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Hebrew Poetic Manifesto Kotzo Shel Yod (1878) by Y.L. Gordon Translated Into Ladino La Punta De La Yod (1901). on the Oppressed
Hebrew Poetic Manifesto Kotzo shel yod (1878) by Y. L. Gordon translated into Ladino La punta de la yod (1901). On the oppressed state of the Jewish woman (between Ashkenaz and Sefarad) by Shmuel Refael Zusammenfassung Kotzo shel yod von Y. L. Gordon (1832–1892) – einem wichtigen Intellektuellen der jüdi- schen a ufklärung – ist ein bekanntes hebräisches g edicht. d ieses g edicht zeichnet sich durch eine kühne, scharfe Kritik an den traditionellen jüdischen Einrichtungen aus, welche nach meinung des a utors ein unbedingtes ü berdenken erforderten. g ordons literarisches Werk ist von der jüdisch-aschkenasischen Welt inspiriert. Dieses einzigar- tige und innovative Gedicht wurde ins Judenspanische (Ladino) übersetzt. Der Artikel möchte die sephardische Version von Gordons Gedicht vorstellen. Es soll versucht werden, die Hintergründe für die Übersetzung dieses Werks in Ladino zu analysie- ren, die Rezeption der Übersetzung durch die Leserschaft und die Herausforderungen, denen sich der anonyme Übersetzer stellen musste, der das Werk der ladino-lesenden Öffentlichkeit im vollen Bewusstsein zugänglich machen wollte, dass diese Version sich deutlich vom zugrundeliegenden aschkenasischen Original unterscheidet. Abstract Kotzo shel yod by Y. L. Gordon (1832–1892) – one of the prominent intellectuals of the Jewish Enlightenment period – is a well-known Hebrew poem. This poem is characterized by a daring, sharp criticism of the traditional Jewish institutions, which the author felt required a critical shake-up. Gordon’s literary works were inspired by the Jewish a shkenazi world. t his unique and pioneering literary work was translated into Judeo-Spanish (Ladino). The aim of this article is to present the Sephardic version of Gordon’s poem. -
The Role of Hebrew Letters in Making the Divine Visible
"VTSFDIUMJDIFO (SàOEFOTUFIU EJFTF"CCJMEVOH OJDIUJN0QFO "DDFTT[VS 7FSGàHVOH The Role of Hebrew Letters in Making the Divine Visible KATRIN KOGMAN-APPEL hen Jewish figural book art began to develop in central WEurope around the middle of the thirteenth century, the patrons and artists of Hebrew liturgical books easily opened up to the tastes, fashions, and conventions of Latin illu- minated manuscripts and other forms of Christian art. Jewish book designers dealt with the visual culture they encountered in the environment in which they lived with a complex process of transmis- sion, adaptation, and translation. Among the wealth of Christian visual themes, however, there was one that the Jews could not integrate into their religious culture: they were not prepared to create anthropomorphic representations of God. This stand does not imply that Jewish imagery never met the challenge involved in representing the Divine. Among the most lavish medieval Hebrew manu- scripts is a group of prayer books that contain the liturgical hymns that were commonly part of central European prayer rites. Many of these hymns address God by means of lavish golden initial words that refer to the Divine. These initials were integrated into the overall imagery of decorated initial panels, their frames, and entire page layouts in manifold ways to be analyzed in what follows. Jewish artists and patrons developed interesting strategies to cope with the need to avoid anthropomorphism and still to give way to visually powerful manifestations of the divine presence. Among the standard themes in medieval Ashkenazi illuminated Hebrew prayer books (mahzorim)1 we find images of Moses receiving the tablets of the Law on Mount Sinai (Exodus 31:18, 34), commemorated during the holiday of Shavuot, the Feast of Weeks (fig. -
Language of the Old Testament: Biblical Hebrew “The Holy Tongue”
