The Most Beautiful and Correct Hebrew”
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The Semitic Component in Yiddish and Its Ideological Role in Yiddish Philology
philological encounters � (�0�7) 368-387 brill.com/phen The Semitic Component in Yiddish and its Ideological Role in Yiddish Philology Tal Hever-Chybowski Paris Yiddish Center—Medem Library [email protected] Abstract The article discusses the ideological role played by the Semitic component in Yiddish in four major texts of Yiddish philology from the first half of the 20th century: Ysroel Haim Taviov’s “The Hebrew Elements of the Jargon” (1904); Ber Borochov’s “The Tasks of Yiddish Philology” (1913); Nokhem Shtif’s “The Social Differentiation of Yiddish: Hebrew Elements in the Language” (1929); and Max Weinreich’s “What Would Yiddish Have Been without Hebrew?” (1931). The article explores the ways in which these texts attribute various religious, national, psychological and class values to the Semitic com- ponent in Yiddish, while debating its ontological status and making prescriptive sug- gestions regarding its future. It argues that all four philologists set the Semitic component of Yiddish in service of their own ideological visions of Jewish linguistic, national and ethnic identity (Yiddishism, Hebraism, Soviet Socialism, etc.), thus blur- ring the boundaries between descriptive linguistics and ideologically engaged philology. Keywords Yiddish – loshn-koydesh – semitic philology – Hebraism – Yiddishism – dehebraization Yiddish, although written in the Hebrew alphabet, is predominantly Germanic in its linguistic structure and vocabulary.* It also possesses substantial Slavic * The comments of Yitskhok Niborski, Natalia Krynicka and of the anonymous reviewer have greatly improved this article, and I am deeply indebted to them for their help. © koninklijke brill nv, leiden, ���7 | doi �0.��63/�45�9�97-��Downloaded34003� from Brill.com09/23/2021 11:50:14AM via free access The Semitic Component In Yiddish 369 and Semitic elements, and shows some traces of the Romance languages. -
Chapter 16 the Lexis of the Hasidic Hebrew Tales Reflects the Distinctive
chapter 16 Lexis The lexis of the Hasidic Hebrew tales reflects the distinctive polyglossic envi- ronment of its authors. Yiddish was their native language and chief vernacular, while they had received intensive training in the reading and recitation of vari- ous biblical and post-biblical forms of written Hebrew from a very early age and employed it as a major vehicle of written composition (see Stampfer 1993 for a detailed discussion of understanding and use of Hebrew in Eastern Europe). Moreover, they possessed at least some familiarity with biblical, Talmudic, and kabbalistic Aramaic texts. Finally, they lived in a Slavic-speaking environment, typically Ukrainian, Polish, and Russian. The ways in which lexical elements from these diverse linguistic sources manifest themselves in the tales will be discussed below. 16.1 Hebrew 16.1.1 Maskilic Hebrew Vocabulary As discussed throughout this volume, there are many instances of linguis- tic overlap between the Hasidic Hebrew tales and contemporaneous Maskilic Hebrew prose fiction. Perhaps one of the most striking of these instances con- cerns the Hasidic Hebrew use of lexical items typically considered to be Mask- ilic Hebrew coinages. These usually consist of compounds and collocations used to describe modern items and concepts lacking earlier Hebrew designa- tions. Examples of these are shown below; the terms in question are all con- ventionally regarded as Maskilic creations (see the references following each lemma for details). (Tavern’ (Even-Shoshan 2003: 171‘ בית מזיגה (tavern’ (Michelsohn 1912: 116‘ בית מזיגה – (to a tavern’ (Breitstein 1914: 58‘ לבית מזיגה – (the tavern’ (Teomim Fraenkel 1911b: 91‘ בית המזיגה – (the tavern’ (Bodek 1866: 40‘ הבית המזיגה – © Lily Kahn, 2015 | doi: 10.1163/9789004281622_017 This is an open access article distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported (cc-by-nc 3.0) License. -
Language Diversity in Israel & Palestine Human Footprint
