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en presencia del gobernador.

El gobernador la manda

a una crcel para seducirla.

Y all mismo la declara,

si no es mora, la quita la vida.

Adis, padres y hermana,

que me voy presa delante del rey.

Aunque jure y perfecte otra ley,

hebrea tengo que morir.

Y el verdugo desvaina su alfaje,

sin consuelo y sin piedad,

y la dice si quiere ser mora :

Pinsalo pronto, que aun tiene lugar.

Cuando Sol vio su sangre vertida,

dio un suspiro que al cielo enclor

y le dijo: No quiero ser mora.

Sigue tu fin, infame y traidor.

Por el mundo se extiende mi historia.

Las doncellas se cobren valor.

No fiase de ninguna mora,

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3492 .pp ,)389( ,3.85 : , , " " ) , , ", ' 3, (, " " ), ' (, " " ), ' 52(, " " ), ' 56(, " " ), ' 56(, " , " )' 77(, " ", " " ), ' 78(. : " , " ) , , 8002, ' 93(. . , . ) "( ) "(.

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and moral writings. All these were written documents put down by men and for men. Whether there is a way to hear the female voice in medieval Jewish culture, in which women did not write, is a question often asked, usually with a negative answer. Following studies in general folkloristics and feminist theory, I suggest that the female voice could be heard in the medium that was open to themoral folk literature. As the major contributors to everyday life, women expressed themselves in various events, both intimate and more public, by telling stories and listening to them. In the early-sixteenth-century Ms. Jerusalem we find transcribed tales from a much earlier period (the thirteenth century) which express the ideas, feelings, and mentalities of broader strata of Jewish society, not just its male and learned members. Thirteen tales identifiable as 'women's tales' appear in this manuscript and are published and discussed here.

Between Proverb and Poem in the Sephardic TraditionTamar Alexander

The article's aim is to characterize several of the inter-genre links between the proverb form and the traditional poems of Sephardic Jewry. These connections are examined for the three main genres of Sephardic traditional poetry, the romanca, the copla, and the cancin. The article proposes a model for categorizing these links according to four different phenomena: (a) a proverb interpolated into a poem; (b) a proverb adapted for inclusion in a poem; (c) a line from a poem becoming a proverb; (d) a proverb co-opted by a poem. In each case, the poem and the proverb gain from one another. Poems serve as additional sources for the creation of new proverbs, provide proverbs with new contexts that imbue them with further meaning, and serve as another channel for the transmission of proverbs within the community. Proverbs, in turn, provide poems (especially new ones) with collective authority and tradition, help introduce them to audiences already familiar with the proverbs, and encourage audiences to view them as expressions of truth.

Try Us with Riddles, Try Us with Structures: On the Element of Transformation in Structuralism as a Bridge from Modernity to PostmodernityGalit Hasan-Rokem

The article discusses the important role of structuralism in the humanities and the social sciences of the twentieth century. Special emphasis is placed on

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Ross Brann - 9*

Competing Tropes of Eleventh-Century Andalusi Jewish Culture

Raymond P. Scheindlin - 29*

Caged Vulture: Ibn Gabirol's Poetic Manifesto

Angel SenzBadillos - 44*

The Poetics of the Hebrew Muwashsha Revisited

Jonathan Decter - 56*

"Em kol ai": Virtues and Vices in Benjamin ben Anav of Rome's Masa' gei izayon

Judit Targarona Borrs - 73*

The Language in which God Created the World: The Poetry of Solomon de Piera

Esperanza Alfonso - 82*

A Poem Attributed to al-Ghazzl in Hebrew Translation

Sheila Delany - 97*

Bible, Jews, Revolution: Sylvain Marchal's Pour et contre la Bible (1801)

Mark R. Cohen -112*

Historical Memory and History in the Memoirs of Iraqi Jews

Abstracts of the Hebrew Essays -140*

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