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The Prince and the Queen of Jnun (1880e)

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The Tale of the Prince and the Queen of Jnun

El Hi Ani © All rights reserved. (German translation follows)

One day, upon the return of Rabbi Abraham from a long and exhausting business trip to Fez, a royal guard stood at his door with a letter from the king in his hand (1860e).

Rabbi Abraham removed the royal seal with haste to find out what was the matter of concern.

” I, Si Mohamed the Great,” the letter read, “have heard of your great wisdom and I will find great pleasure to see you in my palace immediately upon your return to Fez. You will be received with great honour and your desire will be granted with God’s help!”

Afraid to offend the waiting king, Rabbi Abraham rushed to the royal palace still wearing his dusty clothes as commanded and upon his arrival at the palace, a banquet was held in his honour.

“Rabbi Abraham,” said the king “my son, the one to inherit my crown, lost his mind. I implore you, saint of saints, see to it that he is cured!”

“O great and generous king,” Rabbi Abraham replied, “who am I to cure anyone, not to speak of royalty and sons of kings? May you be blessed with long life, all I know is praying, the rest is in the hands of the Almighty! May He, in His mercy, grant us grace and make of your son the most benevolent prince worthy to inherit your crown of kings!”

Rabbi Abraham, wasting no time, took the young prince to his home, dressed in a Jewish robe, to dwell with him as one of his sons!

One night, Liltih, the queen of the jnun called upon Rabbi Abraham in his dream. ” I implore you, saint of saints,” said the queen of jnun, “give me the wicked prince, for he is destined to inflict misery upon the children of Israel”

Rabbi Abraham trembled in his dream and replied: “Go away, ‘thought-of-troubles,’ leave the prince alone, for his father to learn God is One and Israel serve Him!”

But the queen of the Jnun was determined to take the prince away and she snatched his soul with all her might and began her flight to heaven. And Rabbi Abraham levitated like an angel from the depth of his dream to open the gates of his house to allow the first light of the day to shine upon the face of the prince. And when the prince opened his eyes, the queen of jnun shrank from her great height into the smallest of creatures on earth, kneeling in fear at his feet.

Startled at first, the prince seized the queen of jnun, sealing her in a jar of marvellous transparency for everyone to see. And until the end of his days, even after the prince became king, people swear the queen of jnun kneeled at the king’s feet, reminding him that his state of mind remained in the hands of a jnun trapped in a fragile container. Should the king ever mistreat his subjects, the jar would shatter and the queen of jnun would escape with his soul and sanity!

Illustration

A king
A fairy queen in a bottle at the feet of the king
A Man with a beard and head cover standing and watching.

 

Die Geschichte von dem Prinzen und der Königin der Jnun*
Translation: Johanna Unger

