Some Jewish customs and traditions in Taznakht Kasbah with the oldest Berber Jewish poem and the role of the navigator in reviving Amazigh popular culture
. Historical and anthropological studies and research confirm that the presence of Jews in the Far Maghreb goes back to a long time and ancient historical periods. In the book "The Jews of the Sous Region", researcher Abdullah Al-Ghamid states that Berber Judaism is the result of the process of Judaizing the Berbers, Other writings confirmed that the origin of Berber Judaism is nothing but a Sunni interaction that led to the disunity of the Jews.
According to "Cabriel Campes", the Jewish religion spread among the Berbers during the first centuries of the Christian period, after the Jewish groups settled in the region of "Qurinatia", and it was the first nucleus that contributed to the Judaization of a group of residents near the desert of the Maghreb.[1]
As for the Berber Jews who preserved their Berber tongue and customs, most of them settled in southern Morocco or the countryside, where they preferred to live in these Berber areas because they coexist with different religious nationalities.
The tools of Jewish rituals are almost found in every home, although some of them are found only in the homes of the ultra-religious; They usually express various aspects of Jewish customs, beliefs and traditions. For the religious, the ritual objects of Judaism are an integral part of the implementation of daily religious duties, while the non-religious consider them to be masterpieces of art admired for their beauty, craftsmanship, or historical significance.
As is well known, Judaism forbids the use of a picture or a statue. Nevertheless, or perhaps for this very reason, over time a wide variety of Jewish ritual objects developed for the decoration of synagogues and homes. The Jewish rabbis, who crystallized the rituals and ritual tools in the early AD era, glorified beauty. On a religious occasion (Throne Day - Sukkot) the pursuit of beauty is considered a commandment from the Bible.
Ritual articles may be made of porcelain, stone, brass, pewter, copper, silver and gold; They may also be made of wood, fabric, parchment, or other materials. These tools eschew any form resembling a human image, in keeping with religious prohibitions on the use of an image or statue.
The objects described below can be seen in synagogues and in Jewish homes. They all have different uses, but they are often used in daily life, even if they are considered part of the family inheritance.
mezuzah
The Bible commands the Jews twice to write the words of the Lord on the doors of their homes: “And write them on the doorposts of your house and on your doors” (Deuteronomy 6:9 and 11:20). The Hebrew word "mazuzah", meaning jamb, also means the same purpose, that is, the mezuza (C: mezuzot). A mezuza is a rectangular parchment on which the appropriate sentences from the Bible are written (Deuteronomy 6:4-9 and 11:13-20). On the other side of the parchment appears the word "Shaddai", which is one of the names of the Lord, and consists of the initial letters of three words: "Shumer Dalatut Yisrael", meaning "the protector of the gates of Israel." The parchment is rolled tightly and hung on the right side of the door jamb in all rooms, except for the bathroom.
The parchment is placed in a small, narrow slit carved into the doorpost and covered with glass, or in a sheath, which may be made of plastic or other materials. The sheath may take various artistic forms. Examples of cracks in the door jamb can be seen in ancient Jewish neighborhoods in Israel, such as the Old City of Jerusalem and Hebron. Sometimes the Jews used the mezuza as a necklace around the neck.
A piece of Mazuzah parchment was found in Qumran (near the Dead Sea), where a Jewish group lived in the first century BC. AD, and this slavery is considered the oldest material evidence of this approach. Nowadays, the mezuza is found on most door jambs in Israel. Different beliefs arose in the religious Jewish community regarding the special characteristics of the mezuza, as a sacred tool that protects the place and its owners. There are those who touch the mezuza and then kiss their fingers. The mezuza is checked once every seven years to verify that it is healthy; Many also check or change them, if they are in personal or collective distress.
Shabat Meal (Saturday)
Shabbat is the official holiday in Israel, although there is a difference in the extent to which Jewish families adhere to the sanctity of the Sabbath. For religious Jews, this sacredness is associated with different rituals, which have given rise to a set of ritual tools.
