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A J e w i s h Vo i c e f r o m O t t o m a n S a l o n i c a
Stanford Studies in Jewish History and Culture
e d i t e d by Aron Rodrigue and Steven J. Zipperstein
A Jewish Voice from
Ottoman Salonica
The Ladino Memoir
of Sa'adi Besalel a-Levi

Edited and with an Introduction

by Aron Rodrigue and Sarah Abrevaya Stein

Translation, Transliteration, and Glossary

by Isaac Jerusalmi

stanford u n i ve rs i t y p res s
stan f o rd, ca l i f o rn ia
Stanford University Press
Stanford, California
©2012 by the Board of Trustees of the Leland Stanford Junior University.
All rights reserved.
The original soletreo text of Sa'adi Besalel a-Levi’s memoir is posted in its entirety
online: http://www.sup.org/book.cgi?id=18553
No part of this book may be reproduced or transmitted in any form or by any
means, electronic or mechanical, including photocopying and recording, or in any
information storage or retrieval system without the prior written permission of
Stanford University Press.
Printed in the United States of America on acid-free, archival-quality paper
Library of Congress Cataloging-in-Publication Data
Halevi, Sa'adi ben Betsalel, author.
A Jewish voice from Ottoman Salonica : the Ladino memoir of Sa'adi Besalel
a-Levi ; edited and with an introduction by Aron Rodrigue and Sarah Abrevaya
Stein ; translation, transliteration, and glossary by Isaac Jerusalmi.
pages cm.--(Stanford studies in Jewish history and culture)
Includes bibliographical references and index.
English with Ladino romanized text and English translation.
ISBN 978-0-8047-7166-5 (cloth : alk. paper)
1. Halevi, Sa'adi ben Betsalel. 2. Jewish publishers--Greece--Thessalonike--Biography.
3. Jewish journalists--Greece--Thessalonike--Biography. 4. Sephardim--Greece--
Thessalonike--History--19th century. I. Rodrigue, Aron, editor. II. Stein, Sarah
Abrevaya, editor. III. Jerusalmi, Isaac, 1928- translator, transcriber. IV. Title.
V. Series: Stanford studies in Jewish history and culture.
DS135.G73H35 2012
305.892'404954--dc23 2011036183
Typeset by Bruce Lundquist in 10.5/14 Galliard
Contents

Editors’ Acknowledgments vii

Note on Translation and Transliteration ix
Note on Currencies, Weights, and Measures xi
Note on Sigla Used in the Ladino Romanized Text
and English Translation xii
Editors’ Introduction xiii

The Memoir of Sa'adi Besalel a-Levi

English Translation 3
Romanized Transliteration 149

Notes 295
Glossary 297
Works Consulted 357
Index 363
Editors’ Acknowledgments

Working with a century-old memoir that has iconic stature among

scholars of Sephardic history, despite its never having been published
in full before this moment, has been a stimulating and poignant expe-
rience. The editors have many friends and colleagues who generously
donated critical commentary, expertise, and time to this project.
Isaac Jerusalmi gave himself fully to this book for several years. It
could not have been realized without his deep knowledge of Ladino
and Sephardic culture, extraordinary erudition, and fierce commitment
to scholarly inquiry. Nimet Hananel Jerusalmi worked indefatigably to-
gether with her husband, Isaac, at all stages of the transliteration and
translation as a full partner in this endeavor. Her contribution was truly
invaluable.
A number of colleagues were generous enough to read and carefully
comment on this manuscript and offer their help. Olga Borovaya of-
fered important insights on Sa'adi’s life and career and on the devel-
opment of Ladino print culture; we are enormously appreciative of
her erudition, generosity, and unmatched attention to detail. Matthias
Lehmann offered perspicacious suggestions regarding our handling of
Sa'adi’s conflicts with the rabbinical establishment that influenced the
final manuscript in important ways—his many insightful queries were
invaluable. Frances Malino pushed us to elaborate on our discussion
of women and gender in Sa'adi’s account, leading us to reconsider the
memoir in fascinating ways. Uğur Zekeriya Peçe was of great assistance
in the identification of Ottoman figures and place names. Finally, Devin
Naar was relentlessly generous in sharing his fine-grained knowledge
of late nineteenth- and early twentieth-century Salonica and Salonican
viii Editors’ Acknowledgments