Eines Tages, nach der Rückkehr des Rabbi Abraham von einer langen und anstrengenden Geschäftsreise nach Fez, stand ein königlicher Wächter an seiner Tür und hielt einen Brief vom König in seiner Hand.
Rabbi Abraham entfernte hastig das königliche Siegel um herauszufinden, um welches Anliegen es sich handelte.
„Ich, Si Mohamed der Große“, stand in dem Brief, „habe von deiner großen Weisheit gehört und es wird mir eine große Freude sein, dich unmittelbar nach deiner Rückkehr nach Fez in meinem Palast zu treffen. Du wirst mit großer Ehre empfangen werden und alles, was du dir wünschst wird dir mit Gottes Hilfe gewährt werden!“
Voller Sorge, den wartenden König zu verärgern, eilte Rabbi Abraham noch in seinen staubigen Kleidern wie befohlen zum königlichen Palast, und bei seiner Ankunft wurde zu seiner Ehre ein Gastmahl abgehalten.
„Rabbi Abraham“, sagte der König, „mein Sohn, der eine, der meine Krone erben soll, hat seinen Verstand verloren. Ich flehe dich an, Heiligster aller Heiligen, sorge dafür, dass er geheilt wird!“
„Oh großer und freigiebiger König, “ antwortete Rabbi Abraham, „wer bin ich, dass ich irgendjemanden heilen könnte, noch dazu Mitglieder des Königshauses und Söhne von Königen? Mögest Du mit einem langen Leben gesegnet sein, alles, was ich zu tun vermag ist zu beten, der Rest liegt in den Händen des Allmächtigen! Möge Er, in Seiner Barmherzigkeit, uns Gnade gewähren und aus deinem Sohn den huldvollsten Prinzen machen, der würdig ist deine Königskrone zu erben!“
Rabbi Abraham verlor keine Zeit und nahm den jungen Prinzen in einem jüdischen Gewand gekleidet mit zu sich nach Hause, um dort mit ihm wie mit einem seiner eigenen Söhne zu wohnen.
Eines Nachts rief Lilith, die Königin der Jnun, Rabbi Abraham in seinem Traum an. „Ich flehe dich an, Heiligster aller Heiligen,“ sagte die Königin der Jnun, „gib mir den frevelhaften Prinzen, denn er ist dazu bestimmt, den Kindern Israels Unheil zuzufügen.“
Rabbi Abraham erschauerte in seinem Traum und antwortete: „Hinfort mit dir, ‚Gedanke der Kümmernis‘, lass den Prinzen in Ruhe, auf dass sein Vater lerne, dass Gott der Eine ist und Israel Ihm diene!“
Aber die Königin der Jnun war entschlossen den Prinzen fortzubringen und sie riss seine Seele mit all ihrer Macht an sich und ergriff die Flucht gen Himmel. Und Rabbi Abraham schwebte wie ein Engel aus der Tiefe seines Traumes um die Tore seines Hauses zu öffnen und das erste Licht des Tages auf das Gesicht des Prinzen scheinen zu lassen. Und als der Prinz seine Augen öffnete, schrumpfte die Königin der Jnun von ihrer beträchtlichen Größe in das Kleinste der Geschöpfe der Erde und kniete furchterfüllt zu seinen Füßen.
Zunächst erschrocken ergriff der Prinz die Königin der Jnun und versiegelte sie in einem Glas von wundersamer Durchsichtigkeit, sodass sie für jedermann sichtbar war. Und bis zum Ende seiner Tage, selbst nachdem der Prinz König geworden war, schwören die Menschen, dass die Königin der Jnun zu seinen Füßen kniet und ihn daran erinnert, dass sein Geisteszustand in den Händen einer Jenn verblieb, welche in einem zerbrechlichen Gefäß  eingeschlossen ist.  Sollte der König seine Untertanen jemals schlecht behandeln, so würde das Glas entzweibrechen und die Königin der Jnun würde mit seiner Seele und seinem Verstand entfliehen.

 

*Jnun (Sg. Jenn): unsichtbare Geisteswesen in der marokkanischen Mythologie, die von Personen Besitz ergreifen und negative physische sowie psychische Auswirkungen auf sie haben

The Conversion of AbdAllah Yakub (1880e)

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The conversion of Abd Allah Yakub

El Hi Ani © All Rights Reserved

“How shall I open my mouth to tell the suffering of my dearest?” said Rabbi Shoshan the priest. “My grief is so great, my heart and limbs are torn! Rabbi Toviyah, the judge,” referring to my father by his occupation before immigration to Israel, “was a just, the son of justs. For Rabbi Abraham Ben Moshe, may his soul rest in peace, bought his share in heaven on earth. It happened a long time ago, around the turn of the century.”

“Those were the days when Rabbi Abraham, may his memory be blessed, was a student at the Avi Hatsira Academy, a single man, free of obligations and family duties. It was a time when the living lived in anguish. And the land was so dry – it opened its mouth wide as if to swallow every human on earth, sparing not even children, who did not sin. Those were the days when rivers hid from the face of the earth and a time when creeks nourished the underworld rather than feed the children of Adam and Eve. And no one could explain the wrath of heaven upon the Maghreb. Those were the days when the living bowed before the heavens and kissed the land praying to be spared. For the dearest amongst them – parents, husbands, wives and children submitted their souls to their Creator in the dark of long and painful nights rather than see the sun shine bright, as if its sole purpose was to scorch all that existed on earth.

Those were years of misery, a time when fire ascended from the depth of hell to burn the bare feet. And the already barren olive trees dried. And the poor met their Maker and the wealthy, who spent their riches to save their children, were not spared. And the just stood like spectators, powerless to change the course of things, wondering if the days of Last Judgment had arrived or if it was only a warning.

It was a time of turmoil. And people could not explain the reason for their suffering. And even Lilith and Shamharoush, the King and Queen of jnuns , said:

“Beware,
Oh children of Eve,
I had enough of your souls!
Your misery is not of my doing!
I need no more of your offerings!
Lift your eyes to the Heavens,
Maybe
A remembrance of mercy
Is left there!”

