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"While not the earliest settlement of Jews in Indiana, Indianapolis would become the center of the Jewish population in the state. The first Jews to the city came in 1849. The evolution of the Jewish community in Indianapolis was typical of the happenings statewide, with the first waveof immigrants being German Jews. Many of these Jews were peddlers, who took advantage of the blossoming city."
Read more about the history of Indianapolis and the Jewish roots that took hold here.
History of Etz Chaim Sephardic Congregation
Shabbat
Ladino
The History of The Etz Chaim Sephardic Congregation and Community of Indianapolis, Indiana
created by Sylvia Nahmias Cohen,
with the help of Anne CalderonThe Sephardim who came to Indianapolis settled in a small area near the 500-600 block of South Illinois Street. As new arrivals came in, they moved further south as far as Morris Street. They lived within an area covering the 800-1100 blocks of South Illinois Street, South Capital Avenue, Church Street (now Kenwood Avenue), and Senate Avenue.
The first Sephardic settlers to arrive in Indianapolis were Jacob and Rachel Sarfati Toledano, from Monastir, Yugoslavia, in 1906. They opened a small men's tailoring shop on West Washington Street. Following the Toledanos in 1906 was Moshon Meshulam, who worked for the railroad in a labor camp for a short time before he worked as a tailor. By 1910 he was able to send for his wife Rosa and their children from Monastir.
Almost all of the early settlers (men) came by themselves to find employment. Once they were established, they sent for their wives and children and intended, brides.
Isaac B. Cohen arrived in the U.S. in 1904. He was met at the dock with promises of a good job in the coal mines of West Virginia. He became indebted and depressed enough to manage to leave the area and come to Indianapolis in 1906. He was able to send for his wife, Esther, and his children by 1910. Both Esther Cohen and Rosa Meshulam rented rooms to boarders, which helped supplement their meager incomes. These boarders were other Sephardim from Europe. Since most of these boarders were single, it was important for them to be with their own people, eat the same foods they were accustomed to, and, of course, be able to converse in Ladino. They became like members of the family.
During 1911-1913 the families of Aroseti, Calderon, Camhi, Eskaylo, Nahmias, Toledo, and Yosha came from Monastir. These families, along with the Toledanos, Meshulams, and Cohens formed the Sephardic community in Indianapolis. Other families arriving later from Monastir were Alboher, Asael, Baruch, Cassorla, Elias, Ergas, Farash, Hazen, Ovadia, Pardo,-Passo, Russo, and Sarfaty.
David A. Nahmias owned a small shoemaker's shop at 554 South Illinois Street. Because he was so close to Union Station, his shop became the first stop for all the newly arriving Sephardim. It became a 'meeting place." Here, the new arrivals were introduced to other members of the community and given helpful information pertaining to employment, living quarters, etc.
Regina and Louis Behar (brother and sister) arrived here from Palestine in 1915. They came to Indianapolis because their sister, Bookas, and her husband, Morris Yosha, were living here.
David Eskenazi was the first Sephardi from Salonika, Greece, to settle here. He came in 1914. A year later his brother, Naphtali, arrived. David Eskenazi went into the wholesale produce commission business in the early 1920s.
In 1917, Mallah Mordoh and his wife, Oro, came to Indianapolis from Salonika also. They were followed by another small group from Salonika in 1918: Sam and Reyna Cohen, Albert and Regina Cohen, Leon and Gracia Nefouse, Louis and Ricketa Profeta, Sam and Sterina Sham, and Leon and Regina Mallah.
Morris and Gracia Abravaya were the only ones from the city of Chanakale, Turkey (near the Dardanelles). They reached here in 1917. Abravaya and all of the families from Salonika went into the produce business, either wholesale or retail.
Although Edward Dayan did not speak Ladino, he and his cousin became members of the Sephardic Congregation and community. His cousin arrived here in 1920. A year later, 1921, Edward came to join his cousin from Alleppo, Syria. They sold linens from door to door and by 1923 had prospered enough to open the Circle Linen Shop (on Monument Circle).
For many years the Sephardim were not recognized as Jews by some of the other Jews in Indianapolis because they did not speak Yiddish. Some of the Ashkenazim were rude and condescending to the new arrivals. The Sephardim, proud of their heritage, withheld social contact when they were not accepted. For many years, a social riff prevailed in the Indianapolis Jewish community between the two groups. There was no intermarriage of the Sephardim and Ashkenazim until 1932, when three marriages took place.
