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Sephardi Mizrahi Studies Caucus Discussion List – November 29, 2009—Part II

Association for Jewish Studies Sephardi/Mizrahi Studies Caucus Discussion List

Editor/Moderator: Aviva Ben-Ur <aben-ur(at)judnea(dot)umass(dot)edu>

Week of Sunday, November 29, 2009 (12 Kislev 5770)—Part II


For archived issues please visit:



1. Symposium: The Jews of Spain: Past and Present (Belinfante)

2. Table of Contents: _Nashim_: Issue on Iranian Jewish Women (Bannister)

3. New Publication: _Under Crescent and Cross: The Jews in the Middle Ages_ (Cohen)

4. Review: Diamond on Hyman and Ivry, eds., _Maimonidean Studies_, Volume 5 (H-Net)

5. Call for Applications: Feinstein Center for American Jewish History Summer Fellowship Competition (Isserman)

6. Call for Applications: Islamic Judaica Cataloguing Internship at The Jewish Museum NY (Carmeli)

7. Call for Papers: Association for Canadian Jewish Studies annual conference, Spring 2010 (Margolis)

8. Call for Papers: Journal for the Study of Sephardic and Mizrahi Jewry (Zohar)

9. Job Opportunity: Assistant Professor in the History of the Ottoman Empire, Old Dominion University (Hametz)

10. Call For Volunteers: Jamaican Jewish Cemetery Inventory (Franel)

11. Website on Mizrahi Hazzanut (Samra)


1. Symposium: The Jews of Spain: Past and Present (Belinfante)

From: Randy Belinfante <rbelinfante(at)asf(dot)cjh(dot)org>

Date: Tue, 1 Dec 2009 11:17:01 -0500

From December 5 - 7, 2009, the American Sephardi Federation will be hosting a symposium on The Jews of Spain: Past and Present. 

The symposium opens on Saturday, 12/5 at 8:00 pm with Suenos de Sefarad, a concert with Spanish artist, Paco Díez.  The concert is made possible by the Consulate General of Spain in New York and Casa Sefarad Israel in Madrid.  A dessert reception follows the concert. 

Both Sunday, 12/6 and Monday, 12/7 events begin with registration and continental breakfast at 9:30 am, and the sessions begin at 10am.  International scholars from North America, Israel and Spain will be presenting and dignitaries from Spain will also be participating, especially in the Monday afternoon sessions when we focus on present day Spain.  Consulting scholars for the program are Prof. Jane S. Gerber, CUNY Graduate Center and Prof. Ross Brann, Cornell University.  Buffet luncheon is included in the ticket price.

All events take place at the Center for Jewish History, 15 West 16th Street, NYC. 

The JEWS OF SPAIN: PAST AND PRESENT is a year-long series of programs made possible through the generous support of the Edmond J. Safra Philanthropic Foundation and the invaluable assistance of the Consulate General of Spain in New York.


Randy Belinfante

Randall C. Belinfante

Librarian/ Archivist

American Sephardi Federation

15 W. 16th Street

New York, NY 10011

(212) 294-8301 x.8357



2. Table of Contents: _Nashim_: Issue on Iranian Jewish Women (Bannister)

From: Bannister, Linda L [llbannis(at)indiana(dot)edu]

via: "Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date:    Tue, 3 Nov 2009 11:01:01 -0500

_Nashim: A Journal of Jewish Women's Studies & Gender Issues_ Oct 2009

Iranian Jewish Women / Consulting Editor: Farideh Dayanian Goldin


Now available online from Indiana University Press at:



Farideh Dayanim Goldin


Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life

Saba Soomekh


Individual Redemption and Family Commitment: The Influence of Mass Immigration to Israel on the Crypto-Jewish Women of Mashhad

Hilda Nissimi

Essays by Scholars

The Tear Jar

Judith L. Goldstein


The Ghosts of Our Mothers: From Oral Tradition to Written Words-A History and Critique of Jewish Women Writers of Iranian Heritage

Farideh Dayanim Goldin

The Chador as a Symbol of Fear during Khomeini's Insurrection

Karen L. Pliskin


Esther-The Jewish Queen of Persia

Drora Oren


Knowledge versus Status: Discursive Struggle in Women's Batei Midrash

Ruti Feuchtwanger


Men Who Refuse to Grant a Religious Divorce: Characteristics, Motivation and Ways of Contending with the Issue

Shulamith Walfisch


Israel's Women Soldiers over the Generations: A Panel Discussion


How Long Will We Go On Militarizing the Civil Sphere? A Response to the Panel Discussion on Israel's Women Soldiers

Sylvie Fogiel-Bijaoui


Understanding Tzniut: Modern Controversies in the Jewish Community, reviewed by Rochelle L. Millen

Yehuda Henkin


Nehama Leibowitz, Teacher and Bible Scholar, reviewed by Marla L.