The reason for Israel’s language diversity is LANGUAGE DIVERSITY IN the presence of different ethnic and religious groups in this one country. Jews are 75% of ISRAEL & PALESTINE Israel’s population, while Arabs are 20.7%, CULTURAL PROBLEMS and other groups are 4.3%. Because Jews are the majority, the main language is Hebrew. AROUND THE EARTH The country’s second official language is Arabic, mainly used by the Arab community in This pamphlet will explore global Israel. English is one of the main “universal sources of tension such as languages” and is used as a second language. About 15% of the population speaks Russian, language diversity in Israel and Israel is a Middle Eastern Country that spoken by immigrants from the Soviet Union. Palestine, the human footprint lies on the Mediterranean coast and has a One reason for the green color in the West level in Japan, and the number of population of about 8.38 million. Palestine has Bank and the Gaza Strip is the “1969 a population of about 4.22 million and includes women in parliament in Rwanda. Borders.” After the Israeli occupation and the the West Bank and the Gaza Strip on the 6-day war between the Arabs and the Israelis eastern Mediterranean coast. It is in the heart in 1967, the West Bank and the Gaza Strip of the Holy Land surrounded by Israel, Jordan, remained as Palestine and the home of the Egypt, Syria, and Lebanon. Arabs. HUMAN FOOTPRINT OF JAPAN According to the map, Israel is more linguistically diverse than most of its surrounding countries. -
Do American Jews Speak a ''Jewish Language''? a Model of Jewish
T HE J EWISH Q UARTERLY R EVIEW, Vol. 99, No. 2 (Spring 2009) 230–269 Do American Jews Speak a ‘‘Jewish Language’’? A Model of Jewish Linguistic Distinctiveness SARAH BUNIN BENOR EXCERPT FROM an online discussion group:1 Posted by: [Satal] Apr 10 2005, 07:01 AM We didn’t have a shalom zochor. The baby is temeni [sic] like his father and will have a Brit Yitzchak the night before the bris in Yerushalayim. Posted by: [lebnir] Apr 11 2005, 07:24 PM what is a brit yitzchak? Posted by: [Satal] Apr 12 2005, 04:28 PM Its also called Zohar. The men sit up reading Zohar to protect the child the night before the bris from mezikin. BTW the bris was today and his name is [Natan]. Posted by: [Mira] Apr 12 2005, 04:31 PM We call it a vach nacht. [Natan] is a beautiful name—lots of nachas. סprinter&fסPrint&clientסϽhttp://www.hashkafah.com/index.php?act .1 9028Ͼ. ‘‘Hashkafah.com is a great way to meet people from around theסt&14 world and discuss divrei Torah, exchange ideas and viewpoints, or simply have a nice chat.’’ Translations: shalom zochor (Friday-night celebration for baby boy), temani (Yemenite), Brit Yitzchak (covenant of Isaac), bris (circumcision cere- mony), Yerushalayim (Jerusalem), Zohar (kabbalistic text), mezikin (harm), vach nacht (‘‘watch night’’ from the German Jewish tradition), nachas (pride/ joy). The Jewish Quarterly Review (Spring 2009) Copyright ᭧ 2009 Herbert D. Katz Center for Advanced Judaic Studies. All rights reserved. A ‘‘JEWISH LANGUAGE’’?—BENOR 231 Throughout history Jews have tended to speak and write distinctly from their non-Jewish neighbors. -
Iranian-Israeli Relations in Light of the Iranian Revolution
The Thesis committee for Behrang Vameghi Vessali Certifies that this is the approved version of the following thesis: Iranian-Israeli Relations In Light of the Iranian Revolution APPROVED BY SUPERVISING COMMITTEE: Supervisor: ________________________________________ Kamran Aghaie __________________________________________ Ami Pedahzur Iranian-Israeli Relations In Light of the Iranian Revolution by Behrang Vameghi Vessali, B.A. Thesis Presented to the Faculty of the Graduate School of the University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin December 2010 Iranian-Israeli Relations In Light of the Iranian Revolution By Behrang Vameghi Vessali, M.A. The University of Texas at Austin, 2010 Supervisor: Kamran Aghaie Prior to the Iranian Revolution of 1979, Iran and Israel were allies who cooperated extensively with one another to promote Western secular Capitalist values in the Middle East while countering Soviet influence and the proliferation of Communism in the greater Middle East. The