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chapter 3 Orthography The Hasidic Hebrew tale does not deviate markedly from the orthographic norms of other widespread written forms of the language; however, it does dis- play a number of characteristic or non-standard conventions, to be discussed below. 3.1 Script The Hasidic Hebrew tales exhibit a mixture of block and Rashi script. The main typographical conventions are as follows: a) Some tale collections, e.g. Bodek (1865a), Bromberg (1899), Shenkel (1903), Zak (1912), Ehrmann (1903), Laufbahn (1914), Singer (1900a), M. Walden (1914) are printed wholly in block script. b) Some collections, e.g. Kaidaner (1875), Munk (1898), Duner (1899), Sofer (1904), Sobelman (1909/10), Berger (1906, 1907, 1910), Shenkel (1896) are printed almost completely in Rashi script, with only titles, major section headings, and the initial word of new sections appearing in block script. Bodek (1866), Lieberson (1913), HaLevi (1909), N. Duner (1899), Rosenthal (1909), Rapaport (1909), Rakats (1912) are printed according to similar con- ventions, except that sometimes proper names and occasionally dates within the body of the text are also set in block script. Rashi script is never used for titles or section headings in any tale collection. In most collections that are wholly in block script headings and sometimes proper names are printed in bigger font, e.g. Zak (1912), Ehrmann (1903). c) Some collections, e.g. Rodkinsohn (1864, 1865), Bodek (1865), Yellinִ (1913) are printed in a mix of Rashi and block script, with the two alternating in an apparently arbitrary manner (e.g. some tales or parts of tales may appear in block script while others appear in block script, with no clear stylistic motivation for the difference). © Lily Kahn, 2015 | doi: 10.1163/9789004281622_004 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. Lily Kahn - 9789004281622 Downloaded from Brill.com09/30/2021 08:05:49AM via free access orthography 15 3.2 Omission of Final Letter(s) The Hasidic Hebrew authors frequently drop the final letter of words and is the letter most commonly ה .indicate the omission by a single apostrophe omitted in this way, e.g.: (it was’ (Teomim Fraenkel 1911b: 14‘ הי׳ – (a great war’ (A. Walden 1860?: 2a‘ מלחמ׳ גדול׳ – (he will’ (Munk 1898: 52‘ יהי׳ – (eating and drinking’ (Brandwein 1912: 31‘ אכילה ושתי׳ – (the ship’ (Michelsohn 1912: 63‘ האני׳ – (proof’ (Zak 1912: 29‘ ראי׳ – and (less ם However, other letters may be omitted as well. This usually affects :usually as the last consonant of plural suffixes, as below ,ת (frequently ם Omitted (occasions’ (Bodek 1865c: 12‘ פעמי׳ – (robbers’ (Ehrmann 1903: 6a‘ גזלני׳ – (big’ (Laufbahn 1914: 45‘ גדולי׳ – (the trustworthy witnesses’ (N. Duner 1899: 83‘ העדים הנאמני׳ – (they say’ (Stamm 1905: 5‘ […] אומרי׳– (in the eyes’ (Brandwein 1912: 36‘ בעיני׳ – (holy ones’ (Michelsohn 1912: 29‘ קדושי׳ – ת Omitted (redemptions’ (Sofer 1904: 20‘ פדיונו׳ – (thoughts’ (Brandwein 1912: 10‘ מחשבו׳ – (at a Purim feast’ (Lieberson 1913: 53‘ בסעוד׳ פורים – (to do’ (Shenkel 1903b: 11‘ לעשו׳ – It is only rarely attested with other consonants, e.g.: (near’ (Rodkinsohn 1864b: 12‘ (קרוב =) קרו׳ – (his fingers’ (Zak 1912: 39‘ (אצבעותיו =) אצבעותי׳ – There is a similar practice whereby an entire word is abbreviated to the first, or sometimes first few, consonants. This is particularly common with the words Lily Kahn - 9789004281622 Downloaded from Brill.com09/30/2021 08:05:49AM via free access 16 chapter 3 one’, ‘a’, as in the first four‘ אחת/אחד holy’; and‘ קדוש ;’rabbi’, ‘rebbe’, ‘Mr‘ רב examples below. This convention is not limited to the Hasidic tales but is found in many earlier types of Hebrew texts with which the authors would have been familiar, e.g. responsa literature. (the holy Rabbi R. Asher’ (Gemen 1914: 77‘ (רב =) הרב הקדוש ר׳ אשר – (that1 holy Rebbe’ (Lieberson 1913: 7‘ (הקדוש =) הרב הק׳ הנ״ל – (a rich man’ (Kaidaner 1875: 11b‘ (אחד =) גביר א׳ – (the Vilna Gaon’ (Sofer 1904: 6‘ (הגאון =) הג׳ מווילנא – (weekly Torah portion’ (Sobelman 1909/10, pts. 1–2: 36–37‘ (פרשה =) פ׳ – (may He be blessed’ (Hirsch 1900: 12‘ (יתברך =) ית׳ – (even’ (Stamm 1905: 11‘ (אפילו =) […] אפי׳– (regard’ (Baruch of Medzhybizh 1880: 1‘ (בחינה =) בחי׳ – The motivation for this practice varies from case to case. The frequent omis- may be due to a reluctance to avoid the resulting י following ה sion of final as this comprises a form of the Divine Name (see Suriano 2013 יה combination for discussion of this issue in Jewish tradition); however, the omission is very inconsistent, which means that this was not a universal concern if it indeed played any role. Likewise, the practice does not seem to be attributable to the need to conserve printing space, as the omitted letters appear in various loca- tions within the texts and not necessarily at the end of a line where space considerations would be most likely to prompt such a technique. However, it may be due to other typesetting issues such as a shortage of certain letters (e.g. .on a single typeset page (ה and ם the frequently used 3.3 Plene and Defective Spelling 3.3.1 Plene Spelling The Hasidic Hebrew tales typically employ plene spelling with both matres :.e.g ,י and ו lectionis ו With (them’ (Rodkinsohn 1864b: 17‘ אותם – (clothed’ (Hirsch 1900: 48‘ מלובשים – .literally means ‘aforementioned’; see 5.5.2.1.4 for discussion הנ״ל 1 Lily Kahn - 9789004281622 Downloaded from Brill.com09/30/2021 08:05:49AM via free access orthography 17 (him’ (Munk 1898: 82‘ אותו – (the table’ (Stamm 1905: 18‘ השולחן – (standing’ (Brandwein 1912: 18‘ עומדים – (in their power’ (Lieberson 1913: 48‘ בכוחם – י With (fifth’ (HaLevi 1909: 53‘ חמישי – (kiddush’ (Gemen 1914: 67‘ קידוש – (and he blessed’ (Brandwein 1912: 17‘ ובירך – (the dirt’ (Lieberson 1913: 61‘ הליכלוך – (the reincarnated soul’ (Sofer 1904: 5‘ הגילגול – (arranged match’ (Michelsohn 1912: 25‘ שידוך – to represent י The preference for plene spelling typically extends to the use of [i] in closed syllables, e.g.: (he refused’ (N. Duner 1912: 2‘ מיאן – (to forgive’ (Breitstein 1914: 16‘ לימחול – (to lie down’ (Shenkel 1883, pt. 1: 10‘ לישכב – (your end’ (Michelsohn 1912: 86‘ קיצך – (to approach’ (Rosenthal 1909: 45‘ ליקרב – (it was given’ (Rodkinsohn 1864b: 42‘ ניתן – (he commanded’ (Bodek 1865a: 11‘ ציוה – ,to represent qameṣ ḥaṭuf ו This tendency often includes the practice of using e.g.: (when he heard’ (Bodek 1865c: 19‘ בשומעו – (to endure him/it’ (Singer 1900a, pt. 1: 8‘ לסובלו – (to bother him’ (Breitstein 1914: 7‘ לטורדו – (to sell it’ (Yellin 1913: 5‘ למוכרו – (to block him’ (Munk 1898: 35‘ לסותמו – 3.3.2 Defective Spelling Although plene spelling is the norm in the Hasidic Hebrew tale, defective spelling is also attested. In most cases the selection of a defective variant is sporadic and does not seem to be subject to rules or patterns, as in the following cases, which may be spelt plene elsewhere in the tales: Lily Kahn - 9789004281622 Downloaded from Brill.com09/30/2021 08:05:49AM via free access 18 chapter 3 (he received’ (Bodek 1865c: 2‘ קבל – (to accompany’ (M. Walden 1914: 116‘ ללות – (to inflict suffering’ (Rodkinsohn 1864b: 8‘ ליסר – (table’ (Zak 1912: 22‘ שלחן – (root’ (Kaidaner 1875: 13a‘ שרש – (in the morning’ (Michelsohn 1910c: 60‘ בבקר – (the stories’ (Brandwein 1912: 31‘ הספורים – The interchangeable nature of the plene and defective spelling is illustrated in the following examples, in which both variants appear on the same page of a single text: to understand their chirping and their speech’ (Rakats‘ להבין צפצופם ודבורם – then you will understand their speech‘ אז תבין