Yael Unterman


Sister in Sorrow: Life Histories of Female Holocaust Survivors from Hungary, reviewed by Eva Fogelman

Ilana Rosen

Marie Syrkin: Values beyond the Self, reviewed by Melissa R. Klapper

Carole S. Kessner


At Odds in the World: Essays on Jewish Canadian Women Writers, reviewed by Faith Jones

Ruth Panofsky


Call for Papers: Nashim no. 21 Women in the Responsa Literature


Call for Papers: Nashim no. 23 Jewish Women and Their Bodies

Linda L. Bannister


3. New Publication: _Under Crescent and Cross: The Jews in the Middle Ages_ (Cohen)

From: Mark Cohen <mrcohen(at)Princeton(dot)EDU>

Date: Thu, 03 Sep 2009 12:30:30 -0400

I would like to the publication of my book _Under Crescent and Cross: The Jews in the Middle Ages_, in a new edition with a new Introduction and Afterword by the author

Mark Cohen

[ed: slight edit]


4. Review: Diamond on Hyman and Ivry, eds., _Maimonidean Studies_, Volume 5 (H-Net)

via:    "Mendelsohn, Adam D" MendelsohnA(at)COFC(dot)EDU and H-Net Staff [revhelp(at)mail(dot)h-net(dot)msu(dot)edu]

Date: Sat, 11 Jul 2009 13:06:20 -0400

H-Net Review Publication:  'Maimonides: Turn Him Over and Over Again for Everything  is in Him'

Arthur Hyman, Alfred Ivry, ed.  Maimonidean Studies.  Volume 5. Jersey City: KTAV Publishing House, 2008.  442 pp.  $49.50 (cloth), ISBN 978-0-88125-941-4.

Reviewed by James Diamond

Published on H-Judaic (July, 2009)

Commissioned by Jason Kalman

_Maimonides: Turn Him Over and Over Again for Everything is in Him_

The fifth volume of _Maimonidean Studies_ is an eclectic amalgam of studies, the majority of which are based on papers delivered at a conference in New York City commemorating the 800th anniversary of

Maimonides' death. As a tribute to the Great Eagle's seminal place in the history and development of Jewish thought, where no dimension escapes his imprint, these studies cut across a wide swath of what today are considered separate "disciplines" in the field of Jewish studies. Rabbinics widely conceived (Halakha, Talmud, Midrash), biblical exegesis, philosophy (medieval and modern), mysticism, medicine, and politics all converge in this formidable personality without whom there would be paltry grist for our scholarly mills.

Maimonides, therefore, presents an existential paradigm for the future direction of Jewish studies demanding far more permeable internal divisions. To date, the borders of these "disciplines" have been constructed much like the topographic straight lines of the present-day Middle East, where "countries," rather than coalescing naturally, were artificially carved out by geographers in a map room.

Elliot Wolfson's study then leads the way by eschewing a historical reductionism that others in this collection are guilty of, arguing for, in his case on the issue of the _via negativa_, a "genuine intellectual and spiritual kinship" between philosophy and kabbalah rather than mere influences of one on the other (p. 393).  Wolfson deftly shows that kabbalah's penchant for oral articulation of prayer rather than silent contemplation of a philosophically idealized deity, in addition to its polemical impetus against Maimonidean abstraction, shares a common ground with philosophical _devequt_ (conjunction). Though the Hebrew alphabet for the kabbalist consists of the building blocks of all being and therefore demands aural pronouncement as a necessary means of spiritual ascent, the ultimate goal intersects with philosophical apophasis, since "even the holy tongue, gives way to what is beyond language, as thought leads to what is beyond thought" (p. 423). This shared metaphysics is subject to the caveat that the end point for Maimonides is supreme epistemological ignorance of the source of all being while for the

kabbalists that same unknowing is a form of gnosis.