Since they had no Kahal (synagogue) they used the Communal Building (Concord Center) for religious services and other important functions such as weddings, bar-mitzvahs, etc. The first wedding in the Sephardic community was that of Solomo M. Nahmias to Clara Sham in 1913 in the downstairs game room of the Communal Building. Others married there were Albert Nahmias to Victoria Camhi, Isaac Leby to Gracia Asael, Gabriel Calderon to Estraya Calderon and Mercado Levy to Esther Cassoda.
A sudden death of one member of the community made it imperative to purchase a cemetery. With the help of Rabbi M. Feuerlicht and the I.H.C. (Indianapolis Hebrew Congregation) the cemetery on Kelly Street was purchased in 1916. The first death was that of Joseph Nahmias who died in 1914. He was buried in the (Polish Cemetery) Shara Tefillah Congregation. The first burial in the Etz Chaim Cemetery was that of a young boy, Samuel Pardo, in 1923.
Bohor Samuel Calderon and Isaac (Avisai) Levy formed the men's burial society (Havrim) in 1921. Members of this group are called Rochessim..The women's group, the Rochesses, was formed by Rashel Toledano and Palomba Alboher at the same time.
The first marriage in the Kahal on Church Street was that of Solomo and Rayna Camhi in 1920. When there was no rabbi in the community, Isaac B. Cohen acted as spiritual leader. He conducted the services and was aided by Moshon Meshulam, David A. Nahmias, and Bohor Farash. Other elders who participated during religious services were Samuel Kimche (Camhi), Moshe S. Nahmias, Yudah Calderon, Avram Passo, and Mikael Eskalyo. Simon S. Camhi visited members of the community Sunday mornings, collecting donations and pledges to help pay the mortgage on the Kahal (synagogue).
Etz Chaim hired Rabbi Jahon in 1916 to be its first rabbi (1916-1919). (See the end of this article for a list of the community spiritual leaders.) When Sephardic rabbis were not available in later years, Ashkenazic rabbis were hired, sucJa as Axonson and Schwartz. Other times Israeli teachers who worked at the Hebrew Academy were hired to serve as readers or services leaders, aided by the elders of the community.
The children were taught Hebrew in their own very small school for a few years. By 1924 they became affiliated with the Rabbi Neustadt Hebrew School, but had their own Ladino instructor for two years.
Mr. Rabinoff of the Communal Building asked for help in collecting pledges from the Sephardic community. Both Albert (Abe) Nahmias, and Albert Morris Nahmias volunteered their services and collected for the Talmud Torah Fund.
A social men's club was formed in 1920 under the leadership of Naphtali Eskenazi. They met first at the Communal Building, then moved to a rented room in the 800 block of South Meridian Street. Two more moves were made until they were able to purchase a two story building at 1002 South Capital Avenue in 1930. During 1930-1948, the downstairs quarters were rented as a storeroom to members of the community, including Mike and Sophia Pardo, Albert and Victoria Nahmias, and Harry, Ike, and Mickey Pardo. The building was sold to Albert and Bess Hazen in 1948. The second story was used for the social clubs. On Sundays, the men played cards, pool, and discussed current events. During the week the room was used for meetings, receptions, dinners, luncheons, showers, bar-mitzvah parties, and other functions. Once a year a dance was scheduled and proceeds went to the synagogue.
During the 1930s, in the summertime on Sundays and American holidays, the congregation sponsored picnics at Garfield, Columbia, and German parks. Members and their families were loaded into chartered buses and tracks, with bushel baskets of food to last the entire day.
They were a singing and dancing people, and spent a good deal of the summer evenings on someone's porch, singing Ladino songs which were led by Morris Abravaya, David S. Nahmias, and Sam Passo. Other picnics were held at Alexo's farm on West Kessler Boulevard, with different ethnic Balkan and Near Eastern groups. Many delightful hours were spent at Alexo's dancing the "choro" with the friendly people. Alexo (a Macedonian immigrant) also sold "feta" cheese to many people who visited his farm. This cheese was used in every Sephardic home for many ethnic dishes.
