(Semitica Viva) Assaf Bar-Moshe - The Arabic Dialect of The Jews of Baghdad - Phonology, Morphology, and Texts-Harrassowitz Verlag (2019)

kān wu-ma kān ˁal- aḷḷahu
tǝklān. kān fǝd-malǝk, hāḏa l-malǝk

ˁǝnd-u bnāt ᵊṯnēn. fád- yōm,
qal-l-ǝm, hūwi qa-yġīd Assaf Bar-Moshe ysāfǝġ l-ǝl-
SV 58
ḥaǧǧ, qa-ysāfǝġ l-ǝl- ḥaǧǧ. aš
tǝġdōn? hūwi yġīd
yġūḥ l-ǝl-ḥaǧǧ, aš tǝġdōn?
aǧīb-ᵊl-kǝm… ṣuġāt. The Arabic Dialect lǝ-kbīġi
Bar-Moshe · The Arabic Dialect of the Jews of Baghdad

qalǝt-l- u: ǧib-l-i ḥwās wu-ǧib-
l-i hēkǝḏ wu-ǧib-l-i of the Jews hēkǝḏ.
lǝ-zġayyġi kǝn-tqə́ l-l-u: tġūḥ b-ǝs-
salāma wu- tǝrǧaˁ b-ǝs- of Baghdad salāma, wu-
ana aḥǝbb-ak ᵊmqadd -ǝl-mǝlḥ.
mǝlḥ ašqad ᵊˁzīz. aḥǝbb- Phonology, Morphology, ak hēkǝḏ.
raǧaˁ, sāfaġ wu-raǧaˁ. and Texts raǧaˁ ᵊmn-ǝl-
ḥaǧǧ, ṣāḥ-l-ǝm lᵊ- bnāt- u. qal-l-ǝm…
lǝ-kbīġi aš ṭalbǝt? ṭˁa-l- yā. lǝ-
zġayyġi aš ṭalbǝt?
tḥǝbb-u mqadd ǝl-mǝlḥ. qām ᵊṭġad-a.
qal-l-a: lēš aškun ǝl- mǝlḥ xaṭaġ
qa-tḥǝbbē-ni mqadd ǝl- mǝlḥ? ana
ma aqbal, la aġīd-ǝk wu-la aġīd
ᵊl-mǝlḥ māl-ǝk. zaˁal wiyā-ha.
ṭlaˁ… ᵊṭġad-a mn-ǝl-bēt. hāyi l-xāybi,
ḏ̣allǝt. fǝd-ᵊnhāġ
ˁayán-a bᵊn ṣǝḷṭān, wu- ḥább-a,
wu-dzūwáǧ-a. hāyi kǝn- ᵊtqūl tġīd
tǝntáqǝm ᵊmn-abū-ha. lēš ᵊṭġad-a
mn-ǝl…? qāmǝt sūwə́ t- l-ǝm ᵊˁzīmi
kbīġi. wu-ma xǝllə́ t- l-ǝm wǝla
nǝqṭāyi mǝlḥ, bī-nu lᵊ- ṭbīx. ǧō
qaˁdu qa-yaklōn, ma qa-yṭiqōn
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204646-OHV-Bar-Moshe-Umschlag.indd 1 21.12.18 08:04

Assaf Bar-Moshe
The Arabic Dialect of the Jews of Baghdad
© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden

ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9
Semitica Viva
Herausgegeben von Otto Jastrow
Band 58
2019
Harrassowitz Verlag · Wiesbaden

Assaf Bar-Moshe
The Arabic Dialect

of the Jews
of Baghdad
Phonology, Morphology,
and Texts
2019
Harrassowitz Verlag · Wiesbaden

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e-ISBNPDF 978-3-447-19863-9

To my grandmother
Alwīz Ben-Eliyahu (Xḷaṣči)
1924-2017

Contents
Preface ..................................................................................................... 1
Symbols and abbreviations....................................................................... 3
1 Introduction .......................................................................................... 5
1.1 A brief history of the Jewish community in Baghdad ................... 5
1.2 The linguistic background of JB.................................................... 7
1.3 Research methodology .................................................................. 8
1.3.1 The phonological and morphological description ................. 8
1.3.2 The transcriptions ................................................................. 9
1.3.3 The translation ...................................................................... 10
1.4 Recordings and Informants ........................................................... 11
1.4.1 Sources.................................................................................. 11
1.4.2 Text types.............................................................................. 11
1.4.3 Short biography of the informants ........................................ 12
1.4.4 Sound files ............................................................................ 14
2 Phonology ............................................................................................. 15
2.1 Consonants.................................................................................... 15
2.1.1 The diachronic development of JB's consonants ................... 16
2.1.1.1 Reflexes of OA ˀ, w, and y .................................................. 16
2.1.1.2 Reflexes of OA interdentals ................................................ 16
2.1.1.3 Reflexes of OA r ................................................................. 16
2.1.1.4 Reflexes of OA q................................................................. 16
2.1.1.5 Foreign borrowed consonants ............................................ 17
2.1.1.6 Emphatic consonants ......................................................... 17
2.1.2 Phonetic changes in JB's consonants ..................................... 17
2.1.2.1 Assimilations...................................................................... 17
2.1.2.2 Additional phonetic changes .............................................. 18
2.2 Vowels .......................................................................................... 19
2.2.1 Long vowels .......................................................................... 19
2.2.2 Short vowels ......................................................................... 19
2.2.3 Shortening of long vowels..................................................... 20
2.2.4 Reflexes of OA vowels and diphthongs ................................. 20
2.2.4.1 OA u................................................................................... 20
2.2.4.2 OA ū................................................................................... 21
2.2.4.3 OA diphthong aw ............................................................... 21
2.2.4.4 OA i.................................................................................... 21
2.2.4.5 OA ī.................................................................................... 22
2.2.4.6 OA diphthong ay................................................................ 22

VIII Contents
2.2.4.7 OA a................................................................................... 22
2.2.4.8 OA ā................................................................................... 23
2.2.4.9 Final vowels ....................................................................... 23
2.2.4.10 Final imāla ....................................................................... 23
2.2.4.11 Final OA āˀ....................................................................... 24
2.3 Stress............................................................................................. 24
2.4 Anaptyxis ...................................................................................... 25
2.4.1 Three consonants cluster....................................................... 25
2.4.2 Two consonants cluster ......................................................... 26
2.5 Glide ............................................................................................. 27
3 Morphology........................................................................................... 29
3.1 The pronoun ................................................................................. 29
3.1.1 Personal pronouns................................................................. 29
3.1.2 Pronominal suffixes............................................................... 29
3.1.3 Double object pronouns ........................................................ 30
3.1.4 Demonstratives and deixis .................................................... 31
3.1.5 Interrogatives ........................................................................ 31
3.2 The verb........................................................................................ 32
3.2.1 General overview .................................................................. 32
3.2.2 Derivation ............................................................................. 33
3.2.2.1 Stem I................................................................................. 33
3.2.2.2 Stem II ............................................................................... 35
3.2.2.3 Stem III .............................................................................. 36
3.2.2.4 Stems V and VI................................................................... 36
3.2.2.5 Stem VII ............................................................................. 37
3.2.2.6 Stem VIII ............................................................................ 37
3.2.2.7 Stem IX .............................................................................. 38
3.2.2.8 Stem X................................................................................ 38
3.2.3 Inflection............................................................................... 38
3.2.3.1 The SC................................................................................ 39
3.2.3.2 The PC ............................................................................... 39
3.2.3.3 The imperative................................................................... 39
3.2.4 Verb conjugation paradigms of strong roots ......................... 40
3.2.4.1 The SC................................................................................ 40
3.2.4.2 The PC ............................................................................... 40
2.2.4.3 The imperative................................................................... 41
2.2.4.4 SC and PC derivation bases of strong and weak roots in
representative persons in all stems .................................... 41
3.3 The participle................................................................................ 43
3.3.1 Stem I.................................................................................... 43
3.3.2.1 The AP ............................................................................... 43
3.3.2.2 The PP................................................................................ 43

Contents IX
3.3.2 Stems II and III...................................................................... 43

3.3.3 Stems V and VI...................................................................... 44
3.3.4 Stem VII ................................................................................ 44
3.3.5 Stem VIII ............................................................................... 44
3.3.6 Stem IX ................................................................................. 45
3.3.7 Stem X................................................................................... 45
3.3.8 The declension paradigm of the participle in all stems ......... 45
3.4 Verb modifiers .............................................................................. 46
3.4.1 Tense and aspect markers ..................................................... 46
3.4.2 Modal markers ...................................................................... 47
3.5 The noun and the adjective........................................................... 48
3.5.1 Declension............................................................................. 48
3.5.1.1 Number .............................................................................. 48
3.5.1.2 Gender ............................................................................... 49
3.5.2 Derivation ............................................................................. 51
3.5.2.1 qVtl(a) patterns .................................................................. 51
3.5.2.2 Patterns with two short vowels .......................................... 52
3.5.2.3 Patterns with one long vowels ........................................... 53
3.5.2.4 Patterns ending with the suffix -ān .................................... 55
3.5.2.5 Patterns with gemination and quadrilateral patterns ......... 55
3.5.2.6 aqtal, qatlāˀ, and their plural forms ................................... 57
3.5.2.7 Nominal patterns derived from verbal stems ..................... 58
3.5.3 Other nominal related morphemes........................................ 58
3.5.3.1 The relational suffix (nisba) ............................................... 58
3.5.3.2 Diminutive suffix................................................................ 59
3.5.3.3 Kinship suffix ..................................................................... 59
3.5.3.4 Singulative nouns............................................................... 59
3.6 Numerals....................................................................................... 59
3.6.1 Cardinal numbers.................................................................. 59
3.6.1.1 The numeral 'one'............................................................... 59
3.6.1.2 The numeral 'two'............................................................... 59
3.6.1.3 The numerals 3-10 ............................................................. 60
3.6.1.4 The numerals 11-19 ........................................................... 60
3.6.1.5 Tens ................................................................................... 61
3.6.1.6 Hundreds............................................................................ 61
3.6.1.7 Thousands .......................................................................... 61
3.6.2 Ordinal numbers ................................................................... 61
3.7 Prepositions................................................................................... 61
3.7.1 'to', 'for'.................................................................................. 61
3.7.2 'in', 'on', 'at' ............................................................................ 62
3.7.3 'from' ..................................................................................... 62
3.7.4 'on', 'about' ............................................................................ 63
3.7.5 'by', 'with' .............................................................................. 63

X Contents
3.7.6 'with' ..................................................................................... 63

3.7.7 'like'....................................................................................... 63
3.7.8 Additional prepositions ......................................................... 64
3.8 Adverbs ......................................................................................... 64
4 Texts ..................................................................................................... 67
4.1 Family History .............................................................................. 67
4.1.1 Šamīyi.................................................................................... 67
4.1.2 Hwāġa (Lakes) ....................................................................... 76
4.1.3 qačaġ (Smuggling)................................................................. 81
4.1.4 aššōn sūwēta? (How did you do it?)....................................... 113
4.1.5 Xḷaṣči..................................................................................... 120
4.2 Iraqi History.................................................................................. 123
4.2.1 l-ˁIrāq ma tǝṣtafi (Iraq will not be peaceful)........................... 123
4.2.2 ˁǝllqō-hǝm b-Sāḥǝt ǝl-Taḥrīr
(They hung them in Taḥrīr Square) ...................................... 125
4.2.3 mǝlḥēmǝt šēšǝt hayamīm (The Six-Day War) ........................... 129
4.2.4 ˁǝdmō-hǝm wiya-l-īhūd (They executed them with the Jews) . 133
4.3 Stories from the daily life in Iraq .................................................. 136
4.3.1 tnaplu ˁlī-ha lǝ-ẓṇaḅīġ (The bees set upon it) .......................... 136
4.3.2 aku qamᵊl ᵊb-ġās-kǝm (There are lice in your hair) ................. 138
4.3.3 ḏ̣ġǝbtō-nu b-ǝs-siyāra (I hit him with the car)......................... 140
4.3.4 kǝššāfa (Scouts) ..................................................................... 145
4.3.5 ma qad-aqdaġ atḥarrak (I can't move).................................... 147
4.3.6 snūn-i waqˁǝt (My teeth fell off)............................................. 151
4.3.7 qapaġ ṃāl-qumbula ṃāl-ṭiyāra (The airplane bomb's lid) ....... 153
4.3.8 sawnd of ᵊmyūsǝk (The sound of Music)................................. 157
4.4 Stories from the daily life in Israel ................................................ 159
4.4.1 bēġki Šǝḥǝyyānu (Say the blessing Shehecheyanu)................. 159
4.4.2 ḏ̣iyǝˁnā-k (We lost you).......................................................... 162
4.4.3 ṭmaṣt ḅ-ḅaṭn-a (You sunk into it) ........................................... 165
4.4.4 farru ġazāt! (They threw gas!) ............................................... 167
4.5 Stories about people...................................................................... 168
4.5.1 Abrahām ᵊXḷaṣči ..................................................................... 168
4.5.2 Amal...................................................................................... 174
4.5.3 Rimōn.................................................................................... 179
4.5.4 Dahūd.................................................................................... 181
4.5.5 l-kə́llǝt-na wǝldə́t-na (She delivered us all) ............................. 185
4.6 Folk stories.................................................................................... 188
4.6.1 ˁzīyt ǝl-mǝlḥ (The preciousness of salt) .................................. 188
4.6.2 Dayyēnu................................................................................. 191
4.6.3 kǝl ˁǝnd l-īhūdi wu-nām ˁǝnd-ǝn-nǝṣġāni (Eat at the Jew's
house and sleep at the Christian's house).............................. 196

Contents XI
4.6.4 l-īhūdi wu-t-tǝngāyi (The Jew and the jug) ............................. 198
4.6.5 aṣl-ǝm lō fǝˁl-ǝm? (Instinct or acquired behavior?)................. 200
4.6.6 xǝnfᵊsāna xǝnfᵊsāna! (Oh beetle!)........................................... 202
4.7 Political discussions ...................................................................... 204
4.7.1 qa-ylǝṭmōn (They beat their chests) ....................................... 204
4.7.2 aġla dawla (The most precious country) ................................ 209
4.7.3 ahl ǝl-ḅēṇḅaġāt wu-l-qūṭ (The ones with ties and suits) .......... 211
4.7.4 Maṣᵊr (Egypt) ........................................................................ 213
4.7.5 tālu l-Kanada (Come to Canada)............................................ 215
4.7.6 fǝqra (Poor people)................................................................ 216
4.7.7 Mašˁal.................................................................................... 221
4.8 Food and Recipes .......................................................................... 223
4.8.1 Ḥaǧibāda ............................................................................... 223
4.8.2 kǝbba bǝrġǝl (Bulgur kubba) .................................................. 226
4.8.3 kǝbba (Kubba) ....................................................................... 228
4.8.4 ḥāmǝḏ̣ šalġam (Sour turnip) ................................................... 232
4.8.5 Kāri (Curry)........................................................................... 234
4.8.6 Bǝryāni .................................................................................. 237
4.8.7 bǝrġǝl (Bulgur)....................................................................... 240
4.8.8 Ḥġīġi ...................................................................................... 242
4.8.9 Silān (Dates syrup) ................................................................ 243
4.8.10 hāḏa l-akᵊl (This was the food) ............................................ 244
4.8.11 tǝksǝġ ǧōza wu-tǝšġáb-a (You break a coconut and drink it) . 246
4.9 Traditions and Holidays ................................................................ 247
4.9.1 tadāwi mal-qabᵊl (Cures of the past)....................................... 247
4.9.2 ġṣaṣāyi (Lead ball) ................................................................. 252
4.9.3 l-ˁēn (The evil eye) ................................................................ 254
4.9.4 Šašša...................................................................................... 258
4.9.5 Sabˁa (Shiv'ah) ...................................................................... 261
4.9.6 Kǝppūr (Yom Kippur)............................................................. 267
4.9.7 Sǝkka (Sukkah)...................................................................... 269
4.9.8 lǝ-mǧalla (Purim) ................................................................... 271
4.9.9 Šǝttāxa (Passover) ................................................................. 273
4.10 Conversations.............................................................................. 279
4.10.1 dǝ-ḏ̣uqí-ya! (Taste it!) .......................................................... 279
4.10.2 tmǝġˁaltu baḷḷa (I really suffer) ............................................. 284
4.10.3 šu d-ašūf-a (Let me see it!)................................................... 285
4.10.4 l-bēt ᵊtˀaǧǧar (The house was rented) ................................... 286
4.10.5 ǧibō-la šwayya ḥadd (Bring a Little bit of spice for her) ....... 287
4.10.6 ašu ma qa-ydǝqq? (Why doesn't it ring?) ............................. 288
4.10.7 ǝl-maṣraf māl-a aḅēl (Its expenses are terrible) .................... 289
4.10.8 qǝšmár-ǝm l-xwə́t-u (He lied to his siblings) ......................... 290
4.10.9 aš ma tǝstaḥi! (How shameless she is!) ................................ 293

XII Contents
4.10.10 míkve (Ritual bath)............................................................ 298

4.10.11 xǝllá-l-a flūs ᵊmqad ġās-a (He left her a fortune) ................ 299
4.10.12 axāf yrǝǧˁō-l-u amlāk
(Maybe they will give him back property) ......................... 300
Bibliography ......................................................................................................... 301

Preface
The Arabic dialect of the Jews of Baghdad (JB) served for hundreds of years
as mother tongue for the people of one of the most prosperous Jewish centers
in the world. Jews lived in Baghdad from the days of its establishment as the
capital of the Abbasid dynasty up to the beginning of the seventh decade of
the twentieth century, when the last wave of Baghdadi Jews immigrated to
Israel. Throughout the years and under different rulers, the Jews of Baghdad
managed to maintain their religion, traditions and language. This volume is
dedicated to this special dialect.
I was exposed to JB since birth. My family immigrated to Israel in 1970-
71, when my parents were in their mid-twenties, and my grandparents were
older than 50. Although Hebrew would be considered my mother tongue, I
was surrounded by JB speakers. Some of them, like my grandparents, could
speak only JB, and thus I communicated with them solely in JB. This dialect
was always like music to my ears, and despite my love for it I never imagined
that it would become a part of my professional life.
When I obtained my master’s degree from the Hebrew University in
Descriptive Linguistics, and after years of researching Mandarin Chinese, my
supervisor and teacher, Prof. Eran Cohen, a great Semitician, opened my eyes
to the opportunity to contribute to my own heritage. I don't remember his
exact words, but he probably told me something like "there are so many
people in the world that can research Mandarin, but only a few can
investigate a dialect like JB".
Indeed, the documentation of JB at this point of time is a crucial task since
JB's soon extinction is, unfortunately, inevitable. The last generation of
people who still speak JB doesn't consist of people younger than sixty years
old and the dialect is no longer transmitted from one generation to the other.
In addition, the last speakers of JB are influenced from alien languages as
they have spent almost five decades out of Iraq.
Encouraged by Prof. Cohen's words and under his joint supervision with
Prof. Simon Hopkins, a great Arabist, I took the task upon myself.
My initial interest was grammar, and specifically the tense-aspect-
modality system of JB. Very quickly I realized that in order to conduct such
a research one must have a corpus. The wonderful texts collected by Jacob
Mansour in 1991 and the ones that were added to the Hebrew version of his
book in 2011 were really helpful, but were not sufficient for this type of
research. I had to find a way to add more texts and thus started to collect and
record some materials from my own family. At first I was reluctant to "waste

2 Preface
my time" on the tedious work of transcribing the texts and dealing with the
phonological and morphological aspects of the dialect, but under the
instruction of Prof. Werner Arnold from Heidelberg University I was exposed
to the wonders of Arabic dialectology. Prof. Arnold's trust enabled me to go
deeper into the details and to add some general grammatical value to the
knowledge of JB.
The joy of working on the corpus, initially a by-product of my research,
resulted in a significant amount of phonemically transcribed texts that
constitute a part of this book. They are preceded by a concise phonological
and morphological description of JB, adding some inputs to the great works
of Blanc (1964) and Mansour (1991).
This volume opens with an introduction about the history of the Jewish
community in Baghdad and the dialectical position of JB among the
Mesopotamian dialects. Then a few methodological remarks are presented
followed by some information about the sources of the texts and the
informants. Then, part 2 of the book contains a general description of the
phonological and morphological system of JB. Finally, part 3 is dedicated to
the texts themselves. These are divided into sub-categories according to their
genre and topic. Each consists of a few separate texts and each text is
transcribed phonemically into Latin signs, and translated into English.
Despite my attempts to produce a flawless text I am sure that in some
places typing, translation, or transcription mistakes might be found: such is
the nature of detailed manuscripts like the present one. I would therefore be
thankful to readers who bring these mistakes, as well as other comments and
remarks, to my attention.
It is my hope that this collection of texts will serve as a memorial to the
Jewish community of Baghdad and prove itself useful to scholars and people
who take interest in it from different disciplines such as philology, history,
anthropology, as well as to dialectologists, general linguists and other
language enthusiast.
I would like to thank all the native speakers that I interviewed for their
patience and understanding, and my professors in Jerusalem and Heidelberg
for sharing their knowledge and for their trust. Special thanks are due to Prof.
Werner Arnold and to Prof. Otto Jastrow, the editor of Semitica Viva, for the
publication of this book.
Finally, I dedicate this book to my grandmother Alwīz Ben-Eliyahu
(Xḷaṣči), who assisted me in my research by sharing her stories, history, and
vast knowledge. The moments we spent together will be cherished in my
heart forever.

Symbols and abbreviations
[] phone in phonetic transcription

* reconstructed form
-> developed into synchronically
> developed into diachronically
~ interchangeable with
+ synchronic affixation
| syllable boundary
∅ zero
. final tone
, continuous tone
? rising tone (question)
… disrupted prosodic group (unfinished segment)
: opening of a following quotation
! command, request or urge; exclamation (final tone).
vocative (rising tone)
1 first person
2 second person
3 third person
AP active participle
C consonant
C1…4 first…forth consonant (for example "C2-w/y" means "the
second consonant is w or y")
CB Christian Baghdadi
DU dual
ᴱᴳ()ᴱᴳ English word(s)
f feminine
ᴴᴱ()ᴴᴱ Modern Hebrew word(s)
IMP Imperative
JB Jewish Baghdadi
LA Levantine Arabic
m masculine
MB Muslim Baghdadi
ᴹᴮ()ᴹᴮ Muslim Baghdadi word(s)
MSA Modern Standard Arabic
OA Old Arabic
p plural

4 Symbols and Abbreviations
PC prefix conjugation (frequently referred to as the

"imperfect" form)
PN proper noun
PP passive participle
qa-PC a prefix conjugation verb preceded by the verb modifier
qa-
s singular
SC suffix conjugation (frequently referred to as the "perfect"
form)
V vowel

1 Introduction
1.1 A brief history of the Jewish community in Baghdad1

The Jewish presence in Babylon begins more than 2,500 years ago, as the
Kingdom of Judea was destroyed by the Babylonian Empire, Jerusalem was
conquered, the first temple was demolished, and the population was exiled to
Babylon. The exile is described as a national disaster, and the exiles refused
to accept their destiny, as quoted from Psalms chapter 137: "By the rivers of
Babylon we sat and wept when we remembered Zion".
Slowly, the exiles established their own community life, and exploited the
autonomy that they were given to develop a rich culture. Babylon, as the
biggest Jewish center in the world, became a center of biblical interpretation.
It was in Babylon where the Babylonian Talmud was edited.
Baghdad, founded in 762 AC as the capital of the Abbasid dynasty, quickly
became the home of the largest Jewish community of Iraq. The Jews have
experienced their golden age in the city during the Islamic Arab period. The
traveler Benjamin of Tudela found shortly before 1170 about 40,000 Jews
living in Baghdad, some being extremely rich. From the end of the twelfth
century up to the middle of the thirteenth century great Jewish poets, scholars
and heads of yeshivas lived in Baghdad among many physicians, shopkeepers,
goldsmiths, and moneychangers.
The golden age ended with the Mongol conquests of the city. As a result
of the near-destruction of the city, many Jews fled to territories that are part
of today's Turkey, north Iraq, Iran, and Syria. The number of Jews in Iraq was
at its lowest, and Baghdad became almost bereft of Jews until the end of the
fifteenth century.
The Jews of Baghdad underwent many changes during the coming
centuries. Generally, they were oppressed under the Persian rule, but enjoyed
fair treatment under the Ottomans. The last Mamluk governor, who ruled
under the Ottoman Empire, oppressed the Jews of Baghdad, which pushed
many of the wealthier ones, among them David Sassoon, to flee to India,
Persia and other countries. Small Jewish-Baghdadi communities were
established following this immigration in the eighteenth and nineteenth
century in Bombay, Calcutta, Singapore, Shanghai, Hong Kong, Manchester,
etc.
1 This summary is based on Ben-Yaacov & Kazzaz (2007); Meiri (1997); Rizk-Allah
Ghanimah (1998); and Yahuda (1999).

6 1 Introduction
The eighteenth century brought significant demographic developments to

the Jewish community in the Mesopotamian region, as the Ottomans gave the
Mamluks autonomy over it and the order was restored. More and more Jews
arrived to the delta region, specifically to Basra and Baghdad. At the same
time, the British gained control over the sea lanes in the Indian Ocean, and
reopened the trade routes from India, through Basra and the Euphrates to
Syria; and from there to Egypt and Europe. Baghdad and Basra received more
and more population as they became centers of regional and international
trade.
Baghdad kept developing in the nineteenth century, especially with the
opening of the Suez Canal in 1869. The Jews’ economic status improved along
with the improvement of the economic situation of the city. Trade with other
countries flourished, and many Jewish merchants and businessmen took part
in it.
The prosperity of the Jewish community lasted till the forties of the
twentieth century. Modern Iraq, which was established in the twenties of that
century, owes a great deal of its development to the Jews, who contributed
their talent and their knowledge of industry, agriculture, international trade,
banking and administration to the new country.
With the beginning of the British mandate, the door was opened for the
Jews to take part also in the public service. In parallel, the opposition of Iraqi
Muslims to the involvement of foreign elements in the public life also became
stronger. That triggered an anti-Jewish atmosphere, which affected the Jews
economically and finally also led to a pogrom, the "Farhud", against the Jews.
In the two days of the pogrom, which took place in the streets of Baghdad in
June 1941, 179 Jews were murdered, 2118 were injured and Jewish property
was looted.
The establishment of the state of Israel in 1948 encouraged the Jews of
Iraq, who were exposed to the activity of the Zionist movement in Iraq since
1918 and more intensively after 1942, to prepare themselves to immigrate to
Israel. The "Ezra and Nehemya" operation, initiated by the state of Israel and
the Jewish Agency in 1950-1951, brought 120,000 Jews from Iraq to Israel.
By April 1952 only a small community of a few thousands was left in Iraq,
mainly in Baghdad2. Most of them eventually immigrated to Israel at the
beginning of the seventies.
2 Some demographic information about the Jews in Baghdad can be found in Ben-Yaacov
& Kazzaz (2007: 58) according to which there were 77,000 Jews in Baghdad in 1947,
and after 1950-51 exodus approximately 6,000 were left. In 1963 there were about
3,000 Jews, who remained till 1971. In 1975 only 350 Jews were reported, and in 2005
only a few Jews were still living in Baghdad.

1.2 The linguistic background of JB 7
1.2 The linguistic background of JB

The geographical region extending from the Persian Gulf along the Euphrates
and the Tigris up to the rivers' source defines a dialect family. This family is
usually called Mesopotamian dialects, after the traditional name given to this
geographical region.
More specifically, Iraqi Arabic was divided by Haim Blanc in 1964 into
two dialectical groups – the qǝltu dialects, and the gǝlǝt dialects3. In Blanc's
own words: "The latter are spoken by the Muslim population (sedentary and
non-sedentary) of Lower Iraq, and by the non-sedentary population in the rest
of the area; the former are spoken by the non-Muslim population of Lower
Iraq and the sedentary population (Muslim and non-Muslim) of the rest of the
area" (Blanc 1964: 5-6).
The linguistic scenery in Baghdad, as Blanc found, was divided into three
dialects, each spoken by a different religious group. Thus, the Muslims had
their own dialect (MB), which was different from the one spoken by the
Christians (CB), which, in its turn, was different from JB. Interestingly, MB is
of gǝlǝt type, whereas JB and CB are of the qǝltu type.
JB was spoken extensively not only by the Jewish community in the
Baghdad but also in southern Iraq. JB speakers were bilingual – they used the
Jewish dialect in their homes and in the community, but spoke the Muslim
dialect with non-Jews. Thus, the Jewish dialect was very sensitive to its
environment and was influenced not only by MB, but also by other languages
with which it was in contact throughout its history, such as Turkish, Persian,
Aramaic, and others.
As a primarily spoken dialect, only a few written texts in JB exist. These
were written in Hebrew letters, and require a meticulous work of locating
and gathering. Scientifically edited texts, which allow a proper linguistic,
dialectological or philological research, are scarce (Avishur 1979: 86). The
written language was used in translation (šarḥ) of the Old Testament and parts
of the liturgical literature, such as the Passover Haggada. This language
differs from the colloquial Jewish Baghdadi, and may be considered a literary
language (Mansour 2006: 232).
As a member of the qǝltu dialects, JB shares the following peculiarities:
preservation of the phonemes q and ǧ; imāla towards ē or ī; existence of the
non-Arabic phonemes p, g, č; realization of OA i and u as ǝ; 1s SC ending -tu,
and others (Jastrow 1978: 31-32).
In the following years, and based on extensive field research in several
communities all over Mesopotamia, Otto Jastrow was able to depict a more
3 Blanc (1964: 5) called the dialects after the SC form of the 1s of the verb 'to say' in stem
I, which encapsulates two of their most distinguishable features – the reflexes of OA /q/
and the 1s ending of the SC.

8 1 Introduction
accurate picture of the qǝltu dialects and to divide the family into sub-groups.
JB was classified under the Tigris branch of qǝltu dialects (1978: 24-25). One
of the peculiarities of the Tigris branch, which is a characteristic of JB as well,
is the realization of r as ġ. JB also preserves the interdental consonants,
though there are other dialects in the Tigris group, like CB, that realize them
as dentals.
Blanc (1964: 166-176) claimed that JB is a direct descendant of dialects
spoken by the urban population of Abbasid Iraq, and has preserved or
continued several basic phonological and morphological features of the older
vernaculars. This claim was supported in later years by linguistic evidence
contributed by Aryeh Levin (1994: 328-329; 2012: 419) and by Arnold & Bar-
Moshe (2017: 44). Thus, it is probably the case that the description and
documentation of JB enable us to take a glance also at archaic linguistic
peculiarities of the Arabic language in general.
1.3 Research methodology

1.3.1 The phonological and morphological description
The phonology and morphology of JB were described in detail by Blanc
already in 1964. Blanc's approach was mostly diachronic, as an attempt to
understand the way JB forms have developed from Old-Arabic (OA). In 1991
Mansour published a thorough phonological analysis of JB, taking a more
synchronic approach. Unfortunately, Mansour's detailed investigation treated
only a few specific morphological issues. Nevertheless, the combination of
the works of Blanc and Mansour leaves us with quite a precise picture of the
phonological and morphological system of JB. There are, however, points of
disagreement between the two, and points in which the linguistic reality
raising from the recordings doesn't correspond to their descriptions. These
points required a deeper examination and my conclusions in their regard are
presented in chapters 2 and 3 in the framework of a concise grammatical
sketch of JB's phonological and morphological system.
The research method taken in the phonological and morphological
sketches is mainly a diachronic one, namely, one that attempts to track the
changes that JB underwent in comparison to earlier stages of Arabic.
Although there is no indication for a direct continuum of speech between OA
and JB, the diachronic method proves itself useful, since in the overwhelming
majority of the cases the differences between OA and JB are systematic. Cases
in which the changes do not agree with the diachronic rule are, of course,
addressed and explained using other methodological tools such as synchronic
studies, language contact, etc.

1.3 Research methodology 9
In addition, in order to confirm the grammatical conclusions, in many

cases I asked the native speakers direct questions such as "how do you say X",
or "what does this word mean", and the like.
1.3.2 The transcriptions

The texts are transcribed phonemically rather than phonetically, i.e. a
transcription into an extended inventory symbols, which come to represent
the main independent phonemes of JB, aspiring to the closest phonetical
representation as possible. The inventory of phonemes in JB is detailed in the
phonological description section of the book (§2.1 & §2.2).
As the current corpus consists texts in a spoken language, it requires also
some indications of prosodic elements in the speech of the native speakers.
My approach to prosody follows Izre'el (2010: 57) who claims that the spoken
language is organized via prosodic groups: "The prosodic group (…) is a
coherent intonation contour (…that) encapsulates a coherent structural,
functional segmental unit, be it syntactic, semantic, informational, or the like,
and defines its boundaries".
In practice, the segmentation of a discourse flow into prosodic groups is
made by detecting their boundaries based on speech pauses. There are two
main types of prosodic boundaries: "terminal boundary tone", which codes
that the speaker doesn’t have anything more to say, and "continuous
boundary tone", which codes that the speaker wants to continue talking. A
falling tone, by default, indicates finality, whereas a level or slightly rising
tone indicates continuity. These two main boundary types, and specifically
the continuous tone, can be sub-divided into further types, such as the rising
tone, which codes yes-no questions and occasionally also content questions.
Adopting this methodology, the border of a prosodic group is delimited
and marked by one of the following symbols:
Symbol Indication
. Final tone
, Continuous tone
? Rising tone (question)
Table 1: main prosodic symbols
The following symbols are added to the three in Table 1 to render a more
accurate description of the discourse's nature:
Symbol Indication
… Disrupted prosodic group (unfinished segment)
: Opening of a following quotation
! Command, request or urge; exclamation (final tone)
Vocative (rising tone)
Table 2: additional discursive hints

10 1 Introduction
As for stress units on the lexical level, each sequence of phonemes separated
by spaces represents a single unit as such. In the many cases in which a
grammatical particle, an auxiliary verb, or a morpheme is affixed to a lexeme
to create a single stress unit, a dash separates them from the base. This is
important since JB has several homonymic particles that are distinguishable
in respect to their ability to join the lexeme they modify to create a single
stress unit. In any case, the stress falls on the unit according to the rules
detailed in §2.3.
Names of people, places, etc. can be identified as they open with a capital
letter. In certain cases, the names of some characters in the texts were
anpnymized and replaced by PN (proper name) to protect their privacy.
Phonetic changes are explained through footnotes. Reoccurring phonetic
changes are explained only in the first time they are mentioned.
Code-switching with Modern Hebrew or English is a frequent
characteristics of the speech of some of the native speakers. Non-JB words or
phrases are inserted into brackets, preceded and followed by the initials of
the language they are taken from, for example: ᴴᴱ(kēn)ᴴᴱ. Specifically for
Abraham Ben-Eliyahu, when he describe his encounters with Muslim people
in Iraq, he usually quotes the encounter using MB. These instances are also
inserted into brackets.
1.3.3 The translation

Each page in Chapter 4 is divided into two. The left side of the page is
dedicated to the transcription and the right part of the page consists of a
translation into English. Each line that opens a prosodic group in the
transcription is translated into English in the same line in the right side of the
page. This, I hope, will allow the reader to keep a closer track of the flow of
text and of the connection between the transcription and the translation.
The challenge of translating texts for such a book is a big one. There is a
constant tense between a literal translation that will be more representative
of the Arabic speech on the one hand, and a fluent translation into proper
English that will make it easier for the reader to understand the message. I
tried my best to combine the two, and in cases where I felt that something
was missing, an explanation was added in brackets or in a footnote. In cases
where the literal translation seemed really off, like in proverbs or idiomatic
collocations, it was added in brackets. That is also the case with the
overwhelmingly frequent use of rhetorical questions in JB.
Two dictionaries proved useful as sources for words and proverbs in JB –
Yona (2014), which is dedicated solely to JB, and Beene & Woodhead (1967),
which is a contemporary dictionary for spoken Iraqi Arabic. Since both
dictionaries cover most of the words that appeared in the texts I didn’t see
any need in adding a glossary to this book.

1.4 Recordings and Informants 11
1.4 Recordings and Informants

1.4.1 Sources
The texts in this book are drawn from three main sources. The first is
interviews that were made in 1999 with my grandfather, Abraham Ben-
Eliyahu (Xḷaṣči). I was able to find six cassettes of recording, out of which
around 67 minutes were transcribed. These interviews, made by his friend,
Yogev Yahezqel, are the source for some historical texts about the Jewish
community of Baghdad and about the origins of my family, as well as some
narratives, and even some interesting texts about traditional medicine. Other
friends of my grandfather take part, every now and then, in some of these
recordings.
The second source is recordings that I made myself with my own family,
and especially with my grandmother, Alwīz Ben-Eliyahu (Xḷaṣči). These
recordings were made in Ramat-Gan between the years 2013-15, and involve
many other JB speakers of my family that happen to sit in my grandmother's
living room during the recordings. 98 minutes out of these recordings are
transcribed and include a variety of texts like narratives, recipes, family
history, description of traditional customs, etc.
The third source is Yardena Sasōn, a native speaker who I met through a
Facebook group dedicated to the preservation of JB4. She recorded herself
telling two short stories that she recalled from her grandmother. These 6
minutes long stories were uploaded to the Facebook group, and Mrs. Sasōn
was kind enough to allow me to transcribe and include them in this book.
1.4.2 Text types

It was my goal to include a variety of texts in order to address the interests
of different academic disciplines. I believe that historians, philologists,
anthropologists, dialectologists, and linguists will find interest in the content
of the texts, as well as private people and descendants of Iraqi Jewry. The
texts are ordered according to the type of content they provide:
– Family history – includes five recordings of Abraham Ben-Eliyahu. In
two of them he describes the history of his family in the town of
Šamīyi and the lakes’ area. The third text, "qačaġ – Smuggling", tells
the story of the family's intention to get smuggled out of Iraq and the
results of this move. The following text, "aššon sūwēta? – How did you
do it?" describes how Abraham helped some friends to get out of Iraq.
The final text, "Xḷaṣči", raises assumptions about the origin of this
family name.
4 The group is called "‫("משמרים את השפה העיראקית‬literally: preserving the Iraqi language)
and it can be accessed at: https://www.facebook.com/groups/zahavb/

12 1 Introduction
– Iraqi history – a few short texts in which the speakers give

information about episodes from the history of Iraq. "l-ˁIrāq ma tǝṣtafi
– Iraq will not be peaceful" talks about the British wars against the
Arab tribes. "ˁǝlqō-hǝm b-Sāḥǝt ǝl-Taḥrīr – They hung them in Sāḥǝt ǝl-
Taḥrīr" discusses the hanging of young Jews in Baghdad in 1969 from
the personal perspective of Zvi Bar-Moshe. Abraham Ben-Eliyahu
describes the situation in Iraq at the time of the Six Day's War in
"Mǝlḥēmǝt Šēšt Hayamīm – The Six Days' War", and then continues to
talk about the political intrigues of that period in "ˁǝdmō-hǝm wiya-l-
īhūd – They hanged them with the Jews".
– Stories from the daily life in Iraq – gives a collection of short stories
that can provide the reader with a sense of the daily life of the Jews
in Iraq.
– Stories from the daily life in Israel – four short sporadic episodes from
the family's daily life already in Israel.
– Stories about people – introduces short stories of the life of five
relatives and members of the family.
– Narratives – includes six short folk stories.
– Politics – five pieces of conversations recorded in 2013 about current
political issues.
– Food and Recipes – a collection of recipes of different dishes from the
Jewish cuisine in Iraq.
– Traditions and Holidays – gathers some of the Iraqi Jewry's customs
and traditions such as the way they used to celebrate Jewish holidays,
the way they used to cure illnesses, the way they fought against the
evil eye, etc.
– Conversations – consists of some free style conversations that were
randomly recorded.
As can be seen from the verity of texts above, it was also my goal to include
different genres and text types such as narratives (folk stories, historical
narratives, etc.), dialogues, and conversations, since they present different
dynamics and linguistic material. The grammatical phenomena that are found
in gossip conversations are different from those found in a historical
narrative, for instance. Thus, linguists and dialectologists are exposed to a
verity of registers, grammatical structures, and discursive realities.
1.4.3 Short biography of the informants

Abraham Ben-Eliyahu (Xḷaṣči) was born in Ḥǝlli, Iraq in 1920 and died in
Israel in 2010. Abraham spent his childhood also in Šamīyi, where his
grandparents lived, and in Diwanīyi, where he attended primary school.
Afterwards, he moved to Baghdad, where he finished high school, and then
worked as the manager of the accounting department in the agency that
imported Ford cars from England to Iraq. In 1946 he married Alwīz Ben-

1.4 Recordings and Informants 13
Eliyahu (Xḷaṣči) of the house of Mˁallǝm in Baghdad. Alwīz was born in

Diwanīyi in 1924, went to a Muslim school and finished elementary school.
She was a housewife all her life and passed away in 2017. They brought two
daughters into the world. The eldest, Amal Bar-Moshe, was born in 1947 in
Baghdad, went to Frank ˁIni elementary school and then to the secondary
school and high school of a convent. After finishing high school she was
accepted to the pharmacy college of Baghdad University, from where she
graduated in 1969. Her younger sister, Gilda Bar-Moshe, was born in 1950.
The four immigrated to Israel in 1971 and lived in Ramat-Gan.
Amal Bar-Moshe, who worked in Israel as a pharmacist, married Zvi Bar-
Moshe in 1974. Zvi was born in 1943 in Diwanīyi under the name Ṣabāḥ Mūsa,
and is the son of Sālǝm Mūsa, a clothes salesman of Diwanīyi's market, and
Nuna Mūsa, a housewife. Zvi went to a Muslim school in Diwanīyi, and after
graduation was accepted to the engineering college of Baghdad University
and moved to Baghdad. He graduated as a chemical engineer in 1969, and
immigrated to Israel in 1970. He worked at first in the Weizmann Institute
and then opened his own private company, Chimineer, which imported
veterinary and lab equipment.
Of the native speakers mentioned so far, Alwīz spoke only JB. Abraham
spoke mainly JB and basic Hebrew, which he caught along the way in Israel.
Amal and Zvi, who came to Israel in their twenties, speak fluent Hebrew, but
JB keeps on being a dominant language for them, as they speak to each other,
to their family, and to their friends in JB on a daily basis.
Abraham's sister, Adība Kuǧman, also take part in some of the recordings.
She was born in 1931 in Ḥǝlli and received basic primary education. She
immigrated to Israel with her family in 1950, and lived in Netanya and then
in Nazareth. In 1972 she moved with her children to London, where she lives
today. Adība is a housewives, her dominant language is JB, and although she
speaks good Hebrew, she is surrounded by JB speakers most of their time.
Asˁad Mˁallǝm and Samīr Mˁallǝm are Abraham and Alwīz's nephews.
Asˁad was born in 1940 and Samīr in 1943 in Diwanīyi, Their father, ˁƎzzat
Mˁallǝm, the brother of Alwīz, was a famous and powerful Jew in Diwanīyi.
He established a brick factory in the town. The family, however, lived in
Baghdad, where both Asˁad and Samīr finished high school. Asˁad studied
veterinary in Baghdad University, graduated in 1964, and then he left for
studies in the USA. From there he moved to Canada, where he lives today.
Samīr studied Business administration in a private university in Baghdad. He
immigrated to Israel with his family in 1971, at first worked in a technological
company in Israel, and then opened an independent business of electrical
equipment. Asˁad speaks JB and English, and Samīr speaks JB and Hebrew.
Both still use JB on a daily basis with their relatives.
In some of the recordings that I made, I had to interfere the flow of speech
in order to direct the conversation into a certain point. My own utterances

14 1 Introduction
are not transcribed but only translated, since I don't fully pronounce JB as a
native speaker. The same goes for Alwīz's caretaker, Melanie Perrera, a Sri
Lankan who speaks a little bit of Arabic, but not JB. The translated speech
appears as such in the transcribed column, surrounded by round brackets.
Yardena Sasōn was born in 1946 in Baghdad and immigrated to Israel in
1950. In her childhood she was surrounded by JB, as she lived in a ma'abara
of Iraqi Jews. Her grandmother used to live in her parents' house, and used
to tell stories. Yardena recorded herself telling two of these stories.
Other native speakers that participate in Abraham Ben-Eliyahu's
recordings such as Yogev Yahezqel, Moshe Qǝzzāz, and Blanche Qǝzzāz were
in their seventies or eighties at the time of the recordings. All of them
immigrated to Israel at the beginning of the fifties, and although they spoke
also Hebrew, their main tongue was JB, as they were surrounded by JB
speakers in their daily lives.
1.4.4 Sound files

Sound files of all the texts can be found online in the SemArch, the sound
archive of Semitic languages of Heidelberg University under
http://www.semarch.uni-hd.de/.

2 Phonology
2.1 Consonants
affrica-
stop fricative appro- empha-
tive trill nasal
1 ximant tic
VL V VL V VL V
[ḅ]2;
bilabial p b w m [ẉ];
[ṃ]
labio-
f v3
dental
inter- ḏ̣
ṯ ḏ
dental
dental t d ṭ
ṣ; [ẓ];
alveolar s z r l n
[ḷ]; [ṇ]
post-
š ž4 č ǧ
alveolar
palatal y
velar k g x ġ
uvular q
pharyn-
ḥ ˁ
geal
glottal ˀ h
Table 3: Consonants
1 "VL" indicates voiceless consonants and "V" indicates voiced ones.

2 Emphatic consonants in brackets are secondary (§2.1.1.6).
3 The phoneme v is very rare and usually appears in loanwords from European languages.
Mansour (2006: 233) even questions its status as a phoneme.
4 According to Mansour (1991: 56), the postalveolar voiced affricative ž is an allophone
of the postalveolar voiced fricative ǧ when the latter is followed by another consonant.
This corresponds to examples like: ždīd 'new'; tzuwažtu 'I married'; and ǧāb 'he brought'.
He explains it as a strategy to avoid three consonants cluster, since the consonant ǧ is
actually a combination of two consonants d and ž. This theory seems limited, though,
since there are occurrences of ǧ before another consonant, for example: ǧġēdi 'rat'.

16 2 Phonology
Table 3 gives a general overview of the consonants that take part in JB's
phonological system. A few diachronic remarks and explanations about
possible phonetic changes in consonants are in order:
2.1.1 The diachronic development of JB's consonants
2.1.1.1 Reflexes of OA ˀ, w, and y

w and y are phonemically stable unless they open the word, they are followed
by their corresponding vowel, and they are preceded by a prefix. When all
these conditions are fulfilled w and y zero out. In certain cases their zeroing-
out results in the elongation of the corresponding vowel. The same is true for
ˀ, only that in addition, it is rarely pronounced as a glottal stop at the
beginning of the word, regardless to the existence of a preceding prefix or a
following corresponding vowel.
ˀ: tˀaxxaġ 'he was late'; aṣl 'origin'; ǝsm-ak 'your (m.s.) name'; iyām 'days'; l-
aswad 'the black one'.
w: hawa 'wind'; walad 'boy'; l-walad 'the boy'; l-ūlād 'the children'.
y: yhūd 'Jews'; mǝbyūˁ 'it (m.s.) is bought'; l-īhūd 'the Jews'.
2.1.1.2 Reflexes of OA interdentals

Interdentals are retained: ṯnēn 'two'; hāḏa 'this'.
Both OA ‫ ﺽ‬and ‫ ﻅ‬are pronounced as interdental emphatic voiced
fricative ḏ̣: ḏ̣all 'he remained'; aġḏ̣ 'land'.
2.1.1.3 Reflexes of OA r
The alveolar trill r is realized as voiced velar fricative ġ in words of clear
Arabic origin: qdaġtu 'I could'; nahᵊġ 'river'; yġīd 'he wants'; ysāfǝġ 'he travels'.
It is pronounced as the trill r in:
– modern Arabic words: siyāra 'car'; mudīr 'manager'.
– words of Hebrew origin: ráššam 'he wrote'; tōra 'bible'; sēfǝr 'Bible'
– words of Turkish or Persian origin: kōndra 'shoe'; parda 'curtain'; sǝṭra
'jacket'.
– proximity to x: āxǝr 'last'; mxarbaṭ 'confused, damaged'.
2.1.1.4 Reflexes of OA q
The preservation of the uvular pronunciation of the consonant q is one of the
primary features of qǝltu dialects. JB is no exception: qalb 'heart'; qǝltu 'I said'.
In a few words the acceptable pronunciation is voiced velar stop g, thanks
to MB influence: garāyǝb 'acquaintances'. These cases are, however, rare
(Mansour 2006: 233).

2.1 Consonants 17
2.1.1.5 Foreign borrowed consonants

The consonant g can also appear in loanwords: gḷāṣ 'glass'; zangīn 'rich' (from
Turkish).
The consonant č5 occurs in Persian and Turkish loanwords: čāra 'choice,
solution, option'; čāy 'tea'.
The consonant p appears as well in loanwords of Persian and Turkish
origin: qapaġ 'lid'; čarpāya 'bed'. It also appears in Hebrew words: pēṯi 'fool'. p
can sometimes hark back to an original b, especially in words of European
origin: pās 'bus'; paysə́gǝl 'bicycle'.
2.1.1.6 Emphatic consonants

There are three stable emphatic consonants in JB: ṭ, ṣ, and ḏ̣. Some
consonants, like l6, m, b, and others, can be realized as emphatic in certain
words: ṃāy 'water'; ḷaṭma 'slap'. Their emphatic articulation is unstable and it
usually occurs under the influence of another emphatic or velar consonant in
the word. Mansour (1991: 59) distinguishes the two groups of emphatic
consonants, i.e. the three stable emphatics and the ones in free variation, and
terms them "primary and secondary velarized consonants" respectively.
However, emphasis can be a distinctive feature even when it comes to
secondary emphatic consonants. For example in the pair ḅāḅa 'father' vs. bāb-
a 'her door', the former is constantly articulated with emphatic consonants.
Emphatic consonants are also frequently found in loanwords, for instance:
gḷāṣ 'glass'; aḅēḷ 'grief'.
2.1.2 Phonetic changes in JB's consonants

2.1.2.1 Assimilations
1. As mentioned above, non-emphatic consonants can become emphatic
as a result of the existence of emphatic or velar consonants in their
environment7: ẓaġġ 'he became smaller'; nǝṣṭanḏ̣aġ 'we wait'; ṣuḷṭān
'sultan'. In the case of ḅḅaḥd-ak 'by yourself', the emphatic consonant
is a secondary result of the assimilation of the original w: bwaḥd-ak -
> ḅḅaḥd-ak.
2. Voiceless consonant might voice under the influence of a neighboring
voiced consonant: tzūwaǧ-a 'he married her' -> dzūwaǧ-a. The
opposite case, namely of a voiced consonant turning into a voiceless
one under the influence of a neighboring voiceless consonant, also
5 In MB k affricates into č in certain environments: čān 'he was' vs. ykūn 'he is'; bī-k 'in you
(m.s.)' vs. bī-č 'in you (f.s.)'. This affrication doesn't occur in JB (Blanc 1964: 25).
6 According to Blanc (1964: 20), ḷ is typical of gǝlǝt dialects and its existence in JB might
be attributed to a MB loan: mxaḅḅaḷ 'crazy'.
7 This phenomena is commonly termed tafxīm or velarization.

18 2 Phonology
occurs: dxalna 'we entered' -> txalna. In some cases is can lead to a
complete assimilation: atḏakkaġ 'I remember' -> aḏḏakkaġ.
3. The consonant ġ might assimilate in the environment of x or q: lǝxxi8
'other (f.s.)'; qqētu 'I read'. When followed by ḥ, ġ might be
pronounced closely to w: fǝġḥan ~ fǝwḥān 'glad'. ġ can also drop
altogether: ma aˁġǝf 'I don't know' -> maˁǝf.
4. m can assimilate into n: tǝmṭǝġ 'it rains' -> tǝnṭǝġ. The opposite change
can also happen: zǝnbūġ 'bee' > zǝmbūġ.
5. l is easily assimilated into n: qǝnna 'we said'. The article l-, as well as
the relative marker, the preposition, and the direct object marker that
share the same allomorph l-, assimilate into the following consonant9:
l-šams 'the sun' -> š-šams. This can also occur with particles that end
with l, like the preposition māl- 'of': mār-raǧˁa 'of the return'.
2.1.2.2 Additional phonetic changes

1. When a preposition like l-, b-, or mᵊn- precedes deictic words that
open with h, the h may fall off: l- 'to'+hāḏa 'this (m.)' -> l-āḏa; l-
+hōn 'to here' -> l-ōn.
2. Metathesis occurs in words like yǝnˁal 'curses', where the l and the n
exchange their places.
3. Gemination in final position is unstable. It is sometimes pronounced
as a single consonant regardless to three consonants cluster's
production considerations. Determiners like fǝd 'a, some' and lax
'other', whose final consonant is a result of an assimilation that was
reduced, are mostly articulated so. As for C2C3 roots in word final
position, despite the fact that their final gemination is not always
articulated, it will be noted for diachronic considerations.
8 This form originates from the combination of the article l- and OA uxrā 'other (f.s.)' as
follows: l-uxrā > l-ǝxġi > lǝxxi.
9 Mansour (1991: 66; 2006: 239) mentions that in JB, l- as definite article or relative
pronoun assimilates to the next consonant when the latter is dental, interdental,
alveolar, postalveolar and palatal (excluding the palatal y), given that the consonant is
not the first in a cluster. When it is the first in a cluster, an anaptyctic vowel is inserted
between the l- and the cluster: lǝ-ṭyūġ 'the birds'. Blanc (1964: 119-120) extends this
observation to all three dialects of Baghdad. In a footnote, however, Mansour (199: 66)
mentions that there are cases where the l- should assimilate but it doesn't. One case in
which this happens is when the speaker pauses after the definite article because he is
still in the course of selecting the following noun. The corpus indeed validates Mansour's
observation but presents additional cases in which the l- doesn't assimilate. This issue
requires a separate investigation, which is out of the scope of the current sketch. A
possible, although partial, explanation for the situation in JB might be found in Abu-
Haidar's summary of Baghdadi Arabic (2006: 225), where she mentions that in CB the
definite article often assimilates to the moon letter following it. She gives as an example:
ǝq-qaṃaġ 'the moon'.

2.2 Vowels 19
2.2 Vowels
2.2.1 Long vowels
front central back
high ī ū
mid ē10 ō
low ā
Table 4: Long vowels
Long vowels appear in principle only in stressed syllables, otherwise they

shorten or change their value as will be detailed below.
2.2.2 Short vowels

front central back
high i u
mid e ǝ o
low a
Table 5: Short vowels
1. Short vowels don’t occur in an open pre-stressed syllable11: ktabtu 'I

wrote'; ktāb 'book'.
2. The vowel a can appear in any syllable type, except for an open
unstressed one: katab 'he wrote'; qaddam 'he served'; ṣadīq 'friend'.
3. Mid, central ǝ is limited to open stressed syllables or to closed
syllables and it usually originates from an OA short vowels u, i12, or
a: qǝfǝl 'lock'; qǝbba 'room'; mǝlḥ 'salt'; kǝtbǝt-u 'she wrote it (m.s.)'.
4. u and i are usually a result of shortening of their long equivalents due
to stress shift: yqulōn 'they say'. They can be also reflexes of an
unstressed historical diphthong aw or ay (§2.2.4.3 & §2.2.4.6): yumēn
'two days'; bitēn 'two houses'. Both vowels can appear in loanwords
from foreign languages or from standard Arabic: muḥāmi 'lawyer'. In
any case, they are restricted to an open unstressed syllable.
10 The vowel ē is pronounced with a preceding slight y sound – zēn 'good' is pronounced
like [zʸēn]. Abu-Haidar (2006: 224) mentions this glide in her summary of Baghdadi
Arabic, and notes that it is more common in the speech of women and men of rural
origin.
11 Unless when they originate from a long vowel that shortened due to stress shift: yǧibōn
'they bring', or they take part in modern words and loanwords: mudīr 'manager'.
12 Mansour (1991: 36) notes that ǝ is a centrally articulated vowel between u and i. This
supports his claim that in certain environments ǝ and i, and ǝ and u can have a very
close phonetic value: lí-qǝddām 'in advance' ([i]~[ǝ]); ḅǝṭǝl 'bottle' ([ǝ]~[u]).

20 2 Phonology
5. and e are quite rare and they result from shortening of their long
equivalents due to stress shift13: yǧibo-l-yā-na 'they bring it/them to
us'.
2.2.3 Shortening of long vowels

The rule according to which an originally long vowel shortens in an
unstressed position is a central rule of JB's vowels system. Blanc and Mansour
note this rule, but there are some differences in their analysis. The two cite
several examples that follow the rule as well as some that don't without
providing a thorough explanation or proof. That can be understood in the
absence of technical tools with which the rule could have been examined. An
empirical phonetic analysis of this rule allows us to approve the validity of
this rule in JB14, but also to note a few cases that do not follow it:
1. The first vowel of the AP in stem I does not shorten: sēmˁīn 'are
hearing'.
2. Most occurrences of the monophthongs ī and ū that result from
diphthongs in an unstressed position do not shorten15. This applies to
cases like the first vowel of C1-w roots of the PP in stem I, hollow
roots in stem II and V, as well as other cases: mūǧūda 'is (f.) present';
sūwēt-a 'you (m.s.) did it (f.); l-ūlād16 'the children'. On the other hand,
in the case of the word siyāra 'car' this rule doesn’t apply, probably
because it is a MSA loan.
3. When the stress shifts to a previous particle17, the following long
vowel does not shorten: lí-hōni 'to here'.
2.2.4 Reflexes of OA vowels and diphthongs

2.2.4.1 OA u
– OA u in closed syllables > JB ǝ. For example: qubba 'room' > qǝbba;
qubbatu-hu 'his room' > qǝbbǝt-u; qufl 'lock' > qǝfᵊl18.
13 Blanc (1964: 33) agrees that ē and ō in an unstressed position are shorter, but he doesn't
cite them as short vowels. Mansour (1991: 96-98), on the other hand, cites some cases
in which ē and ō shorten when unstressed. These include cases of stress shift in the
double object pronoun conjugation, of construct state, and of loanwords.
14 More accurately put, it is safe to say that from the phonetic point of view the originally
long vowel is shorter in an unstressed position in relation to other long vowels in the
same phonological word (Bar-Moshe, forthcoming).
15 There are cases of undtable monophthong vowel length (Bar-Moshe, forthcoming).
16 This case involves a consonantal particle which precedes a cluster with an initial w or
y. An anaptyctic is inserted to avoid a three consonants cluster, thus producing the
combination ǝw and ǝy (Bar-Moshe, forthcoming).
17 Except for aš- (Bar-Moshe, forthcoming).
18 The diachronic analysis is based on the OA closed monosyllabic form qufl. The fact that
an anptyctic vowel is added in this pattern in certain cases in JB (§2.4.2) doesn’t
influence this analysis.

2.2 Vowels 21
– OA u in an open unstressed syllable > JB ∅19. For example: fulān

'anonymous' > flān.
Remark – in loanwords u can retain its value. For example: muḥāmi 'lawyer'.
2.2.4.2 OA ū
– OA stressed ū > JB ū. For example: yqūl 'he says'.
– OA unstressed ū > JB u. For example: yaqūlūna 'they say' > yqulōn;
aškūn 'what' > aškun.
2.2.4.3 OA diphthong aw
– OA aw in a stressed syllable > JB ō. For example: yawm 'day' > yōm.
– OA aw in an unstressed syllable >JB u. For example: yawmayni 'two
days' > yumēn; sawdā́ 'black (f.s.)' > sudā.́
The change of vowel quality from ō to u due to stress shift can be seen in the
following examples: katbu20 'they wrote' + -nu '3.m.s.' -> kǝtbō-nu 'they wrote
it (m.s.)'; tǝlǝfizyōn 'television' + -āt 'p.' -> tǝlǝfizyunāt 'televisions'.
There are cases in which unstressed ō shortens to o rather than changes to
u: solaftu 'I talked'; ašlon 'how'. There are also cases in which the combination
aw retains: awqaf 'I stand'; sawwa21 'he did'. For a detailed discussion about
the diachronic development of the diphthong aw and its allophones in JB see
Bar-Moshe (2018).
2.2.4.4 OA i
– OA i in closed syllables > JB ǝ. For example: miftāḥ 'key' > mǝftāḥ;
nimtu 'I slept' > nǝmtu; ṣidq 'true, right' > ṣǝdᵊq22.
– OA i in an open unstressed syllable > JB ∅. For example: kitāb 'book'
> ktāb.
Remark – in loanwords i might keep its value. For example: tǝlǝfizyōn
'television'. Also in certain compounds that open with the preposition li- 'to',
in which the stress falls on the preposition, the vowel retains its value as i,
for example: lí-hassa 'till now'.
19 There are rare cases in which u can change into ǝ in an open unstressed syllable. In the
words ǧǝnūd 'soldiers' and ḥǝdūd 'boarder' the speakers seem to pronounce ǝ. They agree,
however, that the forms ǧnūd and ḥdūd also exists.
20 The 3.p. SC suffix -u is probably analyzed as originating from the diphthong aw (Blanc
1964: 62).
21 The combination ǝw, which might result from unstressed aw in the case of C2-w roots
in stem II, is realized as ū: sawwa 'he did' + -nu '3.m.s.' -> sǝwwā-nu -> sūwā-nu 'he did
it (m.s.)'.
22 The diachronic analysis is based on the OA closed monosyllabic form ṣidq. The fact that
an anptyctic vowel is added in this pattern in certain cases in JB (§2.4.2) doesn’t
influence this analysis.

22 2 Phonology
2.2.4.5 OA ī
– OA stressed ī > JB ī. For example: yǧīb 'he brings'.
– OA unstressed ī > JB i. For example: yurīdūna 'they want' > yġidōn.
2.2.4.6 OA diphthong ay
– OA ay in a stressed syllable > JB ē. For example: bayt 'house' > bēt.
– OA ay in an unstressed syllable > JB i. For example: baytayni 'two
houses' > bitēn; bayḏ̣ā́ 'white (f.)' > biḏ̣a.̄́
The change of vowel quality due to stress shift can be seen in the following
examples: ktǝbi23 'write (f.s.)!' +-nu '3.m.s.' -> kᵊtbē-nu 'write (f.s.) it (m.)!';
kēk 'cake' +-ēn 'DU' -> kikēn 'two cakes'.
There are cases in which an unstressed ē shortens to e rather than changes
into i: beġaktu 'I blessed'. There are cases where its quality doesn’t change:
sēmˁīn 'are hearing'. There are also cases in which the combination ay retains:
aybas 'I dry'; sayyab24 'he left'. For a detailed discussion about the diachronic
development of the diphthong ay and its allophones in JB see Bar-Moshe
(2018).
2.2.4.7 OA a
– OA a in stressed syllables > JB a. For example: ǧamal 'camel'.
– OA a in closed post-stressed syllables > JB a. For example: katab 'he
wrote'.
– OA a in pre-stressed closed syllables > JB ǝ. For example: xabbāz
'baker' > xǝbbāz; sakġān 'drunk (m.s.) > sǝkġān; maftūḥ 'opened
(m.s.)' > mǝftūḥ.
– OA a in unstressed open syllables > JB ∅. For example: ṯaqīl 'heavy'
> ṯqīl.
Remarks:
1. The vowel following the prefixes of the PC is ǝ: yaftahimu 'he
understands' > yǝftahǝm. This is the case in many Arabic, and it
probably reflects a change from i rather than a into ǝ (Versteegh
1997: 134).
2. There are certain cases in which OA a in a stressed syllable changes
into ǝ: šǝhᵊġ 'month'. These cases are not systematic, as other roots in
the same nominal pattern don’t change their vowel (§3.5.2.1(1)).
3. There are many cases in which OA a in an unstressed open syllable
keeps its value: ṣadīq 'friend'; ṭarīq 'road'; madārǝs 'schools'; ǧamāˁa
'group; raˀīs 'president; baˁád-u 'he is still'. The OA a of these patterns
23 The 2.f.s. imperative suffix -i is probably analyzed as originating from the diphthong ay
(Blanc 1964: 62).
24 The combination ǝy, that might result from unstressed ay in the case of C2-y roots in
stem II, is realized as ī: sayyab 'he left' + -u '3.m.s.' -> sǝyyab-u -> sīyáb-u 'he left him'.

2.2 Vowels 23
can zero-out with other roots, however: mlīḥ 'good (m.s.)'; ṭḥīn 'flour';
mḥābǝs 'wedding rings' (§3.5.2.3(1), for example).
4. In cases where OA a opens the word, it retains even if unstressed. For
example: axū-nu 'his brother'.
2.2.4.8 OA ā
– OA stressed ā > JB ā. For example: ˁāyan 'he saw'.
– OA unstressed ā > JB a. For example: ˁāyantu 'I saw' > ˁayantu.
Remarks:
1. Unstressed ā might keep its long value in loanwords. For example:
rādyō 'radio'.
2. Inner imāla:
a. Inner imāla occurs in certain morphological patterns as a result
of an existing i or ī around the ā. In most cases in JB the inner
imāla changes the vowel ā into ī. For example: kilāb 'dogs' > klīb.
b. Specifically for OA qātil pattern, the imāla is morphologically
conditioned25:
– When it represents an adjective: ā > ī. For example: bīġǝd 'cold
(m.s.)'.
– When it serves as a verb: ā > ē. For example: kētǝb 'is writing.
– When it represents a noun: ā retains. For example: kātǝb 'author'.
2.2.4.9 Final vowels

Final vowels are articulated as short ones, and thus will be noted as short
vowels26. There is no phonemic contrast, though, between long and short
vowels in final stressed or unstressed word position. Examples: qǝltu 'I said';
ktǝbi 'write (2.f.s.)!'.
Remark – final vowels elongate when suffixes are added to them. For
example: qǝlnā-l-u 'we told him'; fǝtḥī-ha 'open (f.s.) it (f.s.)!'.
2.2.4.10 Final imāla

Final imāla changes a final a into i. This, however, doesn’t always take place27,
as can be seen from the following examples: ǧiǧi 'hen'; aˁmi 'blind (m.s.)'; skāġi
'drunk (p.)'; kalba 'dog (f.)'.
Remark – there are cases in which the imāla results in final ē: hublā
'pregnant' > hǝblḗ; ḏ̣ulma 'darkness' > ḏǝ̣ lmḗ.
25 For more details and some exceptions §3.3.2.1. and §3.5.2.7(2(a))).

26 Except for final ō and ē, and for some special verbal cases. Examples: rādyō 'radio'; hǝblḗ
'pregnant'; ǧā 'he came'. Specifically, final ē is always stressed and is constantly long.
27 For the conditions behind the existence and absence of final imāla see §3.5.1.2.

24 2 Phonology
2.2.4.11 Final OA āˀ
In the patterns qatlāˀ and qutālāˀ, the final glottal stop ˀ drops but the
preceding vowel keeps its long and stressed value. For example: sudā́ 'black
(f.s.)'; tlaṯā́ 'Tuesday'. In some cases, however, it seems that the ˀ drops, the
final ā shortens, and the stress moves to the preceding syllable: ˁáḏra 'virgin'.
This happens also in words like mása 'evening'. Finally, there are cases in
which the final āˀ changes into i as a result of final imāla, like in: šǝti 'winter'.
2.3 Stress
Stress in JB falls on VKK or V̄ K closest to the end of the word. If neither occur,
the stress falls on the first V. Examples: ǧə́bna 'we brought' (VKK); ǧǝbnāḱ 'we
brought you' (V̄ K); ǧibu ̄́ 'bring (p.)!' (V̄ K); lēbsin̄́ 'are wearing' (V̄ K closest to
the end of the word); wálad 'boy' (on the first V).
Remarks and exceptional cases:
1. When a suffix is added to nominal and verbal patterns, the stress
shifts to the syllable that precedes the suffix regardless to the syllable
structure. For example: lēbǝs 'is (m.) wearing' vs. lēbə́s-u 'is (m.)
wearing it (m.)'; kammal 'he completed' vs. kǝmmál-a 'he completed it
(f.)'; xāybə́t-a 'poor her'.
2. There are two quantifiers in which the stress doesn’t shift to the
preceding syllable when a suffix is added: kə́llǝt-a 'all of it (f.)' and
ṯnḗnǝt-ǝm 'the two of them'28. This also happens in the temporal
coordinator tāĺ i-ya 'afterwards'.
3. In the PC of stems VII and VIII, the stress falls on the first syllable of
the base form -nqatǝl or -qtatǝl, unless one of the long suffixes -ōn or
-ēn is presented. For example: aftáhǝm 'I understand'; anházǝm 'I flee'
but tǝnhǝzmēn 'you (f.s.) flee'.
4. In the SC of stem X the stress falls, against the rules, on the first
syllable of the 3.f.s. and the 3.p.: stáˁᵊǧlu 'they hurried'. The same goes
for the f.s. of the AP of the same stem29: mǝstáˁᵊǧli 'is (f.)
hurrying/rushed'.
5. A frequent stress shift occurs in a number of pre-posed particles, such
as the prepositions li-, b-, mᵊn-, ˁal-, the determiner fǝd- and the
interrogative aš-. The particle might draw the stress as near to itself
as possible: lí-qǝddām 'in advance'; mə́n-bēt lí-bēt 'from house to house';
28 See also Mansour (1991: 167). Jastrow (1989: 167; 2001: 67) notes the same
phenomena in the Judeo-Arabic dialect of Nusaybin/Qāmǝšli, as well as in the Jewish
dialect of Mosul.
29 In these three cases the anaptyctic vowel doesn't bear the stress (phonology §4).

2.4 Anaptyxis 25
áš-aku 'what's the matter?'; áš-ǝsm-ak 'what's your name?'; b-ə́l-ˁaǧᵊl30

'quickly'. The negators ma and la are always stressed and so they are
written separately from the following word to distinguish them from
their homophonic modal particle (§3.4.2).
6. As mentioned, OA patterns qatlāˀ and qutālāˀ usually keep their final
stress despite the drop of the final glottal stop ˀ (§2.2.4.11): tlaṯā
'Tuesday'. When final imāla results with ē, the stress also falls on the
final syllable (§2.2.4.10).
When the stress of a phonological word31 corresponds to rules 1-2 above it
will not be marked. In cases where these rules do not apply, like exceptional
cases a-e, as well as other unstable cases, the stress will be marked by V́ .
2.4 Anaptyxis
2.4.1 Three consonants cluster
A cluster of three consonants might occur in the following cases:
1. št or st followed by a third consonant, like: štġaltu 'I worked'; stḥētu 'I
was ashamed'; kǝštbān32 'thimble'.
2. rt or rṭ followed by a third consonant, like: pǝrṭqāl 'orange'.
3. When n is first in the cluster and is followed by two consonants:
kōndra 'shoe'; ˁǝnd-kǝm 'with you (p.)'.
Other cases of three consonants cluster, either in a single word or in two that
are uttered as one sequence, are frequently broken by the anaptyctic vowel33,
which usually separates the first and the second consonants, for example:
aǧīb-ᵊl-kǝm 'I bring for you (p.)'; qam-ᵊṭġad-a 'he expelled her'.
Remarks:
1. An anaptyctic can appear in between words also when the first word
ends with a two consonants cluster and the second word opens with
a two consonants cluster. For example: bǝnt ǝl-bēt 'the girl of the
house'; mn-ǝl-bēt 'from the house'.
30 An anptyctic vowel can carry stress in JB, as this example shows. Another example for
that is ˁayǝnə́t-ni 'you (m.s.) saw me'. The stressed anaptyctic vowel will be marked in
these cases as ə́ and not as anaptyctic so that the readers will be able to notice the stress
mark. Specifically for the case of ˁayǝnə́t-ni, JB speakers don’t always insert an
anaptyctic woel, so the form ˁayǝnt-ni exists in parallel.
31 A unit consisting of one syllable or more which has one main stress. For the complete
definition of the term see Dixon & Aikhenvald (2002: 13).
32 Though the form kǝšᵊtbān exists in parallel.
33 Specifically for the case of the definite article, the anaptyctic vowel will be noted as ǝ
rather than ᵊ, to distinguish it from other uses of the homophonic morpheme l (see
§3.7.1). This is not to suggest, however, that it is not an anptyctic vowel also in the case
of the definite article.

26 2 Phonology
2. When words that open with a cluster of two consonants are preceded
by the definite article, the anaptyctic comes between the article and
the word. For example: lǝ-ṭbīx 'the dish'; lǝ-kbīġi 'the elder (f.)'.
3. When the addition of a definite article does not create a three
consonants cluster, no anaptyctic is inserted. For example: aṭˁī-hǝm l-
ūlād-i akᵊl 'I give food to my children'.
4. In stems VII and VIII in the SC an anaptyctic is inserted to avoid three
consonants cluster in the first and second persons34: nᵊǧġaḥtu 'I got
injured'; fᵊthamtu 'I understood'.
5. In stem X, an anaptyctic vowel is introduced in the 3.f.s. and the 3.p.
of the SC and in the f.s. and p. of the AP: stáˁᵊǧlu 'they hurried';
mǝstáˁᵊǧli 'is (f.) hurrying/rushed'. The stress falls, nonetheless, on the
previous syllable in these two examples.
6. In the PC of the 2.f.s., 2.p., and 3.p. in stems VII, VIII, and X, an
anaptyctic vowel is inserted between C1 and C2: tǝftᵊhmēn 'you (f.s.)
understand'; yǝstǝqᵊblōn 'they welcome'; tǝnkᵊsġōn 'you (p.) break'. This
happens also in the plural form of the AP in stems VIII and X:
mǝǧtᵊmˁīn 'are meeting'.
7. A three consonants cluster might result in certain persons from the
gemination of stem II or V in combination with an additional
consonant. In these cases, however, the gemination is not articulated
as a strategy to avoid the cluster. For the sake of diachronic clarity,
the gemination will nevertheless be noted, for example: mqaṭṭˁa 'cut
into pieces (f.)'; yṭǝllˁō-nu 'they take it (m.) out'.
8. When a word opens with two consonants cluster it is sometimes
necessary to introduce a prosthetic vowel in order to facilitate the
realization of the initial cluster: ᵊnzūl 'plague' (Mansour 2006: 235).
This, however, doesn't always happen.
2.4.2 Two consonants cluster

Two consonants cluster is generally not broken, unless it appears at the end
of the word in one of the patterns qatl, qutl, or qitl. This, however, doesn’t
always happen. Blanc (1964: 55-56) notes that it occurs when the first
consonant of the cluster is either ḥ, ġ, ˁ, or h, for example: OA laḥm 'meat';
duhn 'oil' > JB laḥᵊm; dǝhᵊn. As a matter of fact, there are many other cases
that do not follow this rule, in which an anaptyctic is nevertheless inserted:
akᵊl 'food'; ṣǝdᵊq 'true'; qabᵊl 'before', and others. Jastrow (2007: 418) suggests
34 The approach adopted here is diachronic in essence. It assumes that anaptyctic vowels
occur as a result of phonological changes in vowels, which in their own turn change the
syllabic structure and the stress. A synchronic approach might yield different
interpretations. For the cases that are introduced in this remark and in the following two
remarks, for example, one might argue that an anaptyctic vowel in a closed unstressed
syllable is synchronically perceived as a full vowel. This approach is also valid.

2.5 Glide 27
that an anaptyctic is inserted only when the last consonant is a liquid, i.e.
either r, ġ, l, m, or n, but an example like ṣǝdᵊq above prove that the reality is
more complex. Mansour (1991: 107-109) argues that the factor that
determines the need for an anaptyctic vowel is the relative sonority of the
consonants. When the first consonant of a final cluster has less sonority than
the last one, there is a need for an anaptyctic vowel. Such is the case with
qabᵊl. The opposite consonant cluster, on the other hand, does not require
one: qalb 'heart'.
Remarks:
1. When a non-consonantal suffix is added there is no more need for the
anaptyctic: laḥm-u 'his meat'. When the following word opens with
the article, the anaptyctic moves one position forward: ˁǝlč ǝl-ṃāy 'the
Acacia Gum' vs. ˁǝlᵊč ṃāy 'Acacia Gum'.
2. The vowel ǝ of the 2.f.s. suffix -ǝk is treated by Blanc (1964: 64-65)
as an anaptyxis. Blanc claims that the suffix itself is -k35. However,
the vowel appears throughout the declension, regardless to phonetic
considerations, and thus it won't be related as a case of anaptyxis.
Example: bēt 'house' + -ǝk '2.f.s.' -> bēt-ǝk 'your (f.s.) house'.
2.5 Glide
When a suffix that opens with a vowel is attached to a noun or a preposition
that ends with a vowel a glide is inserted. The glide is y if one of the vowels
is i, whereas it is w if one of the vowels is u, ū, or ō. The combination of u and
i produces the glide y. A few examples:
skamli 'chair' + -āt 'p.' -> *skamlīāt -> *skamlīyāt -> skamliyāt 'chairs'.
abu- 'father' + -i '1.s.' -> *abūi -> abū-yi 'my father'.
bi- 'in' + -i '1.s.' -> *bī-i -> bī-yi 'in me'.
wiya 'with' + -i '1.s.' -> *wiyā-i -> wiyā-yi 'with me'.
pālṭu 'coat' + -āt 'p.' -> *pālṭūāt -> palṭuwāt 'coats'.
ṣla 'synagogue' + -ōṯ 'p. (Hebrew loan)' -> *ṣlāōṯ -> ṣlawōṯ 'synagogues'.
Remark – when a word ends with i before the 3.f.s. suffix -ha, the h of the
suffix can be replaced by the glide y, for example: bi- 'in' +-ha '3.f.s.' can
simply develop into bī-ha 'in her', but has also the variation bī-ya36. The same
holds for words that end with w before the 3.f.s. suffix, where the glide w can
be inserted: abū-ha or abū-wa 'her father'.
35 This suffix also has an allomorph -ki that is used when the previous word ends with a
vowel: axū-ki 'your brother'.
36 According to Mansour (1991: 73) the long vowel of the preceding word is shortened
when a glide substitutes the h of the 3.f.s. suffix. The phonetic environment makes it
difficult to determine whether this is indeed the case, and so, for the sake simplicity, of
a long vowel will, nevertheless, be noted.

