Romaniote Jews
Ρωμανιώτες | |
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Ladino | |
Religion | |
Judaism | |
Related ethnic groups | |
Other Jews, Greeks, Constantinopolitan Karaites |
The Romaniote Jews or the Romaniotes (
Their distinct language was
A majority of the Jewish population of Greece was murdered in the
Name
Part of a series on |
Jews and Judaism |
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The name Romaniote refers to the Eastern Roman Empire, also known as Byzantium, which included the territory of modern Greece, which this Jewish group inhabited for centuries. Historically, the Empire was commonly referred to as Rhomania (Ῥωμανία) and its Christian citizens as Rhomaioi "Romans", while the Greek-speaking Jews were called Rhomaniṓtes (Ῥωμανιῶτες), essentially meaning an inhabitant of Rhomania.
History
Jews have lived in Greece since at least the
A
In 1977 another ancient synagogue was discovered in Athens, the
The Romaniotes are Greek Jews, distinct from both
The Romaniote rites represent those of the Greek-speaking Jews of the Byzantine (or former Byzantine) Empire, ranging from southern Italy (in a narrower sense the Apulian, the Calabrian and the Sicilian Jewish communities) in the west, to much of Turkey in the east, Crete to the south, Crimea (the Krymchaks) to the north and the Jews of the early medieval Balkans and Eastern Europe.[12]
The
The Jews of Southern Italy (where they were living together with their Greek-speaking Christian counterparts) continued to be Greek-speakers until the 15th century. When they were expelled and went to different regions of Greece, especially Corfu, Epirus and Thessaloniki, they could continue to speak their Greek language, even if this language was somewhat different from that of Greece.[21][page needed]
In the 12th century,
The first Romaniote synagogue coming under
As Mehmed wanted to make the city his new capital, he decreed its rebuilding.
The number of Jews was soon bolstered by small groups of
The status of Jewry in the Ottoman Empire often hinged on the whims of the Sultan. Murad III for example ordered that the attitude of all non-Muslims should be one of "humility and abjection" and should not "live near Mosques or in tall buildings" or own slaves.[29]
After the liberation of Ioannina on February 21, 1913, the Rabbi and the Romaniote community of Ioannina welcomed at the New Synagogue of Ioannina the liberator of the city, Crown Prince Constantine, the future King of the Hellenes Constantine I.[30]
At the beginning of the 20th century, the Romaniote community of Ioannina numbered about 4,000 people, mostly lower-class tradesmen and craftsmen. Their numbers dwindled after that due to economic emigration; after the Holocaust and in the wake of World War II, there were approximately 1,950 Romaniotes left in Ioannina. Centered around the old fortified part of the city (or Kastro), where the community had been living for centuries, they maintained two synagogues, one of which, the Kehila Kedosha Yashan Synagogue still remains today.
A strong Romaniote community was present in Corfu until the late 19th century, when a pogrom sparked by blood libel charges forced most of the Jewish community to leave the island.