This seems to me a richer comparative exercise than, for example, Sara Stroumsa's proficient but wanting thesis claiming Maimonides to be more Almohadic than Averroes. While it might be true that both Maimonides and the Almohads rejected casuistry and promoted a return to primary sources, was the Almohadic revolution really his "inspiration" for the _Mishneh Torah_, or could Maimonides have been motivated by what all philosophically inclined thinkers are--logical and systematic rigor that disdains the organizational chaos of centuries of oral discourse that is the Talmud (p. 239)? His _Mishneh Torah_ is more likely the product of an exquisitely jurisprudential mind rather than an Almohadic one, and conceiving it as the latter would simply confuse the search for its precise jurisprudence.

Steven Harvey's study of Maimonidean introductions, after canvassing the similarities between them and their Islamic counterparts, avoids a reductionist lapse and admits that Maimonides' introduction to the

_Guide_ is "in a class by itself" (p. 104). However, the conclusions seem less than profound--introductions are catered to the particular work they introduce, provide the rules for understanding the book, and persuade the readership to read on. I disagree with Harvey's failure to see how his introduction to the _Guide_ would sift out unintended readers for who would consider themselves members of "ignorant masses" (p. 102). Maimonides' principal criterion qualifying his audience is perplexity. The _Guide_ intends on resolving, not fomenting, existential and religious angst, and those who are not gripped by the apparent conflict between reason and Torah will in all likelihood lack the motivation to proceed.

As far as Maimonides' halakhic corpus, David Hensheke is currently offering some of the most insightful scholarship in the field. Unfortunately, it has been largely restricted to a Hebrew-speaking audience and the volume is no exception. Here, he focuses on Maimonides' unique halakhic formulations of levirate marriage and a particularly convoluted reading of Deuteronomy 25:6. Suffice it to say that his mastery of the rabbinic corpus and ingenuity convincingly solves a hermeneutical puzzle that has perturbed halakhic commentators on the _Mishneh Torah_ for centuries by attributing it to a sophisticated polemic with Karaite exegesis. In his work, comparisons and influences actually lead to meaning and chart a novel direction for Maimonides' biblical exegesis. This may also benefit an understanding of the _Guide_, which is replete with biblical exegesis.

Though included in a different section dealing with philosophy, it is instructive to contrast Hensheke's study with Sara Klein Braslavy's on "interpretative riddles" in the _Guide_ since biblical terms and verses are their mainstay. I agree wholeheartedly with the thesis that riddles are esoteric rather than aesthetic devices, but after a complex and near tortuous analysis of two exempla, the true identities of Adam and Eve, and the serpent in the Garden of Eden narrative, the solution that the former two are form and matter of human substance while the latter is human desire hardly seem worth the trouble of labyrinthine literary subterfuge. I also found little benefit to applying modern structural theories of riddles to solving Maimonides' riddles. That riddles are metaphorical; have a "topic" that is an "apparent referent," a "comment"; and contain characteristics that "direct the riddlee to the identification of the referent" are trite observations and do not contribute in the least to solving the particularly enigmatic riddles of the _Guide _(p.143). In addition to Hensheke, the Hebrew section provides a very detailed study of the term "prophesying in the name of idolatry" in Maimonides' corpus tracing the development of two very different senses with discrepant halakhic ramifications. Barring interpretive disagreements, Hannah Kasher's study is a methodological model in its comprehensiveness for determining the precise meaning of technical Maimonidean phrases.

Gerald Blidstein addresses the fascinating question of what constitutes for Maimonides halakhic authority and sanction following the demise of Judaism's institutional organs of legislation—the Supreme Court of the second Temple period (Sanhedrin) and its successor in the voice of the Talmud. The close of the Talmud signaled the replacement of legislative coercion by "deinstitutionalized personal prerogative," perhaps an unsatisfying rubric from a normative perspective (p. 50). Since we are talking about religion, this newer voluntaristic model is far more attractive to my own liberal democratic sensibilities, which relegate matters of faith to the private sphere and ideally maintain a clear separation between state and religion.