It was a time when broken and naked ghost-like living, old and young, wandered from place to place, descending like locust on towns and villages but oats could not be found anywhere!

Those were the days when earthly creatures could preach to the Holy of Holies what was right and what was wrong! And those who could still speak, said:

“Thou deprived us of our offerings
Our prayers,
Our sacrifices.

Thou took away
Rain from our rivers and streams.

Thou withheld
Grass from our land
And denied flowers from our trees.

Thou took away
The joy that came with the newborn,
Along with our gold
And the remains of our precious stones.

Isn’t all we shed enough
To appease Your wrath?
If not,
Tell us
What is the price of Your plainest oat?

Maybe then,
We would not loose faith in You,
Creator in Heaven,
Mighty of all!”

Those were the days when hungry assailants raided the home of Rabbi YomTov, the father of Rabbi Abraham Ben Moshe, thinking the Children of Israel were spared of the wrath of God, leaving simmering blood and raging silence behind. Records in the annals of the Children of Israel in Maghreb reported that the land of mercy had lost its senses. For when the raiders left, they were sure no living soul remained behind. But under the pile of lifeless corpses, three miraculously survived: Rabbi Abraham Ben Moshe, his brother Yacov and their sister Simha!

It is said that the Fquih of the village, himself, buried the Ben Moshe’s according to Jewish customs. And that neighbors amongst the Mohammedans provided the little food they had as bereavement offering all through the seven days of mourning. And shortly thereafter, Yacov wandered to Erfoud, where he became known as Abd Allah Yakub while Simha, went to Casablanca to become a sister of charity. But Rabbi Abraham Ben Moshe went to Rabbi Avi Hatsira and sank himself deep into the study of the Book of Splendor. Those were the days when his vow of silence was broken only to murmur a phrase that expressed his unshaken faith in the Holy of Holies: “May the Merciful have Mercy!”

Many years passed. The land of Maghreb found renewed grace in the eyes of Allah. But nothing was heard from Abd Allah Yakub. And when Rabbi Abraham could wait no longer, he packed his talith and tefilin (philatelic) and took the road to Erfoud.

Those were the days when Abd Allah Yakub exchanged oats, regardless of their price, for blessings. And in all of the market, he was known for saying:

“Be generous with the distant,
Oh, my friends, be generous,
For charity drives away
The Angels of Death
Along with
The Cherubs of Misery.”

When the two brothers found one another, not one word was said, for the tears were quick to come and their hearts were too filled to speak. Many market-goers shed tears with the two brothers in Erfoud that day. For according to the law of the land, Abd Allah Yakub could not return to his old faith, unless he valued life no more. But the gates of heaven opened in Erfoud that day. And rain poured down to earth and overfilled every barren river and creek. And elders who could still remember said that it was a sign from heaven that something had to be done to appease Rabbi Abraham Ben Moshe, the marabout of the Jews. And they loaded his mule with provisions and urged Abd Allah Yakub to accompany his brother to the nearby crossing.

And when the two brothers arrived at the crossing where caravans met, the Ziz River swelled. And its current became so powerful, it had the might to sweep the strongest among men in the land. Rabbi Abraham Ben Moshe walked behind his mule into the ruthless water. Abdallah Yakub followed. But the current was stronger than the mule could bear. And the mule drifted, pulling the two brothers behind. In despair, Abd Allah Yakub looked at his brother and said:

“It was the will of God that I be saved to live among the Mohammedans but you came to take me to die among the Children of Israel!”

When Rabbi Abraham Ben Moshe heard his brother’s words of repentance, he lifted his eyes to the heavens and said:

“I adjure thee,
O water of Ziz,
Gather all the swimming creatures within thee,
Let them not grieve over me
And take my soul
For I alone have sinned.”

Very soon after, all the swimming creatures gathered around Rabbi Abraham Ben Moshe, his brother Abd Allah Yakub and the mule that was to carry them across the ancient river. But the river did not stand still and the water did not cease from flowing.

Rabbi Abraham Ben Moshe stood in the midst of the river Ziz, recalling Adam in the Jordan waters and Eve in the middle of the Tigris. But the penance, which Rabbi Abraham and his brother Yakub laid upon themselves did not awaken Lilith’s misgivings, nor Samharoush’s

Then Rabbi Abraham said:
“Merciful,
I came to save one soul and you want to take three.
O Merciful,
Show your mercy!”

And when Lilith and Samharoush heard Rabbi Abraham’s plea, they feared God might forgive Abd Allah Yakub’s sin.

