Fonte: http://www.esefarad.com/?p=7330
The great Don Miguel de Cervantes Saavedra says in Chapter 45 of the second volume of Don Quixote, Sancho Panza how then taking possession of their insula Barataria, begins to govern both trial and grace that leaves people amazed to possess so much wisdom.
And as much yarn in the hank, Don Miguel tells a series of sentencias en las que Sancho, gobernador y juez supremo, dicta para bien de todos sus súbditos. He aquí un hermoso ejemplo que ilustra la sabiduría de Sancho. Se presentan ante el gobernador dos ancianos reclamando justicia. Uno de ellos, el acreedor declara:
“Señor, a este buen hombre le presté días ha diez escudos de oro, por hacerle placer y buena obra, con condición que me los volviese cuando se los pidiese; pasáronse muchos días sin pedírselos, por no ponerle en mayor necesidad, de volvérmelo que la que él tenía cuando yo se los presté; pero por parecerme que se descuidaba en la paga, se los he pedido una y muchas veces, y no solamente no me los vuelve, pero se niega and says he never lent him such ten crowns, which I returned them. I have no witnesses or the loan, or around, because it has become to me, I wanted to take her oath, your grace, and if I swear that has made them, I forgive them for here and before God. "
Sancho thought about the case and asked the second he claimed his party. To which the old man said:
"I sir, I confess that I lent them, and get your worship, that rod, and since he left my oath I will swear as I returned and paid the real and true."
"The old man who was preparing to swear, was in his hand his crook cane it gave the creditor to which you had while swearing. He put his hand on the cross of the staff, saying it was true that he had borrowed the ten crowns that he was required but that he had returned from his hand to his, and that it will not fall into the again ask for time. "
"The governor asked the creditor what answer to what he said his opponent and said that no doubt his debtor must tell the truth because he was a man of and a good Christian and that he is must have forgotten how and when they had been returned and that from then on never ask him anything. "
"Torn a tomar su báculo el deudor y bajando la cabeza, se salió del juzgado; visto lo cual Sancho, y que sin más se iba, y viendo también la paciencia del demandante, inclinó la cabeza sobre el pecho, y poniéndose el índice de la mano derecha sobre las cejas y las narices, estuvo pensativo un pequeño espacio, y luego alzó la cabeza y mandó que le llamasen al viejo del báculo, que ya se había ido. Trajéronle, y en viéndole Sancho, le dijo:”
“-Dadme, buen hombre, ese báculo que le he menester”.
“-De muy buena gana –respondió el viejo-; hele aquí, señor.
“Y púsole en la mano. Sancho took it and gave it to another old, said:
"" Go with God, that you are already paid. "
"- Me, sir? "Replied the old man. Well okay this fennel ten crowns of gold? ".
"" Yes, "the governor said, and if not I'm the biggest joint in the world."
"And now I will if I have Calatraba to govern a whole kingdom."
"And he commanded there in front of everyone and opened the cane broke. They did so, and found her heart ten crowns of gold were all amazed, and had their governor for a new Solomon. "
So far the story is supposed to Cervantes' original. But ... a look at the Talmud Bavli, Tractate Nedarim, page 25A leads to the golden age of Jewish Bavel during the Amoraim, particularly the centuries III and IV of the EC which are identical to an episode narrated by Cervantes which involved a prominent rabbi. The great Talmudic
Abba Joseph ben Hama bar was born in Babylon (270-350 CE) and was one of the rabbis quoted in the Talmud, known as Rava. He studied at the Yeshiva Pumbedita located in what is now territory of Iraq and was famous for his debates with his fellow student, the great Talmudic Abay quien luego fue director de esa escuela, una de las yeshivot más consultadas por las comunidades judías de Europa durante la Edad Media, particularmente por las comunidades de Sefarad.
En este texto talmúdico el Rava confronta a ambos personajes, al acreedor y al deudor y plantea una cuestión básica: cuando alguien presta juramento debe hacerlo utilizando un lenguaje cuyo significado sea claro y objetivo. No puede emplear expresiones que solo son válidas en su propia interpretación. Debe utilizar el lenguaje correcto ante la Corte, de acuerdo al significado estricto y objetivo de las palabras sin intentar, mediante estratagemas, impedir o confundir la comprensión de los hechos reales.