E-ISSN 2281-4612 Academic Journal of Interdisciplinary Studies Vol 4 No 1 ISSN 2281-3993 MCSER Publishing, Rome-Italy March 2015 Language of the Old Testament: Biblical Hebrew “The Holy Tongue” Associate Professor Luke Emeka Ugwueye Department of Religion & Human Relations, Faculty of Arts, Nnamdi Azikiwe University, PMB 5025, Awka- Anambra State, Nigeria Email: [email protected] phone - 08067674763 Doi:10.5901/ajis.2015.v4n1p129 Abstract Some kind of familiarity with the structure and thought pattern of biblical Hebrew language enhances translation and improved ways of working with the language needed by students of Old Testament. That what the authors of the Scripture say also has meaning for us today is not in doubt but they did not express themselves primarily for us or in our language, and so it requires training on our part to understand them in their own language. The features of biblical Hebrew as combined in the language’s use of imagery and picturesque description of things are of huge assistance in this training exercise for a better operational knowledge of the language and meaning of Hebrew Scripture. Keywords: Language, Old Testament, Biblical Hebrew, Holy Tongue 1. Introduction Hebrew language is the language of the culture, religion and civilization of the Jewish people since ancient times. It belongs to the northwest ancient Semitic family of languages. The word Semitic, according to Kitchen (1992) is formed from the name Shem, Noah’s eldest son (Genesis 5:32). It is an adjective derived from ‘Shem’ meaning a member of any of the group of people speaking Akkadian, Phoenician, Punic, Aramaic, and especially Hebrew, Modern Hebrew and Arabic language. -
The Hebrew-Jewish Disconnection
Bridgewater State University Virtual Commons - Bridgewater State University Master’s Theses and Projects College of Graduate Studies 5-2016 The eH brew-Jewish Disconnection Jacey Peers Follow this and additional works at: http://vc.bridgew.edu/theses Part of the Reading and Language Commons Recommended Citation Peers, Jacey. (2016). The eH brew-Jewish Disconnection. In BSU Master’s Theses and Projects. Item 32. Available at http://vc.bridgew.edu/theses/32 Copyright © 2016 Jacey Peers This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. THE HEBREW-JEWISH DISCONNECTION Submitted by Jacey Peers Department of Graduate Studies In partial fulfillment of the requirements For the Degree of Master of Arts in Teaching English to Speakers of Other Languages Bridgewater State University Spring 2016 Content and Style Approved By: ___________________________________________ _______________ Dr. Joyce Rain Anderson, Chair of Thesis Committee Date ___________________________________________ _______________ Dr. Anne Doyle, Committee Member Date ___________________________________________ _______________ Dr. Julia (Yulia) Stakhnevich, Committee Member Date 1 Acknowledgements I would like to thank my mom for her support throughout all of my academic endeavors; even when she was only half listening, she was always there for me. I truly could not have done any of this without you. To my dad, who converted to Judaism at 56, thank you for showing me that being Jewish is more than having a certain blood that runs through your veins, and that there is hope for me to feel like I belong in the community I was born into, but have always felt next to. -
Contact Between Textual Hebrew/Aramaic and Diaspora Jewish Languages: Introduction to the Thematic Special Issue of the Journal of Jewish Languages
Journal of Jewish Languages 8 (2020) 5–6 brill.com/jjl Contact between Textual Hebrew/Aramaic and Diaspora Jewish Languages: Introduction to the Thematic Special Issue of the Journal of Jewish Languages Sarah Bunin Benor and Ofra Tirosh-Becker Co-Editors-in-Chief, Journal of Jewish Languages When we started this journal eight years ago, we envisioned that it would feature articles on many Jewish languages, written by scholars around the world. Indeed, issues 1–7 included articles on 17 different Jewish languages, as well as a few articles about multiple languages. The authors of these arti- cles reside in 12 countries: 63% in Israel, 19% in the US, 17% in Europe, and 1% in East Asia. This thematic issue continues this diverse orientation with articles by scholars around the world about Jewish