Over the centuries, Jewish communities throughout the world adopted customs that enhanced and deepened their religious observances. These customs, or minhagim, became powerful elements in the religious consciousness of the Jewish people. It is important to recognize that minhagim are manifestations of a religious worldview, a philosophy of life. They are not merely quaint or picturesque practices, but expressions of a community's way of enhancing the religious experience. A valuable resource for Sephardim and Ashkenazim alike.

"Traditions and Customs focuses on the rich cultural traditions and heritage of the largest Sephardic Jewish Community in the Balkans. These simple customs, though colorful and patriarchal, were the customs of the Sephardic Jews until the end of the nineteenth century. The coming of the Ottoman revolution and mainly the fire of 1917 U which destroyed most of the Jewish section and caused the Sephardic Jews of Salonica to be scattered throughout all the city U ended the old traditions which they had preserved with great fervor. At the moment almost nothing is left of that which before gave a special seal to the Jewish collectivity of Salonica ... Under the influence of assimilation, which advances very quickly, these customs are disappearing little by little. Michael Molho, 1940. The traditions, customs, rituals and beliefs, proverbs, ballads, songs and tales which author Michael Molho has preserved in these pages are conveyed with a genuine appreciation and passion for his culture, and will invoke in the eyes of its readers the ancient ties of the Sephardim to their Spanish and Iberian origins. Appearing for the first time in the English language, annotated and supplemented by 150 rare photographs and illustrations, Traditions and Customs of the Sephardic Jews of Saloncia depicts the colorful and picturesque life and Judeo-Spanish language of the Sephardic Jews in Salonica, as it existed for nearly five hundred years before its tragic destruction during the Holocaust."--Publisher's description.

Winner of the Ellii Kongas-Maranda Prize from the Women's Section of the American Folklore Society, 2003. Ritual Medical Lore of Sephardic Women preserves the precious remnants of a rich culture on the verge of extinction while affirming women's pivotal role in the health of their communities. Centered around extensive interviews with elders of the Sephardic communities of the former Ottoman Empire, this volume illuminates a fascinating complex of preventive and curative rituals conducted by women at home--rituals that ensured the physical and spiritual well-being of the community and functioned as a vital counterpart to the public rites conducted by men in the synagogues. Isaac Jack Lévy and Rosemary Lévy Zumwalt take us into the homes and families of Sephardim in Turkey, Israel, Greece, the former Yugoslavia, and the United States to unravel the ancient practices of domestic healing: the network of blessings and curses tailored to every occasion of daily life; the beliefs and customs surrounding mal ojo (evil eye), espanto (fright), and echizo (witchcraft); and cures involving everything from herbs, oil, and sugar to the powerful mumia (mummy) made from dried bones of corpses. For the Sephardim, curing an illness required discovering its spiritual cause, which might be unintentional thought or speech, accident, or magical incantation. The healing rituals of domesticated medicine provided a way of making sense of illness and a way of shaping behavior to fit the narrow constraints of a tightly structured community. Tapping a rich and irreplaceable vein of oral testimony, Ritual Medical Lore of Sephardic Women offers fascinating insight into a culture where profound spirituality permeated every aspect of daily life.

Parallel to the Halakhic laws, the minhagim (customs) are dependent on local practices and the regional schools of sages and rabbis. The minhagim played a decisive role in the history of the Jewish communities and in the formation of traditions of religious rulings. They gave stability, continuity, and authority to the local institutions. The impact of Jewish custom on daily life cannot be overestimated. Evolving spontaneously as an ascending process, it presents undercurrents that emanate from the folk, gradually bringing about changes that eventually become part of the legislative code. It further reflects influences of social, cultural, and mythological tendencies and local historical elements of every-day life of the period. The aim of this volume is to examine the concept of minhag in the broadest sense of the word. Focusing on the relationship between various types of customs and their impact on every aspect of Jewish life, the volume studies the historical, anthropological, religious, and cultural development and function of rites and rituals in establishing the Jewish self-definition and the identity of the local communities that adhered to them. The volume’s articles cover the subject of custom from three perspectives: an analysis of the theoretical and legal definition of custom, an analysis of the social and historical aspects of custom, and an anecdotal study of several particular customs. Customs are a wonderful historical prism by which to examine fluctuations and changes in Jewish life.

In this pathbreaking book, Matthias B. Lehmann explores Ottoman Sephardic culture in an era of change through a close study of popularized rabbinic texts written in Ladino, the vernacular language of the Ottoman Jews. This vernacular literature, standing at the crossroads of rabbinic elite and popular cultures and of Hebrew and Ladino discourses, sheds valuable light on the modernization of Sephardic Jewry in the Eastern Mediterranean in the 19th century. By helping to form a Ladino reading public and imparting shape to its values, the authors of this literature negotiated between perpetuating rabbinic tradition and addressing the challenges of modernity. The book offers close readings of works that examine issues such as social inequality, exile and diaspora, gender, secularization, and the clash between scientific and rabbinic knowledge. Ladino Rabbinic Literature and Ottoman Sephardic Culture will be welcomed by scholars of Sephardic as well as European Jewish history, culture, and religion.

A poignant multicultural ode to family and what it means to create a home as one girl helps her Tía move away from her beloved Miami apartment. When Estrella's Tía Fortuna has to say goodbye to her longtime Miami apartment building, The Seaway, to move to an assisted living community, Estrella spends the day with her. Tía explains the significance of her most important possessions from both her Cuban and Jewish culture, as they learn to say goodbye together and explore a new beginning for Tía. A lyrical book about tradition, culture, and togetherness, Tía Fortuna's New Home explores Tía and Estrella's Sephardic Jewish and Cuban heritage. Through Tía's journey, Estrella will learn that as long as you have your family, home is truly where the heart is.

How could a medieval Jewish cemetery cause so much debate? At Vitoria transports the reader from 1950s Bayonne, France back to medieval Spain and weaves a story of success, love, terror, tragedy, shame, and honor. The historical and cultural details make for an evocative narrative that draw the reader in and provide an engaging sense of realism. At Vitoria introduces the reader to the CREVAGOS, a Jewish family that copes with adversity and trauma in the midst of joy and daily needs, while living under the shadow of the Spanish Inquisition. Hard work, intelligence and clever spirit create a family of survivors. At Vitoria is also the story of how, in 1492 when Jews are expelled from Spain, the Christians of Vitoria, grateful to Jewish physicians for saving lives, take an oath to preserve the Jewish cemetery. Almost 500 years later, this promise draws raw emotions from both Christians and Jews. At Vitoria is a heart wrenching, but ultimately heart-warming read, with a life-affirming message. It is sure to cause smiles, tears, and renewed pride in humanity.

In its famous opening chapter, the Hebrew Bible describes creation as consisting of twin acts of making and separating: God creates light on the first day and then separates it from the darkness, just as on the next day God creates the firmament and then sets it in place to separate the waters above from the waters below. And so it follows, at least in theory, that when human beings seek to create through the medium of their own artistry, creativity, or industry—and are obviously unable to mimic the uniquely divine act of creation ex nihilo—they seek to do so through the one part of the process they can imitate: separation. Indeed, the famous quip that the correct way to make a statue of a horse is to take a huge block of marble and then to chip away the parts that don’t look like a horse is just an amusing way of suggesting the same idea: namely, that the human creative process involves the perception of something embedded within something else and then the subsequent liberation of that thing from its former setting so that it may exist on its own and in its own right.

First published in 1995. Routledge is an imprint of Taylor & Francis, an informa company.