Misconception of African Americans Essay

Since the beginning of time African Americans have been viewed negatively. We have always been viewed as a threat to society and frowned upon by many races. There are many cliches displayed in the media of what African Americans are supposed to act like. These conclusions cause almost immediate negative feelings from other races and sometimes by our own race. African American females in television shows and movies are often shown as the loud â€Å"ghetto† acting, angry black girl who is always â€Å"telling someone off†. Actor Tyler Perry has been criticized for illustrating African American females as â€Å"big momma†, another negative portrayal of black women. Other times shapely video vixens cause other black females to be portrayed as â€Å"jump-offs† or gold diggers. African American males have even greater judgments to overcome. They are viewed as a menace to society. They are illustrated as wild, angry, dangerous â€Å"gang bangers†. Black men are viewed as absentee fathers or abusive husbands. Although, in some cases, African American males do possess some of these characteristics, there are just as many black men that are positive role models. These ignorant judgments are called stereotypes. A stereotype is defined as â€Å"a widely held but fixed and oversimplified image or idea of a particular type of person or thing†. Stereotypes, in my own words, are judgments blindly made by people who use ignorance as an excuse to be biased against those who are different from them. There are many different types of stereotyping. Racial stereotyping, sexist stereotyping, stereotypes about cultures, and sexual orientation stereotypes are all judgments that can affect one’s life in many ways. Stereotypes are, sadly, made by everyone. Racial stereotyping, however, is the most common type of stereotyping, and can sometimes be dangerous. The Trayvon Martin story, for example, is a situation where stereotyping turned tragic. Trayvon Martin was a young African American boy who was walking from the store with nothing but Skittles and a drink in his pockets. Because of his race, and the stereotype of what black Males are capable of, he was targeted, and tragically killed. There have been many similar cases of dangerous stereotyping. People’s fear of what the media shows we are suited to do, has gotten out of control. Too many of us are dying because of this fear. While many stereotypes do seem to be believable, people like Barack Obama, Michelle Obama, my grandparents, and my mom allow me to realize that not all stereotypes are true.

Hebrew Ehe Eternal Language

HEBREW: THE ETERNAL LANGUAGE WILLIAM CHOMSKY HEBREW : THE ETERNAL LANGUAGE Varda Books 5761 / 2001 skokie, illinois, usa Copyright  © 2001 by Varda Books Original copyright  © 1957 by THE JEWISH PUBLICATION SOCIETY OF AMERICA All Rights Reserved Second Printing, 1958 New ISBN 1-59045-441-3 Library PDFNo part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage retrieval system, except for brief passages in connection with a critical review, without permission in writing from the publisher: Varda Books, 9001 Keating Avenue, Skokie, Illinois, USA Prepared as an ebook by Varda Graphics, Inc. Library of Congress Catalog Card No. : 57? 8140 PRINTED IN THE UNITED STATES OF AMERICA To My Children >Home | TOC | Index PREFACE There has long been need for a book on the origin of the Hebrew language, its struggle for survival in the face of almost insurmountable obstacles, and i ts survival as a spoken vernacular in our own day. I confess to having for many years cherished the hope that it would some day be given me to write this story. At the same time, I shrank from undertaking a task so vast and important, so basic to the Jewish cultural heritage, and involving so many aspects of Jewish life and history.When, therefore, the Zionist Organization of America approached me several years ago with the request that I prepare a pamphlet on the subject, Hebrew, The Story of a Living Language, I allowed myself to be persuaded for the very reason that the discussion would be brief and tentative. Yet some of my friends at once began urging me to expand that pamphlet into a full-sized book, and this is the result. The account is far from exhaustive. It is designed primarily for the intelligent reader rather than for the scholar. In the process of popularization much had to be diluted, omitted or condensed.In many areas the presentation is very sketchy, though, I hope , authentic and accurate. A more comprehensive account will have to await more auspicious circumstances. In the writing of this book I had to resort to various sources of information and to the help of individuals who are expert in certain specific areas, and I herewith wish to pay grateful acknowledgment. I am, of course, primarily indebted to Dr. Solomon Grayzel for his stimulation and encouragement, criticism and advice, in the preparation of this book.My thanks are due to the following individuals for helpful counsel and information: Judah Lapson, Chairman of Hebrew Culture Service Committee for American High Schools and Colleges; A. Leo Oppenheim, Oriental Institute, University of Chicago; Cecil Roth, Oxford vii > Home | TOC | Index viii Preface University, England; E. A. Speiser, Chairman, Department of Oriental Studies, University of Pennsylvania. I also wish to make appreciative acknowledgment of the following publications from which illustrative materials were taken: The He brew Scripts, S. A.Birnbaum; Millon ha-Lashon ha-Ibrit, Eliezer Ben Yehudah; The Field of Yiddish, edited by Uriel Weinreich, Linguistic Circle of New York; Semitic Writing, G. R. Driver, Oxford University Press; A Study of Writing, I. J. Gelb, University of Chicago Press. Recognition is also due to Historische Grammatik der Hebraischen Sprache, Hans Bauer and Pontus Leander, Verlag von Max Niemeyer, which provided a model for the illustration of Branches of the Semitic Languages, on page 22. It is my hope that this volume will stimulate new interest in the Hebrew language among those who know it as well as those who do not.May the story of the ancient tongue prove as fascinating to my readers as it has always been to me. W. C . March 1, 1957 > Home | TOC | Index CONTENTS INTRODUCTION—The Role of Hebrew in Jewish Life, 1 PART I—How the Language Began to Be Spoken CHAPTER 1—Hebrew and the Languages of Mankind, 17 CHAPTER 2—How the Hebrew Language Began, 32 CHAPTER 3—The Early Non-Biblical Sources of Hebrew, 50 PART II—How the Written Language Took Form CHAPTER 4—How the Hebrew Alphabet Originated, 73 CHAPTER 5—How Did the Vowel-System Evolve? 3 CHAPTER 6—How the Study of Hebrew Grammar Began and Developed, 117 CHAPTER 7—How Was the Text of the Hebrew Bible Preserved? 139 PART III—How the Language Was Preserved CHAPTER 8—How Did the Hebrew Language Grow? 157 CHAPTER 9—How the Hebrew Language Has Kept Abreast of Changing Needs, 172 CHAPTER 10—How Hebrew Evolved as a Modern Vernacular, 184 CHAPTER 11—Did Hebrew Ever Die? 206 PART IV—How the Language Meets Modern Needs CHAPTER 12—The Struggle for Revival, 231 CHAPTER 13—Hebrew in America, 245 EPILOGUE—Hebrew for American Jews, 270 Notes and Bibliography, 281 Index, 313 ix gt; Home | TOC | Index > Home | TOC | Index LIST OF ILLUSTRATIONS Page 1. Hittite Hieroglyphic Writing. Courtesy o f I. J. Gelb, A Study of Writing (University of Chicago Press), 1952, page 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Branches of the Semitic Language . . . . . . . . . . . . . Geographical Distribution of the Semitic Languages . . 21 22 23 2. 3. 4. Transcription of the Mesha Stone. Courtesy of I. J. Gelb, A Study of Writing (University of Chicago Press), 1952, page 134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5. Hieroglyphic Inscriptions found in Sinai. Courtesy of G. R. Driver, Semitic Writing (British Academy, London), 1954, page 94 . . . . . . . . . . . . . . . . . . . . . . . Hittite Hieroglyphic Writing. Courtesy of I. J. Gelb, A Study of Writing (University of Chicago Press), 1952, page 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61 75 6. 77 81 7. The Contents of a Mezuzah. An example of hand-written Hebrew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8. Inscriptions from the Sinaitic Peninsu la.Courtesy of G. R. Driver, Semitic Writing (British Academy, London), 1954, page 94 . . . . . . . . . . . . . . . . . . . . . . . From Hebrew to the Latin Alphabets . . . . . . . . . . 83 87 9. 10. Three Vowel Systems: 1. Babylonian; 2. Palestinian; 3. Tiberian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101 11. The Masoretic Text as prepared by the Ben Asher School. Courtesy of S. A. Birnbaum, The Hebrew Scripts, Fasc. 2, page 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 12. A Page from the Rabbinic Bible . . . . . . . . . . . . . 