Nusach and Minhag
The Romaniote prayer rite (
The Romaniotes spoke
In the early Romaniote rite the
The
The Romaniotes traditionally gave to a child a mystical document known as an "aleph". This hand-painted "birth and circumcision certificate" was created by a family member and then handed down. The aleph was written in mystical codes for the purpose of warding off the wiles of
The Romaniotes are well known for their hymns in Judaeo-Greek and Hebrew, for their special way of
The Mahzor of the Romaniote Kaffa Rite from the year 1735 gives the order to read the Megillat Antiochos in the Mincha of Shabbat Hanukkah.[42] In the second half of the 19th century, the Romaniote community of Greece made an effort to preserve the Romaniote liturgical heritage of Ioannina and Arta, by printing various liturgical texts in the Hebrew printing presses of Salonika.[43] Today, the Romaniote Liturgy follows (with slight differences) the mainstream Sephardic usage, while the Romaniotes and the Jews of Corfu have preserved their old and own Judaeo-Greek and Hebrew piyyutim, their own way of cantillation and their special customs. A custom, which is still followed in the Etz Hayyim Synagogue of Crete, is to read on Yom Kippur the Book of Jonah in Judaeo-Greek.[44] Another custom was to chant the Song of Songs verse by verse by alternating from Hebrew to its paraphrasing Targum Jonathan translation after the morning service on the last two days of Pessach.[43]
Romaniote Synagogues have their own layout: the
Language and literature
The intellectual pursuits of Romaniote Jews reflected in their history their geographical location within the Jewish and gentile world. Direct heir to Palestinian Jewish traditions on the one hand, they were also heir to the teachings of the
Judaeo-Greek
After World War II, the
Krivoruchko states in her work Judeo-Greek in the era of globalization that Judaeo-Greek has always been interchangeable with the spoken variety of Greek, which was used by the surrounding Christian community, but had a few special features in its various geographical and chronological types (for example the Judaeo-Greek of Crete [† 1945] and that of Constantinople).[54] Besides the few phonetic differences between Judaeo-Greek and Standard Modern Greek the most common difference has been the use of Hebrew and Aramaic loanwords in Judaeo-Greek.[53] Considerable are also the phonetic differences between Romaniote Hebrew (look downwards on paragraph Romaniote Hebrew) and Sephardic Hebrew, for example Sephardic Shavuot was spelled as Savóth (Σαβώθ) in Judaeo-Greek.[55]
Second and third generation Romaniote immigrants in New York city have good knowledge of Greek. In the beginning of the 21st century 90% asserted that they understand Greek while 40% could speak Greek comfortably. Over a third could read Greek satisfactorily. The number of persons fluent in the Greek Language is much lower in the group of the Greek Sephardim outside of Greece.[56]
Romaniote Hebrew
The Romaniote pronunciation of the Hebrew language is very close in its major features to the common Modern Hebrew pronunciation. The vowel-system is a simple five-vowel system without either quantitative or qualitative distinctions. Typical was the absence of distinction between: the Semitic velarized and non-velarized stops [t] and [ṭ], spelled [ת/ט], and [k/q], spelled [כ/ק]. The distinction between [s] and [ṣ] (ס/צ) is maintained as [s] vs. [ts], i. e., a voiceless alveolar fricative against a voiceless alveolar affricate, a pronunciation common to Byzantine and Ashkenazic pronunciation; "strong" and "weak" [t], spelled [תּ/ת] (t/θ) preserved in Ashkenazic pronunciation as [t]/[s]; velar and pharyngeal [ħ] and [χ], spelled [ח/כ], both of which are pronounced [χ], as in Ashkenazic; the glottal and pharyngeal stops [ʔ] and [ʕ], spelled [ע/א], both of which are weakened to the point of almost total absence in syllable-initial and syllable-final position, another characteristic shared with the Ashkenazic tradition. שׁ was pronounced as [s] in the Romaniote tradition of Hebrew pronunciation. The loss of spirantization rule for postvocalic, non-geminated Old Hebrew b, d, g, p, t, k homorganic fricatives (this rule is not found now in either the Balkan or the North African Sephardic diaspora) may have been due Romaniote practice (it is observed partly in Yiddish Hebraisms and in the Ashkenazic pronunciation of monolingual Hebrew texts). The [ז] was pronounced as [
The Hebrew Paleography resp. the Hebrew Epigraphy recognises a specific "Byzantine" or "Romaniote" Handwriting system of the Hebrew alphabet, which has been developed among the Soferim of the Greek-speaking lands. In many cases manuscripts of Romaniote origin from the Byzantine Empire, or from later times can be recognised as "Romaniote", only with the science of Paleography, if they do not contain a Colophon (publishing) or other characteristics of identification.[60][61][62][63][64]
Holocaust and afterwards
During World War II, when Greece was occupied by Nazi Germany, 86% of the Greek Jews, especially those in the areas occupied by Nazi Germany and Bulgaria, were murdered. Some Greeks collaborated with the deportations or expropriated Jewish property; a few, encouraged by the Greek Orthodox Church, sheltered Jews.[67] Roughly 49,000 Jews—Romaniotes and Sephardim—were deported from Thessaloniki alone and murdered. Many Greek Jews were forced to pay their own tickets to the death camps.[68] Almost all Romaniote Jews of the island of Crete, together with some resistance fighters, died on the ship Tanaḯs when it was torpedoed by the British submarine HMS Vivid on 9 June 1944.[69][70]
During the German occupation, the Romaniotes' ability to speak
The majority of Romaniotes who survived the Holocaust left for Israel or the United States at the end of the war.[72] The creation of the state of Israel in 1948, combined with the violence and anarchy of the Greek Civil War (1946-1949), led to an immigration of a number of Romaniotes to Israel. The great earthquake on the island of Zakynthos in 1953 led the last remaining Romaniote Jews to leave the island towards Athens. The vast majority of Romaniotes have relocated to Israel and the United States, with the world's largest community located in New York.[73][74]
Present day
Today approximately 4,500 to 6,000 Jews remain in Greece. Of these, only a small number are Romaniotes, who live mainly in
Greece
Athens
The Ioanniotiki Synagogue, situated above the Jewish Community of Athens offices at #8 Melidoni St., is the only Romaniote synagogue in Athens. Built in 1906, it now has services only during the High Holy Days, but can be opened for visitors upon request through the Jewish Community office.