Jewry. His many questions, suggestions, and insights had a profound

influence on this book.
Early on, Esther Benbassa saw the importance of publishing this
memoir. Aron Rodrigue is deeply grateful for her precious compagnon-
nage de route now spanning exactly three decades in the development of
Sephardic studies.
The Jewish National and University Library of Israel’s Manuscripts
Department and Institute of Microfilmed Hebrew Manuscripts, which
holds the only extant copy of Sa'adi’s memoirs, permitted us to publish
this transliteration and translation: we are immensely grateful for their
stewardship and permission. Crucial financial support came from Stan-
ford University’s Sephardic Studies Project, based at the Taube Center
and the Mediterranean Studies Forum, and from the Maurice Amado
Chair in Sephardic Studies at the University of California, Los Angeles.
We are pleased that this book is appearing as part of Stanford Uni-
versity Press’s Studies in Jewish History and Culture series: we offer
our appreciation to Steven J. Zipperstein, who, with Aron Rodrigue,
edits this series, for his encouragement. Norris Pope has been an astute
and munificent editor: we are especially thankful to him, his editorial
assistant, Sarah Crane Newman, and the production team at Stanford
University Press—especially our copy-editor, Joe Abbott, and our pro-
duction editor, Mariana Raykov—for their patience with the complex
nature of this manuscript.
Our appreciation is also due to Rabbi David E. S. Stein, whose superb
work far surpassed an indexer’s normal duties, and to Bill Nelson for
patiently creating and fine-tuning our maps.
The Levi family of Rio de Janeiro generously provided and permit-
ted us to reproduce the photograph of Sa'adi on the cover of this book.
We thank especially Silvio Levi for his help and interest in this project.
We wish that we could convey our appreciation to Sa'adi’s great-
grandson, Sadi Silvio Levy, who donated his great-grandfather’s manu-
script to the National Library of Israel in 1977; to Sa'adi’s grandson,
Leon David Levy, who preserved it; to Sa'adi’s son, journalistic collabo-
rator, and relentless champion, Sam Lévy, who likely sent the manuscript
from Paris to his nephew, Leon, in Brazil; and, finally, to Sa'adi himself,
who had the wisdom to commit to paper the following reflections on his
life and the now-lost world of Ottoman and Jewish Salonica.
Note on Translation and Transliteration

It is now customary in scholarly works to transliterate Hebrew words in

Ladino texts according to modern standardized Israeli Hebrew. How-
ever, this obscures the distinctive Sephardic pronunciations that were
common among the Ladino-speaking populations of the Ottoman Em-
pire. For example, the transliteration of the second and third of Sa'adi’s
names, which would be rendered “Betsalel” and “ha-Levi” according to
contemporary rules of Hebrew transliteration, would be alien to Sep-
hardim of Sa'adi’s era, who would have pronounced the name “Besalel”
and “a-Levi.” Similar examples are numerous.
The romanized transliteration of Sa'adi’s memoir offers a glimpse
into the dizzying multiple linguistic repertoires of Ladino, a cultural
universe that is now all but erased. It would be anomalous (and indeed
against the spirit of revivifying Sa'adi’s voice) to impose a contemporary
transliteration system on his writing. This, we believe, would represent
a double death of the author, his memoir, and the language he spoke.
Hence, the transliteration of the rich Hebrew vocabulary within La-
dino is rendered throughout this book in a way that restitutes the voice
of Ladino speakers, as follows:
Punctuation in the original soletreo manuscript is irregular. For ease
of reading, we have added punctuation and quotation marks to the La-
dino transliteration and English translation of Sa'adi’s memoir. In all
instances except otherwise noted, personal names in transliteration re-
spect the soletreo original. Place names have been rendered according to
common European usage of the time. Hence, for example, “Salonica”
has been used instead of “Saloniko,” which Sa'adi, like other Sephardim
of the time, employs regularly in the original text.
x Note on Translation

Transliteration of Ladino and Hebrew Words

According to the Sephardic Tradition
‫ﬡ‬ quiescent, not indicated
'‫ג‬ for both ch as in mucho and dj and is djudio
‫ה‬ quiescent, not indicated
'‫ז‬ for French j as in juif
‫ח‬ soft h as in haham
‫ט‬ always simple t in Ladino
‫כ‬ soft h as in haham
‫ע‬ glottal stop marked with an ', as in ta'anith
‫צ‬ used as s in sedaka rather than ts
‫ּת‬ harsh t such as in tefilla
‫ח‬ postvocalic, spirantic th as in Ruth
Dagesh forte for germination such as battal