151 xi > Home | TOC | Index xii List of Illustrations Between pp. 242 and 243 13. Hebrew Calendar from Gezer. Courtesy of S. A. Birnbaum, The Hebrew Scripts, no. 2 14. Sinaitic Writing. Courtesy of G. R. Driver, Semitic Writing (British Academy, London), 1954, pl. 38 15. The Siloam Inscription. Courtesy of S. A. Birnbaum, The Hebrew Scripts, no. 14 16. The Mesha Stone. Courtesy of The Louvre, Paris 17. Lachish O straca. Courtesy of S. A. Birnbaum, The Hebrew Scripts, nos. 23, 24 18. Coins of the Second Commonwealth.Courtesy of S. A. Birnbaum, The Hebrew Scripts, nos. 56, 58, 61 19. Stamps of Modern Israel 20. The Nash Papyrus. Courtesy of Cambridge University Library 21. An Aramaic and Yiddish Version of Had Gadya. Courtesy of The Field of Yiddish: Studies in Yiddish Language, Folklore and Literature Published on the Occasion of the Bicentennial of Columbia University, ed. by Uriel Weinreich, Linguistic Circle of New York, 1954 22. Eliezer Ben Yehudah. Courtesy of Millon ha-Lashon ha-lbrit > Home | TOC | Index HEBREW: THE ETERNAL LANGUAGE >Home | TOC | Index > Home | TOC | Index INTRODUCTION THE ROLE OF HEBREW IN JEWISH LIFE Hebrew as a Modern Vernacular Barely a decade or two ago there were people who maintained that Hebrew was not a living language. Now, the â€Å"sacred language† of the past is the daily vernacular of hundreds of thousands of Jews in Israel. There the language liv es in the mouths of school children, bootblacks, busmen, cab drivers, cabaret singers, lawyers, doctors and officials, of the religious, irreligious and anti-religious—indeed, of everyone.The thick horizontal strokes and thin verticals of the Hebrew alphabet are blazoned all over the country on posters, advertising signs, stamps and coins; on highways, shops, stores and hotels. Hebrew slang, colloquialisms and even curses are freely coined; while the Hebrew Language Academy (formerly, Vaad haLashon), composed of outstanding scholars and writers and sponsored by the Israel government, is vigilantly on guard against the intrusion of any solecisms or barbarisms that might impair the purity of the language.From time to time, moreover, this Academy publishes lists of technical terms covering every branch and aspect of science, industry, technology and the like: some ten thousand new words have gained currency since the establishment of the State of Israel. At least four theatrical companies offer regular performances—all, of course, in Hebrew. Thou1 > Home | TOC | Index 2 Hebrew: The Eternal Language sands of books, magazines, newspapers and brochures on every conceivable topic are in daily circulation.Close to two hundred periodicals are published there in Hebrew, including fifteen dailies and the rest weeklies, monthlies, quarterlies and annuals. Hebrew books are published in Israel at the rate of more than three a day. The air waves of Israel vibrate to the rhythm of the classical tongue. Outside of Israel, the most significant center of Hebrew culture is America. The language is read, understood and spoken by thousands of American Jews. There are Hebrew periodicals of popular as well as scholarly character; Hebrew books, fictional and scientific; Hebrew language instruction on elementary and college level.Schools, camps and clubs encourage the speaking of Hebrew. Can there be any question as to the vitality of the Hebrew language? None of the mode rn attempts to revive old languages, such as Gaelic, Welsh and Indi, can boast of anything approximating the progress made by Hebrew. Yet the Irish, Welsh and Indians have been rooted on their own soil and are free from political, physical and economic difficulties with which the young struggling Jewish community in Israel has had to cope.Sources of Vitality of the Hebrew Language How was the Hebrew language able to exist and function as an effective instrument of creative self-expression and intercommunication for about two thousand years, without such an essential ingredient for survival as a state or territory? How could Hebrew retain its vitality and elasticity over such a long period of time in the face of such adverse conditions? The answer to these questions may be discovered by considering the unique character of Judaism and its relation to the Hebrew language.Hebrew has not been a denationalized universal tongue, the medium of a specific religion, in the sense that Latin ha s been the official language of the Roman Catholic Church. Nor has it been merely a folk tongue like other living languages. As a matter of fact, it has persisted as a living lan- > Home | TOC | Index The Role of Hebrew in Jewish Life 3 guage for many centuries after it had ceased to be a spoken vernacular in the accepted sense of the term, as will be demonstrated in a later chapter in this volume.Hebrew has been the sacred language of the Jewish people—the language of its religion, culture and civilization. It has been, in sum, the language of Judaism and intimately identified with the national and religious experiences of the Jewish people throughout the generations. The Jewish people can no more be dissociated from Hebrew than they can be dissociated from their own spiritual identity—Judaism. Relationship between Language and Culture An analysis of the nature of language and of Judaism may help to clarify this point.Language is not merely a means of expression and c ommunication; it is an instrument of experiencing, thinking and feeling, as well as a means of self-expression and personal growth. In investigating the origin of language and â€Å"after tracing back its history as far as we can, we see that the earliest language was anything but intellectual, that it was indeed a sort of half-way house between singing and speech with long almost conglomerations of sounds, which served rather as an outlet for intense feelings than for an intelligible expression of them . . †1 Indeed, even in modern days language is employed â€Å"by children (and often by grown people), not so much to formulate and express thoughts as to give vent to feelings . . . †2 Our ideas and experiences are not independent of language; they are all integral parts of the same pattern, the warp and woof of the same texture. We do not first have thoughts, ideas, feelings and then put them into a verbal framework. We think in words, by means of words. Language and experience are inextricably interwoven, and the awareness of one awakens the other.Words and idioms are as indispensable to our thoughts and experiences as are colors and tints to a painting. Our personality matures and develops through language and by our use of it. Defective linguistic growth is known to go hand in > Home | TOC | Index 4 Hebrew: The Eternal Language hand with stunted intellectual and emotional development. Deaf and dumb people are, as a rule, intellectually retarded and, in some degree, even callous, unless given means of adequate communication.What is true of language in relation to individual growth is equally true in the case of the cultural growth and development of a people. Indeed, students of language have come to recognize that the experiences of a group, its mental and emotional habits, its modes of thoughts and attitudes are registered and reflected in the words and idioms of the group’s language. Thus, for example, the word shalom, usually render ed by â€Å"peace,† has in effect little in common with its English equivalent. Shalom does not have the passive, even negative, connotation of the word â€Å"peace. It does not mean merely the absence of strife. It is pregnant with positive, active and energetic meaning and association. It connotes totality, health, wholesomeness, harmony, success, the completeness and richness of living in an integrated social milieu. When people meet or part they wish each other shalom, or they inquire about each other’s shalom. Similarly, the Hebrew words ruah (spirit) and nefesh (soul) do not have the implications of a disembodiment, such as are indicated by their English equivalents. There is no dichotomy in the Hebrew mind between body and spirit or soul.One is not the antithesis of the other. These Hebrew words have dynamic, life-giving and motor-urgent connotations. Every living being has a ruah, even the beast possesses a ruah (Ecclesiastes 3. 21). The same is true of the sy nonym nefesh, which is generally rendered by â€Å"soul. † But nefesh, too, is the property of all living beings (Job 12. 10), including the beast (Proverbs 12. 10). Even the netherworld has a nefesh (Isaiah 5. 14). Furthermore, every living creature, man as well as animal, is designated as nefesh (Genesis 1. 0, 21, 24, 12. 5, 14. 21, etc. ). Both nefesh and ruah often signify strength and vigor, both in a material and a spiritual sense. Voracious dogs are said to possess a strong nefesh (Isaiah 56. 