3 Morphology
3.1 The pronoun

JB has preserved the basic pronominal system of OA, though the gender
differences in the plural persons is lost, as well as the dual pronouns. The
different types of pronouns are detailed below.
3.1.1 Personal pronouns

1.s. ana 1.p. nǝḥna/ǝḥna1
2.m.s. ǝnta
2.p. ǝntǝm
2.f.s. ǝnti
3.m.s. hūwi
3.p. hǝmmi
3.f.s. hīyi
Table 6: Personal pronouns
3.1.2 Pronominal suffixes

C-2 V-3 C- V-
1.s. -i (-yi); -ni 1.p. -na
2.m.s. -ak -k
2.p. -kǝm
2.f.s. -ǝk -ki
3.m.s. -u -un
3.p. -ǝm -hǝm
3.f.s. -a -ha (-ya/wa)
Table 7 – Pronominal suffixes
1 Blanc (1964: 60) argues that the variant ǝḥna is probably rarer. In the corpus, however,
it is more frequent in use in comparison to nǝḥna.
2 "C-" indicates that the previous word ends with a consonant.
3 "V-" indicates that the previous word ends with a vowel. This is relevant mainly to verbal
forms like: C3-w/y roots in conjugation; the PC endings -ōn and -ēn that drop their final
n before a pronoun suffix, and thus end with a vowel; 1.s., 2.f.s., and 3.p. SC endings;
and the verb ǧā 'he came' throughout its conjugation. There are also some prepositions
whose allomorph ends with a vowel when a pronoun suffix is added: bī- 'in', wiyā- 'with',
etc. In addition there are nouns like ab 'father' and ax 'brother' to which the vowel ū is
infixed before a pronominal suffix.

30 3 Morphology
Remarks:
1. The 1.s. suffix -ni appears only after verbal bases and some
prepositions: ǧāb-ni 'he brought me'; llǝ-ni 'for me'. Noun bases and
other prepositions take the suffix -i: bēt-i 'my house'; ṣōb-i 'near me'.
2. 2.m.s., 2.f.s., 3.m.s., 3.f.s., and 3.p. have two allomorphs – the first
one is used if the previous word ends with a consonant, whereas if it
ends with a vowel, the second allomorph is used: ǧāb-a 'he brought
her' vs. bnā-ha 'he built it (f.)'; bī-nu 'in him' vs. ktab-u 'he wrote it
(m.)'; abū-ki 'your (f.s.) father' vs. ǝmm-ǝk 'your (f.s.) mother'.
3. As was already mentioned (§2.5), when a noun or a preposition that
ends with a vowel4 appears before the 3.f.s. pronominal suffix, the
latter can replace its h with a glide: abū-wa 'her father'; ˁlī-ya 'on her'.
A glide can also be inserted in such cases before the 1.s. suffix: abū-
yi 'my father'; bī-yi 'in me'.
4. For the 2.f.s. ending -ǝk see also §2.4.2(2).
3.1.3 Double object pronouns

Verbs to which both a direct and an indirect object are attached are common
in the Baghdadi dialects. In JB the indirect object marks gender, number, and
person, while the direct object generally does not. The affixation of the object
pronouns can be implemented in one of three strategies:
1. The direct object's marker yā, which always bears the stress, is infixed
between the indirect object's preposition l and the pronominal suffix
that indicates the indirect object. The morphemes order is thus:
verb+l+yā+indirect object's suffix pronoun.
Example: ǧabo-l-yā-ni 'they brought him/her/it/them to me'.
2. The indirect object's preposition l is attached to the indirect object's
pronominal suffix, and only then comes the stressed direct object's
marker yā. The morphemes order is thus: verb+l+indirect object's
suffix pronoun+yā.
Example: ǧabo-l-ni-yā 'they brought him/her/it/them to me'.
3. The indirect object and the direct object are separated into two
different phonological words – in the first one the direct object's
pronoun is suffixed to the verb, and in the second one the indirect
object's pronoun is suffixed to the allomorph llǝ- of the indirect
object's preposition (§3.7.1). Unlike the previous two strategies, in
using this strategy the speaker marks also the gender, number, and
person of the direct object.
Example: ǧabō-nu llǝ-ni 'they brought him/it to me'.
4 Specifically the vowels i or u. The vowels a and ǝ take only the allomorph -ha: llǝ-ha 'for
her'; bnā-ha 'he built it (f.)'.

3.1 The pronoun 31
For a detailed account of the different strategies and their diachronic

development see Bar-Moshe (2019).
3.1.4 Demonstratives and deixis

JB presents a double dimensional system of proximal and distal
demonstratives:
Proximal Distal
m.s. hāḏa haḏāk(i)
f.s. hāyi haḏīk(i)
p. haḏōli haḏōk(i)
Table 8 – demonstratives
Remarks:
1. The distal demonstratives can appear without the final -i. Blanc
(1964: 139), for instance, doesn't even cite forms with -i. In the
corpus, however, mainly forms with -i appear.
2. For the distal plural demonstrative, Blanc (1964: 139) cites haḏōlak.
This form is, however, absent from the corpus, and the informants
reject its existence.
3. The demonstrative morpheme hal- is restricted in use to specific
adverbial compounds: hal-kǝbǝġ 'that big'; hal-qad5 'that much'; has-
sana 'this year'; b-haṣ-ṣūra 'this way'.
Other deixis:
hōn(i)6 'here'; wnīk(i)7 'there'; hēkǝḏ 'like this'; hassa or s-sāˁa 'now'.
3.1.5 Interrogatives
The following is a list of the common interrogatives in JB:
– aš 'what?': aš ṣāġ? 'what happened?'. Preceded by a preposition, its
allomorph is ēš: ˁala ēš qa-tǝḥkōn? 'What are you talking about?'.
5 Both hal-kǝbǝġ and hal-qad can be declined by the addition of the infix -āt followed by
a pronominal suffix: hal-qǝddāt-u 'he (is) that much'; hal-kǝbġāt-ǝm 'they (are) this big'.
The same phenomenon was noted by Jastrow in the Muslim dialect of Mosul (1979:
44).
6 According to Blanc (1964: 139), its original form was *hahuna. The weak combination
of ahu developed into aw, which resulted in the form *hawna. The diphthong aw in a
stressed position changed into ō (§2.2.4.3), which produced the form *hōna. Finally,
final imāla took place and we ended up with: hōni.
7 In parallel to the diachronic process that led to the development of hōni (as
demonstrated in the previous footnote), the original form of wnīki was *hahunāka, in
which ahu developed into aw: *hawnāka, and then changed into u in an unstressed
position: *hunāka (§2.2.4.3). Then both final and inner imāla took place to produce
*hunīki. At this point, the frequent prefixation of the preposition l- to this adverb led to
the elision of the deictic h: l- 'to' +*hunīki -> lunīki, a form which was reanalyzed as
consisting of the preposition l- and the adverb wnīki.

32 3 Morphology
Interrogative compounds based on aš- are common: aškun 'what?';

ašlon 'what kind of, how?'; ašqad 'how much?'. aš can also be suffixed
to the compound, in which case its allomorph is usually, but not
necessarily, -ēš: bēš 'how much?'; lēš 'why?'; xaṭġaš8 'for what?'.
– mani 'who?': mani hāḏa? 'who is this (m.s.)?'. It frequently precedes
prepositions: l-mani 'to whom?'; wiya-mani 'with whom?'.
– hayyi or hayyu9 'which?'. It can be used to modify a noun: hayyi ktāb?
'which book?' or pronominally: hayyi l-akbaġ? 'which one is the
biggest?'.
– wēn 'where?'. When the subject of the question is a pronoun, it is
usually suffixed to the interrogative as a pronoun: wēn-ak 'where are
you?'. The 3.f.s. suffix pronoun in this case is -i rather than the
expected -a: wēn-i 'where is she?'. The compound mnēn 'from where?'
compounds the interrogative with the preposition mᵊn 'from'.
– ǝmta 'when?'. It can be also pronounced as yǝmta, although Blanc
(1964: 138) mentions it only for MB and CB.
– kēm10 and kam 'how much?'11.
3.2 The verb

3.2.1 General overview
JB's verbal system is based on the stem system of OA. Like in other Arabic
dialects, stem IV is no longer in use. In addition, it might be argued that
additional four stems are used. These additional stems will be treated here,
however, as extensions of stem III and VI (§3.2.2.3 & §3.2.2.4).
In each stem we find the SC, the PC, and the imperative. These are
conjugated in paradigms of person and number as specified under §3.2.3. The
active and passive participle will be discussed under §3.3.
8 The ġ frequently assimilates to the preceding t: xaṭṭaš.

9 Blanc (1964: 138) cites hayyu as a CB form. Nevertheless, it appears in the corpus, even
though quite rarely. Both hayyi and hayyu can relate to nouns of all numbers and
genders, although originally the different suffixes (probably not only -i and -u) were
used to agree with the noun, as can be hinted from their use in the Muslim dialect of
Mosul (Jastrow 1979: 45).
10 Based on OA kam one should wonder about the origin of the long ē in the form kēm.
According to Blanc (1964: 46, 199) it is probably an elongation of the vowel of kam,
which is phonetically realized as [kɛm] in JB.
11 Both kam and kēm can serve as determiners meaning 'a few': kam/kēm lōri 'a few trucks'.

3.2 The verb 33
3.2.2 Derivation
3.2.2.1 Stem I
1. Strong roots
SC – unlike OA, JB presents only one base form qatal: katab 'he wrote';
labas 'he wore'; kabaġ 'he grew'. The conjugation of the different persons
follows the phonological rules that were already outlined: ktabtu 'I wrote';
katbǝt 'she wrote'.
PC – consists of two base forms: -qtal or -qtǝl, whose vocal shape, i.e.
whether their vowel is a or ǝ, is mostly predictable. Thus, verbs whose OA
vocalic type is a and those with a pharyngeal C3 tend to have the base form
-qtal, whereas all the rest get -qtǝl. There are, however, a few exceptions to
this rule12.
The vowel between the subject prefix and the base is always ǝ for the 1.s.,
2.m.s., 3.f.s., and 1.p.13: nǝktǝb 'we write'; yǝfham 'he understands'. ǝ is inserted
between C1 and C2 for 2.f.s., 2.p., 3.p.14: tkǝtbōn 'you (2.p.) write'.
Imperative – can be derived from the prefix-less PC base forms, to which
the imperative's subject suffixes are attached: tǝktǝb -> ktǝb 'write (2.m.s.)!';
qˁǝdi 'sit (2.f.s.) down!'; smaˁu 'listen (2.p.)!'.
2. Weak roots
a. C1-ˀ
SC – there is no change in the base form in comparison to strong roots:
amaġ 'he ordered'; akaltu 'I ate'; axḏǝt 'she took'.
PC – the ˀ of the root and the following vowel change into ā: tākǝl 'you
(m.s.) eat'; taklēn15 'you (f.s.) eat'; ākǝl 'I eat'.
Imperative – can be derived from the PC base with the relevant subject
suffixes: kǝl 'eat (2.m.s.)!'; kǝli 'eat (2.f.s.)!'; kǝlu 'eat (2.p.)!'.
Remark – the root ˀmġ is conjugated as a strong root in the PC and in the
imperative: tǝˀmǝġ 'you (2.m.s.) order'; ˀmǝġ 'order (2.m.s.)!'.
b. C1-w/y
SC – no change in comparison to strong roots: waqaˁ 'he fell'; yabsǝt 'she
dried (intransitive)'.
12 Some verbs of u vocal type in OA are built on basis of -qtal: yǝxlaṣ 'he finishes'; yǝkbaġ
'he gets older'. On the other hand, some verbs of a vocal type in OA are built on basis
of -qtǝl: yǝlqǝf 'he grabs'.
13 This doesn't follow JB's phonological rules according to which OA a in a closed post-
stressed position retains. Thus, rather than a shift from a to ǝ, one should treat this case
as one of shift from i to ǝ. In fact, the vowel between the prefix and the base of the PC
has changed into i in many modern Arabic dialects (Versteegh 1997: 134).
14 This is a result of reshuffling of the syllabic structure to avoid three consonants cluster:
*tiktubōn > *tǝktbōn > tkǝtbōn.
15 The ā has shortened due to stress shift (§2.2.3).

34 3 Morphology
PC – the diphthong aw in the 1.s. awqaˁ 'I fall' doesn't change for
paradigmatic leveling reasons. The 2.f.s., 2.p., 3.p. also keep their typical
stem I conjugation: twǝqˁēn 'you (2.f.s.) fall'. In the 2.m.s., 3.f.s., and the 1.p.,
the vowel following the prefix, ǝ, produces the combination ǝw, which is
realized as ū: tǝwqaˁ -> tūqaˁ 'you (2.m.s.) fall'16. As for C1-y, only one root
was noted – ybs, in which the y drops in the 2.m.s., 3.f.s., and the 1.p.: *tǝybas
-> tǝbas 'you (2.m.s.) dry'17.
c. C2-w/y
SC – long ā appears in the third persons as opposed to ǝ in the rest: nām
'he slept'; nǝmtu 'I slept'.
PC – C2-w roots produce base patterns with either ā or ū: ynām 'he sleeps';
yṣūm 'he fasts'; tkunēn 'you (2.f.s.) will be'. C2-y roots present ī in their base
pattern: yǧīb 'he brings'; ybiˁōn 'they sell'.
Remarks:
i. According to Blanc (1964: 106), in certain high frequency
roots the PC base vowel, ā, ī, or ū, drops and ǝ is inserted
instead between the prefix and the base18. This might occur
only when the suffixes -ēn and -ōn are added. Only one case
as such was notes, however, namely that of the form yġidōn
'they want', which can, in parallel, be formed as yǝġdōn.
ii. When the indirect object marker l- is added to a verb form of
the root qwl, the long vowel of the base changes its value in
the following manner: the ā of the SC changes into a, whereas
the ū of the PC and the imperative changes into ǝ. In addition,
in the PC and the imperative, the l of the root elongates when
it is separated by a vowel from the l- of the marker: qal-l-i 'he
told me'; qalǝt-l-i 'she told me'; qǝllē-l-i 'tell (2.f.s.) me!'; yqǝllō-
l-i 'they tell me'.
iii. The verb 'to come' deserves a special treatment. In the first
and second persons of the SC ī is inserted: ǧītu 'I came'; ǧītǝm
'you (2.p.) came'. The third persons' conjugation is: ǧā19 'he
came'; ǧǝt 'she came'; ǧō 'they came'. In the PC: aǧi 'I come';
tǝǧi 'you (2.m.s.) come'; tǝǧēn 'you (2.f.s.) come'. The
imperative, like in other Arabic dialects, is formed on basis
of a different root: tāl 'come (2.m.s.)!'; tāli 'come (2.f.s.)!'; tālu
'come (2.p.)!'.
16 Blanc (1964: 104) notes only the form tǝwqaˁ, but Mansour (1991: 152-153) cites both.
17 Parallel to tūqaˁ, the form tības should be expected, but it does not exist.
18 Blanc cites it as a MB feature, but he mentions that it happens also in JB in a few
frequent verbs (1964: 106).
19 The final vowel is noted as long in the forms ǧā and ǧō.

3.2 The verb 35
d. C3-y
SC – the diphthong ay changes into ē for the first and second person: bnētu
'I built'. In the third person the y of the root zeroes out: bana 'he built'; banǝt
'she built'; banu 'they built'.
PC – has two patterns: abni 'I build' vs. abqa 'I remain. In both patterns the
vowel + y zero out altogether before the suffixes -ēn and -ōn: tǝbqēn 'you
(2.f.s.) remain; tǝbnōn 'you (2.p.) build'.
Imperative – can be derived from the PC base: tǝbni -> bnī 'build (2.m.s.)!';
tǝbqa -> bqā 'stay (2.m.s.)!'; tǝbqēn -> bqē20 'stay (2.f.s.)!'; tǝbnōn -> bnō21
'build (2.p.)!!.
Remark – C3-ˀ roots are conjugated as C3-y ones. A typical root is qġˀ 'to
read', in which the ġ systematically assimilates to the preceding q: qqētu 'I
read'. The PC and the imperative forms follow the pattern of the root bqy
rather than that of the root bny: tǝqqa 'you (m.s.) read'; yǝqqōn 'they read'; qqā
'read (m.s.)!'; qqē 'read (f.s.)'. When both the direct and the indirect object
pronouns are added to the imperative, the final vowel changes into a also for
the 2.f.s.: qqa-yā-nu 'read (m.s./f.s.) it to him!'.
e. C2C3
SC – the base form is qatt, in which C2 and C3 are never separated. The
vowel ē is inserted between the base and the ending of the first and second
person: sadd 'he closed'; sǝddēti 'you (2.f.s.) closed'; saddǝt 'she closed'.
PC – the base form is qǝtt, in which C2 and C3 are never separated: asǝdd
'I close'; tsǝddōn 'you (2.p.) close'.
Imperative – is derived from the PC base with the additional imperative
endings: sǝddi 'close (2.f.s.)!'.
3.2.2.2 Stem II
1. Strong roots
Stem II's conjugation is predictable on the basis of the OA conjugation of
the stem and JB's phonological rules. In all instances of the conjugation where
a three consonants cluster is produced, the gemination is not articulated. It
will, nevertheless, be noted in the transcription.
SC – kammal 'he finished'; kǝmmalti 'you (2.f.s.) finished'; kammlu 'they
finished'; kammlǝt 'she finished'.
PC – akammǝl 'I finish'; tkǝmmlēn 'you (2.f.s.) finish'; ykǝmmlōn 'they finish'.
Imperative – kammli 'finish (2.f.s.)!'.
20 The long ē, which is a result of the monophthongization of ay in a stressed position

(§2.2.4.6), changes, as expected (§3.2.3.1-§3.2.3.3), into ī before the 3.f.s. pronominal
suffix -ha: bnī-ha 'build (2.f.s./2.m.s.) it (f.)!'. This form is ambiguous and can be
interpreted as either a 2.m.s. or a 2.f.s. imperative form.
21 The long ō, which is a result of the monophthongization of aw in a stressed position
(§2.2.4.3), changes, as expected (§3.2.3.1-§3.2.3.3), into ū before the 3.f.s. pronominal
suffix -ha: bnū-ha 'build (2.p.) it (f.)!'.

36 3 Morphology
2. Weak roots
C3-y – the same changes as those mentioned for C3-y in stem I occur: xalla
'he put'; xǝllētu 'I put'; yxalli 'he puts'. The imperative xalli 'put (m.s./f.s.)!' is
used for both 2.m.s. and 2.f.s., but when an object pronoun is added, they can
be distinguished again: xǝllī-nu 'put (2.m.s.) it (m.)' vs. xǝllē-nu 'put (2.f.s.) it
(m.)'.
C2C3 – are conjugated regularly, but in persons where a three consonants
cluster might develop an anaptictic vowel is added: ykǝbbᵊbōn 'they make a
kebab (shape)'.
Quadrilateral roots of transitive verbs are conjugated similarly to stem II's
conjugation: xarbaṭ 'he confused, damaged'; čaqlab 'he rolled over'. Anaptyctic
vowels are inserted in certain cases to avoid three consonants cluster: čaqᵊlbǝt
'she rolled over'; ynǝxᵊbšōn 'they search'.
3.2.2.3 Stem III

The conjugation of stem III follows that of stem II, with an elongation of the
base vowel rather than the middle consonant: sāfġǝt 'she traveled'; safaġtu22 'I
traveled'; yǧāwǝb 'he answers'; yǧawbōn23 'they answer'.
Specifically for the root ˁyn, in some cases the speakers omit the middle y.
Thus, the forms tˁanōn 'you (2.p.) see' and ˁānu 'see (2.p.)!' can serve as
alternatives for tˁaynōn and ˁāynu, which exist in parallel.
Verbs like dōxan 'he got dizzy' and nēšan 'he aimed (an arrow/gun)' are
treated by Mansour (2006: 237) as extensions of stem III, in which the ā is
replaced by ō or ē24. More examples of roots conjugated in this way are: sōlfǝt
'she chatted'; ybeġkōn 'they bless'.
3.2.2.4 Stems V and VI

Stem V and VI have the same base as stems II and III respectively, only with
the addition of a preceding t-. They are usually the passive, reflexive, or
intransitive equivalent of stem II and III t--less forms: kammal 'he finished' vs.
tkammal 'it (m.) was completed'; sāmaḥ 'he forgave' vs. tsāmaḥ 'he was
forgiven'.
Quadrilateral roots in stem V follow the same base as that of stem II with
a preceding t-. They usually serve for intransitive verbs: tmǝġˁaltu 'I suffered';
txarbaṭ 'he got confused, damaged'; ddaˁbal25 'he rolled'.
The extended patterns of stem III mentioned in §2.2.2.3 above have their
equivalents with a preceding t-, and so, they can be regarded as an extension
22 The *ā shortened due to stress shift (§2.2.3).

23 The *ā shortened due to stress shift (§2.2.3).
24 Blanc (1964: 110) prefers to treat them as quadrilateral verbs with w or y as second
consonants.
25 The t- of the stem assimilated to the d of the root.

3.2 The verb 37
of stem VI. They bear a passive meaning, corresponding to the meaning of

the t--less patterns: bēġak 'he blessed' vs. tbēġak 'he got blessed'.
3.2.2.5 Stem VII

Stem VII serves as the passive or intransitive equivalent of stem I.
1. Strong roots
SC – is built upon stem I's base, preceded by n-: nǧaġḥu 'they got injured'.
In the first and second person, when a three consonants cluster is produced,
an anaptyxis is added: nᵊǧġaḥtu 'I got injured'.
PC and imperative – their base is -nqatǝl. The stress falls on the first
syllable of the base, unless the suffix -ōn or -ēn is present. For example:
anházǝm 'I flee' vs. tǝnhᵊzmēn 'you (f.s.) flee'.
2. Weak roots
C1-w – the combination ᵊw, which is produced in persons where an
anaptycic vowel is added after the n- of the base, is realized as ū: *nᵊwladtu -
> nūládtu 'I was born'.
C2-w/y – their SC base is -qāl- preceded by n-. In the first and second
persons, the ending is preceded by ē: ndāġ 'he was surrounded'; ndaġētu 'I was
surrounded'. As for the PC and the imperative, the applicable prefixes and
endings are simply added to the SC base: yǝndāġ 'he is surrounded'; tǝndaġōn
'you (2.p.) are surrounded'.
C3-y – are conjugated as if stem I was molded into stem VII: ˁama 'he made
blind' vs. nˁama 'he became blind'; aˁmi 'I make blind' vs. anˁámi 'I become
blind'.
C2C3 – their SC is similar to that of stem I, preceded by stem VII's n-: ḥabb
'he loved' vs. nḥabb 'he was loved'. In the first and second persons, the ending
is preceded by ē: nḥǝbbēti 'you (f.s.) were loved'. In regards to the PC and the
imperative, the applicable prefixes and endings are simply added to the SC
base: yǝnḥabb 'he is loved'.
3.2.2.6 Stem VIII

1. Strong roots
SC – is built upon stem I's base with -t- inserted between C1 and C2: ftaham
'he understood'. An anaptyxis is needed in some persons: fᵊthamtu 'I
understood'.
PC and imperative – their base is -qtatǝl. The stress falls on the first syllable
of the base, unless the suffix -ōn or -ēn is present. For example: aftáhǝm 'I
understand' vs. tǝftᵊhmēn 'you (f.s.) understand'.
2. Weak roots
C1-w – the w assimilates to the -t- of the stem: ttafaq 'he agreed'; yǝttáfǝq
'he agrees'.
C2-w/y – their SC base is qtāl-: ˁtāz 'he needed'. In the first and second
person, the ending is preceded by ē: ˁtazētu 'I needed'. As for the PC and the

38 3 Morphology
imperative, the applicable prefixes and endings are simply added to the SC
base: yǝˁtāz 'he needs'; tǝˁtazōn 'you (2.p.) need'.
C3-y – final a is produced for the 3.m.s. of the SC: štaġa 'he bought'. For
the first and second person, the ending is preceded by ē: štġēna 'we bought'.
Final i is produced for the PC persons that don’t end with a subject suffix:
aštáġi 'I will buy'.
C2C3 – their SC base is qtall-, to which the subject suffixes are added:
štamm 'he smelled'. In the first and second person, the subject suffix is
preceded by ē: štǝmmēt 'you (m.s.) smelled'. In regards to the PC and the
imperative, the applicable prefixes and endings are simply added to the base:
yǝštamm 'he smells'; tǝštǝmmōn 'you smell'.
3.2.2.7 Stem IX
Stem IX is restricted to specific semantic classes like verbs of colors and
deficiencies. Its base form is -qtall- for both the SC and the PC, thus its
conjugation is similar to that of C2C3 roots of stem VIII: ṣfaġġ 'he grew pale';
yǝṣfaġġ 'he grows pale'. In the SC, the endings of the first and second person
are preceded by ē: ṣfǝġġētu 'I grew pale'.
3.2.2.8 Stem X
Stem X is quite rare in use in JB.
1. Strong roots
SC – its base form is staqtal-: staˁǧal 'he hurried'; stǝˁǧalti 'you (2.f.s.)
hurried'. An anaptyctic vowel is introduced in the 3.f.s. and the 3.p.: stáˁᵊǧlu
'they hurried'.
PC – its base form is -staqtǝl-: yǝstaˁǧǝl 'he hurries'; nǝṣṭanḏ̣ǝġ 'we wait'. An
anaptyctic is added in the 2.f.s., 2.p., and the 3.p.: tǝstᵊˁǧlēn 'you (2.f.s.) hurry'.
2. Weak roots
C2-w/y – are built on the basis of st- followed by stem I base: stġāḥ 'he
rested'; yǝstġāḥ 'he rests'. In the SC, the endings of the first and second person
are preceded by ē: stġaḥētu 'I rested'.
C3-y – are conjugated on the basis of staqta- for the SC and -staqti- for the
PC: stanqa 'he selected'; yǝstanqi 'he selects'.
C2C3 – are built on the basis of st- followed by stem I base: stˁadd 'he got
ready'; yǝstˁǝdd 'he gets ready'. In the SC, the endings of the first and second
persons are preceded by ē: stˁǝddētu 'I got ready'.
3.2.3 Inflection
Verbs in the different stems and tenses are inflected for person, gender, and
number, as the following tables demonstrate:

3.2 The verb 39
3.2.3.1 The SC
Free26 Bound27 Free Bound
1.s. -tu -tū-; -tō- 1.p. -nā -nā-
2.m.s. -t -t-
2.p. -tǝm -tǝm-
2.f.s. -ti -tī-;-tē-28
3.m.s. ∅ ∅
29 3.p. -u -ū-;-ō-
3.f.s. -ǝt -ǝt-
Table 9: The inflection of the SC
3.2.3.2 The PC
Free Bound Free Bound
1.s. a- 1.p. n-
2.m.s. t-
2.p. t-…-ōn t-…-ū-; t-…-ō-
2.f.s. t-…-ēn t-…-ī-; t-…-ē-
3.m.s. y-
3.p. y-…-ōn y-…-ū-; y-…-ō-
3.f.s. t-
Table 10: The inflection of the PC
3.2.3.3 The imperative

Free Bound Free Bound
2.m.s. ∅
2.p. -u ū-; -ō-
2.f.s. -i -ī-; -ē-
Table 11: The inflection of the imperative
26 "Free", in contrast to "Bound", relates to the bare verb itself, when no pronominal
suffixes are added to it, in which case, the syllable to which the ending belongs is never
stressed.
27 When two allomorphs appear in the paradigm, the one on the left is used before the
3.f.s. pronominal suffix -ha, whereas the one on the right is used before the rest of the
suffixes. In both cases the syllable to which the suffix belongs is stressed. This is true
also for the suffixes in Table 10 and Table 11 below.
28 Blanc (1964: 61-62) mention only the allomorph -tī- for the 2.f.s., but this allomorph
serves only before the 3.f.s. pronominal suffix -ha. The allomorph -tē- precedes the rest
of the pronominal suffixes.
29 The 3.f.s. suffix doesn't follow the phonological rule according to which OA a in a closed
post-stressed position retains. However, it probably reflects the suffix -it that has
developed in non-Bedouin dialects rather than the OA suffix -at (Gaash 2013: 66).

40 3 Morphology
3.2.4 Verb conjugation paradigms of strong roots
3.2.4.1 The SC
Stem I Stem II Stem III Stem IV Stem V
1.s. ktabtu kǝmmaltu safaġtu tkǝmmaltu
2.m.s. ktabt kǝmmalt safaġt tkǝmmalt
2.f.s. ktabti kǝmmalti safaġti tkǝmmalti
3.m.s. katab kammal sāfaġ doesn't tkammal
3.f.s. katbǝt kammlǝt sāfġǝt exist tkammlǝt
1.p. ktabna kǝmmalna safaġna tkǝmmalna
2.p. ktabtǝm kǝmmaltǝm safaġtǝm tkǝmmaltǝm
3.p. katbu kammlu sāfġu tkammlu
Stem VI Stem VII Stem VIII Stem IX Stem X
1.s. tsamaḥtu nᵊǧġaḥtu fᵊthamtu ṣfaġġētu stǝˁǧaltu
2.m.s. tsamaḥt nᵊǧġaḥt fᵊthamt ṣfaġġēt stǝˁǧalt
2.f.s. tsamaḥti nᵊǧġaḥti fᵊthamti ṣfaġġēti stǝˁǧalti
3.m.s. tsāmaḥ nǧaġaḥ ftaham ṣfaġġ staˁǧal
3.f.s. tsāmḥǝt nǧaġḥǝt ftahmǝt ṣfaġġǝt stáˁᵊǧlǝt
1.p. tsamaḥna nᵊǧġaḥna fᵊthamna ṣfaġġēna stǝˁǧalna
2.p. tsamaḥtǝm nᵊǧġaḥtǝm fᵊthamtǝm ṣfaġġētǝm stǝˁǧaltǝm
3.p. tsāmḥu nǧaġḥu ftahmu ṣfaġġu stáˁᵊǧlu
Table 12: The conjugation of the SC
3.2.4.2 The PC
Stem I Stem II Stem III Stem V
1.s. aktǝb abˁaṯ akammǝl asāfǝġ atkammǝl
2.m.s. tǝktǝb tǝbˁaṯ tkammǝl tsāfǝġ tǝtkammǝl
2.f.s. tkǝtbēn tbǝˁaṯēn tkǝmmlēn tsafġēn tǝtkǝmmlēn
3.m.s. yǝktǝb yǝbˁaṯ ykammǝl tsāfǝġ yǝtkammǝl
3.f.s. tǝktǝb tǝbˁaṯ tkammǝl ysāfǝġ tǝtkammǝl
1.p. nǝktǝb nǝbˁaṯ nkammǝl nsāfǝġ nǝtkammǝl
2.p. tkǝtbōn tbǝˁṯōn tkǝmmlōn tsafġōn tǝtkǝmmlōn
3.p. ykǝtbōn ybǝˁṯōn ykǝmmlōn ysafġōn yǝtkǝmmlōn

3.2 The verb 41
Stem VI Stem VII Stem VIII Stem IX Stem X

1.s. atsāmǝḥ anǧáġǝḥ aftáhǝm aṣfaġġ astaˁǧǝl
2.m.s. tǝtsāmǝḥ tǝnǧáġǝḥ tǝftáhǝm tǝṣfaġġ tǝstaˁǧǝl
2.f.s. tǝtsamḥēn tǝnǧᵊġḥēn tǝftᵊhmēn tǝṣfǝġġēn tǝstǝˁᵊǧlēn
3.m.s. tǝtsāmǝḥ tǝnǧáġǝḥ yǝftáhǝm yǝṣfaġġ yǝstaˁǧǝl
3.f.s. yǝtsāmǝḥ yǝnǧáġǝḥ tǝftáhǝm tǝṣfaġġ tǝstaˁǧǝl
1.p. nǝtsāmǝḥ nǝnǧáġǝḥ nǝftáhǝm nǝṣfaġġ nǝstaˁǧǝl
2.p. tǝtsamḥōn tǝnǧᵊġḥōn tǝftᵊhmōn tǝṣfǝġġōn tǝstǝˁᵊǧlōn
3.p. yǝtsamḥōn yǝnǧᵊġḥōn yǝftᵊhmōn yǝṣfǝġġōn yǝstǝˁᵊǧlōn
Table 13: The conjugation of the PC
3.2.4.3 The imperative

Stem Stem Stem Stem Stem Stem
I II III VIII IX X
2.m.s. ktǝb bˁaṯ kammǝl sāfǝġ ftahǝm ṣfaġġ staˁǧǝl
2.f.s. ktǝbi bˁaṯi kammli sāfġi ftahmi ṣfaġġi staˁǧli
2.p. ktǝbu bˁaṯu kammlu sāfġu fthmu ṣfaġġu staˁǧlu
Table 14: The conjugation of the imperative
3.2.4.4 SC and PC derivation bases of strong and weak roots in representative

persons in all stems
SC PC
3.m.s. 1.s. 3.m.s. 2.f.s.
Stem I
Strong PC ǝ katab ktabtu yǝktǝb tkǝtbēn
PC a fataḥ ftaḥtu yǝftaḥ tfǝtḥēn
Weak C1-ˀ akal akaltu yākǝl taklēn
C1-w/y waqaˁ wqaˁtu yūqaˁ twǝqˁēn
yabas ybastu yǝbas tyǝbsēn
C2-w/y nām nǝmtu ynām tnamēn
qām qǝmtu yqūm tqumēn
ṣāġ ṣǝġtu yṣīġ tṣiġēn
C3-y bana bnētu yǝbni tǝbnēn
baqa bqētu yǝbqa tǝbqēn
C2C3 sadd sǝddētu ysǝdd tsǝddēn

42 3 Morphology
Stem II
Strong kammal kǝmmaltu ykammǝl tkǝmmlēn
Weak C3-y xalla xǝllētu yxalli txǝllēn
C2- sawwa sūwētu ysawwi tsūwēn
w+C3-y
quadrilateral naxbaš nǝxbaštu ynaxbǝš tnǝxᵊbšēn
Stem III
Strong ā type sāfaġ safaġtu ysāfǝġ tsafġēn
ō type sōlaf solaftu ysōlǝf tsolfēn
ē type bēġak beġaktu ybēġǝk tbeġkēn
Stem V
Strong tkammal tkǝmmaltu ytkammal tǝtkǝmmlēn
quadrilateral txarbaṭ txǝrbaṭṭu ytxarbaṭ tǝtxǝrᵊbṭēn
Stem VI
Strong ā type tsāmaḥ tsamaḥtu yǝtsāmaḥ tǝtsamḥēn
ē type tbēġak tbeġaktu yǝtbēġak tǝtbeġkēn
Stem VII
Strong nǧaġaḥ nᵊǧġaḥtu yǝnǧáġǝḥ tǝnǧᵊġḥēn
Weak C1-w nwalad nūládtu yǝnwálǝd tǝnwᵊldēn
C2-w/y ndāġ ndaġētu yǝndāġ tǝndaġēn
C3-y nˁama nᵊˁmētu yǝnˁámi tǝnᵊˁmēn
C2C3 nḥabb nḥǝbbētu yǝnḥabb tǝnḥǝbbēn
Stem VIII
Strong ftaham fᵊthamtu yǝftáhǝm tǝftᵊhmēn
Weak C1-w ttafaq ttǝfaqtu yǝttáfǝq tǝttᵊfqēn
C2-w/y ˁtāz ˁtazētu yǝˁtāz tǝˁtazēn
C3-y štaġa štġētu yǝštáġi tǝštġēn
C2C3 štamm štǝmmētu yǝštamm tǝštǝmmēn
Stem IX
Strong ṣfaġġ ṣfǝġġētu yǝṣfaġġ tǝṣfǝġġēn
Stem X
Strong staˁǧal stǝˁǧaltu yǝstaˁǧǝl tǝstǝˁᵊǧlēn
Weak C2-w/y strāḥ stġaḥētu yǝstġāḥ tǝstġaḥēn
Table 15: SC and PC derivation bases of strong and weak roots in representative
persons in all stems

3.3 The participle 43
3.3 The participle

Participles are derived from the verbal stems and can be used as verbs, as
adjectives, and as nouns. This section will focus, however, on their forms
when they function as a verb. When the participle is used as a noun or an
adjective, it might have different forms from the ones described in this
paragraph (§3.5.2.7(2)).
As a verb the participle has an active and a passive form (AP and PP
respectively). Each of these forms is conjugated for the masculine singular
(m.s.), the feminine singular (f.s.), and for the plural (p.).
3.3.1 Stem I
3.3.2.1 The AP
When used as a verb, the AP base of stem I is qētǝl-: kētǝb 'is (m.) writing';
ǧēmˁi 'is (f.) gathering'.
Remark – when the root qˁd is conjugated in the plural, it can have either
the form qāˁdīn 'are sitting' or qēˁdīn. The singular forms are restricted to ē in
their base: qēˁǝd 'is (m.) sitting'; qēˁdi 'is (f.) sitting'.
3.3.2.2 The PP
The PP base of stem I is mǝqtūl-: mǝftūḥ 'is (m.) opened'; mǝktūba 'is (f.)
written'; mǝfhumīn 'are understood'.
In the PP of C3-y roots, the long vowel ū and the y fall, while a final vowel
i is introduced: mǝqli 'is (m.) fried'; məšwīyi 'is (f.) grilled'; mǝbniyīn 'are built'.
When the PP of stem I is used for nouns, it keeps its OA pattern: maktūb
'letter' vs. mǝktūb 'is (m.) written'.
3.3.2 Stems II and III

Table 16 presents the paradigms for the root slm, whose meaning as the AP
of stem II is 'giving', and as the PP of stem II is 'given':
AP PP
m.s. msallǝm msallam
f.s. msallmi msallma
p. msǝllmīn msǝllmīn
Table 16: The conjugation of the participles of stem II
As the table shows:

1. There is no difference between the AP and the PP in the plural.
2. The difference between the AP and the PP in the feminine is marked
by the different allomorph of the feminine suffix.

44 3 Morphology
3. The gemination is not articulated in the feminine and plural forms to

avoid a three consonants cluster.
As for C3-y roots in stem II, the following table presents the AP and PP
paradigms for the root xly 'to put':
AP PP
m.s. mxalli mxalla
f.s. mxalli mxǝllāyi
p. mxǝllīn mxǝllayīn
Table 17: The conjugation of the participles of C3-y roots in stem II
Table 17 shows that there is no difference between the m.s. and the f.s. of the
AP. On the other hand, the plural forms of the AP and the PP are clearly
distinguished, unlike the case with the conjugation of strong roots.
Stem III's conjugation of the participles is similar to that of stem II, only
that a long vowel ā comes between the first and the second consonant.
3.3.3 Stems V and VI

Both stems V and VI share a parallel conjugation base to that of stems II and
III, with the addition of -ǝt- between the initial m- and the base. Both stems
lost the active-passive distinction: mǝtˁallǝm 'is (m.) studying/studied'.
As for the conjugation of C3-y roots in these stems, the forms look as
follows: mǝtġaddi 'is (m.) dining'; mǝtġǝddāyi 'is (f.) dining'; mǝtġǝddayīn 'are
dining'.
3.3.4 Stem VII

Since Stem VII serves as the passive voice of stem I, the PP of stem I is usually
used. Thus, the productive PP for the verb nǧaġaḥ 'he was injured' is mǝǧġūḥ
'is (m.) injured'. Blanc (1964: 96) cites, however, one example for the use of
the participle in stem VII: mǝnṭafi 'is (m.) being extinguished'.
3.3.5 Stem VIII

The participle base form of stem VIII is mǝftaˁǝl-. In this stem as well, the
active-passive distinction is lost: mǝmtáḥǝn 'is (m.) testing/tested'; mǝmtᵊḥnīn
'are testing/tested'.
Examples for the conjugation of C3-y roots are: mǝštáġi 'is (m.)
buying/bought'; mǝštġīyi 'is (f.) buying/bought'.
C2C3 roots' conjugation looks as follows: mǝštamm 'is (m.)
smelling/smelled'; mǝštammi 'is (f.) smelling/smelled'; mǝštǝmmīn30 'are
smelling/smelled'.
30 Blanc (1964: 97) cites mǝštǝmmīyi for the f.s. and mǝštǝmmayīn for the p., but the
informants claim that these forms do not exist.

3.3 The participle 45
3.3.6 Stem IX
The participle base form of stem IX is mǝfˁall-. There is no active-passive
distinction in this stem: mǝḥmaġġ 'is (m.) blushing'; mǝḥmǝġġāyi 'is (f.)
blushing'; mǝḥmǝġġayīn 'are blushing'.
3.3.7 Stem X
The participle base form of stem X is mǝstafˁǝl-. The active-passive distinction
is preserved only in the form of the m.s.: mǝstaˁǧǝl 'is (m.) hurrying'; mǝstaˁǧal
'is (m.) rushed'; mǝstáˁᵊǧli 'is (f.) hurrying/rushed'; mǝstǝˁᵊǧlīn 'are
hurrying/rushed'.
3.3.8 The declension paradigm of the participle in all stems

Table 18 presents the main cases of declension of strong and weak roots of
the participle in the different stems:
m.s. f.s. p.
Stem I Strong AP kētǝb kētbi kētbīn
PP mǝktūb mǝktūba mǝktubīn
Stem Strong AP msallǝm msallmi msǝllmīn
II PP msallam msallma msǝllmīn
Weak C3-y AP mxalli mxalli mxǝllīn
PP mxalla mxǝllāyi mxǝllayīn
Stem Strong AP msāfǝġ msāfġi msafġīn
III
Stem Strong AP mǝtˁallǝm mǝtˁallmi mǝtˁǝllmīn
V Weak C3-y AP mǝtġaddi mǝtġǝddāyi mǝtġǝddayīn
Stem Strong AP/PP mǝmtáḥǝn mǝmtaḥni mǝmtᵊḥnīn
VIII Weak C3-y AP/PP mǝštáġi mǝštġīyi mǝštġiyīn
C2C3 PP/PP mǝštamm mǝštammi mǝštǝmmīn
Stem Strong AP mǝḥmaġġ mǝḥmǝġġāyi mǝḥmǝġġayīn
IX
Stem Strong AP mǝstaˁǧǝl mǝstáˁᵊǧli mǝstǝˁᵊǧlīn
X PP mǝstaˁǧal mǝstáˁᵊǧli mǝstǝˁᵊǧlīn
Table 18: The declension of the participles of strong and weak roots in all stems

46 3 Morphology
3.4 Verb modifiers

3.4.1 Tense and aspect markers
The verb system of JB is based on three verb forms – the SC, the PC, and the
AP. A few verb modifiers can be prefixed to the forms do denote different
shades of tense and aspect.
qa- precedes the PC to mark actual present: qa-yǝktǝb 'he is writing'. It is
derived from the postural verb 'to sit' in its AP form *qāˁid. The allomorph
qad- is also in use, but it is limited to the 1.s.: qad-aktǝb 'I am writing'. The
1.s., however, can be noted also with the allomorph qa-: qa-aktǝb 'I am
writing'. qa- is used so extensively in JB, that it should be considered as a
forth verbal form in the system, which will be henceforth called qa-PC.
As for the semantic denotation of the different forms in terms of tense and
aspect, generally speaking, the SC marks perfective past situations: katab 'he
wrote', and the PC marks imperfective non-past ones: yǝktǝb 'he writes/is
writing/will write'. The AP is limited to continuous situations and it can also
indicate the present perfect: kētǝb 'has (m.) written'. qa-PC, as was mentioned
above, conveys actual present. For detailed observations about the functions
of each form see Bar-Moshe (2017: 54-159).
Specifically for the future tense, it can be denoted either by the PC itself,
in which case the future interpretation results from the context, or overtly by
one of the following verb modifiers:
– qa-PC might denote a planned future situation, mainly with verbs of
motion: qad-amši l-Landǝn 'I am going to travel to London'.
– hassa-PC marks an imminent future situation: hassa-yǝǧi ˁīd lǝ-fṭīġ
'Passover is about to come'.
– ġaḥ-PC conveys future intention: ġaḥ-yǝzzawwaǧ 'he is going to get
married'.
The auxiliary verb kan- can precede any of the four forms:
– Preceding the PC it indicates habitual past: kan-yǝktǝb 'he used to
write'.
– Preceding the AP it indicates continuous past or past perfect: kan-
kētǝb 'was (m.) writing, had (m.s.) written'.
– Preceding qa-PC it indicates continuous past situations or ones which
occurred contrary to expectations or plans: kan-qa-yǝktǝb 'he was
writing, he was planning to write (but…)'.
– Preceding the SC it indicates a counterfactual condition: kan-katab
'he would have written'.
Preceding the PC, kan- can wither agree with the verb it modifies or appear
fossilized as kan-: kanu-yǝkǝtbōn or kan-ykǝtbōn 'they used to write'. Preceding
the rest of the verb forms, kan- always agrees with the following verb.

3.4 Verb modifiers 47
Verbs made up from the following roots convey special aspectual

situations when they modify a main verb:
– A verb from the root ġdd indicates an iterative situation: ġadd-katab
'he wrote again'; yġǝddōn-ykǝtbōn 'they write again'.
– A verb from the roots qwm or bdˀ indicates an inchoative situation:
qam-katab 'he started to write'; yqumōn-ykǝtbōn 'they start to write';
qa-nǝbdi-nǝktb 'we are starting to write'.
– A verb from the root ḏ̣ll indicates a continuous situation: ḏ̣all-yǝktǝb
'he kept writing'; qa-yḏ̣ǝllōn-ykǝtbōn 'they keep writing'.
As the examples above show, the auxiliary verb modifier can occur in any
verb form but the AP. It agrees with the verb it modifies in person, gender,
and number. As for form agreement, an auxiliary verb modifier in the SC can
precede a main verb in the SC, in the PC, or in qa-PC, whereas an auxiliary
verb modifier in the PC or in qa-PC can precede only a main verb in the PC.
3.4.2 Modal markers

JB consists of a variety of verb modifiers that precede either the IMP or the
PC to encode modal information such as different shades of directives and
requests, obligation, necessity, wish, etc. The following are the most common
in use:
dǝ-IMP denotes urge and encouragement: də-ktǝb 'write (m.s.)!'.
ma-PC (second person) denotes an impatient imperative: ma-tǝsmaˁ 'listen
(m.s.) (already)!'. In this case ma- is unstressed and constitutes a single
phonological word with the PC it precedes. Otherwise ma would be
interpreted either as a negator: ma tǝsmaˁ 'you (m.s.) do/she does not listen',
or, when at the beginning of a sentence, a polite request: ma tsūwī-l-i čāra?
'Would you do me a favor?'.
A modal verb derived from the root qdġ can open an interrogative sentence
in which the speaker asks for a favor in a polite manner: tǝqdaġ taxǝ́ḏ-a? 'Can
you take her?'. When the modal verb occurs in the first person, the speaker
rather asks for permission: aqdaġ abˁaṯ-a? 'Can I send it (f.s.)?'.
The particle (a)šū preceding the IMP stresses a strong will on behalf of the
speaker regarding the realization of their directive: šū qˁǝdi! '(I would like you
to) sit down (f.s.)!'. (a)šū bears its own stress when used as such.
da-PC (first person) marks the cohortative: da-nˁāyǝn 'let's see'.
xalli-PC marks a third person imperative or denotes permission: xalli-yǝǧi
'let him come'.
When the particle la precedes the second person of the PC it marks
negative imperative or prohibition: la txāf 'don't fear (m.s.)!'. When la
precedes the PC as a prefix to constitute a single phonological word, it denotes
the avertive, namely negative purpose: la-ybūq-a 'lest he steals from her'. In
the latter case the particle lǝ(y)kun could be used instead.

48 3 Morphology
Warnings can be conveyed using the sentence particle taġa preceding the
PC: taġa aġūḥ wu-axǝllī-k hōni '(I warn you that) I will go and leave you here'.
The fossilized modal verb lazǝm- precedes the PC to denote obligation:
lazǝm-tə́ǧi 'You must come'.
The fossilized modal verb yǝnġad- precedes the PC to denote necessity:
yǝnġad-tə́ǧi 'You need to come'.
The optative is usually denoted by the bare PC, and can be understood as
such from the context. However, there are additional means to denote a wish,
such as the sentence particle bāġi: bāġi ḥkī wiyā-yi kǝlmi 'I wish you'd say a
word to me'. As for negative hope, it can be expressed by the sentence particle
xō(b) followed by the negator ma in a rhetorical question: xō ma štġēt-l-i šēn?
'I hope you haven’t bought me anything'.
For a more detailed discussion of the above mentioned modal verb
modifiers and other, including additional examples and diachronic analysis
of their origin, see Bar-Moshe (2017: 160-204).
3.5 The noun and the adjective

Nouns and adjectives are based on patterns. They are marked for gender,
namely masculine or feminine, and number, namely singular, dual or plural.
3.5.1 Declension
3.5.1.1 Number
Singular nouns and adjectives can be thought of as morphologically
unmarked. To create a dual or a plural noun, morphological operations are
carried out on the singular form in accordance to the following guidelines:
1. The dual
The dual suffix -ēn is quite productive in JB: sbuˁēn 'two weeks'; sǝntēn
'two years'; duġṭēn 'twice'; mitēn 'two hundred'; mǝṭrēn 'two meters';
qaṭēn 'double'; akᵊltēn 'two dishes'; nuˁēn 'two types'; mkanēn 'two
places'; gḷaṣēn 'two cups'; šǝlᵊġmaytēn31 'two turnips'. As the list above
shows, the dual is not restricted in use for nouns denoting time,
measurements, quantities, or numbers.
Another strategy to convey duality, though less common, is by the
use of the separate cardinal number ṯnēn 'two' following the plural
form of the noun: bnāt ᵊṯnēn 'two daughters'; bzazīn ᵊṯnēn 'two cats'. It
is important to note that the speakers don’t use this strategy due to
31 The dual form is derived from the singular form šalᵊġmāyi, which is derived from the
collective noun šalġam followed by the singulative suffix -āyi (§3.5.3.4).

3.5 The noun and the adjective 49
lack of morphological productivity of the dual forms of these nouns.

In fact both forms bǝntēn 'two daughters' and bǝzzuntēn 'two cats' exist.
2. The plural
Plurality can be achieved by one of two strategies:
a. Sound plurals – use the singular form as a base, to which a plural
suffix is added. The m.p. suffix in JB is -īn, and it is common
mainly with adjectives and participles: xāybīn 'miserable (p.)';
ˁIraqiyīn 'Iraqis'. The feminine plural ending is -āt, and besides
adjectives and participles it is also very common with nouns:
mǝrrāt 'times'; mkanāt 'places'. The suffix -āt is also productive as
a plural suffix for foreign words: apartmenāt 'apartments'.
JB also borrowed the Hebrew m.p. suffix -īm and the f.p. one -ōṯ
which are used in loanwords: sēfǝr 'Torah book' vs. sfarīm32 'Torah
books'; brāxa 'blessing' vs. braxōṯ 'blessings'.
b. Broken plurals – involve a change in the pattern of the singular
base: nahᵊġ 'river' vs. nhūġa 'rivers'; šamˁa 'candle' vs. šmīˁ 'candles'.
Broken plurals are based on morphological patterns. Like sound
plurals, broken plurals can also be productive with non-Arabic
words: makīna 'machine' vs. makāˀǝn 'machines'.
There are some plural forms which involve both a change in the
base of the singular form and an addition of a sound plural
ending: dǝhᵊn 'oil' vs. dhunāt 'oils'; damm 'blood' vs. dmayāt 'blood
(p.)'; ǧġēdi 'mouse' vs. ǧǝġdīn 'mice'.
3.5.1.2 Gender
Feminine nouns and adjective are usually identified by the feminine ending -
a or -i33. A singular noun or adjective that ends differently is most probably a
masculine one. Thus, our discussion will focus on the feminine ending. The
analysis will distinguish two situations – when the feminine ending occurs in
an isolated noun, adjective, or AP vs. when it precedes suffixes and in a
construct state noun.
1. The feminine ending in an isolated noun, adjective, or AP
JB has either -a or -i as a feminine ending in isolated nouns or
adjectives, depending on the phonemic structure of the preceding
syllable34:
a. When the preceding syllable contains y, i, ī, or ē, the feminine
ending is -i: kbīġi 'big (f.s.)'; bēḏ̣i 'egg'; zġayyġi 'small (f.s.)'.
32 The phonemic structure of the singular form changes when the plural suffix is added.
This change is predictable in Hebrew, and so it is not considered as a broken plural.
33 For rare cases in which final imāla results in ē see §2.2.4.10.
34 Blanc (1964: 68) claims that it depends on "the structure of the base", and according to
Mansour (1991: 40) it depends on "the preceding vowel".

50 3 Morphology
b. When the preceding syllable contains of ǝ or ∅ that originate

diachronically from i35, the feminine ending is -i. For example,
stem I's AP form sēmˁi 'is (f.) hearing' originates from OA sāmiˁa,
where the vowel i originally existed in the syllable preceding the
feminine suffix.
c. In all other cases, the feminine ending is -a: ġaqba 'neck'; sana
'year'; sǝǧġa36 'tree'.
Remark – there are a few exceptions to the above rules, like: šwayya
'a little'; mlīḥa 'good (f.s.)'. Some of the exceptions, like: ˁāˀila 'family';
šarika 'company' might be considered loanwords.
2. The feminine ending before suffixes and in a construct state noun
When the word with the feminine suffix is in construct state, the
suffix's allomorph is -t- in an originally open unstressed syllable37 or
-ǝt- in the rest of the cases. In practice:
a. The allomorph is always -ǝt- when a possessive pronominal suffix
is added: qǝbbə́t-ak 'your room'; siyarə́t-i 'my car'. This is so since
in accordance with JB stress rules, the feminine suffix is always
stressed when a pronominal suffix is added.
b. The allomorph is always -t- preceding a dual suffix: qǝbbtēn38 'two
rooms'; sǝǧᵊġtēn 'two trees'.
c. When a noun ending with the feminine suffix is in the construct
state and is compounded to another noun, the feminine suffix's
allomorph is chosen in a manner that avoids the occurrence of a
three consonants cluster: sǝǧġǝt tǝffāḥ 'apple tree'; qǝbbǝt nōm
'bedroom'; ǧīǧt ǝs-sūq39 'the chicken of the market'.
Remarks:
1. The word maġa 'wife' is exceptional, as the feminine suffix's
allomorph before suffixes and in construct state is -āt-: mġāt-i 'my
wife'.
2. The determiner kǝll 'all' turns into a pronoun when it is followed
by a pronominal suffix: kǝll-a 'all of it (f.)'. In this function it has
an additional allomorph kə́llǝt-: kə́llǝt-a 'all of it (f.)'. Both forms
35 In a word like dǝni 'world' the final imāla is caused by the original y of the root that fell
down.
36 This form originates from OA šaǧara. The ∅ in the syllable that precedes the feminine
ending goes back to an a, and so the feminine ending is a rather than i.
37 When the vowel of the OA feminine suffix -at- is situated in an open unstressed syllable,
it zeroes out.
38 The original form *qǝb|bǝ|tēn went through a reduction of its gemination (though not
noted as such in the transcription) and zeroing out of the ǝ of the feminine suffix
allomorph in an opened unstressed syllable.
39 The analysis treats the compound as one phonological word in which the syllables are
divided in the following manner: *ǧī|ǧa|tal|sūq. The vowel of the feminine suffix is
situated in the syllable ǧa, which is an open unstressed syllable, and thus it zeroes out.

are used in parallel and seem quite evenly common. The same
happens with the numeral ṯnēn 'two' which also has the
allomorph ṯnḗnǝt- preceding a pronominal suffix. Thus, the two
forms ṯnēn-ǝm and ṯnḗnǝt-ǝm mean 'both of them'. As for the
change in stress in these cases §2.3(b).
3.5.2 Derivation
A diachronic point of view is adopted here for the analysis of JB nominal
patterns. The patterns detailed in the following paragraphs are divided into
groups such as "patterns with gemination", "patterns with the ending -ān" etc.
These groups represent a division which used here for the sake of
methodological clarity only, namely to enable the reader to locate a specific
pattern in a faster and easier manner.
Generally speaking, the patterns change their OA base forms into JB base
forms according to JB phonological rules. When a word keeps the OA pattern,
it can be considered as a loanword, meaning that it was introduced into JB in
a late stage.
3.5.2.1 qVtl(a)40 patterns

These patterns are mainly used for singular nouns and quite rarely for
adjectives or plural nouns.
1. qatl
– The pattern qat(ᵊ)l doesn't change its base form in JB: qalb 'heart';
laḥᵊm 'meat; ṣaˁᵊb 'difficult'.
– There are a few roots which are derived from qat(ᵊ)l in OA but
nevertheless change their base vowel into ǝ in JB: šǝkᵊl 'manner';
ṣǝbᵊġ 'color'; šǝhᵊġ 'month'; ǧǝdd 'grandfather'; wǝčč41 'face'.
– C2C3 roots keep the original pattern42: baqq 'mosquito'.
– C1-ˀ roots don't show any exception: aṣᵊl 'origin'; aġḏ̣ 'land'.
– C2-w/y roots produce the expected monophthongs ō and ē: bēt
'house' and yōm 'day'. The adjectives zēn 'good' and ġēġ 'other' are
also built on this pattern.
– In C2-ˀ roots the ˀ changes into a long ā, like in OA: ġās 'head'.
The word šēn43 'thing' is treated as if it originates from C2-w/y
root.
40 For the phonological variations qVtl vs. qVtᵊl see §2.4.2.

41 The OA form is waǧh. In the JB form, the ǧ turned into voiceless č and the following h
assimilated into it.
42 Forms such as ax 'brother' and ab 'father' are treated as deriving from biconsonantal
roots.
43 The word ši 'thing' is used in parallel in JB. Blanc (1964: 75), however, cites it only for
MB. It is probable, thus, that it has been borrowed from the Muslim dialect.

52 3 Morphology
– C3-w/y roots result in final u or i respectively: badu 'Bedouins';

ḥaki 'talking'; fani 'destruction'.
2. qatla
– This pattern does not change its base when strong roots are
involved: zaḥma 'trouble'.
– There is no change in C2C3 roots as well: kaġġa 'time'.
– In C2-w/y roots, the diphthong aw does not change into ō in in
loanwords like ṯawra 'revolution'; dawla 'country'. In other cases,
like: dōġa 'time', the expected change occurs. The equivalent
diphthong ay monophthongizes regularly: lēli 'night'. The form
šēni 'thing' exists in parallel to šēn 'thing', and like the latter is
probably perceived as if it originates from a C2-w root.
3. qitl and qutl
– Both patterns change into qǝt(ᵊ)l: ǧǝsᵊġ 'bridge'; ˁǝmᵊġ 'age'; mǝlḥ
'salt'; fǝls 'Fils'; bǝnt44 'girl'.
– C2C3 roots keep the pattern qǝtl: ṭǝbb 'medicine'; mǝxx 'brain'.
– C1-ˀ roots don't cause any change: ǝsᵊm 'name'; ǝxt 'sister'; ǝmm
'mother'.
– In C2-w roots a long ū is produced: kūx 'hut'; ġūḥ 'soul'. In C2-y
roots a long ī is produced: ˁīd 'holiday'. The word īd 'hand' is
interpreted as originating from a biconsonantal root starting with
y.
– C3-w roots result in final u: ḥǝlu 'sweet'.
4. qitla and qutla
– These patterns undergo the expected phonological changes which
result in the pattern qǝtla in both cases: šǝġṭa 'police'; kǝlla
'mosquito net'; ǝxwa 'brothers'.
– In C2-w roots a long ū is produced: ṣūġa 'picture'. In C2-y roots,
in parallel, a long ī is produced, which provokes, in turn, final
imāla: ġīḥi 'smell'; šīˁi 'rumor'.
3.5.2.2 Patterns with two short vowels

1. qatil
This pattern changes into qatǝl as expected: malǝk 'king'. The forms
xǝšǝn 'rough' and nǝzǝq 'cranky' seem to be perceived as ones
developing from qitil rather than qatil45. Similarly, the word kǝlmi
'word', which originates from OA qatila, changes its initial a into ǝ.
44 This word is inserted into the pattern as if it is synchronically derived from the root bnt.
Sometimes, when in construct state, the n assimilates into the following t: bǝtt kalb
'daughter of a dog'.
45 It is possible that the a of the pattern qatil assimilates first into the i of the following
syllable and then changes into ǝ in a stressed syllable. Fischer & Jastrow (1980: 144)
recognize this process in Mesopotamian dialects.

2. qutul
This pattern changes into qǝtǝl as expected: ǧǝzǝġ 'islands'.
3. qatal
The pattern preserves its OA form: samak 'fish'; baṣal 'onion'; marag46
'soup'.
4. qatala
This pattern should have resulted in qatla (see §2.2.4.7). There are
indeed some words that follow this pattern: samka 'a fish', but in
others the first vowel a has, for unclear reason, changed into ǝ: sǝǧġa
'tree'. In addition, some loanwords keep the original OA pattern:
ḥaraka 'temperature, movement'.
5. qital and qutal
These patterns are used for plural nouns and change into qǝtal: ǝbaġ
'needles'; wǝṣal 'pieces'.
3.5.2.3 Patterns with one long vowels

1. qatīl(a)
– This pattern changes its base into qtīl. It is common in use for
singular adjectives: mlīḥ 'good (m.s.)'; ṣˁīb47 'difficult (m.s.)', as
well as for nouns: ṭḥīn 'flour'; ṭbīx 'dishes'.
– Occasionally the a pattern doesn't drop: ṣadīq 'friend'; ṭarīq 'way';
ˁaḏ̣īm 'great'.
– Many adjective roots in this pattern refer to people and thus, the
sound plural suffix -īn can be added to them: bˁidīn 'far (p.)';
waḥidīn 'the only ones'.
– C2C3 roots do not present any change in pattern: xfīf 'light, thin'.
– When the feminine suffix -a is added to the pattern, final imāla
takes place: knīsi 'church'; kbīġi 'big (f.s.)'; qwīyi 'strong (f.s.)'. In
the forms waḏ̣īfi 'assignment' and daqīqi 'minute', the a of the first
syllable didn't drop. The noun makīna 'machine' is a loanword
molded into qatīla pattern.
– The noun ˁzīyi 'preciousness' is based on the root ˁzz, but
nevertheless it seems that it is conjugated in this pattern as a C3-
y root.
2. qutāl and qatāl(a)
Both patterns change into qtāl as a results of the elision of a short
vowel in an open unstressed syllable. The pattern qtāl hosts singular
nouns: tġāb 'dust'; nhāġ 'day'. Some words keep the a in the first
syllable of the pattern, probably since they are borrowed: nabāt
'plant'. qtāl is also common with the ending -a: ḥmāwa 'heat'. The first
46 The original q changed into g, probably as influence from MB.

47 Unlike OA, this adjective is not conjugated in qatl pattern, but rather in qatīl.

54 3 Morphology
a in this pattern is frequently kept: salāma 'peace'; ǧamāˁa 'group'. The

noun ǧīǧi 'hen' dropped its initial d48 and underwent both inner and
final imāla.
3. aqtāl(a)
This pattern has developed into qtāl in JB, namely its initial a drops
altogether. It is used for plural nouns: ġrāḏ̣ 'things, objects'; xwāt
'sisters'; wlād49 'children'; snān50 'teeth'. Some nouns have integrate the
ending -a in this pattern: hwāġa 'lakes'. The word aˁṣāb 'nerves' doesn't
drop its initial a. The phrase aškāl ᵊlwān 'many things'51 compounds
two nouns on this pattern – the first keeps its initial a and the second
usually doesn't.
4. qitāl(a)
This pattern might be realized as either qtāl or qtīl in JB:
– qtāl is used for plural adjectives which derive from the singular
pattern qatīl: kbāġ 'big (p.)'; zġāġ 'small (p.)', and for singular
nouns: blād 'country'; šġāˁ 'sail'.
– qtīl is used for plural nouns, and in this case inner imāla takes
place: klīb 'dogs'; ġǧīl 'men'; bġīl 'mules'.
When the feminine ending is suffixed to the patters, both inner and
final imāla take place in some words: ḥkīyi 'story'. Forms which didn't
undergo any change can be regarded as loanwords: zirāˁa 'planting';
nihāya 'end'; ǧigāra 'cigarette'.
The pattern qtāli hosts plural adjectives, which are mostly derived
from the pattern qatlān52, but not only53: tˁābi 'tired (p.)'; myāti 'dead
(p.)'.
5. qutūl(a)
– This pattern changes into qtūl, and is a frequent plural pattern for
qVtl patterns: byūt 'houses'; ġǧūl 'legs'.
48 The first short vowel of daǧāǧa zeroes-out in an unstressed position, and the
combination of d and ǧ is analyzed as a single ǧ since the latter is already a combination
of d and ž.
49 Blanc (1964: 79, 199) claims that the initial a of OA awlād fell off since the preposition
l- was frequently prefixed to it, which led to its reanalysis as follows: the original form
*lawlād consists of the diphthong aw, which in an unstressed position changed into u,
resulting in *lulād. This form was reanalyzed as l- + wlād. However, the final result,
wlād, can be also explained as a result of JB changes in aqtāl pattern. Following this
explanation, when the article is prefixed to this word we get: l- + wlād. An anaptyctic
is inserted between the article and the word to avoid three consonants cluster. This
produces the combination ǝw: lǝ-wlād, which is realized as ū: lūlād.
50 The plural form snūn was also noted for this noun.
51 Literally: variety of colors.
52 Many plurals of the pattern qatlān may be produced in parallel by adding the sound
plural suffix -īn: tǝˁbanīn 'tired (p.)'.
53 For example, the plural ḥbāli 'pregnant (p.)' goes back to the s. form ḥǝblē 'pregnant (s.)'.

– This pattern is also common with the ending -a for plural nouns:
nhūġa 'rivers'; ǧsūġa 'bridges'; ḅṭūla54 'bottles'.
– When the first u is kept, the pattern should be perceived as
hosting a loanword: hukūma 'government'.
– The word ḏhubāt 'golden jewelry' is marked by two plural markers
– the pattern qtūl and the suffix -āt (see §3.5.1.1(2)).
3.5.2.4 Patterns ending with the suffix -ān

OA qatlān, qutlān, and qitlān patterns change into qǝtlān: tǝklān 'one who
relies'; sǝkġān 'is (m.) drunk'. As the examples show, qǝtlān can host singular
adjectives that denote mood states. Thus, it can be argued to function as a
participle.
qǝtlān is also used for stem I infinitives: ˁǝḏ̣yān 'biting'55; for singular nouns:
ṣǝḷṭāṇ 'sultan'; and for plural nouns which refer to people, but not necessarily:
nǝswān 'women'; ṣǝdqān 'friends'; mǝˁdān 'gypsies'; qǝmṣān 'shirts'.
The ending -īn in the word ǧǝġdīn 'rats' which is derived from OA ǧiġḏān
might be explained as paradigmatic leveling to the sound plural ending56.
3.5.2.5 Patterns with gemination and quadrilateral patterns57

1. qattāl and quttāl
– The two patterns change into qǝttāl as expected. qattāl is used to
denote professions and other human characteristics: xǝbbāz
'baker'; xūwāf58 'coward'. It can be also used for inanimate
singular nouns: ḥǝmmām 'shower'. quttāl is used for both singular
and plural nouns: ˁǝmmāl 'workers'; dǝkkān 'shop'; šǝbbāk
'window'.
– When the feminine ending is added, the patterns host singular
nouns: ˁǝkkāza 'walking stick'; kǝššāfa '(the) scouting
(movement)'; siyāra 'car'.
2. qattūl(a) and qartūl
These patterns are used for animal names, and changes into qǝttūl and
qǝrtūl: zǝmbūġ 'bee'. It is also common with the feminine ending:
bǝzzūna 'cat'.
54 This noun is an English loanword declined in a JB nominal pattern. It has an alternative

plural form ḅṭāla.
55 The word is derived from a C2C3 root but it is treated as a C3-y one.
56 Another change that occurred in this form in comparison to OA is the loss of the
interdental, which is not typical for JB. Inner imāla might also be considered as an
explanation for the ī in this form.
57 Patterns with initial or final OA ˀ or initial m- are also discussed in the current
paragraph.
58 A result of C2-w root in the pattern qattāl.

56 3 Morphology
3. maqtal(a) and miqtal(a)

– Both patterns commonly host typonyms: maˁmal 'factory';
mǝnṭaqa 'region'.
– maqtal keeps its original structure and can be used not only for
toponyms: maṣraf 'expense'. It is frequent also with the feminine
suffix: maqbara59 'cemetery'. When the feminine suffix is added,
certain words change in accordance with JB's phonological rules:
maġᵊsla 'sink'; maˁᵊlqa 'spoon'.
– C2-w roots drop their w and elongate the second a. As a result of
the stress shift, the first a drops as well: mkān 'place'. When this
does not occur, the word should be regarded as a loanword:
masāfa 'distance'.
4. qirtīl and miqtīl
These patterns changes into qǝrtīl and mǝqtīl: xǝnzīġ 'pig'; zǝnǧīl 'chain';
mǝskīn 'poor soul'.
5. qarātil, maqātil, and qatāˀil
– These patterns host plural nouns. The first pattern undergoes
inner imāla, and its JB base is qrītǝl: ḥwīǧǝb 'eyebrows'. The
second pattern developed into mqātǝl in JB: mḥābǝs 'wedding
rings'. In the third pattern, the ˀ changed into y: ṣbāyǝġ 'troubles';
ḏ̣arāyǝb 'taxes'; garāyǝb60 'relatives'.
– The words šawārǝˁ 'streets' and madārǝs 'schools' preserve the
original pattern, and thus can be considered as loanwords.
6. qarātīl and maqātīl
Both patterns host plural nouns. Their bases are qratīl and mqatīl
respectively: bzazīn 'cats'; dnanīr 'Dinars'; dšadīš 'robes'; mǧanīn 'crazy
(p.)'.
7. qutayl(a) and qutayyil
These patterns bear the semantics of diminutive.
– The pattern qutayl changes its base into qtēl, after dropping the u
in an open pre-stressed position and turning the diphthong ay
into ē in a stressed position. The word bnēti 'girl' is derived from
this pattern ending with the feminine suffix, which underwent
final imāla.
– The noun ǧġēdi 'mouse' underwent several changes in comparison
to OA ǧurayḏ. Unlike JB's habit to preserve the interdentals, ḏ
changed into d. As expected, the r changed into ġ, the vowel u
dropped in an unstressed open syllable, and the diphthong ay
59 This is probably a loanword, since the form maqᵊbġa exists in parallel. Interestingly, the
loanword is the one that appears in the corpus.
60 Probably a MB loanword, due to the change of q into g.

changed into ē. The suffix a was added and changed into i under
the influence of the preceding ē.
– The word buḥayra 'lake' shows no change in the pattern qutayla,
and thus should be considered as a loanword.
– The adjective zġayyǝġ61 'small (m.s.)' is based on the pattern
qutayyil, which went through the relevant JB phonological
changes. The combination ayy is considered a combination of a
short vowel and geminated consonant, and not of the diphthong
ay followed by the consonant y, therefore it didn't change into
ēy62. In the feminine form, the gemination drops to avoid three
consonants cluster (although it is still noted in the transcription)
and final imāla takes place: zġayyġi 'small (f.s.)'.
8. uqtūl
In this pattern the initial a drops, and so the final pattern is qtūl: sbūˁ
'week'.
3.5.2.6 aqtal, qatlāˀ, and their plural forms

– The pattern aqtal is used for colors, infirmities and for the elative. It
does not change its base form in JB: aṭġaš 'deaf (m.)'; aḥmaġ 'red (m.)';
aḥsan 'better'.
– No change is caused in C2-w/y roots: aṭyab 'tastier'.
– C3-y roots produce final i for infirmities: aˁmi 'blind', but final a for
the elative aˁla 'higer'; aġla 'more expensive'.
– In C2C3 roots of the elative the pattern changes into aqatl: azaġġ
'smaller'.
– Specifically for the root qrb, the r assimilates to the preceding q:
aqqab 'nearer'.
– The feminine form of colors and infirmities is based on OA pattern
qatlāˀ, which produces the JB form qǝtlā: ḥǝmġā 'red (f.)'; tǝġšā 'deaf
(f.)'.
– C2-w/y roots of the feminine pattern produce a diphthong aw or ay,
which changes into u or i since it occurs in an unstressed position:
sudā 'black (f.)'; biḏā
̣ 'white (f.)'.
– The plural form of colors in JB is qǝtᵊl: ḥǝmᵊġ 'red (p.)'. Specifically for
the plurals of C2-w/y roots, their second consonant drops and the
vowel elongates: sūd 'black (p.)'; bīḏ̣ 'white (p.)'.
61 The form zġīġ 'small (m.s.)' is also in use.

62 Though sometimes it is pronounced very closely to ēy.

58 3 Morphology
3.5.2.7 Nominal patterns derived from verbal stems

1. Infinitives
Infinitive patterns tend to preserve their OA phonological and
morphological features. Thus, for example, the a of stem II taqtīl
pattern never changes into ǝ: tanqīb 'drilling'. Similarly, the a of stem
VI does not fall in tadāwi '(medical) treatment'. The pattern muqātala,
which hosts stem III's infinitives, changes into mqātla in some cases:
mˁāyna 'disgust', although many nouns preserve their original base
form: muqāṭaˁa 'land'.
2. Nouns and adjectives based on participles
a. qātil(a)
This OA pattern has two nominal forms63 – qītǝl, which is mostly
used for adjectives: bīġǝd 'cold', and qātǝl, which is mostly used
for nouns: tāǧǝr 'merchant'; ḥārǝs 'guard'; ṣānˁi 'maid'. However,
the pattern qātǝl can also host adjectives: ḥāmǝḏ̣ 'sour'; fārǝġ
'empty, free', while the pattern qītǝl can also host nouns: ǧīmǝˁ
'mosque'.
b. Other participles
Participle patterns other than qātil tend to keep the value of the
first u of their patterns when they are used to host nouns. Thus,
they violate the phonological rules of JB and should be
considered as loanwords. For example: mudarrǝs 'teacher';
muḥāmi 'lawyer'; mudīr 'director'; muˁtabar 'respected man';
mustašfa 'hospital'. The same goes for the PP os stem I, which
preserves the value of the vowel a when it is used as a noun, for
example: maktūb 'letter'. There are, however, cases in which the
participle surrenders to JB phonology: mǝšḥūf 'boat'; mˁallmi
'teacher (f.)'; mxaḏ̣ḏ̣aġ 'vegetable'; mǝslǝm 'Muslim'.
3.5.3 Other nominal related morphemes
3.5.3.1 The relational suffix (nisba)

The primary relational suffix in JB is -i: yhūdi 'Jew'; rasmi 'official'. However,
there are other, more specific relational suffixes like: -či for agent nouns that
denote habitual activities and professions: qamarči 'gembler', or -li and -āwi
that usually denote geographical origin: ṃaṣlāwi 'someone from Mosul';
karkūkli 'someone from Kirkuk'.
The feminine singular relational suffix is -īyi64: msǝlmīyi 'Muslim (f.)';
admīyi 'person (f.)'. The plural relational suffixes are -iyīn for the masculine
and -iyāt for the feminine.
63 For the pattern's verbal form §3.3.2.1.

64 This morpheme is also used for adverbs that denote frequency: yuṃīyi 'daily' (§3.2.8).

3.6 Numerals 59
3.5.3.2 Diminutive suffix

The suffix -ūn marks a diminutive: zġayyǝġ 'little (m.s.)' vs. zġayyġūn 'petite
(m.s.)'. This suffix can be extended by the feminine suffixes -a: zġayyġūna
'petite (f.s.)'.
3.5.3.3 Kinship suffix

The suffix -u is attached to nouns denoting family members to convey kinship:
ˁammu '(my) paternal uncle'; xālu '(my) maternal uncle'.
3.5.3.4 Singulative nouns

Unit nouns can be formed with the ending -a: samak 'fish' vs. samka 'a fish';
ǧōz 'nut' vs. ǧōza 'a nut'. There are words, however, that exhibit the singulative
noun with the suffix -āyi: pǝrṭqāl 'orange' vs. pǝrṭqalāyi 'an orange'; almasāyi 'a
diamond'. This unit noun suffix can also be added to nouns like ǝmm 'mother',
as in the form ǝmmāyi 'a mother'. When the noun ends with i, the unit noun
suffix is rather -īyi: nūmi (ḥāmǝḏ̣)65 'lemon' vs. numīyi ḥāmḏ̣i 'a lemon'.
3.6 Numerals
3.6.1 Cardinal numbers
3.6.1.1 The numeral 'one'

The numeral '1' is used as an adjective and is declined for gender. The m.s.
form is derived from OA qātil: wēḥǝd. The f.s. form is waḥdi.
When the numeral '1' modifies a noun it follows it: bēt wēḥǝd 'one house'.
There are other ways to express meanings such as 'a house', like using the
bare noun itself: bēt 'a house', or using the indetermination marker fǝd-
followed by the noun: fǝd-bēt 'a house'. There is, however, a semantic or
pragmatic difference between the different strategies.
The numeral '1' can also be used as a pronoun: waḥdi mǝn-hōn wu-waḥdi
mǝn-hōn 'one from here and one from here'. The same applies also to the form
aḥḥad which is used as a pronoun in the meaning of 'one, someone': māku
aḥḥad 'there is no one'.
3.6.1.2 The numeral 'two'

When the numeral ṯnēn66 is used to modify a noun it can either follow it: bnāt
ᵊṯnēn 'two girls', or precede it: ṯnēn ᵊbnāt. The second strategy is rarer, but in
65 A noun based on OA pattern qutla, which untypically to this pattern underwent final
imāla.
66 Blanc (1964: 90) cites also the form ṯǝntēn, but the informants reject its use in JB.
Indeed, there is no trace for it in the corpus.