In many Jewish homes, the day of rest is celebrated when the housewife lights candles on Friday shortly before sunset. Two or more candles are lit in a single or multi-chamber candlestick. Sometimes the candlesticks are ornate, and are often of artistic value. The menorah is placed in a place where it can be seen, when sitting around the dinner table. Before dinner on Saturday night, the liturgy (kidosh, meaning blessing over wine) is recited, using cups with or without saucers. Kidosh cups are usually prized gifts or part of a family inheritance. In many cases, it is engraved with the name of the person to whom it is given, and the occasion on which it was presented.
The meal itself is considered sacred, as two loaves of white bread (halan, j: halut) are placed on the table, and the bread is covered when the kiddosh is recited, with a cloth embroidered with beautiful patterns. In many cases, a special knife is used to cut the halva, the handle of which is carved with the words “Dedicated to the Holy Alum.”
With the end of the Sabbath, a short ritual known as havdala (meaning: discernment, as it announces the end of the Sabbath (shabbat) and the start of a new week) takes place. In this ritual three tools are used: a multi-wick candle, a container of spices, and a wine glass. It is permissible to use the cup of the kiddosh, but many families keep a special set for the havdala, and the spice pot may be in the form of a castle with a separate lid. The kidosh and havdala tools are often made of gold and silver.
Holidays and Jewish holidays
Celebrating Jewish holidays, with all their rituals, festive family gatherings, and the preparation of special foods, is common among religious and non-religious Jews alike. Religious people are keen on complex customs and traditions, while non-religious people are satisfied with adhering to some of the familiar traditions of holidays. Therefore, some ritual tools for the holidays are available even to non-religious families.
The hanukia (the candlestick for the feast of lights "hanukkah") is one of the most common ritual tools. The Hanukia has nine branches to hold candles or small cups of olive oil. Eight branches are used in the rituals of lighting Hanukkah candles, and the ninth branch, it is separate from the other people, and is used to light candles. Hanukia may be made of any non-combustible material such as precious metals, copper or wood. As the festival of lights approaches, schoolchildren usually make special candlesticks, ie the Hanukia.
On the night of Passover, the story of the Exodus of the Israelites from Egypt, which is called the "Seder", is recited. On the night of the feast, a large tray is used, which may be made of china or silver, and it is divided into sections, each of which is dedicated to a type of food included in the feast rituals. Each of these types has a symbolic meaning related to the slavery that the Children of Israel suffered from, and their liberation from it. The seder tray may have three floors, on which to place matzot (singular: matsa, meaning unleavened bread, in memory of the bread that the children of Israel baked during their exodus from Egypt). The feast ritual involves covering the matsa, then uncovering and concealing it from view. It is used as an apparel of cloth or embroidered bags.
Shortly before the Feast of the Throne (Sukkot), the religious are keen to buy the "four kinds": palm fronds, citron, short branches of willow, and myrtle; They are the items that are used in rituals and prayers of thanksgiving throughout the seven days of the feast. Religious Jews make sure that these four types are healthy and beautiful, as this care is considered part of the obligation of the “four types.” This is especially true of citron, a type of lemon that requires great care. Out of these religious traditions, complex writings emerged that clarify the ingredients required for the four categories. Commitment to this duty requires large sums, which may reach hundreds of dollars. It may be placed in special decorated pots, made of different materials.
The Sokka (C: Sukkot, meaning pergola) is considered sacred, as it is a “house” with a ritual character, in which the family eats meals throughout the week of the feast, and men and children may stay in it. The walls of the sukka are made of wood or cloth, while they are paved with tree branches, palm fronds or wooden slats. Inside, it is decorated and decorated with the most beautiful ornaments. Many of the Sukka are decorated with drawings associated with characters from the Bible, whom the family members "invite" to the Sukka. It has become popular these days to use the sokka that is sold as a set, and can be reused every year.
