What is the real name of the Jewish language of the Jews who lived in Spain and Portugal?

Question

Before the 1492 expulsion of Jews who wouldn't convert.?

Answer 1

They would have spoken spanish or portugese along with hebrew.

Answer 2

Judeo-Spanish is a language used by Jews originating from Spain. It flourished in the Ottoman Empire after the expulsion from Spain and continued its existence there (Penny 1996). Some of the expelled Jews settled in North Africa and used the Judeo-Spanish variety known as Hakitia (Haketia) (Benoliel 1977). In the beginning of the 21st century, Judeo-Spanish is an endangered language for lack of new native speakers.

Names of the Language

The language is known as Spanyolit or Espanyolit (in Israel), Espanyol, Ladino, Romance, Franco Espanyol, Judeo-Espanyol, Jidyo or Judyo, Judezmo, Zargon, etc., in the Ottoman Empire communities, and either Hakitia or just Espanyol in North Africa. Other names are used as well, but Judezmo (meaning Judaism, too), Ladino, or Judeo-Espanyol (Judeo-Spanish) are the most common. It should be noted that among some scholars Ladino is used to denote the Judeo-Spanish mirror-image type language of liturgical translations from Hebrew.

History

Jews used Ibero Romance in Medieval Christian Spain as their main vernacular language. Apparently, Judeo-Spanish was developed at that time (Marcus 1962; Varvaro 1987; Revah 1970: 238-240). The Jews formed a religious ethno-sociological group that was different in customs and beliefs from the non-Jewish population. They used an extensive Hebrew-Aramaic fused component in their language. The linguistic similarity between Hakitia and the eastern Judeo-Spanish communities after the expulsion cannot be explained as accidental, unless developed in Medieval Spain. Some Iberian Spanish linguistic forms were adopted by the Jews and preserved in their speech while abandoned by their neighbors. Finally, they used aljamiado (Spanish text written in Hebrew characters) texts while still in Spain (Bunis 1992; Hassán 1988; Schwarzwald 1999).

After the expulsion from Spain in 1492, Judeo-Spanish developed independently of Iberian Spanish. Written Judeo-Spanish in the 16th century followed Iberian Spanish literary norms, but the distance from Spain and the development of Judeo-Spanish resulted in literary and linguistic differences in the Judeo-Spanish of later centuries. Vernacular forms entered the written language, and many words and expressions from the local languages (Turkish, Greek, and Balkan languages) were fused in Judeo-Spanish.

From World War I to the present, Judeo-Spanish has been marked by a gradual shift from Hebrew orthography to Roman script and by an increase of French and Italian influence that replaced local Turkish, Greek, and sometimes Hebrew elements by more "Romanicized" forms (Hassán 1995).

At the turn of the 21st century, the number of speakers is gradually decreasing and the quantity of creative writing is growing smaller. Today the youngest native speakers are over fifty years old; with their death, Judeo-Spanish will cease to exist as a native language. Harris (1994: 197-229) lists 24 reasons for the present status of Judeo-Spanish, including the attitude towards Judeo-Spanish and what it represented, the geographical dispersion of speakers, their assimilation into other communities, and their decrease in number after the Holocaust.

Orthography and Spelling

Judeo-Spanish has been written in Hebrew characters later referred to as Rashi script and in handwriting called Solitreo. Printed materials were written in either Rashi script or in square Hebrew letters, rarely vocalized. Judeo-Spanish developed a conventional spelling system to represent Judeo-Spanish words in Hebrew characters, which became standardized only during the 19th century (Pascual Recuero 1988). During the 20th century many of the Judeo-Spanish texts were written in Roman characters rather than Hebrew ones, and this orthographic change is controversial among scholars. The most popular conventions used are those established in Aki Yerushalayim (Shaul, ed., 1979-), though other options are in common use, especially by the Spanish school for Sephardic philology (Hassán 1978).