The Communal Building was really our settlement house and it was vital to our lives. The youngsters joined many clubs and gymnastic classes, in addition to regular dances held there. It was a recreational center. Citizenship classes were formed at the Communal Center, and by the 1920s most of the community went to the English-speaking classes also. As a rule, the men went at night, while the women went during the day. Miss Frances Mazur, a volunteer, and a young lawyer, Sam Mandell (hired by the Jewish Social Services), were very instrumental in helping them to become Americanized and obtain their citizenship papers.
Theodore Stein, a bachelor who had no family, was adopted by the Sephardic community. He was invited to dinner or coffee by many families and was very helpful in many ways. He sold insurance to practically everyone in the community and gave them good advice. He read and wrote letters for the community members until they learned to themselves. He was called the "Jewish Santa Claus" because he carried candy in his pockets to give to the children wherever he went. He was considered an honorary member of the Sephardic community and was buried in Etz Chaim Cemetery.
In March 1922, two banquets were given in honor of the learned Rabbi Chaim Nahum Effendi, Chief Rabbi of the Ottoman Empire (in Europe and the Near East). A delegation from Cincinnati was sent here to represent that city. Since the group was so large, they had two banquets in order to accommodate everyone. These banquets were held in a kosher restaurant, Solomon's Cafe, at 35 South Illinois Street.
A Sephardic weekly publication called "La Vara," printed in Ladino (Spanish written with Hebrew letters), kept the community informed of important events and national news. Historical essays, poetry, and fiction were also a part of the newspaper. This paper, published in New York by Albert Levy, was an important link with the rest of the Sephardic world. It was published from 1922 to 1948.
By 1933 the community consisted of about 75 families, totaling about 350 individuals. At that time, there were 2 market stand owners, 7 wholesale fruit peddlers, 4 retail fruit peddlers, 2 secondhand dry goods dealers, 3 privately owned tailoring shops, 3 shoemakers, 2 men's furnishing shops, 1 baker, 1 grocer, 1 confectionery, and 1 dry goods store. Almost 50% of the community worked for the Kahn Tailoring Company, including some women who worked before they were married A few others worked the August Julian Tailoring Company on South Street.
Tia Rackel Camhi served successfully for several years as a midwife until home delivery proved to be quite difficult. From that time on, Dr. Witt brought most of the first-generation American Sephardim into this world. He served the whole community as their family doctor until he passed away.
The women never worked after marriage during the 1920s and 1930s. They were devoted mothers and worked very hard. They did their own laundry, sewing, and baked their own bread, in addition to all other household chores. Most were married by 20 years of age, the men by 23. Engagements were short, and weddings were simple, but very musical. The birth rate was slightly higher than that of other Jewish groups.
The women looked after one another during childbirth, sickness, or any emergency that might arise. The custom of providing food and cleaning house for those in mourning prevails even today.
The women's sisterhood group "Society" was formed in 1925. The first president was Senyora Toledo. A very special fund called the "Fundo Secreto" (Secret Fund) was formed by the women and helped those in need of financial aid. It was, as its name implies, very secret, its funds lent or given in the strictest confidence. This fund is still part of the Sisterhood's treasury. Fortunately, it has not been needed or used for many years.
When visiting friends or relatives, the first thing done to welcome guests always included serving Turkish coffee with "tadalikos" (round sweet, hard cookies) and homemade white almond jelly, with teaspoons for every guest to use for the jelly. The jelly signified a sweet life.
Children were never taken out of school to work in order to add to the family income. They were encouraged to go to school regularly. The children did, however, carry their share of the load, but only after school hours and on weekends. Boys sold newspapers, song sheets, flowers, candy, ice cream, peddled produce, worked in poultry, houses and sold shoes. The girls worked also. They were employed by stand owners at the City Market, some sold song sheets or shopping bags, and others worked at the "Store Without a Name," the Leader Store, Dayan's Linen Shop, Efroymsom's Department, Stirem Yaver Tie Shop, and the Real Silk Hosiery Company.
All of the children, with the exception of just a handful, graduated from Manual Training High School (now known as Harry E. Wood High School). Several enrolled and completed their education at Butler, Purdue, and Indiana universities.
By World War II many young men had enlisted and served in the U.S. Armed Forces. Three from the community made the supreme sacrifice during World War II. These three were Hyman S. Nahmias, Jack Aroesti, and Geon M. Mordoh. Morris S. Meshulam, our fourth loss, was killed in the Korean War in 1952.