The Jewish identity of another building found in the excavations of the ancient Agora in Athens, is questionable. It is believed that the Metroon, discovered in 1930 at the foot of the hill Hephaestion (Thesion) was used as a synagogue during its construction at the end of the 4th century CE (396–400). This view was expressed by the archaeologist H. Thompson, from the American School of Classical Studies in Athens, but was not developed into a complete theory. The Jewish identity of the Metroon was based on a small piece of marble found near the Metroon that had two Jewish symbols carved on one side, and the resemblance of the building to the synagogue of Sardis in Asia Minor.
Chalkis
The Romaniote Jewish Community of Chalkis is not the oldest one in Greece, but it is the only one in Europe that has been living in the same city for 2,500 years without interruption and the community is still active in the city's life. The community has a synagogue and a cemetery with important and old inscriptions. The Synagogue is on Kotsou Street. It is unknown when the first synagogue in Chalkis was constructed. In 1854, during the Holy Week a great fire destroyed the synagogue. In 1855 it was re-constructed in the same size with funds offered by Sophie de Marbois-Lebrun, Duchess of Plaisance.[77] The Synagogue opens every Friday evening and occasionally on Shabbat morning.[78]
Ioannina
In
The
Volos
In the community of Volos[80] many of the Romaniote pre-Sephardic traditions prevail.[81][page needed][82] The community consists of Romaniotes as well as Sephardim (particularly from Larissa) and Corfiots. Ancient historic texts mention that Jews lived in the region of Magnesia, Thessaly and in particular in neighbouring Almyros as early as the 1st century AD. Historians argue that Jews have been living in ancient Demetrias since the 2nd century AD. Ancient Jewish tombstones dating back to 325–641 AD, were also discovered in the neighbouring city of Phthiotic Thebes.[83] Moshe Pesach was Rabbi of Volos who saved Greek Jews during the Holocaust and helped to consolidate the community of Volos after World War II.
Israel
Most Romaniotes in Israel live in
United States
Only one Romaniote synagogue (from originally several Romaniote Synagogues in New York) is in operation in the entire Western Hemisphere: Kehila Kedosha Janina, at 280 Broome Street, in the Lower East Side of Manhattan, where it is used by the Romaniote emigrant community.[87] It maintains a mailing list of 3,000 Romaniote families, most of them living in the tri-state area.[87][88] It is open for services every Saturday morning as well as all major Jewish holidays. The synagogue also houses a museum devoted to Greek Jewry and offers guided tours to visitors on Sundays.[87] Like the community in Jerusalem, the prayers today follow the Sephardic rite, but they preserve a few piyyutim from the Romaniote rite.
Genetics
DNA research and genealogical works based on the Romaniote communities of Ioannina and Zakynthos are in progress.[89][90][91][92]
Notable Romaniotes
Byzantine times to the Ottoman Empire
- Asaph ben Berechiah
- Moses Capsali
- Mordecai Comtino
- Moses of Crete, a Jewish messiah claimant of the 5th century C.E.