60 3 Morphology
any case the different word order doesn’t seem to bear any semantic
distinction. Having said that, the use of the dual ending suffixed to the noun
is the most frequent strategy to count two units of a noun: bǝntēn
(§3.5.1.1(1)).
3.6.1.3 The numerals 3-10

The numerals 3-10 have three different allomorph classes:
1. Allomorph class A – isolated numerals, when they don't modify a
noun.
2. Allomorph class B – numerals as noun modifiers, in which case the
numeral precedes the noun.
3. Allomorph class C – numerals preceding specific nouns that denote
time or quantity, with which a compound is produced67.
The following table presents the different forms:
Class A Class B Class C
3 tlāṯi tlǝṯ tlǝttiyām68
4 áġ(ᵊ)bˁa aġbaˁ aġbaˁtǝšǝġ
5 xamsi xams xamᵊstalāf
6 sǝtti sǝtt sǝttiyām
7 sabˁa sabˁ sabᵊˁtǝšǝġ
8 ṯmīni ṯmǝn ṯmǝntiyām
9 tǝsˁa tǝsˁ tǝsᵊˁtǝšǝġ
10 ˁašġa ˁašġ ˁašᵊġtalāf
Table 19: The numerals 3-10
3.6.1.4 The numerals 11-19

These are the forms for the numerals 11-19:
idaˁš '11'; ṯnaˁš '12'; ṭlǝṭṭaˁš '13'; aġḅaṭaˁš '14'; xṃǝṣṭaˁš '15'; ṣǝṭṭaˁš '16'; ṣḅaṭaˁš
'17'; ṯṃǝṇṭaˁš '18'; ṭṣaṭaˁš '19'.
Remarks:
1. JB lost the final r of the OA ending -ˁašr.
2. The ˁ of the ending -aˁš influences the rest of the consonants in the
compound which are pronounced as emphatic.
3. The numerals 13-19 are built as a compound with the infix -t-, which
is pronounced emphatically -ṭ-.
4. The ˁ of the base numerals aġbaˁ, sabˁ, and tǝsˁ falls.
67 Allomorph class C can be considered a private case of class B since it takes the numerals
of class B and compounds them with a noun, while adding a -t- infix in between. When
class B numeral is derived from OA qVtl pattern, an anaptyctic vowel is inserted as well
(§2.4.2).
68 The interdental ṯ assimilates to the following t.

3.7 Prepositions 61
3.6.1.5 Tens
The tens can be derived from OA following JB's phonological rules: ˁǝšġīn '20';
tleṯīn69 '30'; ġǝbˁīn70 '40'; xǝmsīn '50'; sǝttīn '60'; sǝbˁīn '70'; tmenīn '80'; tǝsˁīn '90'.
3.6.1.6 Hundreds
The numeral 'one hundred' is mīyi. When it precedes a noun its form changes
into mīt: mīt ᵊbnāt 'one hundred girls'.
The numeral 'two hundred' is formed as a dual noun: mitēn.
The numerals 300-900 are formed by compounding a numeral from
allomorph class B with the morpheme -mīyi or -mīt: sabᵊˁmīyi 'seven hundred'.
3.6.1.7 Thousands
The numeral 'one thousand' is alf: alᵊf Lēra '1,000 Lira'.
The numeral 'two thousand' is formed as a dual noun: alfēn.
The numerals 3000-9000 are formed by compounding a numeral from
allomorph class C with the morpheme -alāf: ṯmǝntalāf 'eight thousand'.
3.6.2 Ordinal numbers

The ordinal number 'first' is awwal and its feminine form is ūla. When it
follows the noun, the form wlāni71 can also be used: l-bēt l-ūlāni 'the
first/previous house'. However, as the example shows, it doesn’t necessarily
mean 'first', but rather can be interpreted as 'previous'.
The ordinal numbers 'second-tenth' are based on qītǝl pattern: ṯīni72
'second'; xīmǝs 'fifth'; sīdǝs 'sixth'. The f.s. is formed with the addition of the
feminine suffix -i.
Ordinal numbers can follow the noun and agree with it: l-bǝnt ǝl-xīmsi 'the
fifth girl', or precede it, in which case the m.s. form is used also for the
feminine: xīmǝs bǝnt 'the fifth girl'.
3.7 Prepositions
3.7.1 'to', 'for'
OA l- usually occurs as such in JB and denotes either dative or lative
(movement towards a location in time or space) relations: ǧāb-l-i 'he gave me';
69 The numerals '30' and '80' underwent inner imāla. Blanc (1964: 92) notes them as tliṯīn
and ṯminīn, which implies imāla towards i, but the speakers pronounce it rather closer
to e.
70 The numeral '40' dropped its initial a.
71 The same goes, naturally, to the f.s. variant wlanīyi 'first (f.s.)' and the plural variant
wlaniyīn 'first (p.)'.
72 Derived from a C3-y root, this form is used both for the m.s. and the f.s.

62 3 Morphology
l-bǝnt-kǝm 'to your daughter'; l-bēt Dahūd 'to the house/family of Dahūd'. There
are three cases in which different allomorphs are in use:
– lē- when it completes a motion verb and proceeded by a pronominal
suffix: ġāḥ lē-nu 'he went to him'.
– llǝ- preceding a pronominal suffix, when the combination of the
preposition and the pronoun are under focus (Bar-Moshe 2019): llǝ-
nu 'to him'; llǝ-ha 'to her'.
– The allomorph li-73 is used only to indicate lative relations. It precedes
a syllable whose structure is CV, and is specifically common in
compounds like: lí-wēn 'up to where'; lí-hassa 'till now'; lí-qǝddām 'in
advance'; mᵊn-bēt lí-bēt 'from house to house'. This allomorph usually
takes the compound's stress.
The morpheme l- also marks a definite object: fūwġō-nu l-dǝhᵊn 'they boiled
the oil'. In fact, the morpheme takes part in a larger construction which
consists of the verb, followed by a pronominal suffix that agrees with the
object and refers to it, followed by the morpheme l- and a noun which overtly
represents the object. In a similar construction, the morpheme l- might mark
genitive relations. The only difference would be the occurrence of a noun
rather than a verb as the first member of the construction: abū-ha l-ǝmm-I 'the
father of my mother'.
Remark – the morpheme l- can also represent the definite article: l-ǧīǧi 'the
chicken', or serve as a relative marker: mani l-yġūḥ? 'who is the one who is
going?'. The correct interpretation of the morpheme as a preposition, an
object marker, a genitive marker, a definite article, or a relative marker
depends on its syntactic environment. Regardless to its syntactic function, this
morpheme tends to assimilate quite commonly to the following consonant
(see §2.1.2.1(5)).
3.7.2 'in', 'on', 'at'

OA b- presents the following allomorphs in JB:
– bī- before a pronominal suffix: bī-hǝm 'in them'; bī-ha or bī-ya 'in her'.
In the compound ašbak 'what's (happening) to you (m.)' (literally:
'what('s) in you (m.)'), the 2.m.s. is the only case where no ī is inserted
after the b-.
– b- in rest of the cases: b-ǝl-hwāġa 'in the lakes'.
3.7.3 'from'
OA min presents the following allomorphs in JB:
– mn- before V or CC: mn-ǝl-bēt 'from the house'; mn-abū-ha 'from her
father'.
– mᵊn- before CV: mᵊn-Bǝġdād 'from Baghdad'.
73 Sometime the allomorph is pronounced closer to lǝ-: lǝmman 'until'.

3.7 Prepositions 63
– (m)mǝnn-74 before a pronominal suffix: (m)mǝnn-a 'from her';

(m)mǝnn-ǝm 'from them'; (m)mǝn-ni 'from me'.
Remark – this preposition was also grammaticalized into the temporal
subordinate conjunction 'when'. In this function its form is always mǝn.
3.7.4 'on', 'about'

OA ˁalā presents the following allomorphs in JB:
– ˁa- before the article75: ˁa-l-ṃayāt 'on the water'. It occurs also before
the word bāl 'thought, attention': ˁa-bāl-i 'it seemed to me'.
– ˁlay- before pronominal suffixes, with the required changes caused by
the diphthong ay in each case: ˁlē-yi 'on me'76; ˁlē-k 'on you (m.s.)'; ˁlī-
ha 'on her'.
– ˁala- in the rest of the cases: ˁala-hāyi 'on this (3.f.s)'.
3.7.5 'by', 'with'

OA ˁind is realized as ˁǝnd: ˁǝnd-u 'by/with him'; ˁǝnd-ǧamāˁa 'by/with friends';
ˁǝnd-na77 'by/with'.
3.7.6 'with'
The preposition 'with' in JB is wiya- rather than a reflex of OA maˁa: wiya-
mani? 'with whom'.
The allomorph wiyā-78 is used before pronominal suffixes: wiyā-na 'with us'.
3.7.7 'like'
OA miṯl presents the following allomorphs in JB:
– mǝṯᵊl- before CV: mǝṯǝl-sadd 'like a dam'.
– mǝṯl- in the rest of the cases: mǝṯl-ᵊš-šams 'like the sun'.
Remark – this preposition was grammaticalized into the conjunctive adverb
'for example'. When it is used as such its form is mǝṯǝl.
74 Blanc (1964: 122) cites it as mmǝnn-. In most of the cases, however, the initial
gemination of m is absent. Like the allomorph llǝ- the gemination is articulated when
the preposition is in focus: mmǝnn-ak štaġa? 'was it from you that he bought?'.
75 In slower speech the allomorph before the article can also be realized as ˁal-: ˁal-ǝṣ-ṣǝnīyi
'on the tray'.
76 For the 1.s. Mansour (1991: 165) notes ˁléyyi or ˁlayyi, and Blanc (1964: 122) notes
ˁlayyi.
77 In this case the n usually drops, thus producing the form ˁǝd-na 'by/with us'. Possibly,
that it first assimilates to the following d, and only then drops to prevent a three
consonants cluster.
78 Blanc (1964: 123) notes it as wiyā- while Mansour (1991: 165) as wǝyyā-.

64 3 Morphology
3.7.8 Additional prepositions

The following is a non-exhaustive list of additional common prepositions in
JB: ṣōb 'near'; qab(ᵊ)l 'before, in front'; xalf 'behind, after'; ˁaq(ᵊ)b 'following,
after'; baˁ(ᵊ)d 'after'; badal 'instead of'; ǧawwa 'under'; ḥasab 'according to'; fōq
'on top of'; ḏ̣ǝdd 'against'; qbāl 'in front of'; bǝla 'without'.
The preposition dāyǝġ-madāyǝġ 'around' is a compound of two words:
dāyǝġ-madāyǝġ-ǝl-bēt 'around the house'. When a pronominal suffix is added
to it, the first a in the second word usually falls: dāyǝġ-mdāyǝġ-a 'around her'.
Some prepositions are built as a compound of the preposition b- and a
noun: bᵊmkān 'instead'; bwaṣᵊṭ 'by means of'; ḅḅaṭᵊn79 'inside'.
JB developed the genitive preposition māl- 'of': l-bēt mal-abū-ha 'the house
of her father'; māl-kǝm 'yours (p.)'. Preceding pronominal suffixes it also has
the allomorph malǝt-: malǝt-i 'mine'.
The preposition fōq 'on top of' can be used before a noun or a pronominal
suffix. Its allomorph foqāt- is used only with pronominal suffixes: foqāt-a 'on
top of it (f.s.)'. The prepositions bēn 'between' and ǧawwa 'under' also present
a second allomorph that can be used before a pronominal suffix: (b)bināt-:
(b)bināt-ǝm 'between them'; ǧuwāt-: ǧuwāt-a 'under it (f.)'.
3.8 Adverbs
JB gathered its inventory of adverbs from different sources. Some adverbs orig-
inate from OA, and traces of nunation are still apparent in them: awwalan 'first
of all'; dāyman 'always'; taqrīban 'about, around'; ṭabˁan 'naturally'. Some make
use of suffixes to convey their special meaning, for example the use of the rela-
tional suffix in yumīyi 'daily', or of the singulative noun suffix in nǝqṭāyi 'a little'.
Others are deictic words in essence (§3.1.4): hēkǝḏ 'like that'; hassa 'now'; hōn(i)
'here'. There are adverbs that are constructed as a preposition phrase: lí-qəddām
'in advance'; b-ǝl-awwal 'at first'. Some adverbs are borrowed from surrounding
languages, like: ham80 'also', which exists in both Turkish and Persian.
The following is a non-exhaustive list of common adverbs classified by
semantic categories:
– Manner – ˁāl 'good'; kǝllǝš 'very'; b-ǝḏ̣-ḏ̣aḅṭ 'exactly'; hēkǝḏ 'like that';
kṯīġ(i) 'significantly, much'; ˁal-asās 'supposedly'; b-ǝl-ˁaǧᵊl 'quickly';
yawāš 'slowly'; lí-qəddām 'in advance'; ṭabˁan 'naturally'; aṯāġi
'apparently'.
– Time – baˁdēn 'afterwards'; t-tāli81 'afterwards, then'; kaġġa 'once';
mǝrrāt 'sometimes'; hassa 'now'; s-sāˁa 'now'; lí-hassa 'till now'; bōḥi
79 The emphatic ṭ influences the preceding b.

80 The form hammēn(i/a) also exists, but are less frequent.
81 Common also with an impersonal suffix: tāĺ i-ya, or even as tāĺ it-a.

3.8 Adverbs 65
'yesterday'; ġada 'tomorrow'; raˀsan 'immediately'; abadan82 'never'; b-

ǝl-awwal 'at first'; dāyman 'always'; yumīyi 'daily'.
– Place – hōn(i) 'here'; wnīk(i) 'there'.
– Quantity – šwayya 'a little'; qarīb 'around, about'; taqrīban 'about,
around'; bas 'only, just'; yǝǧi83 'around, about'; nǝqtāyi 'a little'.
82 When the stress falls on the last syllable, namely abadán, the meaning changes to 'not
at all': ma ǧā abadán 'he never came (literally: he didn't come at all)'.
83 This adverb is similar in form to the verb yǝǧi 'it (m.) comes' and is probably a result of
its grammaticlaization.

4 Texts
4.1 Family History

4.1.1 Šamīyi
Speakers:
A: Yogev Yahezqel
B: Abraham Ben-Eliyahu (Xḷaṣči)
C: Moshe Qǝzāz
D: Blanche Qǝzāz
A: siyə́d-ak wēn kān? Where was your grandfather?

B: kān b… He was in…
hǝmmi aṣl-ǝm b… their origin is in…
abū-nu ᵊs-siyəd-i… the father of my grandfather…
hǝmmi b…b…bǝġ… Bġadda, they are Baghdadis,
wu-ṣāġ fǝd-maraḏ̣ ᵊb-Bǝġdād… and there was some illness in
Baghdad…
hāḏa ṭaˁūn… this plague…
ma aškun1, I don't know what,
wu-yumīyi alafāt qa-ymutōn. and every day thousands died.
A: ġāḥu… They died (literally: they
went)…
i. yes.
B: kṯīġ yhūd šardu mᵊn-Bǝġdād, Many Jews fled from Baghdad,
mǝṯᵊl-siyə́d-i, like my grandfather,
abū-nu l-abū-yi, the father of my father,
ǧā sakan b-ǝl-Ḥǝlli. he came to live in Ḥǝlli.
A: Ḥǝlli wəla č-Čǝfǝl? In Ḥǝlli or in Čǝfǝl?
B: ǝl-Ḥǝlli. Ḥǝlli.
siyə́d-i… My grandfather…
abū-ha… the father…
abū-ha l-ǝmm-i, the father of my mother,
saknu b-ǝl… b-ǝč-Čǝfǝl, they lived in Čǝfǝl,
wu-ḏallu b-ǝč-Čǝfǝl. and they stayed in Čǝfǝl.
wu-qam hūwi yǝštáġǝl, And he started to work,
1 The full phrase is: ma aˁġǝf aškun. The second word is uttered so quickly, that it is barely
noticeable. In fact, this phrase frequently loses some of its sounds. Many different
examples for that can be found in the texts below.

68 4 Texts
yǝḏ̣mǝn2 muqaṭaˁāt mn-ǝlḥukūma leasing lands from the Turkish

t-Tǝrkīyi. government.
ḥǝtti ḏ̣aman ᵊl-maqbara mal- He even leased the cemetery of
ǝlNaǧaf. Naǧaf.
a yāba3? Okay?
wu-kān ˁǝnd-u bēt b-ǝn-Naǧaf And he had a house in Naǧaf,
wu-ǝmmi tǝḏkə́ġ-u tq… and my mother remembers it…
qālǝt ḏ̣ǝllēna səttəšəġ b-ǝn- she said we had lived 6 months
Naǧafwnīki qāˁdīn, in Naǧaf there,
i? Okay?
wu-hāyi l-maqbara mal-Naǧaf, And this cemetery of Naǧaf,
ma yǝndáfǝn bī-ya wēḥǝd, it was very difficult to get to be
buried there (literally: nobody
would be buried in it),
hāyi yǝḏ… it…
yḏ̣ǝmnū-ha mn-ǝl-ḥukūma maṯal… it was leased from the
government like…
yḏǝmnū-ha b-mīt alᵊf lēra, it was leased for 100,000 Lira,
b-mitēn alᵊf lēra, 200,000 Lira,
wu-hūwi lazǝm-yǝṭˁī-hǝm. and he had to give them.
wu-kǝll wē… And every…
bas hūwi mnēn yāxǝḏ? but from where did he get
(money)?
kǝll mani yġidōn ydǝfnō-nu, Everyone that they wanted to be
bury,
yaxḏōn mn… mǝnn-ǝm ᵊflūs. they took… money from them.
mǝṯᵊl… ˁǝšġīn š… ˁǝšġīn š… fǝls, Like… 20… 20… cents,
tlǝṯīn fǝls, 30 cents,
ma aˁġǝf. I don't know.
kān b… It was in…
b-zamān lǝ-Trāk, in the time of the Turks,
i. yes.
A: hāyi kan-ḏēmǝn-a, He used to lease it,
B: wu-yǝḏ̣mǝn muqaṭaˁāt mn-ǝl- and he leased lands from the
ḥukūma, government,
2 This verb shares the same root with the noun ḏ̣ammān, which is defined by Woodhead
& Beene (1967: 281) as "landlord, man who owns an orchard and sells the unharvested
crop".
3 A discourse marker which comes to verify that the hearer is following the story. The
same goes for i, which appears further down in the text and literally means 'yes', but
when it is pronounced in a rising tone the speaker wishes to make sure that the hearer
is at the same page with him. Also ˁġaft, which literally means 'did you know' and
appears below is a discourse marker of the same type.

4.1 Family History 69
maṯal ǝl… like the…

ǝl-hāyi ḏ̣-ḏ̣arāyǝb mal-ˁǝšᵊr ma these taxes of tithe that were
ˁǝšᵊr4 ᵊl-yaxḏōn ˁa-z-zǝrāˁa ˁal- taken from the crops and from
hāḏa, that,
i. yes.
hāyi kanu-yḏǝmnū-ha? They used to lease it?
yḏǝmnū-ha. They leased it.
yˁǝllū-ha muzā… They were proposed…
muzāyǝda, in a bid,
i, yes.
maṯal… like…
mīt alᵊf lē… lēra, 100,000… Lira,
ˁǝšġīn alᵊf lēra. 20,000 Lira.
hīyi… It…
lǝ-ǧsūġa ma ǧsūġa hāyi kǝll-a… the bridges are all…
kǝll-a muzayǝdāt. all bids.
C: ᴴᴱ(maˁavarīm)ᴴᴱ. The tollways.
B: ᴴᴱ(maˁavarīm)ᴴᴱ, Tollways,
i, yes,
hǝmmi i… they yes…
yaxḏōn. took.
A: wu-hǝmmi ylǝmmōn. And they collected.
B: ylǝmmōn lᵊ-flūs wu-yǝṭˁū-ha l-ǝl- They collected the money and
ḥukūma. gave it to the government.
ǝḏa rabḥu, If they earned,
rabḥu, they earned,
xaṣġu, if they lost,
xaṣġu. they lost.
hāyi. (It's like) this.
ǝl-ḥukūma ma ˁǝnd-a šǝġᵊl. The government didn't interfere
(literally: didn't have work).
i. yes.
ǧā l-ǝš-Šam… He came to…
baˁdēn ṣāġ ašġāl-u kǝll-a b- later all his businesses moved to
ǝšŠamīyi. Šamīyi.
ǧā l-ǝš-Šamīyi. He moved (literally: came) to
Šamīyi.
š-Šamīyi mǝn ǧā lī-ya, When he came to Šamīyi,
4 The construction X (wu-)ma X conveys a message similar to 'X and the like'. The same
construction repeats three times in this text: ǧsūġa ma ǧsūġa 'bridges and the like';
ḅwiyyǝġ wu-ma ḅwiyyǝġ 'bamboo weaves and the like'; txūt wu-ma txūt 'mattresses and
the like'.

70 4 Texts
wlāyi kǝll-a mustanqaˁāt, (it was) a town full of swamps,

tġīd aġḏ̣ bī-ha māku, it had no land (literally: you
want land in it, there isn’t),
i. yes.
qāmu… They started…
qāmu… they started…
aku wēḥǝd ˁǝnd-u wǝṣla… there was one who had a piece…
wǝṣla aġḏ sōb bēt-u, a piece of land near his house,
qal-l-ǝm: he told them:
yāba, hey,
tālu sawwu bī-ha ᴴᴱ(ṣrīf)ᴴᴱ. come build a shack in it.
A: wu-qˁǝdu. And live (literally: sit down).
B: wu-qˁǝdu. And live.
aš-aku? There was nothing there
(Rhetorically: what's there?).
tġāb ᵊtġīd tǝdfǝn bī-ya ṃāku. There was (even) no sand to
bury in it (literally: sand in
which you want to bury there
isn't).
ˁġaft? Do you understand?
ma… No…
wlāyi mustanqaˁa… a town of swamps…
dāyǝġ mdāyə́ġ-a ṃāy. surrounded by water.
ǝl-aġḏ… The land…
ddūs5 bī-ya l-aġḏ, when you step on it,
ṭaṃṣǝt ġǝǧl-ak wu-ṃāy ṭalaˁ. your leg sinks and water comes
out.
zēn. Okay.
tāĺ i-ya… Then…
baqa hāyi ǧō, so they came,
ǧō sawwu mǝṯᵊl… they came and made like…
hāḏa… this…
fǝd… a…
fǝd-bēt ᵊkbīġ kə́llǝt-u mᵊn-hāḏa… a big house all made out of
this…
mn-ǝl-qaṣab wu-ḅwiyyǝġ wu-ma of cane and bamboo weaves and
ḅwiyyǝġ wu-mǝn… from…
hāyi. this.
5 The form should be tdūs, but the 2.m.s. prefix t- of the PC assimilates to the following
consonant d.

aš kān ᴴᴱ(ḅǝnyān)ᴴᴱ? There wasn't any building

(rhetorically: what was there, a
building?)
ma kān ᴴᴱ(ḅǝnyān)ᴴᴱ. There wasn't any building.
wu-qaˁdu, And they lived,
wu-qaˁdu bī-nu. they lived in it.
wu-ǧābu… And they brought…
hāyi txūt wu-ma txūt wu-kǝll-a these mattresses and everything
wu… and…
wu-nēymīn bī-nu ᵊl-āḏa. and they slept in it.
qǝssmō-nu ᵊl… They divided…
qǝsᵊm mal-nǝswān, a part for the women,
qǝsᵊm mal-ᵊġǧīl, a part for the men,
i, yes,
hāyi. that.
ḏallu mudda, They stayed for a while,
ila-ann… till…
fǝd-yōm qaˁdu mn-ǝṣ-ṣbāḥ… one day they woke up early…
qaˁdu mn-ǝṣ-ṣbāḥ yˁanōn lᵊ-ġrāḏ̣ they woke up early and they see
ṃāl-ǝm kǝll-a ṭāyfi wu… that all their things are flooded
and…
a yāba? Okay?
(laughs) (laughs)
wu-hǝmmi… And they…
ǝl… ǝl… ǝl… the… the… the…
ǝl-ṃāy wēṣǝl nǝṣṣ… the water reached half…
A: l-ǝl-ġǝkba. To the knee.
B: l-ǝl-ġǝkba… To the knee…
i waḷḷa. yes indeed.
(laughs) (laughs)
hāyi ġēġ… After all it…
kānǝt6 mustanqaˁa. was a swamp.
A: nzīz. A leak.
B: i. Yes.
t-tāli qam-yǝštáġǝl… Afterwards he started to work…
hāḏa siyə́d-i, my grandfather,
hāḏi7 wǝṣlǝt aġḏ̣, (if there was) a piece of land
there,
wu-dfan-a wu-sūwā-ha, he would pile and arrange it
6 The n is barely pronounced.

7 The feminine near demonstrative in JB is hāyi, but here it seems that the speaker
pronounces it differently.

72 4 Texts
wu-šwayya šwayya, and little by little,

šwayya šwayya, little by little,
wu-ṣāġǝt wlāyi ǝš-Šamīyi. Šamīyi became a town.
ǝš-šawārǝˁ māl-a… Its streets…
šawārǝˁ ǝlli ṣāġǝt ǝt-tāli… the streets that were made
afterwards…
hīyi kanǝt-yǝmši bī-ya ṃāy, water used to run in them,
A: ṃāy. Water.
B: mǝṯᵊl… Like…
mǝṯᵊl… like…
A: Vinīṣya. Venice.
B: mǝṯᵊl-Vinīṣya. Like Venice.
i waḷḷa, Yes indeed,
mǝṯᵊl-Vinīṣya, like Venice.
kān mǝṯᵊl… It was like…
wu-tǝṭlaˁ ˁal-ṃayāt l-ǝl-hōġ, and the water came out to the
lake,
wu-ǝl-Furāt yfǝrr bī-ya. and the Euphrates spills into it.
mˁāyna. Disgusting.
wu-ǝl-baqq yakə́l-na, And the mosquitos bite us
(Literally: ate us),
(laughs) (laughs)
ǝl-baqq qa-yǝqtǝn-na8 kān ǝl-baqq. The mosquitos used to annoy us
(literally: kill us).
D: hāyi wēn? Where was it?
b-ǝd-Diwanīyi? In Diwanīyi?
B: b-ǝš-Šamīyi, In Šamīyi,
la. no.
D: kān… It was…
baqa ham b-ǝš-Šamīyi ham so you lived also in Šamīyi?
ᵊqˁadtǝm?
B: ā? What?
hīyi ǝl… It…
ǝl-aṣl māl-na… our origin…
ǧō mn-ǝč-Čǝfǝ… they came from…
hūwi… k… he…
aṣl-ǝm b-ǝč-Čǝfǝl. their origin is in Čǝfǝl.
ǝmm-i mūlūda b-ǝč-Čǝfǝl. My mother was born in Čǝfǝl,
xwāl-i mūludīn b-ᵊč-Čǝfǝl. My maternal uncles are born in
Čǝfǝl.
i bas baˁdēn mn-ǝl… Yes but later from…
8 The l of the root qtl assimilates to the following n.

A: aš tǝbˁad ǝš-Šamīyi mn-ǝč-Čǝfǝl? What's the distance between

Šamīyi and Čǝfǝl?
B: taqrīban xǝm… around…
sǝttīn kēlōmǝtǝr hēkǝḏ… sixty kilometers or so…
A: sǝttīn kēlōmǝtǝr haḏīki ǝl-iyām Sixty kilometers back in these
kānǝt… days was…
masāfa. a long distance.
B: bas aš kānǝt? But there was nothing
(rhetorically: but what was it?).
ma kān šawārǝˁ, There were no streets.
kǝnna-nġūḥ… We used to go…
yġǝkbōn mᵊn-hāyi l-mǝšḥūf, they used to take a mǝšḥūf,
mǝšḥūf ᵊnġūḥ bī-nu l-ǝč-Čǝfǝ… we traveled with the mǝšḥūf to
Čǝfǝ…
A: aškun mǝšḥūf? What is a mǝšḥūf?
C: balam. A boat.
B: hāḏa… ba… This…
mǝṯᵊl-hāyi b-Vinīṣya, like that in Venice.
māku hāyi… hāyi… hāyi…? You know this… this… this…?
D: āh! Ah!
A: mǝṯᵊl-gōndōl. Like a gondola.
B: gōndōl. Gondola.
i mǝṯl-ǝl-gōndōl, Yes like a gondola.
hāyi hēkǝḏ… It's like that…
mᵊn-hōni ˁīli wu-mᵊn-hōni ˁīli... tall from both sides (literally:
from here and from here)…
A: wu-ǝl-aġḏ hēkǝḏ… And the floor like that…
ma bī-nu hāḏa? doesn't have this?
B: i, Yes,
la, no,
bī-nu hāyi, it has,
wu-nǝqˁǝd bī-nu wu… and we sat in it and…
š-ǝsm-a9… I mean…
wu-nġūḥ bī-nu. we traveled with it.
mǝṯᵊl-kaġġa ǧīna mn-ǝl-Hǝndīyi l- Like once we came from Hǝndīyi
ǝl… to…
l-ǝš-Šamīyi, to Šamīyi,
fǝd-ˁīd, (during) some holiday,
9 š-ǝsm-a, literally meaning 'what is her name', is a pause marker. It is used to earn some
time when speakers need to think about their next utterance.

74 4 Texts
ˁǝd-na10 b… we had…
balam ᵊkbīġ mᵊn-hāḏa yǝnqǝl ṭˁām, a big boat like that that ships
seeds,
tāxǝd xǝmsīn ṭǝnn, (a boat able to) carry 50 ton,
abu šġāˁ, with a sail,
māku? you know?
A: i i i… Yes yes yes…
B: xǝllēna txūt… We put mattress…
A: mhāyla. mhāyla11.
B: mhāyla kbīġi. A big mhāyla.
wu-ǧīna bī-nu mn-ǝl… And we came with it from…
mn-ǝl… from…
mn-ǝl-Hǝndīyi ila l… from Hǝndīyi to…
ila-š-Šamīyi. to Šamīyi.
masāfa kbīġi hāyi. It is a long distance.
ṭlaˁna mn-ūnīki b… We took off from there at…
ḥawāli ǝl-aġbaˁ ǝl-ˁaṣᵊġ, around four in the afternoon,
kānǝt iyām ṣēf, it was summer,
wṣalna l-ǝč-Čǝfǝl… we arrived at Čǝfǝl…
l-ǝč-Čǝfǝl wṣalna taqrīban b-nǝṣṣ we arrived at Čǝfǝl at around
ǝl-lēl. midnight.
nǝm… We slep(t)…
stġaḥēna b-ǝč-Čǝfǝl ˁǝnd ǧamāˁa we rested in Čǝfǝl at (our)
mǝn… friends (place)…
nzanna12 wnīki ˁǝnd-ǝm, we stayed there with them,
wu-ṭlaˁna mᵊn-ġəbša…. and we took off at dawn…
ġǝddēna ġkabna b-ǝl… we took again the…
bī-nu, it (the boat),
ḥǝtti… so that…
aku mkanāt yǝnqaṭǝˁ ᵊǧ-ǧǝsᵊġ, there are places in which the
bridge stops (working),
ˁǝnd-ǝm mǝṯᵊl-saˁāt mǝḥdūda, they have like fixed (working)
hours,
ḥǝtti nlaḥḥǝq qabᵊl ma ysǝddōn-u. so that we will make it before
they close it.
hāyi ǧǝsġ ǝl-Kūfa. It is the bridge of Kūfa.
wu-hāyi… And this…
10 The n of the preposition assimilates to the following d (or vice versa), however, the
germination shortens due to the production of a consonants cluster.
11 Another type of boat.
12 The l of the root nzl assimilates to the following n.

mšēna ˁa-l-Kūfa lǝmman wṣalna l- we traveled through Kūfa till we

ǝš-Šamīyi ṯīni yōm ǝl-ˁaṣᵊġ. arrived in Šamīyi the next day in
the afternoon.
aš kān? There was nothing (rhetorically:
what was there?).
la siyarāt… No cars…
A: yaˁni… That means…
yaˁni mn-ǝč-Čǝfǝl l-… that means that from Čǝfǝl to…
l-ǝš-Šamīyi ašqad waqt b-hāyi lǝ- to Šamīyi how long does it take
mhāyla? with the mhāyla?
B: mn-ǝč-Čǝfǝl l-ǝš-Šamīyi b-ǝl- From Čǝfǝl to Šamīyi with the
mhāyla ta… mhāyla…
taqrīban fǝd-aġbaˁ xamᵊs saˁāt. about four-five hours.
A: aġbaˁ xamᵊs saˁāt. Four-five hours.
B: i i i. Yes yes yes.
A: yaˁni sǝttīn kēlōmǝtǝr, It means sixty kilometers,
aġbaˁ xamᵊs saˁāt. (in) four-five hours.
yaˁni b-ǝs-sāˁa tǝmši ṯnāˁaš It means you travel twelve
kēlōmǝtǝr. kilometers in one hour.
B: wu-hāḏa šġāˁ bī-ha, And this is with a sail…
ǝḏa… if…
ǝḏa ǧā hawa wu-hāḏa… if the wind came and that…
C: ᴴᴱ(zē lo derex yešara)ᴴᴱ, It is not a plain road,
yǝnġad-yǝġwō-l-ǝm, (the road) needs to be shown to
them,
ḥǝtti li-ma yšūf-a l-aġḏ. until he sees the land.
B: i, Yes,
i. yes.

76 4 Texts
4.1.2 Hwāġa (Lakes)

Speakers:
A: Moshe Qǝzāz
B: Yogev Yahezqel
C: Abraham Ban-Eliyahu (Xḷaṣči)
A: kān b-ǝl-ˁIrāq, There was in Iraq,

B: mani hāḏa? Who was it?
A: Meˀīġ ᵊMˁallǝm. Meir Mˁallem.
B: i? And13?
A: axḏō-nu ᴴᴱ(betur)ᴴᴱ mudarrǝs lišān They took him as a teacher so
ydǝrrə́s-ǝm l-aḏōli lǝ-kwāwi… that he teaches these…
lǝ-kǝwlīyi14. gypsies15.
C: ǝl-madārǝs sawwu… The schools did…
stawwa fatḥu madārǝs. they just opened schools.
A: ᴴᴱ(ken)ᴴᴱ, Yes,
sawwu madārǝs. they made schools.
yqūl: He said:
axḏō-ni b-ᵊmkān ᵊllaḏḏi kǝll ǝl-aġḏ̣ They took me to a place where
māl-u saˁf mǝṯl-ǝl-… all the land (is covered with)
palm fronds like…
aš ǝsm-u l-āḏa? what's the name of that?
C: qaṣab? Cane?
A: qaṣab. Cane.
C: i. Yes.
A: qaṣab. Cane.
C: i. Yes.
A: wu-l-… And the…
lǝ-byūt ham qaṣab. the houses are also (made of)
cane.
C: qaṣab, Cane,
i. yes.
A: yqūl: He said:
ǝl-lēl kǝll-u ma nǝmtu. I haven't slept all night long.
ṭˁō-ni ham… They also gave me…
aš ǝs… what's…
kǝlla, mosquito net,
B: i. Yes.
13 A discourse marker that encodes the hearer's understanding and signals to the speaker
that he/she can continue talking.
14 In this word the usual realization of ǝw into ū does not occur.
15 See Woodhead & Beene (1967: 412).

A: ǝl-baqq aklō-ni, The mosquitos ate me,

mǝttu. I was dying16.
C: qǝtlō-nu, They (the mosquitos) killed him,
i. yes.
A: qǝmtu mn-ǝṣ-ṣbāḥ mhaššam mn- I woke up in the morning
ǝl… wrecked from the…
ᵊmn-ǝl… from the…
baqq. Mosquitos.
B: mn-ǝl-baqq17. From the mosquitos.
A: mn-ǝl-ˁǝḏyān mal-baqq. From the bites of the mosquitos.
aqūl: I said:
hāyi… this…
ašu nǝṣṣ ǝl-ᴴᴱ(ᵊkfār)ᴴᴱ ġǧūl-ǝm how come the legs of half of the
ᵊmqaṭṭˁa. village are amputated.
B: i. Yes.
A: kǝll-ǝm b-ˁǝkkazāt. All of them (use a) walking stick.
B: i. Yes.
A: saˀǝltō-hǝm: I asked them:
hāyi aškun? What is that?
qalō-l-i: They told me:
haḏōli ma n-nhāġ kə́llǝt-u b-ǝl- It's that all day long in the
mustanqaˁ qa-yzǝġˁōn lǝ… swamps they are growing…
B: tǝmman. Rice.
C: i. Yes.
A: tǝmman? Rice18?
ġǝžl-ǝm ᵊtxīs19. Their legs decompose.
B: i. Yes.
wāy wāy wāy wāy wāy. Wow!
A: ᵊmqadd ma ykunōn tˁābi, Since they are so tired,
tqum-ǧǧīf20. (their legs) start to stink.
mn-ǝt-taˁab, As a result of the fatigue,
mǝn ynamōn, when they are asleep,
lǝ-klīb wu-l-wawiyāt yǝǧōn yaklū- the dogs and the jackals come to
ha l-ġǝžl-ǝm wu-ma yḥǝssōn. eat their legs and they don't feel
it.
yqǝˁdōn ǝṣ-ṣbāḥ, They get up in the morning,
16 Hyperbolically.
17 The n of the preposition is not pronounced.
18 The speaker uses a rhetorical question to give the explanation. The question translates
literally into: 'aren’t they growing rice all day long in the swamp?'.
19 Elongates the final s to give a dramatic effect.
20 The PC prefix t- of the 3.f.s. assimilates into the following ǧ. Also, the speaker elongates
the final f to give a dramatic effect.

78 4 Texts
ˁaqᵊb ma yḥǝssōn ᵊmn-ǝn-nōma, after they wake up from their

sleep,
ġǝžl-ǝm mǝˀkūla. their leg is eaten.
B: wāy wāy wāy. Wow!
A: wu-li-ḏālǝk qa-tˁayə́n-ǝm nǝṣṣ-ǝm And therefore you see half of
b-ˁǝkkazāt. them (using) walking sticks.
B: i. Yes.
A: yaklū-ha lᵊ-ġǧūl-ǝm. They eat their legs.
C: tǝˁġǝf hāyi wēn hāyi l-mǝnṭaqa? Do you know where this region
is?
hāyi l-mǝnṭaqa hassa lli-Ṣaddām This region is the one that
ᵊḤsēn qa-y… Saddam Hussein now…
hāḏa qa-yġīd… he wants…
hāyi b-ǝl … it's in…
b-ǝl-hwāġa māl… it's in the lakes of…
A: qa-yṯabbǝr bī-hǝm. He is destroying them.
C: i, Yes,
b-ǝl-hwāġa, in the lakes,
hōr… hōr… lake… lake…
Hōr ǝl-Ḥa… ǝl-Ḥammar, lake Ḥammar,
ma ˁa sǝmmō-nu21… I don't know how it is called…
hāyi lǝ… this…
lǝ-hw… the…
hassa… now…
hāyi mǝnṭaqt ǝl… it is in the region of…
lǝ-ˁMāġa… Amara.
b-ǝl-ˁMāġa hāyi. It is in Amara.
hāyi l… It is the…
baḥᵊr… a sea…
tˁayə́n-a baḥᵊr ma llǝ-ha nǝhāya. you see an endless sea.
wu-hāyi wnīki tˁāyǝn ǧǝzǝr ǧǝzǝr And you see there islands in
wu-qāˁdīn bī-ha haḏōli. which these people live.
nēṣə́b-l-u kūx wu-qēˁǝd bī-ya. (Someone) places a hut and lives
in it.
ǝl-baqq yakə́l-ǝm mᵊn-kǝṯᵊġ ma… The mosquitos eat them because
there are so many…
m… mustanqaˁāt, s… swamps.
a yāḅa? Okay?
21 A very quick pronunciation of the full phrase ma aˁġǝf aš yǝssǝmō-nu, 'I don't know what
its name is'. It comes to convey uncertainty. In this case the speaker doesn't want to
commit about the lake's name.

wu-ǝn-nhāġ kə́llǝt-u yǝštǝġlōn… And all day long they work…

y…
b-ǝl… b-ǝl… b-zǝr… in… in… in…
zǝrāˁt ǝt-tǝmman, rice growing.
wu-hāyi l… And the…
wu-ṃayāt… and water…
ma tˁāyǝn… you don't see…
ma… don't…
ma tˁāyǝn nǝhāya l-ǝl-ṃayāt. you don't see where the water
ends.
buḥáyrāt22 ᵊkbīġi. Big seas.
B: wu-lēš Ṣaddām qa-yṯabbǝr bī-hǝm? And why Saddam is destroying
them?
C: ṯabbar bī-hǝm… He is destroying them…
qāmu ˁlē-nu… they rebelled against him…
ǝṯ-ṯawra. the rebellion.
wu-nǝššáf-u l-ṃāy. And he dried the water out.
qam-ynǝššə́f-u l-ṃāy. He started to dry the water out.
sūwā-nu nhūġa, he made rivers out of it,
wu-yṭǝllə́ˁ-u lᵊ… and the water is channeled…
yġǝdd yfǝrr b-ǝl… it flows into the…
b… ᵊb-Dǝžla. Tigris.
B: ḥǝtti ma y… So that they won't…
ḥǝtti ma yṭiqōn… so that they couldn't…
C: ma yṭiqōn… They couldn't…
i. Yes.
ma y… ma y… They won't… they won't…
B: ma yzǝġˁōn. They won't grow
C: i, yes,
wu… wu-ma y… and… and they won't…
ma y… won't…
wu-ma y… and won't…
māku mkān yxǝtlōn bī-nu. they won't have a place to hide
in.
wu-hāyi mǝtrūsa kəll-a qaṣab. And it is all covered with cane.
ᵊl-yǝxtǝl b-ǝl-qaṣab, The one who hides between the
cane,
baḷḷa ma y… even God can't…
ma yṭǝllə́ˁ-u. can't get him out (of there).
22 The stress in this word doesn’t follow neither OA nor JB rules. Possibly the speaker
wanted to utter the singular form, which would result in stressed in the syllable ḥáy,
but then changed his mind.

80 4 Texts
B: ma yṭǝllǝˁ-u. Can't get him out (of there).

i, Yes,
i, yes,
tṃām. exactly.
C: i, Yes,
i, yes,
i. yes.

4.1.3 qačaġ (Smuggling)

Speakers:
A: Abraham Ben-Eliyahu (Xḷaṣči)
B: Yogev Yahezqel
A: hāyi… It…
ˁaqb-a… Afterwards…
l-īhūd badu… the Jews started…
ᵊkṯīġ yṭǝlˁōn qačaġ, many got smuggled (out of Iraq),
yṭǝlˁōn ˁala… they got out through…
ˁal… through…
b-waṣᵊṭ l-akġād, with the help of the Kurds,
šwayya šwayya wu… little by little…
šwayya šwayya wu-qa-y… little by little they…
wu-qa-yṭǝlˁōn. they got out.
ana, I,
ˁənd-i kān wēḥǝd b-ǝl… I had someone (a friend) in the…
mudiriyǝt ǝl-amn ǝl-ˁām, police,
qal-l-i: he told me:
Ibrahīm… Abraham…
qa-yəˁġǝf qa-yǝmšōn qačaġ. he knew that people are getting
smuggled.
qal-l-i: He told me:
ənta la təmši qačaġ. Don't get smuggled.
ana lāzǝm aṭǝllǝˁ… I have to (be the one that)…
aṭǝllə́ˁ-ak. gets you out.
ana qǝltō-l-u: I told him:
təˁġǝf, You know,
ˁənd-i axū-yi… I have my brother…
ˁənd-i axū-yi b… I have my brother in…
b-Landǝn sēkǝn, living in London,
wu-əḥna ma m… and we haven't…
ṣāġ ᵊsnīn mᵊn… it has been years…
mᵊn-ǝt-tasqīt lí-hassa ma ˁayǝnnā- since the (monarchy) fell till now
nu, we haven't seen him,
wu-qa… and…
wu-qa-nġīd ᵊnġūḥ ᵊnˁayə́n-nu. and we want to go see him.
awwal ši qǝltō-l-u da… First thing I told him that…
walə́d-i wu-waldə́t-i d-aġīd aṭǝllə́ˁ- I want to smuggle my father and
ǝm. mother out.
qal-l-i… He told me…

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sawwi ˁarīḏ̣a wu-ǧīb-a l-ǝl… Make a request and bring it to

the...
l-ǝl-amᵊn, to the police department,
wu-ana… and I…
da-nˁāyǝn balki arǝttə́b-a. we will see if I can arrange it.
qǝltō-l-u: I told him:
ana ma aǧi l-ǝl-amᵊn. I will not go to the police.
lēn ǝl-amᵊn ṣāġǝt mənṭaqa māl… Because the police was
situated…
b-ǝs-Saˁdūn, in Saˁdūn,
ṣōb Park ǝs-Saˁdūn. near Saˁdūn Park.
axḏu lᵊ-byūt kə́llǝt-a ˁala-arbaˁ They took (over) all the houses
šawārǝˁ, in the intersection (literally: on
four streets),
ṣāġǝt hāyi mənṭaqa mal-ǝl-amᵊn (and) it became the headquarters
mal-ǝl-ˁIrāq kə́llǝt-a. of the police of Iraq.
wu-qa… And…
wu-hāyi… and this…
qǝltō-l-u: and I told him:
la, no,
ana ma… I won't…
la aǧi wǝla asūwī-ha. I will neither go nor do it (the
request).
zēn su… Okay…
aqdaġ abˁáṯ-a b-maktūb musaǧǧal? Can I sent it in a registered
letter?
i, Yes,
bˁáṯ-a b-maktūb musaǧǧal. Sent it in a registered letter.
waḷḷa bˁaṯ… Indeed…
sūwitō-l-a ˁarīḏ̣a wu-bˁaṯtō-ha b- I made a request and sent it in a
maktūb musaǧǧal. registered letter.
i. Yes.
ˁaqᵊb yǝǧi šǝhġēn tlāṯi ṭalˁǝt After about two or three months
muwāfaqa, an approval was issued,
həmmi wu-baˁᵊd yǝmkǝn šiyāb (for) them and for maybe two
ᵊṯnēn. other old people.
wu-baˁdēn ġaddǝt ḅǝṭ… And then again…
ḅǝṭṭlū-ha. they cancelled it…
ma qabal hāḏa mudīr ǝl-ˁām. The head of the police didn’t
agree.

kān kəllǝš ḏǝdd-l-īhūd. He was really against the Jews.

hāḏa ǝbǝ… He…
əsm-u Nāḏǝm ᵊksāf. His name was Nāḏǝm ᵊksāf.
i. Yes.
fa… And…
ḏǝllētu… I kept on...
tāĺ i-ya kṯīġ yhūd qamu-yǝmšōn. Afterwards many Jews started to
get out.
qəsᵊm… Some…
qəsᵊm ᵊnlazmu qəsᵊm ma nlazmu. some got caught and some didn't.
ana ham rǝttabtu wiya-ǧamāˁa I also arranged with a friend that
ənnahu nəṭlaˁ ana wu-mġāt-i wu- me, my wife, and my two
bnāt-i ṯnēn… daughters…
nətlaˁ… will get out.
rǝttáb-ᵊl-na, He arranged it for us,
ǧā axáḏ-ni. He came to take me.
fǝd-yōm qǝltō-l-a: One day I told her23:
ana ma amši. I am not going (out of Iraq).
hā… oh…
b-ǝl-awwal… at first…
b-ǝl-awwal ǧā axaḏ-ni wu-ṭlaˁana at first he came to take me and
ġkabna kə́llǝt-na b-ǝs-siyāra, we all traveled in (his) car.
wǝṣṣál-na l-ǝl-Battāwīn ašu raǧaˁ. We got to Battāwīn and suddenly
he turned back.
i. Yes.
qa-yǝḥki hūwi s-sāyǝq b-ǝl-kəġdi This driver spoke Kurdish so I
ma qad-aftáhǝm. didn’t understand.
i. Yes.
hā? Hey?
ašu rǧaˁt? Why did you turn back?
qāl… He said…
hāḏa qa-yqūl… he is saying…
kan ᵊstawwa ṣeyyǝġ hədna bēn- Truce was just achieved between
raˀīs ǝl-wuzarāˀ, the prime minister,
kān ˁAbd ǝr-Rahmān ǝl-Bazāz, who was ˁAbd ǝr-Rahmān ǝl-
bazāz,
sawwa hədna wiya-lǝ-kġād, he made truce with the Kurds,
wu-l-ḥarb bināt-ǝm twaqqfǝt. and the war between them has
stopped.
i. Yes.
23 Probably refers to his wife.

84 4 Texts
wu-qa-ysūwōn kān ᵊḥtǝfāl ᵊwnīki b- And they were making a party

hāḏa. there.
qāl: He said:
hassa ma… ma… now it's not…
ma maṣlaha tǝǧōn, not good that you come,
lēn taftīš aku b-ǝṭ-ṭarīq. because there is inspection on
the road.
ᴹᴮ(fa tǝrkū-ha kam yōm wu- So drop it for a few days and
hāḏa)ᴹᴮ. (all) that.
waḷḷa rǧaˁna… Indeed we came back…
ġǝddēna rǧaˁna l-ǝl-bēt. we came back home again.
əḥna aš… What did we…
aš šēylīn? what were we carrying?
kǝll wēḥ… Each…
ǧanṭa zġay… a small suitcase…
B: pasportāt axaḏtǝm? Did you take passports?
A: ᴴᴱ(lō)ᴴᴱ, No,
ᴴᴱ(lō)ᴴᴱ, no,
ṃāku pasportāt. there were no passports.
B: ġədtǝm tǝnhǝzmōn yaˁni? It means that you wanted to flee?
A: i, Yes,
nǝnházǝm. we (wanted to) flee.
ᵊttᵊfaqtu wiya-wēḥǝd ənnahu I agreed with someone that he
yaxə́ḏ-na llə-na, would take us,
qāl yġīd ṯmǝnmīt… he said he wants 800…
ṯmǝnmīt dinār. 800 Dinar.
aṭˁī-nu aġbǝˁmīyi lí-qəddām, I should give him 400 in
advance,
wu-aġbǝˁmīyi mǝn nūṣal hūwi and 400 once we arrived he
yǝqbə́ḏ-a mᵊn-ǧamāˁa. would get it from friends.
B: wu-ˁala-hayyi daġb tǝnhǝzmōn? And through which way would
you flee?
A: ˁala-tarīq ᵊSlēmānīyi wǝ… Through the road to Slēmānīyi…
wǝddā-na. He took us.
B: yaˁni l-Túrkya? It means to turkey?
A: lāˀ! No!
l-Irān. To Iran.
B: Irān. Iran.
A: i, Yes,
Irān. Iran.
tāĺ i-ya, Then,
ˁaqᵊb-ᵊsbūˁ qal-l-i: After a week he told me:
yaḷḷa, Okay,

tḥaḏḏaġ ġada mn-ǝṣ-ṣbāḥ. be ready tomorrow morning.

ana hassa-aǧi l-ǝl-Battāwīn, I will come to Battāwīn,
wu-atlāqa wiyā-k b-ǝl-Battāwīn and meet you in Battāwīn and
wu-hāḏa. all.
i. Yes.
ana nzaltu l-ǝl-Battāwīn. I went to Battāwīn.
mn-ǝl-ˁAlwīya l-ǝl-Battāwīn, From ˁAlwīya to Battāwīn,
wṣaltu lqitō-nu qa-yəmši, I got there and saw him walking,
ǝl-kalb əbn ǝl-kalb lē… this son of a bitch…
lēbǝs l-ᵊḥwās mal-lǝ-kġād. wearing Kurdish clothes.
hayyi wēḥǝd yˁanō-nu wiya-kəġdi When they see anyone with a
yqə́l-l-ak24 hāḏa raˀsan ylǝqfō-nu, Kurd they immediately catch
him,
yqə́l-l-ak hāḏa qa-yġīd yəmši (since) he wants to flee.
qačaġ.
qǝltō-l-u… I told him…
qǝltō-l-u: I told him…
aššon25? How come?
ənta ġūḥ, You go,
ana aǧi l-ǝl… l-ǝl… l-ǝl hāḏa… (and) I will come to… to this…
li-ṣōb-ǝs-siyarāt. close to the cars.
ġāḥ hūwi, He went,
ana ġkabtu b-ǝs-siyāra, (and) I drove the car,
ġəḥtu b-hal-kaġġa ḅ-ḅaḥdi. I went alone this time.
ġkabna ġəḥna…. We took the car and went…
B: ma qǝlᵊt-l-u yǝšlaḥ-a lᵊ-ḥwās? Didn't you tell him to change his
clothes?
A: lā, No,
as yǝšlaḥ-a l-ᵊḥwās? he will not change his clothes
(rhetorically: what will he
change his cloths?).
ma yhəmm. It's not important.
hūwi kəġdi, He is a Kurd,
aš ˁənd-i? It is not my business
(rhetorically: what do I have?)
kənnu ma yǝˁġǝf-ni wəla aˁġəf-u. As if he doesn't know me and I
don't know him.
wṣalna l… We arrived to…
24 yqǝl-l-ak literally means 'he tells you', but in this case it impersonlly refers to a hearsay.
25 The l in the compound ašlon assimilated into the following š. This occurs quite
frequently.

86 4 Texts
ǧīna l… We came to…

l-ǝl-mawqǝ... the statio…
hāyi kānǝt baṣāt tənqǝl ˁašᵊġ there were busses taking 10
nafarāt hēkǝḏ. people or so.
ġkabna… We took…
ġkabna b-ǝl… ġkab… we took the…
hāyi s… This…
qa-yqə́l-l-i, He was telling me,
yaˁni hūwi kənnu wnīki ma as if he doesn't know (what's
yǝˁġǝf… going on) there…
ᴹᴮ(hāyi Slēmān… Slēmān…
lǝ-Slēmānīya mənn-a hāyi s- Slēmānīya has this kind of cars26.
sǝyārāt)ᴹᴮ.
ǧītu ġkabtu b-ǝs-siyāra, I came and took a ride,
wu-hūwi ham ġakab b-ǝs-siyāra. And he also took the ride.
i. Yes.
wu-baˁᵊd ǧǝnūd kānu wu-šərṭa And also some soldiers and
hami wu-kṯīġ… policemen and a lot of…
yaˁni ˁašġa awādǝm. I mean ten people.
waḷḷa wṣaltu l-ǝs-Slēmānīyi. Indeed I got to Slēmānīyi.
baqa aku taftīš b-ǝṭ-ṭarīq. But there was inspection on the
way.
ana l… I…
l-hawīya māl-i msūwī-ya Ibrāhīm my identification document is
Xaḷaṣči, made (with the name) Ibrāhīm
Xaḷaṣči,
hətti mǝn yǝġdōn aġwī-hǝm so that when they want I could
hawīya. show them a document.
bas ᵊl-Xaḷaṣči šwayya ḥǝrrǝftū-ha, But I modified the Xaḷaṣči a
little,
ṣāġǝt Xaḷaṣi. and it became Xalaṣi.
kənnu hāḏa aku ˁālǝm mal-šīˁa Like the great authority of the
kbīġ b-ǝl-Naǧaf… Shi'ites in Naǧaf…
bēt ǝl-Xaḷaṣi. (whose) family (name) is Xaḷaṣi.
i. Yes.
qa-yˁanū-ha l-hawīyi wu-ma qa- They saw the document and
yqulōn šēn. didn't say a thing.
wṣaltu l-ǝs-Slēmānīyi. I arrived to Slēmānīyi.
wǝddā-ni l-bēt əxt-u. He took me to his sister's house.
bəttu haḏīki l-lēl… I spent that night there…
26 Refers to the ten people's bus that was mentioned before.

B: ənta ḅ-ḅaḥd-ak? You were alone?

A: ḅ-ḅaḥd-i. Alone.
qǝltō-l-a ana… I told her I…
l-kaġġa ana aǧi wu-aˁāyǝn l-wǝḏ̣ˁīyi This time I will come and see the
yaḷḷa hāḏa… situation and only then…
wṣaltu l-ūnīki, I arrived there,
ana ġada mn-ᵊṣ-ṣbāḥ amši wu-aǧīb- Tomorrow morning I will go in
ǝm. the morning to bring them (the
wife and the girls).
waḷḷa ṯīni yōm ġāḥ l-ǝl… On the next day he really went
to…
ǧā l-Bǝġdād wu-ǧāb-ǝm… he came to Baghdad and brought
them…
ǧāb-ǝm wu-ǧā. he brought them and came.
wu-həmmi lēbsīn ˁəbi lǝ-bnāt wu- And the girls wore abaya and
hāḏa. that.
i. Yes.
ham saylō-nu qalō-l-u: They also asked him saying:
hāyi haḏōli aškun? Who (literally: what) are they?
qāl… He said…
qal-l-ǝm: He told them:
ᴹᴮ(waḷḷa hāyi bǝtt… It is that this girl…
bǝtt-hōm27 b-ǝǧ… their daughter is in…
b-ǝǧ-ǧāmǝˁa hna b-ǝs- the university here in
Slēmān…)ᴹᴮ… Slēmānīyi…
baqa ṣāġǝt ǧāmǝˁa b-ǝs- There was founded a (new)
Slēmānīyi… university in Slēmānīyi…
b-ǝǧ-ǧāmǝˁa, (She is) in the university,
wu-ǧō qa-yzuġū-ha. and they came to visit her.
axaḏ-na… He took us…
ham wǝddā-na b-ġēġ bēt, he also took us to a different
house,
nǝzzál-na b-bēt əbᵊn əxt-u. he hosted us in the house of the
son of his sister.
wu-xǝbbə́t-na haḏīki l-lēli wnīki, And she hid us there that night,
wu-qāl: and he said:
ana qad-amši hassa wu-arǧaˁ ᵊˁlē- I am going now and will come
kǝm. back for you.
B: baqa ˁa-n-nafar ᵊṯmǝnmīyi? It was 800 (Dinar) per person?
27 The n of the word bǝnt 'daughter' assimilated into the final t.

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A: ᴴᴱ(lō! No!
lō!)ᴴᴱ No!
kə́llǝt-na… For all of us….
kə́llǝt-na. for all of us.
ᵊn-nafar mitēn. 200 per person.
i. Yes.
əḥna qāˁdīn ǝḏ-ḏəhᵊġ, We were sitting at noon,
sūwō-l-na ġǝdwīyi qa-nǝtġadda, they prepared lunch for us (and)
we were eating,
ma ašūf ǝlla28 hūwi ǧā daqq ᵊl-bāb suddenly I see him coming,
wu-qāl: knocking on the door and saying:
yaḷḷa! Let's go!
hətti ma tġǝddēna baˁᵊd. We haven't even eaten lunch.
qəmna. We got up.
ǧeyyi b-siyāra Landrōvǝr. He came with a Landrover.
Ǧīb. A Jeep.
wu-ṭlaˁna ġkabna bī-ya. And we took it.
baqa… But…
aš šēylīn? what did we carry (with us)?
ǧǝnᵊṭṭēn ᵊzġār mᵊn-hāyi mal-īd Two suitcases that can be hand-
māku? carried, you know?
b-idē-na. In our hands.
kəlla hāyi ṭ-ṭǝllaˁnā-ha lᵊ-ḥwās. This is all the cloths that we
took.
waḷḷa, Indeed,
ṭlaˁna, we went out,
qal-l-u l-ǝs-sāyǝq: he told the driver:
ṭlaˁ mᵊn-turuq ᵊlli ma bī-ya taftīš Take us through roads that don't
ma taftīš, have inspection,
i. Yes.
wṣalna ila nāḥya yǝssǝmū-ha We arrived to a region called
nāḥyǝt Māwǝt ˁala l-ḥǝdūd māl… Māwǝt on the border with…
mal-Irān. with Iran.
wṣalna ḥawāli sətti wu-nəṣṣ ǝl- We arrived at around half past
maġrǝb. six in the evening.
kānǝt hāyi b-šəhᵊġ Marč. It was in March.
wṣalna l-ūnīki, We arrived there,
qāl: (and) he said:
hassa y… Now…
28 The construction ma + verb of perception + ǝlla conveys a surprising development in

the narrative (Bar-Moshe 2017: 188).

hōni hassa yǧibō-l-na lᵊ-bġīl wu- They will bring the mules here
nǝġkab ᵊbġīl wu-nġūḥ. now and we will ride on them
and go.
wu-ḏǝllēna qa-nǝṣṭaṇḏǝr. And we kept waiting.
ašu la bġīl wǝla hāḏa? But there were neither mules nor
anything.
ma šəfna ǝlla hāḏa l… Suddenly we saw this…
hāḏa l… this…
hūwi ˁayán-u hāḏa l-trattab wiyā- he saw the smuggler with which
un l-qačarči, he handled things,
l-iǧīb lᵊ-bġīl, the one that brings the mules,
ˁayán-u ǧā lí-hōni, he saw him coming here
(towards us),
bēt-u wnīki b-aḏīki l-ṃǝṇṭaqa lᵊ- his house was there at the
nzalna bī-ya b-ǝl-ġās, entrance to the area where we
got down,
b-ġās l-ūlāyi. at the entrance of the town.
waḷḷa ǧā. Indeed, he came.
ašu hāḏa qa-yˀǝššǝġ-ᵊl-na b-īd-u ī We saw him signaling to us with
hēkǝḏ: his hands like that:
ġūḥu ġūḥu ġūḥu! Go go go!
i. Yes.
hāḏa nazal… He went down…
nazal lē-nu rəkᵊḏ̣. He went down to him (to the
smuggler) running.
i. Yes.
ftáham mənn-ǝm… He understood from them…
ma aˁġǝf aš ḥǝddáṯ-u, I don't know what he told him,
ǧā hāḏa ġakab b-ǝs-siyāra, he came on into the car,
qal-l-u l-ǝs-sāyǝq: (and) told the driver:
yāḷḷa rǧaˁ! Go back!
yāba aškun nǝrǧaˁ? What does it mean (that) we go
back?
ma… He didn't…
ma qa-yǧāwǝb. he didn't answer.
ᵊnla… He sh…
ᵊnlaǧam. he shut down.
ma… He didn't…
ma qa-yǧāwǝb. he didn't answer.
wəllan, Anyway,
dǝni lēl, it was dark,
ᵊrǧaˁna. we went back.

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baqa hāyi ṃǝṇṭaqa ǧǝbalīyi, It was a mountainous region,

əḏa təmši… if you go…
b-ǝǧ-ǧbīl qa-təmši, you drive in the mountains,
əḏa ǧǝt siyartēn yǝnġād… If two cars were coming (one
towards the other) you need…
ma təlqi siyāra təǧi b-āḏa ṭ-ṭarīq. You can (barely) find a car that
goes in this road,
yǝnġād tūqaf əs-siyāra wu-tsūwī-l-a you need to stop the car and
ṭarīq l-aḏīki s-siyāra ḥǝtti… clear the road for the other car
so that…
ḥətti təmši. so that it could go.
zēn. Okay.
aḏǝll-aqəl-l-u: I kept on telling him:
aš-aku? What's going on?
ma yǝqbal yqə́l-l-i. (But) he didn't agree to tell me.
ᵊnlaǧam. He shut up.
i. Yes.
tāĺ i-ya qal-l-i: Afterwards he told me:
smaˁ! Listen!
hāḏa ḅōḥi ana ma kəntu hōni? Yesterday I was here, right?
ˁan… They s…
ˁaynō-ni wiya-hāḏa l-qačarči l-lāxi, they saw me with this other
smuggler,
lli mḥǝḏḏə́r-l-i l-ǝl… who arranged for me the…
hāḏa, this (all thing),
mrǝttə́b-a wiyā-nu, With the one I handled things,
wu-š-šərṭa baˁṯǝt ˁlē-nu. and the police called for him.
l-yōm… Today…
hāyi… this…
ḅōḥi ṣadar awāmǝr ənnahu yesterday orders were published
ylǝzmū-ha l-ḥǝdūd, (where it was stated) that they
will control the borders,
yaˁni l-šərṭa. I mean the police,
kānu həmmi hēmlī-ha šwayya, as if they were turning a blind
eye a bit (so far),
ḥətti l-yǝmši yǝqdaġ yǝmši. so that anyone who wants to
cross can cross.
wu-hassa māku. But no longer.
lēzmī-ha l-ḥǝdūd māku… They are keeping the border
(and) there isn't…
māku mašwa. no crossing (is possible
anymore).

wu-qalō-l-u l-hāḏa: And they (the police) told him:

ənta ḅōḥi kān wiyā-k ᵊflān, Yesterday someone was with
you,
hāḏa naˁġəf-u hāḏa… We know him…
y… y… he…
yǧīb… he brings…
qačaġči yǧīb yhūd hami. he is a smuggler that also brings
(smuggles) Jews.
əḏa… əḏa… If… if…
əḥna… we…
əḏa ǧā hāḏa wu-hāḏa, if he comes (again) and (all) that,
əḥna nwǝqqə́f-kǝm. we will arrest you.
baqa xāfu wu-rǧaˁna. So they were scared and we went
back.
i. Yes.
zēn, Okay,
ašlon…? How (are we going to go back)?
qāl: He said:
əḥna nūṣal l-ǝs-Slēmanīyi. We will arrive to Slēmanīyi.
əḏa… If…
ma kān tǝlifonāt, there were no telephones,
aku… there is…
lasəlki ˁǝnd-ǝm, they (the police) had a radio
system,
qāl: He said:
əḏa ṭaˁu lasəlki mᵊn-hāyi l... If they radio-transmitted from
this…
lǝ-mkān hāḏa qālu ənnahu ǧō this place saying that people
ǧamāˁa qa… qa… came to…
qa-yǝmšōn wu-raǧˁu b-ᵊṭ-ṭarīq, to cross and went back the road,
ylǝzmō-na baq… they will arrest us…
ylǝzmō-na, they will arrest us,
wu-aku b-nǝṣṣ lǝ-ǧbīl aku wnīki and in the middle of the
mawqaf mal-šərṭa. mountains there was a police
barricade.
i. Yes.
əḏa ma ṭˁō-hǝm xabaġ, If they didn't deliver any
message,
ham lāzǝm b-ǝl-lasəlki, also through the radio,
əḥna ma ˁlē-na kǝll šēn. we are safe.
bass nūṣal l-ǝs-Slēmanīyi ma ˁlē- Once we arrived to Slēmanīyi
kǝm kǝll šēn. you are safe.

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waḷḷa… Indeed…
baqa l-nǝswān lēbsīn ˁəbi, the women (the wife and
daughters) were wearing abayas,
wu-ana lēbǝs məṯᵊl-lǝ-klāw wu- and I was wearing a Klāw29 and
hāḏa… that…
i, yes,
wu-qa… and…
wu-qa-nəmši. and we drove away.
wu-kǝll ma yˁāyǝn ḏ̣awa mal- and every time that he saw the
siyā… light of a ca(r)…
siyāra mn-ᵊbˁīd, car from afar,
mu b-āḏa ṭ-ṭarīq, not in this road,
b-ġēġ ṭarīq, but in other one,
yxammǝl qa-yǝ.. he thought they…
qa-yǝǧōn ˁlē-na. they were coming for us.
wṣalna ila l… We arrived to the…
hāḏa… this…
l-mawqaf mal-ǝš-šərṭa. police barricade.
d-dǝni ḏǝlmē, It was dark,
wu-hūwi šēˁǝl ᵊs-siyāra, he (kept) the car turned on,
šēˁǝl ᵊḏ-ḏawa. he turned on the lights.
ma nˁāyǝn ǝlla šərṭa ṯnēn waqfu We suddenly saw two policemen
wu-b-i… standing and…
wu-kǝll wēḥǝd b-īd-u tǝfga, and each one had a gun in his
hand,
hēkǝḏ b-ǝl-ˁǝġḏ lēzə́m-a, that he was holding diagonally,
wu-wǝ… and…
wəqqfə́t-a lᵊ-siyāra, and they stopped the car,
i. yes.
hāḏa… He…
nazal, went down,
i. yes.
qalō-l-u: They told him:
hā? Hey?
ḥaǧǧi Karīm! Haǧǧ karīm!
wēn b-ǝl-lēl hāḏa? Where (are you going) this late?
ᴹᴮ(waḷḷa kān ˁəd-na ˁərᵊs b- We had a wedding in Māwǝt…
Māwǝt)ᴹᴮ…
hāyi nāḥya Māwǝt ᵊl-kənna bī-ya, (he referred to) Māwǝt region in
which we were.
29 A Muslim skullcap.

ˁal-ḥǝdūd, on the border,

wu-hassa rǧaˁna. and we just came back.
i. Yes.
tfaḏḏal ᵊmšī! Please, go!
i, i. Yes, yes.
ma ˁānu mani ma mani. They didn't see who (else was in
the car).
qa-yˁanōn… They saw…
qal-l-u hūwi wu-ˁaˀǝ… he told him that he is with…
hūwi wu-ˁaˀlə́t-u. he is with his family.
wṣalna l… We arrived to…
wṣalna l-ǝs-Slēmanīyi… we arrived to Slēmanīyi…
wṣalna l-ǝs-Slēmanīyi, we arrived to Slēmanīyi…
ṣāġǝt taqrīban b-ǝl.. it was around…
b-ǝl-ˁašġa wu-nǝṣṣ… half past ten…
b-ǝl-lēl. at night.
i, Yes,
b-ᵊl-idaˁš. eleven.
ġāḥ b-ǝl-awwal sāyal: At first he went to ask:
aḥḥad sāyal ᵊˁlē-nu? Did anyone ask for him?
b-bēt əxt-u, In his sister's house,
b-bēt hāḏa ma…? in the house of…?
maḥḥad. No one.
kǝll aḥḥad sāyal ᵊˁlē-k. No one asked about you.
qa-yxāf laykun waṣal xabaġ ᵊˁlē- He was afraid that any news
nu. about him had arrived.
i. Yes.
qāl: He said:
əntǝm ᵊtḏ̣ǝllōn hōni b-ǝs-Slēmanīyi You will stay here in Slēmanīyi
wu-ba… and…
wu-ma ˁlē-kǝm kǝll šēn. nothing will happen to you.
ana… I…
lǝmman ᵊnšūf čāra. until we find a solution.
ana ma aḏ̣əll lēn qad-axāf ǝl… I won't stay because I am
afraid…
l-bēt māl-na b-Bǝġdād. (about) our house in Baghdad.
mǝn ˁānu yōm yumēn ma bī-nu When they (the Iraqi authorities)
aḥḥad, saw that no one is in it (in the
house) for one or two days,
kanu-yǝstǝwlōn ᵊˁlē-nu l-amᵊn, the police used to take over it,

94 4 Texts
wu-baˁᵊd ma tǝ… and then you couldn't…

wēn… where…
wēn ᵊtġūḥ əḏa rǧaˁt? (Rhetorically:) where will you go
if you came back?
lā! No!
ana aġīd hassa l-yōm amši. I want to travel (back) today.
qǝnnə́ˁ-u l-āḏa abu l… Persuade the owner of the…
ᵊnġīd siyāra təqbal təmši l-ǝl… We wanted a car that would
agree to travel to…
l-Bǝġdād, to Baghdad,
ma… ma qa… no…
ma qablu b-ǝl-lēl. (but no one) agreed (to travel) at
night.
B: yaˁnu tərǧaˁ l-Bǝġdād? You mean you wanted to go back
to Baghdad?
A: arǧaˁ l-Bǝġdād. (I wanted) to get back to
Baghdad.
qəltu... I said...
waḷḷa... indeed…
b-ǝl-aṯnā, and then,
əḥna wǝqqafīn, (while) we were standing,
qǝnnə́ˁ-u l-āḏa abu… Convince this…
abu l… the one who…
l-kəġdi hāḏa abu l-Landrōvǝr əlli… the Kurd who owns the
Landrover who…
əlli axaḏ-na, who took us,
balki yǝqbal yǝmši l-Bǝġdād? maybe he will agree to drive to
Baghdad?
ma qabal. He didn't agree.
waḷḷa b-ǝl-aṯnā ǧǝt siyāra. And then a car came.
siyāra Dōdǧ ᵊǧdīdi, A new Dodge car,
ǝr-raqᵊm māl-a Bǝġdād, with a Bagdad plate,
wu-sāyə́q-a… and its driver...
mal-wēḥǝd kəġdi, owned by a Kurd,
ǧeyyi b… it came…
wēṣl… arriv…
stawwa ǧeyyi mᵊn-Bǝġdād, It just came from Baghdad.
qal-l-u: He told him:
ᴹᴮ(trūḥ l-Baġdād?)ᴹᴮ Are you going to Baghdad?
ᴹᴮ(waḷḷa hassa ǧāi wu-taˁbān, I just came and I am tired,

əḏa mumkǝn l-ǝṣ-ṣubǝḥ?)ᴹᴮ can it be in the morning?

ᴹᴮ(ˁǝnd-i ǧamāˁa wu-haḏōla… I have a group and they…
ǝl-mara mǝtˁārḏa)ᴹᴮ, the women is sick,
yaˁni marīḏi kəllǝš, I mean very sick,
wu-yǝnġad-ywǝddū-ha l-ǝl- and they need to take her to the
mustašfa b-Bǝġdād. hospital in Baghdad.
i. Yes.
əḏa təqdaġ trǝttə́b-a hassa? Can you manage it now?
i. Yes.
qāl: He said.
ma yxālǝf. Never mind.
ᴹᴮ(ˁṭū-ni, Give me,
ǧību ṯmǝn Danānīr)ᴹᴮ, give me 8 Dinars.
yaḷḷa-yáḷḷa! Let's jump at the opportunity30!
qāl yġīd mīt Dinār aṭˁī-nu. (If) he would have said that he
wanted 100 Dinar I would have
given him.
i. Yes.
ġāḥ dāġ banzīn, He went and filled the tank,
wu-ǧīna l-ǝl-bēt. and we came to the house.
dxaltu ṭǝl… I came in…
ṭlaˁ… I went i…
qad-aṣə́ḥ-l-ǝm lᵊ-bnāt. (and) called the girls.
lǝzmū-ha l-əmm-ǝm, They held their mother,
wēḥǝd mᵊn-ōn wu-mᵊn-ōn… one from here and (one) from
here…
kənnu marīḏi, as if she was sick,
ma qa-təqdaġ təmši. and she couldn't walk.
sūwēna tamṯilīy. We made a show.
wu-lǝbbasīn həmmi ˁəbi, And they wore abayas,
wu-ġkabna b-ǝs-si… And we took the…
wu-ġkabna b-ǝs-siyāra wu-qa… and we took car and…
wu-qa-yǧəġġ. he drove.
waḷḷa ṭarīq ˁadᵊl, The road was straight,
hūwi… it…
t-tablīṭ ḥadīṯ kə́llǝt-u. the pavement was entirely new.
wṣalna l… We arrived to...
30 This expression repeats the word yaḷḷa 'let's go' twice as a single intonation unit.