11); and the horses of Egypt, the prophet warns, are weak: they are â€Å"flesh and no ruah† (ibid. , 31. 3). > Home | TOC | Index The Role of Hebrew in Jewish Life 5 There is likewise a far cry between the Hebrew word tzedakah (from the stem tzadak, to be just or righteous), with its implications of social justice, and the English word â€Å"charity. In the case of â€Å"charity† the recipient sees himself beholden to the donor, whose action is voluntary. Tzedakah, on the other hand, has to be performed as a matter of obligation and the recipient is in no way indebted to the donor. The needy have a right to tzedakah, while those possessing means have a duty to give it. Indeed, even a poor person who receives tzedakah must in turn give tzedakah (Gittin 7b). There is, likewise, a wide semantic gulf between the Hebrew rahamim or rahmanut and the English equivalent â€Å"pity† or â€Å"mercy. The Hebrew word connotes love, family feeling (see Genesis 43. 30, etc. ), even motherliness, since it is related to rehem (mother’s womb) of the same stem. None of these connotations is implied in the English equivalents. Similarly, the richly meaningful and historically hallowed implications of the Hebrew torah are totally absent in the English equivalent â€Å"law. † The Hebrew term torah embraces the totality of Jewish creative labor throughout the ages. Just as inadequate is the English translation â€Å"commandment† for the Hebrew mitzvah.In one of his hasidic3 stories, the Hebrew writer Yehudah Steinberg depicts a hasid expressing astonishment at the ignorance and stupidity of the resha‘im (the wicked or the disbelievers ). The main motive for committing wicked deeds, reasons the hasid, is the search and pursuit of pleasure and enjoyment. But is any greater pleasure or joy conceivable than that of performing a mitzvah? Hence, he continues, if the resha‘im were sufficiently wise to realize this, they would abandon their wickedness and would all become tzaddikim (righteous or strictly observant Jews), just for their pleasure’s sake.This type of reasoning was not unique among traditional Jews. Simhah shel mitzvah, the joy of performing a mitzvah, constituted an integral element in the pattern of the Jewish way of life. To be sure, the word mitzvah originally meant no more than a command in the accepted sense. But the specific reli- > Home | TOC | Index 6 Hebrew: The Eternal Language g ious experiences of the Jewish people, their feeling of exultation in the performance of religious responsibilities, invested this word with a cluster of associations and connotations not originally inherent in it.Is it conceivable that one could get a thrill out of performing a mitzvah if it were merely a â€Å"commandment†? Every language, including English, has a stock of words which are charged with the emotional and intellectual experiences of the people employing it. To illustrate, within our own experiences, the English word â€Å"fireside† came to assume a new connotation as a result of listening to the fireside chats inaugurated by the late president, Franklin D. Roosevelt.Similarly, the word â€Å"filibuster,† originally signifying a freebooter or pirate, is now employed in the United States in the sense of hindering legislation by means of long speeches or other parliamentary tricks. One may also add, as examples, such expressions as â€Å"go to bat, † â€Å"strike out† and the like. The richer and the more intense the historical experiences of a people, the greater is the number of such words in its language and the more emotionally charged they are. When translated into another language, they become devitalized and almost meaningless.Such words are not mere linguistic units; they are cultural deposits. But they cannot be transmitted in isolation. They take on their meaning and gain in richness of association and connotation only through the context of experience. In the past some Hebrew words and expressions survived in the vernacular of the people long after the Hebrew language had ceased to be popularly spoken. They were kept alive by the intimate contact which the majority of the people continued to maintain with the Hebrew literary sources and by the persistence of Jewish forms of living and habits of thinking.Furthermore, one can readily quote a host of expressions and idioms which, though composed of words i n the vernacular, encase, in effect, Hebraic thought-patterns. It would seem that as long as the Jews were rooted in their traditional patterns of life, they were sensitive to the inadequacy of the vernacular in expressing and conveying the emotionally charged meaning > Home | TOC | Index The Role of Hebrew in Jewish Life 7 of certain Hebrew words. They therefore persisted either in retaining the original words and expressions, or in investing the Hebraic mental pattern or idiom with the garb of the vernacular.In this manner a great many words and expressions, as well as idioms, found their way into the various vernaculars employed by the Jews throughout the history of their dispersion. Such dialects arose as Judaeo-Greek, Judaeo-Arabic, JudaeoPersian and the like. The best known of these dialects, surviving to this day and incorporating a considerable proportion of these Hebraic elements, are Ladino, a Judaeo-Spanish dialect employed by the Jews in the Balkan States and Morocco, an d, especially, Yiddish.At present, however, especially in this country, Jewish patterns of life no longer provide a suitable functional context for these words and expressions. The distinctive features of the Jewish climate characteristic of traditional Jewish ghettos, especially those of Eastern Europe, have almost completely disappeared. The specific vocabularies and idioms of Jewish life no longer function; they have been translated into English equivalents. Yamim nora’im are High Holy Days, a siddur is a prayerbook, a mahzor is a High Holy day or Festival prayerbook.Yom tov has been replaced by holiday. Such traditional Hebrew terms as hazzan (cantor), shammash (sexton),’aron kodesh (holy ark), menorah (candelabrum), sefer torah (scroll of the Torah), gabbai (an elder in the synagogue), etc. , once commonly employed, have fallen into desuetude. A good Jew is no longer mekayyem a mitzvah, or is a shomer shabbat. Instead, he is performing a command or good deed and i s a Sabbath observer. He does not drink le-hayyim (to life or health); he drinks to happy days, and so on.The contact with the literary Hebraic sources remains, therefore, the only avenue to these cultural deposits. The Meaning of Judaism The meaning of the terms â€Å"Jews† and â€Å"Judaism† has, likewise, been a source of confused thinking. Are the Jews a race, > Home | TOC | Index 8 Hebrew: The Eternal Language a nation, a religious group, or what? Is Judaism only a body of beliefs and practices, or of nationalistic symbols and slogans, or of cultural ideas and literary compilations, such as could be conveyed by one linguistic vehicle or another?Much futile argumentation relative to these matters may be found in our recent literature. The disputants seem to ignore the fact that a feeling of kinship exists among Jews of all â€Å"races† and colors, of all parts of the world, regardless of whether they are orthodox, reform or even atheistic. To be sure, some o r all of the elements mentioned above may be found in the Jewish group or in Judaism, as the case may be, not in an additive sense, but rather in an integrative or chemical sense.Hence, the whole is not like any of the parts, just as common salt is not in the least like the sodium and chlorine of which it is compounded; or just as water is nothing like its elements, oxygen and hydrogen, of which it is a compound. The compound ABC is larger than the sum of the parts and different in character from each of them as a result of their integration and reciprocal influence. In such a compound the individual component elements are changed and modified. Removing one of these elements or substituting one for another will destroy or change the whole compound.All this is equally true of the cultural, national and religious elements that make up Judaism. Jewish religion is, in effect, a distinctive, dynamic life-pattern, constantly and progressively adapting itself to changing needs and circumst ances; it is accordingly intimately bound up with the Jewish people, their history, culture and civilization. It is in this vein that Judah Halevi interprets the very first Commandment, where the Lord is referred to as â€Å"thy God, who brought thee out of the land of Egypt,† and not as the God who created the universe and humanity.This purports to emphasize, Halevi asserts, the close identification of the Torah with the Jewish people and their historical experiences. 