דיבורם וצפצופם .pt. 1: 17); cf ,1912 and their chirping’ (Rakats 1912, pt. 1: 17) ’on the table‘ על השולחן .on the table’ (Laufbahn 1914: 48); cf‘ על השלחן – (Laufbahn 1914: 48) the‘ המגלה .the Scroll of Esther’ (Baruch of Medzhybizh 1880: 24); cf‘ המגילה – Scroll of Esther’ (Baruch of Medzhybizh 1880: 24) Although sometimes spelt plene, as shown above, suffixed qal infinitives con- struct comparatively often appear in their defective form, as below. The two alternatives are employed in free variation. (when they travelled’ (Sofer 1904: 6‘ בנסעם – (while they were standing’ (Rodkinsohn 1865: 12‘ בעמדם – (when he heard’ (Rosenthal 1909: 14‘ בשמעו – (when he opened’ (Michelsohn 1910b: 36–37‘ ובפתחו – (when he was travelling’ (Rakats 1912, pt. 1: 14i2‘ בנסעו – Only the following two words are relatively consistently spelt defectively: (I’ (Zak 1912: 19‘ אנכי – (a woman’ (Stamm 1905: 5‘ אשה – 2 Two consecutive pages in this text are both numbered 14. Lily Kahn - 9789004281622 Downloaded from Brill.com09/30/2021 08:05:49AM via free access orthography 19 I’ the defective spelling is likely due to the fact that‘ אנכי In the case of this is a characteristically biblical word and is spelt defectively in the Bible. Nevertheless, even this is spelt plene on rare occasions, e.g.: (Rodkinsohn 1864b: 39) אנוכי – 3.3.3 Representation of [v] :.is commonly employed to represent [v], e.g ו Double (to accompany’ (Rodkinsohn 1864b: 25‘ ללוות – (they will be saved’ (Bodek 1865c: 5‘ יוושעו – (senior’ (Berger 1910a: 67‘ וותיקים – (with arguments’ (Hirsch 1900: 17‘ בוויכוחים – (of course’ (Sofer 1904: 41‘ בוודאי – (confession’ (Stamm 1905: 29‘ ווידוי – (precisely’ (Lieberson 1913: 46‘ דווקא – (the loan’ (Michelsohn 1912: 26‘ ההלוואה – The single variant is not as frequently attested but is not rare, e.g.: (certainly’ (Rodkinsohn 1864b: 4‘ בודאי – (they became pale’ (Zak 1912: 159‘ נתחורו – (to the ritual bath’ (Gemen 1914: 90‘ למקוה – (and [they] earn’ (Sofer 1904: 29‘ ומרויחים – (to the ritual bath’ (Lieberson 1913: 46‘ להמקוה – (he meant’ (Breitstein 1914: 11‘ כיון – The authors treat the plene and defective variants as interchangeable, as evi- denced by the fact that they sometimes employ both of them in close proximity to each other, e.g.: ’the ritual baths‘ המקואות .and ritual baths’ (J.
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    Haftarah of Yom Kippur-Shacharit – Isaiah 57:14-58:14 chantable English version by Len Fellman based on the translations of Aryeh Kaplan, the Stone Edition Tanach, I.W. Slotski, W. Gunther Plaut, and The Jersualem Bible My recording was modeled on the Hebrew version by Moshe Haschel for ‘Navigating the Bible II’: http://bible.ort.org/books/haftarotd4.asp?action=displaypage&book=6&chapter=57&verse=14&portion=65 57:14 And He will say: Open, open up , clear a path! Remove all the obstacles from the way of My people. 15[For indeed], thus speaks the High and Lofty One, who lives forever, and Holy is His name: In a high and holy place I dwell, and with the contrite[and lowly of spirit], to revive the spirit of the humble, and to revive the heart of the contrite ones. 16 [For indeed], not forever will I contend, not forever be wrathful, for the spirit before Me[would give way[, the very souls that I have made. 17 [For the sin] [of his unjust gain], I was angry and I struck him , hid my face and was wroth, but he went on waywardly in the path of his heart. 18 His ways I have seen : I will heal him.[I will guide him],[and reward] [with consolation]––him and his mourners. 19 I will create this fruit of the lips: “Shalom, shalom,[to those far away] [and to those who are near],”––thus says the Lord––and I will heal him. 20 But the wicked are like the sea that is troubled, because the stillness––it cannot attain, Cast up by the waters is mire and mud.