During the war years, many young women, 18 years and older, served as hostesses in the U.S.O. (United Service Organization) as Cadettes. These Cadettes were on duty at the old Kirschbaum Community Center on North Meridian Street, while the Liberty Belles were taken on chaperoned buses to Camp Atterbury and Fort Harrison.
The women knitted stocking caps, masks, and mufflers for the Red Cross, while they attended their meetings at this time.
The Sephardic people are thrifty, honest, and have a very keen sense of obligation. Pride is very important to them, and they accepted no help unless it was absolutely necessary.
Considering the circumstances and conditions during 1920-1950, they had a high regard for the law and never had any serious problems with juvenile delinquency, drinking or gambling. All of the first-generation Americans have done very well financially without help from others. With perseverance and incentive to better themselves, the community has produced many businessmen and other professionals: lawyers, doctors, real estate agents, pharmacists, judges, apartment and home builders, insurance agents, manufacturer's representatives, wholesale produce merchants, teachers, shoe store owners, grocery store owners, dry goods merchants, vending machine firm owners, office furniture and paper supply finn owners, cigarette and candy wholesale firms owners, restaurant and tavern owners, floor covering and cabinet firm owners, stenographers, reservation clerks, remodeling firm owners, stock and bond advisers, and countless others too numerous to mention.
Of the second generation born Sephardim, all of the children have completed high school and about 70% have completed college. They are represented in fields such as law, medicine, dentistry, art, jewelry design and engraving, music, language translators, banking, teaching, nursing, veterinary medicine,real estate, marine biology, engineering, advertising, construction, aircraft maintenance, marketing and advertising, vending machines, photography, medical technology, sporting goods, dry goods and shoe merchandising, and social work.
In 1927, thirteen young married couples formed a social club call the Lucky Thirteen Club (LTC). They met weekly at each other's homes for dinner, cards, and conversation. After a marriage in the community, the new bride and groom were invited to join and were given small girl items for their new home. Some of the charter members were Jack and Rae Franco, Andy and Tillie Calderon, Joe and Pauline Calderon, Albert and Clara Camhi, Sam and Pauline Meshulam, Louis and Rae Behar, Simon and Sarah Camhi, Sol and Becky Nahmias, Sol and Anna Meshulam, Albert (Abe) and Tillie Nahmias, Albert and Rachel Toledo, and Jack and Lena Nahmias.
As a group most of the Sephardim are classified as Mediterranean, with dark hair and eyes and olive skin. However, there are also many of them with fair skin, light or red hair, and blue eyes within the group. They are generally of a medium stature and can be taken for Spanish, French, Italian, or Greek.
The names of the people, with the exception of Cohen and Levy, are quite different from the names of other Jews. Many can trace their names directly to Spain, France, and Italy, while others have Biblical origins. Some names, such as Pardo, Franco, Passo, Sevilla, Calderon, Perea, Lopez, and Pinto, can be found among Jews and non-Jews.
The following names were of Sephardic families living in Indianapolis around 1916: Abravaya, Abarbanel, Alboher, Aroesti, Asael, Bension, Baruch, Behar, Calderon, Camhi, Cohen, Cassoda, Casuto, Eskalyo, Elias, Eskenazi, Ergas, Franco, Farash, Hazen, Mallah, Mordoh, Meshulam, Misrachi, Nahmias, Nerouse, Ovadia, Pardo, Passo, Profeta, Sarfaty, Sham, Toledano, Toledo, Yosofat, Yosha, Levy, Russo, Avnaim, and Raphael.
As for customs, they vary from the Ashkenazim. One important and ancient custom has been to name children after living grandparents or relatives, to the dismay of other Jews. Of course, they name children at~er the deceased also, but to a Sephardi who is still living, it is considered an honor and assurance that the name is carried on.
While attending religious services, when the husband is called up to the Bima (altar) to read, his wife and children will stand up as a sign of respect.
Another custom used by the Rochessim (Burial Society) is the Sedaka (charity) Blanket. This blanket is placed on the ground near the exit of the cemetery. When leaving the cemetery after a funeral service, money is voluntarily tossed upon the blanket. This money goes to the Burial Society and is put into a special fund to be used for needy members at burial time.
The Rochessim and Rochesscs also provide hard-boiled eggs, bread, and raisins for the family in mourning, which is a very significant part of our mourning ritual.