96 4 Texts
hā baqa awwal ma ṭlaˁna mᵊn-ǝs- Oh there was an inspection point

Slēmanīyi nəqtǝt taftīš aku. just when we went out of
Slēmanīyi.
yˁanōn ma… They saw...
hūwi qal-l-ǝm.. he told them…
ḥaka wiyā-hǝm b-ǝl-kəġdi qal-l-ǝm: he spoke to them Kurdish and
told them:
ᴹᴮ(hāyi ma… ma… She is…
marīḏ̣a)ᴹᴮ wu-qa-yġidōn ywǝddū- sick and they want to take her to
ha l-ǝl-mustašfa. the hospital.
l-Baġdād. To Baghdad.
ma… no…
la dawġu hawiyāt wəla hāḏa. they neither looked for the IDs
nor anything.
wu-ṭlaˁna. And we went out (of Slēmanīyi).
madxal mal-Karkūk ham taftīš (At the) entrance to Kirkuk there
lāxi. was also another inspection.
ham… Also…
ham qal-l-ǝm hēkǝḏ wu-ṭlaˁna. He also told them the same and
we went out.
i, Yes,
zēn. Okay.
ṭalˁa mᵊn-Karkūk ham ka-ḏālǝk. (In the) exit from Kirkuk it was
also like that.
dī31 wṣalna… Till we arrived…
wṣalna ila Bǝġdād. we arrived to Baghdad.
baqa b-Bǝġdād hāḏa markaz ᵊkbīġ In Baghdad there was a big
hāḏa awwal ma tǝdxǝl mᵊn… (police) center just when you
mᵊn… enter from… from…
lí-Bǝġdād. to Baghdad.
B: qəl-l-i, Tell me,
mn-ǝs-Slēmanīyi lí-Bǝġdād kam How many hours is it from
sāˁa b-ǝs-siyāra? Slēmanīyi to Baghdad by car?
A: hīyi ḥawāli tlāṯmīyi wu-xǝmsīn It's around 350 km.
keloməṭǝr.
i. Yes.
tlāṯmi… 300…
mn-ǝs-Slēmanīyi l… nǝǧi… from Slēmanīyi to…
mīyi wu-ksūr ila Karkūk, 100 and something to Kirkuk,
wu-mᵊn-Karkūk l-ūnīk ḥawāli and from Kirkuk to there around
mitēn. 200.
31 An ideophone that conveys the message of long time that passed.

lí-Bǝġdād. To Baghdad.
i, Yes,
zēn. Okay.
wṣalna… We arrived…
qǝltō-l-ak, I told you,
wṣalna wǝčč-ġəbša hēkǝḏ, we arrived at dawn,
təˁġǝf… you know…
dǝni bahār. it was chilly.
wǝqqafīn, There were standing…
siyarāt šərṭa siyarāt mal-ˁaskarīyi, police cars (and) army cars.
wu-hāyi ᵊl-ṃǝṇ… And this ar…
mǝṇṭaqa mal-taftīš ᵊkbīġi. (was) a big inspection area.
waḷḷa ašu ˁaynō-na qālu: Surprisingly they saw us and
said:
fūtu! Pass!
ṭlaˁna. We got out (of there).
ḏ̣ǝllētu afakkǝr ənnhu axə́ḏ-u l-āḏa I kept on thinking whether I
s-sāˀǝq ywǝṣṣə́l-ni l-ǝl-bēt. should use this driver to take me
home.
baḷḷa ylǝzmō-nu t-tāli wu-qāl ana But they might stop him and
ǧǝbtō-hǝm l-āḏa l-bēt. then he could say (changes to
direct speech) I took them to this
house.
tāĺ i-ya, Then,
fǝkkartu qəltu: I thought and said:
hāyi… It…
aḥsan mᵊn-anzǝl… it would be better if I go down
anzǝl wu-āxǝḏ taksi wu… I go down and take a cab and...
baḷḷa… Really…
wu… wu-hāḏa. and (all) that.
ᵊnzalna. We went down.
ǧītu ˁal-bēt, I came home,
ftaḥtu bāb ǝl-ḥadīqa, I opened the garden's gate,
ma mǝqfūl. It wasn't locked.
yaˁni ma… I mean it wasn't…
ma mǝlkūk, it wasn't sealed (by the police),
ma bī-nu lakka. it didn't have a seal.
l… The…
bāb ǝl-bēt ma mǝlkūk. the door of the house was (also)
not sealed.
ˁġaftu ma hāḏa… I knew that not…
maḥḥad ǧā. nobody came.
dxalna l-ǝl-bēt… We entered into the house…

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dxalna l-ǝl-bēt, we entered into the house,

ṣāġǝt ǝd-dǝni sətti wu-nǝṣṣ ǝṣ-ṣbāḥ. it was half past six in the
morning.
i. Yes.
d-aġīd atˀakkad ənnhu ṣāġ šēn ma I wanted to make sure that
ṣāġ šēn… nothing happened…
aku ṣōb-na əḥna b-ǝl-ˁAlwīya aku there was a market near us in
sōq… ˁAlwīya…
aku wēḥǝd abu ᴴᴱ(makkōllet)ᴴᴱ there was a grocer named
əsm-u Mḥammad, Mḥammad,
ǧītu lē-nu qǝltō-l-u: I came to him and told him:
ṭˁī-ni ḥlīb ṭˁī-ni xəbᵊz. Give me milk and bread.
i. Yes.
māku… Nothing…
ma ḥaka kǝll šēn wǝla qāl ᴹᴮ(wēn he neither said a thing nor said
čənǝt ma wēn čǝnǝt)ᴹᴮ? "where have you been?".
i. Yes.
zēn. Okay.
tāĺ i-ya ġəḥtu ˁal-abu l-laḥᵊm. Then I went to the butcher.
abu l-laḥᵊm kān qǝṣṣāb wiyā-nu With the butcher worked a
wēḥǝd məslǝm əsm-u ˁAli, Muslim butcher named ˁAli,
hūwi yǝḏ̣baḥ wu… wu-hāḏa. he used to butcher… and (all)
that.
wu-hāḏa yǝḥki ḥaki yhūd, And he spoke the Jewish dialect,
ma təˁġǝf ənnahu məslǝm hāḏa. you couldn't know that he was a
Muslim.
ˁAli, ˁAli,
wēn? what's going on? (Literally:
where?)
ašu ma bˁatt-l-i32 laḥᵊm? Why haven't you sent me meat?
maḥḥad qal-l-i. No one told me.
ana ma bˁǝttō-l-ak xabaġ wiya- But I sent you a message with the
mġāt ǝš-šǝṃṃāš. synagogue's beadle's wife.
aku ṣōb-na b-ǝṣ-ṣlā, There was (one) in the
synagogue next to us,
b-ǝl-ˁAlwīya. In ˁAlwīya.
32 The ṯ of the root assimilates to the personal suffix t. This happens twice more in the
following utterences.

bˁǝttō-l-ak xabaġ tǝbˁáṯ-l-i laḥᵊm I sent a message for you to send

ǧīǧ. me some chicken.
wu-hassa ma ṣāġ šēn. Never mind (literally: and now
nothing happened).
xǝḏ aš qa-tġīd. Take whatever you want.
ana hassa aṭǝllə́ˁ-l-ak. I will prepare it for you.
i. Yes.
ṭǝlláˁ-l-i laḥᵊm, He took out some meat for me,
ˁġaftu ma ḥaka šēn, I knew that he didn't say a thing,
ˁġaftu ṃa… I knew that nothing…
ṃāku kǝll šēni, there is nothing (wrong),
yaˁni masmuˁāt ṣāġǝt. I mean (that no) rumors were
spread.
rǧaˁtu l-ǝl-Battawīn…. I went back to Battawīn…
ġəḥtu l-ǝl-Battā…. I went to Batta...
tġiyaqtu wu-ġəḥtu l-ǝl-Battawīn. I had breakfast and went to
Battawīn.
dxaltu l-bēt xāl-i, I went into my maternal uncle's
house,
qālu… they said…
šǝftō-hǝm mǝbhutīn mǝn ˁanō-ni. I saw them scared when they saw
me.
qālu: They said:
lǝbāl-na nᵊlzamt lēn kān… We thought that you were caught
because there was…
lazmu yǝǧi-ˁǝšġīn tleṯīn wēḥǝd b… they caught around 20-30 people
in…
b-ǝs-Slēmanīyi wu-ǧabō-hǝm in Slēmanīyi and they brought
wǝqf… them…
mūqufīn b-ǝl-amᵊn, they are arrested in the police,
wu-ana ma aˁġǝf. and I didn’t know.
b-ǝs-Slēmanīyi ma nǝˁġǝf kǝll šēn. In Slēmanīyi we didn't know a
thing (about it).
zēn. Okay.
waḷḷa. Really.
qəltu: I said:
aḥsan šēn šu d-asawwi ṯbāt wǧūd. I rather show my presence.
aku qaḥwa hāyi ṣōb qaḥwǝt Ḥasan There was a coffee house near
yqəˁdōn bī-ya l-īhūd mn-ǝṣ-ṣbāḥ. Ḥasan's coffee house in which
the Jews used to sit in the
mornings.

100 4 Texts
ǧītu l-ūnīki mǝddētu ġās-i yaˁni I went there and I turned my

qad-adawwǝġ ˁala-wēḥǝd. head as if I was looking for
someone.
i. Yes.
baqa aku wēḥǝd wnīki qal-l-ǝm, There was someone there who
told them,
qāl: he said:
waḷḷa haḏōli hāyi yhūd-na ma These Jews of ours are
yǝnǧǝrˁōn. insufferable.
ma šayˁu bōḥi Abrahām ṭalaˁ Didn't they spread yesterday the
qačaġ? rumor that Abraham ran away?
ma-hāḏa ma Abrahām? Isn't it Abraham over there?
i. Yes.
aššōn ysūwōn hāyi lǝ-ḥkiyāt How come they are doing these
hēkǝḏ? things?
zēn. Okay.
ġəddētu ṭlaˁtu ˁala-qaḥwa b-ǝl- I went to another coffee house in
ˁAlwīya, ˁAlwīya,
ham yqǝˁdōn bī-ya l… in which (the Jews) also used to
sit,
hāyi… it…
b-ǝl-fəlka mal-ˁAlwīya, in the square of ˁAlwīya,
waḷḷa qa-yṣǝfnōn ᵊˁlē-yi. (and the people there) were
gazing at me.
yaˁni šāˁǝt ǝš-šīˁi ana ṭlaˁatu qačaġ. It means that the rumor that I
ran away was already spread.
i. Yes.
ˁala-kəllǝn, Anyway,
rǧaˁtu… I went back…
rǧaˁtu l-ǝl-bēt wu-ḏ̣ǝllēna… I went back home and we
stayed…
ḏǝllēna. we stayed (in Iraq).
hāḏa ṣadīqi yqǝll… This friend of mine was saying…
kǝll sāˁa wu-sūwā-l-i: he all the time told (literally:
did) me:
ana aṭǝllə́ˁ-l-ak pasāpōrt, I will issue you a passport,
ana aṭǝllə́ˁ-l-ak pasāpōrt, I will issue you a passport,
wu-l-awādǝm qa-təṭˁi alafāt, and the people gave thousands
(of Dinars),
wu-qa-yqǝšᵊmrō-hǝm. but they were being deceived.
yaxḏō-ha lᵊ-flūs wu-ma yǝṭ… They took their money and didn't
giv…
wu-māku šēn. and nothing.

baqa hāḏa qabᵊl… He before…

qabᵊl… before…
ṯmǝn… ṯmǝntǝšəġ ṭǝ… eight months (earlier)…
ǧǝd… ġadd-ṭalˁǝt ǝl-muwāfaqa the approval for my parents was
mal-walə́d-i wu-waldə́t-i, issued again,
ˁal-asās ənnahu ydǝfˁōn kǝll wēḥǝd under the assumption that they
alf wu-xamᵊsmīt Dinār kafāla, pay 1500 Dinars each as a
guarantee,
ḥətti əḏa ma yǝrǧaˁ ᵊtġūḥ hāyi l- which would be lost if (a person)
kafāla. didn't get back (to Iraq).
waḷḷa rǝttǝbtū-ha. Indeed I organized it.
ˁǝnd-i ṣadīq muḥāmi qal-l-i: I had a lawyer fried who told me:
ana atkǝffál-l-ǝm, I will be their guarantor,
wǝla tǝdfáˁ-l-ǝm. you shouldn't pay for them.
kān mūqūf ˁǝnd-ǝm b-ǝl… b-ǝl… He was arrested by them (the
police) in…
Qaṣġ ᵊn-Nǝhāya. Qaṣġ ǝn-Nǝhāya33.
wəl-ak takəl-a wu-t-tāli tqǝ… Beware, you will fall for it and
then…
təǧi tqəl-l-i ṭˁī-ni lᵊ-flūs. you will come to tell me to give
you the money.
lā waḷḷa! No, I swear!
abadan! Never!
ana atkǝffál-l-ǝm wu-hāḏa. I will be their guarantor and (all)
that.
waḷḷa ġəḥna sūwēna tartīb b-ǝl- Indeed we went to arrange (it) in
hāḏa… the…
kuṃpyalāt, promissory note,
kǝnn-u yǝṭlə́b-ǝm ᵊflūs wu… as if they owe him money…
ˁtarfu b-ǝl… they acknowledged in the…
b-ǝl-maḥkama ənnahu mǝṭlubīn in court that they owe him.
ᵊllə-nu.
dǝ-smaˁ d-aqəl-l-ak: Listen, let me tell you:
ana … I…
ənta qa-tǝtkǝffál-l-ǝm ᵊṯ-ṯnēn-ǝm b- you will guarantee both of them
ᵊtletalāf Dinār, for 3000 Dinars,
ana aṭˁī-k ṃǝlk b-ˁašᵊġtalāf Dinār. (and) I will give you a property
worth 10,000 Dinars.
33 A prison's name.

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sawwi l… sawwi l… Make the…

l-kuṃpyalāt hāyi b-ˁašᵊġtalāf this promissory note to the order
Dinār. of 10,000 Dinars.
qāl: He said:
ma yxālǝf. Okay (literally: doesn't
contradict).
waḷḷa... Really…
hīyi tġūḥ, (if) it goes (to waste),
tġūḥ. (then let it) go (to waste).
i. Yes.
sūwēna… We did…
ˁtarfu ənnahu həmmi mǝṭlubīn ᵊllə- they acknowledged that they
nu ˁašᵊġtalāf Dinār, owe him 10,000 Dinars,
wu-sūwinā-ha l-kafāla wu… and we made the guarantee
and…
wu-mǝššitō-hǝm ᵊl-Landǝn ˁǝnd- and I arranged their travel to my
axū-yi. brother in London.
wu-hāyi… And it…
ˁaq… wu-ˁaqb-a ḏall… afterwards…
qad-astanḏǝġ ᵊl-pasapōrt, I was waiting for the passport,
qa-nǝstanḏǝġ ᵊl-pasapōrt. we were waiting for the passport.
i. Yes.
waḷḷa fad… Indeed one…
fád-yōm ana… One day I…
hēkǝḏ kān šǝhᵊġ ǝs-sībǝˁ, it was July,
ǝḏ-ḏəhᵊġ qāˁdīn b-ǝl-bēt, We were sitting at home at noon,
ḏǝhġīyi, at noon,
ma ašūf əlla b-ǝt-tlāṯi ndaqq ᵊl- suddenly, at three the phone
ǧaras mal-telifōn, rung,
aqūl ǝǧ-ǧaras mal-ǝl-bāb. I mean the doorbell.
i. Yes.
qəmtu, I got up,
qəltu: I said (to myself):
mani ˁǝd-na yǝǧi ḏ-ḏǝhġīyi hāyi? Who would come at noon?
ˁayantu… I saw…
ma aˁāyə́-nu ǝlla hāḏa ṣadīqi hūwi suddenly I saw my friend
tāǧ wu-nǝǧᵊmtēn b-ǝl… (ranked) one crown and two
stars in the…
b-ǝl-amn ǝl-ˁām. in the police.
ˁǝnd-u siyāra əḥna… He had a car that we…
rǝttǝbto-l-yā b-waqt-a Ǝ́ngǝlya I arranged for him a (Ford)
ṭˁinā-nu mn-ǝš-šarǝka, Anglia (car) in the past from the
company,

Fōrd Ǝ́ngǝlya. Ford Anglia.

wēqǝf wu-šeyyǝl ᵊl-qapaġ mal-ǝs- He was standing and lifting the
siyāra, motor cover of the car,
yaˁni kənnu wēqfi wnīki, as if it (the car) stopped there,
ma qa-yǝˁġǝf aš ṣāġ bī-ya, (and) he doesn’t know what
happened to it,
mǝtˁaṭṭli, it's out of order,
i. yes.
hūwi mᵊn-ǧawwa l-qapaġ qa- He was speaking to me from
yḥǝddə́ṯ-ni qal-l-i: under the motor cover saying:
ᴹᴮ(Ǝbrāhīm, Abraham,
ḅarḥa b-ǝl-lēl ḏabbēt-l-ak ǧarīda b- yesterday night I threw a
ǝl… newspaper to the…
b-ǝl-ḥadīqa, to the garden,
ᵊqrēt-ha? Have you read it?
wa-katábǝt-l-ak ənnahu tǝǧīni ǝl- And I wrote to you to come to
ˁaṣᵊr b-ᵊflān ᵊmkān alaqī-k)ᴹᴮ. me in the afternoon, and that I
will meet you in a certain place.
lā waḷḷa! No, really!
ma… ma… ma ˁayantu. I didn't… I didn't see.
ˁayantu ǧarīda lākǝn ma… I saw a newspaper but I didn’t…
ma ˁayantu aš aku bī-ya. I didn't see what's in it.
i. Yes.
ˁala-kǝllǝn, Anyway,
ǝl-ˁaṣᵊġ tǝǧi l-ūnīk. come there in the afternoon.
ana qdaġtu aˁġǝf lǝ-ḥkīyi qaḏ̣īyi I managed to find out that it's a
mal-šwayya flūs wu-təmši lǝ- matter of a little bit of money
ḥkiyāt. and it will be settled.
ᵊllə-nu ō l-ġēġ-u, To him or to someone else,
aš ˁǝnd-i ana b… I didn't care.
i. Yes.
waḷḷa ǧītu… Indeed I came…
rǧaˁtu dūwáġtu ˁa-ǧ-ǧarīda lqitū- I came back and looked for the
ha… newspaper and found it.
hāḏa farr-a… He threw it…
wēn waqˁǝt? where did it fall?
aku tanak… there was a can…
mal-zəbᵊl, of garbage,
foqāt… on top of…
b-tanakt ᵊz-zəbᵊl. the garbage can.
i. Yes.

104 4 Texts
ˁayǝntū-ha ˁala-kǝllǝn. I saw it anyway.

ḏǝllētu qad-atra… I kept on…
waḷḷa qəltu: I said:
ana hāḏa…. I…
qad-aḥki wiya-zawə́ǧt-i wu-lǝ-bnāt, I spoke with my wife and
daughters,
qǝltō-l-ǝm: I told them:
waḷḷa əḏa lí-ḥadd tlettalāf If it is really not more than 3000-
aġbaˁtalāf Dinār, 4000 Dinar,
əḏa qa-yǝġdōn wu-ṣədᵊq yǝṭˁō-na If they want (it) and they will
pasaportāt, really give us passports,
ana… I…
ana asūwī-ya. I will do it.
i. Yes.
waḷḷa ǧītu lē-nu l-ˁaṣᵊġ b-ǝl-xāmsi Indeed I came to him at half past
wu-nǝṣṣ, five in the afternoon,
ᴹᴮ(Ǝbrāhīm, Abraham,
ana… I…
haḏōli ham qaḏ̣īyǝt šwayya it is also a matter of a little bit of
flūs)ᴹᴮ. money to them.
kēf-ak. As you wish.
aš tġīd ana ḥāḏ̣ǝġ. I am ready for whatever you
want.
baqa hūwi ṣadīq-i ṣədᵊq, He was a real friend,
mᵊn-kəllǝš. a very (good) one.
ahl-u yǝǧōn ˁəd-na, His family used to come to us,
əḥna nġūḥ lē-hǝm. we used to go to them.
i. Yes.
d-aġīd yǝḥki d-aftáhǝm. I wanted him to speak so I will
understand.
ᴹᴮ(hāyi… This…
āni rattábǝt-ha ṭˁēt-hum… I arranged it and gave them…
ṭˁēt-hum… ṭˁēt-hum… gave them…
ǝttafáqǝt ᵊb-mītēn Dinār wiyā- I agreed with them upon 200
hǝṃ)ᴹᴮ. Dinars.
ana ma qad-aˁġǝf aš qa-yqūl hāḏa. I didn't understand what he was
saying.
B: ṣədᵊq mitēn wu-ma azyad? Really 200 no more?
A: mitēn wu-ma… (Only) 200.

i. Yes.
wu-ana ṭˁitō-nu xǝmsīn Dinār… And I gave him 50 Dinars
(more).
ənta… You…
hāyi ana mᵊn-ˁǝnd-i, it is (a present) from me,
ma ˁǝnd-ak šəġᵊl ənta bī-ya. It's none of your business.
ana… I…
ənta ǧǧīb-l-i34 bass mīyi wu-xǝmsīn (he insisted:) give me only 150
Dinār. Dinars.
ma q-aṣaddǝq ana. I couldn't believe it.
ana mǝnqárǝr tlettalāf aġbaˁtalāf. I already decided (to invest a
sum of) 3000-4000 (Dinars).
i. Yes.
qǝltō-l-u z… I told him….
waḷḷa b-kēf-ak. Really, as you wish.
aš tġīd ana ḥāḏ̣ǝġ. I am willing (to do) whatever
you want.
i. Yes.
qal-l-i… He told me…
lakan d-aġūḥ aǧib-ᵊl-k-iyā lᵊ-flūs. Then I will go and bring you the
money.
qāl: He said:
lā, No,
xǝllī-ha l-ǝl-axīr. Leave it to the end.
i. Yes.
ᴹᴮ(ˁala-kǝllǝn, Anyway,
rūḥ l-ǝs-safar, go to the passport (office),
aˁtáqǝd tilg-i hassa wāṣǝl l-ǝs-safar I think you will see now that the
ǝl-muˁāmala)ᴹᴮ. request is (already) there.
baqa l-ˁaṣġiyāt mǝftūḥa idārat ǝs- In the afternoons the passport
safar. office was opened.
ġəḥna l-ūnīki. We went there.
waḷḷa alqi asamī-na mˁallqa, Indeed I saw our names hanging
(on the board),
ənnahu qa-yǝṭˁō-na pasapōrt. (which means) that they are
going to give us passports.
zēn. Okay.
baqa aš lazǝm-ᵊnsawwi? What should we do, then?
34 The prefix t- assimilated into the following ǧ.

106 4 Texts
ṯī… ṯīni yōm mn-ǝṣ-ṣbāḥ ġəḥtu… The next day in the morning I
went…
ġəḥtu… l-as… I went to…
hā! Oh!
l-asāmi… The names…
lāˀ! No!
ma kānǝt ᵊmˁallqa. They were not hanging (on the
board).
ġəḥtu ˁala-hāḏa ḏābǝṭ ǝš-šərṭa, I went to the police officer,
qǝltō-l-u yāba… I told him, please…
ᴹᴮ(aku hāyi muwāfaqa da… There is this approval…
gālō-l-i əǧǧat l-hǝnā)ᴹᴮ. they told me that it arrived here.
qāl: He said:
ᴹᴮ(i. Yes.
əǧǧat l-hǝnā dǝzzēnā-ha…)ᴹᴮ It came here and we sent it…
ma-qa-ybǝˁṯū-ha l-wizārt ǝd- They send it to the Ministry of
daxilīyi b-ǝl-awwal. Internal Affairs first.
twaffǝq ᵊˁlī-ha wizārt ǝd-daxilīyi. So that the Ministry of Internal
Affairs would approve it.
ᴹᴮ(dǝzzēnā-ha l-wizārt ǝd-dāxilīya, We sent it to the Ministry of
Internal Affairs,
qaḏ̣īya māl-sbūˁ ᵊzmān wu-təǧi)ᴹᴮ. in a week's time it should come
(back) here.
i. Yes.
stǝnḏaġtu sbūˁ sbuˁēn, I waited for one-two weeks,
māku! Nothing!
B: ṃāku? Nothing?
A: ṃāku. Nothing!
waḷḷa. Really.
ˁǝnd-i ṣadīq b-ǝd-Diwanīyi ˁǝnd-u I had a friend in Diwanīyi that
wēḥǝd yǝštáġǝl b-ǝl.. has (knows) someone who works
in…
b-wizārt ǝd-daxilīyi b-ǝl-qyūd ǝs- in the secret forces of (the
sǝrrīyi. Ministry of) Internal (Affairs).
i. Yes.
Ḥāzǝm, Ḥāzǝm,
ᴹᴮ(hāḏa mu gəlǝt ǝbᵊn šēx Səgṃān Didn't you say that the son of
yǝštáġǝl b-ǝd-daxilīya)ᴹᴮ? sheikh Səgṃān works in (the
Ministry of) Internal (Affairs)?

i. Yes.
aš ˁǝnd-ak? What do you need? (Literally:
what do you have?)
hāyi lǝ-ḥkīyi wu-hāyi lǝ-ḥkīyi. This is the story and this is the
story.
qāl: He said:
hassa ana aġūḥ l-ǝd-daxilīyi. I will go to (the Ministry of)
Internal (Affairs).
ġāḥ l-ǝd-daxilīyi, He went to (the Ministry of)
Internal (Affairs),
ǧā ǧāb-l-i… he came back and brought to
me…
ᴹᴮ(hāyi ṣādra ṣār-l-a ˁašᵊrtiyām It was issued ten days ago,
ṣādra,
wu-hāḏa l-raqum wu-t-taˀarīx)ᴹᴮ. and this is the number and the
date.
i. Yes.
ᴹᴮ(bas la…t… But don't…
la tgūl… don’t say…
la trūḥ tǝnṭī-hǝm raqum, don't go and give them the
number,
hāḏa sǝrrīyi…)ᴹᴮ. it is confidential.
yaˁni t-tāli yqǝllō-l-ak ᵊmnēn ǧǝbt-u I mean, later they can ask you
l-aḏa r-raqᵊm? where did you get this number
from.
i. Yes.
waḷḷa rǧaˁtu ˁala hāḏa, I came back to this guy,
qǝltō-l-u: (and) told him:
yāba ana kǝnt… I was…
yōm ǝš-šǝbāṯ kān… on Saturday…
ᴹᴮ(rǝḥt kǝnt b-ǝd-dāxilīya wu-gālō- I went to (the Ministry of)
l-i l-muˁāmala dazzō-ha ˁad- Internal (Affairs) and they told
kum)ᴹᴮ. me that they sent the papers to
you.
i. Yes.
qāl: He said:
ᴹᴮ(ma aftákǝr. I don't think so.
lā, No,
ma wǝṣlə́t-na)ᴹᴮ. It didn’t arrive to us.
t-tāli qal-l-u l-wēḥǝd ǧawwa īd-u, Afterwards he told one of his
subordinates,

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šərṭi, a policeman,
qal-l-u: he told him:
ᴹᴮ(ma d-dawwǝr)ᴹᴮ hōni wu-hōni? Would you please check here and
here?
qa-ydawwǝġ. He was searching.
i. Yes.
qāl: He said:
ᴹᴮ(hā, Oh,
i, yes,
wəṣlat wəṣlat hāyi qētə-l-a l… It arrived, it arrived (and) I
read…
qētə-l-a)ᴹᴮ. I read it.
ḥūwál-a l-ǝl… l-ǝl… He transferred it to the…
tanḏīm ǝǧ-ǧawazāt, passport's organization,
ḥətti yǝṭˁō-na ǧawazāt. so that they'd give us passports.
baqa nġǝdd lazǝm-ᵊnsawwi… But we had to do…
ᵊnsawwi istiṃāra ham: to fill the forms again:
ǝsm-ak, Your name,
ǝsm abū-k, your father's name,
wēn ᵊdrast, where did you study,
wēn… where…
kǝll wēḥǝd. each one (of us).
i. Yes.
zēn, But,
hassa ana muškila ˁǝnd-i mal-bənt-i I had the problem that my
hāyi mǝtxarǧi ṣaydalīyi, daughter had just graduated
from pharmacology school.
wu-haḏāk… and that…
wu-haḏāk ǝš-šəhᵊġ ṭalaˁ amᵊr: and that month an order was
issued:
ṣaydali, pharmacists,
ṭabīb, (or) doctors,
muhandǝs, (or) engineers,
mǝmnūˁ ǝs-safaġ, (their) travel is prohibited.
əlla hūwi yǧīb mn-ǝl-wizāra mal- Unless they bring (an approval)
hāyi… from the Ministry of…
mǝṯᵊl-wizārt ᵊṣ-ṣaḥḥa əḏa ṣaydali like the Ministry of Health if one
aw ṭabīb, is a pharmacist or a doctor,
twāfǝq l… should approve the…
aw wizārt ǝl-ašġāl əḏa hūwi or the Ministry of Labor if he is
muhandǝs, an engineer,
yāḷḷa… only then…

yāḷḷa ṭˁō-nu muwāfaqa mal-safaġ. only then they would give them
a travel approval.
ma qa-yǝġdō-hǝm yǝmšōn hḏōli. They didn't want this (kind of)
people to travel.
ġəḥtu sayaltu, I went and asked,
qālu: They said:
ma yṣīġ əlla… It is not allowed unless…
əlla lāzǝm hāyi… unless this…
tǝǧi l-muwāfaqa. this approval comes.
baqa hāḏa l-muḥāmi l… The lawyer who…
wu-baˁᵊd… and…
hāḏa t-tkǝffál-ǝm ᵊl… the one who paied the guarantee
for….
l-walə́d-i wu-waldə́t-i. for my father and mother.
i. Yes.
qāl… Said…
waḷḷa wǝl… Really…
wəl-ak, beware,
ᴹᴮ(ˁābra, It will be okay,
la tgūl ṣaydālānīya)ᴹᴮ. Don't say (that she is) a
pharmacist.
aššon? How?
ma… It is that…
awwal ma sūwēna l-muˁāmala when we just made the request
katbǝt ənnhu ᴹᴮ(xāriǧat kulliyat ǝṣ- she wrote that she graduated
ṣaydala)ᴹᴮ. from the Pharmacology school.
waḷḷa ǧīna… Indeed we came…
ǧīna ġəḥna qa-nṣawwi l-muˁāmala we went to make the process of
hāyi mal-ṣaḥīfat aˁmāl, giving our resume,
ṣūwētu ana, I did (it),
sawwǝt Alwīz, Alwīz did (it),
wu-ǧǝt Amal qa-tṣūwī-ha. And Amal came to do it.
i. Yes.
qal-l-a: He told her:
ᴹᴮ(š-tǝ-štaġlīn)ᴹᴮ? What is your profession?
qālǝt-l-u: She told him:
ᴹᴮ(rabbat bēt)ᴹᴮ. Homemaker.
ana qǝltō-l-u… I told him…
ᴹᴮ(rabbat bēt)ᴹᴮ. Homemaker.
aš fǝkkaġtu… I thought…

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ma… no…
ma mˁaynī-ha, they never saw her,
wu-wəla qa-tǝštáġǝl. And she is (currently) not
working.
qēˁdi b-ǝl-bēt. She is (literally: sitting) at home.
waḷḷa wu-mašǝt lǝ-ḥkīyi. And it really worked (Literally:
and the thing walked).
ᴹᴮ(rabbat bēt)ᴹᴮ. Housemaker.
wu-ġaddǝt Gīlda sawwǝt hami. And Gilda also did (it).
wu-qālu: And they said:
waddi… Take…
ᴹᴮ(rūḥ št...štǝri ṭawābǝˁ mīt go buy posts tamps (in the value
Dinār)ᴹᴮ, of) 100 Dinars,
kǝll pasapōrt xāmsi wu-ˁǝšġīn 25 Dinars for each passport.
Dinār.
šġētu ṭawābǝˁ… I bought posts tamps…
l-ǝǧ-ǧawazāt. for the passports.
sūwō-l-i l… They made for me the…
qalō-l-i: they told me:
tǝǧi b-ǝl-wāḥdi wu-nǝṣṣ taxə́ḏ-a l- Come at 13:30 to take the
pasaportāt. passports.
i. Yes.
ana yǝnġad-asawwi muˁāmala mal- I had to get an international
ǧadri lāzǝm ˁalamīyi. approval (of vaccination against)
smallpox.
i. Yes.
wu-mal-ḏarībt ǝd-daxᵊl. And of income tax.
mḥǝḏḏ
̣ ̣əġ́ -a mal-ǧadri… I already prepared the one of the
smallpox.
ana aḏ̣ġǝb ǧadri? I will never do the vaccine
against smallpox (rhetorically: I
will get injected smallpox?).
ˁǝnd-i ṣadīq yǝmši l-ǝd-Diwanīyi, I had a friend that used to travel
to Diwanīyi,
hāḏa aku muwaḏ̣ḏ̣af ṣaḥḥi ṣadīq-i There is a health officer who is a
wnīki b-ǝd-Diwanīyi. friend of mine there in Diwanīyi.
B: ǧīb-l-i mənn-u. Bring me (the approval) from
him.
A: qal-l-i… He told me…
ġūḥ ǧīb-l-i šahāda. (I told him:) go bring me a
certificate.

ǧāb-l-i šahadāt wu-hāḏa, He brought me the certificates

and (all) that,
wǝdditū-ha l-ūnīki, I took them to them,
sūwō-l-i šahāda ˁalamīyi, they made an international
certificate for me,
ā? Okay?
wu-ǧītu b-ǝl-wāḥdi wu-nǝṣṣ ax… And I came at 13:30…
axǝḏtū-ha l-pasaportāt kāmli. I took all the passports.
axǝḏtū-ha l-pasaportāt kāmli… I took all the passports…
waḷḷa… qal-l-i… He told me…
ˁǝnd-i ṣadīq hāḏa Ḥǝṣqēl ǝbᵊn Ṣālǝḥ I had a friend named Ḥǝṣqēl ǝbᵊn
Pīḥa, Ṣālǝḥ Pīḥa,
haḏōli ahᵊl šar… šarikat… The owners of the company…
əḏa… if…
š-Šarq ǝl-Awsat haḏōli ṣǝdqān-i, š-Šarq ǝl-Awsat are my friends,
mal-ṭiyarān m… of the airline of…
tayarān mal-Lǝbnān. the (national) airline of Lebanon.
i. Yes.
lēn qa-aġīd am… Because I wanted to…
baqa ana ǧǝt-ni... Since I got…
ǧǝt-ni vīza l-Landǝn, I got a visa to London,
ǧǝt-na vīyaz ᵊl-Landǝn. we got visas to London.
qəltu: I said:
waḷḷa aˁūf wu-ašġǝd, I should leave (everything) and
run away.
qad-axāf la yḥǝssōn b-Amal I was afraid that they will notice
ǝnnahu hīyi ṣaydalanīyi. that Amal is a pharmacist.
qǝl… qǝltō-l-u: I… I told him:
lā, No,
ana aġīd… I want…
ana aġīd ġada amši. I want to travel tomorrow.
zēn. Okay.
ġəḥtu axaḏ… I went…
ǝl-ˁaṣᵊġ ġəḥna l-hāyi šarikat š-Šarq in the afternoon we went to the
ǝl-Awsat mal-ṭayarān mal-Lǝbnān, Lebanese š-Šarq ǝl-Awsat airline,
qāl: He said:
əḥna… We…
hāyi kānǝt yōm ǝt-tlaṯā, it was Tuesday,
qāl: he said:
əḥna yōm lǝ-xmīs ˁədn-a ṭiyāra. We have a plane on Thursday.
zēn, (I said): okay,
šūf-l-i ġēr ṭiyāra l... find for me another plane to…

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Lǝbnān. Lebanon.
qāl: He said:
ṃāku. There isn't.
bass yōm lǝ-xmīs. Only on Thursdays.
nᵊǧbartu. I didn't have any other choice.
ḏǝllēna lí-yōm lǝ-xmīs. We stayed till Thursday.
baqa ġəḥtu ṯīni yōm mn-ǝṣ-ṣbāḥ l- The next day in the morning I
ǝs-safāra l… went to the embassy…
l-Inglizīyi, the British (embassy),
axaḏtu l-vīyaz mal-Landǝn. I took the visas to London.
i. Yes.
wu… And…
wu-ġəḥtu axaḏtu, and I went to take…
yǝṭˁō-na kǝll wēḥǝd mīyi wu-ˁǝšġ… they gave each one of us one
hundred and…
mīyi wu-ˁǝšġīn… 120…
mīyi wu-ˁašġa Dnanīr kānǝt. it was 110 Dinars.
axaḏtu trāvǝl čēk ham sūwitū-ha. I took it as travel checks.
wu-yōm lǝ-xmīs mn-ǝṣ-ṣbāḥ xǝllēna And on Thursday morning we
b-ǝṭ-ṭiyāra wu-ġəḥna l… put (ourselves) on the plane and
traveled to…
ġəḥna l-Bēyrūt. we went to Beirut.
i. Yes.
ḏ̣ǝllēna b-Lǝbnān yǝǧi-idaˁš yōm We stayed in Lebanon around
wu-ˁaqb-a ġəḥna šwayya l-Tərkiya eleven days and then a little bit
wu-baˁdēn ġəḥna l-Angə́ltǝra wu- in Turkey and then we went to
ǧīna lí-hōni. England and came here (to
Israel).
i. Yes.
B: bas… But…
suˀāl, (I have) a question:
hāyi awwal… It was the first…
fád-dōġa ḥawwalt tǝnházǝm You tried to flee away only once
wəla… or…?
A: lā, No,
marra wāḥdi, once,
marra wāḥdi. once.
B: marra wāḥdi. once.
A: marra wāḥdi. once.

4.1.4 aššōn sūwēta? (How did you do it?)

Speakers:
B: Yogev Yahezqel
A: baqa hāḏa mudīr ǝl… ǝl… This manager of… of…

ǝl-hāḏa… of this…
mudīr ǝl-istixbarāt mal-amᵊn, the manager of the information
(unit) of the police,
hāḏa ṣadīq-i, he was a friend of mine,
i. Yes.
ᴹᴮ(əḏa taˁrǝf ǧamāˁa maṯalan la If you know people that, for
mūqūfīn wǝla muttahamīn b-ǝṣ- example, are not arrested or
ṣiyōnīya)ᴹᴮ, accused of being Zionists,
mᵊn-ǝl-lǝġwāt hāyi, (or dealing) with this (kind of)
troublesome stuff,
ᴹᴮ(wu-ma yǝḥčūn)ᴹᴮ, and (there is no chance that)
they will talk (about it),
yaˁni yqulōn: I mean (there is no chance) they
will say:
flān sūwā-l-na wu-hāḏa, That guy arranged (it) for us,
aqdaġ ana asūwī-l-ǝm. (then) I can arrange (the
passports) for them.
muˁāmala wāḥdi asawwi. I can make the paperwork of one
application.
i. Yes.
baqa awwal ma ṭalaˁ hāyi… just when it showed up…
awwal ma ṭalaˁ ǝsᵊm-na, just when our name showed up
(in the list of people who are
given passports)…
tǝˁġǝf… you know…
sǝtt sabᵊˁtǝšəġ ma… for six or seven months no…
māku muˁamalāt mal-safaġ, no approvals of travel (were
given),
wu-ṭalaˁ ǝsᵊm-na, and (when) our name showed up,
l-īhūd ǧamaˁə́t-na kəll-ǝm qamu- all of our Jewish friends started
yǝǧōn lē-yi, to come to me,
ᵊbdāl-ak aššōn sūwēta? (saying:) dear, how did you do
it?
aššōn sūwēta wu-aššōn hāḏa? How did you do it and how…?

114 4 Texts
hassa aš aqə́l-l-ǝm ana? Now what could I tell them?

amǝġˁə́l-u l-āḏa? Should I ruin this guy (who
helped me)?
i. Yes.
wu-ǧā wēḥǝd kǝn-yqə́l-l-i: And one guy came (to me) and
told me:
aḷḷa yxǝllī-k hāḏa… May God help you…
qǝttō-l-u35: I told him:
ana hass… I will…
balki tlaqī-ni wiyā-nu? (He told me:) maybe you can
arrange a meeting for me with
him?
qa-yxāf lǝykūn axǝḏ mənn-u flūs He was afraid that I would take
wu… money from him and…
aṭˁī-nu qəsᵊm l-āḏa wu… wu… give some to this guy and…
wu-ākǝl mᵊn-ˁǝnd-u. and take the rest36 (to myself).
i. Yes.
zēn, Okay,
ana hassa awaǧə́h-u wu-aǧib-ᵊl-ki- I will meet with him and bring
yā. him to you.
tāli, Afterwards,
ˁǝnd-i ṣadīq, I had a friend,
daktōr ᵊXḏūri, Dr. Xḏūri,
ˁǝnd-u… he had…
zōǧ əxt-u kān šarāka wiya-Dāhud His brother in law was a partner
ᵊZbēda, of Dāhud Zbēda,
wu-haḏōli wǝqqfō-hǝm b-tuhmat and they were arrested for
taǧǧāsus ma taǧǧāsus, spying and the like,
wu-haḏāki mn-ǝt-taˁḏīb ᵊnqatal and that guy (Dāhud Zbēda) died
māt. from the torture,
wu-hāḏa ḏ̣all muq… and he (the brother in law)
stayed (in jail)…
B: mani? Who?
A: Dāhud ᵊZbēda, Dāhud Zbēda,
Dāhud ᵊZbēda. Dāhud Zbēda.
qǝtlō-nu b-ǝl… they killed him in…
yaˁni b-ǝl-amᵊn, I mean, in the police,
mn-ǝt-taˁḏīb qǝtlō-nu. they killed him while torturing
(him).
35 The l of the root qwl assimilated into the following t of the suffix.
36 Literally 'and eat from it (from the money)'.

wu-hāḏa… And this…

t-tāli hāḏa l… afterwards this…
zōǧ əxt-u marīḏ̣ ˁǝnd-u kǝla, his brother in law was sick
because of his kidney,
wu-qāl-l-i hāḏa: and he told me:
ana aġīd-a mᵊn-ˁǝnd-ak, I want it (help with the
passports) from you,
wu-hāḏa msawwi kṯīġ, and he did a lot (for me),
ma yǝqbal yāxǝḏ mənn-i flūs kǝll he never agreed to take money
ma yǝǧi l-ǝl-bēt kǝll hāḏa. from me every time that he came
for a house (visit) and so.
hūwi ṣadīq-na mn-ǝd-Diwanīyi, He was our friend from
Diwanīyi.
kān daktōr b-ǝd-Diwanīyi. He was a doctor in Diwanīyi.
waḷḷa qəltu: Indeed I said:
xṭīyi, Poor him,
hāḏa mə́ṣwa. It's a Mitzvah.
i. Yes.
ǧā… He came…
baqa qǝltō-l-u: I told him:
ǧīb-l-i samī-hǝm… give me their names…
asamī-hǝm wu-mawalīd-ǝm… their names and their birth dates
(of the people traveling)…
wu-mawalīd-ǝm wu… and their birth dates and…
lēn hāḏa qal-l-i: because he (the friend in the
information unit) told me:
ᴹᴮ(əḏa ma mawqūf wu-əḏa ma… If (a person) was not arrested
ma b-sǝnn ǝǧ-ǧǝndīya agdar and not in the age of induction
amaššī-ha)ᴹᴮ. (to the army), I can arrange it.
zēn, but,
ana aˁġǝf ˁǝnd-u hāḏa wlād… I knew that he had a boy…
walad wu-bnēti ṣāġ ˁǝmġ-ǝm yǝǧi- a boy and a girl whose ages were
ṯṃǝṇṭaˁš sana, around 18 years,
b-sǝnn ǝǧ-ǧǝndīya. in the age of induction (to the
army).
maˁa-ḏālǝk qəltu: Anyway I said:
d-aḥāwǝl. I will try.
ǧǝbtū-ha l-qāˀima… I brought the list…
haḏōli sǝtt… they were six…
sabᵊˁ nafarāt həmmi: seven people:
hūwi wu-mġāt-u wu-wlād tlāṯi wu- he, his wife, three children, and
əmm-u, his mother,

116 4 Texts
sətti yǝmkǝn, maybe six,

lā, no,
sǝtt nafarāt. six people.
i. Yes.
ġəḥtu lē-nu l-ˁaṣᵊġ, I went to him (the friend from
the information unit) in the
afternoon,
qa-yǝṣṭǝṇḏə́ġ-ni hāḏa b… he was waiting for me in…
aku dǝkkān yǝqˁǝd bī-nu. there was a shop where he used
to sit.
ṭˁito-l-yā. I gave it (the list) to him.
aġūḥ… I will go…
ənta ġūḥ hassa wu-fǝd-sāˁa lǝxx You go now and in an hour come
tərgaˁ ˁlē-yi d-aġūḥ l-ǝl-amᵊn back to me so that I could go to
aˁāyǝn aškun… the police to see what (is
happening)…
kǝll wēhǝd ˁǝnd-u fāyl wnīki, Each person has a file there,
aškun wǝḏˁiyə́t-u. what's (each person's) case.
waḷḷa rǧaˁtu kǝn-yqəl-l-i: When I came back he told me:
ᴹᴮ(Ibrāhīm, Abraham,
hāḏa… this…
hāḏa mawqūf muttáhǝm b-ǝǧ- he was arrested, accused in
ǧasūsīya wu-mawqūf…)ᴹᴮ spying and…
i. Yes.
ᴹᴮ(wu-ˁǝnd-u wǝldēn b-sǝnn ǝǧ- And he has two kids in the age
ǧǝndīya. of induction (to the army).
muškila hāḏi)ᴹᴮ. It is a problem.
waḷḷa haḏōli… Really, they…
ḥēra ḥkiyə́t-u, his case is special,
marīḏ wu… he is sick and…
wu-l-kǝla māl-u xǝlṣāna, and his kidney is finished,
sūwī-l-i čāra, do me a favor,
wu-aš ᵊtġīd ḥāḏ̣ǝġ. and I am willing (to do)
whatever you want.
i. Yes.
waḷḷa ǧā-ni hāḏa qal-l-i: Indeed he came to me and told
me:
Abrahām… Abraham…
hūwi hāḏa l-marīḏ hāḏa… the sick guy…
Abrahām, Abraham,

ṭˁētu tlǝttalāf Dinār wu-aklū-ha I gave (already) 3000 Dinar (to

wu-ma sūwō-l-i šēn. people who just) took it and
didn't do anything for me,
ənta… you…
aš yǝnġād-l-a? what would it take?
aš yǝnġād-l-a? what would it take?
waḷḷa d-aˁāyǝn. Let me see.
zēn. Okay.
qāl-l-i ka… He told me…
qal-l-i hāḏa: He (the information unit guy)
told me:
xǝllī-ha, Leave it,
ana da… I will…
d-aˁāyǝn aššon ǝl-wǝḏˁīyi. I will see what's the situation.
waḷḷa ma ṭūwlə́t-l-a ˁašᵊġtiyām, Indeed, it didn't take more than
ten days,
ṭǝlláˁ-l-ǝm muwāfaqa... (and) he issued an approval for
them…
ṭǝlláˁ-l-ǝm muwāfaqa. he issued an approval for them.
baqa hūwi qal-l-i… But he told me…
haḏōli yaˁni šwayya akṯaġ ᵊflūs. Their (issue requires) a bit more
money.
əḏa ma ˁǝnd-ǝm hēkǝḏ fǝd-mitēn If they don’t have some 250
wu-xǝmsīn Dinār ᵊl-wēḥǝd, Dinar per person,
mᵊn-ǝl-lǝġwāt hāyi... (he told me) this kind of
troublesome things…
i. Yes.
waḷḷa ǧā… Indeed he came…
ṭalˁǝt ǝl-muˁāmala māl-ǝm, their request was issued,
wu-badu y… and they started…
yǝštǝġlōn b-ǝs-safar. to work (on it) in the passport
office.
wu-ana baˁᵊd-ni b… And I was still in…
baˁᵊd-ni b… I was still in…
b-Bǝġdād. in Baghdad.
tāĺ i-ya, Afterwards,
ǧāb-l-i lᵊ-flūs hāḏa. this guy (the brother in law)
gave me the money.
ǧāb-l-i tlǝttalāf Dinār He gave me 3000 Dinars,
qǝltō… I told…

118 4 Texts
d-aˁāyǝn ašqad aṭˁī-nu wu-hāḏa. Let me see how much I should

give him and (all) that.
ǧītu, I came,
qǝltō-l-u: (and) told him:
d-aġīd aǧīb-l-ak lᵊ-flūs. I want to bring you the money.
tāl ġada d-ḏǝhᵊġ, Come tomorrow noon,
aku maṭˁam b-ǝr-Rxēta mfattaḥ there is a restaurant in Rxēta
ybīˁ ǧīǧ, that is opened (and) sells
chicken,
ǧīǧ məšwi yǝtġǝddōn ˁǝnd-u. people eat grilled chicken for
lunch there.
tġūḥ ənta wnīki sāˁa b-ᵊṯnēn wu- Go there at 14:30.
nǝṣṣ.
təqˁǝd tākǝl, Sit down and eat,
mu təqˁǝd ma tākǝl. don't sit down and not eat.
təqˁǝd tākǝl. Sit down and eat.
wu-ana hassa aǧi ham aṭlǝb akᵊl And I will also come, order food
wu-aqˁǝd ākǝl. and sit down to eat.
la aˁġə́f-ak wu-la tǝˁġə́f-ni. (As if) I don't know you and you
don't know me.
wu-hassa mǝn axallǝṣ hassa… And when I finish…
aku mkān ᵊzwīyi, there is a place in the corner,
bī-nu maġᵊsla yġǝslōn idē-hǝm wu- where there is a sink in which
hāḏa, (people) wash their hands and
(all) that,
ənta lḥaq-ni l-ūnīki ham qa-təġsǝl You follow me there (as if) you
īd-ak wnīki. would also wash your hands,
waḷḷa lḥaqtu l-ūnīki, Indeed I followed (him) there,
qām wu-ana lḥǝqtō-nu ham qad- he got up and I followed him
aġsǝl īd-i, also to wash my hands,
ṭˁitō-nu alfēn wu-mitēn wu-xǝmsīn. I gave him 2250.
i. Yes.
B: ṭalab hūwi? He asked (for it)?
A: lāˀ! No!
ma ṭalab. He didn't ask.
hūwi ˁal-asās yaˁni qa… At first he (requested)…
ḥawāli tlǝttalāf. around 3000.
ᵊn-nafar xamᵊsmīyi, 500 per person,
ma aˁġǝf aš… I don't know…
i. Yes.

waḷḷa ṭˁitō-nu alfēn wu-mitēn wu- Indeed, I gave him 2250,

xǝmsīn,
ṣāġ mamnūn b-ǝl-ᵊḥkīyi. (and) he was satisfied with this.
bas smaˁ! But listen!
ana aġīd… I want…
ˁǝnd-i Anwar Šaˀūl mqaddǝm Anwar Šaˀūl (also) submitted a
muˁāmala, request,
wu-tǝˁġǝf qabl-ᵊsbūˁ… and you know a week ago…
sbuˁēn kān marīḏ̣ wu-b-ǝl-mustašfa two weeks (ago) he was sick and
wu-Aḥmad Ḥasan ǝl-Bakǝr ᵊbˁáṯ-l- in the hospital and Aḥmad Ḥasan
u l… ǝl-Bakǝr37 sent him the…
l-murāfǝq māl-u qa-ysāyǝl ᵊˁlē-nu his escort to ask about him and
wu-šadda waġd wu-hāḏa. (also sent) a (flower) bouquet.
i. Yes.
wu-hāḏa b-ǝl-ˁaǧᵊl yxǝlṣo-l-yā. And they (are supposed to) finish
(arranging) the papers (for him)
quickly.
ᴹᴮ(yā… Aḥmad Ḥasan ǝl-Bakǝr yā Oh Aḥmad Ḥasan ǝl-Bakǝr oh
hāḏa)ᴹᴮ? this38?
i. Yes.
qāl: He said:
ᴹᴮ(ḥāḏǝr, Okay,
ana waḷḷa asāwwī-l-hiyā)ᴹᴮ. I will do it for him.
i. Yes.
waḷḷa b-ǝl… Indeed, with…
b-wasṭ-ǝm haḏōli ham suw… with their help he also…
mǝšš… he arrang…
mǝššā-ha mal-Anwar Šaˀūl wu- he arranged the paperwork of
ṭalaˁ. Anwar Šaˀūl and he left (Iraq).
ana ham xǝllētu qad-aqə́l-ak wu… I also left, as I am telling you
and…
wu-ˁaqb-a ṭalˁǝt ǝl-muˁamalāt And then all the approvals were
kə́llǝt-a wu-mšēna ṯīni yōm wu- issued and in the next day we
ntahǝt lǝ-ḥkīyi. traveled and the story ended.
wu-ǧā-ni Anwar Šaˀūl ˁaqᵊb s… And Anwar Šaˀūl visited me
after…
ˁaqᵊb sabᵊˁtiyām l… after seven days in…
l-Bēyrūt. in Beirut.
37 The president of Iraq at the time.

38 Meaning that Aḥmad Ḥasan ǝl-Bakǝr is not the solution in this case.

120 4 Texts
4.1.5 Xḷaṣči
Speakers:
B: Yogev Yahezqel
Speaker A talks about his maternal uncle:
A: tāĺ i-ya axaḏ waḥdi mᵊn-bēt-Ǧǝddā, Then he married someone from

Ǧǝdda family,
ˁāˀila mlīḥa, (which is a) good family,
zzūwáǧ-a39. he married her.
wu-īyi dērsi, And she was educated,
tǝˁġǝf Frǝnsāwi wu-hāḏa. she spoke French and so on.
waḷḷa qamǝt-tšǝǧǧə́ˁ-u kǝll sana She started to persuade him to
yġuḥōn ᵊl… go every year to…
lᵊ-Swisra yṣīfōn. to Switzerland to spend the
summer.
yqḏ̣ō-l-ǝm wnīki šǝhᵊġ šǝhġēn. They used to spend one or two
months there.
baqa aku qaḥwa wu-hāyi l- There was a coffee place where
ˁĪraqiyīn yǝltᵊmmōn bī-ha wnīki b- the Iraqis used to gather,
āyi l-qaḥwa.
ˁayǝntū-ha, I saw it,
kaġġa qˁadtu bī-ha. I sat there once.
B: bᵊ-Swisra? In Switzerland?
A: bᵊ-Swisra, In Switzerland,
i, yes,
ˁal… on…
ˁal-ṃāy, on the water,
ˁal-buḥayra. On the lake.
B: b-hayyi? In which (place)?
b-Ǧenēv? In Geneva?
A: b-Ǧenēva, In Geneva,
i, yes,
b-Ǧenēva. in Geneva.
zēn. Okay.
yqūl: He (the maternal uncle) said:
ana… I…
ġǝḥtu l-qǝbbūṣ, went to the Kibbutz,
wǝddō-ni wnīki, they sent me there (to Geneva),
39 The t of stem V assimilates to the following z.

qīmō-ni ˁa-s-sēfǝr. I was called up to the reading of

the Torah in the synagogue.
b-l-qaḥwa… In the coffee shop…
b-ǝṣ-ṣlā. In the synagogue.
qīmō-ni ˁa-s-sēfǝr. I was called up to the reading of
the Torah in the synagogue.
nzaltu, I went down (after the reading),
fǝd-wēḥǝd hēkǝḏ ˁǝm… someone…
walad ˁǝmġ-u yǝǧi-ġǝbˁīn xamsi a young man whose age was
wu-ġǝbˁīn sana, around 40-45 years,
ġǝǧǧāl, a man,
qal-l-u: told him:
d-aġīd asaˀə́l-ak. I want to ask you.
qal-l-u: He (the uncle) told him:
ana ma a… I don’t…
ˁǝf40 hāḏa… speak (literally: know) this…
yaˁni Frēnsāwi, I mean French,
yḥaddǝṯ wiyā-nu b-ǝl-ᵊFrǝnsāwi. (since) he spoke French to him.
i. Yes.
tāĺ i-ya qal-l-u: So he told him:
wqaf… Wait…
hāḏa… this…
aku wiyā-nu wēhǝd ˁIrāqi yǝˁġǝf There was an Iraqi with him who
hāḏa… knew this…
qa-ytǝrǧǧə́m-l-u. he was translating for him.
qal-l-u: He (the man in the synagogue)
told him:
ǝnta qa-tqūl mᵊn-bēt ᵊXḷaṣči, You were saying that your family
(name) is Xḷaṣči,
wu-ǝnta ˁIrāqi, and that you are Iraqi,
ana mᵊn-bēt ᵊXḷaṣči, I am (also) from the Xḷaṣči
family,
l-laqab māl-i Xḷaṣči, my family name is Xḷaṣči,
ana la kǝntu b-ǝl-ˁIrāq wǝla ahl-i I was never in Iraq, nor was my
kānu b-ǝl-ˁIrāq wǝla hāḏa. family in Iraq nor anything.
ǝntǝm mnēn? (The uncle then asked him back:)
where are you from?
aš ǧāb-kǝm? What brought you (here)?
qal-l-u: He (the man in the synagogue)
told him:
waḷḷa hāyi… It really…
40 The result of a quick pronunciation of the verb aˁġǝf 'I know'.

122 4 Texts
ǝḥna… we…
ma ˁǝf… I don't know…
hēkǝḏ. that.
zēn. Okay.
xāl-i ftaham ǝnnahu… My uncle understood that…
yaˁni kǝnn-u ǝḥna… I mean as if we…
yaˁni hāyi l-ˁāˀila mᵊn-S… I mean the family is from…
māl… of…
mǝn ṣāġǝt mal-Sfarād māku? when the (expulsion) of Spain
happened, you know.
l-ǝl-īhūd. To the Jews.
wu-ntašru l-Tə́rkiya wu… And they scattered to Turkey
and…
balki hāḏa mn-ǝl-ᴴᴱ(gēzaˁ)ᴴᴱ māl- Maybe it's from their
ǝm balki, descendants,
i, yes,
l-aṣᵊl. the origin.

4.2 Iraqi History 123
4.2 Iraqi History

4.2.1 l-ˁIrāq ma tǝṣtafi (Iraq will not be peaceful)
Speakers:
A: Alwīz Ben-Eliyahu (Xḷaṣči)
B: Zvi Bar-Moshe
A: hāyi… It…
iyām ǝl… In the days of…
l-ḥarb māl… the war of…
Ǝnglē… England…
kān ḥarb ǝl-ˁarab wu-l-Ǝnglēz, there was a war between the
Arabs and the English,
kǝll ˁǝmġ-ǝm lǝġwāt kānǝt. they had troubles (between
them) all the time.
kanu-ǧēybīn ǧēš Hǝndi, They (the English) brought an
Indian army,
xāybīn, poor them,
šǝbbˁō-hǝm qatᵊl. they were beaten harshly
(literally: they were sated with
beatings).
ywǝddō-hǝm wēn? Where did they (the English)
send them (the Indians) to?
l-ǝš-Šamīyi. To Šamīyi.
wǝddō-hǝm l-ǝš-Šamīyi… They sent them to Šamīyi…
kānǝt hāyi l… There was this…
l-mamūra l-ǝkbīġi, senior responsible lady (on
behalf of the British),
kanǝt-tǝǧi tākǝl ᵊb-bēt Liyāhu. she used to come and eat in
Liyāhu's house.
kān Abrahām tawwa wēldə́t-u. (The mother of) Abraham just
gave birth to him.
šǝhᵊġ šǝhġēn hēkǝḏ. A month or two (before).
qalə́t-l-a: (The responsible lady) told her
(the mother of Abraham):
qa-tˁanē-nu hāḏa ǝbn-ǝk? Look at your son (rhetorically:
do you see your son?)!
ᵊtṣiġ lǝḥyə́t-u lí-hōni, His beard will be that long
(literally: will become till here),
l-ˁIrāq ma tǝṣtáfi. (but) Iraq will (still) not be quiet.
kǝll ˁǝmġ-a qtīl, (There will be) fights throughout
its entire life,

124 4 Texts
kǝll ˁǝmġ-a qtīl, (there will be) fights throughout

its entire life,
l-ǝl-ˁIrāq. (the life) of Iraq.
baqa… hāyi… This…
hāyi š-šahāda l… This certificate41 that…
kan aḷḷa yǝġḥám-u l-Mnašši bass only Mnašši, God bless his
yǝˁġǝf Ǝnglēzi, memory, used to know English,
kanu-ybǝˁṯō-nu ˁal-ˁašāyǝr, they (the English) used to send
him to the tribes,
xaṭaġ yṣǝllə́ḥ-ǝm wiya-l-Ǝnglēz. so that he will make peace
between them and the English.
ġāḥ ᵊMnašši wu-ṣǝlláḥ-ǝm, Mnašši went and made peace
between them,
wu-kǝll šēn qaˁad b-ᵊmkān-u. and everything got better
(literally: everything sat down in
its place).
baqa… wu-ǧō… They came…
ǧabō-hǝm ᵊmšǝllˁīn42 ᵊl-xāybīn They (the British) brought these
haḏōli l… l-ᵊHnūd. poor Indians naked.
ǧabō-l-ǝm ṭūl šām… xām43… They gave them a roll of fabric…
hāḏa… hāḏa l… qmāš aš ǝsm-u? What's the name of this fabric?
ṭūl… A roll…
wu-fǝṣṣlō-l-ǝm ᵊḥwās kǝll-ǝm. and they cut clothes (out of it)
for all of them.
B: swāḥǝl. swāḥǝl44.
A: hā? What?
B: swāḥǝl. swāḥǝl.
A: i. Yes.
swāḥǝl. swāḥǝl.
wu-lǝbbsō-hǝm ᵊḥwās ᵊl-kǝll-ǝm. And they gave cloths to all of
them.
dǝxxlō-hǝm l-ǝl-ḥamām ᵊl-xāybīn, They brought the poor people
into the baths,
wu-ġǝsslō-l-ǝm. and they washed them.
hāyi kǝll-a b-ǝš-Šamīyi. All this was in Šamīyi.
41 Points to a certificate hung on the wall, in which England acknowledged Mnašši for his
help with the Arab tribes during the war.
42 Probably means to say mšǝllḥīn 'naked (p.)'.
43 Refers to xām ǝš-šām 'Damascus fabric' – a type of basic beige color fabric, made of
unclean cotton (Yona 2014: 114).
44 The phrase xām sawāḥil is translated as "rough, unbleached cotton cloth" by Beene &
Woodhead (1967: 215).

4.2.2 ˁǝllqō-hǝm b-Sāḥǝt ǝl-Taḥrīr (They hung them in Taḥrīr Square)

Speakers:
A: Asˁad Mˁallǝm
B: Zvi Bar-Moshe
C: Alwīz Ben-Eliyahu (Xḷaṣči)
D: Amal Bar-Moshe
A: yaˁni hǝmmi ma kānu b-āyi māl... So they45 were not (involved)

in…
yṭǝlˁōn qačaġ wu... smuggling and...
l-ǝl-awādǝm wu…? (smuggling) people and...?
B: ma yaxḏōn ᵊflūs. They didn't take money.
ysaˁdōn. They (just) assisted.
A: ysaˁdōn, They assisted,
i. yes.
B: i, Yes,
hayyu ǝlli yġīd... hāḏa… Anyone who wanted…
ydǝbbġō-l-u ṭarīqa. they arranged a way (out) for
him.
A: ya-ḥēf ᵊnṣādu haḏōli! It's a pity that they46 were
caught.
ya-ḥēf ᵊnṣādu! It's a pity that (they) were
caught.
B: ᴴᴱ(ken)ᴴᴱ. Yes.
hāyi mal-Baṣġa ᴴᴱ(asōn)ᴴᴱ! That (smuggling) from Basra was
a disaster.
A: wi ˁlī-ha l-Baṣġa wu-ˁala… How terrible was Basra and its…
B: ana... I…
ana taqrīban haḏōli l-ūlād kǝll-ǝm I more or less knew all these
aˁġə́f-ǝm. boys.
kǝntu-aġūḥ ˁǝnd-Widād ǝxt-i, I used to go to my sister Widād.
kānǝt ᵊmzawǧa wnīki? She was married (and lived)
there (In Basra) 47.
kǝntu-aġūḥ. I used to go.
haḏōli kǝll-ǝm b-ˁǝmġ-i. They were all my age.
A: wawēli! Oh no!
B: kǝll-ǝm b-nafs ǝl… hāḏa… All of them were at the same…
45 Refers to Iraqi Jews who cooperated with the Jewish Agency and assisted Jews to get
smuggled out of Iraq through the Iranian border.
46 Refers to 9 Jewish boys who were caught while trying to escape out of Iraq and were
hung in Baghdad on January 27, 1969.
47 The speaker uses a rhetorical question to verify that the hearer knows this fact.

126 4 Texts
l-ᴴᴱ(gil)ᴴᴱ māl-i. age of mine.

ᴴᴱ(az)ᴴᴱ… So…
A: ha… haḏ… This…
hāḏa l-ˁǝdmō-nu, the one that they executed,
walad, a boy,
qālu ṣǝṭṭaˁš sana. they said (he was) 16 years old.
B: hāyi… This…
Dahūd Ġāli, Dahūd Ġāli,
ǧǝġān-na. (was) our neighbor.
Dahūd ǝl-lāxi, The other Dahūd,
hāḏa… he…
A: lēš kēm walad ˁadmu b-ǝl-Baṣġa? How many boys did they execute
in Basra?
l-u… The…
mn-ǝl-ūlād, from the boys,
bass walad wēḥǝd qālu. They said that only one boy.
C: lā! No!
aš bass walad wēḥǝd? Not only one boy (rhetorically:
what only one boy?).
B: lā! No!
ašlon wēḥǝd? Not one (rhetorically: what
one?).
sǝtti sabˁa. Six (or) seven.
A: mn-ǝl-īhū…. From the…
mn-ǝl-īhūd? from the Jews?
B: sǝtti sab… Six (or) seve…
i! Yes!
C: i, Yes!
lakān? Of course (rhetorically: or else?)
B: sǝtti sabˁa. Six (or) seven.
D: hāyi l-qaḥwa ma ṭalˁǝt ᵊmlīḥ. (Speaker D serves coffee and
interrupts the conversation):
This coffee didn't turn out good.
xb… xbǝṣtə́m-na b-ǝl-ḥaki wu- You confused me (literally: us)
ġalǝt. with the talking and it boiled.
C: áškun-ayi? What's that?
D: l-qaḥwa. The coffee.
A: daqīqi! (The conversation goes back to
its track): (Just) a second!
B: sǝtti sabˁa kānu yˁǝdmō-hǝm… They executed six (or) seven…
A: yhūd? Jews?
B: yhūd. Jews.
kānu idaˁš. They were eleven.

idaˁš ˁǝllqō-hǝm b-nafs ǝl-yōm. Eleven (who were) hung at the

same day.
wu-ana ḥaḏrə́t-i48, And I,
ṭlaˁtu mn-ǝl-bē… I got out of the…
b-ǝl-lēl qa-nǝsmáˁ-a l-ᵊl-hāḏa… At night we heard the (news)…
qālu qa-yˁǝdmō-hǝm. saying that they are going to
execute them.
A: wē-hu-wē hāyi! That's terrible!
B: kānǝt… There was…
l-maḥkama. a trial.
ᴴᴱ(tov)ᴴᴱ, Okay,
ana ˁǝnd-i… I had…
ˁǝnd-i l-kullīyi māl-i. I had (to go to) my college.
ǝḥna qāˁdīn b-ǝl-Masbaḥ, We lived in Masbaḥ,
yǝnġad-aġūḥ l-Bāb lǝ-Mˁaḏ̣ḏa
̣ m. (and) I had to go to Bāb lǝ-
Mˁaḏḏam.
A: an… I…
nǝḥna qa-nǝḥki ˁal-Baṣġa. (but) we are talking about Basra.
B: ˁǝllqō-hǝm b-Bǝġdād, They hung them in Baghdad,
b-Sāḥǝt ǝl-Taḥrīr. In Taḥrīr Square.
A: l-Nāǧi Zǝlxa ǧabō-nu l-Bǝġdād? They brought Nāǧi Zǝlxa to
Baghdad?
B: kǝll-ǝm ˁǝllqō-hǝm b-Sāḥǝt ǝl- They hung all of them in Taḥrīr
Taḥrīr. Square.
lakān? Of course (rhetorically: or else?).
i. Yes.
C: lakān? Of course (rhetorically: or else?).
kǝll-ǝm. All of them.
A: ma b-ǝl-Baṣġa? Not in Basra?
B: aš Baṣġa? No (Rhetorically: which Basra?).
C: lā! No!
A: wī nqaṭˁǝt ġūs-ǝm aġīd! Oh I wish their heads (the
hangers') would come off!
wī nmaḥa l-ǝsᵊm māl-ǝm! Oh may their name be erased!
C: kǝll-ǝm b-Bǝġdād. All of them in Baghdad.
B: ᴴᴱ(az)ᴴᴱ ana axaḏtu taksi mn-āyi So I took one of a service taxi
nafarāt. (literally: individuals' taxi).
ṭlaˁtu mn-ǝl-bēt, I got out of the house
48 The honorific title ḥaḏ̣rǝt-, usually in construct state, is used to address an honorable
person such as a judge. In this case, the use is sarcastic. Literally it means 'my honor',
but in fact it means the opposite – 'I, the humble'. It is used when a speaker wants to
convey naivety.

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axaḏtu taksi nafarāt, I took a service taxi,

qa-aġūḥ l-ǝl-kullīyi. (and) went to the college.
ma aˁġǝf! I didn't know!
mnēn aˁġǝf? (Rhetorically:) how (could) I
know?
ašu l-šawārǝˁ ġēġ šǝkᵊl. I saw that the streets look
different.
awādǝm mǝxbuṣīn ᴴᴱ(ve ze)ᴴᴱ. The people are troubled and (all)
that.
wṣaltu l-Sāhǝt ǝt-Taḥrīr. I got to Taḥrīr Square.
wu-qa-aˁayə́n-ǝm ᵊmˁǝllqīn ᵊqbāl-i. And I see them hung in front of
me.
A: wī aḅēl! Oh no! (Literally: grief!)
B: zēn. Okay.
baˁᵊd mani yġūḥ l-ǝl-kullīyi? I wouldn't go to the college
anymore. (Rhetorically: who will
go to the college anymore?)
yāba ᴹᴮ(nāzǝl)ᴹᴮ! (I said to the taxi driver:) please
let me get down!
ᵊnzaltu, I got off,
sūwētu farra mᵊn-Sāhǝt ǝt-Taḥrīr, I turned away from Taḥrīr
Square,
ṭlaˁtu ˁala-sah… (and) I went through…
ˁala-šārǝˁ ǝn-Niḏāl, through Niḏāl street,
ma ˁala-šārǝˁ ǝs-Saˁdūn. not through Saˁdūn street.
mšētu ˁala-šārǝˁ ǝn-Niḏāl, I walked on Niḏāl street,
wu-rǧaˁtu gari, and I went back,
ġǝḥtu ˁǝnd-Xālda ḅḅaqt-a49. I went to Xālda's at the time.
49 Originally should be b-waqt-a, literally meaning 'at its time'. In the articulated form the
w assimilated into the previous b. As a result of the loss of the w, the geminate b became
emphatic.

4.2.3 mǝlḥēmǝt šēšǝt hayamīm (The Six-Day War)

Speakers:
A: Yogev Yahezqel
B: Abraham Ben-Eliyahu (Xḷaṣči)
A: Abrahām, Abraham,
ǝl-yōm wēḥǝd ᵊb-ᴴᴱ(Dǝtsēmbǝr)ᴴᴱ Today is December 1, 1999.
təsˁa wu-tǝsˁīn.
ᵊḏḏǝkkaġtu50 ˁala ᴴᴱ(mǝlḥēmǝt šēšǝt I recalled the Six-Day War…
hayamīm…
ēx hayá bǝxlál matsáv hayehudīm What was the situation of the
be-ˁÍrak azz)ᴴᴱ? Jews in Iraq then?
B: hāyi mǝn… When…
mǝn ṣāġǝt ǝl-ᴴᴱ(mǝlḥamá)ᴴᴱ mal- when the Six-Day War occurred,
ᴴᴱ(šēšǝt hayamīm)ᴴᴱ,
əḥna lí-qabl ǝl-ᴴᴱ(mǝlḥamá)ᴴᴱ we, (even) before the war, were
waḷḷa kənna xēyfīn aššon qa-yǝtt… really afraid (of) how they
were…
qa-yǝttǝmmōn51, gathering,
ǝǧ-ǧyūš hāyi ltammǝt kə́llǝt-a. all the (Arab) armies gathered.
wu-hāḏa Ǧaṃāl ˁAbd ǝn-Nāṣǝr kǝll And this Ǧaṃāl ˁAbd ǝn-Nāṣǝr all
sāˁa wu-xa… wu… wu… the time…
wu-qa-yəxṭǝḅ xǝṭaḅāt mᵊn-hāyi ᵊl… used to give speeches of the kind
ᵊl… that…
əlli qa… that…
qa-thiyə́ž-ǝm l-ǝl… l-ǝl… incited the…
šuˁūb kə́llǝt-a l-ˁarabīyi. all the Arab people.
bas b-ǝl-ˁIrāq kān But in Iraq…
ǝl-m… ǝl… ǝl-ᴴᴱ(ṃǝšṭār)ᴴᴱ the regime there…
ᵊwnīki…
kān raˀīs wuzarā hāḏa Ṭāhǝr the prime minister was Ṭāhǝr
Yəḥya, Yəḥya,
kānu ḏǝdd ǝl-ᴴᴱ(ṃǝšṭa…)ᴴᴱ they were against…
ḏǝdd… against…
ḏǝdd-Ǧaṃāl, against Ǧaṃāl,
yaˁni ma… I mean…
ma mǝttǝfqīn wiya-Ǧaṃāl ˁAbd ǝn- they didn't agree with Ǧaṃāl
Nāṣǝr. ˁAbd ǝn-Nāṣǝr.
wu-ma mˀi… And not…
50 The prefix t of stem V assimilated into the first consonant of the root ḏ.
51 The l of the root lmm assimilated into the t of stem VIII.

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wu-b-qalb-ǝm ma mˀidīn-u, and in their hearts they didn't

support him,
wu-li-ḏālǝk ma kān fǝd-šēn. And therefore there was nothing.
bas ǝl-šaˁᵊb ḥaǧǧ kə́llǝt-u. But all the people protested.
muḏ̣aharāt ma muḏ̣aharāt. (there were) demonstrations and
so.
i. Yes.
ma qa-yǝġdōn ybiynōn ənnu hǝmmi They didn't wanted to show that
ham wiyā-hǝm. they are with them.
l-iḏāˁa mal-ṣaw… The broadcasting of…
l-iḏaˁa mal-is… The broadcasting of…
ṃal-Bǝġdād sǝddū-ha, Baghdad was closed,
wu-ḥ… wu-ǧ… wu-xǝllū-ha ˁala and broadcasted (literally:
Ṣawt… moved it) to Ṣawt…
Ṣawt ǝl-ˁArab. Ṣawt ǝl-ˁArab52.
ǝl-iḏāˁa tḏīˁ m… The broadcasting broadcasted
from...
mᵊn-Ṣawt ǝl-ˁArab, from Ṣawt ǝl-ˁArab.
wu-qa… wu-qayi… wu-qa… and they…
hōsa. (there was) a mess.
wu-muḏaharāt. And demonstrations.
i. Yes.
fa ˁaqᵊb, And then,
qa-yġīd ybayyǝn nafs-u hāḏa he (the Iraqi prime minister)
ənnahu hūwi ḏ̣ǝdd-ᴴᴱ(Israˀel)ᴴᴱ wu- wanted to show as if he is
ḏ̣ǝdd-hāḏa, against Israel and against (all)
that,
qām... he started…
ǧāb ǧamāˁa yhūd, he gathered a group of Jews,
taqrīban yǝǧi-tlǝṯīn ġǝbˁīn wēḥǝd, around 30-40 people,
ǧaḅō-hǝm mᵊn-ᵊbyūt-ǝm wu… they took (literally: brought)
them from their houses and…
wu… wu-dāsu byūt-ǝm wu… and they searched their houses
and…
wu-ˁabbō-hǝm b-ǝl… and they put them in…
b-ǝs-səǧᵊn. in prison.
xǝllō-hǝm b-ǝl-mawqaf ǝl-ˁām. They put them in the general
detention center.
i, Yes,
šwayya xōfa kānǝt. there was a bit of fear.
52 An Egyptian Arabic radio station that was the main medium through which former
Egyptian President Ǧaṃāl ˁAbd ǝn-Nāṣǝr spread his messages across the Arab world.

wu… qamu-yi… And they started…

baˁdēn šwayya šwayya qāˁdīn Afterwards, slowly slowly, while
həmmi, they are arrested,
xǝllō-l-ǝm ᵊmkān b-ǝl-mawqaf ǝl- they gave them a place (of their
ˁām, own) in the general detention
center,
akᵊl yǝǧī-hǝm yuṃīyi… food was given (literally:
coming) to them on a daily
basis…
B: mᵊn-bēt-ǝm? From their house?
A: mᵊn-bēt-ǝm, From their house.
i. Yes.
ˁǝnd-ǝm ǧarāyǝd, They had newspapers,
yqǝdġōn… they could…
rādyō ˁǝnd-ǝm, they had radio.
wu… waḷḷa ḏallu qarīban… They stayed there around…
ḥawali-tlēttǝšǝġ ḏ̣allǝt hāyi lǝ-ḥkīyi, around three months this story
lasted,
ila-an ṭǝllˁō-hǝm kə́llǝt-ǝm. till they released all of them.
bas mǝn haḏīki, But from then (on),
mǝn baˁᵊd-ᴴᴱ(mǝlḥēmǝt šēšǝt After the Six-Day War the
hayamīm)ᴴᴱ ǝl-waḏ̣ᵊˁ mal-ǝl-īhūd situation of the Jews changed…
ᵊtbaddal…
ᵊtbaddal ᵊkṯīġi. changed a lot.
yaˁni baynǝt šwayya ᴴᴱ(sə́nˀa)ᴴᴱ I mean a bit of hatred started to
wu… show and…
wu… and…
l-yˁaynōn ᵊl-ihūdi… those (the Iraqis) who saw a
Jew….
bas maˁa-ḏālǝk, But having said (literally: with)
that,
əḏa wēḥǝd ˁǝnd-u aṣdiqā wu- if someone had friends and so…
hāḏa…
aṣdiqā-hu ḏallu, his friends remained (friends),
aslām ma yhəmm-ǝm. the Muslims didn't care.
i. Yes.
wu-aku kṯīġ maṯalan: And there were many, for
example:
ᵊkġād, Kurds,
aslām, Muslims,
baqi ˁarab yaˁni, the rest of the Arabs, I mean,
yaˁni qamu-yṣǝnfōn ˁala-Ǧaṃāl who started to mock Ǧaṃāl ˁAbd
ˁAbd ǝn-Nāṣǝr wu… ǝn-Nāṣǝr and…

132 4 Texts
i. Yes.
maṯalan, For example,
sawwu hōsa l-ǝl-hāyi… they made a scandal to this…
hāyi ma… māl … the…
mal-sabᵊˁ duwal… of the seven countries…
sabᵊˁ duwal mahzūma53, the seven defeated countries,
waḷḷa ma…. I really don't (remember the
words)…
A: i, Yes,
šū qūl-a! Would you please say it?
sabᵊˁ duwal mahzūma wu-baˁᵊd? The seven defeated countries and
(what's) next?
mᵊn-hāḏa… From this…
B: ma qad-aḏḏakkaġ54… I don’t recall…
šǝˁᵊr hūwi… hūwi… It is a song…
msūwī-l-u. They made (a song) about it.
lǝ-kġād kayyfu kəllǝš ᵊkṯīġi b-āyi The Kurds were really happy
mal-hāḏa. about it.
53 Refers to a song that was composed back then mocking the seven Arab countries that
took part in the Six-Day War and were defeated by a single small country.
54 The t of stem V assimilated to the first consonant of the root ḏ.