4 It is significant that neither biblical nor mishnaic Hebrew possesses a term for either â€Å"religion† or â€Å"Judaism. † To this day > Home | TOC | Index The Role of Hebrew in Jewish Life 9 no specific term for â€Å"religion† is to be found in Hebrew, while the concept â€Å"Judaism† (Greek Judaismos) stems from alien soil. It was invented by the Jews of the Hellenistic Diaspora to indicate the contrast between their faith, or way of life, and â€Å"Hellenism† (Hellenism os). The Hebrew term for this concept (yahadut) was probably coined by Rashi (1040–1105). The traditional term for this concept, employed in the Bible and in the Talmud, is â€Å"Torah. † Now this term, as has been said, embraces the totality of Jewish beliefs and practices, ideals and ideas, in fact, all the products of the Jewish creative genius through the centuries. â€Å"The Commandments,† according to one source, â€Å"imply all that is included in the Bible, the Mishnah, the Talmud, whether legal or homiletic in character.In fact, any interpretation which at any time a faithful student is likely to offer before his teacher was already presented to Moses on Mount Sinai. †6 When the rabbis were in doubt about the legality of certain rituals and practices, they would say: â€Å"Go and see how the people conduct themselves. †7 The conduct of the people in a normal traditional environment served as a guide for establishing and codifying certain l aws and rituals; indeed â€Å"a custom may nullify a law. †8 No religion in the accepted sense of this term would permit such latitude.Significantly, the Hebrew term for law, whether ritual, ethical, criminal, or civil, is halakhah, a word which signifies â€Å"conduct. † Peculiar historical circumstances, the analysis of which is outside our province, have operated in the case of the Jewish people in such a manner as to merge race, nationality, culture and religion into a composite unit, which is articulated in a distinctive language, with the result of modifying the individual characteristics of each of the components. Hence, the laws applying to each of them in isolation will not apply to any or all of them in integration.Thus, although Christianity may continue to function without a distinctive language, the Jewish religion cannot do so, because it is too intimately fused with elements of race, nationality and culture, all of which are in turn rooted in the Hebrew language. It is inconceivable that any of the > Home | TOC | Index 10 Hebrew: The Eternal Language traditional Jewish prayers, in translation, could evoke the same historical associations, cultural allusions and national memories, as they do in the original Hebrew. Because Jews of old wanted those associations they continued to pray in Hebrew and study their literary sources in Hebrew.They preserved the language and the language preserved them. Hebrew as the Language of Judaism In sum, Judaism may be defined as the ongoing historical experience of the Jewish people, in which are compounded religious, national and cultural elements. This unique historical experience has been articulated in distinctive words and idioms of the Hebrew language, with which it has become inextricably blended. Disassociate this historical experience from the Hebrew language, and the result is a pale, anemic reflection, a dilution and sometimes even an adulteration of the original experience.Indeed, some Je wish scholars maintained that the deviations of Christianity from Judaism may be directly traceable to the translations of the Bible into Greek. The original Hebrew words took on, in the Greek translation, connotations which were not intended by the Hebrew authors, with the result that they suggested views and ideas entirely alien to the Jewish spirit. One of the many glaring examples is the origin of the virgin-birth dogma in Christianity, a concept which was associated with the mistranslation of the word ‘almah (Isaiah 7. 14).In Hebrew the word merely means â€Å"young woman†; in the Greek translation it was rendered by parthenos which means â€Å"virgin. † Another example is the word ruah, which in the Greek translation connoted the un-Jewish concept of spirit-versus-body. In the course of their long and rich history, the Jewish people have gone through intensive intellectual and emotional experiences. They have experimented with life and its problems; problem s of the relationship of man to man, of man to God, problems of human destiny and of the impact of cosmic forces upon mankind. They have known joys and suffering, hope and despair.They have given voice to all these experi- > Home | TOC | Index The Role of Hebrew in Jewish Life 11 ences in their own distinctive Hebrew idiom. Language and experience have become intertwined so that one cannot be fully mastered without the other. Who can render in suitable translation the overtones, the cluster of associations and allusions attached to such expressions as shema‘ yisrael, kiddush ha-shem, hillul ha-shem, mesirut nefesh, and a host of others? It cannot be done. Yet such expressions symbolize the warp and woof of our historical religious and national experiences.These expressions stir in every conscious Jew feelings and images such as could never be evoked in any other language. In the words of Shema‘ Yisrael, for example, we hear echoes and reverberations of the agonized cries of our martyrs from the days of Akiba down to the â€Å"rebels† of the Warsaw Ghetto. In comparison the English equivalent, â€Å"Hear, O Israel,† sounds flat and insipid. Similarly, the terms kiddush ha-Shem (sanctification of the Name) and hillul ha-Shem (profanation of the Name) are the obverse and reverse of a concept which epitomizes Jewish martyrology throughout the ages.This concept has been a mainspring of traditional Jewish conduct, by word or act, with the view of hallowing God’s name, even at the risk of death, through proper conduct and avoiding deeds which might profane the name of God. The term mesirut nefesh, likewise, connotes the idea of self-sacrifice and readiness to devote one’s life to an ideal. The English equivalents of these terms fail completely to convey even a shade of the meaning of these repositories of Jewish experiences. Language is, of course, the symbol of meaning, or the expression of ideas by means of articulate sounds or graphic representations of these sounds.Yet, meaning is not inherent in the sounds or the words, but rather in our personal and group experiences which are fused with the particular words. In themselves words have no meanings; it is our reactions to them or our experiences with them that lend them their meaning. What the words â€Å"mean† or convey to us depends on the nature, extent and intensity of our experiences, direct or vicarious, with > Home | TOC | Index 12 Hebrew: The Eternal Language them. The word â€Å"democracy,† for example, means one thing to an American, and something entirely different to a Russian communist.The term â€Å"crusade† awakens in the minds of Jews clusters of historical memories and associations totally at variance with those in the minds of Christian peoples. Words are set in the orbit of the experience of the people employing them. When transposed from one experiential orbit into another by means of translation or borrowing, t he words change their â€Å"meaning. † Sometimes our experiences are blended and associated with specific forms of the word, with its particular pronunciation or configuration, and only these forms will convey to us meaning to its fullest extent.A radical change in the form, even of the same word, such as a difference of pronunciation or spelling, may at the outset fail to evoke our experiences associated with the particular word. Hence there is often resistance to spelling reforms or to changes in pronunciation, as for example, in the case of Hebrew, from Ashkenazic to Sephardic, and vice versa. An attempt by Itamar Ben Avi and others, several years ago, to change the Hebrew to Latin script proved abortive in the face of serious opposition. It should therefore be clear that language cannot be taken as a sort of currency or medium of exchange.Words in one language cannot be rendered by their equivalents in another language without losing something vitally and essentially pecu liar to the mentality and genius of the people employing the tongue. It is a delusion to assume that one can fully understand the essence of Judaism in any language but Hebrew. As indicated previously, one cannot get the pristine and genuine message of the Bible in a translation, however effectively executed. Our Sages likened the day on which the Bible was translated into Greek to the day when the Golden Calf was made, â€Å"for the Torah does not lend itself to an adequate translation. Dr. Max