Personal tools for prayer
Religious people adhere to religious rituals as part of daily life, which requires personal ritual purposes. The ritual objects used by men differ from those used by women. In fact, most of them are for men, because the personal ritual duties are almost limited to them.
The cap (Hebrew: kippa) is the outward sign that a man is a religious Jew. The cap is not sacred, and it may be woven in different patterns, including religious motifs, and sometimes the name of its owner (if he is a child) is embroidered on it. It is often worn by non-religious men during religious rituals.
Men wear two types of frilled gowns. Talit (C: Talitut) is the prayer shawl, which is a robe the size of a small sheet, rectangular in shape, with fringes hanging from its corners (Hebrew: tsetset), as mentioned in the book of Numbers: 15:38-41. Tallit is usually white in color, of wool, cotton or silk. Often it is striped, with either black or blue stripes. The cilia are made of four ordinary threads, tied in a certain way. The talit may be ornamented at its corners and in the upper lining, where a "collar" can be embroidered with silver threads or with a silver ribbon on which sometimes the words of recitation for wearing the talit are embroidered. A man may wear it on his shoulders or on his head, in the form of an abaya.
In some Jewish communities, single young men are not allowed to wear tallit; Other societies allow boys, or even boys, to do so. The prayer shawl has no special significance, but the fringes are considered sacred. “Shemaa Yisrael” is the beginning of the sentence: “Hear, O Israel, that God our God is one God.” It is a recitation that worshipers utter twice every day (aloud the unity of God). When the devotees recite this recitation, they hold the eyelids of the four corners and kiss them when uttering the word tacit. The man is usually buried covered with lacquer, after removing the cilia.
There is another type of fringed dress, which is known as Tallit Qattan (small Tallit), and it has been worn by men and children since the age of 3 or 4 years. The purpose of wearing it is to adhere to the duty of eyelashes (tattits) in all waking hours.
The Bible (Exodus 13:16; Deuteronomy 6:4-9 and 11:13-21) commands men to bind the words of God on their heads and arms, and this command is literally applied by placing tefillin on the head and arm. The tefillin are two small black leather boxes attached to a base, containing the appropriate chapters from the Bible, written on parchment. The boxes are attached to the arms and head by black leather straps. And the boy begins to put tefillin at the age of thirteen. It is placed in the morning prayer on weekdays, with the exception of a few days. The tefillin must be preserved and maintained, and it should not be placed in a dirty place.
Historian Josephus Flavius (1st century AD) mentioned that the Jews used to put tefillin, and remnants of tefillin were found in caves in the Dead Sea area.
The ritual objects of women are associated with marriage. The wedding takes place under the huba, a canopy based on posts, usually erected in the open air and supported by the friends of the bride and groom. The word huba is often used in the sense of a wedding. Marriage contract, written (c: ketubout) that sets out the husband's obligations to his wife, in material affairs and in other areas of their lives. The book is prepared and signed shortly before the wedding, in the presence of two witnesses. The ketupas are usually decorated with various flowers. Over the course of hundreds of years, the ketupa, which is made of parchment, has been decorated with bright colors that include Jewish symbols.
in the synagogue
A synagogue may be erected in an ordinary building or in a stately hall, though sometimes in a simple room, or even in an anti-raid shelter. The main ritual object in the synagogue is the bookcase, which may be in the form of a simple wooden cupboard, or a cupboard decorated with artistic ornaments. The bookcase is usually in a high place, accessed by a staircase, and is decorated with figures of the Ten Commandments.
The bookcase is placed against the wall (or inside the wall) that Jerusalem will accept. Its destination is covered with an embroidered or patterned curtain, usually made of velor; Sometimes the wardrobe has decorative wooden doors. One synagogue may keep several curtains for the travel locker: a simple curtain for ordinary days, an embroidered and patterned one for Shabbat and feasts, and a white one for feasts that have a special sanctity.