The cuisine is also quite different. Where the Yiddish speakers have kugel, gefilte fish, kreplach, and tzimmes, the Sephardim have Borekas, Boyeekos (filled pastries), Keries De Spinache and Poro (meatballs with spinach & leeks), Fejones (bean stew), Yogurt & Haminados (brown eggs), and Tadalikos (sweet cookies). Some of the snack food are: Pivites (pumpkin seeds), Bilibis (toasted Chickpeas), Tramusos (cooked lupini beans, Sumsam (sesame seed candy), and Walnuts in Water.
Since most of the members moved to the north side of Indianapolis by 1960, it became necessary to find another location for their synagogue, closer to the majority of its members.
In 1963, a committee consisting of Albert P. Nahmias, Morris P. Nahmias, Jack I. Cohen, Morris G. Calderon, Leon J. Calderon, Isaac Levy, A1 Mordoh, and Sol Mordoh purchased the Pleasant View Lutheran Church at the comer of 64th and Hoover Rd. The steeple was removed first, and extensive remodeling and additions were made to convert it to a proper place of worship for the congregation. A special celebration and reception was held when the Torahs were moved from the old synagogue to the new one.
The men meet once a month and are responsible for maintenance, repairs, purchasing prayer books, furniture, Anios (memorial reminders), and the cemetery. The building is also rented to other Jewish groups for various activities. The religious leader is hired by the Men's Congregation, and all decisions concerning burials or other vital issues are taken care of by them. At present, there are 70 members.
A yearly picnic is also sponsored by them, with free drinks, watermelon, and favors (for the children). Sometimes games and races are planned for both the children and adults. Many women dance and sing with the Pandero (tambourine) to collect donations for synagogue during the picnic. Raffle tickets are sold for various prizes donated by members of the congregation.
In 1964, Al Hazen, Morris P. Nahmias, Morris G. Calderon, A.P. Nahmias, Isaac Levy, and A1 Mordoh purchased an additional plot of ground at Bluff Road and West Street for the new cemetery.
At one time the congregation had 8 Torahs. One was given to Fort Harrison during World War II, and another was given to Rabbi Aronson when he left the congregation to move to Israel. Of the 6 remaining, the one from Italy is the oldest. It is over 300 years old, is in surprisingly good condition, and is quite valuable.
The members have been generous in their donations to the Israel Emergency Fund in 1974 and have purchased many Israel bonds. They have given donations and pledges to Yeshiva University in New York, in addition to donations to the J.E.A. and the Jewish Community Center. When the community center opened its picnic grounds, the Men's Congregation purchased and donated 10 picnic tables and benches, in addition to having an outdoor brick grill built in the picnic area.
The Men's Congregation also had a Fundo Secreto (Secret Fund). It was active during 1920-1950.
A special law in the constitution of the synagogue provided a Sedaka (charity) clause that was started in 1920. Five dollars were collected from each member of the synagogue and were to go to the widow and family of a deceased member.
In 1972, Chaham (Rabbi) Hervert Dobrinsky, Director of Sephardic Studies at Yeshiva University, was a guest speaker. Many pledges and donations were made to aid Yeshiva's Sephardic Studies program and to provide scholarships.
Mother's Day luncheons were held annually, along with joint meetings with the men's groups. Various other receptions and special events are sponsored by the Sisterhood, along with presentation of films and entertainment.
Background
Proper Shabbat Observance
The Tradition of Shabbat.