El Dr. Eliezer Segal, Professor of Religious Studies at the University of Calgary, Canada, in his article entitled "Hollow Victory" (http://people.ucalgary.ca/ ~ elsegal/Shokel/050707_Hollow Victories.html)
elaborates on the same subject, called "kanya-de-Rava, presenting as a proverbial example of the prototype of Talmudic reasoning. Surprisingly, according to Dr. Segal, known as the oldest example of this case precedes the time of Rava for centuries. In the first century BCE, there is a similar story done by a Roman named Konon, a traveler native of Miletus, a city of ancient Greece.
This raises the intriguing question of how Cervantes (1547 - 1616) living in the seventeenth century Inquisitorial Spain, dares to incorporate the Talmudic tale Quixote, and how to get to know the existence of the remote Rava Pumbedita the centuries III and IV. Was perhaps
contact or crypto-Jews living in hiding in Spain after the disaster of 1492?
According to Dr. Ruth Fine, Professor of Latin American Literature at the Hebrew University of Jerusalem, Cervantes spent five years in Algeria as a captive of pirates before writing the Quijote (1). They had ample opportunity to seek and establish contacts with Jews and Judaism learn details about unobtainable during those years in Inquisitorial Spain. According to Dr. Fine, in the many works of Cervantes are over 300 hidden or disguised to such matters as the observance of Kashrut, Shabbat, and others documenting to what extent was the practice of Jewish religion .
Dr. Fine mentioned also in Chapter 9 of Volume I of Don Quixote, Miguel reports that Alcan in Toledo (the show) bought from a street vendor a manuscript in Arabic numerals. This proved to be nothing less than the story of his hero, Don Quixote, written by an imaginary author, Cide Hamete, Arab historian. Looking for a translator pour this manuscript from Arabic into Castilian, Don Miguel says that though it were written in characters of "a better and more ancient language translator had been found." What other older and better language but may have been referring to the Hebrew Cervantes?
Don Miguel (2) was the fourth child of seven, the marriage of Rodrigo de Cervantes and Leonor de Cortinas. Rodrigo was a surgeon, a profession that unappreciated by society and then usually reserved for Jewish converts, new Christians. The family sought his fortune in several cities in Spain without much success. Rodrigo even came to be imprisoned for not paying their debts. The young Miguel traveled to Rome in search of new horizons where was the service of Cardinal Giulio Acquaviva. From there he wrote to his father asking him to send a certificate of "blood cleansing" in order to gain access to formal employment. This certificate was sent to Rome on December 22, 1569.
Some writers note that such false certificates were heavily traded during the period. Even the Inquisition issued then, right price, those certificates that turned out to be a prerequisite for obtaining employment (3). In 1571 Cervantes joined the Christian army defeated the Turks in the famous battle of the Gulf of Lepanto, at the entrance of the bay of Corinth, the Ionian Sea. There he lost his left hand (the one-armed Lepanto) and received other injuries that forced him to stay in the hospital in Messina. In 1572 he returned to active duty in Palermo and Naples. Armed with letters of recommendation from his superiors in 1575 obtained, permission from the king of Spain for his return to the motherland. On the return journey is captured by Turkish pirates and sold into slavery in Algeria, then ruled by a Turkish Bey. After several failed attempts to escape, was released by the payment of a high ransom, paid in part by his family, returning to their country by the end of 1580.
Based on his brilliant military record serving the kingdom made numerous attempts to use any official position of government in Spain or in the American colonies without success. Don Miguel is convinced of the impossibility of achieving an official capacity and is fully committed to his work as a writer. The first part of Don Quixote published in Madrid in 1605 and obtained a resounding success, when the author was already 58 years old. This classic of world literature has been translated into many languages \u200b\u200band is the second most published book after the Bible. Is it possible that Cervantes, English writer probably the best so far, has been downward, although remotely, our Sephardim? Hopefully, our historians and scientists may soon clarify this enigma. Santos Mayo
eSefarad.
(1) Radio Sefarad, Madrid (www.radiosefarad.com) section "Bookmark" (November 12, 2009).
(2) William C. Atkinson, Encyclopedia Britannica, Volume 3, pg. 1182 (1979).
(3) Howard M. Sachar, Farewell Spain, Random House, New York (1994).