L. Margolis, editor of the Jewish Publication Society Bible translation, asserted: â€Å"It frequently happens that the translator, vainly seeking an equivalent for a Hebrew word or phrase, > Home | TOC | Index The Role of Hebrew in Jewish Life 13 realizes that translation deals not so much with words as with civilizations. † Consequently, some of the most significant and indispensable sources of Judaism must remain in a certain sense â€Å"sealed books† to those who do not kn ow Hebrew.The wisdom of the Sages, the poetry of Ibn Gabirol, Judah Halevi, Bialik and Chernichovski; or the prose of Mendele, Peretz and Agnon can never be rendered adequately in English or any other language. Nearly every word, every turn of expression or locution employed by these masters of Hebrew literature, springs from the bed-rock of Jewish experiences, literary sources and Jewish folklore, and stirs within us memories, associations and images, such as no translations, however artistically done, can duplicate. > Home | TOC | Index > Home | TOC | IndexART PART ONE How the Language Began to Be Spoken > Home | TOC | Index > Home | TOC | Index CHAPTER ONE HEBREW AND THE LANGUAGES OF MANKIND Ancient Attempts to Identify the Original Language How many languages are there in the world? How did these languages arise? Did they evolve from one primeval language, or are they to be traced to several basic languages? What was this primeval language, or which were the basic languages? The se questions have attracted wide attention among the inquisitive minds of the ancients as well as of modern scholars.The Greek historian Herodotus reports an experiment conducted by Psammetichus, king of Egypt (sixth century B. C. E. ), with the object of discovering what race of men was first created or evolved. He took two newborn babes, haphazardly selected, and placed them in the charge of a goatherd with strict instructions to bring them up on goat’s milk and to isolate them from any human contacts, so that no word of human speech might reach their ears. In this manner, the king hoped, the children would eventually yield to the promptings of nature and break out into human speech representing the primeval language of the original human race.The experiment succeeded, according to Herodotus. One day, after two years had passed, as the 17 > Home | TOC | Index 18 Hebrew: The Eternal Language goatherd opened the door of the lonely hut to serve the children their daily portion of milk, they cried out â€Å"Bekos! † and held out their hands. The goatherd reported this to the king, and upon investigation the king discovered that bekos was the Phrygian word for bread. He thereupon concluded that the Phrygians were the first race of men.The story bears, of course, the earmarks of pure racial propaganda. It is calculated to demonstrate the superiority of the Grecian race, the kinsmen of the Phrygians according to Greek tradition, by attributing to them a higher rank in antiquity than that of the Egyptians. But this experiment was not unique. Similar experiments are said to have been conducted in later ages: by the Mongol emperor Akbar Khan (sixteenth century), the German emperor Frederick the Second (thirteenth century), and King James IV of Scotland (fifteenth century).The last-named is reported to have shut two infants up with a dumb woman on the island of Inchkeith and ordered them kept there until they were old enough to speak perfectly. These chil dren are said by some to have spoken a pure Hebrew, although the chronicler himself entertained some doubts on the subject. Hebrew—the Mother of Languages There was, indeed, a time when Jews as well as Christians believed that all the languages of mankind derived from Hebrew, the language spoken by Adam and Eve in the Garden of Eden. This is, of course, to be inferred from the biblical accounts.Thus Eve was called Hawwah â€Å"because she was the mother of all living† (hai, Genesis 3. 20). Similarly, the woman was called ishshah â€Å"because she was taken out of man† (ish, ibid. , 2. 23). 1 In no other language besides Hebrew, the rabbis argued, do we find the terms for man and woman derived from the same root. The Hebrew language, it is therefore to be assumed according to them, was created simultaneously with the world and was the language employed by God in his conversations with Adam and Eve. 2 When Abraham was born, all > Home | TOC | Index Hebrew and the Languages of Mankind 19 he dignitaries of Nimrod’s court wanted to destroy him, says an old midrashic account, and he was hidden in a cave for thirteen years. When he came out of the cave he spoke Hebrew. 3 â€Å"It (Hebrew) is, according to tradition, the language in which God spoke to Adam and Eve and in which they spoke between themselves† (Judah Halevi). This traditional view is reiterated time and again during the Middle Ages and later by both Jews and non-Jews. Among the theses offered by the first class of Harvard graduates in 1642 was one entitled Hebrea est Linguarum Mater (Hebrew is the mother of the languages).Non-Jewish sources resorted to all sorts of whimsical etymologies to prove that the origin of European languages is to be found in Hebrew. 4 In his introduction to the Pentateuch, Moses Mendelssohn restates the view of the primacy of Hebrew and attempts to adduce additional proof in its corroboration. It was only after the fiasco of the Tower of Babel, according to the biblical tradition, that â€Å"the Lord did there confound the languages of the earth; and from thence did the Lord scatter them abroad upon the face of all the earth† (Genesis 11. ). Thus, says rabbinic tradition, evolved the languages of mankind, numbering seventy-two (or seventy), twentytwo of which were spoken by the descendants of Japheth, twenty-four by the children of Ham, and twenty-six by the children of Shem. 5 Modern Studies of Indo-European Languages Toward the end of the eighteenth century the study of linguistic science was given strong impetus by the discovery of Sanskrit and the recognition of the relationship of this language to Greek and Latin. It was then and during the major part of the ineteenth century that the Aryan or Indo-European languages were identified and subjected to careful study and scrutiny. No one knows how many languages there are in the world. They certainly can be counted in the thousands. Many of them > Home | TOC | Ind ex 20 Hebrew: The Eternal Language are unrecorded in writing and may disappear without leaving a trace, as many unrecorded languages have undoubtedly disappeared already, while others are known from very scanty records. The majority of the languages of the world are probably those which have never been committed to writing by any of their native speakers.The most thoroughly investigated language family is the IndoEuropean. This family includes such languages, and language groups, as Sanskrit, Latin, Greek, Armenian, Albanese, Celtic, Slavic, Baltic and Germanic. The Germanic group, to which English belongs, is probably the most widely employed, and English is now the most widespread of all languages in the world. However, the language which is known to have retained the greatest number of original forms of the Germanic dialect is Icelandic, a language spoken today by about 100,000 persons.Similarly, Lithuanian, one of the two surviving languages of the Baltic branch, spoken by sever al million people who live on the borders of Prussia and Russia, is said to have â€Å"preserved many of the forms of Indo-European speech in a less corrupted condition than any of its European cogeners, aye, than any dialect of the entire family which is not at least two thousand years older†6 All these language groups have been identified as divergent forms of a single prehistoric language, hypothetically named Primitive Indo-European.No records of this primitive language are available, but this may be a mere historic accident. The oldest known member, or near relation, of this family is an extinct language, spoken by the Hittites, a people widely mentioned in the Bible and even regarded by the prophet Ezekiel as among the ancestors of the Hebrew people (Ezekiel 16. 3, 45). The available documents in that language already deciphered are written in a form of the cuneiform syllabary—a wedge-like form of characters having syllabic rather than alphabetic value. These doc uments date back to about the fifteenth century B.C. E. Other Hittite documents, written in hieroglyphic script, have already been virtually deciphered. > Home | TOC | Index Hebrew and the Languages of Mankind 21 Hittite Hieroglyphic Writing From I. J. Gelb, A Study of Writing (University of Chicago Press), 1952, page 83. Semitic Languages The language family which concerns us most at this time is that designated since 1781 as Semitic. The origin of this designation is the genealogical record of Genesis 10. 