4.2.4 ˁǝdmō-hǝm wiya-l-īhūd (They executed them with the Jews)

Speakers:
B: Yogev Yahezqel
A: ˁaqb-a hadˀǝt ǝl-awḏ̣āˁ. Afterwards (after the Six-Day

War), the things calmed down.
bas ǝl-waḏᵊˁ ᵊtxarḅaṭ, But the situation got worse,
yaˁni mal-īhūd ᵊwnīki. I mean (the situation) of the
Jews there (in Iraq).
baˁdēn b-ǝṯ-ṯmīni wu-səttīn kānu… Afterwards, in (19)68 there
were…
hā… Oh…
b-ǝl… b-ǝs-sabˁa wu-səttīn b-aḏāki In (19)67, at that time, there
l-waqt kān wēḥǝd wazīr ṣaḥḥa was a minister who hated Israel.
ᴴᴱ(sōni Israˀel)ᴴᴱ.
kan-muqtaraḥ ˁal-wizāra ənnahu l- He suggested to the government
īhūd ywǝddō-hǝm ᵊb… to take the Jews to…
ᵊb-ᴱᴳ(kamp)ᴱᴳ… to a camp…
aku ˁaqᵊb-Bǝġdād ᵊǧ-Ǧadīda kanu- out of Bǝġdād ᵊǧ-Ǧadīda they
bēnīn ᵊmkān māl… were building a place for…
mustašfa mal-ᵊmǧanīn ā? a psychiatric hospital, okay?
wu-ˁal-asās yaxḏō-hǝm… and supposedly they would take
them…
yaxə́ḏ-ǝm ᵊl-īhūd kə́llǝt-ǝm wu- They would take all the Jews
yǝˁtəqə́l-ǝm wnīki b-āḏa l… and imprison them there, in
this…
ᴱᴳ(kamp)ᴱᴳ wnīki yǝˁtǝqlō-hǝm. camp, they would imprison them
there.
i. Yes.
ma mašǝt lǝ-ḥkiyāt. (But) it didn't happen (Literally:
the things didn't walk).
kān muˁāraḏ̣a ma muˁāraḏ̣a wu- There was an opposition (to that
hāḏa. move) and (all) that.
lākǝn baˁdēn əḥna… But afterwards we…
mǝn ǧǝt… When…
mǝn ṣāġ ǝl-inqilāb hāḏa māl… when the revolution of….
mal-Aḥmad Ḥasan ǝl-Bakǝr wu- of Aḥmad Ḥasan ǝl-Bakǝr took
stawlu l-baˁṯiyīn wu-ǧā Ṣaddām place and the Ba'ath took over
ᵊḤsēn, and Ṣaddām Ḥsēn came,
B: hāyi b-hayyi sana? In which year was it?
b-ǝṯ-ṯmīni wu-sǝ… In…

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alf wu-tǝsᵊˁmīyi wu-ṯmīni wu- 1968,

sǝttīn,
b-ǝl-Ōgǝst alf wu-tǝsᵊˁmīyi wu- in August 1968.
ṯmīni wu-sǝttīn.
wu-badu yǝtnǝklōn55 b-ǝl-īhūd And they started to harass the
wu… Jews and…
wu-sawwu hāyi lǝ-ḥkīyi mal- and they did this thing with the
ǧāsūsīyi wu-ǧabō-hǝm ᵊl-īhūd ᵊmn- espionage56 and they brought the
ǝl-Baṣġa wu-Bǝġdād wu-ˁǝdmō- Jews from Basra and Baghdad
hǝm, and executed them.
wu-badǝt… and it started…
kǝll sāˁa yǝġdōn yˁǝdmōn wēḥǝd… they always (literally: every
hour) wanted to execute
someone…
wu-aku wuzarā kānu mūqufīn And there were ministers who
hami… were also arrested…
yǝġdōn yˁǝdmōn wazīr yǧibōn when they wanted to execute a
wēḥǝd yhūdi wiyā-nu l… minister they brought a Jew
with him…
yˁǝdmō-nu. (as an excuse to) execute him.
i. Yes.
ḥətti aškun hāḏa? What was the purpose of that?
qa-yǝttǝhmō… They accus…
aš yǝttǝhmōn… what did they accuse of…
yǝttǝhmō-nu b-ǝǧ-ǧāsūsīyi, they accused him (the minister)
of spying…
yaˁni kənnu wiya-l-īhūd. I mean, as if he was with the
Jews.
B: lēš hīyi l-baˁṯiyīn… Was it the people of the Ba'ath…
ǝl-baˁṯiyīn… the people of the Ba'ath…
ǝl… ǝl-ᴱᴳ(program)ᴱᴳ māl-ǝm, their program,
ǝl-barnāmǝǧ māl-ǝm ḏǝdd-ǝl-i… was their program against the…
ǝl-ᴴᴱ(gēzaˁ)ᴴᴱ… the race…
ḏǝdd-l-īhūd? against the Jews?
A: ᴴᴱ(lō! No!
lō!)ᴴᴱ No!
hūwi… He…
l-baˁṯiyīn, the people of the Ba'ath,
taqrīban ǝn-nəsxa ṭǝbq ǝl-aṣᵊl mᵊn- (they were) more or less a copy
ǝš-šiyuˁīyi. of communism.
55 The root nkl is borrowed from Modern Hebrew and integrated into JB's morphology.
56 Some Jews were accused of spying for Israel.

wu-hāḏa… hāḏa, And this,

Mišēl Aflaq, Mišēl Aflaq,
hūwi lli sūwā-nu ḥǝzb ǝl-baˁṯ b… he was the one who made the
Ba'ath party in…
b-s-Sūrya. in Syria.
wu-kəll-u ˁal-mabādǝˁ šiyuˁīyi. And all of it was (based) on a
communist principles.
yaˁni māku tafriqa māku hāḏa. I mean there was no difference
or that.
lākǝn haḏōli qa-yǝġdōn ymǝššōn But they (the Ba'ath in Iraq)
umūr-ǝm wu-yṯǝbtōn wǝḏ̣ˁǝyə́t-ǝm wanted to promote their issues
wu-qa-yǝġdōn yǝtxǝlṣōn mᵊn-kǝll and stabilize their position and
ǝl… they wanted to get rid of all…
haḏōli l-ḏǝḅḅāṭ lǝ-kbāġ ǝl… these high rank officers,
ᵊlli siyāsiyīn ᵊkbāġ, (who are) senior politicians.
ṭǝllˁō-l-ǝm hāyi ənnahu yǧibō-hǝm They invented (literally: gotten
yǝttǝhmō-hǝm wiya-ihūdi. out) this (excuse) about them so
that they would bring them and
accuse them (of cooperation)
with a Jew.
wǝddēt-l-u maktūb ənta. (For example:) you gave him a
letter.
ənta wǝddēt-l-u hēkǝḏ. You gave him this.
i. Yes.
wu-ǧabō…. And they brought…
B: yaˁni l-maṣālǝḥ tǝqtaḏ̣i? You mean that the interests (of
the Iraqi regime) required (those
measures)?
A: i! Yes.
i! Yes.
qa-yǝġdōn yǝtxǝlṣōn mənn-ǝm. They wanted to get rid of them.
b-hal-ṣūra, This way,
ttǝhmō-hǝm wiya-ihūd wu-aš-ǝ… they accused them (of
cooperating) with the Jews
and…
wu-hāḏa… and that…
wu-ˁǝdmō-hǝm wiya-l-īhūd. and they executed them with the
Jews.
wu-mǝn haḏīki hāyi baˁᵊd ᵊntahǝt And since then ended…
ǝl…
ǝl-āḏa. this (the Jewish peaceful
existence in Iraq).

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4.3 Stories from the daily life in Iraq

4.3.1 tnaplu ˁlī-ha lǝ-ẓṇaḅīġ (The bees set upon it)
Speaker:
Abraham Ben-Eliyahu (Xḷaṣči)
qǝl-l-i, Tell me,

ḅ-waqt-a57 qa… back then…
ḅ-waqt-a qǝltō-l-ak, back then I told you,
mǝn sǝǧǧalna hāyi māl… when we recorded this (story of)…
b-ǝṭ-ṭiyarāt b-sant ǝl-ˁǝšġīn b-ǝṯ-ṯawra the airplanes during the Iraqi
l-ˁIraqīyi, revolution in 1920,
qǝltō-l-ak əḥna sūwēna… I told you we did…
siyə́d-i ǧāb ᵊtxūt wu-xalla dwīšǝg my grandfather brought wooden
foqāt-a, boards and put mattresses on top of
it,
wu-əḥna, and we,
āxǝr taxt, (under) the last mattress,
b-ǝl-arḏ hāḏa, that was on the floor,
nəxtǝl xalf-u, we hid behind it,
yaˁni mn-ǝṭ-ṭiyarāt. I mean, (to protect us) from the
airplanes.
i. Yes.
fǝd-yo… one day…
əḥna qāˁdīn, we were sitting,
hāyi ṣbā… it was…
ṣbāḥ hēkǝḏ ǝḏ-ḏaḥa, around morning, before noon,
wu-smaˁna wuẓẓẓ hēkǝḏ, and we heard a wuzzzz sound,
ġāḥu kə́llǝt-ǝm šġāda ǧawwa-txūt. everyone ran away (to hid) under
the wooden boards.
axḏō-ni, They took me,
sǝḥᵊslō-ni, carried me,
lēn ˁəmġ-i sə́ttǝšǝġ, because I was (only) 6 months old,
wu-ǧawwa t-txūt xəllo… and they put (me) under the
boards,
yaˁni ṭiyāra ǧǝt. as if a plane was coming.
aṯāġi aš-aku? Apparently what turned out?
haḏōli mn-ǝṣ-ṣbāḥ… In the morning they…
aku bǝġnīyi mal-silān, There was a jar of silan58,
57 The w of the word waqt influences the preceding preposition b and as a result it becomes
emphatic.
58 Dates syrup.

4.3 Stories from the daily life in Iraq 137
ṭallˁu mənn-a silān, they took some silan out of it,

wu-ma ˁǝf... and I don't know…
samˁu ḥǝss ma ˁǝf aškūn, they heard a sound or something,
xallu… they left…
xǝllū-ha fāġri, they left it (the jar) empty,
yaˁni ma sǝddū-ha, I mean they didn't cover it,
ma… didn't…
wu-ǧō, and they came,
daxlu ǧawwa-l-hāḏa. and entered under the (boards).
wu-qa-n… And we…
i. yes.
wu-n-nhāġ kəll-u qa-nəsmaˁ ẓẓẓẓẓẓ. And all day long we heard zzzzz.
aṯāġi l… It turns out that…
ᵊtnaplu59 ˁlī-ha lǝ-ẓṇaḅīġ, the bees set upon it,
wu-haḏōli tǝˁġǝf ǝṣ-ṣēḥi māl-ǝm and you know how their sound is
ẓǝmmāġa, like a flute,
fǝd-xamᵊsmīt ẓṃǝḅūr60, around 500 bees,
i. Yes.
wu-əḥna xētlīn ǧawwa-l-āḏa… And we were hiding under the
(boards)…
xǝllō-na xētlīn ᵊmn-ǝṣ-ṣbāḥ l-ǝl-ˁaṣᵊġ, they made us hide from morning
till dawn,
ləman ḥassu māku, until they realized there is nothing,
la ṭiyāra wǝla hāḏa, neither a plane nor anything,
ḥǝssēna ǝnnahu hāyi ẓṇa… we realized that these are…
ẓṇaḅīġ. bees.
59 The root npl is borrowed from Modern Hebrew and integrated into JB's morphology.
60 The n of the root changes into m as an influence of the adjacent b.

138 4 Texts
4.3.2 aku qamᵊl ᵊb-ġās-kǝm (There are lice in your hair)

Speakers:
B: Assaf Bar-Moshe
A: i hāyi… Yes it…

kān xālu ˁƎzzat dēw b-ǝd- Uncle ˁƎzzat was powerful in
Diwanīyi, Diwanīyi,
wu-ḅaḅa… and (my) father…
ḅaḅa Sasōn kān mǝxtalǝṭ, (my) father Sasōn was well
connected,
kǝll ǝl… all the…
aš ma yġīd b-daqīqi yǝqḏ̣o-l-yā. they would carry out for him
whatever he wanted in a minute.
tǝġ… tǝġdō-na mn-ǝl-madrasa, They expelled us from the school,
qālu: saying:
aku qamᵊl ᵊb-ġās-kǝm. There are lice in your hair.
ġǝḥna l… We went…
l-ǝl-bēt, we went home,
hāḏa xalu ˁƎzzat ṣāġ ˁaṣabi wē- Uncle ˁƎzzat became very angry.
hu-wē.
lzam-na, He grabbed us,
axaḏ-na wu-wǝddā-na l-ǝš-šǝrṭa. took us and brought us to the
police.
šūfu hāyi bī-ha qamᵊl? Look at her, does she have lice?
fǝllō-nu l-ġās-a, Delouse her head,
ǝḏa šǝftǝm qamla, if you find a louse,
aš ma tǝġdōn aṭˁī-kǝm. I will give you whatever you want.
tāĺ i-ya ma šāfu qamᵊl. Afterwards, they didn't find lice.
hāḏa… It…
tqātlu wiya-l-mudīra wu-sawwu They fought with the manager and
hōsa. made a mess.
hēkǝḏ kān xāl-ak. Your uncle was like that.
B: (but why did they do it?) (But why did they do it?)
A: āh? What?
B: (Why did they want to expel (Why did they want to expel you?)
you?)
A: ma-yhūd. Because we were Jews.
B: (Because of that? (Because of that?
Was it a Muslim school?) Was it a Muslim school?)
A: i lakān, Yes of course,

mal-īhūd? Not Jewish (rhetorically: of

Jews?).
B: (And did you go back?) (And did you go back?)
A: rǧaˁna, We went back.
i. Yes.
ġaṣban ᵊˁlē-hǝm rǝǧǧˁō-na. Although they didn't like that we
went back.

140 4 Texts
4.3.3 ḏ̣ġǝbtō-nu b-ǝs-siyāra (I hit him with the car)

Speaker:
fǝd-yōm One day,

ˁǝnd-i ṣadīq… I have a friend…
hāḏa muḥāmi… he is a lawyer…
wu… and…
wu-kān mudīr baladiyāt ˁāmm. and he was the general manager of
the municipalities61.
hāyi kǝnna kǝll xṃᵊṣṭaˁš yōm hāḏa We used to drive the car every
nǝṭlaˁ b-ǝs-siyāra wu-nġūḥ mᵊn- fifteen days and go from Baghdad
Bǝġdād l-ǝs-Sadda62… to Sadda.
i. yes.
b-ǝṭ-ṭarīq… On the way…
nāxǝḏ wiyā-na šwayya bīra wu-hāḏa, we took with us a little bit of beer
and (all) that,
wu-b-ǝṭ-ṭarīq, and on the way,
wēn nǝlqi nahᵊġ hāḏa sǝǧġa wu… where we find a river, a tree and…
wu-nǝqˁǝd nǝšġáb-ᵊl-na bǝṭǝl bīra wu- and we sit down to drink a bottle
bǝˁdēn nġūḥ l-ǝs-Sadda. of beer and then go to Sadda.
b-ǝs-Sadda… In Sadda…
(laughs) (laughs)
b-ǝs-sadda nǝqˁǝd… in Sadda we sit..
ᵊb-fǝd-ᵊmkān wu… in a certain place and…
wu-nġūḥ nāxǝḏ samak, and we go to take a fish,
yǝšwo-n-ni-yā wu-yǧibo-n-yā63 wēn… they grill it for us and bring it to us
where…
b-hayyi ᵊm… in any…
qaḥwa qāˁdīn… (in whichever) coffee house we
sit…
yǧibo-n-yā s-samak l-ǝl-qaḥwa. They bring the fish to us to the
coffee house.
ǝḥna… We…
i… yes…
qa-nǝmši b-ǝs-siyāra bēn-ǝl-Msayyǝb we are driving the car between
wu-s-Sadda… Msayyǝb and Sadda…
bēn-ǝl-Msayyǝb wu-s-Sadda… between Msayyǝb and Sadda…
61 The person in charge of the municipalities in the Ministry of Internal Affairs.

62 Refers to Saddat ǝl-Hindīya.
63 For a detailed discussion about the phonetic, phonologic, and morphological origin of
these forms see Bar-Moshe (2019).

ˁǝmmāl ṭēlˁīn… (and we see) workers going out…

mal-maˁmal, (workers) of the factory,
wu-š-šārǝˁ mǝftūḥ qad-amši. and the road is open (and) I am
driving.
ma ašūf ǝlla haḏōli l-ˁǝmmāl, Suddenly I see that those workers,
wēḥǝd mᵊn-ˁǝnd-ǝm… one of them…
wēḥǝd mᵊn-ˁǝnd-ǝm… one of them…
mᵊn-ǧǝhat ǝl-yǝmna qa-yyīd64 yġūh ǧ- from the right side wants to go to
ǧǝhat65 ǝl-yǝsġa, the left side,
wnīki bēt-u… his house is there…
ma ašūf ǝlla ṣāġ ᵊqbāl-ǝs-siyāra māl-i. suddenly I see that he is in front of
my car.
ḏġǝbtō-nu b-ǝs-siyāra. I hit him with the car.
mǝn ᵊnḏaġab b-ǝs-siyāra, When he was hit with the car,
ma ḥǝssētu ǝlla lǝ-ˁgāḷ ṃāl-u ṣāġ b- I suddenly felt that his agal is in
ḥǝǧġ-i. my bottom.
wu-ǧ-ǧāma mal-ǝs-siyāra nkasġǝt… And the car glass has broken…
i, yes,
wu-l-paysə́gǝl māl-u hāḏa… and his bicycle…
wu-hūwi ġāḥ mǝġˁál-a n-nafs-u. and he pretended to be severely
injured.
zēn. Okay.
wqafna. We pulled over.
ᴹᴮ(š-bī-k ma š-bī-k? (We asked:) what's wrong?
mˁawwar? (are you) injured?
marīḏ?)ᴹᴮ sick?
ma aškūn66? anything else?
i. yes.
ǧ-ǧamāˁa xalᵊf-na… The people behind us…
ǧ-ǧamāˁa xalᵊf-na… the people behind us…
wēḥǝd kān muˁtabar, one (of them) was a respected man,
yaˁni waḏīfi kbīġi, I mean (he had) an important job,
qāl… he said…
waqaf qāl: he pulled over (and) said:
ᴹᴮ(š-ˁad-kum? What's up (literally: what do you
have)?
musāˁada?)ᴹᴮ (do you need) help?
qǝlna: We said:
64 The speaker means to say yġīd but pronounces it as if the ġ assimilates to y.

65 The allative preposition l- assimilated to the following ǧ.
66 The complete phrase ma aˁġǝf aškūn, literally meaning 'I don't know what', is uttered so
quickly that parts of it are barely noticeable.

142 4 Texts
la ma… No…
māku ši nothing.
axǝḏnā-nu l-āḏa, we took him (the respected man),
ǧǝbnā-nu67, we brought him,
qāl: he said:
aḥsan šēn da-nwǝddī-nu68 l-ǝs- the best thing would be for us to
Sadda… take him to Sadda…
l… l-ǝš-šǝrṭa. to the police.
ǧǝbnā-nu l-ǝs-Sadda… We brought him to Sadda…
i. yes.
awwal ma dxalna l-ūnīki… At the moment we got inside…
l-ǝl-hāḏa markaz šǝrṭa, to the police station,
miyát-a n-nafs-u. he acted as if he is going to die.
ma qa-yǝqdaġ yǝḥki wu-ma qa- (As if) he can't speak and he can't
yǝqdaġ hāḏa, that,
qa-yǝˁġaǧ… he is limping…
lǝġwāt. Nonsense.
ˁaqb-a, Then,
hāḏa l… this…
raˀīs ǝl-urafā kān wnīki, master sergeant was there,
qa-ysawwi maḥḏ̣ara mal-lǝ-ḥkīyi, he was making a report of the
incident,
qa-ysaǧǧǝl daˁwa… he was writing a complaint…
i. yes.
wu-hūwi kǝnn-u bada yġīd yǝfzáˁ-l-u And he seemed as if he wants to
l-aḏāki. help that guy.
ḥass ǝnna-hu maṯalan69 ana yhūdi, (Maybe) he sensed that I am a Jew,
for example,
abu s-siyāra. the owner of the car.
ma ˁǝf… I don't know…
b-ǝl-taḥqīq ǝsm-i ṭˁitō-l-yā wu-ḥass (maybe) in the investigation I gave
yhūdi… him my name and he noticed that
(it is) Jewish…
i. yes.
qam-yǝfzáˁ-l-u l-aḏāki. He started to help that guy.
hāḏa ṣadīq-i… this one, my friend…
ana muṭmaˀə́nn, I was relaxed,
67 Final u is barely pronounced.

68 The n of the pronoun sounds as l.
69 Final n is barely pronounced.

mudīr ǝn-nāḥiya mal-ǝs-Sadda mn- (because) the head of Sadda district

ahᵊl ǝd-Diwanīyi nǝˁġǝf-u, is from Diwanīyi (and) we know
him,
hāḏa xǝllā-nu š-šǝrṭi… he let the policeman…
i… yes…
ma hāḏa… he didn't…
ᴹᴮ(agdar asawwi talīfōn?)ᴹᴮ Can I make a phone call?
ᵊtf…ᵊtfaḏḏal. Go ahead.
ᴹᴮ(šgadd talīfōn mudīr ǝn-nāḥiya?)ᴹᴮ What is the number of the head of
the district?
bass qal-l-u hēkǝḏ, At the moment he said that,
hāḏa š-šǝrṭi bǝddál-a lᵊ-ḥkiyāt kə́llǝt- this policeman changed everything,
a,
(laughs) (laughs)
qam nazal ˁál-aḏāki: he started to come down (hard) on
that guy:
ᴹᴮ(mūwatᵊt-a ᵊn-nafs-ak, You acted as if you were dying,
š-ṣār bī-k…)ᴹᴮ what's (wrong) with you…
ma aškūn. (and) so on (literally: I don't know
what).
(laughs) (laughs)
qa-yxāf, He was scared,
baˁᵊd qam-ixāf… he started to get scared…
i. yes.
tāĺ i-ya… Afterwards…
axáḏ-ni… he took me…
axaḏ-ni hāḏa š-šǝrṭi, this policeman took me,
ᴹᴮ(yāḅa, My dear,
hāḏa p-paysə́gǝl ᵊnkasar, the bicycle broke,
wu-hdūm-a tšágǝgat, and his clothes were torn,
ma arīd aftaḥ daˁwa bī-ha wu-waddi I don't want to open a complaint
wu-ǧīb wu-maḥkama wu-ma… about it and to make a fuss
(literally: bringing and taking) and
(go to) court and…
ṭˁi fǝd-ši xalli… give him something so that he…
xalli ywalli wu-hāḏa.)ᴹᴮ so that he will go away (like a dog)
and (all) that.
šǝltu ˁašġa Dnanīr, I took ten Dinar out,
ṭˁinā-nu, we gave him,

144 4 Texts
wu-kǝll ši qaˁad b-ᵊmkān-u. and everything came back to where

it belongs (literally: everything sat
down in its place).

4.3.4 kǝššāfa (Scouts)

Speakers:
A: Zvi Bar-Moshe
B: Asˁad Mˁallǝm
C: Amal Bar-Moshe
A: ḥayāt ṣaˁbi ˁāšu b-ǝl-ˁIrāq haḏōli. They lived a hard life in Iraq.
B: i, i, i haḏōli… Yes, yes, yes, they…
A: kǝllǝš ḥayāt ṣaˁbi. A very hard life.
ˁaḏḏbō-hǝm haḏōli, They oppressed them,
bēt ˁamm-ǝm, their paternal uncle's family,
hāyi mġāt ˁamm-ǝm Xazna, Xazna, the wife of their uncle,
kānǝt ᵊtġāġ, she was jealous,
kēf haḏō… because they…
hāyi ˁǝnd-a wlād wu-hīyi ma ˁǝnd- this one had children and she
a, didn't,
wū! wow!
skǝt wu-xǝllī-ha. Don't ask. (Literally: shut up and
put it).
xāybīn ˁala-ˁǝmġ-ǝm. Poor them. (Literally: poor them
about their life).
B: ᵊnfanu fani aswad. They suffered tremendously
(literally: they suffered a black
suffering).
A: ᴴᴱ(kēn)ᴴᴱ. Yes.
kǝll laṭma, Each slap,
kǝll ḏaġba… each hit…
yqūl, He told (me),
kān walad, (that when) he was a child,
ˁǝmġ-u ˁašġ ᵊsnīn hēkǝḏ šēn, (when) he was ten years old or
so,
kǝššāfa… scouts…
yġīd yġūḥ l-ǝl- kǝššāfa. he wanted to join the scouts.
kǝššāfa yǝnġād-l-a p̟ anṭrūn. He needed the scouts' trousers
(literally: the scouts needs
trousers to itself).
B: i, Yes,
lakān? of course.
A: wēn… Where…
mani yǝšġī-l-u70? who will buy (the trousers) for
him?
70 The t of stem VIII commonly falls when the root šġy is conjugated.

146 4 Texts
yǝbki wu-hāḏa… He cried and…

ma yqǝblōn yǝšġō-l-u. they didn't agree to buy for him.
tāĺ i-ya ġāḥ ˁala… Then he went to…
ˁala-ǧǝdd-ak. to your grandfather.
ǝs-ᴴᴱ(sāba)ᴴᴱ māl-ak. Your grandfather.
ᴴᴱ(hare)ᴴᴱ ǝs-ᴴᴱ(saba)ᴴᴱ māl-ak Your grandfather is their family
garayǝb-ǝm. member (as you know).
aš yṣīġ? What does he make (of them)
(literally: what is he becoming?)?
ˁamm-a l-ǝmm-u. His mother's paternal uncle.
ˁamm-a l-ǝmm-u. His mother's paternal uncle.
ma hēkǝḏ? Isn't it so?
C: i. Yes.
A: ˁamm-a l-Farḥa. Farḥa's paternal uncle.
B: ᴱᴳ(Whatever)ᴱᴳ. Whatever.
A: i. Yes.
ᴴᴱ(az)ᴴᴱ ġāḥ qal-l-u… So he went and told him…
qa-aġīd aštáġi wu-ˁam… I want to buy and…
ma yqǝblōn yǝṭˁō-ni flūs. they don't agree to give me
money.
ᴴᴱ(az)ᴴᴱ ṭˁā-nu flūs wu-hāḏa ġāḥ So he gave him money and he
ᵊštaġa panṭrūn mal-kǝššāfa. went to buy the scouts' trousers.

4.3.5 ma qad-aqdaġ atḥarrak (I can't move)

Speakers:
B: Zvi Bar-Moshe
A: wu-kaġġa hami, And one time also,

Tōya ǝxt-u l… l… Tōya, the sister of…
l-Yusēf… of Yusēf…
B: Nǝssīm. Nǝssīm.
A: Nǝssīm ǝbn xalə́t-u l-Abrahām, Nǝssīm, the maternal cousin of
Abrahām,
hāyi… it…
kǝntu… I was…
kān ˁǝnd-na gaḷanāt mal-ġāz ᵊzġāġ, we had small cylinders of gas.
nhāġ m… One day…
ǧā abu l-ġāz… the gas (delivery) person came…
kan-idǝqq ǧaras mǝṯl ᵊl-ᵊnafṭ71. He used to ring the bell like the
(person who brings the) oil.
B: i. Yes.
A: ma kān… There wasn't…
kānǝt ǝṣ-ṣānˁi ma… the maid was…
ma mūǧūda, absent,
nᵊǧbartu ana fārġi ṭǝllǝˁtū-ha l... I was unoccupied and so had to
take them (the gas cylinders)…
l-baġġa. outside.
ᵊrǧaˁtu aġīd atḥarrak baˁᵊd ma (When) I came back I couldn't
qad-aqdaġ mᵊn-ḏ̣ahġ-i. move anymore because of my
back.
waǧaˁ mal-mōt. Killing pain.
kān aḷḷa yǝġḥám-u l-daktōr ᵊX… Doctor Xḏ̣ūri, god bless his
Xḏūri. memory, was (alive back then).
ǧā daktōr ᵊXḏūri qāl: Doctor Xḏūri came and said:
wī! Oh no!
hāyi lāzǝm b-ǝl-aġḏ̣… (You) have to (put) on the
floor…
faġša… a sheet…
B: i, Yes,
ḏ-ḏahᵊġ ˁadᵊl yan… lāzǝm. the back should be straight.
A: i, Yes,
71 The article that precedes the word is a relative marker. This can be inferred not only
from the context, but also from the two anaptyctic vowels – if it were a definite article,
only one would appear.

148 4 Texts
lāzǝm ᵊmkān ˁadᵊl wu-lāzǝm fǝd- (you) should (lay) on a flat place
šǝhᵊġ azyad m… for a month or more…
lǝmman yṭīb wu-hāyi. till it will get better and (all)
that.
lēš-ma daxlǝt Tōya ǝxt-u l-Yusēf Suddenly Tōya the sister of Yusēf
qa-t… came in…
ham ma aˁġǝf aš kān ǝsm-a, I also don't remember her name,
nzūl! Ugh (literally: epidemic)!
hassa bǝnt-a b… Her daughter is now in…
b-Bǝġda… Baghda…
b-Landǝn. in London.
B: Tōya ǝxt-u l-Yusēf. Tōya the sister of Yusēf.
A: i… Yes…
Tōya i… Tōya yes…
B: i… Okay…
aš? what's (the problem)?
A: daxlǝt lē-na, She came into our (house),
hāyi ham tǝˁˁǝf72 ṭǝbb mal-ˁarab. She also knows Arabic medicine.
i. yes.
qālǝt: She said:
wī! Oh!
ašu ǝnti nēymi b-ǝl-aġḏ̣, I see you are sleeping on the
floor,
lēš? why?
qǝltō-l-a: I told her:
hāyi… This…
hāyi lǝ-ḥkīyi wu-hāyi lǝ-ḥkīyi. this is the story and this is the
story.
qālǝt: She said:
qūmi! Get up!
ˁǝnd-ǝk ˁǝlᵊč ṃāy? Do you have Acacia Gum?
ġēġ73 kǝnna qabᵊl yǝˁǧə́b-na ˁǝlᵊč We used to like to chew Acacia
ṃāy nǝlˁǝs? Gum in the past.
B: i. Yes.
A: ˁǝd-na, We have,
i. yes.
ˁǝnd-ǝk fǝd-m… Do you have…
mǝtrēn xām? two meters of cotton cloth?
72 The ġ of the verb tǝˁġǝf assimilates into the preceding ˁ.

73 This sentence is phrased as a rhetorical question opening with the word ġēġ, which
translates in this context 'isn't it the case that…' and rhetorically means 'it is a fact
that…'.

aku mǝtrēn xām. There are two meters of cotton

cloth.
qālǝt: She said:
ǧibē-nu l-ǝl-ˁǝlᵊč. Bring the gum.
xallǝt gǝdᵊr ˁal-ǝl-ṭǝḅḅāx, She put a pot on the stove,
wu-ǧābǝt ṣǝnīyi… and brought a tray…
B: mūwˁə́t-u. She melted it (the gum).
A: ṣ-ṣǝnīyi xallǝt fōq-u. She put the tray on top of it.
b-ǝl-ḅaxx mal-ǝl… With the steam of the…
l-hāḏa māˁ ǝl… it (the gum) melted…
baqa faġšǝt ˁal-ǝṣ-ṣǝnīyi l… Then she spread on the tray…
xām. the cotton cloth.
B: i. Yes.
A: wu-māˁ ǝl… And it melted…
ǝl-ˁǝlᵊč ṣāġ hāḏa… the gum became…
ṣāġ lazqa. became (like) glue.
ǧabə́t-u, She brought it,
qalə́t-l-i: (and) told me:
qˁǝdi šu qˁǝdi! Sit down will you!
ma qad-aqdaġ atḥarrak. I can't move.
ǧabə́t-a lǝffǝt-ᵊl-yā-ni ḏ̣-ḏ̣ahġ-i She brought it and wrapped my
aššon laffa, back strongly (rhetorically: what
a wrap?),
aġīd aǧǝġġ nafas baˁᵊd ma qa- I couldn't even breathe (literally:
aqdaġ. I want to take a breath, I can't
anymore).
qalə́t-l-i: She told me:
wu-aḷḷa ǝḏa ma ġada ṣbāḥ ᵊtqumēn I swear to god, if tomorrow
ˁala-ḥēl-ǝk aqə́ṣṣ-a l-īd-i. morning you will not get up I
will cut my hand.
baḷḷa ṣǝdᵊq. May God be my witness, she was
right.
qiymə́t-ni ma xǝllə́t-ni anām b-ǝl- She lifted me and didn't let me
aġḏ. sleep on the floor.
ġūḥi nāmi b-ǝl-faġša ma yṣīġ… (She said:) go sleep in bed, it is
not allowed…
tāĺ i-ya, Then,
sǝdᵊq ṯīni nhāġ, really, the next day,
lā! no!
wēn-u hāḏak ǝl-waǧaˁ? The pain disappeared
(rhetorically: where is that
pain?)

150 4 Texts
ma qa-aqdaġ atḥarrak. (The pain that) prevented me

from moving.
B: ymə́ṣṣ-u l… It extracts…
ymə́ṣṣ-u l-ǝl-waǧaˁ. it extracts the pain.
A: i… Yes…
i. yes.
i… Yes…
ˁᵊlč ǝl-ṃāy kān dawa. Acacia Gum was a medicine.

4.3.6 snūn-i waqˁǝt (My teeth fell off)

Speakers:
B: Asˁad Mˁallǝm
A: hāyi… That…
qa-tǝtz… qa-tǝzzawwaǧ Hanā, Hanā was getting married,
b-Bǝġdād ġēġ? in Baghdad obviously,
ˁǝnd-na b-ǝl-bēt. in our house.
wu-xāla Lūlu b-ǝd-Diwanīyi kānǝt. And aunt Lūlu was in Diwanīyi.
wu-kānu bēt Dahūd… and the family of Dahūd…
Dahūd wu-Ēvlīn kānu b-ǝd-Diwa… Dahūd and Ēvlīn were in…
b-ǝd-Diwanīyi, Diwanīyi,
qa-yǝǧōn l-Bǝġdād, they were coming to Baghdad,
qalō-l-u l-… they told him…
xalli-tǝǧi wiyā-hǝm, that she should go with them,
yaxdō-ha74 wiyā-hǝm ˁalamūd l-ǝl- they would take her with them
ˁǝġs. (to go) to the wedding.
hāyi... She…
ˁǝnd-a snūn ᵊmġakba ġēġ? she had false teeth obviously75.
tǝmši tǝtqayya b-ǝṭ-ṭarīq. She was walking and vomiting
on the way.
hāyi šǝlḥə́t-a lᵊ-snān-a wu-ġǝfˁə́t-a She took off her teeth and put
b-ǝǧ-ǧazdān. them in her purse.
wu-ǧō l-ǝl… And (when) they arrived to…
l-Bǝġdād, to Baghdad,
nasǝt wēn xǝllə́t-a. she forgot where she put them.
lǝ-snān-a na... Her teeth…
nasǝt wēn xǝllə́t-a, she forgot where she put them,
wu-tāĺ i-ya ǧō… then they arrived…
ǧō l-Bǝġdād, they arrived to Baghdad,
hāyi qa-tġīd tǝnzǝl, as she got off (literally: she
wanted to get off),
kǝn-tqə́l-l-ǝm: she told them:
wī aḅēl! Damn it!
snūn-i waqˁǝt. My teeth fell off.
wēn waqˁǝt? Where did they fall?
mǝn qa-tǝtqayya waqˁǝt. They fell off when she was
vomiting.
74 Usually the 3.p. pronominal suffixes of PC verbs change into -ū- before the suffix -ha, in
this case the speaker seems to pronounce -ō- for an unclear reason.
75 The speaker says obviously because Lūlu was old, and all the listeners know her.

152 4 Texts
B: wī aḅēl! Oh no!
A: waḷḷa aššon… But, my god, how…
aššon ˁaḏīm Dahūd, great Dahūd was,
aššon ġūḥ-u zġayyġi. what a modest man he was
(literally: his soul is small).
ġāḥu lᵊ-mkanāt ǝl-qayy ma… They went to the vomiting
spots…
māl-a qa-ynǝxᵊbšōn bī-nu yǝġdōn to search in it and to see (if the
yˁaynōn b-ǝl-arḏ. teeth are) on the ground.
wēn ᵊtqiyə́t-a? Where did she vomit them?
m… š… ma šāfu. They didn't find.
ᵊmkanēn tlāṯi ma šāfu, (They searched) two, three spots
but didn't find.
ġaddu raǧˁu lē-na l-ǝl-bēt. They came back again to our
house.
hā… Oh…
qalō-l-a: they told her:
yāba! Please!
dǝ-ḏkǝġi wēn xǝllitī-ha. Try to remember where you put
them.
ma qa-tǝḏkǝġ. She couldn't remember.
axḏə́t-u l-ǧazdān ṃāṃa Zbēda Mama Zbēda took the purse,
fǝtḥə́t-u tˁāyǝn ǝl-… opened it and saw the…
hāyi lǝ-snūn b-ǝl-ǧazdān. the teeth inside the purse.
wī aḅēl! Oh my god!
aššon hōsa ṣāġǝt. There was such a mess.

4.3.7 qapaġ ṃāl-qumbula ṃāl-ṭiyāra (The airplane bomb's lid)

Speakers:
B: Yogev Yahezqel
A: zēn ana… so I….

wu-b-ǝl-aṯnā… during that tim…
muḥāmi Anwar Šaˀūl, The lawyer Anwar Šaˀūl,
hāḏa šāˁǝr wu-adīb tǝˁġǝf… (he was) a poet and writer you
know…
wu-dayman ana b-ǝttǝṣāl wiyā-nu, and I was always in contact with
him,
i. Yes.
Abrahām qad-a… Abraham I…
ma tsūwī-l-i čāra? would you do me a favor?
áš-aku? What's going on?
qāl: He said:
mǝn ᵊzzūwážtu76, When I got married,
hāḏa kān awwal ṭayyār ˁIrāqi the first Iraqi pilot Nāǧi…
Nāǧi…
B: Nāǧi ṭ-ṭayyār. Nāǧi the pilot.
A: Nāǧi ṭ-ṭayyār. Nāǧi the pilot.
mǝn ᵊzzūwážtu aš yǝhdī-ni… When I got married, what did he
give me as a present?
aš yǝhdī-ni? What did he give me as a
present?
ᵊhdā-ni hāḏa l-qapaġ ṃāl-qumbula He gave me the lid of a bomb,
ṃāl-ṭiyāra hāyi l-yḏǝġbū-ha. the one that hits an airplane.
qapaġ ṃāl-a. Its lid.
wu-rašam77 ᵊˁlē-nu yaˁni: And he wrote on it:
"hadīyi b-munāsabǝt zawāǧ-i" wu- "A gift on the occasion of my
hāḏa. marriage" and (all) that.
wu-kān wǝṣla lāx wiyā-nu. And there was another piece
with it.
wǝṣla lāx qdaġtu atxallaṣ mǝnn-a. Another piece of which I
managed to get rid.
bas hāḏa l-kapaġ… But this lid…
qad-axāf axǝllī-nu b-ǝl-bēt. I am afraid to put it at home.
76 The t of stem V assimilates into the consonant z of the root.

77 The root ršm is borrowed from Modern Hebrew and absorbed into JB morphology.

154 4 Texts
waḷḷa l… Indeed…
hāyi awwal ǧəmˁa ˁaqᵊb ǝl- it was the first Friday after the
ᴴᴱ(mǝlḥēmǝt)ᴴᴱ… (Six-Day) War.
wqaf! Wait!
ana aǧi. I will come.
ǧītu lē-hǝm l-ǝl-bēt. I came to their house.
wu… wu-ǧǝbtō-nu xǝllitō-nu b-ǝz- And I took it and put it in the
zǝmbīl. (shopping) basket.
B: yaˁnu xāf la-ylǝzmō-nu wu…? So he was afraid that they would
catch him and…?
A: xāf la… He was afraid…
qa-ydusōn ᵊbyūt qa-yxafōn, they (the Iraqi authorities) were
searching the houses (and) they
(the Jews) were afraid.
i. Yes.
wu-xā… And…
hāyi ma yqǝlō-l-a78 aškun hāyi əḏa It's because they (the Iraqi
tǝ… authorities) could ask (literally:
say) him what it is if they…
ma hīyi… it was…
ma mbayni aškun hīyi. it was clear what it is.
xǝllitū-ha… I put it…
xǝllitū-ha b-ǝl… I put it in the…
b-ǝl hāḏa… in this…
b-ǝz-zǝmbīl l-āyi, it in the basket.
wu-xəllētu foqāt-a bēbǝnǧān. And I put eggplants on top of it.
(laughs) (laughs)
bēbǝnǧān wu-ṭaṃāṭa wu-ma aškun. Eggplants and tomatoes and I
don't (know) what (else).
kənnu mxaḏḏaġ, As if it was vegetables.
i. Yes.
xǝllitū-ha b-ǝs-siyāra māl-i wu- I put it in my car and I brought
ǧəbtu wiyā-yi wēḥǝd, someone with me,
ṣadīq-i mᵊn-garāyə́b-na, a friend of mine from our
relatives,
fūt wiyā-yi. Come with me.
hūwi šwayya xūwāf hāḏa. He (this friend) was a (bit of a)
coward.
78 Probably means to use the 3.m.s. suffix.

B: wu-ma yǝˁġǝf, And he didn't know (about the

lid),
ō yǝˁġǝf? or did he (know)?
A: lā, No,
ma yǝˁġǝf. he didn't know.
i. Yes.
fūt wiyā-yi. Come with me.
axǝḏtō-nu wu-ṭlaˁna b-ǝs-siyāra I took him and we drove the car
ˁala-ṭarīq Bǝġdād ǝǧ-Ǧadīda, through Bǝġdād ǝǧ-Ǧadīda road,
kān ṭarīq sūwō-nu ždīd mᵊn… It was a new road that was made
from…
hāḏa… nahᵊġ… this… river…
mᵊn-ǝd-Dǝžla yfərr b-ǝl… b-ǝd… from the Tigris till…
b-ǝd-Dyāla. Dyāla.
wu-qaṣṣ-a l-Bǝġdād ǝǧ-Ǧadīda mᵊn- And it cut Bǝġdād ǝǧ-Ǧadīda
āxə́r-ha wu-ṣāġǝt m… from its edge and it became…
mkān mal-muntazahāt wu-ḥadāyǝq a place of parks and gardens and
wu-hāḏa. (all) that.
bas ǝṣ-ṣbāḥ māku aḥḥad yǝmši bī- But in the mornings there was
nu kǝll hāyi. not a lot of traffic there (literally:
there is no one driving in it that
much).
axǝḏtō-nu… I took him…
axǝḏtō-nu wiyā-yi wu… I took him with me and…
wu-qˁadtu b-ǝs-siyāra. and I sat down in the car.
hāyi… It…
hass… now…
ana qad-aˁāyǝn b-ǝl-məġi, I am going to look in the mirror,
əḏa ma ˁayantu siyāra xalf-i, if I won't see a car behind me,
awādǝm xalf-i qa-yǝǧōn, (or) people coming from behind,
ənta, you,
wēn ma kān, wherever it would be,
šməġ-a mn-ǝl-bāb. throw it from the door.
šməġ-a wu-da-nxallǝṣ mənn-a. Throw it and we will get rid of it.
waḷḷa ǧi… Indeed I…
ǧītu ˁayantu ṃāku… I came and saw there isn't…
ˁayanna fǝd-arḏ̣ bī-ya ṃāy wu- we saw a piece of land with
zarᵊˁ ḥēṭṭīn bī-ya, water and plantation planted in
it,
yaḷḷa šmǝġ! Go ahead, throw it!

156 4 Texts
waḷḷa šmaġ-a b-ǝl… Indeed he threw it in…

b-ǝl… b-ǝl… b-ǝl-ṃāy wu-rǧaˁna. into the water and we came
back.
rǧaˁna l-ǝl-bēt ˁǝnd-i, We came back to my house,
ma ašūf əlla qēˁǝd Anwar Šaˀūl suddenly I see that Anwar Šaˀūl
wu-ˁǝnd-i ṣadīq wēḥǝd… and another friend of mine were
sitting there…
B: yawāš! Wait a minute (literally: slowly)!
yaˁni ma ḅ-ḅaṭᵊn ǝl-ṃāy ǝn-nahᵊġ? It means that (you didn't throw
it) into the water of the river?
A: lā, No,
mu… not…
mu b-ǝn-nahᵊġ… not in the river...
B: ma-hāyi... But it…
ma-ǝsm-u mǝršūm ᵊˁlī-ha ma m… but his name was written on it...
A: lā, No,
lāˀ! no!
fǝrrinā-ha b-aġḏ̣ hēkǝḏ… We threw it just like this on the
ground…
ma bī-nu... It didn't…
ma bī-ya əsm mal-Anwar Šaˀūl. it didn't have Anwar Šaˀūl's name
on it.
"hadíyat-i b-munāsaba...", (The only thing that was written
was:) "My gift on the occasion
of…"
i. Yes.
waḷḷa wu-fǝrrinā-ha xlaṣna mənn- Indeed we threw it and got rid of
a. it.

4.3.8 sawnd of ᵊmyūsǝk (The sound of Music)

Speakers:
A: Asˁad Mˁallǝm
B: Zvi Bar-Moshe
C: Amal Bar-Moshe
Speaker B says that he saw speaker A in 1965 when he went to see a

movie in one of the cinemas of Baghdad. Speaker A doesn’t
remember this, and the following conversation takes place:
A: llǝ-ni ˁayanᵊt-ni? You saw me?

B: ma-təsmaˁ! (Won't you just) listen!
C: b-ǝl-sīnama qa-ybayyǝn. In the cinema, it seems.
B: ᴴᴱ(ken)ᴴᴱ b-ǝl-sīnama. Yes, in the cinema.
b-s… b-sīnama Ġǝnāṭa. In Ġǝnāṭa cinema.
(…) (…)
lā! No!
ǧabō-nu marra waḥdi, They brought it (the movie for a)
one time (show),
lēli waḥdi, one evening,
l-ǝs-sǝlk ǝl-dǝblumāsi. for the diplomatic corps.
A: ah ah ah! Ah!
i! Yes!
wu-ana kǝntu bi… And I was in…
B: ǝnta… You…
ǝnta kǝnt ᵊwnīk, you were there,
šġēt-u b-dinār wu-nǝss, you bought it (the ticket) for a
Dinar and a half,
A: ma qa-yǝǧi b-bāli. I don't remember it (Literally: it
doesn't come into my conscience).
baḷḷa! Really!
B: wqafna b-ǝl-bāb, We stood at the door,
wu-qa-nǝḥki. and talked.
ǝnta šġēt ᴴᴱ(kartīs)ᴴᴱ aḥsan mᵊn- You bought a better ticket than
ᴴᴱ(kartīs)ᴴᴱ māl-i. mine.
C: ǝnta ᴴᴱ(bétax)ᴴᴱ mn-āyi l-fōq ᵊl- You probably (bought) one for the
b-ǝl-lōdǧ. upper salon.
mn-āyi l… One which…
B: mn-āyi l-aġla mǝnn-i. one which was more expensive
than mine.
A: ma qad-a… I don't…
wǝla qad-aḏkə́ġ-a l-āyi. I don't even remember it.

158 4 Texts
B: ᴱᴳ(sawnd of ᵊmyūsǝk)ᴱᴳ, "(The) Sound of Music",

ˁayǝntō-k wnīki. I saw you there.
l-īhūd ǝl-waḥidīn ana wu-ǝnta The only Jews (there) were you
kǝnna. and I.
ma ˁayánt-u l-ᴱᴳ(sawnd of Didn't you watch "The Sound of
ᵊmyūsǝk)ᴱᴳ b-Bǝġdād? Music" in Baghdad?
A: ma qad-aḏkǝġ. I don't remember.
baḷḷa! Really!
B: ᴴᴱ(az)ᴴᴱ ana qa-aqǝl-l-ak… So I am telling you…
ᴴᴱ(az)ᴴᴱ ana ᴴᴱ(az)ᴴᴱ qa- So I remember it.
aḏḏǝkkə́ġ-a79.
79 The t of stem V assimilated into the first consonant of the root ḏ.

4.4 Stories from the daily life in Israel 159
4.4 Stories from the daily life in Israel

4.4.1 bēġki Šǝḥǝyyānu (Say the blessing Shehecheyanu)
Speakers:
B: Zvi Bar-Moshe
A: hāyi hōni. It was here (in Israel).

kānǝt dāyman tǝtwaǧǧaˁ, She would always get sick,
wu-ywǝddū-ha l-ᴴᴱ(bēt ḥolīm)ᴴᴱ. and they would take her to the
hospital.
āxǝr šī, In the end (literally: last thing),
twaǧǧˁǝt kǝllǝš, she got very sick,
wu-waṣlǝt… and she got…
yaˁni… I mean…
ṯīni n… the next…
qālu, they said,
hassa-tmūt. she is going to die.
lǝmman q… till…
qālu… they said…
kān… He was…
kānu wlād-a baˁd-ǝm. her kids were still (alive).
hāḏa Yaˁqūb kān baˁd-u ṭayyǝb. Yaˁqūb (her son) was still alive.
qal-l-ǝm: He told them (to the doctors):
ana ma aġīd taxḏū-ha, I don't want you to take her,
tšǝġġḥū-ha, operate80 on her,
wu-tlǝˁbōn bī-ha. and play with her.
ǝḥna ma nǝqbal. We don't agree.
hāyi… She…
ġēġ qa-… xamlu qa-tmūt? they thought she was going to
die (rhetorically: didn't they
think she was going to die?).
xǝllū-ha b-ǝl-lēl, They left her (in the hospital) at
night,
wu-ṭalˁu ṣbā… and got out in the…
ġāḥu l-ǝl-bēt, they went home,
wu-qālu yrǝǧˁōn ᵊṣbāḥ y… and said that they will come
back in the morning…
yġidōn yaxḏū-ha ydǝfnū-ha. to take her and bury her.
ašu hāyi… But she…
80 The root šġḥ implies an autopsy, which is forbidden in Judaism, and thus not welcomed
by Yaˁqūb, who is religious.

160 4 Texts
b-ǝl-lēl nēymi, when she was sleeping at night,

ṭˁū-ha aġbaˁ ᵊˁġūq mal-ǝl… they (impersonal) gave her four
seed-pods of…
lūbya. black eyed pea.
wu-qōṣa xǝbᵊz81. And a loaf of bread.
qalō-l-a: They told her:
bēġki Šǝḥǝyyānu. Say (the blessing)
Shehecheyanu82.
ˁala-hāyi l-lūbya. (Say it when you eat) this black
eyed pea.
ašu hāyi axḏə́t-a… She took it…
b-ǝl-ḥalōm83. (it was) in (her) dream.
B: b-ǝl-ḥalōm? In (her) dream?
A: i! Yes.
b-ǝl-ḥalōm ṭˁo-l-yā. They gave it to her in (her)
dream.
hīyi wu… (While) she…
hīyi ġēyḥi. she was dead (literally: gone).
xǝlṣāna māku. She was finished.
ašu haḏōli ǧō ṣ-ṣbāḥ, They came (back) in the
morning,
qa-yġidōn yaxḏū-ha ydǝfnū-ha, they wanted to take her and bury
her,
ma yˁanū-ha ǝlla qēˁdi b-ǝṣ-ṣalōn. suddenly they see her sitting in
the living room.
wī! Hey!
áš-bī-ki? What happened? (literally:
what's in you?)
ašu… How come…
aššon ṣǝġti mlīḥa? How come you became well?
qalə́t-l-ǝm: She told them:
skǝtu wu-xǝllū-ha. Don't ask (literally: shut up and
let it)!
ǧō wu-ṭˁū-ha aġbaˁ lūbya, (Some people) came and gave
her four black eyed peas,
wu-ṭˁū-ha qōṣa xǝbᵊz, and they gave her a loaf of
bread,
81 Referring to the round taboon bread which is typical to Iraq.

82 Literally means 'he (God) who has given us life'. It's the name of a Jewish prayer said
when one is thankful for new and unusual experiences.
83 The root ḥlm exists both in Arabic and in Hebrew in the sense of 'dream', however it
seems that the JB noun for 'dream' was influenced by Hebrew, resulting in the form
ḥalōm.

wu-qalō-l-a bēġki, and they told her to say a

blessing,
wu-hāyi. and (all) that.
ḏ̣allǝt aġbaˁ ᵊsnīn. She stayed (alive for) four
(more) years.
āxǝr yōm mn-ǝs-sana māl-a, In the last day of the year,
ᵊl-xalṣǝt, (the year) that ended84,
mātǝt. she passed away.
84 Means to say exactly after four years.

162 4 Texts
4.4.2 ḏ̣iyǝˁnā-k (We lost you)

Speaker:
hāyi… It (was)…
l-ᴴᴱ(parde…)ᴴᴱ The orchar…
kān hāḏa ᴴᴱ(pardés)ᴴᴱ kǝllǝš ᵊkbīġ. There was a very big orchard.
bī-nu pǝrtqāl wu-nūmi wu-aškāl ᵊlwān It had oranges and lemons and
bī-nu. many things (literally: a variety of
colors) in it.
qamu-hǝžġō-nu, They started to abandon it,
yaˁni qa-yġidōn yfellšō-nu, I mean they wanted to clear it,
wu-l-awādǝm qamu-yġuḥōn, and the people started to go,
gwīni ytǝrsōn, to fill up sacks,
pǝrtqāl wu-aškāl ᵊlwān. (of) oranges and many things.
ǧǝt Rūti, Rūti came,
kǝn-tqə́l-l-i: and told me:
kǝll-ǝm qa-yġuḥōn yǧibōn pǝrtqāl. Everybody is going to grab oranges.
wu-ana dāyman kǝntu-asawwi šarbat And I always used to make juice in
b-ǝṣ-ṣēf. the summer.
yaḷḷa! Let's go!
fūti da-nġūḥ ᵊnǧīb, Come, let's go and bring (oranges),
nsawwi šarbat. to make juice.
ġǝḥna l-ūnīki. We went there.
aš… What…
aš ᵊnˁāyǝn? What do we see?
kǝll-u l-pǝrtqāl wu-l-āyi fōq b-ǝs- All the oranges and that are on the
sǝǧġa. top of the trees.
mᵊn-ǧawwa kǝll-u mēxḏī-nu, (The ones) on the bottom are all
taken already,
wu-ḏ̣allǝt fa… bass fōq. and only the (ones on the) top
remained.
yaˁni ma nūṣal ᵊnġūḥ ᵊnqaṭṭǝˁ. I mean we will not (be able to)
reach and pick (them).
xǝll… I lef(t)…
ǝnta… You…
ǝnta kǝnt ᵊzġayyǝġ b-ǝl-ˁarabāna. you were small (and sitting) in the
stroller.
xǝllitō-k qēˁǝd b-ᵊmkān… I left you sitting in some place…
fūti Rūti! Come Rūti!

nǝmši wu-nǝmši wu-nǝmši wu-tǝ85, We walked and walked and walked

and suddenly,
ḏiyǝˁnā-k. we lost you.
rǧaˁna, We came back,
la ḥaḏa ̣ t b-ᵊrǧēl-ha wu-la ḥaḏa
̣ t with empty hands.
sayyǝd ˁAli86.
la ḥḏēna b-ǝl-pǝrtqāl wǝla ḥḏēna bī-k. We got neither oranges nor you.
qǝmtu-qad-adǝqq wu-alṭǝm. I started to hit myself87.
aqə́l-l-a: I told her:
wī aḅēl! Oh my God!
hāḏa… This…
wǝl-ǝk! Beware!
hāḏa walad amāna ˁǝnd-i b-ġǝqbə́t-i. This boy has been trusted to me88.
aššon… How…
baqa kānu aslām ᵊkṯīġi, There were many Muslims (there),
ˁarab, Arabs,
wnīki ham yǝštǝġlōn, they used to also work there,
ham… and…
kǝll šēn ysūwōn. they (were capable of) doing
anything.
zēn. Okay.
tāĺ i-ha, Afterwards,
nǝmši wu-māku wu-ndawwǝġ wu… we were walking and (there was)
nothing and we were searching
and…
wu-amši wu-abki wu-aˁayyǝṭ. And I was walking and crying and
screaming.
(laughs) (laughs)
dī89 lǝmman šǝfn-āk b-ᵊmkān-ak. Till we found you in your place.
qēˁǝd. Sitting.
la mǝtḥarrak wǝla abadán. Neither moving nor anything.
l-ᴴᴱ(mǝṣṣēṣ)ᴴᴱ ᵊb-ḥalq-ak wu-qēˁǝd. The pacifier in your mouth and you
were sitting.
kǝnn-ak ma… As if…
ma ˁlē-k šēn. nothing bothers you (literally:
nothing on you).
85 A sound that conveys the message of surprise.

86 A proverb that literally means 'she neither got her man nor Mr. ˁAli'. For the folktale
behind the story see Yona (2014: 65). The 3.f.s. suffix of the verb is pronounced as in
MB.
87 A typical did of grief.
88 Literally the speaker also adds 'on my neck'.
89 A sound that conveys the message of a long period of time that passed.

164 4 Texts

dīˀ90 d-aġīd alḥaq alǝqqə́f-ak. I wanted to grab you quickly.
d-aġīd axǝḏ-ak wu... I wanted to take you…
wu-nǝrǧaˁ. (so that) we go back.
fūti fūti! Come, come!
baˁᵊd... d-anˁal91 abu l-pǝrtqāl... Damn the oranges!
ǝḥna wu-hāyi l-laġwa aškun? Why do we need this mess
(rhetorically: we and this mess
what?)?
ǝḥna bī-na xēġ? Nothing good can happen to us
(rhetorically: do we have good?).
haḏōli awādǝm qa-yǝǧōn yhǝmšōn w- People come to grab (some
iġuḥōn. oranges) and they go.
ǝḥna aš ᵊnṣīġ? (But) we are nothing (rhetorically:
what do we become?).
ǝḥna ma nṣīġ šēn b-ᵊn-nǝsba l... We are nothing in comparison to...
ṣǝdᵊq ḥīli, fortunately (Literally: truth, lie),
rǝǧǧǝˁtō-k l-ǝl-bēt. I took you back home.
ǧītu wu-qˁadtu. I came (back) and sat down.
ma ḥkito-l-yā bass l-ǧǝdd-u. I told the story only to your
grandfather.
qa-tˁāyǝn aš sūwēt bī-yi? Do you see what you did to me?
90 A sound that conveys the message of quickness.

91 The root lˁn went through metathesis in JB and results in nˁl.

4.4.3 ṭmaṣt ḅ-ḅaṭn-a (You sunk into it)

Speakers:
B: Assaf Bar-Moshe
A: i. Yes.
kānu wlād Gilda kǝll-ǝm hōni, The children of Gilda were all
here,
wu-ġǝḥtǝm qa-tlǝˁbōn wu-kānǝt… and you went to play and it
was…
kān čōla baˁd-u. (in a place that) was still
deserted.
wu-hāyi mǝḥfūġa hāyi l-nǝqġa, And this pit was dug,
wu-mġǝṭṭāyi b-makīna mal-ᵊḥwās and covered by an old washing
ᵊˁtīqi. machine.
ḥaḏrə́t-ak ǝnta tġīd ᵊtˁāyǝn aš-aku You wanted to see what was
ǧuw… unde(r)…
ǧuwāt-a l-āyi l-nǝqġa. under the pit.
mǝddēt ġā… You turned…
ġās-ak wu-ṭmaṣt ḅ-ḅaṭn-a wqaˁt. your head and sunk into it, you
fell.
wu-ǧō l-ūlād qa-yǝbkōn: And the children came back
crying:
waqaˁ Assāf b-ǝl-nǝqġa, Assaf fell into the pit,
waqaˁ… he fell…
tāl man yṭǝllə́ˁ-ak92. We needed to take you out.
ṭǝllǝˁnā-k wu-hāḏa ǧǝld-ak kǝll-u We took you out and your skin
msallax, was all wounded,
mǧallax mn-ǝl-ḥāyǝṭ māl… scratched from the wall of…
hāyi. this.
hāyi swālə́f-ak. These are your stories.
B: (And later, when I came back, (And later, when I came back,
what did Grandmother Zbēda do to what did Grandmother Zbēda do
me?) to me?)
A: aš sūwə́t-l-ak? What did she do to you?
ġǝžl-ak? (You mean she treated) your leg?
B: (Yes, what did she put?) (Yes, what did she put?)
A: xallǝt tamaġ, She put dates,
ḥmǝt-u, heated them,
92 The construction tāl man followed by a verb literally means 'come who…'. It conveys
difficulty. In this sentence its meaning can be paraphrased into 'let whoever can get you
out come'.

166 4 Texts
wu-ˁǝǧnə́t-u, and kneaded them,

wu-xǝllǝt-ᵊl-yā-k ˁala-ġǝžl-ak wu- and put them on your leg and
šǝddə́t-a. bandaged it.
wu-b-ǝl-ˁaǧᵊl ṣāġǝt ᵊmlīḥa. And it got well quickly.

4.4.4 farru ġazāt! (They threw gas!)

Speaker:
This story took place in Israel during the Gulf War.
(laughs) (laughs)
aš sawwǝt bī-na swayāt! What a mess she did!
hāyi… She…
kǝll qumbula93 t-tǝnḏáġǝb, Every bomb that was fired,
mǝn tǝsmaˁ ḥǝss, when she heard (its) sound,
tǝġǧǝf, she would shiver,
tqum-thǝdd ḅaṭn-a. (and) would have diarrhea (literally:
her stomach starts to release).
hīyi mḥaṭṭi ṣǝṭlīyi b-ǝl-qǝbba, She put a bucket in the room,
wiya-ṃaṃa Zbēda kānǝt. she was (in the same room) with
grandmother Zbēda
wu-mǝn hāyi, and when (the bomb sounded),
tsūwī-ha. she would do it (defecate).
hāyi sūwə́t-a, (One time) she did it,
ġīḥi ġēġ mal-x…? naturally, there was a smell of…
qamǝt-ᵊddǝqq94 hēkǝḏ ˁal-ḥāyǝṭ. She started to knock on the wall.
ḥēl ḥēl ḥēl. Strongly, strongly, strongly.
Abrahām ᵊqˁǝd! (She screamed:) Abraham wake up!
farru ġazāt ᵊqˁǝ… They threw gas (Chemical bombs)…
qˁǝdu! Wake up!
qˁǝdu! Wake up!
la tḏǝllōn ᵊnyāmi! Don’t stay asleep!
93 The original n of the word qunbula changes into m.

94 The t of the prefix assimilates to the following d.

168 4 Texts
4.5 Stories about people

4.5.1 Abrahām ᵊXḷaṣči
Speakers:
B: Yogev Yahezqel
A: rǧaˁtu l-ǝl-bēt ˁəd-na, I came back to our house,

aˁāyǝn Anwar Šaˀūl qēˁǝd ˁəd-na b- and I saw Anwar Šaˀūl sitting in
ǝl-bēt. our house.
wu-aš aˁāyǝn… And I see (Rhetorically: and
what do I see?)...
aku wēḥǝd, There was someone,
raˀīs ˁurafā mal-amᵊn, a Master Sergeant of the police,
hāḏa kənna ndaġī-nu šwayya wu- we used to spoil him a bit and he
yǧīb-ᵊl-na maˁlumāt kə́llǝt-a, gave us all the information,
ašu l-mani qa-ywǝqqfō-nu l- about whom they were arresting
mani… (and) whom…
i… Yes…
wu-ˁǝnd-i ṣadīq, and I had a friend,
wēḥǝd kǝġdi, a Kurd,
hūwi lli aġġáf-na ˁala hāḏa raˀīs he was the one who introduced
ˁurafā mal-amᵊn… us to this Master Sergeant of the
police…
i. Yes.
qāˁdīn b-ǝl-bēt ˁǝnd-i. They were sitting in my house.
ana waḷḷa qəltu: I said:
áš-aku? What's wrong (literally: what is
there?)?
wi aḅēl! Oh my God!
áš-aku? What's wrong?
haḏōli qālu… They said…
qālu: said:
lā, lā, lā, lā, no, no, no, no,
la txāf, don't worry!
la txāf. Don't worry!
i…. Yes.
qālu: They said:
yāba… Hey…
qal-l-i hāḏa: He told me:
ᴹᴮ(əntu You…
mǝn… mǝn… when…

4.5 Stories about people 169
mǝn ṣār ᵊntixābāt ṃāl-ǝṭ-ṭāˀǝfa l- when the elections for the

israˀilīya b-ba… b-ba… Jewish community in…
b-Bǝġdād qabᵊl-šaharēn tlāṯa)ᴹᴮ, in Baghdad were taking place
two or three months ago,
wu-ǝnta wu-flān wu-flān kəntǝm b- and you and this one and that
ǝl-ləžna mal-intixābāt. one were in the elections
committee.
ǧabū-ha l-qāˀima hāyi, They brought this list,
l-muraššaḥīn kǝllə́t-ǝm, of all the candidates,
wu-mani štarak b-ǝl-intixabāt, and of (all the people) who
participated in the elections,
yaˁni haḏōli l-ləžna… I mean this committee…
ǧeyyi l-ǝl-amᵊn qa-yǝġdōn ysa… is taken (literally: going) to the
police (because) they want to…
ysūwō-l-kǝm saḥīfat aˁmāl. to interrogate you.
i. Yes.
yaˁni fǝd-hēkǝḏ… I mean as…
azˁāǧ māku? (a mean of) irritation.
i. Yes.
wu-qal-l-i: And he told me:
wu-hāḏa raˀīs ǝl-ˁurafā, and this Master Sergeant,
Mḥammad, Mḥammad,
āyan ənnahu əsm-ak wiyā-hǝm. saw that your name is (included)
among them.
qāl: He said:
ǝl-yōm ǧəmˁa. Today is Friday.
wu-hāḏa l-muˁāwǝn l-ǝl-amᵊn b-ǝl- and a person with Muˁāwǝn
Kǝġġāda, Rank in the police in Kǝġġāda,
aš-ǝsm-a, I mean (literally: what's its
name),
yǝˁġə́f-u wu-xōš ādmi. He knows him and he is a good
person.
wu-qal-l-u: And he told him:
ˁǝnd-i flān, I have someone,
lakan d-aǧīb-u wu-aǧi. I will bring him (with me to the
police) and come.
ġūḥ ǧīb-u… Go bring him…
i… Yes…
qa… da… xəllə́ṣ-a. get it over with.
ana ma aġūḥ ǝl-yōm. I am not going today.

170 4 Texts
ma aġūḥ ǝl-yōm. I am not going today.

axāf hāyi… I was afraid that…
baḷḷa ġād... indeed…
ġād-l-a ḥākǝm taḥqīq wu-ḥākǝm it might require an investigating
taḥqīq ṃāku ḥətti… judge and there will not be an
investigating judge to…
yaˁni yṣəddə́q-a wu-ma aškun. I mean (a judge) who will
believe it and (all) that.
lāˀ! No!
qāl: He said:
waḷḷa māku ši. Really, it's nothing.
ənta… You…
təǧi wiyā-yi. come with me.
ġəḥtu wiyā-nu. I went with him.
ġəḥtu wiyā-nu. I went with him.
ǧītu lqētu wēḥǝd, I came and found someone,
aku ham mᵊn-garayə́b-na əsm-u also a relative of us named
Abrahām ᵊXḷaṣči95. Abrahām Xḷaṣči.
hāḏa xūwāf ᵊšwayya. He was a bit of a coward.
bēt-u… His house…
bēt-u xalf ǝl… his house was behind the…
dāˀǝrat ǝl-amᵊn mal-ǝl… police department of…
mal-ǝl-Kǝġġāda. of Kǝġġāda.
hāyi b-ǝr-Rxēta. This one in Rxēta.
xalf-a. Behind it.
wu-haḏōli tǝˁġǝf dāyman yǝftǝrrōn. And these ones (the policemen of
the department) are always
making patrols, you know.
hāḏa samaˁ, yaˁni, Brahīm ᵊXḷaṣči This one (the Master Sergeant)
qa-y… heard (the name) Brahīm
Xḷaṣči…
hāḏa ham lazǝm-yǧibō-nu. (he heard that) they must bring
him (Brahīm Xḷaṣči) in as well.
ᴹᴮ(āni aˁǝrf-a. I know him.
ġāḥ aǧi lē-nu aqə́l-l-u taˁāl l-ǝl- I will come to him and tell him
amᵊn)ᴹᴮ. to come to the police.
i. Yes.
zēn. Okay.
waḷḷa ǧītu wu-aˁayə́-nu… Indeed I came and I saw him…
95 He shares the same name with the narrator.

ǧītu l-ǝl-amᵊn aˁayə́-nu Abrahām I came to the police and I saw

hāḏa qēˁǝd. this Abrahām sitting (there).
aš ǧāb-ak? Why are you here (literally: what
brought you?)?
qāl: He said:
ǧabō-ni, They brought me,
ma… I don't…
hūwi xūwāf kəllǝš. He was a big coward.
zēn, Okay,
ana dxaltu ˁal-muˁāwǝn hāḏa, I came into (the room of) this
Muˁāwǝn,
sūwā-l-i ṣaḥīfat aˁmāl wu-ṭlaˁatu. he investigated me and I got out.
wu-hāḏa ham sawwa ṣaḥīfat aˁṃāl And this one (Abrahām) was also
wu-ġāḥ. investigated and (then he) went.
baqa hāḏa mǝn y… But he, when he…
mǝn yxāf ḅaṭn-u… when he is afraid, his stomach…
ḅaṭn-u… his stomach…
B: təmši. Would turn over (literally: walk).
A: təmši. Would turns over.
hāḏa bass ǧō daqqu l-bāb ᵊˁlē-nu When they came and knocked on
qalō-l-u qa-yǝġdō-k b-ǝl-amᵊn… his door and said they want him
in the police…
hāḏa lazam ḅaṭn-u wu-qēˁǝd. his stomach turned over
(literally: he held his stomach
and sat down).
wu-aš ˁǝnd-u? And he is innocent (rhetorically:
and what does he have?).
hāḏa kan-yǝštáġǝl wiya-bēt abu He used to work with the Ṭaḅra
Ṭaḅra haḏōli ham həmmi baˁṯiyīn family, who supported (literally:
ṣāġu. became) the Ba'ath party.
yǧiḅōn… They were bringing…
ˁǝnd-ǝm alwa b-ǝl-Šōrǧa wu-yǧibōn They had a warehouse in Šōrǧa
kǝll ǝl… ǝl... and they brought all the…
ǝt-tǝffāḥ ma tǝffāḥ mᵊn-Lǝbnān. apples and the like from
Lebanon.
wu-hāyi yumīyi tǝǧī-hǝm kam lōri And every day a few trucks with
mᵊn-hāyi l-tǝffāḥ ᵊl-Bǝġdād, apples would come for them to
Baghdad,
təǧi ṣ-ṣbāḥ wnīki. they would come there in the
morning.
i. Yes.

172 4 Texts
wu-hāḏa hūwi muḥāsǝb māl-u. And he (Abrahām) was his

accountant.
hǝtti haḏōli yǝġdōn ymǝššī-l-ǝm They (the Lebanese) wanted him
šəġl-ǝm b-ǝl-ˁaǧᵊl, to run their (paper) work
quickly,
yǝṭˁī-hǝm ᵊl-əǧra māl-ǝm wu- to give them their money, and to
ykammǝl muˁāmlə́t-ǝm wu-yrǝǧˁōn. finish their arrangements so that
they could go back.
i. Yes.
yǧibō-l-u hdiyāt: (So) they used to bring him gifts:
wēski, Whisky,
kōnyak, cognac,
mᵊn-hāyi. etc.
lēn kān b-ǝl-ˁIrāq ġāli kəllǝš wu- Because it was very expensive in
māku taqrīban. Iraq, and almost unavailable.
i. Yes.
waḷḷa… Really…
wu-əḥna nǝtwassal bī-nu: And we used to beg him:
Abrahām, Abrahām,
hassa hāyi ənta lā tǝšġáb-a lā šēn, you don't drink it or anything,
bīˁ-ᵊn-na96 mᵊn-ˁǝnd-a! sell some of it to us!
ma yǝqbal ybīˁ-ᵊn-na. (But) he didn't agree to sell to us.
hāḏa mǝn ǧō qalō-l-u qa-yǝġdō-k When they came and told him
b-ǝl-amᵊn, that he is wanted in the police,
ˁǝnd-u yǝǧi-tlǝṯīn ḅəṭǝl. he had around 30 bottles.
kəll-a… All of it…
B: axḏū-ha. They took it.
A: aš axḏū-ha? No (rhetorically: what they took
it?)!
qāl... He said…
ftaḥ-a wu-fǝġġár-a kəll-a b-ǝl-adab. He opened them and emptied all
of them in the toilet.
waḷḷa kəll-a fǝġġár-a b-ǝl… Really, he emptied all of it in
the…
b-ǝl ᴴᴱ(bēt šǝṃūš)ᴴᴱ ḥətti yǝtxallaṣ in the toilet to get rid of them.
mənn-a.
qǝlnā-l-u… We told him…
qǝmna t-tāli nqə́l-l-u: Afterwards we started to mock
(literally: tell) him:
ˁayant? You see?
96 The indirect object marker l assimilates into the following n of the pronoun suffix.

nqə́l-l-ak bīˁ-ᵊn-na wēḥǝd b-xams… We told you to sell each bottle

for five…
b-xams ᵊd-dnanīr, for five Dinars,
ma tbīˁ-ᵊn-na. and you didn't sell to us.

174 4 Texts
4.5.2 Amal
Speakers:
A: Zvi Bar-Moshe
B: Alwīz Ben-Eliyahu (Xḷaṣči)
C: Amal Bar-Moshe
A: aš qǝlti ˁala-hāyi… hāḏa… What did you say about that…

mǝn waḥdi ˁēn-a ǧǝt hēkǝḏ when the eye of someone got
mǝdyūġa, turned around,
aš qalǝt-l-ǝm? what did she tell them?
B: hā! Oh!
hāyi waqt ᵊl-ǧǝbtū-ha l-Amal, It was when I gave birth to
Amal,
A: a… Oh…
l-Amal? (it was) Amal?
B: i. Yes.
A: i? And?
B: b-ǝl-makīna ǧ… By a (vacuum) machine…
ǧǝġġū-ha. they pulled her.
A: i? And?
B: hāyi lēš hāyi mn-ōni… (Rhetorically:) why is it
(crooked) here?
A: i? Yes?
B: wu-hāyi mᵊn-hōni ẓǝrf ᵊb-ġās-a And there was a whole in her
kān, head here,
wu-hāyi ˁyūn-a māku aswad, and there was no black (pupil) in
her eyes,
bass abyaḏ. (but) only white.
A: wāw! Wow!
B: i… Yes…
baqa kānǝt ˁǝdn-a tǝdxǝl xalə́t-u the maternal aunt of Sǝlmān
l… Sǝlmān. used to come to us.
A: mani? Who?
B: xalə́t-u s-Sǝlmān. The maternal aunt of Sǝlmān.
A: hayyu? Which one?
hāyi Rōza? This Rōza?
Rōza? Rōza?
B: lā aš Rōza? No, not Rōza (rhetorically: what
Rōza?).
ma aˁǝf aš kān ǝsm-a. I don't know what her name was.
A: xalə́t-u s-Sǝlmān? The maternal aunt of Sǝlmān?
yaˁni ǝxt-a l-Farḥa. It means the sister of Farḥa.

B: xalə́t-a l-Farḥa. The maternal aunt of Farḥa.

A: i xal… i… Yes…
Rōza. Rōza.
Rōza bǝtt97 Hāṃi98. Rōza the daughter of Hāṃi.
B: lā! No!
haḏōli… These…
A: (laughs) (laughs)
lakan mani? So who?
aš ǝsm-a? What is her name?
B: nsētu aš ǝsm-a. I forgot her name.
A: i? And?
xalə́t-u s-Sǝlmān. The maternal aunt of Sǝlmān.
i? And?
aš qālǝt? What did she say?
B: kǝnna qa-n… We were…
nǝṣṭanḏ̣ǝġ yṣīġ ˁǝmġ-a ġǝbˁīn ᵊl- waiting till Amal would be 40
Amal, days old,
wu-naxə́ḏ-a l-ǝd-daktōr xaṭaġ to take her to the doctor so that
yˁāyǝn ᵊˁyūn-a lēš hēkǝḏ? he would see why her eyes were
like that.
māku ˁyūn. There were no eyes (pupils).
hāyi daxlǝt, She (The maternal aunt of
Sǝlmān) came in,
qālǝt: (and) said:
aš bī-kǝm? What's (wrong) with you?
hāyi qwīyi, She was a strong (person),
sabˁ kānǝt. she was (like) a lion.
kānǝt ᵊṭṭabbǝb99 mal-ˁarab, She used Arabic medicine,
šǝġl-a kǝll-u… all her work was…
mal-ˁarab ᵊṭṭǝbbə́b-ǝm. to cure people (according to)
Arabic medicine.
q… qǝnnā-l-a100: We told her:
ˁaynī-ha l-Amal! Look at Amal!
hēkǝḏ ˁēn-a wu-ma qa-tˁāyǝn wu… Her eye is like this and she can't
see and…
da-nġīd naxə́ḏ-a l-ǝd-daktōr. We want to take her to the
doctor.
97 The n assimilates to the following t.

98 A nickname for Abrahām.
99 The speaker uses a verb in stem II in a syntactic context that requires a noun. In the
following utterance she uses the verb again as required syntactically. As for the verb
itself, the prefix t of the 3.f.s. is assimilated to the first consonant of the root ṭ.
100 The l of the root qwl assimilated into the following n of the subject suffix.