Warren Harvey's study demonstrates that while Alfarabi is the greater philosopher, when it comes to matters relating to knowledge of God and relationship with God such as prayer and intellectual worship, Avicenna wielded far more influence on Maimonides. Alfred Ivry, in contrast, calls for a more nuanced view of Maimonides as a product of his Islamic context and refuses to straitjacket him with an "ian" label. When it comes to naturalism he is neither an Avicennian nor an Averroist but rather a blend. However, Maimonides finds common cause with Averroes on the central issue of what reward the religious man can expect for his lifelong sacrifice. Maimonides' likely subscription to monopsychism (rejection of a posthumous individuated existence) would be disillusioning to most but attests to Maimonides' unflinching commitment to the truth for its own sake, consistent with his own halakhic definitions of true love of God.

A number of studies deal with Maimonides' medical writing but most interesting for me is the suggestion by Tzvi Langermann that Maimonides' collection of medical aphorisms, _Fusl Musa_ (Chapters of Moses), might pose a literary model for how the _Guide_ was compiled and edited. _Fusl_ are independent essays written over a period of time, which Langermann proposes were "sutured together so as to develop a coherent theme" that resulted in the _Guide _(p. 343) . Such a thesis raises exciting questions that challenge scholarship whose conclusions are based on a diachronic study of Maimonides' various works. In particular, how would this affect Herbert Davidson's controversial claim that the _Guide_'s introduction preceded the actual writing of it and therefore never followed through with the esotericism of contradictions originally contemplated. The _Fusl_ theory of continuous thinking, editing, and revising throughout Maimonides' life seriously contests such an easy dismissal of the _Guide_'s introduction.

Another study in this volume that stands out is a fine treatment by Howard Kreisel of Maimonides' reasons for the commandments, addressing the question of why he included them in a work whose declared purpose is the "secrets of the Torah" and which apparently do not promote any esoteric doctrines. Although rich and stimulating in its presentation, I question the question. Maimonides' concern in the _Guide_ is to resolve the existential perplexity of the philosophically inclined devout _Jew_. Surely that perplexity seeps into normative conduct, which is the primary expression of his Jewishness. The _Guide_ would remaining complete without instructing his intended Jewish readers on how the entire biblical command edifice is informed by the metaphysics of its prophetic parables. In this sense, it complements his legal compendium (_Mishneh Torah_) rather than conflicts with it. =20

Also exceptional is Aviezer Ravitzky's essay on Samuel ibn Tibbon's profound disagreement on the philosopher's return to the "cave" of political involvement, which Maimonides advocated but which ibn Tibbon considered a diminishment in intellectual and spiritual stature. Kenneth Seeskin contributes the single modern study--an illuminating contrast between Hermann Cohen and Maimonides on the Messiah. Seeskin has that rare ability to pare down philosophically complex subjects to a digestible essence. Space allows me only to whet one's appetite with his distinction between Maimonides' achievable "deflationary conception of the Messiah" and Cohen's "endless deferral" of a Messiah who "is always in the process of coming" (p. 381). Charles Manekin nicely traces the evolution of Maimonides' thought from unqualified Aristotelian naturalism in the pre-_Guide_ corpus to a more nuanced one in the _Guide_.

May Arthur Hyman, the editor of the five volumes of _Maimonidean Studies_, continue to probe the depths of Maimonides' extraordinary life and thought for many volumes to come. In addition to whether Maimonides might have been an Avicennian, Alfarabian, Averroist, Aristotelian, neo-Platonist, crypto-kabbalist, Almohadian, or proto-Kantian, may Hyman also be guided in this endeavor by the overarching questions of what precisely Maimonides meant and why should we care.

Citation: James Diamond. Review of Hyman, Arthur; Ivry, Alfred, ed., _Maimonidean Studies_. H-Judaic, H-Net Reviews. July, 2009.



5. Call for Applications: Feinstein Center for American Jewish History Summer Fellowship Competition (Isserman)

From: Nancy Isserman [isserman(at)temple(dot)edu]

via: “Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date: Wed, 28 Oct 2009 13:39:44 -0400

The Myer and Rosaline Feinstein Center for American Jewish History at Temple University announces its annual summer fellowship to support research in the American Jewish experience.

The grant of up to $2,500 is available to predoctoral and postdoctoral scholars. Applications should include a proposal of no more than five pages, a letter of recommendation, and a CV.

The Center welcomes applicants researching any area of American Jewish life, but for the summer of 2010 has a special interest in research that focuses on American Jews and the multiple dimensions of urban life, including politics, culture, geography, the arts, religion and sexuality.