All words that do not derive from Romance languages, including He-
brew or Turkish words, have been italicized throughout this book. The
reader should consult the glossary for their translation and analytical
explication.
The original Ladino text uses the Hebrew calendar throughout. This
has been converted to the Western (Gregorian) calendar in the English
translation.
Note on Currencies, Weights, and Measures

Debasements and reforms that occurred in the course of the nineteenth

century render it impossible to assign exact values to units of Ottoman
currency mentioned in Sa'adi’s memoir. Unless one can identify dates
of usage, one can only provide approximations. In a major reform in
1844, the Ottoman state introduced the Ottoman lira, which equaled
one British pound sterling. The lira was divisible by one hundred kurush
(gurush, grosh), each of which was worth forty paras. Another unit of
currency was the medjidiye, which was worth twenty kurush. Coins that
existed before 1844 continued to be in circulation for decades after-
ward. Four such units of currency, discontinued in 1844, are mentioned
by Sa'adi: one metelik (metalik) and one yüzlük (yuzlik) were worth ten
and one hundred paras respectively. There existed two types of beshlik
coins equaling 2.5 and 5 kurush. One altilik was worth six kurush.
An okke (oka) was equal to 1,283 grams and 400 dirhems (dramas).
Note on Sigla Used in the Ladino Romanized Text
and English Translation

( ) maintained in the Ladino romanized text if used by Sa'adi in his

manuscript.
( ) used by the translator to cite biblical references. All biblical quota-
tions rendered in Ladino and added to the Ladino transliterated text
are drawn from Avraham Asa’s Ladino translation listed in the bibliog-
raphy.
[ ] used to bracket additions entered into the text by the translator and
the editors.
{ } used to indicate errata in the original manuscript.
{ } [ ] used to indicate a mistake, usually in Hebrew usage, followed by
its corrected form.
[number] used to refer to page number of the original soletreo text,
which is posted in its entirety online:
http://www.sup.org/book.cgi?id=18553
strikethrough maintained in the Ladino romanized text if used by Sa'adi
in his manuscript.
“Ne.” and “Rd.” in the glossary refer to translations from Joseph Ne-
hama, Dictionnaire du Judéo-espagnol; and James William Redhouse,
Redhouse Yeni Türkçe-İngilizce Sözlük, respectively. See the bibliography.
Editors’ Introduction

Autobiographies and memoirs have long captured the attention of stu-

dents of European Jewish history and culture; in recent years they have
been hailed as among the most evocative sources of modern Jewish life,
sources whose very production reflected, narrated, and even ushered in
modernity. The rich body of memoirs and autobiographies that Jews
have penned or translated into English—and, no less, the sophisticated
critical scholarship on these sources—have opened entirely new vistas
into the Jewish past and into the lives, times, and self-representation
of its actors. This diffuse genre of writing, which (with much debate)
scholars speak of as “life writing” or “self-narrative,” also made its ap-
pearance in the Sephardic world. This book—which includes a tran-
scribed and translated edition of the memoir of Sa'adi Besalel a-Levi
(1820–1903) from its original soletreo (Ladino cursive) form—is the
first known memoir in Ladino, the Judeo-Spanish language of the de-
scendants of the Jews expelled from Iberia who settled in Ottoman
southeast Europe and Asia Minor beginning in the fifteenth century.
Perhaps more important, this memoir paints a vivid portrait of a Jewish
cultural tributary (the Sephardic heartland of southeastern Europe) just
beginning to tip over the edge of a colossal waterfall of change.
Sa'adi1 was a resident of the vibrant port city of Salonica (present-day
Thessaloniki), an Ottoman, a Jew, an accomplished singer and com-