The most important ritual instrument is the Torah scroll, ie the Pentateuch, which recounts the history of the Jewish people and carries a universal message that testifies to the oneness of God and relates to moral behavior. The scroll of the Torah is always kept in the treasury, with the exception of times of recitation in front of the congregation. The scroll of the Torah is made of large sheets of parchment woven together, and may reach a height of 80 centimeters. The winding is mounted on two wooden sticks so that it is easy to wrap, lift and carry. According to Ashkenazi Jewish tradition, the handles of the wands were wrapped with crowns or tops made of precious metal. The scroll of the Torah is tied with a scarf, of plain or embroidered cloth, which can only be removed when the Torah is recited in public, and it is covered by a cloth in the form of a curtain, usually embroidered. Hanging from the handles of the staff is the robe of the breast, which recalls the robe of the high priest, and covers part of the sarcophagus. For Middle Eastern (Sephardic) Jews, the Torah scroll is placed in a conical box, polished and decorated, usually covered with a ribbon.
Dealing with the scroll of the Torah is very reverent, and it is not permissible to put it in a filthy place, as is the case with tefillin. It is not permissible to touch the parchment from which the Torah scroll is made, except in cases of extreme necessity. The one who reads the Torah holds a wooden or silver pointer, at the end of which is the shape of a hand, with an outstretched finger.
The synagogue may hold additional scrolls, such as the Song of Solomon, Reut, Ecclesiastes, and Esther, which are the books that are recited in public on the following feasts, in order: Passover, Shavuot, Sukkot and Purim. In some synagogues, there is a single treasury containing scrolls of the books of the Torah from which the Haftara is recited, and they are additional paragraphs especially for Sabbaths and holidays. The most common scroll, after the Torah, is Esther, which tells the story of Purim. Since it does not mention the name of God, it is considered less sacred than others, and its copying requires less effort. Therefore, it is found in many homes. It is kept in a box of wood, silver, or other materials.
In front of the Book of the Books is placed an ornate artistic lamp, symbolizing the "Eternal Light" in the Holy Temple in Jerusalem. However, this lamp is not a necessary ritual item in the synagogue.
A shofar (c: shofarot) is one of the ritual items kept in the synagogue. It is a ram's horn, blown into the morning prayer during the month preceding the Jewish New Year's Day (Rosh Hashana), on the day of the feast itself, and on Yom Kippur (Yom Kippur). The shofar is not usually decorated, but some drawings can be carved on it, provided the nozzle remains the same.
The walls of the synagogue can be decorated with various ritual objects. For example, the so-called "shiviti", which is an artistic image of Psalms 8:16, "I set the Lord before me at all times" (Hebrew: Shivti), surrounded by an artistic frame. Also, statements concerning the synagogue and the audience of worshipers may be attached to the walls, and a sign indicating the direction of the qiblah towards Jerusalem.
In many of the synagogues, there is an ornate chair decorated with carved artistic figures, which remains empty during the rituals of purification that take place for the newborn on its eighth day. This piece of furniture is known as “the chair of Eliyahu Hanavi” (the chair of Elias the Prophet, meaning the prophet Elisha), according to the book of Malachi 3:1 in which the prophet Elisha was called “the angel of the covenant,” in Hebrew: brit, which also means purification.
Care of ritual tools and how to dispose of them
Jewish ritual tools are used in everyday life, so they wear out. Writing on vellum gradually fades away; And the skin from which the tefillin is made twists and damages. As well as wear out the cilia Altalit. As for books, especially those used in the synagogue, some of their pages may be torn.
These tools are respected and revered, so caution must be exercised when dispensing with them. When it becomes unusable, it is placed, like anything bearing the name of God, in a place called ghaniza (archive). When the geniza is full, its contents are buried in a religious rite.