English, Judeo-Italian, Judeo-Spanish, and Yiddish, as well as one comparative analysis of Yiddish and Judezmo (Judeo-Spanish). In addition, this issue includes a review essay about Judeo-Arabic and a review of a dictionary of the Hebrew-Aramaic component of multiple Jewish languages. Another aspiration of ours was that the Journal of Jewish Languages would further our understanding of phenomena that many Jewish languages share. Previous articles have explored the influence of Jewish languages on Modern Hebrew, especially in our thematic double issue edited by Edit Doron, z”l, entitled “Language Contact and the Development of Modern Hebrew” (3.1–2 (2015): 3–348). The current double issue explores the influence of Hebrew and Aramaic on Jewish languages, a phenomenon common in most Jewish communities throughout history. -
From Ancient Manuscripts to Modern Dictionaries Perspectives on Linguistics and Ancient Languages
From Ancient Manuscripts to Modern Dictionaries Perspectives on Linguistics and Ancient Languages 9 Series Editor Terry C. Falla Editorial Board Index Editor James K. Aitken Georgia Kate Kelly Aaron Michael Butts Daniel King Wido van Peursen Perspectives on Linguistics and Ancient Languages (PLAL) contains peer-reviewed essays, monographs, and reference works. It focuses on the theory and practice of ancient-language research and lexicography that is informed by modern linguistics. From Ancient Manuscripts to Modern Dictionaries Select Studies in Aramaic, Hebrew, and Greek Edited by Tarsee Li Keith Dyer gp 2017 Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2017 by Gorgias Press LLC All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2017 ܒ 1 ISBN 978-1-4632-0608-6 ISSN 2165-2600 Library of Congress Cataloging-in-Publication Data Names: Society of Biblical Literature. International Meeting. | Li, Tarsee, editor. | Dyer, Keith D., 1951- editor. Title: From ancient manuscripts to modern dictionaries : select studies in Aramaic, Hebrew and Greek / edited by Tarsee Li & Keith Dyer. Description: Piscataway, NJ : Gorgias Press, [2017] | Series: Perspectives on linguistics and ancient languages, ISSN 2165-2600 ; 9 | Includes -
Psalms 119 & the Hebrew Aleph
Psalms 119 & the Hebrew Aleph Bet - Part 19 The nineteenth letter of the Hebrew alphabet is called “Qof” (pronounced kof) and has the sound of “k” or “q” as in “queen”. It appears in the following three forms: Writing the Letter: Qof This letter looks like the English “P”, except that the curved part doesn’t connect with the stem. The aleph bet is what modern Hebrew calls the alphabet (22 letters that Yahweh used to speak the universe into existence). But Biblically, Aleph Tav are the first and last letters of the Hebrew alphabet. Each individual letter is called an Oat. Oat = sign. It is saying something (giving a Spiritual Message). Qof is the letter which symbolizes the Bride of Christ. It signifies that which is made holy and is set apart for holy use. “It is written, Be ye HOLY, for I AM HOLY,” 1 Peter 1:16. “Holy, Holy, Holy, is Yahweh of hosts, Who was and Is, and is to come!” (Isaiah 6:3 and Revelation 4:8). Qof is the first letter of the word Qodesh, meaning, “HOLINESS.” “Worship Yahweh in the beauty of HOLINESS,” Psalm 29:2. “For Yahweh hath chosen Zion; He hath desired it for His habitation. This is My Rest for ever: here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with Salvation: and her saints shall shout aloud for joy,” Psalm 132:13-16. Qof Study Page 1 Spiritual Meaning of the Qof Qof = K,Q and 100 and means “LAST”, “LEAST”, “HOLY” and “HOLINESS” Yahweh is HOLY, and He desires holiness on behalf of His People, saying, “You shall be holy, for I AM HOLY,” Leviticus 19:26. -
AE Living Hebrew Bible 2.16.20