Literary Genres

Sephardic Jews, like other Jewish communities, considered Hebrew to be the language of learning, the holy language. Therefore, a great amount of the literature written by Sephardic Jews was in Hebrew rather than in Judeo-Spanish (Romero 1992a). Very little was preserved in Judeo-Spanish prior to the expulsion, some exceptions being Coplas de Yosef by an anonymous writer, Proverbios Morales by Sem Tob de Carrión (Ardutiel) (Díaz-Mas 1993, 2001; Díaz-Mas & Mota 1998), and various other aljamiado texts (Minervini 1992). The Kharjas and Taqanot Valladolid show the interaction among languages used by the Jews. The women's aljamiado Siddur published by Lazar (1995) is Ladino by definition because it is obviously a translation from a Hebrew text.

After the expulsion from Spain, a variety of Judeo-Spanish texts were published and preserved:

Ladino translations of the Bible, the Siddur, the Mahzor and other liturgical texts like the Passover Haggadah and Pirke Avot (Lazar 1964, 1994; Hassán 1994; Revah 1970; Sephiha 1973, 1979; Schwarzwald 1989; Bunis 1996)

Rabbinical literature including Meam Loez (Romero 1998, 2001; Yaari 1934: 28-37; Landau 1980).

Drama and belles lettres (Romero 1979, 1993; Barquín López 1977)

A number of poets, such as Margalit Matityahu, Matilda Koen-Sarano, and Avner Perez in Israel, Rita Gabbai Simantov in Greece, Clarisse Nikoidski in France, and Gloria Ascher in the United States, write or wrote Judeo-Spanish poetry. Since 2001 there has been an active Internet discussion list in Judeo-Spanish, Ladino komunita, moderated by Rachel Bortnick. In several places around the world, there are Sephardic language and culture clubs where Judeo-Spanish is the main mode of communication.

Judeo-Spanish retained a good deal of medieval Spanish vocabulary. Also, a considerable Hebrew-Aramaic component was integrated into the language (Bunis 1993). Hebrew influence is revealed through loan translations as well, as in El Santo Bendicho El ('God'), a reflection of Hebrew haqadoš barux hu ('The Holy One Blessed Be He'), kamino de leche i miel ('good journey', literally: 'a way of milk and honey'), a reflection of ḥalav udvaš ('milk and honey').

Dialects

The Sephardic Jews carried along dialectal varieties of Medieval Spanish to their various destinations in the Ottoman Empire and North Africa. In the beginning they formed separate communities and continued their linguistic and cultural traditions as before. However, due to constant contact with other Judeo-Spanish speakers and with local languages, regional Judeo-Spanish dialects were eventually formed: Eastern Judeo-Spanish, including Belgrade, Sarajevo, Monastir, Bucharest, and Sofia; and Western Judeo-Spanish, including Istanbul, Izmir, Rhodes, and Thessaloniki.

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The Judeo-Portuguese language was spoken and written by Jews in Portugal before the sixteenth century (Peninsular Judeo-Portuguese), as well as in various countries of the post-dispersion diaspora (Emigré Judeo-Portuguese). Texts were written in Hebrew letters (Portuguese Aljamiado) or in Latin letters.

Judeo-Portuguese developed differently from Judezmo, partly due to the distinct historical circumstances of Jews in Spain and Portugal. While all Jews who refused Christianity were expelled from Spain in 1492, Portuguese Jewry was never expelled but was converted to Christianity by force, by a mass baptism decreed by King Manoel in 1497. These New Christians, also called Conversos or Marranos, continued secretly to observe the precepts of Judaism in various degrees of religiosity. Portuguese Jews accommodated to the new conditions and created viable forms of crypto-Judaism that survived for centuries. Emigration started only four decades later with the introduction of the Inquisition to Portugal in 1536. The flow of emigrants was continuous between the second half of the sixteenth century and 1778, when legal distinctions between Old and New Christians were abolished in Portugal.

The Portuguese Marranos who emigrated some decades after conversion had only weak ties with Judaism. They looked and behaved like Christians and practiced only a few remnant traditions in secret. The language of these Portuguese Marranos developed on the basis of the majority norms of standard Portuguese, but it also included elements of older varieties of Judeo-Portuguese, as well as Judezmo (Wexler 1985).