This poem is considered one of the most beautiful and sweetest of the Amazigh Jewish poetry of Taznakht the Great. Where the people of the Ait Amr tribes call it Taznakht.. Tazarart n Tamgarin.. As for the Aznakin tribe, they call it.. Tamawasht.. It is if a poem falls within the so-called theatrical poetry.. Yes, the dialogue in the poem exists, but it did not appear to us in a direct way, and it is also a theater Since all the elements of the theater are present in the poem, it also contains the dialogue and the main and secondary characters.. As for the main characters, they include the father, mother, and son. It is a dialogue between the father and the mother and the Jew. The poem also talks about women and the judiciary. Women and the judiciary in poetry and in Amazigh literature are not new, and this wonderful poem is what proves that to us.
Ahyabri Yat Tajmareen Tmgarin Tanyas
Aigak Tana Hayagrom N Osi Tinitas Ahoy
Aket G Amazir Yingay Yan Efrsh N
Wakhs Yam Ara Dars Yams Agrom Tana Yas Netat
Aya Habib Idak Ifk, my Lord, Mia N Chagurt, Ikan, Ikan,
Ikan, Ad Kolo, Teko , Ikhsan, Nick
Aya Habib, Taket Zand Akan, for Mathal, I Talont Ilan
Kar, kissing Kiwan, Eina , Arta
, God will be united, Itimgarin, I, I, I, I, I, I, I, I, I, I, I, I, A , A, A, A, A, A, A , A, Y, A Eidokan Katalsa Tamgart Agilad Tra Sabat Ng Yan Talo Narmoen God Touhd Anit Einu Maf Eitiwemt R Hamza Tgiti Kis Eed Eis Kolo Laah Ijak Muqrin Eigak Aodg Laqiss Eino Toker Tino Tinak Azond Yaan Fkai Aamenig Aaamdailg Kin I'aig Aamdailg Sri Tawalan Eakzen Ayady Aghdar Aig Rak Shen Or Asawalan Awal N Nam Moghdhar Ihran Ayma Tavrazizt
Eigak Tara Kargis Mach Manskar Eitmara Ness
Amar Dag Ikan Eilal Ng Adau Ng Tafoukt
Ad Eik Dar Eeja, Ahman G Wasif N Ananin Al-
Ala Aeja Faris Ellis N Sidi Faris
Ala Aija Tabranait Atawadama Awadama Al-Shara'a Al-
Lala
Tahana Faris
As for the navigator, it is the popular Jewish neighborhood. It plays an important role in reviving the Amazigh-Jewish culture. And if this neighborhood for the Jews played a commercial and economic role in that period, where we find that most of the merchants are Berber Jews. Hayoum, who lived in Taznakht, the Kasbah, was considered one of the largest merchants in the province of Ouarzazate at the time. In addition to sugar, oil and flour, it is also traded in some important commodities, such as flax, etc. In addition to trade, the Berber Jews living in the area had several important and important industries in that period, among which we mention the silver industry. The thing that made the inhabitants at that time call them..iskaken..and this name has a close connection with the industry or in the silversmithing..the cartilage..in addition to that other traditional industries which are on the verge of extinction..such as carpentry and blacksmithing and so on. The navigator also plays a religious role for the Jews, and it is the religious role.. How not, and the navigator contains what we call.. travel.. any place of worship.
.. Tamu
Pred Issankar Hayago Novati
Izkag Dag Agadir
Zund Tevilte
Yes, the band moves in its theater from one village to another for a whole week and then finally meets and holds a wonderful banquet... Jews do not work on Saturdays, they do not sell to anyone, do not buy, and do not light fires in their homes. And they share with the Amazigh Muslims in the courtyards, and they have distinguished poets and poets in the loan of poetry and systems, and they compete with other poets. And grief is the only one who slaughters their sacrifices, and no one, no matter what, can do this except for the grief itself. It is called the dagger with which they slaughter..the
past..that is, the sharp dagger
Researcher Al-Hassan aaba...on the sidelines of normalization with Israel
the reviewer..
-..She is an oral narrator, told by the late Mrs. Ait Salem Fadma Betazanakht Al-Kasbah in 2000
- Lights on Israel..Israel Media Center 1998
Source: websites