21–31, according to which the peoples employing these languages were descendants of Shem, son of Noah.These peoples occupied a territory extending from the Mediterranean to the other side of the Euphrates up to the Tigris, or Mesopotamia, and from the mountains of Armenia to the southern coast of Arabia. Through conquests and migrations these languages spread also to parts of Africa and Europe. The Canaanites (Phoenicians, etc. , Genesis 10. 15–20) are traced in the Bible back to Ham, probably on account of their being a mixed race and also because, owing to their paganism, they were regarded with contempt by the biblical writers. However, their language is clearly a branch of the Semitic family, and the prophet Isaiah (19. 8) refers to > Home | TOC | Index 22 Hebrew: The Eternal Language Branches of the Semitic Language > Home | TOC | Index Hebrew and the Languages of Mankind 23 Geographical Distribution of the Semitic Languages > Home | TOC | Index 24 Hebrew: The Eternal Language Hebrew as the language of Canaan (sefat Canaan). Most of these languages are now dead, some having left important literary legacies. The only languages of this family still spoken, besides Hebrew, are: Arabic, Ethiopic, and, to a limited extent, Syriac or Aramaic.The Semitic languages are generally divided into the following branches: A. East Semitic: Assyrian-Babylonian or Akkadian. This language is known now from inscriptions on stone and clay, in cuneiform writin g, dating back to about 2500 B. C. E. In this language were written the Code of Hammurabi (around 1800 B. C. E. ), the Amarna letters (1400 B. C. E. ) and other important documents. It was at one time widely in vogue in the Orient in official circles. It was there a sort of lingua franca, an international language. Later, around the middle of the first half in the last millennium B.C. E. , it was superseded by Aramaic. B. Northwest Semitic 1. Aramaic Branch. a. Eastern Aramaic or Syriac, of which the language of the Babylonian Talmud is a Jewish modification. b. Palestinian or Western Aramaic, which is represented by portions of the Palestinian Gemara and the Targumim (Bible translations generally included in the traditional Jewish editions of the Bible). The Aramaic portions of the Bible may also belong in this category, although some modern scholars challenge the possibility of establishing the local identity of these portions.At that early period, when these documents were writte n, no distinction between Eastern and Western Aramaic existed, according to these scholars. The oldest documents in the Aramaic language date from the eighth century B. C. E. A few centuries later, especially around > Home | TOC | Index Hebrew and the Languages of Mankind 25 the beginning of the Christian Era, Aramaic gained wide currency over large tracts of Western Asia, superseding several languages, among them Assyrian, and to a considerable extent also Hebrew.The theory held by some Jewish and non-Jewish scholars that Aramaic had completely displaced Hebrew is without any foundation and has been effectively disproved. But Aramaic undoubtedly exercised a tremendous influence on the evolution of the Hebrew language, and left its impress upon it. For about a millennium (from about 700 B. C. E. to around 650 C. E. ) Aramaic was employed as the official language of the Near East, until it was replaced by Arabic as one result of the Mohammedan conquests (of the seventh century C. E. ). When Assyria conquered the Aramean states and incorporated them into its empire, it adopted the language of the anquished. The spread of this language was facilitated especially by the Persian Empire which flourished during the fifth to third centuries B. C. E. The imperial policy of Persia was generally favorable to the preservation of the national mores and culture of its subject peoples. The Persian chancery accordingly chose to correspond with the provinces of Western Asia in their own peculiar dialect, Aramaic. Aramaic is still spoken by a few thousand Syrian Christians and Jews in Kurdistan, and various other isolated localities in the Orient on the borders of Persia, Iraq, Turkey and in Syria near Damascus.A considerable number of the Aramaic-speaking Kurdish Jews have recently immigrated into Israel. 2. Middle Semitic or Canaanite Branch. a. Moabitic, known especially from the famous inscription of King Mesha, ninth century B. C. E. The character and significance of this inscription will be discussed in a subsequent chapter. b. Phoenician, the language spoken in Phoenicia, as well as in the Phoenician colony of Carthage in North Africa, close to the present site of Tunis. The Phoenicians continued to identify themselves as Canaanites down to the Roman period.Its oldest known inscriptions are of the > Home | TOC | Index 26 Hebrew: The Eternal Language twelfth or fourteenth century before the Christian Era. Around the early part of the first millennium B. C. E. , Phoenician enjoyed the status of an international language in Syria and nearby coastal Asia Minor, until it was replaced by Aramaic by the end of the eighth century. It continued to flourish in Carthage until several centuries into the Christian Era, and was still spoken in the time of Augustine in the fifth century C. E. c.Hebrew. The oldest portions of the Hebrew Bible probably date back to about 1300 B. C. E. , and the language has never ceased to be employed in most Jewish localities as a literary medium, as well as for purposes of written (if not spoken) intercommunication. In oral use it has been restricted largely to houses of worship and study, although there is ample evidence to prove that even for conversational purposes oral Hebrew has been employed, in a limited degree and in certain localities, throughout the history of the Jewish people.Furthermore, many words and expressions dealing with intimate personal and national experiences have been incorporated into the various languages spoken by the Jewish people in the lands of their dispersion. Similarly, many Hebrew idioms have infiltrated, in translated forms, into the various Jewish dialects, such as Yiddish and Ladino (a Judaeo-Spanish dialect), and have persisted there to this day. In modern times the vitality and adaptability of the Hebrew language have been demonstrated to a remarkable degree, as a spoken language in Israel, and in many Jewish communities outside of Israel. . Ugaritic. A vast and signif icant literature has been > Home | TOC | Index Hebrew and the Languages of Mankind 27 unearthed since 1930, shedding much light on biblical literature and language, in modern Ras Shamra, on the coast of Syria, opposite Cyprus. This Canaanitic literature was written in an alphabetic cuneiform script, indicating consonants and even some vowels. It contains epic poems typical of ancient Canaanite religion and civilization during the Late Bronze Age, when Ras Shamra was the site of Ugarit, the wealthiest Canaanite city.In language and style, this literature resembles to a remarkable degree the poetic portions of the Bible. Biblical literature and language must have been influenced tremendously by the highly developed culture and civilization of Ugarit. 3. South Semitic. a. Arabic and its various dialects. The earliest records of Arabic are of the third century B. C. E. Since the seventh century C. E. the territory of the language has extended, as a result of the Mohammedan conquests, to embrace large tracts of Asia and Africa. It is now in oral and written use by nearly forty millions of eople, besides serving as the sacred and official language of Islam. b. Ethiopic and its dialects. This language is used on the east coast of Africa (Abyssinia). It emerged into the light of history towards the beginning of the fourth century C. E. , immediately after the conversion of the Abyssinian Kingdom to Christianity. The language is still used in Abyssinia in modern dialects. Uniformity vs. Diversity in Languages Attempts were made by students of language to discern relationships between the Indo-European and the Semitic lan- gt; Home | TOC | Index 28 Hebrew: The Eternal Language guages. These attempts stem from the assumption that both these language families evolved from the same parental stock. In proof of this assumption scholars adduce the examples of the Hebrew banah (built) and the Latin pono (compare English â€Å"exponent,† â€Å"expound†); also baâ €˜ar and Greek pyr from which originate the English â€Å"pyre,† â€Å"pyro-,† and â€Å"fire†; Hebrew yayin (wine), Greek oinos, Latin vinum, Arabic waynun; Hebrew sheba, Sanskrit saptan, Latin septem, English â€Å"seven. A medieval Jewish scholar collected over two thousand Hebrew words, which, in his opinion, were the basis of a similar number of words in Latin, Greek and Italian. 