1. For historical reasons, we choose to refer to “Sa'adi” throughout our introduc-

tion. Before the twentieth century when Ottoman successor states determined that
surnames of all subjects were required by law, individuals were known by their
first names, with some reference to their family ascendance. Accordingly, the most
common reference to our author by contemporaries was “Sa'adi the Levite,” that
xiv Editors’ Introduction

poser, a publisher of Hebrew and Ladino texts religious and secular, a

founder of modern Ladino print culture, and a journalist (the editor of
La Epoka, the first long-lived Ladino newspaper to be published in Sa-
lonica). He was also a rebel. More than any other, it is this quality that
emerges most powerfully in his memoir. Sa'adi’s rebellion pitted him
against the Jewish communal leadership of Salonica, which he accused
of being corrupt, abusive, and fanatical, and whose leaders, in turn,
excommunicated him from the Jewish community. This insurgency,
though fierce at the time of its unfolding, can feel thin, even fantastic, at
times because the worlds against which Sa'adi agitated no longer exist.
The empire he inhabited, still intact at the time he penned this docu-
ment, would not outlive his children. His home, one of few cities in
the world that boasted a majority Jewish population at the beginning
of the twentieth century, would, in the decades after Sa'adi composed
his memoir, find its Jewish population threatened by wars (1912–13),
a major fire (1917), emigration, and a genocide (1943) whose grue-
some thoroughness climaxed in this urban center. Even the language
in which he wrote, Ladino, mother tongue of the vast majority of the
roughly 250,000 Jews in the Ottoman Balkans and Asia Minor, would
change dramatically in the ensuing decades. It became transformed by
the incursion of dizzying new vocabularies, first Gallicized and even-
tually pruned of its Hebrew Rashi script2 and written in the Latin
alphabet in republican Turkey and elsewhere. The institution of Ladino
print culture that Sa'adi played such an important role in creating blos-
somed (through the interwar period in Greece) and then rather quickly
receded (in the wake of widespread emigration, nationalizing pressures,
and the Second World War) as Ladino ceased to serve as a language of
popular and intellectual print culture.
At the time Sa'adi composed his memoirs, Salonica in particular
and Levantine Jewry more generally had not yet witnessed many of the
changes that have come to define Sephardic modernity in historians’

is, “Sa'adi a-Levi.” The latter became Sa'adi’s surname much later; subsequently,
Sa'adi’s son, Sam, along with other descendants, adopted the surname Levy.
2. Rashi script is a Hebrew font of medieval origins used in the writing of Ladino
for some five hundred years.
 Editors’ Introduction xv

eyes. The Alliance Israélite Universelle (AIU) had been founded before
Sa'adi began this text, but its influence was as yet fledgling. This or-
ganization, created in 1860 by the French-Jewish elite, would intro-
duce French Jewish schools across the Levant, offering instruction in
French to generations of Sephardic, North African, and Middle Eastern
Jews and forever remapping the linguistic and cultural terrain of Jews
in these regions. Sa'adi helped Moïse Allatini, a banker and industrial-
ist, establish the first AIU school in Salonica in 1873, a process he de-
scribes in the pages that follow; but the tremendous cultural influence
this organization would command was yet to be accrued, and Sa'adi’s
narrative describes an institution struggling to find firm financial foot-
ing rather than the towering institution and pedagogic innovator the
AIU would become.
Furthermore, crucial aspects of a century-long process of Ottoman
governmental reform and centralization effort, known collectively
as the Tanzimat, though begun in 1839, were inchoate during much
of the period covered by Sa'adi’s memoirs. Accordingly, Jews in the
empire continued to be beholden to a legal system and power struc-
ture that had been in place for centuries but whose dismantling (during
the decades that preceded and were to follow the completion of this
work) would profoundly alter and arguably erode Jews’ and other non--
Muslims’ traditional place in the Ottoman social fabric. Sa'adi’s mem-
oir describes the Ottoman Jewish millet (religious community) before
these changes became definitive, when its leadership was still able to
govern, tax, and legally try its own, when, in short, the Ottoman state
granted the rabbinical authorities license to police the religious and so-
cial barriers of the Jewish community. These practices, ruthlessly criti-
cized by Sa'adi, would be legislated out of existence in his lifetime and,
indeed, were waning even as Sa'adi composed this text.
If Ottoman Jewry was on the cusp of these and other forms of change
in the second half of the nineteenth century, it was neither homogenous
nor static. Sa'adi himself was aware that he was witnessing a culture in
flux. Indeed, as the very first sentence of his preface makes clear (“My
purpose in writing this story is to inform future generations how much
times have changed within half a century”), he was inspired to reflect
on the changes he witnessed precisely because the life he knew appeared
 N