Vocabulary Associated with Shabbat
"The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments." -AJH, The Sabbath. Background The creation story in the Torah describes seven days of creation - light and dark; the sky and earth; the seas and dry land, with vegetation; the sun, moon and stars; birds and fish; animals and human beings; and finally, rest. Though often understood as the six days of creation, followed by Shabbat, we can also say that G-d did create something on the seventh day: rest. While G-d declared the other six days to be "good", or even "very good", G-d "blessed the seventh day and made it holy." (Gen. 2:3). This is the first time the word "kadosh", Hebrew for "holy", is used in the Torah. It is significant because the first thing that G-d declares sacred is time. Later, on Mount Sinai, G-d calls for the Jews to be a holy people, and finally, after the worshipping of a thing, the golden calf, is there holiness in space, the tabernacle. But what exactly is holiness? The word "kadosh" specifically means "separate". At the beginning of Shabbat we light candles to separate the work week from Shabbat, and in the Havdallah service at the end of Shabbat, we say "mavdil ben kodesh l'chol", "to separate the holy from the profane". Jews around the world and throughout time have celebrated Shabbat in many different ways. The Sabbath is the only day of observance included in the Ten Commandments. The Commandments are stated twice in the Torah, with slight variations between the two. The first tells us to "remember the Sabbath day and keep it holy," while in the second we are told to "observe the Sabbath". What's the difference? The Rabbis declared that "to observe" meant to not work, and this was defined as anything involving production, creation or transformation of an object. The Talmud describes thirty-nine categories of work, "melacha", to abstain from on the Sabbath. These are all derived from work done to build the tabernacle, such as agriculture, cloth and leather work, construction, using fire and carrying or transporting objects. In addition to these categories, the Rabbis also added other prohibitions that are not directly (though many are indirectly) related to the thirty-nine melachot. These are intended to help us "remember" the Sabbath and keep it holy'. For example, many traditional Jews refrain from tearing toilet paper on the Sabbath. Why? On the "observe" side of things, by tearing on the perforations, one is cutting something to size, like preparing strips of leather for the tabernacle. On the 'remember' side of things, doing something different on Shabbat, using already torn pieces or facial tissues, reminds one that this day is indeed different. In the same line of thinking, some people use a favorite, special mug for their coffee on Shabbat, or place bouquets of flowers in each room for the holiday. The essence is to make the day different, separate, beautiful and restful, whatever that may mean to you.
Shabbat begins at sundown on Friday, and concludes when three stars appear in the Saturday night sky. Friday is often a busy day preparing for Shabbat. Buying and preparing food, getting flowers, cleaning the house, bathing the kids and dressing in nice clothes. But when the time comes for candle lighting, an exquisite sense of calm falls over the household. Each woman lights candles - two for herself and her husband, and many families light one extra for each child in the family, as each child brings new light into the world. Women away from their families (for example, in college) should also light candles, as should men who are not in the company of a woman, or who feel like lighting them themselves. After lighting the candles, many people move their hands from the light to their eyes three times, drawing in the essence of Shabbat before covering their eyes with their hands and reciting the blessing: Baruch Ata Adonai, Elohenu Melech Ha Olam, asher kidshanu b'mitzvotav, vetsivanu l'hadlik ner shel Shabbat. Blessed are You G-d, Creator of the world, Who has commanded us to observe the mitzvah of lighting the Shabbat candles. After the Shabbat evening service which includes many beautiful psalms and "Lecha Dodi," the song of "welcoming the Sabbath bride", written by a sixteenth century Kabbalist in Tzvat, Israel, the family comes home to enjoy a wonderful meal together. The meal begins with the parents blessing the children, followed by "Shalom Alechem" and "Eshet Chayil," two common Shabbat evening songs. Then the Shabbat kiddush blessing over the wine, the motzi blessing over the bread, and finally the meal. Shabbat meals are often followed by singing and storytelling, and conclude with the Birkat Hamazon, the grace after meals. Many families have their own traditions for Shabbat evenings, such as sharing the best event in everyone's week, reviewing what the children learned in school during the week, and telling stories. This is often the best quality time a family can have, where everyone bases their schedules around a Friday evening meal, and no one is in a hurry to attend to other engagements. Although it may be a difficult routine to begin, once in the practice of observing Shabbat in whatever way you choose, it will likely become the highlight of the week.
