and remain faithful their religion.Keywords: Ben Saadon; David Pinto; Fallen Gazelle; Hebrew texts; Judaism
The qinot discussed in this chapter continue the poetic tradition of Andalusia with modifications... more The qinot discussed in this chapter continue the poetic tradition of Andalusia with modifications made after the Expulsion from Spain. At the level of form the rhyme scheme of all the poems discussed here follow the general pattern of the muwashshah, one of the unique genres of Andalu-sian Arabic and Hebrew poetry. The subject of gender and polemics is interconnected with the Hebrew rabbinic traditions whose central concepts were organized around the dynamic of galut u-geUlah, which were expressed in both the prose genres of sermon, the ma'aseh, as well as in poetic works. While none of the texts discussed in this chapter mention any possible implications for girls' education that might result from the transformation of Sol into a learned Rabbi, the 19th century European Jewish traveler, J.J. Benjamin did.Keywords: Andalusia; Hebrew poetry; Hebrew rabbinic traditions; J.J. Benjamin; ma'aseh; qinot
The martyrdom of a young Jewish girl from Tangier in 1834 sparked a literary response that contin... more The martyrdom of a young Jewish girl from Tangier in 1834 sparked a literary response that continues today. This book translates and analyzes printed and manuscript versions of her story in Hebrew, Judeo-Arabic, Judeo-Spanish, Spanish and French written in the first century after her death.
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