connection between Israel and Iran ran deeper than geopolitics; it reached back into the depths of Jewish and Persian history. But the overthrow of the pro-Western Iranian king, Shah Mohammad Reza Pahlavi, and Ayatollah Khomeini‟s rise to power led to a sudden, dramatic reversal of the Iran‟s decades-long policy of full cooperation and accommodation of Western interests. Subsequently, Israeli ties were officially severed and the Islamic Republic designated Israel and Zionism as the greatest threat to Iran and the whole of the Islamic world. After the hostage crisis and the ensuing severance of relations with the United States, a politically unstable Iran was invaded by Iraq. -
Cif Israel Presents Peace Project : Past - Present- Future
CIF ISRAEL CIF ISRAEL PRESENTS PEACE PROJECT : PAST - PRESENT- FUTURE CIF Italy Peace conference Edna Bar-On, CIF Israel President August 2018 The demographics of Israel: Population - 8,855,000 (2018)* Jews (75%), Arabs (20%), others (5%) Main sub-groups: Jews (around 75% ) and Arabs (around 21%) * only includes officially held territories Jewish Muslim Christian Other Israeli Jews: • Israeli-born mostly second or third-generation • Descended from European Jews (50%) and from Arabic countries (50%) • • Coming from Europe and the Americas, Asia and Africa: Ethiopia and India • Religious observance - A wide spectrum: Ultra-orthodox religious to a secular lifestyle Ultra Orthodox religious community Secular Jerusalem Lifestyle Tel Aviv Jewish population in Israel: . Ashkenazi Jews and Sephardic Jews . Other groups Amazon.com Not Jewish population (25%) among them: Arab Muslims, Bedouin, Ahmadiyya, Arab Christians, Copts, Druze; Syriac Christians (ethnic groups) such as: Assyrians, Samaritans, Armenians, Circassians (Muslim Russians); People from post-Soviet states, Finns, Baha’is, Vietnamese. Druze home Israeli citizens foreign workers (very few mainly by marriage) from Philippines, Nepal, Nigeria, Senegal, Romania, China, Thailand, South America. Non-citizens (residents or with limited permit): African migrants (refugees, boarder violators) like Eritrea, Sudan; Chinese, Thai, Filipinos, Romanians. Refugees: Bosnia, Kosovo, Iraqi & Turkey Kurdistan, North Korea. Assyrian women in traditional clothing About the Palestinian Israeli conflict: 1920s: Intercommunal violence between Palestinian Jews and Arabs intensified during British Palestine Mandate by Jewish immigration. 1947: Civil war derived from the Israel state UN declaration, consequent intervention of Arab armies on behalf of the Palestinian Arabs. Todays Key issues: mutual recognition, borders & security, water rights, control of Jerusalem, Israeli settlements, Palestinian freedom of movement, right of return. -
Metathesis of Stop-Sibilant Clusters in Modern Hebrew: a Perceptual Investigation
Metathesis of Stop-Sibilant Clusters in Modern Hebrew: A Perceptual Investigation Item Type text; Electronic Thesis Authors Jones, Kyle Stewart Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 30/09/2021 09:11:20 Link to Item http://hdl.handle.net/10150/621557 METATHESIS OF STOP-SIBILANT CLUSTERS IN MODERN HEBREW: A PERCEPTUAL INVESTIGATION by Kyle S. Jones ______________________________ Copyright © Kyle S. Jones 2016 A Thesis Submitted to the Faculty of the SCHOOL OF MIDDLE EASTERN AND NORTH AFRICAN STUDIES In Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS In the Graduate College THE UNIVERSITY OF ARIZONA 2016 STATEMENT BY AUTHOR The thesis titled Metathesis of Stop-Sibilant Clusters in Modern Hebrew: A Perceptual Investigation prepared by Kyle S. Jones has been submitted in partial fulfillment of requirements for a master’s degree at the University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library. Brief quotations from this thesis are allowable without special permission, provided that an accurate acknowledgement of the source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the copyright holder. SIGNED: Kyle S. Jones APPROVED BY THESIS DIRECTOR This thesis has been approved on the date shown below: _________________________________ _July 5, 2016_ Samira Farwaneh Date Associate Professor of Arabic Linguistics 2 ACKNOWLEDGEMENTS I would like to begin by thanking my advisor, Prof. -