Fellows may be asked to participate in Center workshops or public lectures for the 2010 -2011 year.

Materials are due by March 19, 2010 to:

Dr. Lila Corwin Berman, Director

Feinstein Center for American Jewish History

Temple University

916 Gladfelter Hall (025-24)

1115 W. Berks Street

Philadelphia, PA 19122-6089

Announcement of awards will be made in May. Please direct any questions to Dr. Nancy Isserman (isserman(at)temple(dot)edu).

Myer and Rosaline Feinstein Center for American Jewish History

Nancy Isserman


6. Call for Applications: Islamic Judaica Cataloguing Internship at The Jewish Museum NY (Carmeli)

From: Carmeli, Orit [OCarmeli(at)thejm(dot)org]

via: "Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date: Tue, 20 Oct 2009 15:32:53 -0400

Islamic Judaica Cataloguing Internship at The Jewish Museum NY

The department of curatorial affairs is looking for an intern to assist in a project of cataloging and researching Jewish ceremonial art -Judaica from Islamic lands in the collection of the Jewish Museum. The

intern will assist the senior research associate in assembling information from the curatorial department records, organizing the data, and entering it into the museum's database. Under the direction of the

research associate, the intern will investigate sources including articles and books relevant to the objects being cataloged and contribute to their research.

For more details see:


7. Call for Papers: Association for Canadian Jewish Studies annual conference, Spring 2010 (Margolis)

From: remargolis(at)aol(dot)com

via: "Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date: Tue, 20 Oct 2009 18:03:21 -0400

The Association for Canadian Jewish Studies/L’Association des Etudes juives canadiennes (ACJS/l'AJC) will be holding its 34th Annual Conference May 30-June 1, 2010 at Concordia University in Montreal as part of the Congress of the Humanities and Social Sciences. The conference provides a platform for original scholarly research in Canadian Jewish history, life and culture. Individuals are invited to send proposals for learned paper presentations in either English or French twenty minutes in length (approximately 2,000 words) that concern some aspect of the Canadian Jewish experience.   

Potential presenters are asked to submit a paper proposal by Tuesday, January 5, 2010. The paper proposal should comprise a 400-word abstract formulated to clearly and concisely state the main argument of the scholarly paper and indicate how it will contribute to existing scholarship in the field of Canadian Jewish Studies. It should also include a bibliography of relevant sources. The abstract should be sent as a .doc or .rtf attachment, double-spaced in Times New Roman font, with the paper title clearly indicated at the top. The name, affiliation, address, telephone number and e-mail of the potential presenter as well as the title of the proposed paper should be located in the body of the e-mail only (and not in the attached

abstract). University students are asked to send an accompanying letter of support from their academic advisor. All proposals will receive anonymous peer review, after which point communication with presenters will occur by mid-February of 2010.   

All presenters must be current members of ACJS at the time that proposals are submitted (i.e. January 5, 2010). Proposals from individuals who are not current members of ACJS will not be reviewed.

Membership information for ACJS can be found on our website:  <>

Partial financial support to defray travel and accommodation costs is available for presenters who have been members of the ACJS for at least one full calendar year prior to January 2010 (i.e. presenters must be in good standing for both 2009 and 2010 in order to be eligible for support). University students are exempt from this requirement, and are also eligible for additional top-up support. In all cases, because ACJS support funds are limited, presenters (including students) are expected to apply first to their host institutions for whatever funds may be available to them locally. Applications for financial support, which will be sent to eligible presenters along with the notice of acceptance of their paper proposal, will be due the first week of March, with results to be communicated by the end of March.  

As the ACJS annual conference is part of the larger national conference body called the Congress of the Humanities and Social Sciences, ACJS conference participants whose paper proposals have been accepted must register in advance for the Congress by paying the required fees for both the general Congress registration and the ACJS conference registration. Early bird registration rates are available before April 1, 2010. Participants will receive details on registration from the Program Chair and are also invited to consult the Congress website for details: Please note that presentations from individuals who have not pre-registered for the Congress and ACJS Conference will not be included in our Preliminary

Conference Program. 