Peninsular Judeo-Portuguese

Little is known about the spoken language of the pre-dispersion Jews. I.S. Revah (1961) states that the language was different from that used by the Christians only in the addition of Hebrew words to the lexicon. However, several examples of pre-dispersion texts exist and are available for analysis.

Texts in Hebrew Script

Medieval Judeo-Portuguese texts can be found in libraries all around the world. The oldest known document is a treatise on the art of manuscript illumination dating from 1262, written in Portuguese with Hebrew characters – O livro de como se fazem as cores. It is a document of prime importance for the history of Hebrew manuscript illumination, as the instructions contained in the text were used for the illumination of an elaborate Bible manuscript in Corunna, Galicia, in 1476 (Blondheim 1929-1930).

The oldest known liturgical text is a Spanish Mahzor in Hebrew script, published in Portugal around 1485, which includes ritual instructions in Portuguese Aljamiado (Metzger 1977).

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Answer 3

Ladino.

Answer 4

judesmo or Spaniolit  

Answer 5

was it hebrew

Answer 6

ladino

Answer 7

The real name of the language spoken by the Sefardim is called "Judezmo"  which is (Judeo-Castilian)

equivalent to "Yiddish"  which is  (Judeo-German)

In modern days they call it Ladino because it is often spoken by Latinos.in modern Judeo Spanisn.

Answer 8

Language

The Sephardi Jews preserved their special language, which was a combination of Hebrew and Spanish, known as Ladino. Ladino is still spoken by some Sephardic communities, such as those in Greece, Turkey, Bulgaria, Rumania, France and Latin America. Today the largest Ladino-speaking community can be found in Israel. One can also read Ladino in Sephardic literature.

When Jews left Spain and Portugal they continued to speak Ladino, in the same grammar and vocabulary of 14th and 15th century Spanish. The Sephardic exile communities of Amsterdam, London and Italy were still in contact with Spain and hence they continued to speak Castillian Spanish.

Exile communities in the Ottoman Empire, however, retained the 14th and 15th century Spanish and borrowed words from Hebrew, Arabic Greek, Turkish and French and diverged considerably from Castillian Spanish. There are many different Ladino dialects. An Oriental Ladino was used in Turkey and Rhodes, while a Western Ladino was spoken in Greece, Macedonia, Bosnia, Serbia and Rumania.

Ladino is written using Hebrew letters and often uses the Rashi script. In fact, Rashi script was originally a Ladino script; however, after Rashi’s death, this script was used to differentiate his commentary from others ones. More recently, in the 20th century, Ladino has been written using the Latin alphabet.

http://www.jewishvirtuallibrary.org/jsou...

Judeo-Portuguese or Lusitanic is the generally extinct Jewish language of the Jews of Portugal.

http://en.wikipedia.org/wiki/Jud%C3%A6o-...

Catalanic-also called Qatalanit (קאטאלנית) or the more scholarly Judæo-Catalan, was a Jewish language spoken by the Jewish communities of northeastern today's Spain, especially in Catalonia and the Balearic Islands. Linguistically, it shared many features in common with early Shuadit (Judæo-Provençal), although historically, ethnically and politically, the Catalanic-speaking community was long distinct from the Shuadit-speaking community, mostly as a result of the Moorish occupation of Iberian peninsula. The golden age of Catalanic was in the period between the early 12th century and 1492, when the Jews were expelled from Spain. (See Alhambra decree). Today, except for the use of a number of Hebrew loanwords, there is little to distinguish the speech of the Catalan Bnei Anusim and their fellow Jews, from the Catalan or Spanish spoken by their non-Jewish neighbors.

http://en.wikipedia.org/wiki/Catalanic

Answer 9

well, first of all Crystal Clear, the Lusitania was a passenger ship that was sunk in 1916 by the Germans, so i doubt anybody would speak Lusitanian, and secondly, it wasn't a Jewish language. it was more over just Spanish. everybody spoke it. but in the 500 years since the expulsion, the Spanish from Spain changed slightly, and new words were added, whereas the Spanish known to the Jews was kept at the pre-1492 Spanish. it is still spoken by many people today (my mother speaks it, and she can understand me when i speak Spanish).

By the way, it is now called Ladino ->hope that helps! :)

Answer 10

I think it was Lusitanian