Now mules were created on the sixth day of Creation to carry mankind’s burden. The first mule served Adam and Eve. Its offspring served the patriarchs and its descendents spared the Children of Israel from hardship. Unlike humankind, mules recognize angels when they appear on earth. Mules could even speak in ancient times. A mule spoke for the first time to save Israel from Balaam’s curse and a mule saved Rabbi Abraham and Abd Allah Yakub from certain death in the Ziz River. For when the Angel of Death appeared to collect their souls, Archangel Gabriel told him: “Step out of the river. God has heard Rabbi Abraham’s plea.”

And when the mule heard the angel’s plea, its ears trembled. And with unseen courage, it pulled itself, along with the two brothers, out of the river.

And when on safe ground, Abd Allah Yakub said:
“O, Merciful, remove this adversary who seeks to take my soul and I will consecrate the rest of my days to praise thee.”

And to avert his doom, Abd Allah Yakub spent the rest of his days in prayer and fasting. And Lilith and Samharoush feared the Merciful and did not approach him for the duration of the life prescribed to him. And nothing was said of this tale ever after until this day.

Yaacov, the son of Yom Tov Ben Moshe was buried by his father’s grave, at Sidna Yakub. And it became a custom for Children of Israel and the Children of Ishmael to go on pilgrimage to his tomb. And offerings were given to the needy. And peace reigned in the land ever since. And Rabbi Toviyah carried the name of Rabbi Yom Tov till this day. May they rest in peace.

Illustration

A rough river, two men holding on to a donkey who is pulling them out of the river. Both men are with beards. Both men wear a head cover. One man looking up to the sky as if praying to God.

 

The Tale of Solika-the-Just (1817-1834)

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The Tale of Solika-the-Just (1817-1834)

El Hi Ani © All Rights Reserved

In all of Fez, and some say, even from one end of the Maghreb to the other, there was no beauty to match Solika the graceful. She was barely seventeen, some say only fifteen, when the son of the king, Abd A Rahman, the “Servant-of-mercy” as some called him, heard of the Jewish belle and summoned her to his lavish court. And when Solika appeared before Abd A Rahman, he told her that in no time at all, he would be king and his desire for her would make her queen!

-Oh, son of kings,
Heir of prophets,
How could a dhimi
Wear a crown
In a castle of believers? Said Solika.

– Enchanted I am
By your charm,
Bewitched
By your spell,
Oh uncle’s daughter.
Say:
“Muhammad is my prophet.
The Eternal is one.”
Replied the son of kings.

– Oh successor,
Fortune maker,
My faith is Sarah’s,
My head is yours to take
If you wish!

And so it was in eighteen hundred and thirty-four to the count of the Romans, the lovely head was chopped and served on a golden platter to the would-be-king. Some say the sacrifice was necessary for the Eternal’s glory, for the one who witnesses all and pronounces right judgments!

Illustration
Cemetery setting (see Fez cemetery photos in my website)
see the tomb of solika in Fez cemetery photos in my website
A prince
A man holding the head a of a beautiful woman on a platter
The body of the woman lying down on the floor without a head.

Note: Solika’s tomb is adjacent to Rabbi Yehuda Ben Atar’s in the Jewish cemetery in Fez