176 4 Texts
qālǝt: She said:

bāl-kǝm wiyā-kǝm taxḏū-ha l-ǝd- Beware of taking her to the
daktōr! doctor!
ma yṣīġ taxḏū-ha! You must not take her!
hāyi ana aqə́l-l-ǝk, I will tell you (what happened),
hāyi mn-ǝl-makīna ǧǝġġū-ha l- (during the birth) by the
aˁṣāb māl-a. (vacuum) machine they pulled
her nerves.
yǝnġād ᵊtġǝdd-tǝrǧaˁ l-aˁṣāb. The nerves need to go back (to
their place).
qālǝt… She said…
šǝti kānǝt, It was winter,
ġēġ šǝtwīyi? it was cold101.
qālǝt: She said:
lǝfᵊlfū-ha b-ǝl-ḥġamāt, Wrap her with blankets,
wu-ġās-a lǝffō-nu ˁala-ṭūl b-šarfa and keep her head constantly
l… covered with a scarf…
šapqa, a hat,
lāzǝm b-ǝl-ˁarabāna wu-mǝlfūfa (She) must stay entirely wrapped
kəllǝš. in the stroller.
A: i? And?
B: wu-hassa… And then…
wu-hassa-tˁanōn aššon tǝrǧaˁ and you will see how her eyes
ᵊˁyūn-a. will go back.
lǝkūn twǝddū-ha l-ǝd-daktōr. Don't you dare taking her to the
doctor.
baḷḷa ṣǝdᵊq! By God, it was true!
qǝmna-nlǝflə́f-a wu-qǝmna-nxāf We started to wrap her and to
ˁala-ġās-a wu-hāyi. keep her head and (all) that.
l-ǝl… By…
l-ǝl-ġǝbˁīn ˁēn-a raǧˁǝt mǝṯᵊl-ma by the 40th day her eyes went
hīyi. back to normal (literally: like it
is).
A: mmm. Okay.
B: nsētu aš kān ǝsm-a. I forgot what her name was.
A: wu-z-zǝrf ᵊb-ġās-a aškun? And what was the hole in her
head?
hāyi ždīdi. I haven't heard of it (Literally:
this is new).
101 Literally the speaker asks rhetorically 'isn't it winter?!' to hint for the fact that it was
cold.

B: hāyi mn-ǝl-makīna, This (was caused) by the

machine.
hōni. Here.
A: ha! Oh!
ma zǝrf. It is not a hole.
hēkǝḏ… Like…
ṭǝppa. a ball.
B: i. Yes.
A: mǝnfūx, Swollen.
B: i. Yes.
A: fǝd-nafxa, A swelling,
i. yes.
i, Yes,
hāyi dāyman tṣīġ. it always happens.
B: hāyi… This…
ġēġ mǝġᵊˁlō-ni? (Rhetorically:) they made a mess
out of me.
kānǝt hāyi Mēˀir Elyās. It was in Mēˀir Elyās (hospital).
aḅēl ˁala-aḏīki l-mustašfayāt! Those were terrible hospitals
(literally: grief on those
hospitals)!
A: hāyi mal-īhūd, ma? It was a Jewish (hospital), no?
B: mmm. Yes.
A: wēn kānǝt? Where was it?
ṣōb-ǝš-Šōrǧa? Near Šōrǧa?
B: aš Šōrǧa? No (rhetorically: what Šōrǧa?)!
A: lakan wēn kānǝt? So where was it?
B: b-ǝl-Mˁaḏḏam. In Mˁaḏḏam.
A: b-ǝl-Mˁaḏḏam? In Mˁaḏḏam?
B: i, Yes,
lakān? (rhetorically:) where else?
C: hāyi wēn ma k… ma… ma… It was where…
l-hāḏa l-kullīyi māl-na wu-hāyi this college of us, it was there.
wnīki.
A: i, Yes,
ma bˁīdi mn-ǝš-Šōrǧa. Not far away from Šōrǧa.
B: lā! No!
aš Šōrǧa? No (rhetorically: what Šōrǧa?)!
C: hāyi l-mkān kānu ysūwōn taṭbiqāt It is the place where they used to
ma ˁaf ēš. do internships or something like
that (literally: I don't know
what).
kān… There were…

178 4 Texts
mu taṭbiqāt… not internships…

kan-ᵊmsūwī-ha mustašfa māl… they turned it into a hospital
of…
hāḏa… this…
ḥukumīyi. governmental (hospital).
A: hāyi ṣōb-ǝl-kullīyi māl-kǝm. It is near your college.
C: i… i. Yes… yes.
b-waqt-a yǝmkǝn hāḏa… Back then maybe this…
Ṣḥāq sawwa wnīki l-stāǧ māl-u. Ṣḥāq did his internship there.
A: mmm. Oh.

4.5.3 Rimōn
Speakers:
A: Alwīz Ban-Eliyahu (Xḷaṣči)
B: Assaf Bar-Moshe
C: Zvi Bar-Moshe
A: hā, Oh,
mǝn ᵊnwaldǝt, when she was born,
sāˁt ǝl… at the time of…
l-ᵊnwaldǝt, of birth,
qa-yǝbġád-l-a qa-yǝbġad-l-a102. she (her mother) was cold.
Xālda. Xālda (the mother).
ǧabō-l-a ǧūd, They brought her a hot bottle,
xǝllo-l-yā bēn-ᵊġǧūl-a. they put it between her legs.
nazlǝt Rimōn, Rimōn (the baby) came down,
nazlǝt ˁal-ᵊǧ-ǧūd. (and) fell down on the hot bottle.
ǝǧ-ǧūd ḥāġ kəḷḷǝš. The hot bottle is very hot.
wu-hīyi ġēġ laḥᵊm tāza. (Rhetorically:) and she was,
naturally, "fresh meat".
wu-hīyi… And she…
hāyi kə́llǝt-a ḥtaġqǝt. got all burned.
wu-tǝbki wu-t… And she wass crying and…
hāyi. (and all) that.
B: (How old was she?) (How old was she?)
A: ṯāniya103. A second (old).
tawwa nazlǝt. She just came down.
B: (Wow). (Wow.)
A: wu-qa-tǝbki. And she was crying.
wu-yqulōn: And they said:
lā, No,
hāyi ma bī-ya šēn. she doesn't have a thing.
hǝmmi l-ūlād lǝ-zġāġ mǝn… They, the small children, when…
awwal ma yǝǧōn l-ǝd-dǝni when they just come to the
yqumōn104-yǝbkōn. world they start crying.
wu-t-tāli aš yˁaynōn? And then, what did they see?
C: ᴴᴱ(hayta bat yōm o mašu. She was one day old or
something.
yōm aḥad)ᴴᴱ. (Only) one day (old).
A: aš yˁaynōn? What did they see?
102 The repetition here conveys either high degree or extended period of time.
103 The ṯ sounds here as t, although the interdentals keep their value as a rule in JB.
104 The prefix y is barely pronounced.

180 4 Texts
wu-mlīḥ Alīza kānǝt wiyā-ha b- And (it was) good that Alīza (the
ᴴᴱ(bēt ḥolīm)ᴴᴱ. baby's aunt) was with her in the
hospital.
qa-ybǝdlō-l-a, They were changing her,
ġǝslō-l-a wu-ybǝdlō-l-a l-Rimōn. They bathed her and were
changing her, (to) Rimōn.
kānǝt tawwa… She has just…
qalə́t-l-ǝm: She (Alīza) told them:
hāyi aškun? What is it?
Alīza. Alīza (said).
lā, No,
hīč, nothing,
māku šēn. nothing's wrong (literally: there
is nothing).
wu-hīyi hāyi kə́llǝt-a ᵊnḥaġqǝt ḥaġq And she, all of her, was burnt
kəllǝš qawi. really severely.
wu-ṣāġ-l-a hōsa b-ǝl-mustašfa, And there was a mess about her
in the hospital,
wu-ġādu yṭǝllˁō-hǝm l-ǝl-nǝrsāt mn- and they wanted to fire the
ǝl-mustašfa105 lēn… nurses from the hospital
because…
mǝ… mīytū-ha tǝlfū-ha lᵊ-bnēti. they (almost) killed her, they
damaged the girl.
wu-xāybə́t-a ġǝbˁīn yōm b-ᴴᴱ(bēt And poor her (she was) forty
ḥolīm)ᴴᴱ. days in the hospital.
B: (Wow). (Wow.)
A: ǧabō-l-a dhunāt māl… They brought her oils of…
mal-samak. of fish.
lǝmman ṣǝdᵊq ᵊšwayya našfǝt, Till (the blisters) really dried a
bit,
wu-axḏū-ha l-ǝl-bēt. and they took her home.
wu-xāybə́t-a ḏa
̣ llǝt. And poor her, (the burn scars)
remained.
bēbi106 zġayyǝġ. A small baby.
yǝmkǝn ǝ… Maybe…
sábᵊˁtiyām ma ˁǝmġ-a. she wasn't (even) 7 days old.
xāybə́t-a aš ǧaġġǝt. Poor her, what she suffered
(literally: dragged).
wāw. Wow.
105 The t is barely pronounced.

106 In this word of English origin the speaker pronounces the b is as voiceless p.

4.5.4 Dahūd
Speakers:
A: Zvi Bar-Moshe
B: Asˁad Mˁallǝm
C: Amal Bar-Moshe
D: Alwīz Ben-Eliyahu (Xḷaṣči)
A: ᴴᴱ(hayə́ti ṣarīx lǝnsōˁa)ᴴᴱ l-Bǝġdād. I had to travel to Baghdad.

mn-ǝd-Diwanīyi l-Bǝġdād. From Diwanīyi to Baghdad.
mani qa-yǝmši? (I asked around:) who (happens
to be) traveling (to Baghdad)?
ma ˁǝf aš kānǝt. I don't remember what (occasion
it) was.
ᴴᴱ(yaxōl lihyōt)ᴴᴱ kǝnna b-bēt Maybe we were in the house of
Sasōn, Sasōn.
ma ˁġǝf. I don't know.
qāl hūwi qa-yǝmši ġada. He (Dahūd) said that he is going
to travel tomorrow.
ᴴᴱ(az)ᴴᴱ ma yxālǝf aǧi wiyā-k? So (I asked:) is it okay if I came
with you?
B: mani l-qāl? Who was the one who said?
mani? Who?
A: Dahūd. Dahūd.
B: ā, Oh,
i. yes.
A: qa-yǝmši ġada l-Bǝġdād. He was (planning to) travel to
Baghdad tomorrow (the next
day).
B: wu-mani… And who…
Sǝlmān qal-l-u: (Was it) Sǝlmān who told him:
"ma yxālǝf aǧi wi…"? "Is it okay if I came with…"?
A: la aš Sǝlmān? Not Sǝlmān (rhetorically: what
Sǝlmān?).
ana. I.
B: hā ǝnta. Oh, you.
C: hūwi… He…
aš… what…
hūwi. he.
A: ma yxālǝf aǧi wiyā-k? Is it okay if I came with you?
(Laughs). (Laughs).
B: i, Yes,
i, yes,

182 4 Texts
aš…? What…?
A: qāl: He said:
i. yes.
ġēġ kfaġtu? I made (such) a mistake
(rhetorically: didn't I make a
mistake?)!
B: wī aḅēl! Oh my God!
D: hāḏa kān… He was…
A: ṭfā-ha107 l-aḏīki s-safra! Damn that trip (literally: [may
God] extinguish that trip]!
D: kan-ixāf ᵊˁlī-ha s-siyarə́t-u. He used to fear for his car.
B: lēš? Why?
A: ṭfā-ha l-aḏīki s-safra. Damn that trip!
B: aš ṣāġ? What happened?
A: zēn t... Okay…
saˁtēn wu-nǝṣṣ, (it takes) two hours and a half.
ᴴᴱ(naxōn)ᴴᴱ? Right?
sāˁa wu-nǝṣṣ mn-ǝl-Ḥǝlli l-Bǝġdād, An hour and a half from Ḥilli to
Baghdad,
wu-sāˁa mᵊn-Diwanīyi l-ǝl-Ḥǝlli. and an (additional) hour from
Diwanīyi to Ḥilli.
ma hēkǝḏ? Isn't it so?
ō b-ǝl-ˁaks? Or the other way around?
D: i. Yes.
A: saˁtēn wu-nǝṣṣ bǝla-ma yǝnfátǝḥ ǝl- Two hours and a half without
ḥalq? talking? (literally: the mouth
does not open up?)
ᴴᴱ(ēn mǝlla)ᴴᴱ? Not (even one) word?
kǝlmi waḥdi māku. There isn't (even) one word.
ᴴᴱ(ata)ᴴᴱ qēˁǝd b-ǝl… You are sitting in…
b-ǝl-hāḏa… in this…
kǝnn-u b-ǝl-qaṣāṣ. as if you are punished.
qēˁǝd b-ǝl-qaṣāṣ. Sitting in punishment.
B: (Laughs) (Laughs)
A: ᴴᴱ(zē)ᴴᴱ fǝš-ši108… It is something…
ᴴᴱ(asōn)ᴴᴱ. A disaster.
ᴴᴱ(bimēt)ᴴᴱ. Really.
C: kan-yǝdxǝl l-ǝl-ḥǝmmām, He used to get into the shower,
ˁaqb-a yǝṭlaˁ yǝlbǝs šaqṣa. and then to get out wearing a
head kerchief.
107 Using the root ṭfy in the SC to convey a wish to God.

108 The d of the indefinite particle fǝd assimilates to the following š.

A: wu-ana walad, And I was a child,

C: lǝkūn… lǝkūn… For fear of…
lǝkūn yǝnnášǝl. for fear of catching a cold.
A: bāġi ḥkī wiyā-yi kǝlmi. At least say a word to me.
bāġi qūl fǝd-šēn. At least say something.
walad. (I was) a child.
ᴴᴱ(ēn, No,
zē… zē)ᴴᴱ Dahūd ma yǝnǧárǝˁ. this… Dahūd was unbearable.
ma ādmi ᴴᴱ(bǝxlāl)ᴴᴱ. He wasn't human at all.
B: Da… Dahūd, (About) Dahūd,
ana b-bāli kān ˁǝnd-u siyāra. I remember he had a car.
A: ᴴᴱ(kēn)ᴴᴱ, Yes,
hāyi s-siyāra. This is the car (that I am talking
about).
D: i, Yes,
kan-ixāf ᵊˁlī-ha. He used to fear for it.
B: hāyi l-Ūstǝn… This Austin.
i. Yes.
fǝd-nōba ṣˁadtu wiyā-nu, One time I got into (the car and
took a ride) with him,
ma ˁaf wēn, I don't know where to,
ma ˁaf aš kānǝt. I don't know what (occasion) it
was.
axa... axaḏ-ni wiyā-nu b-ǝs-siyāra. He took me in the car with him.
qa-yǝftarr, (When) he was driving around,
kān fǝfǝl… he was mischievous… (literally:
pepper)
kǝll sāˁa ysūwī-l-i: he kept telling me: (literally:
every hour he did to me).
ˁāyǝn hāyi l-wǝṣla ášlon-a? Look at this hot girl (literally:
look how is this piece)!
ˁāyǝn hāyi l-wǝṣla ášlon-a? Look at this hot girl (literally:
look how is this piece)!
A: ᴴᴱ(beˀemet)ᴴᴱ? Really.
B: baḷḷa. (I swear) to God.
A: ši… ši ġarībi109. (It is) a weird thing.
ġarībi. Weird.
B: yqə́l-l-i: He told me:
hāyi xōš, This one is good,
109 There is no agreement between the masculine noun ši and the feminine adjective that
follows it.

184 4 Texts
hāyi xōš wǝṣla hāyi. This is a good (looking) girl

(literally: piece).
C: i? Really?
B: aḷḷa yǝġḥám-u. God bless his (soul).

4.5.5 l-kə́llǝt-na wǝldə́t-na (She delivered us all)

Speakers:
A: Zvi Bar-Moshe
B: Amal Bar-Moshe
D: Assaf Bar-Moshe
A: kān xōš ǝmmāyi ˁǝnd-a. She had a good mother.

B: kān wǝčč-a abyaḏ̣ aḥmaġ. Her face was white (and her
cheeks were) red.
A: wu-mdawwaġ. And round.
wǝčč-a kān mdawwaġ. Her face was round.
ᴴᴱ(mamáš)ᴴᴱ kānǝt tǝnwǝġ110. She was really glowing.
kǝllǝš xōš admīyi. (She was) a very good person.
ḅaḅa kān… My father…
ḅaḅa kan-yḥə́bb-a kǝllǝš. my father loved her very much.
kēf ᵊl-kə́llǝt-na wǝldə́t-na, Since she delivered all of us,
C: bali. Of course.
A: kān kǝllǝš yqǝddə́r-a, He used to respect her very
much,
kǝllǝš yḥǝbb-a. to love her very much.
C: aš ḥǝ… How…
A: nǝṣṣ ǝl-lēl wu-y… (Even in) the middle of the
night…
wu-yṣiḥū-ha. (people) used to call her.
C: nǝṣṣ ǝl-lēl tǝrkǝḏ̣. She used to run (to deliver a
child) in the middle of the night.
wu-hāyi lēlt ǝs-sǝtti, And in the evening of the sixth
day (after the birth),
ysūwōn šašša ġēġ? (rhetorically:) they did šašša111.
A: i. Yes.
ᴴᴱ(naxōn)ᴴᴱ. Right.
C: wu-b-ǝl-lēl, And in the night,
yˁǝllqō-l-a hāyi l-ˁafṣa wu-l… they used to put the ˁafṣa112 on
her (on the baby girl) and the…
110 This root is usually conjugated in Stem II: nūwáġti 'you shined', tnawwǝġ 'she shines'.
In this case, however, the PC of stem I is used, and although it is a C2-w root, it
follows the strong root's conjugation.
111 A festivity taking place on the sixth day after a girl was born. This festivity is called
after the popcorn, šašša, which is traditionally served as a snack (see also §4.9.4).
112 A jewelry made out of two pieces of a ball-shaped growth that grows on Thuja trees.
The two balls are attached and covered with golden threads. It was used as a talisman
against the evil eye.

186 4 Texts
wu-dǝqqāt ysūwōn b-ᵊl-ḥāyǝṭ113 and they used to mark the wall

mal-l… of the…
A: ᴴᴱ(biglal ze)ᴴᴱ kǝll-ǝm kanu- Because of that everybody used
yḥǝbbū-ha. to love her.
kǝll-ǝm. Everybody.
kǝll ǝl-ūlāyi. All the town.
C: kānu… They used to…
kānǝt kǝllǝš xōš. She was a very good (person).
D: (Did she use to take money?) (Did she use to take money?)
C: lā! No.
tsǝ114. No.
A: ᴴᴱ(lō)ᴴᴱ, No,
yǝṭˁū-ha ᴴᴱ(matanōt)ᴴᴱ lō… they used to give her gifts, not…
C: kānu… They used to…
ˁāyǝn… look…
mǝṯǝl hāyi l-yōm sǝtti ˁǝnd-ǝm. (If) for example today they
(someone) celebrate (literally:
have) the sixth day (after the
birth).
yǧibō-l-a ṣǝnīyi hēkǝḏ. They used to give her a tray like
this.
mǝtrūsa kǝlla ǧī… All full with…
ǧīǧ wu-tǝmman wu… chicken and rice…
wu-aškāl ᵊlwān. and many things (literally: types
of colors).
wu-yǧ… yǧibō-l-a šašša yxǝllōn ˁlī- And they used to bring her šašša
ha. and put on (the tray).
A: awwal waḥdi tǝnˁázǝm hīyi. She used to be the first one to get
invited.
C: hāyi š-šašša mxalṭa. This šašša115 was varied.
aškāl ᵊlwān bī-ha. There were many things in it.
yǧibō-l-a ham fǝd-kammīyi kbīġi. They also used to give her a big
amount.
hāyi. (It was like) this.
113 Refers to the tradition to mark the wall on top of the bed of the woman who gave
birth with a mixture of water and talcum powder or saffron. One of the elderly women
puts a bit of the mixture on the tip of her finger and marks the wall seven times. This
is done to protect the woman who gave birth from the evil eye.
114 An ideophone that denotes negation.
115 Refers to a different tray full with popcorn, nuts, and seeds (such as pumpkin,
watermelon, or sunflower seeds) that are cracked as a snack.

wǝla kānǝt tāxǝḏ ᵊflūs? She didn't take money

(rhetorically: or else she used to
take money?).
la mn-ǝl-īhūd, Neither from the Jews,
wǝla mᵊn-l-āyi. nor from the (Muslims)…

188 4 Texts
4.6 Folk stories

4.6.1 ˁzīyt ǝl-mǝlḥ (The preciousness of salt)
Narrator:
kān wu-ma kān ˁal-aḷḷahu tǝklān. Once upon a time (Literally: was
and (or) wasn't, (and the rest)
depends on god).
kān fǝd-malǝk, There was a king,
hāḏa l-malǝk ˁǝnd-u bnāt ᵊṯnēn. this king had two daughters.
fád-yōm, One day,
qal-l-ǝm, he told them,
hūwi qa-yġīd ysāfǝġ l-ǝl-ḥaǧǧ, he wants to travel to the Haj.
qa-ysāfǝġ l-ǝl-ḥaǧǧ. He is traveling to the Haj.
aš tǝġdōn? What do you want (me to bring)?
hūwi yġīd yġūḥ l-ǝl-ḥaǧǧ, He wants to travel to the Haj,
aš tǝġdōn? What do you want (me to bring)?
aǧīb-ᵊl-kǝm… I will bring to you…
ṣuġāt. presents.
lǝ-kbīġi qalǝt-l-u: The elder told him:
ǧib-l-i ḥwās wu-ǧib-l-i hēkǝḏ wu-ǧib-l-i Bring me cloths and bring me this
hēkǝḏ. and bring me that.
lǝ-zġayyġi kǝn-tqə́l-l-u: The younger told him:
tġūḥ b-ǝs-salāma wu-tǝrǧaˁ b-ǝs- Go in peace and return in peace,
salāma,
wu-ana aḥǝbb-ak ᵊmqadd-ǝl-mǝlḥ. and I will love you as much as (I
love) salt.
mǝlḥ ašqad ᵊˁzīz. Salt is so precious.
aḥǝbb-ak hēkǝḏ. I will love you that (much).
raǧaˁ, He returned,
sāfaġ wu-raǧaˁ. he traveled and returned.
raǧaˁ ᵊmn-ǝl-ḥaǧǧ, He returned from the Haj,
ṣāḥ-l-ǝm lᵊ-bnāt-u. he called for his daughters.
qal-l-ǝm… He told them…
lǝ-kbīġi aš ṭalbǝt? What did the elder request?
ṭˁa-l-yā. He gave it to her.
lǝ-zġayyġi aš ṭalbǝt? What did the younger request?
tḥǝbb-u mqadd ǝl-mǝlḥ. To love him as much as (she loves)
salt.
qām ᵊṭġad-a. He expelled her.

4.6 Folk stories 189
lēš aškun ǝl-mǝlḥ xaṭaġ qa-tḥǝbbē-ni what is (it about) salt so that you
mqadd ǝl-mǝlḥ? love me as much as (you love) salt?
ana ma aqbal, I don't accept it,
la aġīd-ǝk wu-la aġīd ᵊl-mǝlḥ māl-ǝk. I don't want you and I don't want
your salt.
zaˁal wiyā-ha. He got angry with her.
ṭlaˁ… ᵊṭġad-a mn-ǝl-bēt. He expelled her from home.
hāyi l-xāybi, This poor one,
ḏallǝt. she stayed.
fǝd-ᵊnhāġ ˁayán-a bᵊn ṣǝḷṭān, One day the son of the sultan saw
her,
wu-ḥább-a, and he fell in love with her,
wu-dzūwáǧ-a116. and he married her.
hāyi kǝn-ᵊtqūl tġīd tǝntáqǝm ᵊmn-abū- She said she wants to take revenge
ha. on her father.
lēš ᵊṭġad-a mn-ǝl…? Why did he expel her from the…?
qāmǝt sūwə́t-l-ǝm ᵊˁzīmi kbīġi. She made a big feast for them.
wu-ma xǝllə́t-l-ǝm wǝla nǝqṭāyi mǝlḥ, And she didn't put even a little bit
of salt for them,
bī-nu lᵊ-ṭbīx. in the food.
ǧō qaˁdu qa-yaklōn, They started to eat,
ma qa-yṭiqōn yaklōn. and they couldn't eat.
qalə́t-l-ǝm: She told them:
lēš ma qa-taklōn? Why aren't you eating?
aškun hāyi? What's going on (literally: what is
it)?
hāḏa kǝll-u ḅǝla-mǝlḥ, It's all without salt,
mnēn ᵊnṭīq nakə́l-u? how can we eat it?
qalə́t-l-u117: She told him:
ṣiḥō-l-u l-abū-ha… Call for her father…
hāḏa abū-ha… the father of hers…
ṣiḥō-l-u, call for him,
qǝllō-l-u, tell him,
aššōn ma kan-yǝftáhǝm? how come he couldn't understand?
ǝl-mǝlḥ ašqad bī-nu ˁzīyi. How precious salt is.
116 The t of stem V assimilates into d as a result of the following z.

117 The narrator uses the 3.m.s. pronominal suffix probably with the intention to quote
what the younger daughter told her father. It seems, however, that the narrator
changed her mind, as she then quotes what the younger daughter told the people to
tell her father.

190 4 Texts
ana sūwitū-ha l-āyi kǝll-a bǝla-mǝlḥ I did all of it without salt so that he
xaṭaġ yǝˁġǝf ˁzīyt ǝl-mǝlḥ ašqad will understand how strong the
ᵊqwīyi. preciousness of salt is.
wu-ǝs-salāmu ˁlē-kum. And may peace be with you.

4.6.2 Dayyēnu118
Narrator:
Yardena Sason
hala bī-kǝm ṣadiqāt-i wu-ṣǝdqān-i l- Hello my dear friends.

mǝḥbubīn.
xalṣǝt lǝ-mǧalla wu-hassa-yǝǧi ˁīd lǝ- Purim is over and Passover is about
fṭīġ119. to come.
wu-ana b-bāli ḥkīyi, And I remember a story,
mǝn kān ˁamm-u, that120 my uncle,
axū-nu l-abū-yi, my father's brother,
yǝḥkī-n-na121 kǝll lētt122 šǝttāxa, used to tell us every Passover
evening,
ˁala-wēḥǝd ǝsm-u Dayyēnu. about someone called Dayyēnu.
Dayyēnu kān wēḥǝd faqīġ, Dayyēnu was a poor man,
mǝskīn, a poor soul,
kan-ybīˁ aškāl ᵊlwān, he used to sell many things,
wu-yġūḥ mn-ᵊmkān lᵊ-mkān. and to go from one place to the
other.
mǝn ǧā l-ˁīd, When the holiday came,
qa-yˁāyǝn ma qa… he saw that he couldn't…
ma qa-yṭīq yḥaṣṣǝl ᵊflūs, couldn't earn (enough) money,
wu-ma qa-yǝˁġǝf aš ysawwi, and he didn't know what to do,
ašlon yǝštáġi akᵊl l-ǝl-ˁīd. how (could he) buy food for the
holiday.
qam-qa-yǝmši wu-yǝbki qa-yǝmši wu- He started to walk around and cry
yǝbki, to walk around and cry,
ˁāyan knīsi, he saw a church,
ᴴᴱ(knesiyá)ᴴᴱ. a church.
daxal. He got inside.
qa-yǝṣfǝn yǝmna yǝsġa, He looked to the right and to the
left,
māku aḥḥad. no one was there.
118 Dayyēnu is a Hebrew word that repeats itself in Passover Haggadah and means
'sufficient for us; we will be satisfied'.
119 fṭīġ means unleavened bread made from flour and water, Matzah. This bread is eaten
on Passover, and so the holiday was called after it. It is equivalent also to the name
of the holiday in Aramaic: ʿēḏā d-faṭīrē.
120 Literally the speaker uses a temporal conjunction meaning 'when', but then she
changes the syntactic structure.
121 The indirect object marker l assimilates to the following pronominal suffix's n.
122 The speaker pronounces the word lēlǝt 'evening' so quickly that the second l and the
following ǝ are not uttered.

192 4 Texts
lēš-ma ˁāyan… Then he saw…

e… ah…
almasāyi. a diamond.
axád-a l-almasāyi, He took the diamond.
ṭalaˁ, got out,
ġāḥ, went,
bāˁ-a l-almasāyi, sold the diamond,
štaġa akᵊl l-ǝl-ˁīd. (and) bought food for the holiday.
ǧā l-ˁīd, The holiday came,
qaˁad qa-yšattǝx wiya… he sat down for the Passover feast
with…
wiya l… with the…
wiya-wlād-u wiya-mġāt-u, with his children and with his wife,
lēš-ma ǧā ǝl-ḥārǝṣ123 mal-ᵊknīsi. (and) then came the guard of the
church.
daxal l-ǝl-ᵊknīsi qa-yˁāyǝn, he got into the church to look
around,
wēn-i l-almasāyi? where is the diamond?
wēn-i l-almasāyi? Where is the diamond?
māku! It was gone (literally: there isn't)!
ġāḥ l-ǝl-ḥākǝm, He went to the judge,
qal-l-u: (and) told him:
ya ḥākə́m-na! Oh our judge!
l-almasāyi ᵊnbāqǝt. The diamond has been stolen.
qal-l-u l-ḥākǝm: The judge told him:
ana ma ˁlē-yi. I don't care.
lāzǝm ᵊtšūf-u l-hāḏa l-wēḥǝd l-axáḏ- You have to find the one who took
a, it,
wu-ǧǧīb-u124 l-ōn. and bring him over.
ṭalaˁ ǝl-ḥārǝṣ, The guard went out,
qa-yǝmši, he was walking,
ma qa-yǝˁġǝf ᵊmnēn? he didn't know from where (to
start)?
wēn ydawwǝġ? Where should he search?
wēn yšūf-u l-hāḏa l-bǝniˀādam l- Where will he find the person who
axáḏ-a l-almasāyi? took the diamond?
lēš-ma ġāḥ l-ǝl-ḥāra mal-īhūd. Then he went to the Jewish
quarter.
sāˁa l-masa l-ˁaṣᵊġ, In the evening,
123 Although the root is ḥrs, the s is pronounced as emphatic one, probably because of
the r.
124 The 2ms prefix t- of the PC assimilates to the following ǧ.

qa-yǝsmaˁ mᵊn-kǝll bēt: he was hearing from every house:

Dayyēnu. Dayyēnu.
ġāḥ qa-yǝmši šwayya lāx, he was walking a bit further,
qa-yǝsmaˁ Dayyēnu. and hearing Dayyēnu.
šwayya lāx, A little more,
Dayyēnu. Dayyēnu.
qāl: He said:
hāyi ǝlla Dayyēnu axáḏ-a l-almasāyi. It must be Dayyēnu who took the
diamond.
ṣabaḥ ǝṣ-ṣbāḥ, He woke up in the morning,
ġāḥ ˁala Dayyēnu. and went for Dayyēnu.
Dayyēnu! Dayyēnu!
lazǝm-tǝǧi wiyā-yi l-ǝl-ḥākǝm. You must come with me to the
judge.
qal-l-u Dayyēnu: Dayyēnu told him:
ana aš sūwētu? What did I do?
aš qa-tġīd mǝnn-i? What do you want from me?
l-ḥākǝm qa-yġīd yˁayə́n-ak. The judge wants to see you.
ᴴᴱ(tōv, Well,
bese)ᴴᴱ… ē… fine… ah…
d-aǧi. I will come.
ġāḥ wiyā-nu, He went with him,
ǧā ˁǝnd-ǝl-ḥākǝm. (and) came to the judge.
qal-l-u l-ḥākǝm: The judge told him:
Dayyēnu? Dayyēnu?
ǝnta axáḏt-a l-almasāyi? Did you take the diamond?
ǝnta bə́qt-a l-almasāyi mn-ǝl- Did you steal the diamond from the
ᵊᴴᴱ(knesiyá)ᴴᴱ? church?
ana? I?
ana ma bǝqtu. I didn't steal.
ana ma abūq. I don't steal.
bali! Yes (you stole)!
kǝll-ǝm qa-yqulōn ǝnta axáḏt-a. Everyone says you took it.

194 4 Texts
ya ḥākə́m-ka125! Oh judge!
lǝ-ḥkīyi hēkǝḏ: The story goes like that:
ana mšētu ṣōb-lǝ-knīsi, I was walking near the church,
qad-abki. crying.
ˁaynə́t-ni Máryam ǝl-ˁáḏra, Virgin Mary saw me,
ᴴᴱ(Mariya)ᴴᴱ, Mary,
ġǝmzə́t-l-i d-adxǝl. (and) signaled me to come in.
dxaltu. I came in.
qalə́t-l-i: She told me:
áš-b-ak ǝbn-i? What's wrong my son?
ˁāni, Look,
ǧā… (the holiday) came…
qa-yǝǧi ˁīd lǝ-fṭīġ, Passover is coming,
ma ˁǝnd-i flūs, I don't have money,
ašlon aṭˁī-hǝm l-ūlād-i akᵊl? how will I give food to my
children?
qalə́t-l-u: She told him:
wǝla yhə́mm-ak! Don't you worry!
xə́ḏ-a l-āyi l-almasāyi, Take this diamond,
ana ma… I don't…
ma ˁǝnd-i aš asawwi bī-ya. I have nothing to do with it.
ġūḥ bīˁ-a wu-štaġi aš ma lāzǝm. Go sell it and buy what is needed.
mlīḥ. Good.
axáḏ-a l-alma… He took the diam…
axǝḏtū-ha l-almasāyi wu-ġǝḥtu. I took the Diamond and went.
ana bǝqtu? I didn't steal (rhetorically: Did I
steal?)!
ma bǝqtu. I didn't steal.
hīyi ᴴᴱ(Mariya)ᴴᴱ qalə́t-l-i. Mary told me.
hāḏa l-ḥākǝm, The judge,
smáˁ-a lᵊ-ḥkīyi, heard the story,
qal-l-u: (and) told him:
fūt mᵊn-wǝčč-i, Get out of my sight,
ma aġīd aˁayə́n-ak, I don't want to see you,
wu-la tǝǧi baˁᵊd. and don't come again.
hāyi lǝ-ḥkīyi. This is the story.
125 The speaker probably means to say ḥākə́m-na, as she did before. It might be that the
speaker is influenced from Modern Hebrew, where the 2ms pronominal suffix -xa can
be used to address a judge.

ǝntǝm ᵊb-bēt-kǝm ham kanu-yǝḥkū-ha Did they use to tell this story also
l-āyi lǝ-ḥkīyi? in your family?
lō hāyi lǝ-ḥkīyi kānǝt bass mal-ˁamm- Or was this story (told) only by
u Yusēf aḷḷa yǝġḥám-u? dear uncle Yusēf, god bless his
memory?

196 4 Texts
4.6.3 kǝl ˁǝnd l-īhūdi wu-nām ˁǝnd-ǝn-nǝṣġāni

(Eat at the Jew's house and sleep at the Christian's house)
A: Narrator:
B: Interviewer:
Yogev Yahezqel
A: aku maṯal, There is a saying,

yqǝllō-l-ǝm: telling them (the Muslims):
kǝl ˁǝnd l-īhūdi, Eat at the Jew's house.
ā? Okay?
wu-nām ˁǝnd-ǝl… And sleep at the…
B: hāyi yqǝllō-l-ǝm l-ǝl-aslām. They say it to the Muslims.
A: l-ǝl-aslām. To the Muslims.
wu-nām ˁǝnd-ǝn-nǝṣġāni. And sleep at the Christian's
house.
lēš? Why?
l-īhūdi ma yākǝl laḥᵊm xǝnzīġ, The Jew doesn't eat pork,
yǝqdaġ yākǝl mn-ǝl-akᵊl māl-u. (and so the Muslim) can eat from
his food.
ǝl-masīḥi… The Christian…
ma ta… you can't…
tākǝl ˁǝnd-u… eat in his house…
ma yaklōn ˁǝnd-u lēn… they can't eat in his house
because…
yāk…. hāḏa la… he…
yākǝl laḥᵊm xǝnzīġ, he eats pork,
muḥarram ˁlē-hǝm l-ǝl-aslām. It's forbidden for the Muslims.
lākǝn ǝl… But the…
yqǝllō-l-u: they tell him:
nām ˁǝnd-ǝl… Sleep at the…
ˁǝnd-ǝl… at the…
la tnām ˁǝnd-ǝl-īhūdi, Don't sleep at the Jew's house,
nām ˁǝnd-ǝn-nǝṣġāni, sleep at the Christian's house,
kēf ǝn-nǝṣġāni ma… because the Christian is not…
ma mṭahhaġ, not circumcised,
ǝḏa māt, if he (the Muslim) dies,
yaˁni ḥǝtti yġidōn yˁǝġfōn hayyi… I mean so that they want to
know which…
hayyi masīḥi wu-hayyi… which one is Christian and
which…
wu-hayyi mǝslǝm, and which one is Muslim,

yˁǝġfō-nu mn-ǝṭ-ṭhūr māl-u. they will know him from his

circumcision.
lak126 ˁǝnd-ǝl-īhūd… But for the Jews…
B: i, Yes,
lēn ǝl-īhūdi mṭahhaġ, because the Jew is circumcised.
A: ᵊmṭahhaġ. Is circumcised.
yǝnxálǝṭ mᵊn… He will get mixed up with the…
126 Probably starts to say lākǝn 'but', but is being distracted by the interviewer.

198 4 Texts
4.6.4 l-īhūdi wu-t-tǝngāyi (The Jew and the jug)

Narrator:
hāyi… It was…
aku kōma… There were many…
fǝd-aġbaˁ xams ᵊġǧīl yhūd, around four or five Jewish men,
kǝll šǝbbaṯ ytǝrsōn ᵊǧyūb-ǝm ḥabb every Saturday they would fill their
raqqi, pockets with watermelon seeds,
wu-aku qaḥwa, and there was a coffee shop,
yġuḥōn yqǝˁdōn b-ǝl-qaḥwa. they would go sit in the coffee
shop.
hāyi… One time…
qaˁdu b-ǝl-qaḥwa, they were sitting in the coffee shop,
wu-aku wēḥǝd ˁǝnd-u mǝṭi yḥammǝl and there was someone who had a
ᵊˁlē-nu tǝngayāt. donkey on which he used to load
jugs.
yġūḥ ybīˁ-a. He used to go sell them.
hāḏa kǝll ma yǝmši mn-ūnīki yˁayə́n- Every time he used to pass by (the
ǝm yqum-ysǝbb b-ǝl-īhūd wu-yšattǝm coffee shop), he saw them and
b-ǝl-īhūd. started to curse and to come down
on the Jews.
tāĺ i-ha, One time,
aku wēḥǝd mn-ǝl-qāˁdīn qāl: One of the men sitting there said:
maḥadd127 yǝṭlaˁ mᵊn-ḥáqq-u bass No one but me can deal with him
ana. (literally: come out from his
rightness).
aš tġīd ᵊtsūwī-l-u? (They asked him:) what do you
want to do to him?
ana ma aqūl. I am not going to say.
asūwī-ha lᵊ-ḥkīyi wu-t-tāli. I will do the thing and then (you
will know).
hāḏa ǧā qa-yǝtmandal yōm ǝš-šǝbbāṯ He (the donkey owner) came by all
wu-qa-ysǝbb wu-yšattǝm b-ǝl-īhūd. cocky on Saturday, cursing and
coming down on the Jews.
hāḏa ḥǝḏḏáġ-l-u ǝbġi, The other one prepared a needle,
ǧā lí-ṣōb-ǝl… got close to the…
ǝl-mǝṭi, the donkey,
127 A compound based on the negator ma and the numeral aḥḥad 'one'.

ᵊnġaz-u b-aḏān-u b-ǝl-ǝbġi. (and) pricked his ears with the

needle.
hāḏa wǝǧˁə́t-u, It hurt him (the donkey),
naġza qwīyi. (because it was a) strong prick.
wǝǧˁə́t-u, It hurt him,
qam-ygammǝz, (and) he started to jump.
nafaḏ… He shook off…
t-tǝngayāt kǝll-a wǝqqáˁ-a b-ǝl-aġḏ̣. (and) all the jugs fell down on the
ground.
ġāḥ hāḏa štaka ˁlē-nu, This guy (the donkey owner) went
to complain about him,
b-ǝš-šǝrṭa. to the police.
kan… He was…
ǧabō-nu. They brought him (the Jew to the
police).
hāḏa… ǝnta lēš kǝssáġt-l-u l… Why did you break his…
tǝngayāt? jugs?
qal-l-u: He told him (to the police officer):
ana ma kǝssaġtu t-tǝngayāt. I didn't break the jugs.
ana ġǝḥtu wǝššitō-nu. I went to whisper in his (the
donkey's) ear.
ǝnta ǝḏa yhūdi bn-īhūdi mǝṯᵊl-ma qa- If you are a Jew who is the son of a
yqūl, Jew, like he says,
aššon... how come...
ǝl-yōm šǝbbaṯ, today is Saturday,
aššon... How come…
tǝštáġǝl yōm ǝš-šǝbbaṯ? you work on a Saturdays?
wu-hāḏa zaˁal wu-nafaḏ l... And he got angry and shook off…
ᵊl-ḥamᵊl māl-u. his load.
ana aš ˁǝnd-i bī-ha? I have nothing to do with it
(rhetorically: what do I have with
it?).
qalō-l-u: They told him (to the donkey's
owner):
dīˀ128! Quickly!
xalli yǝṭ... Let him...
ṭǝġdō-nu l-āḏa, They kicked him out,
abu lǝ-zmāl, the donkey's owner.
wu-ṭalaˁ hūwi barāˀa. And he (the Jew) came out
innocent.
128 An ideophone that conveys the message of urge.

200 4 Texts
4.6.5 aṣl-ǝm lō fǝˁl-ǝm? (Instinct or acquired behavior?)

Narrator:
tāǧǝr, A merchant,
ˁǝnd-u bzazīn ᵊṯnēn. had two cats.
ˁǝnd-u bn… He had…
bzazīn ᵊṯnēn mġabbi. he raised two cats.
hāḏa… This guy,
mǝn yǝqˁǝd yākǝl, when he sits to dine,
kǝll bǝzzūna, each cat,
yǝṭˁī-ha šamˁa, he gives it a candle,
yǝšˁə́l-a lᵊ-šamˁa wu-tǝqˁǝd… he lights the candle, and it sits…
tǝnṭə́ġ-u lǝmman yxallǝṣ ᵊl-akᵊl. it waits for him until he finishes
(eating) the food.
xallaṣ ᵊl-akᵊl, When he finishes the food,
yǝṭˁī-hǝm ᵊllǝ-hǝm… he gives them…
yṭǝffī-ha129 lᵊ-šmīˁ wu-yǝṭˁī-hǝm ᵊllǝ- he turns the candles off and gives
hǝm ᵊl-akᵊl. them the food.
fád-ᵊnhāġ ǧā ṣadīq-u l… lē-nu, One day his friend came by,
qa-yˁayyǝṭ… screaming…
aš… "What…?"
aškun hāyi lǝ-bzāzīn? What's (going on with) these cats?
waḥdi mᵊn-hōn wu-waḥdi mᵊn-hōn One from this side and one from
wu-lēzmīn šamˁ, the other and they hold a candle,
wu-šēˁǝ… wu-šēˁə́l-a. and you light it.
ana hāyi… This…
ṣāġ-l-i snīn aġǝbbī-hǝm ˁala-hāyi. I have been training them to (do)
this for years (now).
haḏōli fǝˁl-ǝm lō aṣl-ǝm? These (cats), is it something that
they learned to perform or their
instinct (literally: their origin)?
lā! No!
haḏōli… They…
aṣl-ǝm, It's their original behavior,
129 This story was told over the phone, so the quality of the recording is unfortunately
not optimal and there are some blackouts. In this case the prefix y- of this verb form
is inaudible.

mˁǝllə́m-ǝm wu-mġǝbbī-hǝm. I taught them and trained them.

zēn, Okay,
ana aġwī-k mani130 aṣl-ǝm wu-mani I will show you what is their
faṣl-ǝm131. instinct and what isn't.
hāḏa ṣād-l-u ǧǝġdīn. He hunted mice.
hāḏa ma ǧā lēzm… (Rhetorically:) didn't he came…
lēzmī-ha l-ᵊbzazīn l-ᵊšmīˁ wu-qa- (and see that) the cats held the
yākǝl? candles while he was eating?
ḥaṭṭ l… He put…
l-ǝl-ᵊbzazīn ᵊǧ-ǧǝġdīn. the mice for the cats.
haḏōli farru l-aku wu-l-māku wu- They stopped everything (literally:
rakḏ̣u ˁal-ǝǧ-ǧǝġdīn. the existent and the inexistent) and
ran after the mice.
ana aš qǝlltō-l-ak? What did I tell you?
ma qǝlltō-l-ak haḏōli aṣl-ǝm lō fǝˁl- (Rhetorically:) didn't I ask
ǝm. (literally: tell) you if that is their
instinct or something they learned?
qāl: He said:
aṣl-ǝm ma yṭiqōn yǝtf… In their instinct they can't…
yfǝġqū-ha l-ǝl… l-ǝl… differentiate between…
ǧǝġdīn wu… mice and…
130 The narrator uses the interrogative pronoun mani 'who' when she actually refers to
'what'.
131 The narrator uses here the contradiction between faṣᵊl and aṣl, while earlier and later
she uses the contradiction between aṣl and fǝˁl. Both faṣᵊl and fǝˁl are used to describe
an acquired ability whereas aṣl is used to describe an original instinct. Having said
that, the narrator herself gets them confused several times along the story.

202 4 Texts
4.6.6 xǝnfᵊsāna xǝnfᵊsāna! (Oh beetle!)

Narrator:
Yardena Sason
mǝn kǝntu zġayyġi, When I was little,

kānu yqǝllō-l-i, they used to tell me:
tāli d-aḥkī-l-ǝk ᵊḥkīyi, Come and I will tell you a story,
wu-aˁǝbbī-ki b-ǝl-quṭīyi, and I will put you in a box132.
wu-hāyi lǝ-ḥkīyi: And this is the story:
kān wu-ma kān ˁala-aḷḷa-u tǝklān. Once upon a time.
l-ǝǧ-ǧġēdi dǝkkān b-sūq ǝl-Midān. The rat had a stand in Midān
market.
ˁayán-a l-xǝnfᵊsāna. He saw the beetle.
"xǝnfᵊsāna xǝnfᵊsāna! "Oh beetle!
tġidēn ᵊzzwiǧā-na133?" Do you want to marry me?"
"ila tǝzˁal wiyā-ha… "If you get mad with her…
wiyā-yi, with me,
bēš tǝqtə́l-ni?" With what would you hit me?"
"b-ḏǝnbə́t-i lǝ-kbīġi." "With my big tail".
"fūt fūt! "Go away, go away!
d-anˁal abū-k l-abu taras ḥadīda134! I curse your father, the owner of an
iron shield!
wu-ǝmm-ak, And (as for) your mother,
aġbaˁ ᵊmḥābǝs b-īd-a". may she have four rings on her
hand".
ġāḥ ǝǧ-ǧġēdi lǝ-kbīġ, (So) the big rat went,
ǧā lǝ-ǧġēdi lǝ-zġayyǝġ. (and then) came a small (rat).
qal-la: He told her:
"xǝnfᵊsāna xǝnfᵊsāna! "Oh beetle!
132 The clause "and I will put you in a box" is uttered only for the purpose of making a
rhyme.
133 JB form should be tzūwǧē-ni. For the narrative purpose of rhyme, the speaker uses the
suffix -na instead of -ni and precedes ā instead of ē to it. In addition, the prefix t- of
the 2.f.s. assimilates to the first consonant of the root z, which happens again at the
end of the story.
134 My informants say that this curse is frequent in children's story telling, and that its
final part is just a pun which softens the harshness of the curse and rhymes with the
following sentence.

lēš gāˁda135 ˁal-bibāna? Why are you sitting on the window

sill?
tġidēn ᵊzzwiǧā-na?" Do you want to marry me?"
"ila tǝsˀal136 ˁlē-yi, "If you get mad with me,
bēš tǝqtə́l-ni?" with what would you hit me?"
"b-ḏǝnbə́t-i lǝ-zġayyġi". "With my small tail".
"i, "Yes,
azzūwə́ǧ-ak". I will marry you".
135 MB pronunciation and conjugation.

136 Pronounces tǝsˀal 'you (m.s.) ask'. However, with comparison to the former equivalent
part of the story, we can assume that she meant to utter tǝzˁal 'you (m.s.) get mad'.
The two verb forms are close in pronunciation.

204 4 Texts
4.7 Political discussions

4.7.1 qa-ylǝṭmōn (They beat their chests)
A: haḏāk ǝl-yōm ˁǝnd-hāḏa… A couple of days ago we were at…
PN kǝnna, PN's place,
ftǝḥtō-nu qa-aqallǝb. I turned it on (the TV) and
changed (channels).
(….) (….)
hāyi l-Furāt mlīḥa. This (TV channel,) l-Furāt is good.
ana tǝˁǧə́b-ni. I like it.
B: i, (Sarcastically:) yes,
hāyi mǝṯᵊl-ma yǝftáḥ-a… it's like (when) he turns it on…
C: i, Yes.
smaˁt bī-ya laṭᵊm? Did you watch (literally: hear)
the chest beatings137?
A: i, Yes,
ġmād ᵊˁlē-hǝm. May they die (literally: dirt on
them)!
B: yǝqˁǝd saˁāt y… He sits (for) hours…
yǝsmaˁ bī-ha l-āḏa. and watches (literally: hears) it.
C: saˁāt? (For) hours?
i. (Sarcastically:) yes.
wiyā-ki yqǝˁdōn saˁāt. (Sarcastically: as if) with you
(someone can) sit for hours.
azyad mᵊn-daqīqi ma txǝllī-ni She doesn't let me watch it (the
fētə́ḥ-a. channel) for more than a minute.
B: aku wēḥǝd yǝftaḥ… (Rhetorically:) is there anyone
who turns on…
yǝftaḥ-a l-āyi wu-yˁāyǝn ᵊl-…? turns it on and watched the…?
C: yaḷḷa yaḷḷa qa-yḏǝġbō… Finally, they are hitting…
qa-yḏǝġbōn zǝnǧīl, hitting (themselves with) chains,
ma tǝqˁǝd tˁayə́n-a? wouldn't you sit and watch it?
A: baḷḷa aˁayə́n-a. Indeed, I would watch it.
i. Yes.
C: ᴴᴱ(nu)ᴴᴱ, So,
qə́l-l-a. tell her.
A: ᴱᴳ(yeah)ᴱᴳ. Yes.
C: wu-taṭbīġ. And Tatbir138.
137 Refers to the Shi'ite tradition of beating themselves on the chest during the day of
Ashura to mourn for the martyrdom of Husayn ibn ˁAli.
138 Another ceremonial act which is performed to mourn Husayn ibn ˁAli's death. The prac-
tice of Tatbir includes striking oneself with a sword on the head, causing blood to flow.

4.7 Political discussions 205
A: ana… ana… ana… I… I… I..

qabᵊl-sǝntēn, Two years ago,
kǝntu-rēhǝm b-ǝl-arbaˁīn… was present in the Arbaˁīn139…
b-ǝl-arbaˁīn māl-ǝm. in their Arbaˁīn.
C: ᴴᴱ(ken)ᴴᴱ? Really?
kānǝt… It was…
hōni ham ˁayǝnnā-nu. here we also saw it.
A: wu-ǧǝt baṣāt, And buses came,
wu-ǧabə́t-ǝm, and brought them (the
followers),
wu-štaġal ǝl-laṭᵊm. And the chest beating started.
b-ǝl-miyāt. Hundreds (of them).
aqūl: I said (to myself):
i! Yes!
inšaḷḷa dōm-kǝm ᵊtlǝṭmōn! I wish you will beat your chest
forever.
C: aqə́l-l-ak, I am telling you,
hāyi ṣāġǝt qaṭēn ˁan-ma kǝnna. It became double (as extreme)
than when we were (in Iraq).
A: áškun-ayi? What?
C: ana qēˁǝd b-ǝl-bēt, I sit at home,
hōni b-Īsrael, here in Israel,
b-ǝl-bēt wu-qa-axāf. at home and I am afraid.
ašlon kǝnna-nǝftarr wiyā-hǝm? How did we use to hang around
with them?
A: ma kanu-yˀǝḏḏōn ǝš-šīˁa. The Shi'ites didn't use to harm.
C: ašlon kǝnna-nǝftarr wiyā-hǝm? How did we use to hang around
with them?
ana… I…
A: ǝš-šīˁa… ǝš-šīˁa… The Shi'ites…
ǝš-šīˁa ma… the Shi'ites didn't…
C: hāyi t-taṭbīġ kanu-yṭǝbġōn ǝṣ-ṣbāḥ. They used to make the Tatbir in
the morning.
afūwə́t-a? I wouldn't miss it (rhetorically:
would I miss it?).
A: ana b-bāl-i aṭlaˁ… I intended to go out…
ana… I…
C: aku sana afūwə́t-a? There wasn't even one year in
which I missed it (rhetorically: is
139 Arbaˁīn, literally: '40', is a Shi'ite observance that occurs forty days after the Day of
Ashura. It commemorates the martyrdom of Husayn ibn ˁAli.

206 4 Texts
there a year in which I missed

it?).
A: ana hammēn. Me neither (literally: too).
afūwə́t-a? I wouldn't miss it (rhetorically:
would I miss it?).
ana hammēn. Me neither (literally: too).
C: ᴴᴱ(ēn… No (way)!
ma… ma ze)ᴴᴱ? Impossible (rhetorically: what is
it?).
A: i... Yes…
lēbsīn l... l... l... they wear the…
lᵊ-dšadīš ǝl-biḏā, the white robes,
C: ǝl-biḏā wu... The white and…
A: i. Yes.
C: wu-lǝ-dmayāt kǝll-a. And the blood is all over.
A: wu-lǝ-dmayāt qa-t… And the blood…
B: emm... Moreover,
tqaddmu. They have progressed.
hāyi… l-ˁām, Last year,
b-ǝd-Diwanīyi kānǝt masīra. in Diwanīyi there was a march.
kǝll sāˁa mawkǝb mal-ma aˁġǝf Every once in a while there was
hayyi ġmād. a parade of I don't know which
idiot (literally: dirt).
kǝll wēḥǝd lēbǝs šǝkᵊl. Each one was wearing a different
kind (of outfit).
aku mxǝllī-l-ak ᵊnǧāna bī-ha ṣǝbᵊġ, There were (people) who put a
bowl with color in it,
wu-yġuḥōn y... l... hāḏa... and they go…
wǝṣla wu-yṣǝbġū-ha... they dye a piece (of cloth)…
C: hāyi.. It…
i... yes…
hāyi kānǝt... It happened…
B: hāyi bᵊ-mkān ǝd-damm. It's instead of the blood.
hāyi bᵊ-mkān ma hǝmmi... It's instead of them…
yaˁni... I mean….
yṣǝbġu... they dye…
A: hā… Oh…
yaˁni baˁᵊd ma... It means that they no more…
ma qa-yḏǝġbōn ˁala-ġās-ǝm? hit their heads?
C: ma mǝˁqūla. It doesn't make sense.
aš ma qa-yǝḏ̣ǝġbōn? They hit themselves
(rhetorically: how come they
don't hit?).

B: ᴴᴱ(aval)ᴴᴱ ᵊmxǝllī-l-ak ᵊnǧāna bī-ya But they put a pile with dye in it,
ṣǝbᵊġ,
wu-yǝǧōn yṣǝbġū-ha l-ǝl... and they come and dye…
l-ǝl-qǝmṣān māl-ǝm. their shirts.
C: hāyi... It…
i, yes,
ᴴᴱ(bemet)ᴴᴱ, Indeed,
ǝl-ˁām ˁayǝnnā-ha l-āyi lǝ-ḥkīyi. Last year we saw this thing.
B: yaˁni xaṭṭaš140 yˀǝḏḏū-ha l-nafs-ǝm (Sarcastically:) I mean, why
baˁᵊd? should they hurt themselves
anymore?
A: wu-ana... And I…
i... yes…
ana... I…
hāyi… It…
qabᵊl-sǝntēn, two years ago,
mǝn ˁayǝntū-ha l-hāyi, when I saw that,
kǝntu hōni, I was here,
ˁǝnd-PN, at PN's place,
qēˁdīn hōn. (we were) sitting here.
C: ᴴᴱ(ken Yes,
ken)ᴴᴱ, yes.
b-ǝl-ġǝbˁīn. In the Arbaˁīn.
ġǝbˁīn. Arbaˁīn.
hāyi qabᵊl-tlēṯ ᵊsbuˁāt kānǝt. It was three weeks ago.
A: qa-tǝǧi baṣāt mᵊn-kǝll ǝd-dǝni. Buses from all over the world
were coming.
hāḏa l-bāṣ ǧā mᵊn... This bus was coming from…
mᵊn-Stᵊrālya, from Australia.
hāḏa l-bāṣ ǧā, that bus was coming,
baḷḷa, really,
mn-ǝl-Nāmsa, from Austria,
hāḏa mᵊn-ǝl-Suwēd, this one from Sweden
hāḏa... that one…
B: wu-lēš wnīki ham ysūwōn. But there (in these countries)
they also do (the ceremony).
ᵊnzūl aš... It's a plague how…
A: wēhuwē! Oh!
wu-kǝll-ǝm ynǝz... And all of them…
qa-ynǝzlōn, go down (from the busses),
140 The ġ of the original compound xaṭġaš, which means 'for what', assimilated into the
preceding ṭ.

208 4 Texts
wu-yġuḥōn l-āyi… and they go to this…

lēbsīn lᵊ-ḥwās ǝs-sūd, wearing black clothes,
wu-yǝbdōn ylǝṭmōn. and they start beating themselves.
C: ᴴᴱ(ken, Yes,
ken)ᴴᴱ, yes.
A: hāyi s-sāna, This year,
b-Ṭorōnṭo sawwu lǝṭmīyi. in Toronto they made a chest
beating ritual.
C: ᴴᴱ(bemet)ᴴᴱ? Really?
A: waḷḷa. I swear to God.
sawwu lǝṭmīyi, They made a chest beating ritual.
bas qa-ybayyǝn… But it seems…
ašu... somehow…
ašu ṣāġǝt ṣaṃṭa ˁaqb-a, somehow there was silence after
it (means: no one said anything
about it).
baˁᵊd ma ˁayǝnnā-ha nōba lǝxx. We didn't see it again anymore.
ana... I…
ana ftaḥtu ᴱᴳ(televi… televižen)ᴱᴳ, I turned on the TV,
qa-… qa-yǝġwī-hǝm l-aḏōli qa- they were showing them beating
ylǝṭmōn wu... themselves and…
B: ˁa-bāl-ak b-Bǝġdād. As if it is in Baghdad.
A: qǝltu: I said (to myself):
wī s... Oh…
wī saˁt-ǝm lǝ-sōda141! Oh (may it be) their darkest
(literally: black) time!
ašlon lǝḥqō-na lí-hōni haḏōli lǝ- How did these idiots (literally:
myāti? dead) chase us here (to
Toronto)?
C: ᴴᴱ(aval)ᴴᴱ ᵊb-Landǝn ᴱᴳ(sǝryǝz)ᴱᴳ, But in London it is serious,
wnīki azyad, there it is more (intense),
aš qa-yǧ... what…
B: wu-ǝs-Suwīd wu-l-hāḏa? And Sweden and...?
C: b-ǝs-Suwīd... In Sweden…
A: ǝs-Suwīd ᵊfnō-ha. They destroyed Sweden.
ǝs-Swīd142 axḏū-ha axǝḏ. They took over Sweden.
C: b-Dēnimark. In Denmark (as well).
141 JB form for 'black' is sudā. In this idiom, however, the common use is sōda.
142 The name Sweden is pronounced in three different ways in this conversation: Suwēd,
Suwīd, and Swīd.

4.7.2 aġla dawla (The most precious country)

A: yġuḥōn… They go…
yġuḥōn l-ǝs-sōq, they go to the market,
ǝt-ᴴᴱ(tǝlǝvǝzya)ᴴᴱ.. the TV (channel).
y… yġuḥōn l-ǝs-sōq, They go to the market,
wu-ylǝqṭōn ᵊkyās ᵊmn-ahl ǝl- and they gather bags from the
mxaḏḏaġ, greengrocer.
yaxḏō-nu wu-yǝtᵊbǝrrˁō-nu143 l- They take it (the bag) and donate
aḏōli l-fǝqra. it to the poor.
yǝlqōn faqīr… They find a poor person…
B: mani l-yġūḥ? Who is the one going (to the
market)?
A: yǝlqōn faqīr… They find a poor person…
C: haḏōli mn-ǝl-iḏāˁa. The ones from the broadcast.
A: mn-ǝl-iḏāˁa mal-tǝlǝfizyōn. The ones from the broadcast of
the TV.
B: hā… Oh…
mn-ǝl-iḏāˁa, from the broadcast,
i. yes.
C: i, Yes,
yaˁni yǝṭˁō-hǝm hāḏa… I mean, they give them…
B: yaxḏō-l-u samka yaxḏō-l-u ǧīǧi, They take fish or chicken for him
(for the poor person),
wu-yǝtbǝrrˁo-yā-nu yǝṭˁo-yā-nu b- and they donate it and give it to
ǝl-kīs. him in the bag.
C: kǝll-ǝm… All of them…
kǝll-ǝm… all of them…
B: šukran, (The poor person reacts and
says:) thank you,
ᴴᴱ(we ze)ᴴᴱ… and (all that)…
wu-yǝndˁī-l-ǝm… and blesses them…
C: lō wlād ᵊzġāġ hǝmmi, They are either little children,
lli-qa-yǝštǝġlōn wu-ysaˁdōn ahl-ǝm. who work and help their
families.
l-ab ma yǝštáġǝl, (because) the father doesn't
work,
lō l-ab ᵊnqatal b-ǝl-hāḏa… or the father got killed in the…
A: wlād ˁǝmġ-ǝm ˁašġ ᵊsnīn… Children whose age is 10 years…
ṯnaˁš sana. 12 years.
143 Pronounces the word with an anaptyctic vowel, though there is no reason for its
insertion. The same verb form is uttered again by the same speaker later on without
the anaptyctic vowel.

210 4 Texts
B: ma qālu mǝmnūˁ hāyi baˁᵊd l-u… But they said that it is forbidden
from now on…
ma hāḏa lē… Since it is…
ǝl-ᴱᴳ(lēbǝr)ᴱᴳ. labor.
A: hāyi l-šēn ᵊq-qa-yṭǝllˁō-nu. This is the thing that they show
(on TV).
yōm yōm. Everyday.
b-ǝr-rǝmḏān, During the Ramadan,
yōm yōm. everyday.
C: ᴴᴱ(aval)ᴴᴱ fǝqǝġ ᵊlli… But (a level of) poorness that…
ᴴᴱ(bemet)ᴴᴱ ma… Really, no…
ḥǝtti haḏōli l-mǝˁdān ᵊl-kānu, Even these gypsies that were
(means: we used to see) in Iraq,
ma kān hēkǝḏ fǝqǝġ. were not so poor.
B: ma ˁaǧībi hā… hāy… hā… (Rhetorically:) isn't it
hāyi…? amazing…?
A: aġla… aġla… The richest…
aġla dawla b-ǝl-ˁālam hūwi l-ˁIrāq. Iraq is (means: has the potential
to be) the richest country in the
world.
B: baḷḷa aġla dawla! Indeed the richest country!
A: b-ǝl-ˁālam! In the world!
B: i. Yes.
i. Yes.
A: sūwō-hǝm hassa… They (means: the war) made
them now…
Afrīqya ham aḥsan mǝnn-ǝm. Even Africa is better than them.
ma tǝtˁaǧǧab? Amazing (rhetorically: wouldn't
you be amazed?)!

4.7.3 ahl ǝl-ḅēṇḅaġāt wu-l-qūṭ (The ones with ties and suits)
A: hāyi kān ˁǝd-na mˁ… We used to have…
mˁallmi b-Frank ˁĪni144, a teacher in Frank ˁĪni (school),
PN, (her name was) PN,
kānǝt ᵊddǝrrə́s-na145 ǧuġrāfya. She used to teach us geography.
B: emm. Yes, (I remember).
hāyi baˁə́d-a ṭāybi? Is she still alive?
A: baˁə́d-a ila-ssa b-Lōs Anǧǝlǝs. She is still in Los Angeles.
bǝnt-a, Her daughter,
ᵊṣdiqə́t-na. is our friend.
baqa fǝd-ᵊnhāġ, So one day,
waḷḷa wu-xabrə́t-ni, she suddenly called me,
qalə́t-l-i: and told me:
ǝmmi ǧǝt wu-qa-ddawwǝġ146 ˁlē- My mother came, and she is
kǝm. looking for you.
baḷḷa, Really,
wu-aˁzə́m-a ˁǝnd-i l-ǝl-bēt, I invited her to my house,
sūwitō-l-a ˁǝšwīyi. I made dinner for her.
baqa, So,
qa-tǝḥki ˁal-ˁIrāq. she was talking about Iraq.
ma hāyi axū-ha, Her brother, as you know,
kān āmᵊr ǝl-qūwa ǧ-ǧawwīyi. was the commander of the air
force.
awwal wēḥǝd b-zaman ˁAbd ǝl- (He was) the first one in the
Karīm Qāsǝm qǝtlō-nu b-ǝṯ-ṯawra times of ˁAbd ǝl-Karīm Qāsǝm
māl… whom they killed in the
revolution of…
mal-tlāṯi wu-sǝttīn. (of 19)63147.
qal… qalb-a mǝǧmūġ ˁlē-hǝm. Her heart is burning (with anger)
against them.
kǝn-tqūl: She said:
ᴹᴮ(hāyi… hāḏa l-ˁIrāq aš ṣār bī? What has become of Iraq?
l-xaṭǝr aḷḷa! In the name of God!
wēn haḏōla ahl ǝl-ḅēṇḅaġāt wu-l- Where are the ones with the ties
qūṭ ǝl-ḥǝlwa? and the beautiful suits?
š-šōn)ᴹᴮ… hāḏa… hāyi… How…
144 A name of a famous and prestigious Jewish school in Baghdad.

145 The 3.f.s. prefix t- of the PC assimilated into the following d.
146 The 3.f.s. prefix t- of the PC assimilated into the following d.
147 The revolution in which ˁAbd ǝl-Karīm Qāsǝm, the prime minister of the Republic of
Iraq between 1958-1963, was overthrown by the Ba'ath party.

212 4 Texts
ašlon zafra… what kind of filth (literally:

grease)…
hāyi… (and all) that…
tqūl: She said:
ᴹᴮ(šlōn)ᴹᴮ… How…
tqūl: She said:
ašlon yaˁni škulāt zafra hāyi? What kind of filthy people are
they?
baqa bass qa-tˁāyǝn b-ǝt- She is only (under the impression
ᴱᴳ(tǝlǝvižǝn)ᴱᴳ. of the things she) sees on TV.
tqə́l-l-i: She told me:
ᴹᴮ(wēn-ǝm haḏōla ahl ǝl-kašxa Where are the elegant ones with
wu-ǝl… ḅēṇḅaġāt)ᴹᴮ? the ties?

4.7.4 Maṣᵊr (Egypt)

A: mǝṯǝl-ma ham… Like also...
aš qa-ysūwī-l-a l-ǝl-Maṣᵊr? What he (Obama) is doing to
Egypt?
ḏǝdd-Maṣᵊr. He is against Egypt.
l-kalb ᵊbn ǝl-kalb. The son of a bitch (literally:
dog).
bas hassa qa-yǝṭˁī-ha flūs qām. But now he started to give
(Egypt) money.
(…) (…)
B: ᴴᴱ(lo)ᴴᴱ, No,
hassa ma qa-y… Now…
qa-ydǝbbġū-ha wiya-l… they (the Egyptians) are
managing things (well) with…
wiya-Ġazza. with Gaza.
qa-ydǝmmġō-l-ǝm ḥayāt-ǝm, They are ruining their lives,
ǝl-maṣriyīn. the Egyptians.
awwalan hāyi l… l… First of all these…
ǝl-xanādǝq, tunnels,
kǝll-a qa-yǝfǝž… fǝžrō-yā-hǝm. They bombed all of them.
qabᵊl-ᵊsbūˁ… A week ago…
qabᵊl-ᵊsbuˁēn, two weeks ago,
fǝžrō-l-ǝm yǝǧi-xamᵊs… they bombed about five…
A: bas, But,
hāyi l-fēnī-ha l-Maṣᵊr haḏōli, the ones that are making a mess
in Egypt,
qa-yḥǝġqōn wu-yhǝǧmōn haḏōli l… they are burning and destroying
these…
C: i, Yes,
ma hīyi hāyi. that's the thing.
hūwi qa-y… hāḏa… He…
qal-l-ǝm… told them…
qa-yġīd yˁǝkkə́f-ǝm l-aḏōli ahl ǝl- that he wants to strike the people
hāḏa… of this…
Ġazza. Gaza.
kēf qa… Because…
A: aš yˁǝkkə́f-ǝm? They can't be struck
(rhetorically: what (power can)
strike them?).
aš ydǝxxə́l-ǝm? No one can make them to get
inside (rhetorically: what (power
can) make them go inside?).

214 4 Texts
ṭal… ṭal… They got ou(t)…

mǝṯᵊl-ma yqə́l-l-ak: Like the saying (literally: like
what he (impersonal) tells you):
ṭalˁu mn-ǝl… They got out of the…
hāyi... this…
baˁᵊd aš yrǝǧǧə́ˁ-ǝm? no one can make them go back
(rhetorically: what (power can)
make them go back?).
B: muškila hāyi. It's a problem.
A: hāḏa… hāḏa y… This…
ǝǧ-ᴱᴳ(ǧīni)ᴱᴳ 148, a genie,
mǝn yǝṭlaˁ ᵊmn-ǝl… mn-ǝl… when he gets out of the…
mn-ǝl-ḅǝṭǝl, of the bottle,
baˁᵊd ma tǝqdaġ ᵊtġǝdd-ᵊtrǝǧǧə́ˁ-u. you cannot make him go back
anymore.
B: ᴴᴱ(naxon)ᴴᴱ. Right.
A: ṭalˁu mn-ǝl-ḅǝṭǝl. They got out of the bottle.
B: ᴴᴱ(naxon)ᴴᴱ. Right.
(…) (…)
(Sarcastically, about the Muslim (Sarcastically, about the Muslim
Brotherhood regime in Egypt:) Brotherhood regime in Egypt:)
A: hāyi l-rāqǝṣa ˁēyši ˁala-hāyi… A (belly) dancer is making a
living out of (wearing
provocative cloths)…
yġīd ylǝbbə́s-a fuṭa wu-yqǝˁˁə́d-a b- (and) he (Mhammad Mursi)
ǝl-bēt. wants to force her to wear a veil
and to make her sit at home.
148 Pronounces the word as in English. JB pronunciation would rather be ǧǝnni.

4.7.5 tālu l-Kanada (Come to Canada)

Talking about a nervous person they all know:
A: hūwi wnīki yˁayyǝṭ, He is (always) screaming there
(in the peaceful country where
he lives),
hōni lakan aš ysawwi? all the more so he would
(scream) here (in Israel)
(rhetorically: so what would he
do here?).
B: ᴴᴱ(et ha-emet)ᴴᴱ, As a matter of fact,
ṣǝdᵊq. it is true.
hōni wlāyi ma qa-tǝnǧárǝˁ. Israel (literally: the country here)
is unbearable.
ᴴᴱ(aval)ᴴᴱ wēḥǝd wēn yġūḥ? But where can one go?
kǝll-a ġmāda. All of them (the countries) are
bad.
C: tālu l-Kanada. Come to Canada.
B: i, Yes,
kǝll-a ġmāda. all of them (the countries) are
bad.
A: hassa qa-tqūl l-asˁār ġāli. You say now that the prices are
high (in Canada).
ǝḥna fǝkkarna bī-ha l-āyi. We thought about it (moving to
Canada).
C: ṣǝdᵊq fǝkkartem? Did you really think (about it)?
bali! I don’t believe you (Sarcastically:
yes!)!
A: ṭṭīḥ149 b-ǝl-īd? I wish it was possible
(rhetorically: does it fall into the
hand?).
ᴴᴱ(taˀamin li)ᴴᴱ. Believe me (if it were possible,
we would have come to Canada)!
149 The 3.f.s. t- prefix of the PC assimilates into the ṭ of the root.

216 4 Texts
4.7.6 fǝqra (Poor people)

A: hōni wēn aku fǝqra? Where are the poor people here
(in Israel)?
B: (The streets are full of them). (The streets are full of them).
C: wēn? Where?
b-ǝl-Hǝnd. In India.
B: (Here, in Israel). (Here, in Israel).
C: fǝqra? Poor people?
ǝš-šawārǝˁ mǝṭrūsa fǝqra? The streets are full of poor
people?
B: (Yes). (Yes).
C: wēn? Where?
B: (In Tel-Aviv). (In Tel-Aviv).
C: aku hēkǝḏ šēn? Really (literally: is there a thing
like that?)?
B: (Yes, today I was waiting for the (Yes, today I was waiting for the
bus, and I saw someone searching bus, and I saw someone
in the…) searching in the…)
C: b-ǝz-zǝbᵊl? In the garbage?
B: (In the garbage. (In the garbage.
In the middle of the day). In the middle of the day).
A: hōni aku wāḥdi hami, Here there is also someone,
aku wāḥdi maġa, there is a woman,
kǝll yōm tǝǧi tnaxbǝš b-ǝz-zǝbᵊl. she comes every day to pick in
the garbage.
D: hāyi yaxḏōn qwīṭi. They are collecting (literally:
taking) cans (to get the deposit
money).
C: ana ma aˁġǝf ǝḏa fǝqra. I don’t know it they are
(actually) poor.
D: i. Yes.
aku wāḥdi ˁǝd-na… There is someone in our
(neighborhood)…
tǝǧi tǝlbə́s-l-ak ṣǝdġīyi hammēni, she wears a bra,
wu-ˁarabāna mal-ᴴᴱ(supǝr)ᴴᴱ, and (goes with) a supermarket
cart,
wu-tǝqlə́b-u z-zǝbᵊl kǝll-u b-ǝl- and she turns the garbage (can)
hāḏa… upside down in the…
b-ǝl-ᴴᴱ(bǝnyān)ᴴᴱ, in the building,
tġīd tāxǝḏ mᵊn-hāyi l-qwīṭi wu-l- (because) she wants to take cans
bṭūla. and bottles.
C: aku ˁǝd-na b… There is in our…

b-ǝl-mǝnṭaqa māl-na wāḥdi maġa, in our neighborhood a woman,

ᵊtnām b-ǝš-šārǝˁ. who sleeps on the street.
ᵊtnām ˁala-qanafa b-ǝš-šārǝˁ. She sleeps on a sofa in the street.
wu-kǝll ma amši aˁayə́n-a. And each time that I walk by I
see her.
axə́ḏ-a l-kalba b-ǝl-lēl asīyə́ġ-a, I take the dog at night for a
walk,
yuǧáˁ-ni qalb-i ˁlī-ha. (and) my heart hurts for her.
wu-hāyi mxalli qabl-a fǝd- And she puts in front of her some
ᴴᴱ(sakīm)ᴴᴱ, bags,
ṯnēn tlāṯi, two or three,
naylunāt, (made out of) nylon,
mṭarsa aškāl ᵊlwān, filled with many things (literally:
a variety of colors),
ma aˁġǝf aš ᵊmxalli. I don’t know what she puts (in
them).
D: zbalāt. Garbage.
C: ᴴᴱ(az)ᴴᴱ hāyi yǝǧī-ni xṭīyi ˁlī-ha, So, I pity her,
wu-aˁayǝn-a nēymi, and (when) I see her sleeping,
axǝllī-l-a ˁǝšġīn Šēkel b-ǝl… I put 20 Shekels in the…
b-ǝn-naylōn māl-a. in her bag.
fǝd-yōm ayǝntū-ha qēˁdi, One day I saw her awake,
ma nēymi, she was not sleeping,
ǧītu qad-aṭˁī-ha flūs, I came to give her money,
wu-ˁaṭǝt ˁlē-yi, and she screamed at me,
kǝn-tqə́l-l-i, she told me:
aš qa-yǝǧi b-bāl-ak? What do you think (literally:
what comes into your mind?)?
lēš ana ˁayə́z-ni flūs? I don't need money (rhetorically:
why, do I need money?).
D: yǝˁǧə́b-a tnām b-ǝš-šārǝˁ. (Sarcastically:) she likes sleeping
on the street.
hāyi maraḏ hāḏa. She has a disease.
C: lēš ana ˁayə́z-ni flūs? I don't need money (rhetorically:
why, do I need money?).
ana kǝll šēn ma ˁayə́z-ni, I don’t need anything,
kǝll šēn ˁǝnd-i. I have everything.
waḷḷa tǝtˁǝǧǧbēn, You really get amazed,
tǝtˁǝǧǧbēn ˁlī-ha. you get amazed by her.
A: hāyi aku wāḥdi b-ǝl-pārk, There is one woman in the park,
hōni, here,
ham hēkǝḏ. (who is) also like this.
C: ham tnām b-ǝš-šārǝˁ? Does she also sleep on the street?