Besh MUSLIM
Chinar Q U A RT E R
Gardens

EUROPEAN
QUARTER

JEWISH
Q U A RT E R CHRISTIAN
Q U A RT E R

JEWISH
C E M ETERY

Orundjik

Salonica

GULF OF GULF OF SALONIC A

SALONIC A 0 100 200 300 400 500 meters

Map 1. The quarters of Ottoman Salonica, c. 1900. The boundaries of the Jewish, Christian, and Muslim quarters are not absolute, with some
members of each community living elsewhere.
 N
Greek
Monastery
Saatli Djami Vali’s Mansion, Ottoman
Vali’s
Government Ottoman
Mansion, Center
Lisbon Yashan Synagogue Government Center
Besh MUSLIM
Chinar Q U A RT E R
Gardens

EUROPEAN
QUARTER

Market
JEWISH
Sicilya Hadash Q U A R T E R Talmud Tora CHRISTIAN
Synagogue Jewish baths Q U A RT E R
Es Hayim
Synagogue Italya Hadash
Synagogue Italya Shalom Synagogue

Aragon Synagogue Aya Sofya Church JEWISH

Portugal Synagogue C E M ETERY

Orundjik

Salonica

GULF OF GULF OF SALONIC A

SALONIC A Torre Blanka (Beyaz Kule) 0 100 200 300 400 500 meters

Map 2. Sites in Salonica, including most referenced in Sa'adi’s memoir, c. 1900.

 Vienna

H U N G A RY

Belgrade
RO M A N I A
BOSNIA
Sarajevo SERBIA

BULGARIA BLACK
Sofia SEA

Uskup
Adrianople

Monastir Constantinople
Seres
Salonica

Yanina CASSANDRA

ASIA
MINOR
GREECE AEGEAN Smyrna
SEA
Athens

RHODES

CRETE

Map 3. Salonica in the Ottoman southeastern Europe and Asia Minor, c. 1874, the year of
Sa'adi’s excommunication by the rabbinical leadership of Salonica.
 Editors’ Introduction xix

to be transformed in profound and permanent ways. One might expect

this to instill sentimentality, even nostalgia, in an author. But, crucially,
Sa'adi’s memoirs are in no way nostalgic. On the contrary, this text doc-
uments cultural change with something akin to triumph; conversely,
when Sa'adi writes ethnographically about traditional mores or norms,
he assumes an angry, even intolerant tone. Far from an exercise in nos-
talgia, these memoirs, begun in 1881, were to document a world its
author hoped would become (and indeed helped to make) obsolete.
Anger and intolerance may not make for easy reading, but they are
undoubtedly crucial ingredients of a passionate and affecting memoir.
As Marcus Moseley has suggested in his masterful study of Jewish au-
tobiography, “bad writing may make good autobiography, and vice
versa.”3 What is the source of Sa'adi’s biliousness? In Sa'adi’s rendition
it dates to his traumatic excommunication, in 1874, by a cabal associ-
ated with Chief Rabbi Asher Kovo. The causes of this dramatic event
were several. Because of his active involvement in attempts to reform
communal institutions and create new schools, Sa'adi had become thor-
oughly unpopular among the traditionalist elite that ran Salonica’s Jew-
ish community. He was also among those who challenged the rabbinical
taxation system on kosher meat (a familiar point of tension between
the rabbinic elite and breakaway factions including, in eastern Europe,
the Hasidim) and who questioned communal finances. All this piqued
the religious establishment and led to the launching of what Sa'adi
describes as a trumped-up accusation that Sa'adi’s elder son, Hayyim
(Kitapchi Hayyim), had desecrated the Sabbath. Sa'adi’s heated defense
of Hayyim led to a rabbinical writ of excommunication (herem) against
father and son alike. The pair were dragged and pursued through the
streets by a large crowd, saved from physical harm only by the interven-
tion of the prominent Jewish philanthropist Allatini, who acted to stop
the riot. This event would prove the crucial pivot of Sa'adi’s life as he
presents it, bringing not only emotional distress but severe economic
hardship to Sa'adi’s family; in addition to being symbolically charged,
a herem forbade other Jews from visiting the excommunicated or, theo-

3. Marcus Moseley, Being for Myself Alone: Origins of Jewish Autobiography (Stan-
ford, CA: Stanford University Press, 2006), 31.
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