The Living, Material Bible: A Module on the History of the Hebrew Bible Jonathan Homrighausen1 This module aims to introduce students in an undergraduate Hebrew Bible survey course to the questions of scribal practices and material scripture.2 This assumes no knowledge of Hebrew. It was designed and taught for a two class sessions of a semester-long course that meets for 75 minutes each class. However, it can easily be adapted for other courses in biblical studies or Jewish studies, or expanded for upper-division or graduate courses. This module also draws inspiration from a forum in Teaching Theology & Religion on “teaching the materiality of scripture” and a module designed by Michael Freeman engaging similar questions regarding ancient Greek papyri.3 The goals of this module: • Relate biblical manuscripts to the complexities of the scribal transmission of the Hebrew Bible in different eras, its relation to textual criticism, and the concept that “the Bible” is not a static, unchanging, or perfectly transmitted entity, but constantly in flux; • Engage biblical manuscripts as windows into the materiality of scripture, or the entire life of a manuscript, often referred to as manuscript culture: their users’ religious and cultural lives, including the uses of manuscripts, the context of region and time period, the scribal practices used to create manuscripts, and the ritual uses of religious codices and scrolls; • Gain familiarity with the collections and archives of the David M. Rubenstein Rare Book & Manuscript library. Before beginning this module, students will already have read essays from The Jewish Study Bible (2nd ed.) which supply a broad background: • Emanuel Tov, “Textual Criticism” (pp. -
Medieval Hebrew Texts and European River Names Ephraim Nissan London [email protected]
ONOMÀSTICA 5 (2019): 187–203 | RECEPCIÓ 8.3.2019 | ACCEPTACIÓ 18.9.2019 Medieval Hebrew texts and European river names Ephraim Nissan London [email protected] Abstract: The first section of theBook of Yosippon (tenth-century Italy) maps the Table of Nations (Genesis 10) onto contemporary peoples and places and this text, replete with tantalizing onomastics, also includes many European river names. An extract can be found in Elijah Capsali’s chronicle of the Ottomans 1517. The Yosippon also includes a myth of Italic antiquities and mentions a mysterious Foce Magna, apparently an estuarine city located in the region of Ostia. The article also examines an onomastically rich passage from the medieval travelogue of Benjamin of Tudela, and the association he makes between the river Gihon (a name otherwise known in relation to the Earthly Paradise or Jerusalem) and the Gurganin or the Georgians, a people from the Caspian Sea. The river Gihon is apparently what Edmund Spenser intended by Guyon in his Faerie Queene. The problems of relating the Hebrew spellings of European river names to their pronunciation are illustrated in the case of the river Rhine. Key words: river names (of the Seine, Loire, Rhine, Danube, Volga, Dnieper, Po, Ticino, Tiber, Arno, Era, Gihon, Guyon), Kiev, medieval Hebrew texts, Book of Yosippon, Table of Nations (Genesis 10), historia gentium, mythical Foce Magna city, Benjamin of Tudela, Elijah Capsali, Edmund Spenser Textos hebreus medievals i noms de rius europeus Resum: L’inici del Llibre de Yossippon (Itàlia, segle X) relaciona la «taula de les nacions» de Gènesi 10 amb pobles i llocs contemporanis, i aquest text, ple de propostes onomàstiques temptadores, també inclou noms fluvials europeus. -
Beginning Biblical Hebrew
Beginning Biblical Hebrew Beginning Biblical Hebrew Mark D. Futato Winona Lake, Indiana Eisenbrauns 2003 ç Copyright 2003 by Mark D. Futato. All rights reserved. Printed in the United States of America. Library of Congress Cataloging-in-Publication Data Futato, Mark David Beginning Biblical Hebrew / Mark D. Futato. p. cm. ISBN 1-57506-022-1 (cloth : alk. paper) 1. Hebrew language—Grammar. I. Title. PJ4567.3.F88 2003 492.4u82421—dc21 2003054970 The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984. †‘ 20 19 18 17 16 15 14 13 12 11 10 09 08 07 06 05 2 3 4 5 6 7 8 9 10 To my wife, Adele Many women do noble things, but you surpass them all. (Proverbs 31:30 [29]) Wnl: alø hw;hy] Wnl: alø d/bK: ˆTE Úm}v¥l}AyKI ÚT<mIa“Al[" ÚD]s}j"Al[" (Psalm 115:1) CONTENTS INTRODUCTION . ix ACKNOWLEDGMENTS . xi 1. THE ALPHABET . 1 2. THE VOWELS . 7 3. SYLLABLES, SHEVA, AND STRONG DAGESH . 13 4. THE NOUN: BASIC FORMS . 18 5. PRONOUNS AND THE DEFINITE ARTICLE . 24 6. THE VERB: QAL PERFECT . 29 7. SENTENCES WITH VERBS . 36 8. THE NOUN: VOWEL CHANGES . 42 9. PREPOSITIONS AND VAV CONJUNCTION . 49 10. THE ADJECTIVE . 56 11. THE VERB: QAL IMPERFECT . 63 12. CONSTRUCT RELATIONSHIP: SINGULAR . 68 13. CONSTRUCT RELATIONSHIP: PLURAL . 75 14. QAL PERFECT AND IMPERFECT: WEAK ROOTS . 81 15. QAL PERFECT AND IMPERFECT: I NUN AND III HEY . -