The great Don Miguel de Cervantes Saavedra says in Chapter 45 of the second volume of Don Quixote, Sancho Panza how then taking possession of their insula Barataria, begins to govern both trial and grace that leaves people amazed to possess so much wisdom.
And as much yarn in the hank, Don Miguel tells a series of sentencias en las que Sancho, gobernador y juez supremo, dicta para bien de todos sus súbditos. He aquí un hermoso ejemplo que ilustra la sabiduría de Sancho. Se presentan ante el gobernador dos ancianos reclamando justicia. Uno de ellos, el acreedor declara:
“Señor, a este buen hombre le presté días ha diez escudos de oro, por hacerle placer y buena obra, con condición que me los volviese cuando se los pidiese; pasáronse muchos días sin pedírselos, por no ponerle en mayor necesidad, de volvérmelo que la que él tenía cuando yo se los presté; pero por parecerme que se descuidaba en la paga, se los he pedido una y muchas veces, y no solamente no me los vuelve, pero se niega and says he never lent him such ten crowns, which I returned them. I have no witnesses or the loan, or around, because it has become to me, I wanted to take her oath, your grace, and if I swear that has made them, I forgive them for here and before God. "
Sancho thought about the case and asked the second he claimed his party. To which the old man said:
"I sir, I confess that I lent them, and get your worship, that rod, and since he left my oath I will swear as I returned and paid the real and true."
"The old man who was preparing to swear, was in his hand his crook cane it gave the creditor to which you had while swearing. He put his hand on the cross of the staff, saying it was true that he had borrowed the ten crowns that he was required but that he had returned from his hand to his, and that it will not fall into the again ask for time. "
"The governor asked the creditor what answer to what he said his opponent and said that no doubt his debtor must tell the truth because he was a man of and a good Christian and that he is must have forgotten how and when they had been returned and that from then on never ask him anything. "
"Torn a tomar su báculo el deudor y bajando la cabeza, se salió del juzgado; visto lo cual Sancho, y que sin más se iba, y viendo también la paciencia del demandante, inclinó la cabeza sobre el pecho, y poniéndose el índice de la mano derecha sobre las cejas y las narices, estuvo pensativo un pequeño espacio, y luego alzó la cabeza y mandó que le llamasen al viejo del báculo, que ya se había ido. Trajéronle, y en viéndole Sancho, le dijo:”
“-Dadme, buen hombre, ese báculo que le he menester”.
“-De muy buena gana –respondió el viejo-; hele aquí, señor.
“Y púsole en la mano. Sancho took it and gave it to another old, said:
"" Go with God, that you are already paid. "
"- Me, sir? "Replied the old man. Well okay this fennel ten crowns of gold? ".
"" Yes, "the governor said, and if not I'm the biggest joint in the world."
"And now I will if I have Calatraba to govern a whole kingdom."
"And he commanded there in front of everyone and opened the cane broke. They did so, and found her heart ten crowns of gold were all amazed, and had their governor for a new Solomon. "
So far the story is supposed to Cervantes' original. But ... a look at the Talmud Bavli, Tractate Nedarim, page 25A leads to the golden age of Jewish Bavel during the Amoraim, particularly the centuries III and IV of the EC which are identical to an episode narrated by Cervantes which involved a prominent rabbi. The great Talmudic
Abba Joseph ben Hama bar was born in Babylon (270-350 CE) and was one of the rabbis quoted in the Talmud, known as Rava. He studied at the Yeshiva Pumbedita located in what is now territory of Iraq and was famous for his debates with his fellow student, the great Talmudic Abay quien luego fue director de esa escuela, una de las yeshivot más consultadas por las comunidades judías de Europa durante la Edad Media, particularmente por las comunidades de Sefarad.
En este texto talmúdico el Rava confronta a ambos personajes, al acreedor y al deudor y plantea una cuestión básica: cuando alguien presta juramento debe hacerlo utilizando un lenguaje cuyo significado sea claro y objetivo. No puede emplear expresiones que solo son válidas en su propia interpretación. Debe utilizar el lenguaje correcto ante la Corte, de acuerdo al significado estricto y objetivo de las palabras sin intentar, mediante estratagemas, impedir o confundir la comprensión de los hechos reales.