Please e-mail proposals to Prof. Rebecca Margolis, Program Chair, <mailto:rmargoli(at)>

Rebecca Margolis


8. Call for Papers: Journal for the Study of Sephardic and Mizrahi Jewry (Zohar)

From: Zion Zohar

via: "Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date: Tue, 13 Oct 2009 11:49:01 -0400

Academicians in the field of Sephardic and Mizrahi studies are invited to submit articles and contribute to this innovative, new journal. Among the many benefits of publishing with the journal is the short time span between submission and publishing compared to other journals. Moreover, the journal is free, fully online, and easily accessible to the general public via the journal website.

Part of FIU’s President Navon Program, the Journal for the Study of Sephardic and Mizrahi Jewry has been an ongoing, interdisciplinary project which draws upon the expertise of leading scholars in the field and seeks to cover all aspects of the Sephardic and Mizrahi Jewish experience.

The journal is a refereed, peer reviewed and interdisciplinary academic journal. Created to fill a lacuna in academic publications, the journal’s purpose is to provide an online platform for scholars to publish original, academic work that explores salient aspects within this burgeoning field of study.

To access the journal please use this link:

For submission guidelines and a style/instruction sheet see: =

Visit the website at

Zion Zohar



9. Job Opportunity: Assistant Professor in the History of the Ottoman Empire, Old Dominion University (Hametz)

From: Hametz, Maura E. [mhametz(at)odu(dot)edu]

via: "Mendelsohn, Adam D" <MendelsohnA(at)COFC(dot)EDU>

Date: Wed, 23 Sep 2009 14:16:31 -0400

The History Department at Old Dominion University invites applications for a tenure-track assistant professor in the history of the Ottoman Empire, or its successors, or Iran post 1500. Area of specialization is open. Position begins in July 2010. Ph.D. in History is required by time of appointment. Teaching experience and publications preferred. Send letter of application, c.v., three letters of reference, writing sample, and graduate transcript to Dr. Maura Hametz, Chair, Personnel Committee, History Department, BAL 8000, Old Dominion University, Norfolk, VA 23529-0091. Review of applications will begin on October 1, 2009 and continue until the position is filled. Old Dominion University is an equal opportunity, affirmative action institution and requires compliance with the Immigration Reform and Control Act of 1986.

Maura E. Hametz


10. Call For Volunteers: Jamaican Jewish Cemetery Inventory (Franel)

From: RachelArch(at)aol(dot)com

Date: Tue, 15 Sep 2009 12:02:51 EDT


Orange  Street Cemetery 

Kingston,  Jamaica  

March  8 - 13  2010

Caribbean  Volunteer Expeditions will continue its ongoing inventory of Jamaica’s historic  Jewish cemeteries. This year we will continue working on The Orange Street Cemetery having begun working there in 2009.  The earliest burials date from the 1820s. The cemetery continues to serve as a final resting place for Jamaica’s Jews. Also at Orange Street are roughly one hundred illustratively incised grave stones with Hebrew, Portuguese and English epitaphs, transposed from the no longer extant 18th century Old Kingston Cemetery. Volunteers will inventory, photograph and map the cemetery. The inventory is being performed at the request of United Congregation of Israelites Shaare Shalom Synagogue of Jamaica.  Rachel Frankel, a New York architect and recognized authority on historic New World  Jewish sites, will again lead the  fieldwork. Jews fleeing persecution in Europe settled in Jamaica under English rule in 1665 where they played important roles in commerce and the sugar industry.  No experience is required other than a willingness to learn and work  as a team in a hot climate. Lodging is  at The Alhambra Inn (doubles roughly $100/night).

Caribbean  Volunteer Expeditions

_www.cvexp.org_ (

Box 388, Corning, NY 14830


T:  607 962  7846

Rachel Frankel


11. Website on Mizrahi Hazzanut (Samra)

[Note from Editor/Moderator Aviva Ben-Ur: Readers interested in Sephardi/Mizrahi musicology in the contemporary United States may be interested in the following message.]

From: faraj samra <sepharadichazzanut(at)gmail(dot)com>

Date: Fri, 25 Sep 2009 11:49:08 -0400

Sephardic Hazzanut Project

My name is Faraj Samra from Brooklyn, NY,USA. I'm a hazzan and bal koreh in Bnai Yosef shul in Brooklyn. I created a Hazzaut website, currently in progress, to help those that are interested in hazzanut and reading the Torah. You can get to the website by searching google "sephardic hazzanut" or go directly by clicking on the following link

Thank you,

Faraj Samra

[ed: slight edit]


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