Is Modern Hebrew Standard Average European? the View from European *
Is Modern Hebrew Standard Average European? The View from European * Amir Zeldes Abstract In contrast with previous work emphasizing European influences on Modern Hebrew as compared to the Biblical Hebrew model adopted by the Hebrew revival movement, this article sets out to examine relevant typological features of Modern Hebrew in its own right. Taking the typological literature on Standard Average European as a starting point, it is argued that Modern Hebrew is in fact quite far from the European type in the majority of pertinent features defined independently of the literature on Hebrew. Notwithstanding the many European influences present in Modern Hebrew, especially in phonology and semantics, and considerable differences compared to Biblical Hebrew, it will be shown that key structural similarities with European languages are remarkably few, and in most cases not due to the revival process at all. Keywords: SAE, Ivrit, Biblical Hebrew, language contact 1. Introduction The typological nature of Modern Hebrew has been the focus of much debate since its infancy. Already in the 1920s, when the first generation of native Modern Hebrew speakers was negotiating what would become the normalized grammar of the new language, 1 views from contemporary Semitists were expressed to the effect that the language spoken by Jewish settlers in British Palestine was in some way inauthentic, ‘un-Semitic’, and in particular European: The attempt to solve that task [=the modernization of Hebrew] without preparation had to lead to a feigned solution: to a Hebrew, that in reality was a European language in transparent Hebrew disguise , with outwardly general European traits and individual language peculiarities, but with only totally superficial Hebrew character. -
Hebrew (HEBR) 1
Hebrew (HEBR) 1 HEBR 2110 (4) Intermediate Modern Hebrew, First Semester HEBREW (HEBR) Third semester Hebrew builds on skills introduced in the first two semesters and focuses on speaking, comprehension, reading and writing. Courses Students learn new verbal tenses and paradigms, modes of expression and syntactical forms. The course blends a communicative method with HEBR 1010 (4) Beginning Modern Hebrew, First Semester formal grammatical instruction. By the end of the semester students are First semester Hebrew is an introductory course designed for students expected to be able to converse in, comprehend, and produce written with little or no prior knowledge of Hebrew. Begins with the Hebrew Hebrew at an intermediate level. Department enforced prerequisite: alphabet and develops rudimentary, conversational reading and writing HEBR 1020 (minimum grade C-). skills. By the end of the semester students are expected to have attained Additional Information: GT Pathways: GT-AH4 - Arts Hum: Foreign basic understanding and expressive abilities in Hebrew. Languages Equivalent - Duplicate Degree Credit Not Granted: HEBR 1050 Arts Sci Core Curr: Foreign Language Additional Information: Arts Sci Core Curr: Foreign Language Arts Sci Gen Ed: Foreign Language Arts Sci Gen Ed: Foreign Language Departmental Category: Hebrew Departmental Category: Hebrew HEBR 2120 (4) Intermediate Modern Hebrew, Second Semester HEBR 1020 (4) Beginning Modern Hebrew, Second Semester Focuses on texts, while still developing speaking, comprehension and Builds on skills introduced in HEBR 1010, focusing on speaking, writing skills. Students build on grammatical understanding while comprehension, reading and writing. Students learn new verbal learning some of the more sophisticated verbal paradigms and nominal tenses and paradigms.