- Shabbethai Donnolo
- Tobiah ben Eliezer
- Hillel ben Eliakim
- Elia del Medigo
- Joseph Solomon Delmedigo
- Ahimaaz ben Paltiel
- Eleazar ben Killir
- Elijah Mizrachi, Hakham Bashi of the Ottoman Empire
- Judah Leon ben Moses Mosconi
- Leo II Mung Archbishop of Ohrid
- Shemariah of Negropont
- Zerachiah HaYavani
- Sabbatai Zevi, a Jewish messiah claimant of the 17th century C.E.
Greek-speaking Karaites of Constantinople
Modern times
- Abraham Cohen of Zante, a Jewish physician, rabbi, religious philosopher and poet on Zakynthos
- Abraham Benrubi, American actor
- Greco-Italian War
- King of the Hellenes
- Rae Dalven, a prominent Romaniotissa, particularly noted for her translation of modern Greek poetry
- rembetikosongs with a successful career in the United States.
- Mathias Naphtali, Former Assistant District Attorney of Brooklyn, and Liberal Party candidate for New York State Senate in 1950
- Albert Cohen, francophone Swiss writer
- Jack H. Jacobs, Vietnam War veteran. Medal of Honor recipient
- Albert Levis, a psychiatrist, philosopher and innkeeper of the Wilburton Inn in Manchester, Vermont
- Michael Matsas, an author and holocaust survivor
- Minos Matsas, of the Matsas family from Ioannina, music producer (see Minos EMI)
- Savas Matsas, is a Greek intellectual, author and leader of the Workers Revolutionary Party (Greece)
- State of Israel Bonds
- Katherine, Crown Princess of Yugoslavia, a descendant of the Romaniote branches Batis and Dostis
- Leon Batis, a holocaust survivor and hero
- Alexander Levis, University Professor of Electrical, Computer, and Systems Engineering at George Mason University and former Chief Scientist of the U.S. Air Force
- Iraklis Thessaloniki club and was the first ever official goalscorer for the Greece national football team
- Avram Pengas, a musician of traditional and popular Greek music in the United States
- Albert Sabbas, a renowned nuclear physicist
- Georges Moustaki, Egyptian-Greek-French singer-songwriter
- Moisis Elisaf, mayor of Ioannina(2019–2023)
- Silvio Santos, Brazilian entrepreneur, media tycoon and television host
- Kenneth Alvin Solomon (1947–), American nuclear and forensic scientist
See also
- Greek citron
- Hellenistic Judaism
- History of the Jews in the Byzantine Empire
- History of the Jews in Cyprus
- History of the Jews in Greece
- History of the Jews in the Ottoman Empire
- History of the Jews in Turkey
- Jewish Koine Greek
- Thessaloniki and Ioannina, the two cities in Greece with the most prominent Jewish communities
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…but the fact that the most prominent hero of Jewish origin, Colonel Mordechai Frizis (1893–1940), originated from the ancient Romaniote community of Chalkis, speaks for itself.
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- ^ Philippe Bobichon, Manuscrits en caractères hébreux conservés dans les bibliothèques de France. Vol. V : Bibliothèque nationale de France, Manuscrits de Théologie n°704-733, Brepols, Turnhout, 2015, pp. 290-297 online
- ^ Cf. afterword in Benjamin Klar, ed., Megillat Ahimaaz 82nd edition, (Jerusalem 1974), and Weinberger, Anthology, pp. 8-11
- ^ Bowman, Steven (1985). "Language and Literature". The Jews of Byzantium 1204-1453. Tuscaloosa, Alabama: University of Alabama Press.
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- ^ Krivoruchko, Julia G. Judeo-Greek in the era of globalization, 2011, esp. pp. 125 ff.