Shabbat Tradition
It is tradition to have two loaves of challah at the Shabbat table, both on Friday night and Saturday lunch. Why? While wandering in the desert, the Israelites received manna each day to sustain them. Every Friday, G-d would provide a double portion of manna, so they wouldn't have to collect it on Shabbat. While we say the hamotzi over both loaves, we eat from the bottom one on Friday night (it fell first), and the top loaf on Saturday. Culinary traditions are strong for Shabbat. Obviously the challah is an essential part of the meal, which is often accompanied by matzoh ball soup, kugel, and chicken or cholent, a popular Shabbat dish that evolved from the prohibition to cook on the Sabbath. The dish is prepared and set on low heat to cook slowly for hours before being served. Many people suggest that discussion around the Shabbat table should include the parasha, the weekly Torah portion, and other Jewish topics. Often one person at the table will be asked to prepare a d'var Torah, a short talk about some theme in the parasha. There are many books written to help distill the themes of the parasha, to prepare d'vrei Torah (plural of d'var Torah), and to provide questions for discussion. "Around the Shabbat Table" by Aryeh Ben David is one great example. Havdallah is the ceremony at the end of Shabbat. Once three stars are visible in the night sky, Shabbat is over, and these rituals help us transition to the next week. Three ritual objects are used for Havdallah: a cup overflowing with wine, a candle especially for the occasion that is long and woven of at least three wicks, and sweet spices, often kept in a special spice box. The candle is lit, and held high while the blessings are recited. First over the wine, next over the spices, which are circulated so everyone can smell and be "lifted" out of the Sabbath and into the week, and then over the flame. It is customary to raise one's hands at this point, noticing the reflection of the flame in the fingernails, and the shadows created on the palm. Lastly, the blessing separating the holy from the profane. Then the wine is sipped, and the remainder is used to put out the flame. After Havdallah, many people dip their little fingers in the spilled wine, touching behind their ears, their pockets and wrists for good luck in the coming week. "Eliyahu-HaNavi" and "Shavua Tov" ("good week") are often sung at the end of Havdallah.
Shabbat Vocabulary
Birkat Hamazon - grace over meals, said at the end of the Shabbat meal. D'var Torah - a short talk given on the Torah portion of the week. HaMotzi - blessing over the bread. Havdallah - the ritual ending Shabbat. Kiddush - blessing over the wine. Melacha - "work" as determined by the Rabbis the is prohibited on Shabbat. Parasha - the weekly Torah portion.
Todos ey bwenos
(We are all well)
Saludozo ke stemos
(We should stay healthy)
Amen!
Ladino is a derivation of the medieval Castilian Spanish, which is preserved among the descendants of the Jews expelled from Spain (called Sefardim or Sephardim) in 1492. At present time they are estimated to be about 700,000 and the major part of them is established in the State of Israel. No more than 200,000 are active Ladino speakers and these are mainly persons of old age. Most of them originate in the Balkans and Asia Minor, but, since World War II, were scattered around the world. About 11,000 speakers now reside in Israel, and many live in New York City and Buenos Aires.
Prayers translated into Ladino:
Birchat Hamazon (Grace After Meals)
Full Birkat Hamazon (in PDF format)
Birchat Hamazon (Grace After Meals)
YA COMIMOS Y BEVIMOS, Y AL DIO, SANTO BARUCH HU UVARUCH SHEMO, BENDISHIMOS. QUE MOS DIO Y MOS DARA, PAN PARA COMER, Y PANYOS PARA VESTIR, Y ANYOS MUCHOS Y BUENOS, PARA BIVIR.
EL PADRE EL GRANDE, QUE MANDE AL CHICO, ASEGUN TENEMOS DE MENESTER, PARA MUESTRAS CAZAS Y PARA MUESTROS HIJOS.
EL DIOMOS OIGA Y MOS ARESPONDA, Y MOS APIADE POR SU NOMBRE EL GRANDE, QUE SOMOS ALMICAS SIN PECADO.
HODU LADONAY KE TOV KE LE-OLAM HASDO. HODU LADONAY KE TOV KE LE-OLAM HASDO. SIEMPRE MIJOR, NUNCA PEOR, NUNCA MOS MANKE EN LA MEZA DEL CRIADOR, AMEN.
WE HAVE FINISHED EATING AND DRINKING, AND WE HAVE BLESSED THE HOLY ONE, BLESSED BE
HE AND BLESSED BE HIS NAME. HE HAS GIVEN US AND GIVES US BREAD TO EAT, AND CLOTHES TO WEAR, AND MANY AND GOOD YEARS TO LIVE.
THE ALMIGHTY FATHER WHO PROVIDES FOR THE LITTLEST ONE, SO HE PROVIDES THAT WE HAVE THE NECESSITIES FOR OUR HOMES AND FOR OUR CHILDREN.
MAY GOD HEAR US AND RESPOND TO US AND HAVE PITY ON US, BECAUSE OUR SOULS ARE FREE OF SIN. GIVE THANKS TO THE LORD FOR HE IS GOOD, FOR HIS MERCY ENDURES FOREVER.
MAY THINGS ALWAYS BE BETTER, NEVER WORSE; MAY THE CREATOR'S TABLE NEVER BE LACKING FOR US,
AMEN.