Jewish Moroccan Tales

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Jewish Moroccan Tales

El Hi Ani © All Rights Reserved

Table of Content

Preface: The Extraordinary in Storytelling in Jewish Morocco

The Rabbi Who Summarized the Talmud (1013-1103)
The Scroll of Tislit (1142 – 1391)
The Tale of the Torah Scroll and the Chariot (1391)
The Rabbi and the King’s Daughter (1420e)
The Tale of the Rabbi and the Lion of Tlemcen (1420-1440)
Yhia the Sweet (1600e)
Avi Hatsira and the Flying Straw Mat (1600e)
Samuel and King Zeidan (1603-1650)
The Legend of the Ten Messengers (1603-1650)
Rabbi Yehuda the Great (1672-1727)
The Lion’s Den in the Jewish Quarter (1672-1727)
Rabbi Haim and the Magic Mirror (1672-1727)
Rabbi Haim in the Lion’s Den (1672-1727)
Rabbi Haim and the Jewish Pirate (1672-1727)
The Cave of Oufran (1792)
Rabbi Pinto and the Wealthy Pagan (1758-1845)
Jewish Saints and Moslem Pilgrims (1800e)
The Tale of Solika-the-Just (1817-1834)
Solika-the-Just and Queen Esther (1817-1834)
Charity and the Overflowing River (1808-1880)
Justice for All in Jewish Courts (1808-1880)
David O’ Moshé and the Chariot of Fire (1822 – 1859)
The Conversion of AbdAllah Yakub (1880e)
The Tale of the Roaring Lion (1880e)
The Prince and the Queen of Jnun (1880e)
The Tale of the Pious and the Spice Garden (undetermined)
The Tale of the Oil Vessel and the Famine (1880e)
The Boy Who Did Not Observe the Silence Ritual (undetermined)
The Tale of the Impatient Groom (undetermined)
The Tale of the Bride Snatched by the Prince of the Jnun (undetermined)
The Tale of the Wealthy Man and the Sage (undetermined)
The Tale of the Wise and Compassionate King (undetermined)
The Rabbi Who Moved Clouds to Bless the Moon (1876-1912)
Baba Dudu of Taroudant (1900e)
Rabbi Pinhas and the Governor (1950e)
Priesthood Settlements in Morocco (1950e)
Rabbi Eliahu Ha Cohen the Governor of Casablanca (1958e)
Baba Sali and the Hostile Governor (1890-1984)
Wandering from Tarkelil to Israel (1950-1960)

Access to selected tales is available on request
Publishers’ expressions of interest and readers’ comments are most welcome
Please write to: eliany2603@hotmail.com

The Meaning of Names – Zur

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The meaning of names among Mediterranean Jews

Marc Eliany ?

Abensour (EvenZur, Tsur, Zur)

among other possible variations depending on the country and language of the person.

AbenSour is represented here mostly by rabbis of Moroccan and Spanish origin but the name was widespread in Morocco. At least one of the Abensours (Itshak) contributed to the formulation of Takkanot ham?gorachim (Rulings for the Expulsed from Spain) which distinguished them from the ancient Jewish inhabitants of Morocco led by the AbenDanans.

The name is believed to be of ancient Hebrew origin.It consists of the prefix avi (aben, Ben, Ibn or Even) which implies fatherhood or lineage, the root ‘Zur’ = rock or the town of ‘Zur’ = Tyr in Northern Israel (contemporary Lebanon). The prefix ‘even’ = stone may be part of the name root rather than a prefix and may have expressed an emphasis (stone+rock).

Prefixes attached to the root name such as (aben, iben, abe, abi, abou, avi, am, ben, bin, abou, a, aj, al, bel, even, ha, i, la, lel, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful… The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French. In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

Complex prefixes such as ‘BarHa’ in the name BarHaNess consist of two elements Bar=son and Ha=the.

Suffixes such as ‘an’ or ‘in’ denote affiliation or a characteristic in Aramaec.
Suffixes such as ‘a’ characterize ancient Hebrew names, i.e., AviHatsir’a’
Suffixes such as oulah, oulay, ilah, ily, el, eli are used in Hebrew and Arabic to associate a name with God’ blessing.
Suffixes such as ‘i’ or ‘ri’ ‘ti’ refer to an association with a person or a location, for example: arditi= from ardou or ard.
Suffixes such as ‘illo’ ‘ano’ ‘ino’ ‘nino’ are used in Spain and Italy to indicate descendence or association with an attribute.
Suffixes such as ‘yah’, ‘yahu’ ‘hu’ are used in Hebrew to denote God’s benediction, for example: aviyah, aviyahu, avihu…
Suffixws such as ‘oun’ ‘on’ ‘yout’ ‘out’ characterize adjectives in Hebrew, for example: Hayoun, hayout…