218 4 Texts
A: b-ǝl-ḥadīqa tnām, She sleeps in the garden,

b-ǝl-mamša mal-ḥadāyǝq maku? In the path between the gardens,
you know.
wnīki. There.
yaˁni tˁayə́n-a. I mean, you see her,
yǝǧī-k ᵊxṭīyi ˁlī-ha. (and) you pity her.
C: ma ana qa-aqə́l-l-ǝk, I am telling you,
ana yǝǧī-yi xṭīyi ˁlī-ha, I pity her,
wu-axǝllī-l-a flūs b-ǝn-naylōn mǝn and I put money for her in the
hīyi nēymi bǝla-ma tḥǝss. bag when she is asleep without
her noticing.
fǝd-yōm qēˁdi, One day she was awake,
ǧītu qad-aṭˁī-ha, I came to give her (money),
ašlon ˁēṭi ˁāṭǝt ˁlē-yi. (and) she screamed a big
(literally: how) scream at me.
A: kan-qǝlt-l-a, You should have told her:
la ḥsab-ǝk, Go to hell (literally: (may God)
not take you into account),
kam marra ana… how many times I (gave you
money)…
C: la, No,
xāybi. poor her.
kǝn-tqə́l-l-i… She told me…
yaˁni, I mean,
hīyi qa-tǝtšǝkkə́r-l-i wu-hāḏa, she was thanking me and (all)
this,
tqə́l-l-i, she told me,
bas ma mǝḥtaǧāyi ana, but I don’t need,
ma yǝnġād aḥḥad yǝṭˁī-ni flūs, I don’t need anyone to give me
money,
tˁǝǧǧabtu bī-ha l-hāyi l-ḥkīyi mᵊn- I was really surprised by this
ṣǝdᵊq. thing.
D: mǧanīn. (There are) crazy (people).
mǧanīn. (There are) crazy (people).
B: (Because she is homeless. How (Because she is homeless. How
many cans does she need to give many cans does she need to give
back (to earn enough money)? back (to earn enough money))?
D: mani qal-l-ak ma ˁǝnd-a bēt? Who told you she is homeless?
C: ᴴᴱ(ani lo xošēv še en la bayit. I don't think she is homeless.
hi pašut rotsa)ᴴᴱ ᴱᴳ(kompani)ᴱᴳ. She just wants (some) company.
tnām b-ǝš-šārǝˁ ḥǝtti l-awādǝm she sleeps on the street so that
yˁaynū-ha, people see her,

qa-tnām wiya-awādǝm. (as if) she sleeps (surrounded)

with people.
A: hīyi l-qad-aqə́l-l-ak b-ǝl-pārk ham The one that I told you (about)
hēkǝḏ. in the park is also like that.
xwās tšǝġġ-a ˁala l… She puts the clothes to dry on
the…
ˁǝnd-a ˁaġabāna, She has a cart,
ma aˁġǝf aš ˁǝnd-a. I don't know what she has.
D: i. Yes.
mᵊn-hāyi mal-supǝr. A supermarket (cart).
C: ḥǝtti fǝd-yōm ġǝbša ˁayǝntū-ha One day early in the morning I
nēymi, even saw her sleeping,
xāybi, poor her,
yaˁni l-lēl kə́llǝt-u nāmǝt wnīki, I mean she slept all night long
there,
wu-ġǝbša… and at dawn…
wu-baqa axǝḏtō-l-a ṣūwaġ bǝla-ma And I took some photos of her
tḥǝss, without her noticing,
wu-bˁaṯto-l-yā-hǝm l-ǝl-ᴴᴱ(ˁiriya)ᴴᴱ, and I sent it to the municipality,
qǝltō-l-ǝm: (and) I told them:
ᴴᴱ(ex atem lo mǝṭaplim be-anašim How (come) you don't take care
kaˀele?)ᴴᴱ of these kind of people?
ma aˁġǝf ēš, I don't know what.
ᵊnzaltu ˁlē-hǝm, I came down (hard) on them,
yǝˁǝġfōn b-ǝl-ḥkīyi māl-a. (but) they are aware of her story.
D: i, Yes,
kṯīr aku hǝmmi ma hāḏa… many of them don't…
hǝmmi ma yġidōn, they are the ones who don't
want,
kǝm marra ṯǝlˁū-ha b-ǝᴴᴱ(t- they showed it several times on
tēlevizia)ᴴᴱ, TV,
haḏōli l-ma ˁǝnd-ǝm ᵊbyūt wu-hāyi, the ones who don’t have houses
and (all) that,
mǝn ykūn bīġdi wu-ma ˁaġǝf ēš. (how they suffer) when it gets
cold or I don’t know what.
C: ana aftákǝġ, I think,
aftákǝġ mǝṯǝl mǝrrāt wēḥǝd ma I think it is like sometimes, when
tǝǧī-nu n-nōma yġūḥ yǝqˁǝd ṣōb-ǝt- someone can’t sleep, he goes and
telefiziōn, sits in front of the TV,
yǝftáḥ-u t-telefiziōn tǝǧī-nu n- (and then when) he turns on the
nōma. TV, he starts to feel like sleeping
(literally: the sleep comes to
him).

220 4 Texts
aftákǝġ hāyi ham hēkǝḏ. I think she is also like that.

balki b-ǝl-bēt ma tǝnḏ̣amm ˁēn-a, Maybe she can’t sleep (literally:
her eye doesn’t close) at home,
tǝqˁǝd ˁala-qanafa b-ǝš-šāraˁ wu- (and so) she sits on a sofa in the
tnām. street in order to sleep.
ana qad-aṣfǝn ˁlī-ha, I look at her,
lēbsi ˁaqča. wearing high heeled shoes.
i. Yes.
wu-lēbsi pālto b-ǝš-šǝti, And she wears a coat during the
winter,
yaˁni ma tqulēn zbāla. I mean, one of a good brand
(literally: you can’t say (it is)
garbage).
B: (Is she clean?) (Is she clean?)
C: ᴴᴱ(benoni)ᴴᴱ. More or less (literally: middle).
ᴴᴱ(benoni)ᴴᴱ. More or less (literally: middle).
D: aš ˁǝmġ-a? How old is she?
C: ˁǝmġ-a balki fǝd-sǝttīn sana hēkǝḏ She is like 60 years old or so.
šēn.
wu-šaˁġa… And her hair…
wu-šaˁġa hēkǝḏ kafša hēkǝḏ. and her hair is unkempt like this.
(Mobile phone rings) (Mobile phone rings)
hāyi ˁǝnd-i t-telifōn? Is this my phone (ringing)?

4.7.7 Mašˁal
The speakers discuss Israel's failure to assassinate the head of Hamas, Xālǝd
Mašˁal, in Jordan in 1997.
A: mǝṯǝl-hāyi, Like that (time when),
Mašˁal, (Xālǝd) Mašˁal,
mǝn ġāḥu, when they went,
hāḏa… this…
ġādu yqṭlō-nu. they (Israel) wanted to kill him.
yqə́l-l-ak, They (impersonal) say,
lēš? Why?
ašlon? How come?
hāḏa… This…
lēš, Why,
mǝn kān b-ᴴᴱ(Yardēn)ᴴᴱ, when he was in Jordan,
ašlon ysūwōn hēkǝḏ ᵊḥkīyi? how come they do such a thing?
(trying to kill him in a friendly
country like Jordan).
B: lakan wēn yǝnġād? So where should they (do it)?
A: ma ᴴᴱ(Yardēn)ᴴᴱ… But Jordan is…
ma ᴴᴱ(Yardēn)ᴴᴱ wu… hāḏa… But Jordan is…
B: i wēn yǝtlaqōn wiyā-hǝm? So where (else) would they find
them (the terrorists)?
A: wiyā-hǝm… With them…
qa-yǝblō-hǝm l-ǝl… l-ǝl-Ǝrdǝn, They are putting Jordan into
trouble,
l-malǝk qa-yǝblō-nu. they are putting the king (of Jordan)
into trouble.
B: ᴴᴱ(besedǝr, Okay,
aval… but…
aval)ᴴᴱ wēn yǝtlaqōn wiyā-nu? but where (else) could they find him
(Mašˁal)?
hāḏa qa-yǝġdōn yṣidō-nu, they want to capture (literally:
hunt) him,
wēn yǝtlaqōn wiyā-nu? where (else can) they find him?
A: wu-ˁaqb-a ġǝkᵊḏ̣ ġǝkᵊḏ̣ Bībi, And afterwards, very quickly, Bibi
(Netanyahu),
mǝṯᵊl-ǝl-hāḏa, like a…
xāf wu-ġāḥ bˁaṯ-l-ǝm ᵊl–hāḏa… he got scared and sent them the…
l-anti. the antidote.

222 4 Texts
B: bˁaṯ-l-ǝm ᵊl-anti wu-ǧāb-u l-abu l- He sent them the antidote and

skamli l-mˁakkaf, brought this idiot with the
(wheel)chair150,
ᴴᴱ(matana)ᴴᴱ bˁaṯ-u. (Sarcastically:) he sent him as a gift.
A: tāĺ it-a hammēni ṭiyġō-nu. Eventually they (Israel) also blew
him in the air.
hūwi wu-l-skamli. Him and the chair.
aḅēl ˁlē-nu, Damn him (literally: grief on him),
aš kān. How (terrible) he was.
150 Refers to Ahmad Yasīn, the founder of Hamas.

4.8 Food and Recipes 223
4.8 Food and Recipes

4.8.1 Ḥaǧibāda151
Speakers:
B: Assaf Bar-Moshe
C: Amal Bar-Moshe
D: Melani Perera
E: Zvi Bar-Moshe
A: b-ˁīd lᵊ-fṭīġ. In Passover.

ma yaklōn š… They (impersonal) didn't use to
eat…
čǝklēt152 wǝla šēn. chocolate or anything,
kanu-ysūwōn mᵊn-hāyi, they used to make that
(Ḥaǧibāda),
wu-yǧibōn hāḏa… and bring this…
B: (What did they bring?) (What did they bring?)
mal-ǝl… Of…
sǝǧaġ… trees…
aš ǝsm-u? What's its name?
hāyi mal-sǝǧaġ aš ǝsm-u kan-yǧ…? What was the name of that
(thing that they brought) from
trees?
C: aškun hāḏa? What is this?
ˁála-ēš qa-tǝḥkōn? What are you talking about?
A: ˁala-l-ḥala b-ˁIrā… About the sweets in…
b-ǝl-ˁIrāq. in Iraq.
nabq! Jerusalem Thorn!
nabq! Jerusalem Thorn!
B: (What is it?) (What is it?)
A: sǝǧaġ aku. These (literally: there) are trees.
ašqad ṭayyǝb! It is so tasty!
kǝllǝš ṭayyǝb! It is very tasty!
hāyi kan-yǧibōn nabq, They used to bring Jerusalem
Thorn,
b-ᵊmkān ǝč-čǝklēt. instead of chocolate.
ma kanu-yaklōn čǝklēt. They didn't use to eat chocolate.
B: (I see you made a lot of pastries. (I see you made a lot of pastries.
What happened?) What happened?)
151 A sweet made of Almonds whose recipe will be detailed below.

152 A loan word that means chocolate, but also candies in general.

224 4 Texts
C: lā, No,
ǧabō-l-a. they brought her (these pastries).
A: ǧabō-l-i bdāl-ak, They gave me my dear153.
ǧabōl-i maˁūn hēkǝḏ. They gave me a plate this (big).
hāyi mᵊn-ǧǝmlə́t-a hāḏa, it's (taken) from it (the plate),
Ḥaǧibāda. the Ḥaǧibāda.
D: (They gave her two plates as a gift. (They gave her two plates as a
One from grandmother's friend…) gift. One from grandmother's
friend…)
B: (Who is this friend of yours?) (Who is this friend of yours?)
A: Dorīs. Dorīs.
ma tǝˁġǝf-ǝm bdāl-ak. You don't know them my dear.
wu-mġāt-u154 s-Samīr ǧabə́t-l-i And Samīr's wife brought me
Zlābya. Zlābya155.
ˁǝnd-ǝk baˁᵊd ᵊZlābya? Do you have some more Zlābya?
C: ǧabə́t-l-u, She (already) offered him,
ma yġīd. He doesn't want.
B: (No, no, I don't want.) (No, no, I don't want.)
A: lā! No.
lā, No,
ṭayybi lǝ-Zlābya m… the Zlābya is tasty…
ma ḥǝlwa. it is not (so) sweet.
E: aku Zlābya? Is there Zlābya?
C: Ōrli msūwə́t-a. Orli made it.
E: hōni aku hassa? Is there (some) here now?
C: i. Yes.
E: wēn-i? Where is it?
B: (Did you make this Ḥaǧibāda?) (Did you make this Ḥaǧibāda?)
A: lā bdāl-ak. No, my dear.
hāyi Dorīs ǧabǝt-ᵊl-yā-ni. Dorīs brought it to me.
B: (How do you make Ḥaǧibāda?) (How do you make Ḥaǧibāda?)
A: lōz mǝṭḥūn, (Take) grained almonds,
wu-yxǝllō-l-u šakar, and add sugar to it,
šwayya mal-hēl, a little of cardamom,
yˁǝǧnō-nu b-māy waġd ᵊšwayya, knead it a little with rose water,
i. Okay.
153 Literally: '(I) replace you'. Originally, the utterance means that the speaker is willing
to replace the addressee and to take over their sins when the judgement day comes.
In the course of time the original meaning has changed, and synchronically it is a
common endearment vocative used toward the younger generation. It can be simply
translated into 'my dear'.
154 Pronounced unclearly, but it is obvious that the speaker intends to pronounce mġāt-u.
155 A sweet deep fried pastry covered with melted sugar.

hēkǝḏ yaxḏōn waḥdi waḥdi Take one after the other and
ykǝbbᵊbū-ha hēkǝḏ, make a ball shape like this,
wu-yxǝbzū-ha. and bake it.
B: (Does it have flour?) (Does it have flour?)
A: lāˀ! No!
B: (Only almonds?) (Only almonds?)
A: lōz. Almonds.
lōz wu-š… Almonds and…
B: (Almonds and rose water and (Almonds and rose water and
sugar.) sugar.)
C: ᴴᴱ(Martsipan, Marzipan,
ze kmo martsipan)ᴴᴱ. it is like marzipan.

226 4 Texts
4.8.2 kǝbba156 bǝrġǝl (Bulgur kubba)

Speakers:
B: Assaf Bar-Moshe
A: bdāl-ak, My dear,
kǝnna… we used to…
aku šǝkᵊl mal-bǝrġǝl, There is a type of bulgur
nxǝllī-l-u laḥᵊm. we put meat with it.
kǝll kēlu bǝrġǝl kēlu laḥᵊm. One kilogram of meat for each
kilogram of bulgur.
yǝnˁáǧǝn ǝl… The (mixture) gets kneaded…
tǝnqáˁ-u l-ǝl-bǝrġǝl… you steep the bulgur,
nǝˁǧə́n-u l-ǝl-bǝrġǝl, we knead the bulgur,
nxǝllī-l-u šwayya mǝlḥ… we put a bit of salt to it…
b-ǝl… b-ǝl-laḥᵊm nǝˁǧə́n-u. we knead it with the meat.
wu-nǝḥmǝs157 laḥᵊm b… And we fry meat…
b-ǝl-baṣal, with onion,
nǝḥmə́s-u. we fry it.
wu-ǝḏa tġīd qǝšmǝš, And if you want raisins,
ǝḏa tġīd txalli lōz, (or) if you want to put almonds,
xalli ḅ-ḅaṭn-a, put (them) inside of it,
wiya-l… with the…
wiya-hāḏa l-ḥams, with this fried (meat and onion),
wu-qǝṭṭə́ˁ-u l-ǝl… and cut out…
l-ǝl-bǝrġǝl, (pieces of) the bulgur (dough),
wu-ḥǝššī-nu, and fill it,
tǝslə́q-u wu-tǝqlī-nu. (then) you boil it and fry it.
B: (That's it?) (That's it?)
A: ǝmm. Yes.
B: (But there are a lot of sorts of (But there are a lot of sorts of
(bulgur) kubba.) (bulgur) kubba.)
A: aku ysūwōn bǝla-laḥᵊm, There are (people) who make (it)
without meat,
yxǝllōn kēlu bǝrġǝl, they put one kilogram of bulgur,
ᵊgḷāṣ ṭḥīn, a cup of flour,
wu-gḷāṣ ᴴᴱ(ṣōya… and a cup of soy158…
156 Meat-filled grain dumplings typical for the Iraqi cuisine.

157 A specific kind of frying, usually of minced meat or onion, which are fried till they
get slightly golden/brown. Later on, the speaker uses a different term for frying, one
that originates of the root qly. This process fries to a yet further degree.
158 The speaker says 'soy' by mistake and immediately corrects herself.

solēt)ᴴᴱ. semolina.
B: (Oh... three sorts?) (Oh... three sorts?)
A: i, Yes,
hāyi… it is…
hāyi badal… it is instead of…
bǝla-laḥᵊm. without meat.

228 4 Texts
4.8.3 kǝbba (Kubba)

Speakers:
B: Assaf Bar-Moshe
C: Melani Perera
D: Zvi Bar-Moshe
E: Amal Bar-Moshe
A: āh ṯumīyi! Oh ṯumīyi159!
ham hēkǝḏ. (Is) also (made) like that.
ṯūm wu-tǝṯġə́m-u, You chop garlic,
tǝḥmə́s-u wiya-l-baṣal, you fry it with the onion,
wu-txalli ham ᵊˁlē-nu xǝḏġa, and you also put parsley on it,
wu-ḥǝmḏ wu-ḥala, and sour and sweet (ingredients),
wu-kǝbba. and kubba.
tġīd kǝbba tġīd laḥᵊm. Either kubba or meat (literally:
you want kubba you want meat).
B: (What do you like? Kubba or (What do you like? Kubba or
meat?) meat?)
A: ana yǝˁǧə́b-ni kǝbba, I like kubba,
ma yǝˁǧə́b-ni laḥᵊm. I don't like meat.
B: (And the kubba itself, how do you (And the kubba itself, how do
make it? You used to make it you make it? You used to make
and…) it and…)
A: ᴴᴱ(solēt)ᴴᴱ, Semolina,
wu-txǝllī-l-a šwayya mal-mǝlḥ, and you add a little bit of salt to
it,
wu-tǝˁǧə́n-u, and you knead it,
b-ǝl-māy, with water.
wu… wu-ǧǧīb160 laḥᵊm mǝṯġūm wu- And you put minced meat and
xǝḏ̣ġa wu-baṣal šwayya wiyā-ha. parsley and a little bit of onion
with it.
xǝllī-nu b-ǝl-ḥam… b-ǝl… Put it in the…
tāxǝḏ wǝṣal wǝṣal mal-ᴴᴱ(solēt)ᴴᴱ, You take pieces of semolina
(dough),
šwayya šwayya, a little bit,
wu-tḥǝššī-nu b-āḏa l… and you fill it with the…
laḥᵊm wu-l-hāyi… meat and the…
wu-yṣīġ ˁǝnd-ak kǝbba, And (when) you get kubba,
fǝrr-a ˁala-l… throw it on the…
159 A sweet and sour dish based on garlic.

160 The prefix t- of the PC assimilated into the following ǧ of the root.

ˁa-ṯ-ṯūm ˁala-l… on the garlic, on the…

ḥāmǝḏ, sour (dish),
wēn ma tġīd. wherever you want.
B: (This is the sour kubba, what about (This is the sour kubba, what
the sweet kubba?) about the sweet kubba?)
A: kǝbbǝt ǝl-ḥǝlu ham nafs ǝš-šēn, The sweet kubba is also the same
thing,
ˁala-bᵊ-mkān-ma laḥᵊm, just instead of meat,
txalli ṣdūġ mal-ǧīǧi. you put chicken breast.
tǝṯġə́m-a nīˁmi, you chop it finely,
wiya-l-baṣal, with the onion,
wu-txǝllī-l-a hēl. and you add cardamom to it.
kǝbbǝt ǝl-ḥǝlu yxǝllō-l-a hēl, They put cardamom to the sweet
kubba,
wu-ysūwū-ha hēkǝḏ ᵊkbāġ. and they make it big like this.
B: (Bigger?) (Bigger?)
A: akbaġ mǝḅṣūṭa. Bigger and flat.
haḏīki ysūwū-ha d… They make the other one…
dǝˁbǝlla, (in the shape of) a ball,
mal-ǝl-ḥamǝḏ, (that) of the sour (kubba),
hāyi ysūwū-ha mǝḅṣūṭa. (whereas) they make this one
(the sweet kubba) flat.
C: (laughs) (laughs)
A: (laughs) (laughs)
wī ˁlē-ki! Oh you161 (literally: grief on
you!)!
B: (And the kubba that I don't like, (And the kubba that I don't like,
what's its name?) what's its name?)
D: kǝbba p-patēta162. Potato kubba.
B: (No! Of course I like potato (No! Of course I like potato
kubba.) kubba.)
F: hayyu kǝbba ma tǝˁǧə́b-ak? Which kubba you don't like?
B: (In the soup. You make it. You like (In the soup. You make it. You
it.) like it.)
C: (Meatballs.) (Meatballs.)
B: (No!) (No!)
A: hīyi hāyi bdāl-ak, It's this one my dear,
mal-ḥǝlu. the sweet one.
161 This phrase is usually used positively as a reaction to naughtiness. In this case, it is a
reaction to the caretaker that kindly laughs from the strange sound of the word
dǝˁbǝlla.
162 The preposition b- assimilates into the following p̟ .

230 4 Texts
D: lāˀ! No!
māl… Of the…
aš ysǝmmū-ha? What's its name?
ma kǝbba. Not kubba.
B: (Yes, kubba.) (Yes, kubba.)
D: ᴴᴱ(kṣiṣot)ᴴᴱ? Meatballs?
B: (No! With… filled with something (No! With… filled with
that I don't like.) something that I don't like.)
D: ᴴᴱ(pǝtriyot)ᴴᴱ. Mushrooms.
B: (In the sweet dishes you either put (In the sweet dishes you either
sweet kubba or…?) put sweet kubba or…?)
D: āh! Oh!
nūmi Baṣġa. Dried lime163.
A: āh. Oh!
C: (Ah, you don't like dried lime?) (Oh, you don't like dried lime?)
B: (What is this kubba?) (What is this kubba?)
A: hāyi aku… There is…
ḅ-ᵊmkān-ma hāyi mal-ḥǝlu, Instead of the sweet one,
ḅ-mkān-ma yxǝllōn hēl, instead of putting cardamom,
yxǝllōn nūmi Baṣġa. they put dried lime.
wiya-l-laḥᵊm. With the meat.
yluxō-nu, They mix it,
laḥᵊm mǝṯġūm wu-baṣal, minced meat and onion,
wu-yxǝllōn nūmi Baṣġa. and they put dried lime.
wu-yḥǝššū-ha l-ǝl-kǝbba mᵊn-hāyi And they fill the sweet kubba
mal-ḥǝlu hēkǝḏ. like this.
B: (Basra lemon? This lemon comes (Basra lemon? This lemon comes
from Basra?) from Basra?)
A: šū ǧībi…! Will you bring (one)…!
C: (Sour…) (Sour…)
B: (Its origin is from Basra?) (Its origin is from Basra?)
A: hāyi. (Shows:) This is it.
B: (Why do you call it Basra lime?) (Why do you call it Basra lime?)
D: hāyi mn-ǝl-ᴴᴱ(Parās)ᴴᴱ. It's from Iran.
B: (From Iran.) (From Iran.)
E mᵊn-Irān hāyi. It is from Iran.
A: hāyi mᵊn-Irān, It is from Iran,
i. Yes.
ma ˁǝf. I don't know.
ašu ysǝmmū-ha nūmi Baṣġa? For some reason they call it
Basra lime.
163 In JB it is literally called Basra lime.

E: kǝnt tǧīb-u mn-Irān? You used to import (literally:

bring) it from Iran?
D: Bass Irān hāyi. (You can get) it only (from) Iran.
A: ysǝmmū-ha nūmi Baṣġa? They call it Basra lime.

232 4 Texts
4.8.4 ḥāmǝḏ̣ šalġam (Sour turnip)

Speakers:
B: Assaf Bar-Moshe
C: Zvi Bar-Moshe
A: tǝḥmǝs laḥᵊm, You fry meat,

ǝḏa qa-tġīd txalli bī-nu laḥᵊm. if you want to put meat in it.
wu-ǝḏa bǝla-laḥᵊm, And if (it is) without meat,
tǝḥmǝs baṣla wu-šwayya you fry onion and a little bit of
ᴴᴱ(šēmen)ᴴᴱ, oil,
wu-txǝllī-l-a šwayya ṃāy m… and you put a little bit of water
to it…
ṭaṃāṭa mǝˁǧūn wiyā-ha. (and) tomato paste with it.
tġǝdd-ᵊtǧīb xǝḏġa. You also bring parsley.
bāqa xǝḏ̣ġa tǝṯġə́m-a nīˁmi wu- You chop a bundle of parsley
bāqa nǝˁnāˁ. and one of mint into small
pieces.
B: (And what?) (And what?)
A: nǝˁnāˁ. Mint.
tǝṯġə́m-a, You chop it,
tǝxḷə́ṭ-a waḥdi wiya-l-lǝxx b… you mix it together in…
wu-tfǝrr-a ˁala-lō ṃāy lō laḥᵊm. and you throw it onto the water
or the meat.
wu-ǝḏa bǝla-laḥᵊm, And if it is without meat,
xalli kǝbba. put kubba.
kǝbba hāyi lǝ-zġāġ. This small (kind of) kubba.
i. Yes.
txǝllī-ha, You put it,
wu-txǝllī-l-a ḥǝmḏ̣ wu-ḥala. and you add sour and sweet
(ingredients) to it.
ǝḥna nsūwī-h-a b… We (used to) do it with…
hassa ma ˁen-na mᵊn-ˁǝnd-u. we don't have it (anymore).
hāḏa aš ysǝmmō… What's the name of this…
l-ḥāmǝḏ? sour (ingredient)?
tamaġ hǝnd. Tamarind.
lō nūmi ḥāmǝḏ. Or lemon.
numīyi ḥāmḏi tǝˁ… A lemon…
ǝḏa ma ˁǝnd-ak tamaġ hǝnd, if you don't have tamarind,
numīyi ḥāmḏi tǝˁṣə́ġ-a, you squeeze a lemon,
wu-txǝllī-l-a šakar, and you add sugar to it,
wu-šwayya mal-mǝlḥ. and a little bit of salt.

ᵊddīġ-a164 ˁala-l… You pour it on the…

s-sǝlq wu-l-hāyi. the chard and the (parsley and
mint).
wu-tfǝrr ᵊˁlī-ha kǝbba. And you throw kubba on it.
hāyi. That's it.
C: ašqad šalġam? How much turnip?
A: ġēġ kēf-ak? It depends on you (rhetorically:
isn't it your will?).
ḥasab-ǝl-kǝmmīyi l-tġīd tǝṭbə́x-a. According to the amount that
you want to cook.
B: (How do you know the amounts?) (How do you know the
amounts?)
C: yaˁni kam waḥdi txǝllēn? So how many do you put?
A: šalġam? Turnip?
C: šalġam. Turnip.
kam waḥdi? How many?
A: ǝḏa hāyi… If…
ṯnēn. two.
šǝlᵊġmaytēn. Two turnips.
C: wu-yxǝllō-l-a xǝḏġa? And do they put parsley to it?
A: yxǝllō-l-a xǝḏġa wu-nǝˁnāˁ. They put parsley and mint to it.
C: i? Yes?
164 The prefix t- of the PC assimilated into the first consonant d of the root.

234 4 Texts
4.8.5 Kāri (Curry)

Speakers:
A: Zvi Bar-Moshe
C: Melani Perera
D: Assaf Bar-Moshe
E: Amal Bar-Moshe
A: zēn, Okay,
baˁᵊd ˁǝnd-u akᵊltēn qa-yġīd yǝˁġǝf. he has two more dishes that he
wants to know (how to cook).
kāri ašlon ᵊtsūwē-nu, How do you make curry,
wu-l-bǝryāni ašlon. and how (do you make) Bǝryāni.
B: kāri bdāl-ak ᵊṣˁīb, Curry is difficult my dear,
bī-nu xǝḅbaṭīyi. it has trouble.
A: lā, Never mind (literally: no),
ana qa-aġīd aˁġǝf. I want to know.
qǝllē-l-u. Tell him.
ašlon ysūwōn kāri? How do they make curry?
B: kāri… (For) curry…
tǝḥmǝs baṣla wu-ṯūm wu-kāri, you fry an onion, garlic and
curry,
hāyi kǝll-a sawwa. all of them together.
wu-txalli ṣ… and you put…
ṃāy… water…
wu-txalli ṣōṣ mal-ṭaṃāṭa, and you put tomato sauce,
hāyi lǝ-ḅṭūla, these bottles,
māku? you know (rhetorically: isn't
there?).
A: Kaččǝp. Ketchup.
B: k… Kaččǝp, Ketchup,
wu-aku ṣōṣ hami. and there is also a sauce.
A: hāyi l-Hačč Pi. This HP (sauce) 165.
B: Hačč Pi, HP (sauce),
wu-aku ṣōṣ, and there is a sauce,
ma hāḏa ṣ-ṣōṣ ǝl… not this sauce of…
C: (It is chili sauce. Chili sauce?) (It is chili sauce. Chili sauce?)
B: ṣōṣ hāḏa l… This sauce…
mal-ṭaṃāṭa, of tomato,
l-ḅǝṭǝl. the bottle.
Kaččǝp, Ketchup,
165 A type of BBQ sauce.

ma ˁǝf aš ysǝmmō-nu. I don't know what its name is.

A: i, Yes,
Kaččǝp. Ketchup.
B: i. Yes.
hāyi txǝllī-ha, You put it,
wu-txalli šwayya mal-xall, and you put a little bit of
vinegar,
maˁᵊlqa mal-xall, a spoon of vinegar,
wu-šwayya zġayyġi mal-ḥǝmḏ̣, and a little bit of sour
(ingredient),
wu-šwayya zġayyġi mal-šakar. and a little bit of sugar.
hāyi kǝll-a tlūx-a sawwa, You mix it all together,
wu-txǝllī-ha ˁala-l-baṣla wu-ṯ-ṯūm. and you put it on the onion and
the garlic.
wu-txǝllī-nu yǝġli, and you let it boil,
wu-hāyi. and that's it.
D: (It is not difficult.) (It is not difficult.)
C: (It is not difficult, but there is (It is not difficult, but there is
more. It is not only this. For sure.) more. It is not only this. For
sure.)
B: aš… What…
C: (Only this for curry?) (Only this for curry?)
B: lakan aš…? So what (else)…?
D: (And what about the potato and (And what about the potato and
the meat?) the meat?)
B: hāyi… It…
ham txalli šwayya p̟ aṭēta bī-nu l-ǝl- You also put a little bit of potato
kāri. in the curry.
wu-laḥᵊm. And meat.
ana asūwī-nu b-ǧīǧ, I make it with chicken,
ma ṭayyǝb b-ǝl-laḥᵊm. it is not tasty with (beef) meat.
ṣdūġ mal-ǧīǧ, chicken breasts,
aṭyab. it is tastier.
D: (Oh, the small meatballs are made (Oh, the small meatballs are
out of chicken?) made out of chicken?)
A: ma ǝlla kuftayāt, Not necessarily meatballs,
wǝṣal. pieces (of meat).
E: wǝṣal. Pieces.
B: wǝṣal mal-ǧīǧ. Pieces of chicken.
ṣadᵊġ. Breast.
ᴴᴱ(šnítsel)ᴴᴱ, Schnitzel,
qǝṣqə́ṣ-a, cut it,

236 4 Texts
wu-xǝllī-ha wiyā-nu. and put it with it.

ḥmǝs-a wiya-l-laḥᵊm wu-l… Fry it with the meat and the…
wiya-l-baṣal wu-l-ṯūm. with the onion and the garlic.
wu-xalli kāri šwayya zāyǝd. And put a little bit more curry.
xalli ḥadd ǝḏa tġīd. Put some hot (spice) if you want.
hāyi. That's it.
A: aš ᵊtxǝllēn ḥadd? Which hot (spice) you put?
fǝlfǝl? Pepper?
B: kāri. Curry.
kāri ḥadd. Hot curry.
A: kāri ḥadd. Hot curry.
i. Yes.
C: (There is spicy curry as well?) (There is hot curry as well?)
ᴸᴬ(fī)ᴸᴬ kāri ḥadd. there is hot curry.
ḥadd kǝllǝš. Very hot.
B: hāyi mal-Landǝn ḥadd kǝllǝš. The one from London is very hot.
wa wa! Wow!
A: lā, No,
aku nuˁēn. there are two kinds.
aku ḥadd, There is a spicy (one),
wu-aku ma ḥadd. And there is a not hot (one).

4.8.6 Bǝryāni166
Speakers:
B: Zvi Bar-Moshe
C: Melani Perera
A: aš-aku bī-nu l-Bǝryāni? Bǝryāni is easy (to cook)

(Rhetorically: what is there in
the Bǝryāni?).
ma bī-nu šēn. There is nothing (complicated) in
it.
tǝḥm… tǝḥmǝs baṣal, You fry onion,
wu-ǧīǧ mǝslūq167, and boiled chicken,
tǝqlī-nu. you fry it.
B: tḥǝmsē-nu sawwa? You fry it together?
A: i. Yes.
C: (No.) (No.)
A: lāˀ! No!
tǝḥmǝs-a wu-t… You fry it and…
wu-tšīl-u. and you take it out.
B: i. Yes.
A: wu-ǧǧīb168… patēta, And you bring a potato,
tqǝṣqə́ṣ-a, you chop it,
tǝqlī-ha hami. (and) you also fry it.
B: i. Yes.
A: wu-baṣal mǝqli, And fried onion,
tǝḥmə́s-u wu-tšīl-u. you fry it and you take it out.
B: ᴴᴱ(ken)ᴴᴱ. Yes.
A: mu wiya-l... Not with the…
l-ṃāy. the water.
wu-baˁᵊd aš kǝntu axalli? And what else did I use to put?
wu-hēl. And cardamom.
B: i. Yes.
A: hāyi... This…
qa-tǝḥmə́ṣ-a l-ǝl-baṣla b… You fry the onion…
wu-ǝl-kāri, and the curry,
wu-šwayya mal-hēl b-ǝl-awwal, and a little of cardamom at first,
wu-t-tāli ṭbə́x-u l-ǝt-tǝmman, and then cook the rice,
166 A rice dish of Indian origin that was popular also in Iraq.
167 There is a technical problem with the recording that prevents us from clearly hearing
the last syllable of word, but it is evident that the speaker utters mǝslūq.
168 The prefix t- of the PC assimilated into the following ǧ.

238 4 Texts
wu-ˁǝnd-ak hāyi mǝqlīyi: and you have these fried

(things):
ǝḏa tġīd qǝšmǝš, if you want raisins,
lōz, almonds,
patēta, potato,
hāḏa l-baṣal ǝl-mǝḥmūs. the fried onion.
hāyi kǝll-a tlūx-a sawwa. You mix it all together.
mǝn yǝstawi l-tǝmman yǝlḥaq, When the rice is already ready,
xalli baˁᵊd hēl, put more cardamom,
xǝllī-nu l-hēl ybayyǝn169. let the cardamom be dominant.
B: ṣhīḥ? Whole (or ground cardamom)?
ṣḥīḥ lō...? Whole or...?
A: lā, No,
lā, no,
mǝṭḥōn. ground.
C: (No, ground.) (No, ground).
B: mǝṭḥōn. Ground.
A: wu-hāyi l… And this…
l-xalṭa, mix,
lūx-a b-ǝl… mix it with the…
b-ǝt-tǝmman. with the rice.
B: ǝmm. Okay.
A: i. Yes.
baqa mǝn… And when…
hāyi ham ᵊtxǝllī-l-a l-hāyi l-ǧīǧ wu- You also add cardamom to the
l-patēta hēl. chicken and the potato.
hāyi. That's it.
B: āh bass hāyi? Oh, only this?
b-ǝl… In the…
b-ǝl-maṭˁam yǧibōn… in the restaurant they bring…
fǝd-šēn mǝṯl-ǝl-marag, something like soup,
mrakkǝz. concentrated.
C: (Yes, with the Bǝryāni.) (Yes, with the Bǝryāni.)
B: b-ǝl-maṭˁam, In the restaurant,
yǧibōn wiyā-nu fǝd-šēn mǝṯl-ǝl- they bring with it something like
marag. a soup.
A: bali. Yes.
lā, No,
nǝḥna ma qa… we don't…
169 The root byn is used usually in visual contexts in the sense of 'revealed, seen, exposed'.
Here, however, the speakers means that the flavor of the cardamom should be
dominant.

B: ǝntǝm ma tsūwōn? You don't make (it)?

A: tsǝ170. No.
170 An ideophone that marks predicative negation.

240 4 Texts
4.8.7 bǝrġǝl (Bulgur)

Speakers:
B: Assaf Bar-Moshe
A: tǝḥmǝs baṣla, You fry an onion,

wu… b-ᴴᴱ(šemēn)ᴴᴱ. with oil.
wu-ǝḏa tġīd ᵊtxalli hāḏa… And if you want to put this…
ṭaṃāṭa, tomato,
xalli, (then) put,
ǝḏa ma tġīd, if you don't want,
ma lāzǝm. never mind.
t... wu-txalli kǝll gḷāṣ b... And you put for each cup of…
bǝrġǝl, bulgur,
qarīb lᵊ-gḷaṣēn tǝm... around two cups of…
hāḏa ṃāy. water.
wu-tǝnqáˁ-u l-ǝl... And you steep the…
tǝġsə́l-u… you rinse it…
bǝla-naqᵊˁ… without steeping…
tǝġsə́l-u l-bǝrġǝl, you rinse the bulgur,
wu-t… and…
yǝġli l-ṃāy mǝṯl-ǝt-tǝmman. the water boils like (when
cooking) rice,
tfǝrr-u b-ᵊmkān-ǝt-tǝmman. you put it (the bulgur) instead of
rice.
tfǝrr-u b-ᵊmkān-ǝt-tǝmman, You put it instead of rice,
gḷaṣēn… two cups (of water)…
b-gḷāṣ bǝrġǝl. for a cup of bulgur.
wu-l-bǝrġǝl, And (as for) the bulgur,
aku aškāl… there are (different) kinds,
bdāl-ak. my dear.
aku hāḏa l-waṣaṭ, There is a medium-sized one,
hūwi māl… it is (the one that is prepared
like)
ǝt-tǝmman. rice.
B: (Oh, yes.) (Oh, yes.)
A: i. Yes.
wu-hassa-tˁāyǝn, And you will see,
yqum-ynaššǝf mǝṯl-ǝt-tǝmman. it will start to dry out like rice.
naššǝf, Dry it out,
wu-nǝṣṣī-ha l-ǝl-ḥaraka māl-u. and lower its temperature down.
bas ǝd-dǝhᵊn… But the oil…

dǝhᵊn azyad ᵊmn-ǝt-tǝmman txalli. you (have to) put more oil than
(in the case of) rice.
B: (You like it more than rice?) (You like it more than rice?)
A: i. Yes.
aṭyab. (It is) tastier.
aṭyab. (It is) tastier.
B: (I like it too.) (I like it too.)
A: balki nhāġ hōni ǝnta, If you are here one day (during
the day),
tsūwī-l-ak mᵊn-hāḏa l-bǝrġǝl. she could make some bulgur for
you.
ǝda fārǝġ. If you are free.

242 4 Texts
4.8.8 Ḥġīġi171
Speakers:
B: Assaf Bar-Moshe
A: kǝnna-nsawwi Ḥġīġi ǝḥna. We used to make Ḥġīġi.

B: (What is Ḥġīġi?) (What is Ḥġīġi?)
A: mᵊl-lōz172. From almonds.
lōz nǝṭḥán-u, We grind almonds,
wu-nxǝllī-nu b-kīs, and put them in a bag,
wu-ṃāy, with water,
wu-nǝˁṣə́ġ-u hēkǝḏ. and we squeeze it like this.
tˁāyǝn yṣīġ kǝ… You see it becomes…
ˁa-bāl-ak ᵊḥlīb. like milk.
hāyi nsawwi kēlu, We used to make a kilo,
šūf ašqad. or so (literally: see how much).
wu-nǝġlī-nu, and we boiled it,
wu-nxǝllī-l-u swayya mal-šakar and put a little bit of sugar and
wu-māy waġd. rose water into it.
kǝllǝš ṭayyǝb. Very tasty.
B: (And it helps the people with the (And it helps the people with the
fast?) fast?)
A: yfīd l-ǝl-ṣyā… It helps the…
kan ǧǝdd-u yǝtˁašša bī-nu wu- Your grandfather used to drink it
yǝfṭaġ bī-nu. before and after the fast.
ma kan-yākǝl b-ǝl-lēl. He didn't use to eat at night.
171 A drink made out of almonds. It is traditionally drunk to break Yom Kippur's fast.
172 The n of the preposition mᵊn assimilated into l.

4.8.9 Silān (Dates syrup)

Speaker:
hāyi ynǝqˁō-nu wu-ymǝġdō-nu b-ǝl- They used to soak it (the dates, with
māy, water) and crush them within the
water,
wu-yǝġlō-nu wu-yǧibōn ᵊkyās, and (then) boil it and bring (fabric)
bags,
yˁǝbbō-nu l-āḏa t-tamaġ wu-l-āyi kǝll- put the dates and everything in the
a b-ǝl-kīs, bags,
wu-yˁǝṣġō-nu, and squeeze it,
yaxḏō-nu l-māy māl-u, take its liquid,
yˁǝṣġō-nu, squeeze it,
wu-hāḏa yǝġlō-nu wu-yṣīġ silān. and boil it (again), and (then) it
becomes Silān.
wu-ǝḏa ma tġīd tǝġlī-nu, And if you don't want to boil it,
ġalwa zġayyġi wu-ṭǝllə́ˁ-u b-ǝš-šams. boil it (only) a little bit and take it
out to the sun.

244 4 Texts
4.8.10 hāḏa l-akᵊl (This was the food)

Speakers:
A: Assaf Bar-Moshe
C: Zvi Bar-Moshe
A: (Did you use to have specific food (Did you use to have specific
for each day of the week?) food for each day of the week?)
B: i. Yes.
A: (What was the food of each day? (What was the food of each day?
On Sunday what did you use to On Sunday what did you use to
eat?) eat?)
B: mnēn aˁef… I don't know (rhetorically: from
where do I know?)…
C: lā, No,
ma l-aḥḥad. Not Sunday.
yōm lǝ-xmīs aš taklōn? What did you use to eat on
Thursday?
B: yaklōn… They used to eat…
kǝnna-nākǝl Kǝčri. We used to eat Kǝčri173.
C: Kǝčri, Kǝčri,
ᴴᴱ(naxōn)ᴴᴱ. right.
yōm ǝǧ-ǧǝmˁa aš taklōn? What did you use to eat on
Friday?
B: ṭbīx. Cooked dishes.
nǝṭbǝx. We used to cook.
ḥāmǝḏ wu-ḥǝlu, Sour and sweet (dishes),
tǝmman. rice.
l… wu-l-ǝš-šǝbbāt174 ᵊtbīt. And Tbīt175 for Saturday.
C: i. Yes.
A: (And during the week itself?) (And during the week itself?)
B: lā, No,
kǝll yōm… every day (something else)…
n… nōba… one time…
marag wu-tǝmman, soup and rice,
wu-nōba wiyā-nu ḥāmǝḏ, and one time a sour dish with it,
173 Rice with lentils spiced with cumin and garlic and served with cultured milk.
174 The typical JB pronunciation is šǝbbāṯ. The speaker doesn’t pronounce the interdental,
however, probably due to the following t.
175 Traditional Iraqi dish for Saturday's lunch, which is considered as the Iraqi Jewry
version for Cholent. It is based on a whole chicken filled with rice and meat, cooked
during the night and surrounded by rice spiced with bharāt, Iraqi spices mixture.

wu-l-ḥāmǝḏ, and the sour (dish),

kǝll yōm šǝkᵊl. is different every day.
wu-l-marag, and the soup,
kǝll yōm šǝkᵊl. is different every day.
nōba ᵊmxaḏ̣ḏ̣aġ, One time (it is made of)
vegetables,
nōba ǧīǧ wu… one time chicken…
ḅ-ḅaḥd-u176, by itself.
kǝll sāˁa šǝkᵊl. each time (a different) type.
hāḏa l-akᵊl. This was the food.
B: (But every day a sour dish and a (But every day a sour dish and a
sweet dish?) sweet dish?)
A: i. Yes.
176 The w of the root wḥd assimilated into the preceding preposition b- and both became
emphatic.

246 4 Texts
4.8.11 tǝksǝġ ǧōza wu-tǝšġáb-a (You break a coconut and drink it)
Speakers:
A: Assaf Bar-Moshe
C: Zvi Bar-Moshe
A: (Did you use to use coconut milk?) (Did you use to use coconut
milk?)
B: lāˀ! No!
A: (No? you didn't have it?) (No? you didn't have it?)
C: kǝnna-nǝšġáb-u. We used to drink it.
aškun lāˀ? (Rhetorically:) How come (you
said) no?
nǝšġáb-u, We drank it,
nǝšġáb-u, we drank it,
kǝllǝš… (it was) very…
B: ġēġ mal-ǧōz? But it was from a nut
(rhetorically: isn't it of a nut?).
tǝksǝġ ǧōza wu-tǝšġáb-a? (rhetorically:) You brake a nut
and drink it.
C: i. Yes.
wu-hāyi kǝllǝš tayyǝb kān. And it was very tasty.
B: ma hāyi… But it…
lāˀ! No!
aku… There is…
C: hǝmmi yxǝllō-nu yṭǝbxō-nu. They (the Sri-Lankan) put it and
cook (with) it.
hōni aku ḅṭāla. There are bottles here (in Israel).
B: i. Yes.
i. Yes.

4.9 Traditions and Holidays 247
4.9 Traditions and Holidays

4.9.1 tadāwi mal-qabᵊl (Cures of the past)
Speaker:
qa-nǝḥki ˁa-t-tadāwi mal-qabᵊl, We are talking about the (medical)

treatments of the past,
ma kān aṭǝbbā wǝla kān… there were neither doctors nor…
haḏōli… These…
aku ǧamāˁa ˁarab ma… there is a group of Arabs…
mᵊn-haḏōli lǝ-ḥkiyāt... from these kind of…
wu-l-azyad badu… most of them are Bedouins…
badu, Bedouins,
ysǝmmō-hǝm haḏōli Ṣluba. they are called Ṣluba177.
ǝl-badu Ṣluba, Ṣluba Bedouins,
yaˁni aṣl-ǝm ṣalibiyīn. which means that they are
Christians in origin.
ᵊmn-ǝṣ-ṣalibiyīn. From the Christians.
wu-haḏōli mǝt… m… And they…
ᴴᴱ(mǝtˁǝsskīn178)ᴴᴱ b-ǝl… undertake…
abban-ˁan-ǧadd b-ǝl… from father to son (literally: father
by grandfather)…
b-ǝt-tadāwi… ǝl… medical treatment…
b-ǝt-tadāwi. medical treatment.
hāyi maṯalan… For example…
aku wēḥǝd yṭallǝˁ dǝmla… (if) there is someone that
developed an abscess…
kǝnna nsǝmmī-ha dǝmla… we used to call it "dǝmla"…
fǝd… a…
mǝṯᵊl… like…
fǝd… a…
hēkǝḏ zǝnᵊqṭāyi kbīġi, this big pimple…
i… yes…
ᴴᴱ(Šōšanna)ᴴᴱ hāyi… this erysipelas179…
ǝl-yōm hassa ysǝmmū-ha today they call it erysipelas…
ᴴᴱ(Šōšanna)ᴴᴱ…
177 ṣlubi (pl.) ṣluba is defined in Woodhead & Beene (1967: 267) as 'nomad, desert
dweller'.
178 The Hebrew root ˁsk is inserted into stem V in JB.
179 This is the English term for the Hebrew word, but it seems that the speaker actually
refers to a different condition, namely an infectious abscess.

248 4 Texts
bas hīyi qwīyi kə́llǝš haḏīki. but it is very strong, this one.
zēn. Okay.
haḏōli aššon ydawū-ha? How do they treat it?
ana aḏḏǝkǝ… I…
aḏḏakkaġ siyə́d-i ṭalaˁ ˁǝnd-u waḥdi remember that my grandfather had
mᵊn-hāyi b-ṣadġ-u. one of these in his chest.
ǧabō-l-u wāḥdi… They brought him someone…
ˁǝrbīyi… a tribeswoman…
Faṭṭūma ǝsm-a… called Faṭṭūma…
hīyi ˁaynə́t-a, she looked at it,
ǧābǝt ǧigāra, brought a cigarette,
xǝllə́t-a ˁala-hāyi l… put it on top of this…
ǝl-ḥǝmġā… red…
ˁa-lǝ-mkān l-aḥmaġ, on the red spot,
wu-aš ma qa-txǝllī-ha ma qa-yḥǝss and no matter how she put it, he
hūwi kǝll šēn. didn't feel anything.
mǝn ˁāynǝt ma qa… When she saw that he didn't…
ma qa-yḥǝss, didn't feel,
qalə́t-l-ǝm: she told them:
ǧibō-l-i… Bring me…
ṭḥīn wu-ǧibō-l-i dǝhᵊn. flour and bring me oil.
fūwġō-nu l-dǝhᵊn. Boil the oil.
ǧabə́t-u lᵊ-ṭḥīn, She brought the flour,
sūwǝ́t-u dāyǝġ madāyǝġ hāyi l… she put it around this…
ǝl-ḥǝmġā l… the red…
hāyi z-zǝnᵊqṭāyi. this pimple.
mǝṯᵊl-sadd ḥǝtti… Like a dam so that…
wu-qamǝt-ᵊtfǝrr dǝhᵊn ˁala-l… And she stared to throw oil on
the…
ˁala-l-hāyi ḥǝtti d-hǝhᵊn la yǝndalǝ… on it, so that the oil wouldn't
la yǝ… spil(l)…
sūwū-ha mǝṯl-ǝs-sadda l-ǝd-hǝhᵊn They made it like a dam for the oil
ḥǝtti d-hǝhᵊn qa-yǝġli. so that the oil boils.
wu-aš ma qa-yfǝrrōn dǝhᵊn hūwi ma And no matter how much oil they
qa-yḥǝss. throw, he doesn't feel.
ma qa-yḥǝss. He doesn't feel.
wu-qa-tǝnˀakǝl ǝl-hāyi… l-hāḏa… And this (the abscess) gets eaten…
ila-an180 bada yǝšˁar ǝnna-hu hūwi until he started to feel that he feels
qa-yǝšˁar b-ǝl… the…
b-lǝ-ḥṃāwa… the heat…
b-lǝ-ḥṃāwa, the heat,
180 The speaker elongates the a to iconize the period of time that passed.

wu-qamǝt-tuǧáˁ-u, and it started to hurt him,

w…w…wǝqfə́t-a l-ḥkīyi. (only then) she stopped the thing.
wu-hāyi baˁdēn ᵊšwayya šǝddū-ha And afterwards they bandaged it a
wu… bit and…
wu-šwayya dǝ… dǝ… and a bit…
txǝllī-l-a dhunāt m… you should put creams from….
mᵊn-hāyi l-hāḏa… of these…
ila-an ṭābǝt. until it cured.
hāyi š-ᴴᴱ(Šōšanna)ᴴᴱ hēkǝḏ kānu This is how they used to cure
ydawū-ha. erysipelas.
(…) (…)
baˁᵊd aku l-Ḥaṣġa. There is also the Ḥaṣġa.
ǝl-Ḥaṣġa maṯalan hāyi tṣīr mǝṯl-ǝṭ- The Ḥaṣġa for example becomes
ṭūfa181, like a ball,
lō b-ǝl-īd lō b-ǝl-ġaqba. either in the hand or in the neck.
hāyi ašlon ydawū-ha? How do they treat it?
yǧ… ǝt-tadāwi māl-a… Its cure…
kānǝt ǝl-mǝġhūma waldə́t-i tǝˁġə́f-a. my deceased mother used to know
it.
yǧibōn… they bring…
yǧibōn zǝnǧfīl yxǝllō-nu… they bring ginger and put it…
yxǝllū-ha ˁlī-ha, put it on it.
wu-yǧ… yǧibōn ǝbaġ baˁᵊd ma and you bring needles after you
tˁǝqqə́m-a, sterilize them,
wu-dāyǝġ madāyə́ġ-a t… and around it…
ddǝqq182 b-ǝl-ǝbaġ. you hit with the needles.
b-ǝl-ǝbaġ ᵊddǝqq… You hit with the needles…
hāyi… this…
m… mu tanqīb, is not drilling,
hēkǝḏ daqq hēkǝḏ… (it is) like hitting…
i, yes,
yaˁni hēkǝḏ dāyǝġ mad… I mean, like this around…
i, yes,
ᴴᴱ(dekirōt… pricks…
dekirōt)ᴴᴱ. pricks.
hāyi tsūwi-l-yā-hǝm b-ǝs… You do it to them…
aġbaˁ mǝrrāt b-ǝl… four times in a…
b-ǝš-šǝhᵊġ. in a month.
ya… yaˁni yġīd-l-a šǝhᵊġ. It means that it takes a month (to
heal).
181 The speaker probably intends to utter ṭupa 'ball', but pronounces it with f by mistake.
182 The prefix t- of the 2.m.s. of the PC assimilates into the following d.

250 4 Texts
kǝll yōm ġǝbˁā… Every Wednesday…

ma aˁġǝ… I don't know…
ˁǝnd-ǝm ˁqīdi yqǝl-l-ak hāḏa lāzǝm they have this belief that says that
ysūwō-nu aġbaˁ ġǝbˁāt ysǝmmū-ha. they have to do it four
Wednesdays, (and) they called it
(the treatment, "four Wednesdays").
ā? Okay?
wu-hāyi mǝnn-a bī-ha hāyi l-Ḥaṣġa And you see that this Ḥaṣġa melts
tˁayə́n-a tmūˁ mǝnn-a bī-ya wu… away by itself and…
wu-ha… and…
hāyi t-tadāwi mal-kṯīr kānu ḥkiyāt. This was the cure of a lot of things.
(…) (…)
kānu aš… They used to…
maṯala183 tūqaf ǝl-bōla māl-u wu-ma for example (when) his (someone's)
y… urine stops and…
ma… ma tǝmši ǝl-bōla māl-u. his urine doesn't run (literally:
walk).
yǧi… kānu… They used to…
fǝd-šǝkᵊl nabāt ysǝmmō-nu kġafs ǝl- (bring) a kind of plant they called
bīġ yǝnbǝt b-ǝl-ˁIrāq, Kġafs ǝl-Bīġ184 that grows in Iraq,
wu-ba… and…
wu-yǧibōn baˁᵊd ǝl-waġda mal-ǝḏ̣- and they also bring the flower of
ḏ̣ūġa185 māku? the corn, you know (literally: isn't
there)?
l-hāyi l… This…
ǝḏ̣-ḏ̣ūġa ašlon hassa yǝṭlaˁ mǝnn-a… like the beard that comes out of the
mǝnn-a hāyi mǝṯl-ǝl-lǝḥyi hēkǝḏ… corn…
i. yes.
yǧibū-ha yfūwġū-ha l-āyi, They bring it and boil it,
yfūwġū-ha wu-yǝṭˁō-nu l… they boil it and they give it to
him….
yǝšġab mᵊn-ˁǝnd-a. to drink from it.
yǝšġab mᵊn-ˁǝnd-a, He drinks from it,
waḷḷa ḏ̣ḏ̣ǝll186 mudda wu-ma yšūf ǝlla (and) indeed after a while he sees
n… n… nfatḥǝt ǝl-bōla. that the urine (ways) are opened.
yaˁni hāyi k… I mean, it…
kǝnnu qa-tsawwi m… m… as if it does…
183 Doesn't pronounce the final n of maṯalan.

184 Literally 'celery of the well'. It might refer to a plant called 'Lady's Hair'.
185 Pronounced with ū although this word harks back to OA ḏura.
186 The prefix t- of the 2.m.s. of the PC assimilates into the following ḏ̣.

l-maǧra l-hāḏa mal-bōl tsǝdd-u wu- it (the disease) closes the flow of
hāyi qa-t… the urine and it…
(Another speaker:) (Another speaker:)
kǝll ǝd-dwayāt kānǝt ˁǝnd-ǝm ᴴᴱ(b- They had all the medicine in a (sort
tsura)ᴴᴱ… of) way…
(Abraham:) (Abraham:)
kǝll-a… All of it…
kǝll-ǝm hāyi tadāwi māl… all of these are cures of…
mal-ˁarab. of Arab.
(…) (…)
ˁǝnd-ak ǝl-haḏōli… You have these…
b-ǝl-lēl ᵊwlād kānu yǝnnǝšlōn wu- during the night kids used to catch
yqǝḥḥōn, a cold and to cough,
wu-lí-hassa yaˁni… and still today (the following
treatment is used), I mean…
aš kan-ysūwō-lǝm? what did they use to do for them?
l-mǝġḥūma ǝmm-i… My deceased mother…
aš ᵊtǧīb? what did she bring?
ᵊtǧīb… She brought…
ᵊl-hāḏa dǝhᵊn sīġaǧ, this sesame oil,
tǝḥmī-nu… She heated it…
tǝḥmī-nu swayya wu-tǧīb-u wu-txalli heated it a bit and she took it and
wiyā-nu ḅ… put with it b…
ḅǝṭnaǧ… ḅǝṭnaǧ187…
ḅǝṭnaǧ. ḅǝṭnaǧ.
wu-tǝdhən-ᵊl-yā ṣ-ṣadġ-u l-walad, And she rubbed the child's chest
with oil,
tˁāyǝn ǝl-walad ašlon ǝl-qaḥḥa t… (then) you see how the child's
cough…
txǝff ᵊˁlē-nu b-ǝl-lēl, lessens at night,
wu-mᵊn-ha… And like…
wu-mᵊn-hāyi l-ˁāl yǝstġāḥ. and he (can finally) rest very well.
187 A plant from the Stachys family.

252 4 Texts
4.9.2 ġṣaṣāyi (Lead ball)

Speakers:
B: Assaf Bar-Moshe
C: Amal Bar-Moshe
D: Zvi Bar-Moshe
A: hāyi ˁala-mn-ǝl-ˁēn. It (a lead ball) is to (defend

against) the evil eye.
hāyi yxǝllū-ha b-maˁᵊlqa, They used to put it on a spoon,
wu-yxǝllū-ha ˁala-ḏ-ḏaww. and put it above the fire.
tmūˁ hāyi lǝ-ġṣaṣāyi, (Then) the lead ball melts,
tṣīġ māy. it turns into liquid (literally:
water).
yǧibōn ṭaṣa bī-ya ṃāy, (Then) they used to bring a metal
bowl with water,
yxǝllōn xǝbᵊ… (and) put…
wǝṣal mal-xǝbᵊz, pieces of bread,
wu-yxǝllōn šwayya mǝlḥ, and a little bit of salt,
ma aˁǝf baˁᵊd aš yxǝllōn. (and) I don't know what else they
used to put.
hāyi… It…
yǧibū-ha l-āyi l-maˁᵊlqa l-qa- (Then) they used to bring the
tfawwǝġ ˁala-ġās-u l-ǝl… boiling spoon (and place it) over
the head of…
qa-yġidōn yṣǝbbo-l-yā. (the one over whose head) they
wanted to pour it.
hāyi l-īhūd kǝll-ǝm ˁǝnd-ǝm ˁaqīda All the Jews have faith in it.
bī-ha,
mǝˁtǝqdīn bī-ha. they believe in it.
mn-ǝl-ˁēn. (To protect) from the evil eye.
B: (It blows up (when it is thrown to (It blows up (when it is thrown to
the water of the metal bowl)?) the water of the metal bowl)?)
A: i. Yes.
B: (So (it symbolizes that) the evil eye (So (it symbolizes that) the evil
blows up?) eye blows up?)
A: i. Yes.
tǝṭlaˁ ᵊrsumāt aškāl ᵊlwān bī-ha. Different kinds of images appear
in it.
hāyi ma qa-tdīġ-u l-āḏa l-ṃāy? When you pour the water
(rhetorically: don't you pour the
water?),

b-ǝl… in the…
b-āḏa l… in this…
hāyi l-maˁᵊlqa bī-ha ṃāy, this spoon with water188,
qa-tdīġ-u ˁala-ġās-u l… you pour it over the head of…
l-šūf mani ǝḏa qa-tġīd tsawwi… whomever you want to (take the
evil eye from)…
C: mu qa-ydīġ-u ˁala-ġās-u qa-y… It is pouring over the head of…
hāḏa… it…
mu yfǝrr-a ˁala-ġās-u. It is not throwing it over the
head.
D: ᴴᴱ(beseder)ᴴᴱ, Okay,
yfǝrr-a b-ǝṭ-ṭāṣa. he (impersonal) throws it in the
metal bowl.
A: yfǝrr-a b-ǝṭ-ṭāṣa ˁala-ġās-u. He throws it into the metal bowl
over his head.
D: wu-baˁdēn yǝnġād yšīl-a lᵊ-ġṣaṣāyi And then he is supposed to take
ydūs-a? the lead ball out and squeeze it?
A: lā! No!
yšīl-a l-ġṣaṣāyi yǝdlə́q-a b-ǝš-šārǝˁ. He should take the lead ball out
and pour it on the street.
tlǝṯ ᵊšwārǝˁ. On three (different) streets.
D: tlǝṯ ᵊšwārǝˁ? On three (different) streets?
A: wēḥǝd… One…
D: lēš hāyi tlǝṯ ᵊšwārǝˁ? Why on three (different) streets?
A: mn-ǝl-ˁēn. (To protect) against the evil eye.
C: taqāṭǝˁ ṭuruq. A crossroad.
D: yaˁni tlǝṯ ᵊšwārǝˁ ḥēsdī-nu? It means that three streets are
jealous of him?
A: hā? What?
D: tlǝṯ ᵊšwārǝˁ ḥēsdī-nu? It means that three streets are
jealous of him189?
C: lā! No!
A: tsǝ! No!
hāyi tlǝṯ ᵊšwārǝˁ mn-ǝl-ˁēn. It is spilled (on) three (different)
streets to (protect) against the
evil eye.
188 Probably means to say lead ball rather than water.

189 Speaker D means to ask if the fact that the content of the metal bowl is thrown on
three different streets means that the evil eye's originates from these specific streets.

254 4 Texts
4.9.3 l-ˁēn (The evil eye)

Speakers:
B: Assaf Bar-Moshe
C: Zvi Bar-Moshe
D: Amal Bar-Moshe
A: hāyi ǝmm ǝl-mǝṭġūq… The mother of someone who got

alarmed…
b-bāb ǝl-ḥōš, in the door of the house,
ydǝlqōn šwayya mal-māy wu- they used to pour a little bit of
ydǝhhnō-nu, water and to rub him (the child),
wu-yqulōn: and they used to recite:
hāyi l-aġḏ kǝll-a sawwa, This earth is all the same,
mnēn ma axə́ḏ-l-u yṣīġ-l-u dawa190. wherever I take (earth) from, it
(the earth) will become his (the
child's) cure.
B: (What is it? (What is it?
I didn't understand? I didn't understand?
When did they use to do it?) When did they use to do it?)
A: mǝn wēḥǝd yǝnṭáġǝq, When someone got alarmed,
ydǝlqō-l-u māy b-ǝl-bāb l-ḥōš māl- they used to pour for him water
u, in the entrance of his house,
wu-y… mn-ǝl-aġḏ, and (take some of the wet) earth,
ydǝhhnō-nu, and rub him (with it).
īd-u, His hands,
wǝčč-u, his face,
ġǝǧl-u, his leg,
ḅaṭn-u, his abdomen,
ǧǝsm-u kǝll-u. his entire body.
C: ˁala-qǝṣṣə́t-u, On his forehead.
A: ˁala-qǝṣṣə́t-u. On his forehead.
kǝll-a… Everything…
wu-yqulōn: And they used to recite:
hāyi l-aġḏ kǝll-a sawwa, This earth is all the same,
mnēn ma naxə́ḏ-l-u yṣīġ-l-u dawa. wherever we take (earth) from,
it (the earth) will become his
(the child's) cure.
C: mnēn ma naxə́ḏ-l-u aškun? "Wherever we take from", (and)
what (comes next)?
D: yǝṭlaˁ dawa. A cure will come out.
190 A rhyme.

A: yṣīr-l-u dawa. (It) will become his cure.

D: yṣīr-l-u dawa. (It) will become his cure.
B: (But what does it mean "got (But what does it mean "got
alarmed"? alarmed"?
Of what?) Of what?)
A: xōfa, A fear,
xōfa. a fear.
xōfa kbīġi. A big fear.
B: (Of what?) (Of what?)
A: šūf aš yǝḥṣal? From whatever happens
(literally: see what happens?).
B: (Only a child? (Only a child?
If an old man got alarmed?) If an old man got alarmed?)
A: walad, A child,
ˁaǧūz, an old man,
kǝll-ǝm sawwa, anyone (literally: all of them
together),
aš tǝfrǝq? (rhetorically: what's the
difference?)
D: yxafōn, They were afraid,
māku yxafōn? (rhetorically:) don't you know
how (people can be) afraid
(literally: isn’t there who are
afraid?)?
A: ˁaǧūz ma bēni… An old man is not a...
bdāl-ak, my dear,
ˁaǧūz ma beniˀādǝm? Isn't an old man a human being?
B: (But why did you use to be so (But why did you use to be so
afraid from the evil eye? afraid from the evil eye?
As if it was everywhere?) As if it was everywhere?)
A: kān aku awādǝm… There used to be people…
ṃāṃa Zbēda kān ˁǝnd-a walad mother Zbēda had a boy and a
wu-bnēti, girl,
wu-ṯnēn-ǝm, and both of them,
ašlon ḥǝlwīn? were very beautiful (literally:
how beautiful?).
lǝ-ˁyōn ḥǝḏǝġ wu… their eyes were green and…
ˁa-bāl-ak ǝnglēz aǧānǝb. as if they were English,
foreigners.
ǧō ǧamāˁa ġmadōṯ, (One day) some idiots came,
C: hā? What?
A: ǧō ǧamāˁa lē-na… People came to our house…

256 4 Texts
ma aġīd aǧīb ǝsm-ǝm. I don't want to bring up their

name.
wu-ˁanō-hǝm l-aḏōli l-ūlād And they saw these children
wǝqqafīn. standing.
wī Zbēda! Oh Zbēda!
ǝnti ˁǝnd-ǝk wlād hēkǝḏ ḥǝlwīn? You have such beautiful
children?
mnēn… From where…
mnēn ǧǝbtē-hǝm l-aḏōli l-ḥǝlwīn? Where did you bring these
beautiful (children) from?
bass ṭalˁǝt, The minute she191 got out (of the
house),
xāybīn ᵊṯ-ṯnēn tmārḏu, poor them, the two got sick.
wu-axḏə́t-ǝm l-ǝl-Ḥǝlli, and she (the mother) took them
to Ḥǝlli,
l-ǝd-daktōr. to the doctor.
d-daktōr ma aˁǝf aš ṭˁā-hǝm, I don't know what the doctor
gave them,
maraḏ… (against the) disease…
ḏǝdd-lǝ-sxūna. against the fever.
šōlaq-ǝm ᵊṯnēn-ǝm. (God) took both of them.
C: aš kān ˁǝmġ-ǝm? How old were they?
A: zġāġ. (They were) little.
waḥdi yǝmkǝn aġbaˁ ᵊsnīn, The girl probably 4 years,
wēḥǝd sabˁ ᵊsnīn, (and the) boy 7 years.
zġāġ hēkǝḏ. That small.
C: yaˁni haḏōli qabᵊl-Abrahām? It means that they (were born)
before Abraham?
xalf-u? (Or) after him?
A: xalf-Abrahām. After Abraham.
B: (And what happened to them?) (And what happened to them?)
D: mātu. They died.
A: mātu. They died.
B: (They died?) (They died?)
D: ᴴᴱ(betax)ᴴᴱ ᵊṭˁā-hǝm… He probably gave them…
ˁǝnd-ǝm Ji-six-pi-di ᴴᴱ(betax)ᴴᴱ they probably had G6PD192,
191 Speaker A reveals that the previous quote was uttered by a woman.
192 Refers to G6PD deficiency, also known as favism. It is a genetic abnormality in the
activity of a red blood cell enzyme. It is particularly common in people of
Mediterranean and African origin. People with the deficiency are allergic to fava
beans and some medicine, like quinine.

ᵊṭˁā-hǝm… (and) he gave them…

ᵊṭˁā-hǝm ᴴᴱ(kinīn)ᴴᴱ wu-qtál-ǝm. he gave them quinine and killed
them.
C: hāyi mᵊn-ḥasad. It is from jealousy.
A: i, Yes,
mn-ǝl-ˁēn. from the evil eye.
(…) (…)
hāyi l-ˁēn. This is how the evil eye is.
B: (And she didn't do anything (And she didn't do anything
against the evil eye? against the evil eye?
She didn’t pour water? She didn’t pour water?
She didn't put a lead ball?) She didn't put a lead ball?)
A: aš ma sawwǝt, No matter what she did,
ˁēn ᵊqwīyi kānǝt. The evil eye was (too) strong.

258 4 Texts
4.9.4 Šašša
Speakers:
B: Zvi Bar-Moshe
C: Assaf Bar-Moshe
A: Šašša… (About) the Šašša (ceremony)…

wī bdāl-ak! Oh dear!
hāyi kǝll waḥdi l-tūlad, Every woman that gives birth,
yōm ǝs-sǝttiyām, on the sixth day (after the birth),
ˁal-ḥaqq ᵊslamǝt-a l-ǝl-waḥdi, to (celebrate) the woman's
health,
waḥdi wu-l-ǝl-walad, the woman and the child's,
yṣǝḥōn ᵊwlād, they used to call the children,
wu-yqǝssmō-l-ǝm, and they used to give them,
yxǝlṭōn ḥabb wu-ḥǝmmaṣ wu-lōz they used to mix seeds, and
wu-fǝstaq, hummus (seeds), and almond,
and pistachio,
yxǝlṭū-ha hāyi kə́llǝt-a, they used to mix all this,
čǝklēt, (and also) candy,
wu-y… wu-ywǝzzˁo-l-yā-hǝm l-ǝl- and they used to give it to the
ūlād. children.
hāyi ysǝmmū-ha Šašša. This is called Šašša.
wu-ykǝsġōn tǝngāyi, And they used to break a jar,
šūf aš ˁǝnd-ǝm. or something of the kind
(literally: see what they have).
hāḏa l-qǝḥᵊf māl-a, (They took) its (broken) pieces,
yǧibōn kǝġkǝm, they and brought turmeric,
ymūwˁō-nu b-ǝl-māy, melt it with water,
wu-yxǝllō-nu… and put it…
kǝll wēḥǝd yluxo-l-yā l-ǝl-qǝḥᵊf b- they used to spread the (broken)
ǝl-hā… pieces (of the jar) with (this
mixture, and give a piece to)
each one (of the children).
hāyi… This…
hāyi š-Šašša. this is the Šašša ceremony.
B: aškun? What?
hāyi l-qǝḥᵊf aš ysūwō-l-u? What did they do with the
(broken) piece?
A: yxǝll… yǧibōn mᵊn-hāḏa l-kǝġkǝm, They used to bring this turmeric,
yˁǝǧǧnō-nu, to knead it,
wu-kǝll walad, and each child,

yluxo-l-yā l-ǝl-qǝḥᵊf b-ǝl-kǝġkǝm. they used to spread his (broken)

piece (of jar) with turmeric.
B: wǝla aˁġǝf-a ana l-āyi. I don't even know that.
ma mˁayə́n-a. I have never seen it.
C: (Like henna?) (Like henna?)
A: i, Yes,
hāḏa l-kǝġkǝm mǝṯl-ǝl-ḥǝnni. this turmeric is like henna.
B: wu-hāyi lēš ysūwū-ha l-āyi? And why did they use to do this?
A: mn-ǝl-ˁēn. (To protect) against the evil eye.
hāyi yōm ǝs-sǝttiyām ysūwū-ha. They used to do that on the sixth
day (after the birth).
B: i, Yes,
aˁġǝf, I know,
ysūwōn Šašša. They used to do Šašša,
ᴴᴱ(aval)ᴴᴱ ma y… but…
kǝġkǝm ma aˁġə́f-a. I don't know about turmeric.
A: ma y… (Rhetorically:) isn't it (true)
that…
ma ykǝsġōn tǝngāyi? they used to break a jar?
B: i, Yes.
A: wu-yxǝll… wu-hāyi yxǝllō-l-ǝm b- And they used to put it for them
ǝl… tǝngāyi… on the jar…
b-ǝl-qǝḥᵊf. on the (broken) piece.
B: wu-yxǝllōn ḏ̣ūġa. And they used to put corn
(seeds).
A: ḏūġa hāyi wiya-š-Šašša. Corn (seeds were put) with the
Šašša.
B: i. Yes.
C: (And what is dǝqqāt?) (And what is dǝqqāt?)
B: ᴴᴱ(regaˁ, Just a minute,
regaˁ, just a minute,
aval)ᴴᴱ… but…
aš yqulōn? What did they use to recite?
Šašša! Šašša!
Šašša! Šašša!
A: i. Yes.
B: aš yṣiḥōn? What did they use to shout?
aš yġǝnnōn? What did they use to sing?
A: yġǝnōn: They used to sing:
Šašša! Šašša!
hāyi yhūwsōn l-ūlād. The children used to have fun.

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"Šašša wu-bēt abū-hǝm ᵊmḥašša". "Šašša and the house of their

father is filled"193.
waḷḷa kānǝt ǝl-ḥayāt mal-ˁIrāq The life in Iraq was really
ḥǝlwa. beautiful.
C: (And what is dǝqqāt?) (And what is dǝqqāt?)
A: hāyi ham yōm ǝl… This was also on the day…
b-ǝs-sǝttiyām, on the sixth day,
ham… also…
lō yǧibōn pūdar, either they used to bring talc,
lō yǧibōn ham hāḏa l-kǝġkǝm. or turmeric again.
ham yˁǝǧǧnō-nu, They used to knead it as well,
wu-ydǝqqō-nu b-ǝl-ḥāyǝṭ. and they used to (put it on the
tip of their finger and to) hit
(and paint) the wall with it.
hēkǝḏ ṣabīˁ ysūwōn. They used to make finger
(shapes).
sabᵊˁ nǝqaṭ. Seven dots.
hāyi nm-ǝl-ˁēn ˁala-ġās-a l-ǝl-maġa. This (was painted) against the
evil eye over the head of the
women (above her bed).
193 A rhyme. When they say bēt abū-hǝm ᵊmḥašša 'the house of their father is filled', they
probably mean to wish that it will be filled with good things, like food and money.

4.9.5 Sabˁa (Shiv'ah)

Speakers:
A: Assaf Bar-Moshe
C: Zvi Bar-Moshe
D: Amal Bar-Moshe
A: (What did you use to do when (What did you use to do when
somebody died?) somebody died?)
ġēġ mǝṯl-ǝl-aslām kānu? They (the Jews) were like the
Muslims (rhetorically: weren't
they like the Muslims?).
A: (What do you mean?) (What do you mean?)
B: yxǝllō-nu ᵊqbāl-ǝm l-ǝl-mayyǝt wu- They used to put the dead in
ywǝqfōn ylǝṭmōn. front of them and beat their
chests.
C: wu-aš ysūwōn? And what did they use to do?
B: ylǝṭmōn. They used to beat their chests.
A: (The Jews?) (The Jews?)
B: i. Yes.
A: (What do you mean by "they put it (What do you mean by "they put
in front of them"? The body?) it in front of them"? The body?)
B: i. Yes.
lakan aš yxǝllōn? (Rhetorically:) what else will
they put?
A: (Covered?) (Covered?)
C: hāyi hōni ham sūwū-ha. They did it also here (in Israel).
hāyi mǝn… When…
mǝn māt Dahūd Sǝlmān, When Dahūd Sǝlmān died,
ˁamm-u s-Sǝlmān, The paternal uncle of Sǝlmān.
B: i. Yes.
C: wu-dǝfnō-nu b… And they buried him in…
b-Ḥolōn, in Holon.
mani kān… (Asking himself:) who was (it)?
Xazna mġāt Sasōn, Xazna, the wife of Sasōn,
wu-ǝxt-a, and her sister.
B: Zbēda. Zbēda.
C: sawwu lṭīmi… They beat their chests…

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laṭmu hāḏa… They beat their chests…

laṭmu b-ǝl-maqbara. they beat their chests in the
cemetery.
ašlon laṭᵊm wu-taˁdīd. Serious (literally: how) beatings
and lamentations194.
C: ᴴᴱ(beˀmēt)ᴴᴱ! Really!
tāĺ i-ya ma aˁġǝf mani ǧā sǝkkát-ǝm Afterwards, I don't know who
qal… came, shut them up and said…
qal-l-ǝm: told them:
ǝḥna hōni ma ˁIrāq. We are not in Iraq here.
laṭᵊm. (It was) beatings on the chest.
ᴴᴱ(mamáš)ᴴᴱ laṭᵊm māl… Exactly the beatings on the chest
of…
mal-ǝd-Diwanīyi. (like in) Diwanīyi.
B: i. Yes.
i. Yes.
i. Yes.
yxǝllū-ha ᵊǧ-ǧǝṯṯa qbāl-ǝm. They put the body in front of
them.
C: ana hōni mˁayə́n-a bass wiya- I have seen it here (in Israel)
Dahūd Sǝlmān. only in (the case of) Dahūd
Sǝlmān.
B: yxǝllū-ha ᵊǧ-ǧǝṯṯa qbāl-ǝm wu- They put the body in front of
yḏ̣ǝllōn ylǝṭmōn. them, and they keep on beating
the chest.
A: (What does it mean "ylǝṭmōn"?) (What does it mean "ylǝṭmōn"?)
B: ṭǝm ṭǝm ṭǝm. ṭǝm ṭǝm ṭǝm195.
hēkǝḏ. Like this.
A: (Did they use to say anything?) (Did they use to say anything?)
C: aḥō! aḥō! aḥō! aḥō!
aškun-āyi aḥō? What is "aḥō"?
yaˁni aškun? What does it mean?
B: yaˁni wēl-i, It means "my grief".
yā wēl-i! "Oh my grief"!
C: aḥō yaˁni yā wēl-i? "aḥō" means "oh my grief"?
D mnēn tǝˁġǝf? She doesn't know (rhetorically:
from where does she know?).
194 One of the definition of the root ˁdd in stem II is "To enumerate the merits of a dead
person" (Wehr 1976:594). The noun ˁiddāda is interpreted as "a women that laments,
that mentions the virtues of the deceased" (Yona 2014:145).
195 Imitates the sound of the chest beatings.

b… ᴴᴱ(beˀmēt)ᴴᴱ! Really!
C: hassa ana qa-aḏḏǝkkáġ-a, (If) I remember it,
lēš hīyi ma tǝˁġǝf? why shouldn't she know?
aššon ma tǝˁġǝf? She must know (rhetorically:
how come she doesn't know?).
A: (There weren't any lamentations?) (There weren't any
lamentations?)
C: aššon ma kān? Of course there were
(rhetorically: how come there
weren't).
taˁdīd. (It is called) taˁdīd.
B: kān… There was…
kanu-yǧibōn waḥdi msǝlmīyi They used to bring a Muslim lady
tˁǝddə́d-l-ǝm. to lament for them.
C: ᴴᴱ(ze mǝkṣūˁa, It is a profession,
ze…)ᴴᴱ kanu-yˁǝddᵊdōn. They used to lament.
aš kanu-ysǝmmō-hǝm? What was their name?
haḏōli? These (women)?
A: mullāya. mullāya196.
C: mullāya, mullāya,
i. Yes.
yǧibōn mullāya. They used to bring a mullāya.
A: (Do you remember what this (lady) (Do you remember what this
used to say?) (lady) used to say?)
D: ī! Uff!
dǝ-yaḷḷa! Drop it!
B: lāˀ! No!
ana aṣlan kǝntu-atbaġbaˁ. I even used to be afraid (of it).
axāf. I used to be afraid.
A: (And later? They buried it?) (And later? They buried it?)
B: mmm. Yes.
yaxḏō-nu l-ǝl-Ḥǝlli. They used to take it (the body) to
Ḥǝlli.
A: (Why to Ḥǝlli?) (Why to Ḥǝlli?)
B: l-maqbara b-ǝl-Ḥǝlli kānǝt. The (Jewish) cemetery was in
Ḥǝlli.
A: (There was no cemetery (There was no cemetery
elsewhere?) elsewhere?)
B: ma kānǝt b-ǝd-Diwanīyi. There wasn't one in Diwanīyi.
A: (In Baghdad?) (In Baghdad?)
196 According to Beene & Woodhead (1967: 444): "woman that sings at weddings,
funerals, etc."