  • A Grammar of the Eastern European Hasidic Hebrew Tale Studies in Semitic Languages and Linguistics

    A Grammar of the Eastern European Hasidic Hebrew Tale Studies in Semitic Languages and Linguistics

    A Grammar of the Eastern European Hasidic Hebrew Tale Studies in Semitic Languages and Linguistics Editorial Board A.D. Rubin and C.H.M. Versteegh volume 77 The titles published in this series are listed at brill.com/ssl A Grammar of the Eastern European Hasidic Hebrew Tale By Lily Kahn leiden | boston This is an open access title distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported (cc-by-nc 3.0) License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. The author gratefully acknowledges ucl for generously funding the Open Access publication of this book. Library of Congress Cataloging-in-Publication Data Kahn, Lily, author. A grammar of the Eastern European Hasidic Hebrew tale / by Lily Kahn. pages cm. – (Studies in Semitic languages and linguistics ; volume 77) Includes bibliographical references and index. ISBN 978-90-04-28143-1 (hardback : alk. paper) – ISBN 978-90-04-28162-2 (e-book) 1. Hebrew language–Europe, Eastern–Grammar. 2. Hebrew language–Europe, Eastern–History–18th century. 3. Hebrew language–Europe, Eastern–History–19th century. 4. Hasidim–Legends–History and criticism. 5. Hasidic parables–History and criticism. I. Title. PJ4528.K34 2014 492.4'7–dc23 2014032461 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface. issn 0081-8461 isbn 978-90-04-28143-1 (hardback) isbn 978-90-04-28162-2 (e-book) Copyright 2015 by Lily Kahn.
  • (Tiro) Keyboard Manual

    (Tiro) Keyboard Manual

    Version 1.5 keyboardִ manual ת(Biblical Hebrew (Tiroרֹ © John Hudson, 004, 007. For keyboard driver version 1.5 Installation See below for upgrade instructions The installation procedure for this version of the keyboard differs from previous versions, so please review these instructions carefully. The Introduction good news is that the installation is considerably easier. The new ver- This manual and keyboard charts are designed to help you make use of sion includes several different keyboard drivers for use with different Tiro Typework’s Biblical Hebrew keyboard driver (v1.5). This keyboard versions of Windows, and a single setup file that automatically selects driver has been developed to facilitate typing of Biblical texts includ- and installs the appropriate driver for your system configuration. This ing teamin (accents/cantillation marks) and nikudot (vowel points). The new installation procedure also automatically adds the keyboard to your driver works with the Windows 000, XP and Vista operating systems, installed Text Services, removing the need to do this manually. [Instruc- and is being made available for download from the Society of Biblical tions for manual addition of the keyboard to installed services are still Literature website (www.sbl-site.org) as a service to scholars using documented in this manual, since they will be of use in managing such the new SBL Hebrew font. The keyboard layout was developed by John services if you need to disable or re-enable the keyboard drivers. See Hudson, the designer of the SBL Hebrew typeface. ‘Managing keyboards’ on pages 1–13] The keyboard driver can be unin- Note that the keyboard driver can only be installed on Windows 000 stalled using system tools, as documented on page 1, so this version of and later.
  • ROSH HASHANAH TORAH READINGS Chantable English Version with Tropes by Len Fellman August 18, 2018 the Trope Melodies I Used Are from the Book by Jushua R

    ROSH HASHANAH TORAH READINGS Chantable English Version with Tropes by Len Fellman August 18, 2018 the Trope Melodies I Used Are from the Book by Jushua R

    ROSH HASHANAH TORAH READINGS Chantable English version with tropes by Len Fellman August 18, 2018 The trope melodies I used are from the book by Jushua R. Jacobson: CHANTING THE HEBREW BIBLE. Day 1 (Bereishit 21:1-34) R.H. Day 1 - 1st reading 21:1 [Now Adonai] remembered Sara ,[as he had] said. [Thus did]Adonai for Sara what He had promised. 2 [She became pregnant],[and then bore]Sara [to Abraham]a son in his old age, [at the appointed time] which had been mentioned to him by God. 3 And gave Abraham [a name to his son],[who was born to him], whom Sara had borne him [––this name: Isaac]. 4 And circumcised Abraham Isaac his son at eight days old, [just as it was] [final melody:] commanded to him by God. R.H. Day 1 - 2nd reading 5 Abraham was a hundred years old when there was born to him this one: Isaac his son. 6 Then said Sara: Laughter God has made for me; [all who hear of it][will laugh about me]. 7 [And she said]: [Who would have] declared[to Abraham], “She will nurse children–– Sara?” For I have borne him a son in his old age! 8 The child grew and was weaned. [and prepared]Abraham a great drinking-feast on the day on which was weaned Isaac. 9 Once Sara saw [the son of Hagar] [the Egyptian woman], whom Hagar had borne to Abraham , laughing. 10 She said to Abraham: [You must drive away] this slave together with her son. By no means shall inherit the son[of this slave woman]with my son, with Isaac! 11[And it was bad]–[this incident]––in the extreme in the eyes of Abraham because it involved his son.