Abensour Isaac (1861-1927). Morocco (Tanger). Banker. Merchant. Community leader (1903-1932). Founder of the Hygene Commission. Honorary consul of Austria. British representative to the legislative assemblee in Tanger.
ABENSOUR Chalom (?-1727?). Morocco. Rabbi. Poet. Linguist. Author of S?f?r Chir hadach (New Poems) contains poems/lithurgy for the Jewish calendar and life cycle.
ABENSOUR Ch?lomo ?liahou (1822-1873). Morocco (F?s). Rabbi. Author of P?n? Ch?lomo (Solomon’s scale), a compilation of ancient rabbinical rulings.
ABENSOUR Ch?mou?l (XVes.). Spain. Rabbi. Community leader of Valladolid.
ABENSOUR Moch? (XVes.). Spain. Rabbi. Converted to Christianity to escape the Spanish Inquisition. Escaped to Fes where he returned to Judaism.
ABENSOUR Itshak (?-1605?). Morocco. Rabbi (F?s). One of the rabbi who formulated Takkanot ham?gorachim (Rulings for the Expulsed from Spain). Assassinated due to one of his rulings.
ABENSOUR Moch? (XVIIes.). Morocco. Rabbi. Poet. Lived in Sal?. Author of commentaries on the Kabala.
ABENSOUR Moch? (XVIIIes.). Morocco. Rabbi in Mekn?s and F?s. Author of an abstract of the work of Rabbi Ha?m Vital. His work remains in manuscript form.
ABENSOUR Rapha?l (1830-1917). Morocco. Rabbi. Notary. Chief of the rabbinical court (F?s). Author of rabbinical court rulings and commentaries. ABENSOUR R?ouven (16??-17??). Morocco. Rabbi. Kabalist. Author of rulings relating to ritual baths (cleansing).
ABENSOUR Yah?acov (YABETS) (1673-1753). Morocco. Son of R?ouven Abensour above. Rabbi in F?s, Mekn?s and T?touan . Kabalist. Linguist. Astronomer. Poet. Re-established the rabbinical court in Fes. Author of E’t l?kol h?f?ts (A time for everything); Michpat outsdakah b?yah?acov (Justice and charity for Israel). His eulogy for the destruction of the Second Temple is part of the 9th of Av ritual.

References:

ABEHSSERA Chalom S?f?r youhassin (Genealogy Registers).

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)

The Meaning of Names – Zaroual

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The meaning of names among Mediterranean Jews

Marc Eliany ?
AZEROUAL (zaroual, BenAzeroual)

among other possible variations depending on the country and language of the person.

Azeroual is a North African name, common in Algeria, consisting of the prefix ‘a’ which denotes affiliation and the root ‘zeroual’=.name of a tribe. It may also denote ‘pants’ (possibly pant maker), ‘colorful’ or ‘of many colors’ (possibly dye maker), as well as ‘blue eyes’ (one who has blue eyes).

The name may be of Hebrew origin, since its structure is typical to old Hebrew names. It mey be related to A’zriel (God is my help) or A’zruel (One who has the support of God).

Prefixes attached to the root name such as (aben, iben, abi, avi, am, ben, bin, abou, a, aj, al, bel, ha, i, la, lel, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful… The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French. In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

Suffixes such as ‘i’ or ‘ri’ ‘ti’ refer to an association with a person or a location, for example: arditi= from ardou or ard.
Suffixes such as ‘illo’ ‘ano’ ‘ino’ ‘nino’ are used in Spain and Italy to indicate descendence or association with an attribute.
Suffixes such as ‘yah’, ‘yahu’ ‘hu’ are used in Hebrew to denote God’s benediction, for example: aviyah, aviyahu, avihu…
Suffixws such as ‘oun’ ‘on’ ‘yout’ ‘out’ characterize adjectives in Hebrew, for example: Hayoun, hayout…

AZEROUAL Yves (1964). France (Algerian origin). Journalist. Author of Mitterand et les Juifs (with Yves Dra?) and De Foi et R?publique (on Faith and the Republic).

References:

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)

The Meaning of Names – Zohra

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The meaning of names among Mediterranean Jews

Marc Eliany ?
AZHAR
ZOHRA (Zohar, Zoher, BenZohar)

among other possible variations depending on the country and language of the person.

Azhar is represented here by a Spanish poet from Moorish Spain. It is an Arab name, not common in North Africa but known in the Middle East. It means ‘luck’ in North African Arabic. The name is preceded by the prefix ‘a’ denotes family affiliation or a characteristic of a person, i.e., the lucky one. The name ‘Zohra’ derived from the same root, is used as a female first name in Arab countries. It is not known as a family name.

The root of the name ‘zhr’ has a meaning in Hebrew: ‘shining’ or ‘brilliant.’ The names: ‘Zohar’ and ‘Zoher’ are modern Hebrew version used in contemporary Israel.

