Dona dona yiddish transliteratrion
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Spanish words in Judeo-Portuguese are common. The famous fifteenth-century Portuguese dramatist Gil Vicente presents a Judeo-Portuguese passage in his play Farca de Inês Pereira where a distinctive form of Portuguese is used: " Alça manim dona, o dona, ha." Manim appears to be the Spanish mano with the usual Hebrew masculine plural suffix - im (Heb. 2626) Īn astrological guide from the fifteenth century in Aljamiado Portuguese, located in the Bodleian Library (Ms. 108) Ī treaty of medical astrology containing a part in Portuguese from the XVth century, located at the Jewish Theological Seminary in New York (Ms. Other old texts include the following:Ī medical treaty of ophthalmology in Aljamiado Portuguese from 1300, located in Biblioteca Publica Municipal 14 in Porto, Portugal Ī Spanish prayer book from the fifteenth century with Portuguese instructions, located in Oxford's Bodleian Library (Ms. The oldest known liturgical text is a Spanish Mahzor in Hebrew script, published in Portugal around 1485, which includes ritual instructions in Portuguese Aljamiado (Metzger 1977). It is a document of prime importance for the history of Hebrew manuscript illumination, as the instructions contained in the text were used for the illumination of an elaborate Bible manuscript in Corunna, Galicia, in 1476 (Blondheim 1929-1930). The oldest known document is a treatise on the art of manuscript illumination dating from 1262, written in Portuguese with Hebrew characters – O livro de como se fazem as cores. Medieval Judeo-Portuguese texts can be found in libraries all around the world. However, several examples of pre-dispersion texts exist and are available for analysis.
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Revah (1961) states that the language was different from that used by the Christians only in the addition of Hebrew words to the lexicon. Little is known about the spoken language of the pre-dispersion Jews. The language of these Portuguese Marranos developed on the basis of the majority norms of standard Portuguese, but it also included elements of older varieties of Judeo-Portuguese, as well as Judezmo (Wexler 1985). They looked and behaved like Christians and practiced only a few remnant traditions in secret. The Portuguese Marranos who emigrated some decades after conversion had only weak ties with Judaism. The flow of emigrants was continuous between the second half of the sixteenth century and 1778, when legal distinctions between Old and New Christians were abolished in Portugal. Emigration started only four decades later with the introduction of the Inquisition to Portugal in 1536. Portuguese Jews accommodated to the new conditions and created viable forms of crypto-Judaism that survived for centuries. These New Christians, also called Conversos or Marranos, continued secretly to observe the precepts of Judaism in various degrees of religiosity. While all Jews who refused Christianity were expelled from Spain in 1492, Portuguese Jewry was never expelled but was converted to Christianity by force, by a mass baptism decreed by King Manoel in 1497. Judeo-Portuguese developed differently from Judezmo, partly due to the distinct historical circumstances of Jews in Spain and Portugal. Texts were written in Hebrew letters (Portuguese Aljamiado) or in Latin letters. The Judeo-Portuguese language was spoken and written by Jews in Portugal before the sixteenth century (Peninsular Judeo-Portuguese), as well as in various countries of the post-dispersion diaspora (Emigré Judeo-Portuguese).