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- ^ "The Holocaust in Ioannina" Archived December 8, 2008, at the Wayback Machine Kehila Kedosha Janina Synagogue and Museum, Retrieved January 5, 2009
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- ^ "ΙΣΡΑΗΛΙΤΙΚΗ ΚΟΙΝΟΤΗΤΑ ΚΕΡΚΥΡΑΣ", KIS
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- ^ "ΙΣΡΑΗΛΙΤΙΚΗ ΚΟΙΝΟΤΗΤΑ ΒΟΛΟΥ - THE JEWISH COMMUNITY OF VOLOS". ΙΣΡΑΗΛΙΤΙΚΗ ΚΟΙΝΟΤΗΤΑ ΒΟΛΟΥ - THE JEWISH COMMUNITY OF VOLOS.
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- ^ Vena Hebraica in Judaeorum Linguis: Proceedings of the 2nd International Conference on the Hebrew and Aramaic Elements in Jewish Languages (Milan, October 23–26, 1995), p. 274 "Situation des communautes romaniotes contemporaires". 1999
- ^ History of the Community of Volos on the Cebtral Board of the Jewish Communities in Greece, KIS
- ^ Liz Elsby with Kathryn Berman. "The Story of a Two-Thousand Year Old Jewish Community in Ioannina, Greece". Yad Vashem. Archived from the original on November 7, 2017. Retrieved December 7, 2013.
- ^ Ioanina: Preserving remnants of a Jewish community, 09/11/15. Retrieved on 22.05.2019
- ^ The community printed the piyyutim that they preserve in a pamphlet entitled 'Sefer ha-rinah veha-tefilah', which was printed in 1968 and again in 1998.
- ^ a b c Laura Silver, "Spreading little-known history of Romaniote Jews", New York Daily News, June 18, 2008.
- ^ Laura Silver. "Spreading little-known history of Romaniote Jews". European Jewish Congress. Retrieved December 7, 2013.
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- ^ "Family Tree of the Jewish Community of Zakynthos". Beit Hatfutsot. November 17, 2014.
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Further reading
- Connerty, Mary C. Judeo-Greek: The Language, The Culture. Jay Street Publishing, 2003. ISBN 1-889534-88-9.
- ISBN 0-930685-03-2.
- Fromm, Annette B. Folklore and Ethnic Identity of the Jewish Community of Ioannina, Greece. Lexington Books, 2008, ISBN 978-0-7391-2061-3.
- Gkoumas, P. Bibliography on the Romaniote Jewry. First Edition, 2016. ISBN 9783741273360.
- Goldschmidt, Daniel, Meḥqare Tefillah ve Piyyut (On Jewish Liturgy), Jerusalem, 1978 (in Hebrew). One chapter sets out the Romaniote liturgy.
External links
- Kehila Kedosha Janina Synagogue and Museum, Romaniote Synagogue in New York City Official website
- The Association of Friends of Greek Jewry
- United Brotherhood Good Hope Society of Janina Inc.
- Seder Tefillot ke-minhag kehillot Romania, Venice 1545, Romaniote prayer book for the Weekdays and Holidays
- Piyyutim Recordings and written folios from the communities of Ioannina, Chalkis, Volos and Corfu and of other Greek Jewish communities
- Marie-Élisabeth Handman, "L’Autre des non-juifs ...et des juifs : les romaniotes" ("The Other for Non-Jews ... and Jews: the Romaniots") (in French), Études balkaniques, 9, 2002
- Vincent Giordano, Before the Flame Goes Out: A Document of the Romaniote Jews of Ioannina and New York, sponsored by The International Survey of Jewish Monuments
- Vincent Giordano Before the Flame Goes Out Collection, Queens College (New York) Special Collections and Archives and Hellenic American Project
- Vincent Giordano Photographs documenting Romaniote Jews of Ioannina and New York, Queens College (New York) Special Collection and Archives and Hellenic American Project, JSTOR Open Community Collections
- Romaniote Memories, a Jewish Journey from Ioannina, Greece to Manhattan: Photographs by Vincent Giordano, digital exhibition
- Edward Victor, Ioannina, Greece: account of the Kehila Kedosha Yashan Synagogue in Ioannina, with photos (personal site)
- Deborah S. Esquenazi, "The pre-Ashkenazi and Sephardi Romaniote Jews", Jerusalem Post Magazine, October 5, 2006
- Isaac Dostis, "Farewell My Island"