Historical Assessment of the Transformation of Kibbutzim of Israel's
Historical Assessment of the Transformation of Kibbutzim of Israel’s Southern Arava By: Morgan E. Reisinger Project Advisors: Professor Bland Addison Professor Peter Hansen April 2019 A Major Qualifying Project submitted to the faculty of Worcester Polytechnic Institute in partial fulfilment of the requirement for degrees of Bachelor of Science This report represents work of WPI undergraduate learners submitted to the faculty as evidence of a degree requirement. WPI routinely publishes these reports on its web site without editorial or peer review. For more information about the projects program at WPI, see https://www.wpi.edu/project-based-learning Abstract Kibbutzim of Israel are utopia-driven communal settlements that spearheaded the return of Zionist Jews to Palestine in the early 1900s. Traditional kibbutzim are completely collective, meaning everything is shared equally, but make up roughly 10% of Israel’s 270 current kibbutzim. Political and financial crises compounded throughout the end of the twentieth century to initiate widespread privatization throughout Israeli kibbutzim. The purpose of this project was to assess degree to which the kibbutzim of the southern Arava transformed individually and collectively. ii Table of Contents Abstract ...................................................................................................................................................... ii Introduction .................................................................................................................................................. -
Rabbi Rick Jacobs: American Judaism in Israel
RABBI RICK JACOBS: AMERICAN JUDAISM IN ISRAEL HOLO: Welcome to the College Commons Bully Pulpit podcast, Torah With a Point of View. Produced by the Hebrew Union College Jewish Institute of Religion, America’s first Jewish institution of higher learning. My name is Joshua Holo, your host, and Dean of the Jack H. Skirball campus in Los Angeles. It is my great pleasure to welcome my friend and colleague, Rabbi Rick Jacobs, President of the Union for Reform Judaism, and more importantly alumnus of this campus of the Hebrew Union College Jewish Institute of Religion. Rick, it’s a great pleasure to have you. Thank you for joining us. JACOBS: Josh, it is a great pleasure to be back here in L.A. First of all, look outside. The sun is shining. It’s warm. People are smiling. I can’t imagine why I left the L.A. campus or Southern California. HOLO: …the same thing. JACOBS: I know. I know, but it’s a pleasure. Thank you for inviting me. HOLO: Well, we’re glad you got your money’s worth already. And it’s great to have you. JACOBS: More than that. HOLO: We’re going to talk about Israel today. I want to start by asking you if there’s a difference between our interest in thinking about Israel and Zionism from the liberal perspective and our approach to Israel and Zionism from the Reform Movemental perspective. JACOBS: Well I think the distinction between liberal and Reform is an important distinction. I think that we’re trying to re-sculpt both. -
Religious Freedom in Israel and the Occupied Palestinian Territory: Selected Issues a Report to the United States Commission on International Religious Freedom
Religious Freedom in Israel and the Occupied Palestinian Territory: Selected Issues A Report to the United States Commission on International Religious Freedom Palestine Works Editors Omar Yousef Shehabi Dr. Sara Husseini Hady Matar Emma Borden Contributors Jessica Boulet Dario D'Ambrosio Lojain al-Mouallimi John Pino Helena van Roosbroeck Andrew Udelsman Licensed under the Attribution-NonCommercial-ShareAlike 4.0 International license. https://creativecommons.org/licenses/by-nc-sa/4.0/ Copyright © 2016 Palestine Works All rights reserved. ISBN: 0692688242 ISBN-13: 978-0692688243 Published by Palestine Works Inc. 1875 Connecticut Avenue NW, 10th Floor Washington, District of Columbia 20009 United States of America PALESTINE WORKS Palestine Works is a U.S.