7 Such attempts are now largely discredited. If there is a relationship between the two language families, and there may be, the available evidence is inadequate and inconclusive. Mutual borrowing and mere accident may account for these relationships. The division of languages is, according to biblical tradition, a curse or punishment inflicted upon mankind for the daring attempt of the people of Shinar to erect there â€Å"a tower, with its top in heaven† (Genesis 11).To this day the multiplicity of languages is viewed by some people as an affliction responsible for mis understanding and dissension among individuals, groups and nations. If people spoke a common language, it is held, discords would disappear, wars would be eliminated, peace and good will would reign in the world. Unsuccessful attempts have accordingly been made to devise a universal language, or to urge the adoption of one of the most widespread languages as a common language. That the adoption of a common language will serve as an effective instrumentality of peace is highly questionable.History can record many wars among peoples employing the same language. But it is a matter of grave doubt whether the adoption of a common language is feasible. Even if the peoples of the world would consent to adopt such a language, it would in the course of time split up into various, mutually alien languages and dialects. We may note, as an illustration, the tendency of American English to deviate in its development, both > Home | TOC | Index Hebrew and the Languages of Mankind 29 in idiom and v ocabulary, from British English.Even in the same country the people of certain generations find it difficult or impossible to understand the language of their ancestors several generations back. It may, incidentally, be seriously questioned whether the adoption of a common language would be desirable from a cultural point of view, even if it were possible. A common language would impose, to a considerable degree, common cultural and literary patterns. Witness the influence of English culture and literature on early American life and literature. Such a language would certainly result in the impoverishment of world culture and civilization.The Trend in Language towards Diversity Language (Sprache in German, lashon or safah in Hebrew), as indicated by its etymology, is basically a speech experience. It is transmitted by word of mouth from parents to children. We speak and pronounce words as we hear them spoken and pronounced by our elders, who in turn learned them from generations prec eding them. It seems quite obvious to us that we speak exactly as do our parents and elders, and they believe they do the like with reference to the generation which preceded them. Yet, over a period of several generations there have been evident linguistic changes and modifications.The language of Shakespeare is no longer the English we speak; while the fourteenth century English of Chaucer, and far more so the English of Alfred the Great of the ninth century, are to us virtually foreign tongues. When, for example, was the Latin senior reduced to the French sire and the English â€Å"sir†? When did the Anglo-Saxon deofol (Latin diabolus) evolve into the modern English â€Å"devil†? How did these radical changes in form and pronunciation occur? When did they inject themselves into the language? Each generation of speakers would certainly disclaim responsibility.Evidently the process of language transmission is imperfect. Both our hearing and our capacity for articulati ng or imitating > Home | TOC | Index 30 Hebrew: The Eternal Language the sounds which we hear are imperfect and inexact. Hence language is subject to modification and change. Both growth and decay are characteristics of language development, as they are of biological development. Some phonetic elements gradually disintegrate and disappear, while new ones sprout and emerge. Occasionally, the variations are so great as to produce an entirely new offshoot, a new dialect or a new member of the language family.Two main factors generally operate as controls in the process of linguistic change: (1) isolation and (2) possession of written records. A people occupying a circumscribed territory and relatively unexposed to contacts with other races or peoples is more likely to preserve the original forms of its speech than a people bent on expansion, migration or collision with other races and peoples. Similarly a common literature often exercises a strong conservative influence on the language and shields it from the intrusion of alien elements and from radical phonetic and dialectical divergencies.For this reason, the changes in English since Shakespeare’s time are not as pronounced as those during the interval between his period and that of Chaucer, and they are especially less significant than the changes during the five centuries preceding Chaucer, when England was assimilating the Normans. 8 Reason for Relative Unity in the Hebrew Language The literary control on linguistic change is particularly marked when, as in the case of the Hebrew language, the common literature is integrated with the religious traditions and experiences of the people.The Hebrew people were thrown into contact and collision with other people. Its vocabulary was considerably enriched by the admission of numerous foreign words borrowed from the many peoples among whom they dwelt. Yet the original linguistic pattern of Hebrew remained more or less intact. Thus we speak of biblical Hebrew as a unitary phase of the language, distinguished by typical characteristics of grammar and style. Yet, the interval between the earliest biblical documents, such as the Song of Moses or the > Home | TOC | Index Hebrew and the Languages of Mankind 1 Song of Deborah, on the one hand, and the books of Koheleth and Esther, on the other, is as long as the interval separating the period of Alfred the Great from our own day. Furthermore, the twenty-two centuries subsequent to the biblical period failed to impair the pristine pattern of the language. The result is that modern Hebrew writers may choose to employ biblical Hebrew as the medium of their literary expression, without the need of apology and without fearing that their writings will be incomprehensible or even regarded as unduly archaic.What is the explanation, in the case of Hebrew, of this unique linguistic phenomenon? How did the Hebrew language escape the transmuting effects of time which are in evidence in other languages? To be sure, the fact that the ancient biblical texts lacked a fixed system of vocalization and were very scantily supplied with vowel-signs is in large measure responsible for the seeming phonetic uniformity of the Hebrew language. But it cannot be doubted that the Bible and the esteem with which it has been cherished throughout the centuries, counteracted and prevented fundamental changes in the structure of the language.Unlike Latin, which has been the language of the Catholic church, that is, of the clergy, without becoming the language of the faithful or of the multitude, the study of biblical Hebrew has been pursued throughout the generations by young and old with more or less zeal and assiduity. A great many new wordcoinages, word-forms and idioms have indeed been added to the language since the days of the Bible. Yet the original organic pattern of the language remains intact.To this day children in elementary grades are trained and grounded in the intricacies of biblical Hebre w, while in the writings of practically every Hebrew author one may find a goodly number of word-structures, phrases, and turns of expression typical of the Bible. As a matter of fact, modern Hebrew sometimes shows preference for biblical usages over mishnaic or medieval usages. The biblical phrases and expressions of thirty-five centuries ago pulsate with vitality and vigor almost on a par with the language spoken in Israel today. >Home | TOC | Index CHAPTER TWO HOW THE HEBREW LANGUAGE BEGAN Aramaic Background of Hebrew Some forty centuries ago, during the first half of the second millennium B. C. E. , a family or clan led by a chieftain named Terah, emigrated—so the biblical tradition has it—from UrKasdim, a city of immemorial antiquity in Babylonia, to Haran in northwestern Mesopotamia, with the intention of proceeding from there â€Å"into the land of Canaan† For unspecified reasons Terah and his clansmen settled in Haran and apparently abandoned the idea of journeying on.It must have been a long time after settling in Haran that one of the sons of Terah, named Abram (later renamed Abraham), after his father’s death, received a call from God saying: â€Å"Get thee out of thy country . . . unto the land