264 4 Texts
B: b-Bǝġdād aku. In Baghdad there was.

C: baˁdēn b-ǝd-Diwanīyi sūwō-l-ǝm. Later they made one in Diwanīyi.
bas mani… But who…
A: (A Jewish cemetery?) (A Jewish cemetery?)
B: wēn? Where?
A: (A Jewish cemetery? Or with the (A Jewish cemetery? Or with the
Muslims?) Muslims?)
B: lā! No!
mal-īhūd. For Jews.
C: aslām ywǝddō-hǝm l-ǝn-Naǧaf. The Muslims were taken to
Naǧaf.
kǝll-ǝm l-ǝn-Naǧaf. All of them to Naǧaf.
māku… There wasn't…
A: (No! Only the Shi'ites.) (No! Only the Shi'ites.)
C: hā? What?
A: (Only the Shi'ites.) (Only the Shi'ites.)
C: bass ǝš-šīˁa. Only the Shi'ites.
ᴴᴱ(avāl)ᴴᴱ kǝll-ǝm l-ǝn-Naǧaf. But all of them (were buried) in
Naǧaf.
kǝll ǝš-šīˁa l-ᵊn-Naǧaf. All the Shi'ites in Naǧaf.
yfǝrrō-hǝm b-ǝs-sǝġdāb. They threw them into catacombs
(literally: basement).
B: lā! No!
maqbara, (There was a) cemetery,
wu-siyáǧ-a. and he built a fence around it.
mǝġḥūm ḅāḅa. My father, God bless his soul.
A: (And did you use to make shiv'ah?) (And did you use to make
Shiv'ah?)
B: lakān? Of course (rhetorically: or else?).
A: (Did you use to sit on the floor?) (Did you use to sit on the floor?)
B: lāˀ! No!
A: (No?) (No?)
B: ǝḥna ma kǝn… We didn't…
C: bass lǝ-mdiynīn ˁal-aġḏ̣. Only the religious people (used
to sit) on the floor.
B: ma nǝqˁǝd ˁal-aġḏ. We didn't use to sit on the floor.
C: ma kānǝt hāyi ˁal-aġḏ̣. (The custom of sitting) on the
floor didn't exist.
hāyi bass hōni smǝˁnā-ha. Only here (in Israel) we heard
about it.
A: (And there were prayers every (And there were prayers every
day?) day?)

B: i. Yes.
C: tlǝṯ mǝrrāt. Three times.
tlǝṯ mǝrrāt. Three times.
mǝnḥa wu-ˁar… ˁarbīt197 wu… Mincha198 and Arvit199 and…
mǝnḥa… Mincha…
ᴴᴱ(lō, No,
ba-bōkǝr)ᴴᴱ… in the morning…
ša… šaḥrīt, Shacharit200,
mǝnḥa wu-ˁarbīt. Mincha, and Arvit.
B: ṣbāḥ wu-ḏǝhᵊġ wu-ˁaṣᵊġ. (In the) morning, noon, and the
afternoon.
A: (And blessings?) (And blessings201?)
C: kǝll yōm. Every day.
kǝll yōm braxōt202. Every day (they used to have)
blessings.
aš kanu-yǧibōn… What did they use to bring…
B: ḥasab-ǝl-ūṣūl. As required.
C: aš kanu-yǧibōn b-ǝl-braxōt? What did they use to bring for
the blessings?
B: ham mǝṯᵊl-hōni. Also like here (in Israel).
aš tǝfrǝq? (Rhetorically:) what's the
difference?
kān… There was…
C: mezonōṯ ysūwōn kǝˁkāt. For Mezonot203 they made kǝˁkāt
204
.
B: wu-ysūwū-ha… And they used to do it…
kānǝt tāza lǝ-ḥkiyāt. the things were fresh.
xō ma… Not…
C: kǝll yōm yxǝbzō-l-ǝm wu-yǧibō-l- Everyday people used to bake for
ǝm. them (for the family of the dead)
and bring to them.
B: kǝll-a tāza kānǝt. Everything was fresh.
197 In the names of the Jewish ritual prayers, ˁarbīt and šaḥrīt, the final consonant is not
pronounced ṯ.
198 Jewish afternoon prayer service.
199 Jewish evening prayer service.
200 Jewish morning prayer service.
201 Refers to the custom of blessing God by blessing three kinds of food – tree fruit, land
fruit, and baked goods or goods made with flour.
202 Pronounces it as a hybrid form of JB and Modern Hebrew. The JB form is braxōṯ.
203 The name for the blessing of baked goods.
204 Baked soft bagels.

266 4 Texts
A: (And the Muslims friends used to (And the Muslims friends used to
come?) come?)
B: i. Yes.
aš tǝfrǝq? (Rhetorically:) what's the
difference?
C: yǝǧōn xalᵊf-lǝ-ṣlā, They used to come after the
prayer,
yǝǧōn qabᵊl-lǝ-ṣlā. (or) before the prayer.
mu b... Not…
b-waqt lǝ-ṣlā. at the time of the prayer.
A: (What did they use to do after the (What did they use to do after
Shiv'ah?) the Shiv'ah?)
C: ma b-ǝs-sa… Not in the…
b-ǝs-sabˁa yǧibō... In the Shiv'ah they brought…
ma yṣīġ yqumōn hāḏa… They (the family) was forbidden
to get up…
yǧibō-l-ǝm akᵊl. People used to bring food for
them.
ma hēkǝḏ? Right (literally: not like this?)?
B: i. Yes.
C: mani kan-ysūwī-l-ǝm akᵊl? Who used to cook for them?
B: ṣǝdqān-ǝm, Their friends.
šūf mani. Whoever (literally: see who).
C: mn-ǝl-ˁāyila. From the family.
B: wu-āxǝr... And in the last…
āxǝr l-īyām, the last day (of the Shiv'ah),
yṭǝbxōn tǝmman. they used to cook rice.
kānu b-Bǝġdād fǝqaġ ᵊkṯīġ. There were many poor people in
Baghdad.
kṯīġ kṯīġ. A lot.
C: tǝmman wu-ǧīǧ wu-samak. Rice and chicken and fish.
B: wu-yaxḏū-ha ywǝddo-l-yā-hǝm l-ǝl- And they used to take it and to
ūnīki. bring it there to them (to the
poor).
l-ᵊmkanāt-ǝm haḏōli l-sēknīn. To the places where they live.
A: (Were they Jews or Muslims?) (Were they Jews or Muslims?)
B: yhūd. Jews.

4.9.6 Kǝppūr (Yom Kippur)

Speakers:
B: Assaf Bar-Moshe
C: Zvi Bar-Moshe
A: kǝppūr wēh! Wow… Yom Kippur!

lēn tˁāyǝn lēlt ǝl… lēlt ǝl-ˁǝġfā mal- Because you see in the night
kǝppūr, before Yom Kippur's eve,
aššon… how…
t… tǝmši b-ǝl… You walk…
b-ǝš-šārǝˁ, in the street,
ḥǝss ǝl-ǧīǧ qa-yˁiyṭōn. (and you hear) the shouts of
chicken.
kǝll… All…
l-ǝbyūt kǝll-a qa-tǝḏbaḥ ǧīǧ. all the families were slaughtering
chicken.
l-ydiwġū-ha ˁala-ġās-u, There were the ones that they
used to spin around one's
head205,
wu-l-yǝḏbáḥ-u hēkǝḏ. and the ones that were just
slaughtered (for food).
wu-hāyi yqǝˁdōn mᵊn-awwal ˁǝšīyi And they used to sit from the
lí-ṣ-ṣbāḥ, evening till the morning,
ymǝlšōn, to pluck the feathers,
wu-ynǝḏfōn… and clean…
ynǝḏfū-ha l-ᵊǧīǧi… they used to clean the chicken…
wu-ynǝǧḏū-ha. and cleaned it.
ḥǝlwa, Beautiful,
ḥǝlwa kānǝt. It was beautiful.
B: (And did you use to fast?) (And did you use to fast?)
A: lakan ma kǝnna… Of course we did (rhetorically: so
we didn't?)…
mani ma yṣūm? Everybody fasted (rhetorically:
who didn't fast?).
kǝnna-nǝtqātal ˁal-ṣōm. We used to fight about the (right
to) fast.
B: (Why?) (Why?)
A: ana ma kanu-yxǝllō-ni. They didn't let me.
205 As a part of a Jewish tradition called Kapparot, in which a chicken is turned above
and around someone's head and then slaughtered, as an expiation for one's sins.

268 4 Texts
kǝntu b-ǝl-quwwa. I used to insist (literally: I was in

the force).
kēf mǝn yṣīġ ǝl-ˁaṣᵊġ aqum-atqayya Because in the evening I started
wu-atxarḅaṭ. to vomit and get sick.
C: l-ǝl-walad ydiġō-l-u ǧīǧi lō dīk? Did they use to turn a chicken or
a rooster around a boy's (head)?
A: wī aḅēl! Oh my God!
l-walad dīk. A rooster for a boy.
C: hā? What?
A: dīk! A rooster!
lakan l-walad ǧīǧi? Not a chicken (rhetorically: so a
chicken for a boy?).
lēš hūwi bnēti? (Rhetorically:) is he a girl?
C: wu-wēn ywǝddū-ha lᵊ-ǧīǧi? And where did they take the
chicken to?
l-dīk? (Or) the rooster?
A: yǝṭˁō-hǝm l-ǝl-fǝqra. They used to give it to the poor.
C: ymǝlšū-ha b-ǝl-awwal? Did they use to pluck it first?
A: lāˀ! No!
ma ymǝlšū-ha. They didn't pluck it.
hāyi… yduġū-ha, It… they used to turn it (around
the head),
wu-yḏǝbḥū-ha, and slaughter it,
wu-yǝṭˁū-ha. and give it away.
hǝmmi yǝktǝlfōn bī-ha. They (the poor) dealt with it.
C: ywǝddū-ha hīyi wu-l-ġīš. They gave it away with the
feathers.
A: mmm. Yes.

4.9.7 Sǝkka (Sukkah)

Speakers:
B: Assaf Bar-Moshe
C: Amal Bar-Moshe
D: Zvi Bar-Moshe
A: wāw! Wow!
lō tǝˁġǝf aššon sǝkka kānǝt. If you only knew what kind of
sukkah there was.
mqad hāḏa ṣ-ṣalōn kǝnna-nsawwi We used to build a sukkah as big
sǝkka. as this living room.
B: (Where? On the roof?) (Where? On the roof?)
A: lā! No!
b-ǝl-ḥōš. In the house.
ˁala-saqf ašlon? Not on the roof (rhetorically:
how come on the roof?).
C: lēš mǝṯᵊl-hōni? It's not like here (in Israel)
(rhetorically: why? is it like
here?)
ṭarma, (In the) courtyard,
ṭarma. (in the) courtyard.
D: wēn? Where?
qa-tǝḥkēn ˁa-d-Diwanīyi? Are you talking about Diwanīyi?
A: i. Yes.
D: i. Yes.
ḥōš mǝftūḥ. The house was opened (to a
courtyard).
A: kān ḥōš… There was…
ḥušēn ġēġ kānǝt wēḥǝd ᵊḅ-ḅaṭn ǝl- there were two houses, one
lāx. inside of the other.
B: (And you used to sleep in the (And you used to sleep in the
sukkah?) sukkah?)
A: kān… ynamōn. They (impersonal) used to sleep.
i. Yes.
D: abu l-bēt yǝnġād-ynām. The owner of the house should
sleep.
A: lā! No!
kān… ǧayyi Albēr ǝbᵊn ˁamm-i, Albēr, my paternal cousin, came
(one time),
l-ǝš-Šamīyi. to Šamīyi.
wēn ynā…? Where (could he sleep)?

270 4 Texts
ǧabō-nu, They brought him,

ǧǝṭlō-nu b-ǝs-sǝkka. and threw206 him in the sukkah.
wu-ṭˁō-nu lḥīf, And they gave him a blanket.
ᵊtġaṭṭa. (and) he covered himself.
lēš-ma ˁǝnd-ǝm ᵊġzāla. They had a doe,
tsayybǝt hāyi lǝ-ġzāla mn-ᵊmkān-a, this doe managed to come loose
from its place,
wu-ṭalˁǝt qa-t… and she came…
qa-tdūġ b-ǝl-bēt, wondering into the house.
ˁāynǝt ᵊl-lḥīf bī-nu ṣǝġġa. She saw that the blanket had a
ṣǝġġa207,
D: hā? What?
A: ˁānǝt l… She saw…
lǝ-ġzāla ˁānǝt ᵊl-lḥīf bī-nu hāḏa the doe saw that the blanket had
ṣǝġġa mlawwan wu-hāyi, this colored ṣǝġġa,
qaˁdǝt fǝġšə́t-a lᵊ-ṣǝġġa k… she started to unravel the ṣǝġġa,
kǝll-a… all of it…
kə́llǝt-a lǝ-ṣǝġġa, (she unraveled) the entire ṣǝġġa,
wu-mašǝt. and went away.
wu-xǝllə́t-l-u lᵊ-lḥīf… And she left the blanket…
qaˁdu ṣ-ṣbāḥ aš yˁaynōn? They woke up in the morning
and saw that.
wǝl-ak! Hey you (Albēr)!
wēn-i ǝṣ-ṣǝġġa mal-ᵊlḥīf? Where is the ṣǝġġa of the
blanket?
akált-a ǝnta? Did you eat it?
206 The verb ǧaṭal is used here in a negative manner, as if he was thrown in the sukkah.
207 A satin adornment put on top of cover of the blanket.

4.9.8 lǝ-mǧalla (Purim)

Speakers:
A: Zvi Bar-Moshe
C: Assaf Bar-Moshe
D: Amal Bar-Moshe
A: b-ǝl-ᵊmǧalla? In Purim?
B: mani kan-yǝtnakkaġ? Nobody used to disguise
(rhetorically: who used to
disguise?)
A: Haṃān wu-Aḥašwerōš. (Nobody used to disguise as)
Haman and Ahasuerus?
B: ma… kanu-ylǝbsōn? They didn’t use to dress up
(rhetorically: did they use to
dress up?)
C: (Wasn't it like in Israel?) (Wasn't it like in Israel?)
B: lāˀ! No!
D: kanu-ylǝˁbōn ᵊqmāġ. They used to play cards.
B: i, Yes,
kanu qamaġčīyi yṣiġōn. they used to gamble (literally:
they used to become gamblers).
ylǝˁbōn ᵊqmāġ, They used to play cards,
yǝtwǝnsōn b-ǝl-qmāġ kanu. they used to have fun with the
cards.
C: (And the kids?) (And the kids?)
B: hayyi wlād? Which kids?
wlād ᵊzġāġ. The little kids.
C: (How did the kids use to (How did the kids use to
celebrate?) celebrate?)
B: aku ḥtifāl? There was no celebration
(rhetorically: is there a
celebration?).
wēn aku? There wasn't any (rhetorically:
where is there?).
madārǝs mal-maˁārǝf. (They had to go to) school.
wēn aku? There wasn't any (rhetorically:
where is there?).
ma kān ˁǝṭla. There was no vacation.
A: bas b-ǝl-ᵊṣlā kān. But in the synagogue there was
(a celebration).

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b-ǝl-ṣlawōṯ kanu-yǧibōn mn-āyi l- In the synagogues they used to

ᵊtsawwi ḥǝss. bring this noisemaker.
ma kanu-yǧibōn b-ǝl-ᵊṣlā? Didn't they use to bring (it) to
the synagogue?
wu-ydǝqqōn ˁal… And to knock on…
mǝn yǝqqōn208 lᵊ-mġīla. when they read the Book of
Esther.
B: i. Yes.
mǝ… mǝn yǝqqōn l-mġīla wu-yǝǧi When they read the Book of
ǝsᵊm Haṃan, Esther and Haman's name came
up,
yqumōn-ydǝqᵊdqōn hēkǝḏ ˁala l… they used to knock on the…
ˁala-l-mēz. on the table.
"hāḏa Haṃan lǝ-mǧalla, (They recited:) "Haman from the
Book of Esther,
māt wu-ġāḥ wu-walla"209. died, and disappeared, and went
to hell".
208 The ġ of the JB root qġˀ assimilated into the previous q.

209 A rhyme.

4.9.9 Šǝttāxa (Passover)

Speakers:
B: Amal Bar-Moshe
C: Zvi Bar-Moshe
D: Assaf Bar-Moshe
A: ǝš-šǝttāxa210… Passover…
yōm ǝl… the day…
mal-ˁīd lǝ-fṭīġ, of Passover,
mal-ᴴᴱ(pēsaḥ)ᴴᴱ. of Passover.
hāyi… hāyi… hāyi… It…
wāw! Wow!
hāḏa ˁīd ǝl-ᴴᴱ(pēsaḥ)ᴴᴱ kān ˁǝd-na Passover in our house was,
b-ǝl-bēt,
skǝt wu-xǝllī-ha. amazing (literally: shut up and
put it)!
tġūḥ ṃāṃa Rīma l… My mother Rīma used to go to…
l-ǝl-āyi… to this….
aš ǝsm-a? What's its name?
B: Smāwa. Smāwa.
A: lāˀ! No!
B: lí-wēn? To where?
A: ᵊnzūl! Damn (literally: plague)!
nsētu. I forgot.
C: aškun? What?
B: tġūḥ ᵊtǧīb ᵊšˁīġ tǝṭḥán-u. She used to go and bring barley
and grind it.
A: lā, No,
tġūḥ ᵊtǧīb ḥǝnṭa. she used to go and bring wheat.
C: šˁīġ? Barley?
B: hǝnṭa. Wheat.
C: ḥǝnṭa, Wheat,
mnēn yṣīġ ᵊšˁīġ? barley is forbidden (in Passover)
(rhetorically: from where barley
is allowed?).
A: yǧibū-ha l-āyi l… They brought this…
ṃāṃa Rīma tġūḥ fǝd-yumēn ᵊtlāṯi, my mother Rīma used to go for
two or three days,
ˁala-ma yḥǝṣdū-ha l-ḥǝnṭa. until they harvested the wheat.
210 The speaker gives three different names for Passover. Two in JB: šǝttāxa and ˁīd lǝ-
fṭīġ, and one in Hebrew: pēsaḥ.

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C: ynǝqqū-ha. They picked211 it.

A: yḥǝṣdū-ha. They harvested it.
C: ynǝqqū-ha. They picked it.
A: bass ǝl-ḥǝnṭa tǝtnaqqa? Not only was wheat picked
(rhetorically: only the wheat was
picked?),
ḥǝtti l-ḥabb. but even seeds (were picked).
l-ḥabb hāḏa l-ykǝssġō-nu, The seeds that you crack (to eat),
ham lazǝm-yǝtnaqqa wu-yǝnġásǝl also need to get picked and
wu-yǝnqáli. washed and browned.
hāyi ˁala-ˁīd lǝ-fṭīġ. For Passover.
kǝll-a… Everything…
wu… and…
C: ham kanu-ydūwġōn b-ǝš-šamˁa ǝḏa They also used to search with a
aku ftāt? candle for (bread) crumbs.
A: i, Yes,
C: aš ysǝmmū-ha l-āyi? What's the name of this
(ceremony)?
A: ġēġ… It was…
hāḏa… this…
Bdīka212, Bdīka,
ma aˁġǝf aš kanu-ysǝmmū-ha. I don't know how they used to
call it.
D: (Bdīka?) (Bdīka?)
A: i, Yes,
ybǝdkō-nu213 l-ǝl-ḥāyǝt, they used to check the wall,
lǝkūn bī-nu xǝbᵊz. in case there was bread.
ydūwġōn ˁal-xǝbᵊz. They were checking for bread.
D: (With a candle?) (With a candle?)
A: mmm. Yes.
ma l… Because…
qabᵊl lǝ-byūt kə́llǝt-a ˁǝttaq. in the past all the houses were
old.
lāzǝm hōni yḥǝšškōn wu-hōni they must have shoved (bread
yḥǝšškōn, crumbs) here and there,
yṭǝllˁō-ha. (so they) took it out.
C: wu-ysūwōn… And they used to do…
aš ysǝmmū-ha l-āyi… What's its name…
211 Meaning to screen the wheat seeds and to choose only the appropriate ones.
212 A Hebrew word meaning 'check'.
213 The Hebrew root bdk is conjugated in a JB verbal pattern.

lǝ-gdūra y… the pots…

A: ˁġāla. Hag'ala214.
C: ˁġāla. Hag'ala.
ˁġāla. Hag'ala.
aškun… What…
aššon… How…
aššon ysūwōn ˁġāla? How did they use to do Hag'ala?
A: yǝġlōn m… They used to boil…
yǧibōn gǝdᵊr ᵊkbīġ kǝllǝš, they used to bring a very big pot,
wu-māy ḥāġ, and hot water,
yǝġlō-nu ḥēl ḥēl, they used to boil it very much
(literally: strong strong),
wu-yǧibōn lᵊ-gdūra kǝll-a, and bring all the pots,
yfǝrrū-ha ḅ-ḅaṭn-a. and throw them inside of it (the
big boiling pot).
C: wu-lǝ-mmaˁīn. And the dishes (as well).
A: wu-lǝ-mmaˁīn, And (also) the dishes,
hāyi yǝġlū-ha. They used to boil it.
taˁqīm. Sterilization.
wu-baˁᵊd aš kan-ysūwōn? And what else did they use to
do?
D: (This was before the holiday. (This was before the holiday.
What happened in the holiday What happened in the holiday
itself?) itself?)
A: b-ǝl-ˁīd? In the holiday itself?
kanu… They used to…
ǝḥna… we…
ysūwōn b-ǝl-ᵊġyūq ġǝzz b-ᵊḥlīb. for breakfast they used to make
rice with milk.
ma… Because…
aku ma yaklōn tǝmman, there were people who wouldn't
eat rice,
aku yaklōn tǝmman. and there were those who would.
kān ḅāḅa Sasōn, My father Sasōn,
mǝn… when…
ǝl-maṣṣa, (they made) the matza,
yūqaf hūwi wu-wiyā-nu baˁᵊd he would stand with two other
ġǝǧǧalēn. men (to bake it).
hǝmmi yˁǝǧǧnū-ha, They would knead it,
wu-hǝmmi yšǝngū-ha, and make dough balls out of it,
214 A Jewish tradition of making dishes kosher by immersion in boiling water before
Passover.

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wu-hǝmmi yšǝbkū-ha, and flatten it,

wu-hǝmmi yxǝbzū-ha. and bake it.
ma yṣīġ maġa tmǝdd īd-a bī-nu. Women were not allowed to
touch it.
ma yṣīġ maġa tmǝdd īd-a bī-ha. Women were not allowed to
touch it.
D: (And in Passover’s eve?) (And in Passover’s eve?)
A: qabᵊl-lēlt ǝš-šǝttāxa, Before Passover’s eve,
ˁal-bēḏ̣. (I want to tell you) about the
eggs.
hāḏa l-bēḏ, The eggs,
kān ḅāḅa Sasōn yaxə́ḏ-u l-ǝš-šaṭṭ, my father, Sasōn, used to take it
to the river,
yġūḥ wu-yǝšṭə́f-u b-ǝš-šaṭṭ, and wash it in the river,
l-lēlt ǝl-ˁǝġfā mal-ǝl-ˁīd, in the night before the holiday's
eve,
wu-yǧīb-u. and bring it.
xaṭaġ yǝnsálǝq l-lēlt ǝl-ˁīd. So that it could be boiled for
Passover's eve.
baˁᵊd aš sāyalt? What else did you ask?
D: (Why did he wash it in the river?) (Why did he wash it in the
river?)
A: yˁǝqqə́m-u, He purified it,
qa-yǝṭbə́l-u. he immersed it.
ṭbīla ysūwī-l-u. He made a ritual immersion for
it.
ysūwī-l-u ṭbīla. He made a ritual immersion for
it.
D: (And in Passover's eve?) (And in Passover's eve?)
A: lēlt ǝš-šǝttāxa, In Passover's eve,
nǝltamm fǝd-ᵊtlǝṯīn ġǝbˁīn nafar. we used to gather, around 30-40
people.
fǝd-lēlt šǝttāxa, One Passover's eve,
bdēna qa-nšattǝx, we started the reading of the
Haggada,
badu b-ᵊšwayya, (just) as they started (literally:
they started in a bit),
lēš-ma ǧā wēḥǝd mǝslǝm ˁal-ḅāḅa suddenly a Muslim person came
Sasōn. to (talk with) my father, Sasōn.
axáḏ-u wu-ġāḥ qaˁad ᵊb-qǝbbǝt ǝl- He (my father) took him and
xǝṭṭāġ. went to sit in the living room.
xāl-u ˁƎzzat, Uncle ˁƎzzat,

ṭ-ṭāwa māl-u kǝll ˁǝmġ-u mǝḥġūqa. was a hot-blooded person

(literally: his pan is burnt all of
his life).
xǝllā-nu l-ḅāḅa yqūm, he let father get up,
wu-babababababa215… and started to read quickly…
raf… raffat nǝṣṣ… he skipped216 half…
nǝṣṣ ǝl-hāyi mal-ǝl-ˁīd, half (the text) of the holiday,
lēlt ǝl-ˁīd. in Passover's eve.
raǧaˁ ḅāḅa, (When) father came back,
šāf… he saw…
ṭ… ṭāġad. (that ˁƎzzat read) very quickly.
qal-l-ǝm: (So he) told them:
wǝl-kǝm! Hey!
wēn-i? How come (you got to this point)
(literally: where is it?)?
qal-l-ǝm… He told them…
xāl-u ˁƎzzat ᵊqqā-ha. Uncle ˁƎzzat (has already) read
it.
wu-ġadd raǧaˁ, And he (ˁƎzzat) went back,
ḥakam ᵊˁlē-nu yǝrǧaˁ, (my father) ordered him go back,
mn-ǝl-awwal l-ǝt-tāli yrǝǧˁōn bī-ha (and) read in the (Haggada) from
l-h… the beginning to the end.
D: (What did they use to read? (What did they use to read?
In Hebrew or Arabic?) In Hebrew or Arabic?)
A: lā, No,
mǝṯᵊl-hāyi l-ᴴᴱ(hagada)ᴴᴱ 217. like this Haggada (that we read
today).
C: ˁArabi wu-ˁƎbrāni. (Both) Arabic and Hebrew.
ham ǝl-ˁArabi wu-ham ǝl-ˁƎbrāni They used to read both in Arabic
kanu-yǝqqū-ha b-ǝš-šǝttāxa, and in Hebrew in Passover,
ǝl-ᵊṯnēn. both.
wiya-naġma, With melody,
ma mǝṯᵊl-hōni, unlike here (in Israel),
ǝḥna qa-nǝqqa kǝnnu b-ᵊktāb. (where) we read as if it is a book.
ġēġ kǝll-a bī-ha naġma māl-a. Everything had its own melody.
A: ḥǝlwa. Beautiful.
215 A sound that imitates a quick reading of the Haggada.

216 A verb that literally means "to get rid of; to fire" (Yona 2014: 95) or "to dismiss,
discharge" (Beene & Woodhead 1967: 190).
217 Pronounced the word in the Modern Hebrew manner. JB's pronunciation would be
hǝggāda.

278 4 Texts
ḥǝlwa kānǝt lēlt ᵊl-ˁīd. The holiday's eve was beautiful.

C: tsūwū-ha liltēn lō lēli waḥdi? Did you use to celebrate two
evenings218 or one?
A: ǝḥna nsūwī-ha liltēn kǝnna. We used to do two evenings.
C: i, Yes.
liltēn ǝḥna ham. We also (celebrated) two nights.
218 Jews in the exile celebrate Passover's Seder two evenings in a row.

4.10 Conversations 279
4.10 Conversations
4.10.1 dǝ-ḏu
̣ qí-ya! (Taste it!)
Speakers:
A: Adība Kuǧman
B: Zvi Bar-Moshe
D: Amal Bar-Moshe
E: Assaf Bar-Moshe
A: ᴴᴱ(aškoliyōt)ᴴᴱ… Grapefruit…
da-aḥkī-l-ak… let me tell you…
ē… em…
ma tǝˁǧə́b-ni. I don't like it.
ana… I…
B: ana tǝˁǧə́b-ni ᴴᴱ(aval)ᴴᴱ ma aqdaġ I like it but I can't eat it.
akə́l-a.
A: ᴴᴱ(aval)ᴴᴱ ǝl-ᴴᴱ(pamēlla)ᴴᴱ halqad But I like pomelo so much.
qa-tǝˁǧə́b-ni.
B: ᴴᴱ(ken)ᴴᴱ,
ṭāybi. Yes,
A: i, it's tasty.
ġǝḥtu kam marra št… Yes,
laqētu219. I went several times (to buy)…
bōḥi… I found.
ˁaǧáb-ni aġūḥ, Yesterday…
qǝltō-l-a: I wanted to go,
da-aġīd aǧīb ᴴᴱ(pamēlla)ᴴᴱ, I told her:
ana tǝˁǧə́b-ni. I want to bring pomelo.
baḷḷa ma lqētu. I like it.
duġṭēn ġǝḥtu l-ǝs-sūq hal-ᵊsbūˁ, I really couldn't find.
I went to the market twice this
week,
B: i, Yes,
ma dayman mūǧūda. it is not always available.
A: ḥǝtti ma qad-aqdaġ, even though I couldn't,
da-aġūḥ. I will go.
ma qad-alqi, I couldn't find,
ma qad-alqi. I couldn't find.
219 The a of the first syllable should fall in JB, and in fact the same speaker pronounces
the verb as lqētu further in the conversation.

280 4 Texts
ᴴᴱ(aškoliyōt)ᴴᴱ. Grapefruit.
B: ᴴᴱ(ha-emet)ᴴᴱ ana ǝḏa alqi ana Truly, if I will find I will buy it
ašġī-l-ǝk. for you.
ᴴᴱ(aval)ᴴᴱ ma… But it is not…
ma dayman mūǧūda. it is not always available.
C: qad-aġīd pǝrṭqāl mᵊn-hāḏa qǝšġ-u I want orange of the kind whose
lǝ-ṯxīn. peel is thick.
B: hāḏa mūǧūd… This is available…
hāḏa mūǧūd, this is available,
hāḏa kǝll ǝl-waqt mūǧūd. This is always available.
A: lā, No,
lā, no,
ᴴᴱ(klemantīna)ᴴᴱ. tangerine.
ˁāni ašlon… Look how…
ana… I…
ana šġitū-ha l-āyi l- I bought this tangerine,
ᴴᴱ(klemantīna)ᴴᴱ,
ˁāni. look!
ašlon ᵊᴴᴱ(klemantīna)ᴴᴱ! What a tangerine!
ˁāni! look!
B: hāyi ḥāmḏi tṣīġ. This is sour.
hāyi pǝrtqāl. It's orange.
A: lā, No,
qālu mu… they said it is not…
ᴴᴱ(klemantīna, (It is a) tangerine,
klemantīna)ᴴᴱ, tangerine,
ˁāyǝn! look!
qǝšġ-a xfīf. Its peel is thin.
D: la, No,
hāyi l-āyi l-ǧǝb… it is this one that…
mǝṯᵊl-hāyi l-ǧǝbt-a. like the one that you brought.
hāyi kə́llǝš ṭāybi. It is very tasty.
A: hāyi aš ǝsm-a? What is its name?
B: hāyi ᴴᴱ(klemantīna, It is tangerine,
klemantīna)ᴴᴱ. tangerine.
A: šu bdāl-ak ˁayə́n-a. Look at it my dear.
E: (Jaffa.) (Jaffa.)
A: hā? What?
E: (Jaffa.) (Jaffa.)
B: hāyi mal-taṣdīr. It is for export.
A: hā? What?
B: Ǧaffa, Jaffa,
hāyi l-ᴴᴱ(klemantīna)ᴴᴱ māl-ǝm. it is their tangerine.

A: i… Yes…
aškun…? What…?
Ǧaffa nǝˁġə́f-a l-Yāfa. Jaffa we know (the city), Jaffa.
(laughs) (laughs)
ᴴᴱ(lō)ᴴᴱ, No,
hāyi ᴴᴱ(klemantīna)ᴴᴱ? is this a tangerine?
B: ᴴᴱ(kēn)ᴴᴱ. Yes.
A: ašu ma mˁaynī-ha ᴴᴱ(k- So how come it doesn't look like
klemantīna)ᴴᴱ? a tangerine?
B: bali, It does,
hassa aku… now there are…
aku kbāġ. there are big ones.
A: ana šġētu ᴴᴱ(klemantīna)ᴴᴱ ˁala- I bought a smaller and tastier
azaġġ wu-aṭyab. tangerine.
hāyi kǝnn-i pǝrṭqalāyi. This one is like an orange.
B: i, Yes,
ᴴᴱ(naxōn)ᴴᴱ, right,
ᵊmbayni kǝnnu pǝrṭqalāyi. it looks like an orange.
A: pǝrṭqalāyi ḥǝtti ṭaˁm-a ġēġ šēn. An orange even tastes differently.
B: bas hāyi ḥǝlwa hāyi, But this one is sweet,
ḥǝlu l-ṭaˁm māl-a. its taste is sweet.
A: ḥǝtti l-ṭa… Even the…
tāl da-nqǝššə́ġ-a wu-nḏūq-a, let's peel it and taste it.
ana ma yxǝṣṣ-ni, I don't care,
i. yes.
bdāl-ǝk, My dear,
ǧibē-l-na maˁūn bǝla-zaḥma. bring us a plate please (literally:
without trouble).
(laughs) (laughs)
da-nqǝššǝ… let's pee(l)…
da-aqūl… I say…
da-nqǝššə́ġ-a wu-nḏūq-a. let's peel it and taste it.
D: hāyi… This…
mu b-ǝḏ-ḏaḅṭ ᵊᴴᴱ(klemantīna)ᴴᴱ, is not exactly a tangerine,
ma aˁǝf… I don't know…
A: ma aˁǝf, I don't know,
ġēġ šǝkᵊl, some other kind,
ġēġ šǝkᵊl. some other kind.
B: lā, No,
ᴴᴱ(aval)ᴴᴱ hāyi qǝšġ-a xfīf. but the peel of this one is thin.
A: i, Yes,
hīyi… it…
ma aˁǝf bas… I don't know but…

282 4 Texts
hīyi ˁaǧībi ˁaǧībi… it is very weird…

yqə́l-l-ak hāyi qa-y… they tell you it…
B: wa-li-hāḏa ᴴᴱ(ze klemantīna)ᴴᴱ. That is why it is a tangerine.
A: ˁāyǝn ᵊbdāl-ak b-ǝl… Look my dear, in the…
b-ǝl-Hāy-Tēk… in the High-Tech…
b-ǝl-Hāy-Tēk qa-ysūwōn… in the High-Tech they make…
ḥǝtti ᴴᴱ(pērōt)ᴴᴱ qa-… even fruits…
B: qa-yzūwǧū-ha l-ǝl… They "marry" the…
l-lǝ-ᴴᴱ(klemantīna)ᴴᴱ. the tangerine.
A: qa-ysūwū-ha kǝll-a ġēġ šǝkᵊl. They make it all different.
ā ḥǝbāba! Hey, dear!
ṭˁē-ni maˁūn. Give me a plate.
D: hāyi mᵊn-hāyi l-ǧə́bt-a It is like the ones you brought.
(…) (…)
A: dǝ-ḏūq! Taste!
B: lā, No,
ma aġīd, I don't want,
qa-ašġab qaḥwa. I am drinking coffee.
E: (No.) (No.)
A: lakan xatġaš qǝššǝġtū-ha ana? So why did I peel it?
E: (For yourself.) (For yourself.)
B: klī-ha. Eat it!
A: ḥāmḏi. It is sour.
B: ḥāmḏi? Sour?
A: dǝ-ḏuqí-ya! Taste it!
ṭāybi… It is tasty…
baqa dǝ-ḏuqí-ya. Taste it already.
C: ḥāmḏi? Is it sour?
A: lā, No,
ṭāybi ṭāybi. it is tasty, tasty.
waḷḷa mǝtrūsa māy. Really it is full of water.
B: hāyi l-qǝšġ-a ṯxīn tṣīr ḥǝlwa, This one with the thick peel is
sweet,
tṣīr ḥǝlwa. is sweet.
A: ˁāfya! Indeed (literally: health)!
ˁāfya! Indeed (literally: health)!
ᴴᴱ(aval)ᴴᴱ ma ṭāybi… But it is not tasty…
ma ṭāybi mǝṯl-ᵊᴴᴱ(klemantīna)ᴴᴱ. it is not as tasty as tangerine.
hāyi ašlon… How is it…
B: l-ᵊᴴᴱ(klemantīna)ᴴᴱ l-qǝšġ-a ṯxīn, A tangerine with a thick peel,
A: i? Yes?
B: tṣīr ḥǝlwa. Is sweet.
A: ma aˁġǝf. I don't know.

D: aš ṭalˁǝt? How is it (literally: how did it

come out?)
ḥāmḏi? Sour?
A: bdāl-ak ḏūq-a, My dear, taste it,
ḏūq-a. taste it
E: (No, (No,
I don't want.) I don't want.)
D: ḥāmḏi? Is it sour?
A: lēš? Why?
D: ṭalˁǝt ḥāmḏi? Did It turned out sour?
A: šwayya ḥāmḏi qad-aḥə́ss-l-a. I feel it is a bit sour.
D: lā, No,
hāyi māl… this…
A: šu ḏuqí-ya bdāl-ǝk. Will you taste it my dear.
D: lā, No,
hāyi l-ˁǝd-na… the one we have…
ma qa-nǝšġab qaḥwa. But we are drinking coffee.
hāyi l-ˁǝd-na… The one we had…
kānǝt kǝllǝš ḥǝlwa. was very sweet.

284 4 Texts
4.10.2 tmǝġˁaltu baḷḷa (I really suffer)

Speakers:
A: Asˁad Mˁallǝm
B: Amal Bar-Moshe
A: i… Yes…
hāḏa… This (chair)…
l… the one who…
ᵊl-yǝqˁǝd ˁlē-nu, the one sitting on it,
tġūḥ ᵊǧḥāġ-u. his buttocks hurt (literally: go).
B: ma bī-nu… It doesn't have…
ana ham haḏīk ǝs-sāˁa qˁadtu… I also sat down a while ago…
ġǝdtu aqə́l-l-a l-ṃāṃa: I wanted to tell my mother:
yǝnġad-txǝllē-l-u mxadda l-āḏa. You should put a pillow on it.
A: wawēli! Oh (literally: and my sorrow)!
tmǝġˁaltu baḷḷa! I suffer, really!
uxx! Ouch!
wawēli wēli! Oh! Oh!
ġǝḥtu tˁǝkkaftu. I became crooked.
baˁᵊd ˁǝnd-i qaˁda b-ǝṭ-ṭiyāra kmāl And I still have to sit for the
ǝl-lēli. entire night on the plane tonight.
B: hāyi ṣedᵊq yǝnġād-l-u mxadda. It really needs a pillow.
ma qa-yǝnqáˁǝd. It cannot be sat on.
A: wī lá-ḥḥad220 šāf-a! Oh! I wish nobody suffers
(literally: sees) it!
220 A combination of the negation marker la and aḥḥad 'one'.

4.10.3 šu d-ašūf-a (Let me see it!)

Speakers:
A: Amal Bar-Moshe
C: Zvi Bar-Moshe
A: ašu ma qǝltē-l-a l-Meloni tǝštġī-l-ǝk How come you didn't tell

mn-āḏa l-kaff kǝll-u almās? Melanie to buy you this hand221,
which is full with diamonds?
B: hayyi kaff? Which hand?
A: hāyi l-zǝnǧīl māl-a. This necklace of hers.
ˁayə́n-u mᵊn-ᵊbˁīd. Look at it from afar.
ˁāyǝn aš ḥǝlu. See how beautiful it is.
C: wēn-u? Where is it?
šu d-ašūf-a! Let me see it!
221 A hand shaped talisman for luck, which is known by the name xamsa. In Iraq it was
not called xamsa, though, but rather kaff.

286 4 Texts
4.10.4 l-bēt ᵊtˀaǧǧar (The house was rented)

Speakers:
A: Zvi Bar-Moshe
B: Melanie Perera
D: Amal Bar-Moshe
A: hāḏa l-bēt ᵊtˀaǧǧar baˁdēn? This house was rented

afterwards?
B: (No, not yet.) (No, not yet.)
A: ma tˀaǧǧar? It wasn't rented?
B: (No.) (No.)
C: qa-yǝġdōn ybiˁō-nu garag. Probably they want to sell it.
A: i? Yes?
D: ma mxǝllīn qǝṭˁa, They didn't put an
announcement,
qa-ybayyǝn ma… it seems that (they do) not…
ma… not…
C: lēš hāḏa l-yǝštġī-nu lāzǝm kǝll-u But the one who buys it will
yˁǝmmə́ġ-u. have to renovate it completely.

4.10.5 ǧibō-la šwayya ḥadd (Bring a Little bit of spice for her)
Speakers:
A: Zvi Bar-Moshe
B: Amal Bar-Moshe
A: yaḷḷa! Let's go!

ǝḥna qa-nqūm. We are going (literally: getting
up).
B: xalli yǝǧi yāxǝḏ laffa wu-ǝḥna qa- Let him take a sandwich222 and
nġūḥ. (then) we will go.
(…) (…)
C: ǝḏa qa-tġuḥōn l-āḏa, If you are going to this (shop),
ǧibō-la šwayya ḥadd. bring a little bit of hot (sauce)
for her.
A: aš ᵊnǧīb? What should we bring?
C: ḥadd l-āyi. Hot (sauce) for her.
222 A sandwich in an Iraqi Pita bread, usually with Shawarma, grilled meat.

288 4 Texts
4.10.6 ašu ma qa-ydǝqq? (Why doesn't it ring?)

Speakers:
A: Amal Bar-Moshe
B: Asˁad mˁallǝm
A: ᴴᴱ(nū)ᴴᴱ! (Impatiently:) so!

ašu ma qa-ydǝqq? Why doesn't it (the phone) ring?
B: hāḏa l-telifōn ma yǝštáġǝl. This telephone doesn't work.
C: hāḏa ma yǝštáġǝl. It doesn't work.
A: dǝ-yaḷḷa! Ugh!
lakan lēš qa-yǝftaḥ ḏawa? So why does it turn on a light?
B: yǝftaḥ ḏawa bas has... It turns on a light, but…
hassa-yǝbdi yġanni wu-y... it will soon start to ring
(literally: sing) and…
A: ᴴᴱ(aval)ᴴᴱ bī-nu... But it has…
bī-nu hāḏa. it has this.
B: bī-nu quwwa? It has power?
A: i. Yes.
C: šu ṭlǝbi! Try to dial!
A: ma-ṭlabna. But I (literally: we) already (tried
to) dial.
C: hāyi... It…
ma yǝštáġǝl. doesn't work.
ma qa-ydǝqq. It doesn't ring.
A: qa-ydǝqq. It rings.

4.10.7 ǝl-maṣraf māl-a aḅēl (Its expenses are terrible)

Speakers:
A: Asˁad mˁallǝm
B: Zvi Bar-Moshe
A: Devid axáḏ-u l-bēt… David bought (literally: took) the

house…
l-ᴱᴳ(apartment)ᴱᴳ māl-u axaḏ-a b- he bought his apartment for 400
aġbǝˁmīyi. (thousand Canadian Dollars).
B: i? And?
A: i. Yes.
hūwi kan-qa-yǝštáġǝl, He had worked,
ḥa… ḥawa flūs, gathered money,
wu-axáḏ-a l-ᴱᴳ(apartment)ᴱᴳ. and bought the apartment.
(…) (…)
A: bas ǝl-maṣraf māl-a māš-šahri223 But its224 monthly expenses are
aḅēl. terrible.
hīyi wu-qēˁdi, As it is (literally: she and sitting),
bǝla-ᴱᴳ(murgǝǧ)ᴱᴳ, without mortgage,
bǝla… without…
bǝla-l…l… without the…
l-hāyi l-ᴴᴱ(mǝškanta)ᴴᴱ, this mortgage,
bǝla-ᴴᴱ(mǝškanta)ᴴᴱ, without mortgage,
tkǝllə́f-a sabᵊˁmīt ṯmǝnmīt Dolār b- it costs her 700-800 (Canadian)
ǝš-šǝhᵊġ. Dollars a month.
B: ana qa-atˁaǧǧab… I am amazed…
A: ṯmǝnmīyi tǝsᵊˁmī… 800-900…
balki tǝsᵊˁmīyi. maybe 900.
B: qa-atˁaǧǧab. I am amazed.
hāyi fǝd-ši ma… This is something…
ma qa-… that is not…
ma qa-yšīl-u l-mǝxx. unbelievable (literally: the brain
cannot lift it).
A: hāyi ṣbīġi225… It is trouble…
ṣbīġi… trouble.
hāyi l-apartmenāt ˁǝn-na ṣbāyǝġ The apartments are a trouble
wnīki. there (in Canada).
223 The final l of the preposition māl assimilated into the following word's initial š. Also,
the adjective šahri is pronounced with r, unlike its equivalent JB noun šǝhᵊġ 'month'.
224 Refers to his daughter's apartment.
225 The root of the word ṣbġ means color, and it refers specifically to black color. So as
an implication, things colored in black are trouble.

290 4 Texts
4.10.8 qǝšmár-ǝm l-xwə́t-u (He lied to his siblings)

A: wēn sēkǝn? Where does he live?
b-Landǝn? In London?
B: ᴴᴱ(lō)ᴴᴱ, No,
sēkǝn hōni. He lives here (In Israel).
ˁamm-u b-Landǝn. His paternal uncle is in London.
ˁamm-u b-Landǝn, His paternal uncle is in London,
tbǝnnā-nu, he adopted226 him,
wu-ṣayṭar ˁal-kǝll. and he took over everything.
l-ˁamm māt, The uncle died,
hūwi axáḏ-a l… (and) he took the…
ᴴᴱ(šalāl)ᴴᴱ. spoils227.
A: ǝl-qiyāda. The command.
C: i. Yes.
B: i. Yes.
kǝll-a axáḏ-a. He took everything.
C: qǝšmár-ǝm l-xwə́t-u. He lied to his siblings.
A: qǝšmár-ǝm l-xwə́t…? He lied to his siblings?
(laughs) (laughs)
C: kǝll-ǝm, (To) everyone,
i. yes.
B: qǝšmár-ǝm l-kǝll-ǝm. He lied to everyone.
C: ᵊzwīli, Carpets.
mqad ma ˁafēš228 ᵊzwīli. A lot of carpets.
wu-ašlon zwīli? And good carpets (rhetorically:
and how carpets?).
kə́llǝt-a mᵊn-hāyi mal-Īrān lǝ- All of it of the good type, from
mlīḥa. Iran.
B: čarčūba mal-šǝbbāk. A frame of a window.
šlaˁ-a wu-bāˁ-a. He disassembled it and sold it.
A: wī aḅēl! Oh my god (literally: grief!)!
b-ǝl-ˁIrāq hāyi? Was it in Iraq?
C: lā. No.
b… In…
b-Landǝn. in London.
kān ˁǝnd-u… He had…
B: kān ˁǝnd-u... He had…
226 In a metaphoric sense. The uncle didn't have any children, and he wanted someone
to take care of him in his last days.
227 Uses warfare terminology to convey a negative message.
228 This phrase simply means 'a lot of', but its literal meaning is 'amount of I don't know
what'. It should be uttered mqad ma aˁġǝf ēš, but usually some of the sounds are elided.

ˁǝnd-u bēt… he has a house…

C: kān qaṣᵊġ ˁǝnd-u l… He had a palace…
B: kān ˁand-u bēt, He had a house,
l-yōm ǝḏa tġīd tbīˁ-u, (that) if you want to sell today,
balkǝt ˁašġ ᵊmlayīn Pāwǝn, (you will get) probably 10
Million Pounds.
hāḏa l-sēkǝn bī-nu. This is the one in which he lives.
baqa bēt… But the house…
A: PN sēkǝn bī-nu? PN lives in it?
B: lā, No,
ǝl-ˁamm. The uncle.
C: lā… No…
ǝl-ˁamm. The uncle.
B: ˁamm-u. His uncle.
C: qabᵊl-ma ymūt. Before he died.
A: wu-hāḏa ma kān ᵊmzawwaǧ? And he wasn't married?
B: hāḏa kētə́b-u… He wrote it (in the will)…
C: lāˀ! No!
B: kētə́b-u rasmi… He officially wrote it…
C: ma mzawwaǧ. He is not married.
B: kētə́b-u rasmi l-mġāt axū-nu. He officially left (literally: wrote)
it to the wife of his brother.
mǝn ymūt mġāt axū-nu tġī… When he dies his brother's wife…
taxə́ḏ-u. takes it (the house).
ġēġ ᵊntahǝt? It should be the end of it
(rhetorically: shouldn't it be
over?).
A: ᵊntahǝt. It is over.
B: zēn. Okay.
PN yġīd-u. (However,) PN wants it.
(Laughs) (Laughs)
ašlon yṭˁo-yā-nu? How will they give it to him?
(...) (…)
ašlon tǝṭˁi-yā-nu? She wouldn't give it to him
(rhetorically: How would she
give it to him?).
A: i? And?
B: tāĺ i-ha, Afterwards,
qāl: he said:
nqīm... nqīm daˁwa ˁlī-ha. Let's sue for it.
zēn. Okay.
nqīm daˁwa b-Landǝn, To sue in London,

292 4 Texts
yǝnġād-l-a flūs. you need money (literally: it

needs money to it).
A: flūs wu... Money and…
B: ᴴᴱ(regaˁ)ᴴᴱ, Just a second,
yǝnġād... it needs…
xō ma hūwi ysallǝm? Of course he won't pay (it alone).
(laughs) (laughs)
šūf aš aku garāyǝb b-ǝl- (He looked for) any family
ᴴᴱ(mǝšp̟ aḥa)ᴴᴱ? members (rhetorically: what is
there family members?)
xwə́t-u wu-xwāt-u wu… His brothers and sisters and…
wlād ᵊxwāt-u l-ǝl-ˁamm wu... the children of the sisters of the
uncle and…
ˁǝšġīn nafar. Twenty people.
mᵊn-kǝll wēḥǝd axaḏ ᵊflūs, He took money from everyone,
yqīm daˁwa ˁala-hāyi, to sue this (lady),
ǝḏa yǝstǝlə́m-u l-bēt, (and) if he wins the house,
yǝtqasmōn bī-nu. they will split it between them.
mani yǝstalǝm bēt? He didn't win the house
(rhetorically: who wins a
house?).
A: tāĺ i-ha? (What happened) in the end?
B: aš bēt? No house (rhetorically: what
house?).
axḏə́t-u haḏīki rasmi. She took it officially.
A: ṭabˁan. Of course.
rasmi. Officially.
māl-a. (It) is hers.
B: mǝktūb ˁala-ə́sm-a. It is written under her name.

4.10.9 aš ma tǝstaḥi! (How shameless she is!)

A: aš ma tǝstaḥi! She is so shameless (literally:
how she isn't ashamed?)!
waḷḷa aš ma... Really, how…
zōǧ-a b-ǝl-bēt, Her husband was at home,
wu-ǝḥna kānǝt ǝs-siyāra māl-na… and our car was…
dǝˁmo-yā-nu l-PN wu-kan-qa- PN had an accident and he was
yṣǝllə́ḥ-a, repairing it,
qāl: he said:
balkǝt lí-ġada ṣbāḥ ma tǝxlaṣ. It is possible that it won't be
done by tomorrow morning.
xābar b-ǝl-xāmsi, He called at five,
kǝn-yqūl: and said:
qa-tǝxlaṣ, (the work) is going to be
finished,
hassa aġūḥ aǧīb-a, I will go and bring it,
wu-ana qad-awǝddī-kǝm. and I will take you.
axǝḏnā-ha mn-ǝl-bēt, We took her from (her) house,
wu-rǝǧǧǝˁnā-ha, and we took her back,
wu-wǝddinā-ha, and we took her,
wu… and…
d… qǝllē-l-u z-zōǧ-ǝk xḏ… (I thought to myself: why won't
you) tell your husband (to take
you)?
tǝsmaˁ ma ˁǝd-na siyāra, She heard (that) we didn’t have a
car,
balkǝt ma kān ˁǝd-na? maybe we wouldn't have (a car)?
wu-ana ma bi-yi ḥēl āxǝḏ... And I didn't want (literally:
power is not in me) to take…
aġūḥ āxǝḏ taksi ḅ-ḅaḥd-i wu-aġūḥ to go and take a taxi alone and
ˁǝnd-PN. go to PN.
tġīd-na nāxǝḏ taksi, She wanted us to take a taxi,
nġūḥ ˁǝnd-PN, go to PN,
wu... and...
baˁdēn, Then,
ġǝḥna. we went.
PN wǝddā-na. PN took us.
sāˁa, (It took) an hour,
waḷḷa, really,
sāˁa wu-ġǝbˁ axáḏ-l-u ǝṭ-ṭarīq mar- the way back took him an hour
raǧˁa. and 15 minutes.
wu-mǝn ᵊṭlaˁna mᵊn-ˁǝn... And when we got out from the…

294 4 Texts
mn-ǝl-ᴴᴱ(ulám)ᴴᴱ, from the (celebrations) hall,

ham wnīki, also there,
ham sāˁa wu-ġǝbˁ wiya... (it also took) an hour and 15
minutes with…
PN ġādǝt taxə́ḏ-na, PN wanted to take us,
baˁdēn kān... (but) then...
tˁǝġfē-nu l-axū-ha l... do you know the brother of
the…
ṣ-ṣaydalanīyi, pharmacist,
aš ǝsm-a…? what's her name…?
ṣ-ṣaydalanīyi hāyi l-ˁIraqīyi, This Iraqi pharmacist,
b-PN. (that lives in) PN.
B: PN. (Her name is) PN.
A: PN. PN.
ˁafya! Well done!
axū-ha. Her brother.
kǝllǝš ṣadīq-a l-PN wu-hāyi. He is a very good friend of PN.
kǝn-tqə́l-l-u: She told him:
d-aḥə́bb-ak, dear229,
tǝqdaġ taxə́ḏ-a ᵊl-PN? Can you take PN?
kǝn-yqūl: He said:
wī! Oh!
ˁala… (It's) on (my way).
hūwi hōni qēˁǝd. He lives (around) here.
ᴴᴱ(ēze yoffi)ᴴᴱ. How nice!
axǝḏtū-ha llǝ-ha, I took her,
l-PN, PN,
wu-ana, and I,
wu-ǝmm-u l-PN, and PN's mother,
PN. (whose name is:) PN.
ᴴᴱ(ēze anašīm nǝxmadīm)ᴴᴱ. Such lovely people.
wǝddō-na l-ǝl-bāb, They took us up to the door (of
our house).
wǝddō-ha l-PN wu-kə́llǝt-a, they (also) took PN and
everything,
wu-ġāḥu hǝmmi l-ǝl-bēt. and (only then) they went home.
ham mlīḥ ṣōb-na. It was good that it was close to
us.
PN sūwə́t-ᵊl-na hāḏa. PN made us (a favor).
ǧītu ˁlī-ha… ǧi… I came to her…
229 A common vocative phrase used before asking a favor. Literally it means: 'let me love
you'.

ana ġǝḥtu qad-atwannas, I went (to the wedding) to have

fun,
wu-qa-yǝḥkōn wiyā-yi wu-kə́llǝt-ǝm and everyone was talking to me
wu-hāḏa. and (all) that.
ǧītu ṣōb-a, I approached her,
qad-aqǝl… I said…
kǝn-tqə́l-l-i: She told me:
hāyi ǝmta qa-nġūḥ? When are we going (already)?
ǝḥna m… We (depend on other) people…
aġūḥ aqə́l-l-ǝm l-ǝl-awādǝm? (and you want me) to go and tell
them (to leave)?
ǝnti kǝll marra tfǝrrē-ni wu-tġuḥēn. (I thought to myself:) Every time
you leave (literally: throw) me
and go.
ᴴᴱ(ma)ᴴᴱ ana bēbi sitǝr māl-a? Am I her babysitter?
kǝll marra mǝn ᵊṭǝlˁēn wiyā-yi Every time that you go out with
hēkǝḏ. me it is like this.
wī aḅē…! Oh my God!
ana kǝll-ǝm qa-yḥǝbbō-ni wu- Everyone loves me and dances
yġǝqṣōn wiyā-yi wu-ysūwōn… with me and did…
hīyi qēˁdi, (whereas) she is sitting.
aš asūwī-l-a baqa ana? What can I do to her?
B: wu-lēš zōǧ-a ma axáḏ-a? And why didn't her husband take
her?
A: ᴴᴱ(beˀmet)ᴴᴱ, Really (it is a good question),
lēš zōǧ-a ma axáḏ-a? Why didn't her husband take
her?
ᴴᴱ(ṭambalūna)ᴴᴱ 230. (She is a little) idiot!
kan-ǧā axaḏ-a bāri. At least he should have come to
take her.
B: haḏōli ma mǝtfahmīn ᵊbbināt-ǝm. They don't get along with each
other.
A: ᴴᴱ(lō)ᴴᴱ! No!
aš aḥkī-l-ak? What can I tell you?
B: ḥkē! Do tell!
da-nˁāyǝn! It's interesting (literally: let's
see).
A: lā! No!
230 Uses the diminutive suffix in the feminine form -ūna.

296 4 Texts
C: aš ˁǝnd-ak bī-ha? It's none of your business

(rhetorically: what do you have
with it?).
A: lā! No!
aš ˁǝd-na bī-ha? It's none of our business.
B: maˁlumāt ˁamma. (Just for our) general knowledge.
C: ma qa-yǝnġād. There is no need.
maˁlumāt. (With contempt: general)
knowledge.
A: ᴴᴱ(avāl beˀmēt hi lo besedǝr)ᴴᴱ. But she is really not okay.
kǝll marra… Every time…
kǝll marra tzǝf-ni. She reproaches me all the time.
ᴴᴱ(ma zē ani bebi sitǝr)ᴴᴱ māl-ǝk? What is it? Am I your babysitter?
ǝxt-a qēˁdi ṣōb-a, Her sister was sitting next to her,
ašu ma zǝffə́t-a? Why didn't she reproach her?
lēš ana? Why (did she reproach) me?
ǝxt-a qaˁdǝt ṣō… Her sister sat down…
xǝllō-l-a skamli ṣōb-na, they put a chair for her so she
could sit next to us,
wu-qa-tǝftarr wu-qa-tǝftarr. and she was going around and
going around.
ma-tzǝffī-ha l-ǝxt-ǝk, Reproach your sister,
lēš ᵊllǝ-ni? why (are you reproaching) me?
wu-yōm l-aḥḥad ma ṭlaˁtu mn-ǝl- And on Sunday I didn't get out
ᵊmkān, (of my) place,
ǧǝt, (because) she came,
qad-aġīd asūwi-yā ǝd-daġīyi wu- I wanted to fix (literally: make)
hāyi. her dress and (all) that.
wu-ašqad ᵊsḥētu231 mᵊn-PN, And I felt so embarrassed in front
of PN.
kanǝt ham qa-tǝǧi ˁǝd-na tǝšġab She was also supposed to come
ᴴᴱ(kōs)ᴴᴱ hāyi… to us to drink a cup of…
la bdāl-ǝk! No dear!
PN ma qa-tġīd aḥḥad ǝl-yōm, PN doesn't want anyone (to
come) today,
qad-asūwī-ha l-wǝčč-a, (because) I am treating (literally:
doing) her face,
qad-aṣǝllə́ḥ-a d-daġīyi. (and) I am repairing the dress.
wu-z… wu-zaˁlǝt PN. And PN got mad.
231 The t of stem VIII assimilated into the s of the root and then dropped to avoid three
consonants cluster.

kǝn-tqə́l-l-i: She told me:

aškun? What (is it)?
ǝnti ṣānˁi māl-a? Are you her slave?

298 4 Texts
4.10.10 míkve (Ritual bath)

Speakers:
A: Amal Bar-Moshe
B: Asˁad Mˁallǝm
C: Zvi Bar-Moshe
A: ᴴᴱ(míkve)ᴴᴱ qa-ybiˁōn. They are selling a (Jewish) ritual

bath (place).
qǝltō-l-ǝm: I told them:
ġūḥu štaġ… štaġu… štaġu wu- Go buy and enjoy.
twans… twansu.
B: wēn ybiˁū-ha hāyi? Where do they sell it?
yǝǧi wu-yǝṭmǝṣ bī-ha… (Sarcastically: what would the
buyer do with it?) come and
immerse in it?
C: hāyi b… It is…
wnīki b-ᴴᴱ(Meˀa šaˁarīm)ᴴᴱ. there, in Mea She'arim232.
A: lā! No!
ḥǝtti yǝtfǝġǧōn ˁal-nǝswān ᵊlli So that they could watch the
yǝǧōn ydǝxlōn. women who get inside.
C: l-ǝl-bēˁ… For sale…
l-ǝl-bēˁ kān ᴴᴱ(míkve)ᴴᴱ. A ritual bath was for sale.
232 An orthodox neighborhood in Jerusalem.

4.10.11 xǝllá-l-a flūs ᵊmqad ġās-a (He left her a fortune)

Speakers:
A: Melanie Perera
B: Amal Bar-Moshe
D: Zvi Bar-Moshe
A: (Her brother wanted a key for the (Her brother wanted a key for
house and she didn't give him one.) the house and she didn't give
him one.)
B: i? Yes?
la-ybūq-a? She is afraid that he'd rob her?
C: i. Yes.
ḥaqq wiyā-ha. She is right (literally: truth is
with her).
ma ˁǝnd-a aškāl ᵊlwān. (Because) she has a lot of things
(at home).
ḏhubāt, (Things made of) gold,
wu-ˁǝnd-a… and she has…
D: hāyi ašlon ˁāyši? How is she living?
xǝllá-l-a flūs? Did he (her deceased husband)
leave her money?
C: wī aḅēš233! Oh my god!
xǝllá-l-a bēt b-Párdeṣ Kāṣ. He left a house for her in Pardes
Katz.
mˀaǧǧrə́t-u. She is renting it out.
wu-xǝllá-l-a flūs ᵊmqad ġās-a. And he left her a lot of money
(literally: the size of her head).
A: i? Yes?
C: wu-hīyi mēyti qbūġ. But she is wretched (literally:
dead like graves).
A: hēkǝḏ? Really (literally: like this?)?
C: baˁᵊd ḥǝtti l-ǝl-ᴴᴱ(tapetim)ᴴᴱ māl- She even didn't take the
ǝl-ḥāyǝt ma šalə́t-u. wallpapers off the wall.
233 This phrase has another form: wī aḅēl, in which both words mean 'grief', the first in
Arabic (a version of OA wayl), and the second in Hebrew. The form wī aḅēš is probably
an intentional disruption of the original phrase, to lessen its gravity. In this context it
is used sarcastically.

300 4 Texts
4.10.12 axāf yrǝǧˁō-l-u amlāk (Maybe they will give him back property)
Speakers:
B: Zvi Bar-Moshe
C: Asˁad mˁallǝm
D: Amal Bar-Moshe
A: ma ǧā. He didn't come (to Israel).

B: ma ǧā wǝla marra. He didn't come even once.
A: yxāf yǝġkab b-ǝs... He is afraid of riding the…
b-ǝṭ-ṭiyāra. taking a plane.
B: la, No,
ma hāyi. it's not that.
tsǝ. No.
xāf y… He was afraid…
lǝkūn b-ǝl-paspōrt yxǝllō-l-u ṭamġa. that they will put an (Israeli)
stamp in the Passport.
C: ḥaqq wiya-Ṣabāḥ. Ṣabāḥ234 is right.
i. Yes.
ma ġād. He didn't want.
B: ma hāyi… No…
ma ġād. he didn't want.
D: qa-yġīd yġūḥ l-ǝl-ˁIrāq. He wants to go (back) to Iraq.
C: i. Yes.
qāl… He said…
axāf yrǝǧˁō-l-u amlāk, maybe they (the Iraqis) will give
him back (his) property.
D: i, (Sarcastically:) yes,
hassa yrǝǧǧˁō-yā-nu, (as if) they will give it back to
him,
ǝḏa hāḏa… if…
ǝḏa yġūḥ yǝqˁǝd wnīki. if he'll go to live there (in Iraq).
A: i. Yes.
xalli yġūḥ mǝtᵊl-PN. Let him go like PN did.
234 Ṣabāḥ is the given name of speaker B in Iraq. He changed it into Zvi when he arrived
to Israel.

Bibliography
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Arabic Language and Linguistics. Vol. I. Leiden-Boston, 222-231.
ARNOLD, W. & A. BAR-MOSHE. (2017). "Linguistic Features Shared by the Jewish
Dialects of Baghdad and Aleppo and Their Possible Implications for the History of
Both Communities". JJL 5 (1): 22-48.
AVISHUR, Y. (1979). "Ha-sifrut ha-'amamit shel yehudei bavel be-'aravit yehudit".
Pe'amim 3: 83-90 (in Hebrew).
BAR-MOSHE, A. (2017). The Functions of Preverbal Markers in Jewish-Baghdadi Arabic.
Doctoral dissertation, The Hebrew University.
BAR-MOSHE, A. (2018). "The historical development of the vowels ē and ō and their
allophones in the Jewish Dialect of Baghdad". Zeitschrift für arabische Linguistik 68.
BAR-MOSHE, A. (2019). "Ditransitive Complexes in the Jewish Dialect of Baghdad".
Jerusalem Studies in Arabic and Islam 46.
BAR-MOSHE, A. (Forthcoming). "Phonetic analysis as a supportive tool for phonemic
understanding: Two case studies from the Jewish dialect of Baghdad". In: W.
ARNOLD & M. KLIMIUK (eds.): Arabic Dialectology: Methodology and Field Research.
BEN-YAAKOV, A. & N. KAZZAZ. (2007). "Baghdad". In: M. BERENBAUM & F.
SKOLNIK (eds.): Encyclopedia Judaica. 2nd ed. Detroit: Macmillan Reference USA,
55-59.
BLANC, H. (1964). Communal Dialects in Baghdad. Cambridge: Harvard University
Press.
DIXON, R. M. W. & A. Y. AIKHENVALD. (2002). Word: A Cross-linguistic Typology.
Cambridge: Cambridge University Press.
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Harrassowitz.
GAASH, A. (2013). "The Verbal and Nominal Feminine Endings -at and -it in Neo-
Arabic". Zeitschrift für Arabische Linguistik 57: 48-69.
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A. ELAD-BOUSKILA (eds.): Linguistic and Cultural Studies on Arabic and Hebrew:

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RIZK-ALLAH GHNAIMAH, Y. (1998). A Nostalgic Trip into the History of the Jews of
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VERSTEEGH, K. (1997). The Arabic Language. Edinburgh: Edinburgh UP.
WEHR, H. (1976). A dictionary of Modern Written Arabic. Edited by J.M. Cowan. Ithaca,
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WOODHEAD, D. R., & BEENE W. (1967). A dictionary of Iraqi Arabic. Washington, DC:
Georgetown University Press.
YEHUDA, Z. (1999). "Ben yehudei Halab ve-Bavel ba-me'a ha-yud ḥet". Nehardea:
Journal of the Babylonian Jewry Heritage Center 12, 11-12 (in Hebrew).
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Havazelet (in Hebrew).

Semitica Viva
54: Issam Halayqa 55: Michael Waltisberg

Traditional Agricultural and Domestic Syntax des Ṭuroyo
Tools in Palestinian Arabic 2016. 401 Seiten, 5 Tabellen, br
170x240 mm
An Ethnographic and Lexical Study ISBN 978-3-447-10731-0
2014. XXVI, 217 pages, 1 table, pb E-Book: ISBN 978-3-447-19577-5 je € 98,– (D)
170x240 mm
ISBN 978-3-447-10248-3
E-Book: ISBN 978-3-447-19327-6 each € 48,– (D)
I ssam Halayqa describes the ethnographic and lex-

ical backgrounds of the names of the agricultural
and domestic tools and objects used by the inhab-
D ie neuaramäische Sprache Turoyo war ursprüng-
lich im Gebiet der Ṭur ʿAbdin in der Südosttürkei
(Zentrum Midyat) beheimatet und wird noch heute
itants of rural communities, villages, and cities of von syrisch-orthodoxen Christen im nahöstlichen und
Palestine until the end of the British Mandate. As europäischen Exil gesprochen. Trotz der Verbreitung
an attempt to document them, 618 names of tools und guten Dokumentation dieser Sprache blieb eine
were gathered through field and research work. The ausführliche Darstellung der Syntax lange ein Desi-
study first defines the form of the tools, the materials deratum der Forschung. Mit dem vorliegenden Band
they were made of, and their use in the agricultural schließt Michael Waltisberg diese Lücke.
contexts, and then traces their lexical origin and their Als Quellen der Untersuchung fungieren neben Daten
counterparts in ancient Near Eastern languages. von zwei muttersprachlichen Informanten die meis-
Two results were achieved within this research; both ten bisher veröffentlichten Ṭuroyo-Texte in Dorfdia-
are displayed on tables annexed to the work. Firstly, lekten, die mehrheitlich von Helmut Ritter und Otto
the natural and cultural factors that stimulated Jastrow ediert worden sind. Der syntaktische Stoff
inhabitants to create the terminology of the tools and wird in den drei großen Kapiteln Nominalphrase, ein-
objects are displayed. Secondly, the linguistic strata facher Satz und komplexer Satz dargestellt und mit
the names of tools and objects represent is analyzed. einer Fülle von Beispielen belegt. Der methodische
The outcome is that there was a considerable per- Ansatz ist dabei induktiv angelegt und funktional
centage of loaned words from ancient Semitic lan- orientiert, indem der sprachliche Befund der For-
guages like Aramaic, Canaanite, and Akkadian, and mulierung der Regeln vorangeht und Sprache als
that other words were loaned from non-Semitic lan- abstraktes System betrachtet wird, das mit semanti-
guages like Greek, Latin, Persian, and Turkish. The schen und pragmatischen Faktoren interagiert. Eine
study shows the interference of the languages of the allgemeine Charakteristik der Ṭuroyo-Syntax schließt
area with historically mixed communities reflected in das Buch ab.
the tool names, as well a case of multilingualism in
that many Semitic and non-Semitic languages had
been used in small geographical loci.

Semitica Viva
56: Ablahad Lahdo 57: Andreas Fink

A Traitor among us Der arabische Dialekt von Hasankeyf
The Story of Father Yusuf Akbulut am Tigris (Osttürkei)
A Text in the Ṭuroyo Dialect of ʿIwardo Geschichte – Grammatik – Texte – Glossar
2017. 109 pages, 24 tables, pb 2017. XXXVI, 354 Seiten, 1 Abb., 3 Karten, gb
170x240 mm 170x240 mm
ISBN 978-3-447-10857-7 ISBN 978-3-447-10898-0
E-Book: ISBN 978-3-447-19655-0 each € 29,90 (D) E-Book: ISBN 978-3-447-19696-3 je € 89,– (D)
O ne hundred years after the genocide of 1915

that nearly wiped out all Christians in general
and the Syrian Orthodox community in particular, the
H asankeyf ist eine kleine Kreisstadt im Südosten
der Türkei, die durch ihre imposante Lage am
Tigrisufer sowie ihre zahlreichen mittelalterlichen
descendants of the few that survived the slaughter Monumente auch in Europa eine gewisse Bekannt-
are still facing harassment in today’s Turkey, a Turkey heit besitzt. Zu trauriger Berühmtheit gelangte der
that has otherwise made enormous efforts to be part Ort außerdem, weil diesem landschaftlichen und
of the European community. kulturellen Kleinod Ostanatoliens der baldige Unter-
On October 5, 2000, father Yusuf Akbulut was seized gang im Ilısu-Stausee droht, an dessen Planung und
and questioned by police in Diyarbakır for 18 hours. Umsetzung auch europäische Unternehmen Anteil
The day before, a report in the daily newspaper Hürri- haben. Weniger bekannt ist jedoch, dass Hasankeyf
yet had accused him of making statements that sup- ebenso in sprachlicher Hinsicht ein reiches Erbe vor-
ported labeling the death of Armenians during World zuweisen hat: Wie einige andere städtische Zent-
War I as genocide. Syrian Orthodox Christians were ren der Region, darunter Mardin, Siirt und ehemals
also victims of the same genocide, not only Arme- Diyarbakır, gehört Hasankeyf zu denjenigen Orten
nians, the priest had added. This was the start of Ostanatoliens, in denen die arabische Sprache in
a struggle that lasted six months, involving a great verschiedenen Dialekten bis in jüngste Zeit als Mut-
number of politicians, diplomats, journalists and tersprache gesprochen wird.
human rights activists from all over the world. Father Andreas Fink bietet erstmals eine grammatikalische
Akbulut was put on trial, and three hearings later he Gesamtdarstellung des arabischen Dialekts von
was proclaimed not guilty. Hasankeyf, diskutiert außerdem die dialektologische
In this volume, Ablahad Lahdo presents his inter- Einordung innerhalb der anatolischen Gruppe der so
views with Father Akbulut. The volume includes an genannten Qəltu-Dialekte und bietet darüber hinaus
introduction to the historical background and a chap- eine umfangreiche Sammlung von vor Ort aufgenom-
ter on linguistic issues, followed by the transcribed menen Erzählungen in Transkription und Überset-
and translated interviews. Four years after Father zung. Ergänzend wurde dem Band eine detaillierte
Akbulut’s arrest, when the first interview took place, historische Einleitung vorangestellt, in die auch
he and his family were still suffering from harass- umfangreiches Material aus zum Teil bisher unbe-
ment. The last interview with father Akbulut was rücksichtigt gebliebenen (arabischen, altsyrischen,
conducted in April 2014, almost fourteen years after armenischen und anderen) Quellen eingearbeitet
the incident; it was obvious that life was still very wurde. Ein Glossar erschließt den Wortschatz der
unpleasant for the priest and his family. Will he ever Texte und bietet zudem Angaben zur Herkunft der
be able to lead a ‘normal’ life? nicht-arabischen Wörter.


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kān wu-ma kān ˁal- aḷḷahu

tǝklān. kān fǝd-malǝk, hāḏa l-malǝk

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The Arabic Dialect

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Alwīz Ben-Eliyahu (Xḷaṣči)

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3.3.2 Stems II and III...................................................................... 43

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3.7.6 'with' ..................................................................................... 63

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4.10.10 míkve (Ritual bath)............................................................ 298

Bibliography ......................................................................................................... 301

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[] phone in phonetic transcription

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PC prefix conjugation (frequently referred to as the

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1.1 A brief history of the Jewish community in Baghdad1

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The eighteenth century brought significant demographic developments to

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1.2 The linguistic background of JB

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1.3 Research methodology

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In addition, in order to confirm the grammatical conclusions, in many

1.3.2 The transcriptions

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1.3.3 The translation

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1.4 Recordings and Informants

1.4.2 Text types

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– Iraqi history – a few short texts in which the speakers give

1.4.3 Short biography of the informants

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Eliyahu (Xḷaṣči) of the house of Mˁallǝm in Baghdad. Alwīz was born in

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1.4.4 Sound files

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1 "VL" indicates voiceless consonants and "V" indicates voiced ones.

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2.1.1 The diachronic development of JB's consonants

2.1.1.1 Reflexes of OA ˀ, w, and y

2.1.1.2 Reflexes of OA interdentals

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2.1.1.5 Foreign borrowed consonants

2.1.1.6 Emphatic consonants

2.1.2 Phonetic changes in JB's consonants

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2.1.2.2 Additional phonetic changes

Bar-Moshe · The Arabic Dialect of the Jews of Baghdad