-based §501(c)(3) nonprofit organization founded in 2012 to promote Palestinian human rights and human development. Our vision is a Palestinian society that can enjoy the improved prospects and economic, social and political benefits of a strong economy, one powered by the development and deployment of Palestinian human capital. Our mission is to help realize this vision by engaging, developing and harnessing the expertise of young professionals through the creation of high-impact knowledge exchange opportunities, including internships, legal advocacy projects, conferences, publications and networking. CONTENTS 1 Introduction 1 Part One: Extending Ethnoreligious Control over Mandatory Palestine 2 Ethnoreligious Citizenship in the Israeli Control System 15 3 Maximalist Jewish Claims to -
The Reform Movement in Israel: Past, Present, and Future
[Year] The Reform Movement in Israel: Past, Present, and Future Laurence Wolff July 6, 2015 Research Paper 13 July 2015 The Gildenhorn Institute for Israel Studies (GIIS) is proud to publish Laurence Wolff’s updated analysis* of the Reform movement in Israel. We will be making it available to all those concerned with religious pluralism in Israel today, and we hope that both its analysis and its recommendations will contribute to the broader conversation about this issue. The GIIS is one of the largest and most active centers for the study of Israel in the United States today. Headed by Professor Yoram Peri, the Abraham S. and Jack Kay Chair in Israel Studies, the GIIS offers 15 courses each year to 500 students, which focuses on five different aspects of Israel: Israeli History, Society, Politics, Culture, and the Middle East Conflict. The GIIS also sponsors conferences, lectures, cultural events, and community forums. It hosts a number of multidisciplinary graduate students each year, and serves as the academic home of the Israel Studies Review, the journal of the Association for Israel Studies. One of the important aspects of the GIIS is sponsoring, conducting, and publishing research on various aspects of Israel Studies. Our signature research project is Israel 2023, a series of three monographs that construct different possible scenarios for Israel as it approaches its 75th anniversary in three broad areas of major concern: Relations between Arab and Jewish Israelis, Israel’s Geo-strategic position, and Religion and State in Israel. The Institute also regularly publishes on its website both original research and translations of important articles that have already appeared in Hebrew. -
Dagmara Budzioch, Maciej Tomal
SCRIPTA JUDAICA CRACOVIENSIA * Vol. 8 Kraków 2010 Dagmara Budzioch, Maciej Tomal A HEBREW INSCRIPTION ON THE POLISH CORONATION SWORD The present article deals with the problem of the presumably Hebrew inscription on the coronation sword of Polish kings, known as the “Szczerbiec”. Our objective is not to recall or reconstruct the complexity of its history. It is rather to expose some elements of the sword’s bizarre haps and mishaps, as far as they may cast some light on the emer- gence of the inscription and its meaning. The main purpose of our attempt is to present one possible consistent reading of the inscription, taking into account some historical and linguistic data. Our proposal draws from some previous reconstructions, both past and current. Finally, however, we hope to offer an original interpretation of the inscrip- tion. Traditionally it is argued that the sword, the very same one that is displayed in the Wawel Museum, was used in the Middle Ages as a ceremonial sword. Its history is exceptionally complex, and scholars differ considerably, and some extremely in their opinions about it. Different aspects of the history of sword are vague, to say the least. Al- though many tales and historical sources link the sword with Bolesław Chrobry, a king of Poland, it seems certain that the item stored in the Wawel is not that of Bolesław. The changes seem to be so deep that we may even venture the question whether the sword in its present form is the same item related by historical sources or not. In other words, we may ask if we are dealing with the insigne used during the coronation cer- emonies of Polish kings.