Prefixes attached to the root name such as (aben, iben, abi, avi, am, ben, bin, abou, a, aj, al, bel, ha, i, la, lel, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful… The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French. In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

Suffixes such as ‘i’ or ‘ri’ ‘ti’ refer to an association with a person or a location, for example: arditi= from ardou or ard.
Suffixes such as ‘illo’ ‘ano’ ‘ino’ ‘nino’ are used in Spain and Italy to indicate descendence or association with an attribute.
Suffixes such as ‘yah’, ‘yahu’ ‘hu’ are used in Hebrew to denote God’s benediction, for example: aviyah, aviyahu, avihu…
Suffixws such as ‘oun’ ‘on’ ‘yout’ ‘out’ characterize adjectives in Hebrew, for example: Hayoun, hayout…

AZHAR ?l?azar (Abou-Lfath) ben Nahman (XIes.). Spain (S?ville). Poet.

ZOHRA Elfassia (1908-1995). Morocco. Popular Singer in Morocco. Retired in Israel with limited success.

References:

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)

The Meaning of Names – Zerad

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The meaning of names among Mediterranean Jews

Marc Eliany ?
AZERAD (Zerad, Zeradi)

among other possible variations depending on the country and language of the person.

Azerad is a North African name, common in Morocco, consisting of the prefix ‘a’ which denotes affiliation and the root ‘zerad’ may have several meanings in Arabic: locust or (straw) mat maker or porter (the one who pulls a carriage).

Prefixes attached to the root name such as (aben, iben, abi, avi, am, ben, bin, abou, a, aj, al, bel, ha, i, la, lel, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful… The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French. In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

Suffixes such as ‘i’ or ‘ri’ ‘ti’ refer to an association with a person or a location, for example: arditi= from ardou or ard.
Suffixes such as ‘illo’ ‘ano’ ‘ino’ ‘nino’ are used in Spain and Italy to indicate descendence or association with an attribute.
Suffixes such as ‘yah’, ‘yahu’ ‘hu’ are used in Hebrew to denote God’s benediction, for example: aviyah, aviyahu, avihu…
Suffixws such as ‘oun’ ‘on’ ‘yout’ ‘out’ characterize adjectives in Hebrew, for example: Hayoun, hayout…

AZERAD Yah?acov (?-1997). Morocco. (Mekn?s). Violonist, founder of an orchestra of Andalousian musique which accompanies the choral Tsfon maarav led by Joseph Ch?trit.

References:

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)

The Meaning of Names – Zallagh

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The meaning of names among Mediterranean Jews

Marc Eliany ?

AMZALLAG (amzallagh, zallagh)
AMZALAK
among other possible variations depending on the country and language of the person.

The root of the name ‘zallag’ may have an Arabic/Berber meaning, refering to an occupation as necklace or string/rope maker. The origin of the name is in all liklihood Berber and may refer to an affilation with the tribe Ait Zallag. The name is known in Morocco, Spain and Portugal.

Prefixes attached to the root name such as (aben, iben, abi, avi, am, ben, bin, abou, a, aj, al, bel, i, la, lel, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful… The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French. In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

Suffixes such as ‘i’ or ‘ri’ refer to an association with a person, for example: Mori = my teacher.
Suffixes such as ‘illo’ ‘ano’ ‘ino’ ‘nino’ are used in Spain and Italy to indicate descendence or association with an attribute.

AMZALLAG Salomon (Samy Elmaghribi) (1922-).Morocco (Safi). Popular Singer. Composer. Orchestra leader. Teacher and Lithurgy leader in Israel and Quebec.
AMZALAK Ha?m (1824-1916). Gibraltar. Merchant Banker in Jaffa. Assisted pioneers to settle in Egypt during WWI.
AMZALAK Mos?s (1892-1978). Portugal (Lisbonne). Historian. Economist. Philosopher. Professeur at Lisbon university. Led a Marrano congregation back to Judaism. Labored to save Jews from Nazi persecution.
AMZALLAG Abraham (1939-). Morocco. (Casablanca). Music professor at Be?r Ch?va university in Israel. Sp?cialist in Moroccan musique. Orchestra leader.

References:

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)

The Meaning of Names – Wizman

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The meaning of names among Mediterranean Jews

Marc Eliany ?

ALEMAN,
AJIMAN
ALMANSI, (see also MANSANO)
MAMAN MAMANE
MANI
MANOR
WIZEMAN, (Weitzman, Vizeman)

among other possible variations depending on the country and language of the person.

The root of the name may be ‘mn’ or ‘zmn’

Prefixes attached to the root name such as (aben, iben, abi, avi, ben, bin, abou, a, aj, al, bel, i, me, m, o, wi, vi, ) denotes usually a relation to a person, i.e., the father of or the son of X, a place, i.e., a person from X, an occupation, i.e., a person who practices a specific occupation, a characteristic of a person, i.e., beautiful…

The prefixes al, el are equivalent to ‘the’ in English or the article ‘le’ in French.