BENDICHO SU NOMBRE DE EL SINIOR DE EL MUNDO Bendicho su corona y su lugar SEA SU VELUNTAD CON SU PUEBLO ISRAEL PARA SIEMPRE Y rezgate de tu derecha AMOSTRA A TU PUEBLO EN CASA DE TU SANTEDAD Y para contrayer a nos DE BUENDAD DE TU CLARIDAD Y pot recivir neustras tefiloth con piadades SEA VELUNTAD DELANTRE DE TI Que alarges a nos vidas con bien Y POR SEER NOSOTROS TUS SIERVOS Guadrados Entre los justos POR APIADAR A NOS Y por guardar a nos Y A TODO LO QUE A NOS Y lo que a tu pueblo israel TU SOS QUE MAINTIENES A TODOS Y governas a todos TU SOS QUE PODESTRA SOVRE LO TODO Tu sos que podestas sovre los reyes Y EL REYNADO TUYO ES Nosotros somos esclovas del santo bendicho el QUE NOS OMILLIAMOS DELANTRE DE EL Y delantre onra de su ley EN CADA ORA Y ORA Non sovre varon mos enfeuziamos Y NO SOVRE ANGELES DE LOS CIELOS MOS ASUFRIMOS Salvo en el dio de los cielos QUE EL ES DIO DE VERDAD Y su ley verdad Y SUS PROFESTAS VERDAD Y muchigua pot azer bienes y verdades EN EL MOSOTROS MOS ENFEUZIAMOS Y a su nombre el preciado el santo NOSOTROS DICIMOS ALAVACIONES Sea veluntad delantre de ti QUE AVAS NUESTROS CORAZONES EN TU LEY Y cumplas demandas de nuestros corazones Y CORAZON DE TU PUEBLO ISRAEL Por bien y pot vidas y por paz, Amen.
Blessed be Thy name, Lord of the universe, blessed be Thy crown, blessed Thine abiding place. May Thy favor be with Thy people Israel forever. In Thy Temple show Thy people Thy right hand's redeeming power. Grant us of Thy beneficent light and accept our prayers in mercy. May it be Thy will to prolong our life in goodness, and may I also be accounted among the righteous, that Thou mayest show me love and in Thy keeping hold me and mine with all Thy people Israel. Thou art He who provides food for all and sustains all. Thou art He who rules over all. Thou art He who rules over monarchs, for dominion is Thine. I am the servant of the Holy One, blessed be He, before whom and before whose glorious Torah I bow myself at all times. Not in man do I trust, nor do I rely on a son of God, but only in the God of the heavens who is the God of truth, whose Torah is truth and whose prophets are truth, and who abounds in doing goodness and truth. In Him alone I trust, and to His glory and glorious name I utter praises. May it be Thy will to open my heart in Thy Torah, and to fulfill the desires of my heart and the heart of all Thy people Israel for good, for life and peace.
Amen.
NO HAY COMO NUESTRO DIOS
NO HAY COMO NUESTRO SENOR
NO HAY COMO NUESTRO REY
NO HAY COMO NUESTRO SALVADOR
QUIEN COMO NUESTRO DIOS
QUIEN COMO NUESTRO SENOR
QUIEN COMO NUESTRO REY
QUIEN COMO NUESTRO SALVADOR
GRACIAS A NUESTRO DIOS
GRACIAS A NUESTRO SENOR
GRACIAS A NUESTRO REY
GRACIAS A NUESTRO SALVADOR
BENDITO NUESTRO DIOS
BENDITO NUESTRO SENOR
BENDITO NUESTRO REY
BENDITO NUESTRO SALVADOR
TU ERES NUESTRO DIOS
TU ERES NUESTRO SENOR
TU ERES NUESTRO REY
TU ERES NUESTRO SALVADOR
There is none like our God,
There is none like our Lord,
There is none like our King,
None is like our Savior.
Who is like our God,
Who is like our Lord,
Who is like our King,
Who is like our Savior?
Let us praise our God,
Let us praise our Lord,
Let us praise our King,
Let us praise our Savior.
Blessed be our God,
Blessed be our Lord,
Blessed be our King,
Blessed be our Savior.
Lo, Thou art our God,
Lo, Thou art our Lord,
Lo, Thou art our King,
Lo, Thou art our Savior.