El Dr. Eliezer Segal, Professor of Religious Studies at the University of Calgary, Canada, in his article entitled "Hollow Victory" (http://people.ucalgary.ca/ ~ elsegal/Shokel/050707_Hollow Victories.html)
elaborates on the same subject, called "kanya-de-Rava, presenting as a proverbial example of the prototype of Talmudic reasoning. Surprisingly, according to Dr. Segal, known as the oldest example of this case precedes the time of Rava for centuries. In the first century BCE, there is a similar story done by a Roman named Konon, a traveler native of Miletus, a city of ancient Greece.
This raises the intriguing question of how Cervantes (1547 - 1616) living in the seventeenth century Inquisitorial Spain, dares to incorporate the Talmudic tale Quixote, and how to get to know the existence of the remote Rava Pumbedita the centuries III and IV. Was perhaps
contact or crypto-Jews living in hiding in Spain after the disaster of 1492?
According to Dr. Ruth Fine, Professor of Latin American Literature at the Hebrew University of Jerusalem, Cervantes spent five years in Algeria as a captive of pirates before writing the Quijote (1). They had ample opportunity to seek and establish contacts with Jews and Judaism learn details about unobtainable during those years in Inquisitorial Spain. According to Dr. Fine, in the many works of Cervantes are over 300 hidden or disguised to such matters as the observance of Kashrut, Shabbat, and others documenting to what extent was the practice of Jewish religion .
Dr. Fine mentioned also in Chapter 9 of Volume I of Don Quixote, Miguel reports that Alcan in Toledo (the show) bought from a street vendor a manuscript in Arabic numerals. This proved to be nothing less than the story of his hero, Don Quixote, written by an imaginary author, Cide Hamete, Arab historian. Looking for a translator pour this manuscript from Arabic into Castilian, Don Miguel says that though it were written in characters of "a better and more ancient language translator had been found." What other older and better language but may have been referring to the Hebrew Cervantes?
Don Miguel (2) was the fourth child of seven, the marriage of Rodrigo de Cervantes and Leonor de Cortinas. Rodrigo was a surgeon, a profession that unappreciated by society and then usually reserved for Jewish converts, new Christians. The family sought his fortune in several cities in Spain without much success. Rodrigo even came to be imprisoned for not paying their debts. The young Miguel traveled to Rome in search of new horizons where was the service of Cardinal Giulio Acquaviva. From there he wrote to his father asking him to send a certificate of "blood cleansing" in order to gain access to formal employment. This certificate was sent to Rome on December 22, 1569.
Some writers note that such false certificates were heavily traded during the period. Even the Inquisition issued then, right price, those certificates that turned out to be a prerequisite for obtaining employment (3). In 1571 Cervantes joined the Christian army defeated the Turks in the famous battle of the Gulf of Lepanto, at the entrance of the bay of Corinth, the Ionian Sea. There he lost his left hand (the one-armed Lepanto) and received other injuries that forced him to stay in the hospital in Messina. In 1572 he returned to active duty in Palermo and Naples. Armed with letters of recommendation from his superiors in 1575 obtained, permission from the king of Spain for his return to the motherland. On the return journey is captured by Turkish pirates and sold into slavery in Algeria, then ruled by a Turkish Bey. After several failed attempts to escape, was released by the payment of a high ransom, paid in part by his family, returning to their country by the end of 1580.
Based on his brilliant military record serving the kingdom made numerous attempts to use any official position of government in Spain or in the American colonies without success. Don Miguel is convinced of the impossibility of achieving an official capacity and is fully committed to his work as a writer. The first part of Don Quixote published in Madrid in 1605 and obtained a resounding success, when the author was already 58 years old. This classic of world literature has been translated into many languages \u200b\u200band is the second most published book after the Bible. Is it possible that Cervantes, English writer probably the best so far, has been downward, although remotely, our Sephardim? Hopefully, our historians and scientists may soon clarify this enigma. Santos Mayo
eSefarad.
(1) Radio Sefarad, Madrid (www.radiosefarad.com) section "Bookmark" (November 12, 2009).
(2) William C. Atkinson, Encyclopedia Britannica, Volume 3, pg. 1182 (1979).
(3) Howard M. Sachar, Farewell Spain, Random House, New York (1994).
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