In the Moroccan Berbers tradition, prefixes such as ‘wi’ ‘vi’ ‘i’ means usually a family relationship to X, the equivalent of Abu in Arabic, i.e., ‘the father of’, ‘son of’ a man, a tribal affiliation and so forth.In the Hebrew tradition, the prefix ‘M ‘ is an abbreviation of the word ‘from.’

The root ‘zmn’ in Moroccan Berber may refer to the tribe Ait Izman. Jews affiliated or protected by Ait Izmen may have used their tribal affiliation to identify themselves.

The root ‘mn’ in Hebrew refers to ‘mana’ a food provided to the Hebrews during their wandering in the Sinai desert after their departure from Egypt.
The root ‘zmn’ in Hebrew refers usually to ‘time’ and the name may refer to time calculation. This function was reserved to rabbis with great authority thus reducing the likelihood the name refers to the occupation in question, but it is not unlikely.

Another possibility is that the name may refer to an origin, i.e., from ‘aman’ (Jordan) or ‘meaman’ (Spain) or ‘aleman’ (Germany) or ‘zman’ (a Berber tribe in Southern Morocco), ‘mans’ (France).

The names Wiseman (smart man) or Weitzman (white man), common among European Jews, share similarities with some of the names above. European Jews did settle in North Africa from time to time but the likelihood of a relationship between the European version and the Mediterranean names is not likely but not excluded.

The name Manor is a recent Hebrew adaptation (although Dan Manor’s family name was Lugassy before the change to Manor).

AL?MAN Mat?o (1547?-1615). Spain. Marrano.lived in Mexico. Doctor. Author of Guzm?n de Alfarache.

AJIMAN Y?chaia (XVIIIe-XIXes.).Turkey. Community leader. Founded a transition home in Jaffa for pilgrims and immigrants to Jerusalem/Palestine.

ALMANSI Joseph (1801-1860). Italy. Poet.
ALMANSI Dante (?-1948). Italy. Judge. Jewish community leader in Italy duting WWII.
ALMANSI Emilio (1869-1948). Italy. Physicist. Mathematician.Contributed to the developement of the theory of elasticity.

MANOR Dan (XXes.). Morocco. Professor. Author of Kabalah vemoussar b?maroco (Mysticism and ethics in Morocco).

MAMAN Aaron (1947-). Morocco. Linguistics Professor in Jerusalem. Co-author of Les juifs d?Afrique du Nord en Isra?l de rabbi Ha?m Benattar ? nos jours. MAMANE Abraham (1915-1992). Morocco. Rabbi. Author of several ritual slaughter codes.
MAMANE Moch? (?-1783). Morocco. Rabbi. Merchant. Court counsellor and banker. Philantrope.
MAMANE Rapha?l (1810-1882). Morocco. Rabbi. Chief of the rabbical court in Safed. Author of Marp? lan?f?ch (Healing the soul).
MAMANE Yossef (Elmograbi) (1725-1823). Morocco. Rabbi. Established Jewish education in Boukhara. Founder of the Zionist organization Hibat Tsion. Led immigration from Boukhara to Jerusalem and the construction of the Boukhara quarter in Jerusalem.
MAMANE Yossef (XIXes.). Morocco. Originaire du Maroc (Sefrou). Rabbin, il est l?auteur de Ch?t? yadot (Deux mesures) qui comprend Yad rama (Main ?tendue) un ensemble de responsa et Yad harachim (La main des pauvres), des hom?lies.

MANI ?liyahou ben Sliman (1818-1899). Iraq. Rabbi. Founder of a Yeshiva in H?bron Author of Zikhronot Eliyahou (Memories of Eliahu).

WIZEMANE Shemouel (XVIII) Morocco. Chief rabbi of Mogador (Essaouira).

References:

Azoulay, Hayim Yossef Shem Hagdolim (the names of the great)

AZOULAY Ha?m Yossef David (Hida) (1724-1807) Ch?m hagu?dolim va?ad lahakhamim (The names of the Great Council of Sages).

Levi, J et. al. 2000        Dictionnaire biographique du monde Juif Sepharade et Mediteranean, Editions Elysee, Montreal.

Toledano, J. 1983        La saga des familles, Les juifs du Maroc et leurs noms, Editions Stavit, Tel Aviv

Laredo A. 1978           Les noms des juifs au Maroc (Madrid, 1978)