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EN
Based on the field and archival research into the Bratislava Jewish community, the author explains the transformation of the Passover (Pesach) traditional religious festival in the 20th and 21st centuries. The Festival commemorates the liberation of Israelites from Egyptian slavery and their forty-year long journey through the desert, during which Moses presented Torah to them. On Passover the Jewish believers have to pass down a message about these events to next generations. Passover is celebrated at two nights by Seder (ritual dinner) accompanied by reading of Haggadah. Beside this, the observing Jews are not allowed to possess and eat any leavened foods for the eight days of the Festival. They can eat only matzos which is a symbol of Passover and which has an identity-shaping meaning. The Jewish origin was a life-threatening factor during the Holocaust time. However, many members of the Bratislava Jewish community continued observing the religious rules, while some others gave up their faith, and chose various compromises. During the Communist rule in Czechoslovakia, Atheist ideology and repressions conducted by the regime dominated the country; this was strengthened by the fact that after 1948 there remained only one rabbi who decided to emigrate after August 1968 when the Soviet army occupied Czechoslovakia. Since November 1989 the Bratislava Jews have shown a selective attitude to Jewish holidays (including Passover). From a variety of options, they have chosen only a few traditional elements, namely those that are suitable to them. Some of Slovak Jews observe only a few regulations and bans of the Passover, and some others ignore this Festival entirely.
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Hagada trockokaraimska

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EN
This article is a critical edition of the Karaim Haggadah in the Troki or the North-West Karaim dialect based on an undated, probably 19th-century manuscript and a text published by Feliks/Pinahas Malecki in 1900, which was most likely based on a another, albeit very similar manuscript. The manuscript was selected as the basic text for the edition, because it is older. In addition, Malecki, a renowned Karaim scholar and spiritual leader, made a number of editorial adaptations in his publication. Occasionally, reference is made to Firkovičius’s (1999) modern edition. In some instances, we also noted the Crimean Karaim versions of the Haggadah, although a comparison with Crimean Karaim is not our goal. Since the Karaim Haggadah is mostly composed of biblical verses, all such verses have been identified and noted. At the same time, the non-biblical portions have also been presented. The introduction discusses the state of the art and all important issues relating to East European Karaim Haggadah whilst also referencing the Egyptian Karaite branch. The edition is composed of the transcribed text with footnotes, a Polish translation, a glossary and facsimiles.
PL
Niniejszy artykuł jest krytycznym wydaniem hagady trockokaraimskiej lub północno-zachodnio-karaimskiej na podstawie niedatowanego rękopisu, przypuszczalnie 19-wiecznego, oraz wydania drukiem Feliksa/Pinahasa Maleckiego z 1900 r. Wydanie Maleckiego jest prawdopodobnie oparte na innym, lecz dość podobnym rękopisie. Za tekst główny przyjęto rękopis jako źródło starsze. Na domiar, Malecki jako słynny uczony karaimski i przywódca duchowny poczynił w tekście pewne adaptacje językowe. Artykuł odsyła niekiedy do współczesnego wydania Firkovičiusa (1999) oraz do wersji krymskokaraimskich, jakkolwiek porównanie tekstu hagady trockokaraimskiej z krymskokaraimską nie jest celem artykułu. Ponieważ hagada karaimska składa się głównie z cytatów biblijnych, wszystkie wersy biblijne utożsamiono i oznaczono. Oznaczono też wersy niebiblijne. We wstępie jest mowa o wszystkich podstawowych zagadnieniach dotyczących karaimskiej hagady wschodnioeuropejskiej z odniesieniami do egipskokaraimskiej. Wydanie składa się ze wstępu, transkrypcji, tłumaczenia polskiego, uwag w przypisach, słowniczka oraz faksymilów.
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