that I will show thee. † Whereupon Abram, heeding the call, resumed the journey into Canaan, taking with him â€Å"Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran . . . and into the land of Canaan they came. † This clan, headed by Abram, was by no means a nomadic or bedouin band.It was made up of settled or semi-settled herdsmen, who migrated with their wives and children and with their servants, cattle and other belongings. Abram must, ac32 > Home | TOC | Index How the Hebrew Language Began 33 cordingly, have achieved in Haran considerable status and authority. Jewish tradition explains his departure from there by attributi ng to him a revulsion from the idolatrous practices prevalent in his native land and by the â€Å"call† to go forth and establish a new and â€Å"great nation† in the â€Å"land of Canaan. † It was to be a rather peaceful venture.Yet, we find Abram capable of mustering fighting forces among his clansmen and allies adequate to attack and defeat the armies of four victorious kings, and thus retrieve his nephew Lot and all the booty that had been captured from five defeated kings headed by those of Sodom and Gomorrah (Genesis 14). Furthermore, Abimelekh, the Philistine king of Gerar, was eager to conclude with him a treaty of peace; the native Amorites, Mamre, Eshkol and Aner, were his confederates; while the Hittites accorded him honor and referred to him as â€Å"a mighty prince† (ibid. 23. 6). In the traditions of the Babylonians, Greeks, Romans, and other peoples, Abram would undoubtedly have been described as a mighty chieftain leading a victorious inva sion. His heroic exploits and glorious feats of conquest would have constituted the theme of epic sagas and poems. But the Torah, as the etymology of the term implies, is primarily designed to teach moral and religious lessons, not to tell stories or report historical events.Hence, all these warlike exploits in the life of the â€Å"fathers† of the Jewish people are glossed over and mentioned only incidentally. During a period of famine, Abram and his clansmen traveled to Egypt, but only for a brief sojourn. As soon as conditions improved they returned to Canaan, where they were to make their permanent home. They were part of a wave of migration that gravitated from the north and the east during the first half of the second millennium B. C. E. toward the grasslands of the more fertile South, with the object of conquest and occupation.This desire to seek â€Å"fresh woods and pastures new† was undoubte

Education Plays A Very Important Role Education Essay

Education plays a really of import function in bring forthing human resources for all states around the universe. A state can go good developed based significantly on the quality of human resources and this can be achieved through carry oning instruction. Cambodia is one of the states in the universe which need a good instruction system to bring forth qualified human resources for developing the state. The instruction system in Cambodia is divided into four degrees, Pre-School Education, Primary Education, Secondary Education ( lower and upper ) , and Higher Education ( UNESCO, 2008 ) . The Royal Government of Cambodia ( RGC ) has set the end to assist kids acquire basic instruction to at least grade nine. After finishing grade 9, pupils can either travel to upper secondary schools or secondary vocational preparation plan provided by the Ministry of Labour and Vocational Training ( MOLVT ) . After finishing upper secondary school, pupils can either enter vocational preparation or uni versities ( UNESCO, 2008 ) . Technical Vocational Education and Training ( TVET ) plays a critical function in the socio-economic development of any state. The Royal Government of Cambodia ( RGC ) is committed to economic and societal development as a precedence. The ‘Rectangular Strategy ‘ , the sanctioned national economic development model, and the more elaborate 5 old ages National Strategic Development Plan 2006 – 2010 are committed to skills development. Cambodia will accomplish the Millennium Development Goals ( MDGs ) of Poverty and Starvation Reduction, Enhancing Gender Equity and Creation of Globalization Partnership for Development partially through a antiphonal and better quality preparation system. For growing, employment, equity and efficiency the RGC is committed to beef uping the Technical Vocational Education and Training ( TVET ) sector, ( NSDP, 2006 – 2010 ) . To accomplish this committedness, the RGC mandated the constitution of a new ministry, the Ministry of Labor and Vocational Training ( MOLVT ) , in 2004. Within the ministry the Directorate General of TVET ( DGTVET ) was established and under this sits the National Training Board ( NTB ) with a mission to guarantee that Cambodia meets its economic and development ends through an industry driven, quality TVET system, ( National TVET Development Plan, 2008 ) . A cardinal scheme to accomplish quality effectual TVET and competence based course of study and preparation is designation one of the TVET teacher instruction institute, runing under the Directorate General, TVET, as a Lead Institute and a Centre for Excellence for TVET instructor preparation in Cambodia. That institute is responsible for VET Teacher Training and Development for instructors serving both the Regional and Provincial Training Centers in throughout the state, ( National TVET Development Plan, 2008 ) . There are 38 TVET establishments run by Ministry of Labour and Vocational Training ( MOLVT ) in Cambodia and those establishments are separated as Provincial Training Centers ( PTCs ) , Regional Training Centers ( RTCs ) , and TVET institutes, ( National TVET Development Plan, 2008 ) . TVET instructors instruction are trained by a TVET establishments under the umbrella of MOLVT and it is the lone establishment which has the chief responsibility to develop TVET instructors both Senior and Junior degree for all of the 38 TVET establishments throughout the state. Since 2005, the MOLVT has set the policy to enroll three 300 of TVET teacher trainees every twelvemonth, ( National TVET Development Plan, 2008 ) .1.2 Problem statementA survey conducted by Nock and Bishop ( 2008 ) showed the major causes of Kampuchean instructor dissatisfaction such as low wage, corruption/nepotism, hapless leading, hapless life conditions, pupils behavior, and working environment. The same survey revealed tha t 99 % of the respondents said that they could non last on their salary and this problem caused 93 % of them to keep a 2nd occupation. Furthermore, other surveies in Cambodia besides found out the increasing discourtesy from society toward instructors in public schools ( CITA, 2010 ) . MoEYS ( 2010b ) admitted that many instructors have left their instruction places, transferred to new occupations, and reached the retirement age. The jobs besides occur in MOLVT. These surveies above did non stipulate the jobs in TVET but they outlined the common jobs go oning in the Kampuchean instruction environment. In add-on to the affairs mentioned above, it is widely accepted that TVET is a really hapless sector in Cambodia and it is frequently considered as the 2nd pick to all people including pupils, ( ADB, 2009 ) . TVET is a freshly established establishment which merely started developing in 2004, the twelvemonth that MOLVT was established. The registration rate in TVET is really low if compared to academic instruction, ( ADB, 2009 ) . Furthermore, the leading, learning installations, and particularly human resources are in the bad status, ( ADB, 2009 ) . Yet, there are many alumnuss who come and apply for the entryway scrutiny to be a TVET instructor at a TVET instructor instruction institute in Phnom Penh. Based on my occupation, I am able to acquire the information from disposal office and I see that, normally the figure of appliers who applied for the entryway scrutiny ever far exceeds the figure of recruits. For illustration, in the academic twelvemonth 2012 – 2013, there are more than 1,800 campaigners have applied for the entryway scrutiny while MOLVT recruits merely 300 of instructor trainees. Given the relatively low position of TVET, it is ill-defined why there are so many alumnuss enter the entryway scrutiny to go a TVET instructor.1.3 Research QuestionTo go through the entryway scrutiny at the TVET teacher instruction institute is non easy. Yet, there are some trainees who drop out from this preparation plan when they have another pick or better occupation chance. Therefore, this research is fundamentally aimed at happening out the chief motive factors that encourage trainees desiring to go a instructor in the TVET sector. The specific inquiry that the survey seeks to reply is: â€Å" What are the motivative factors of university alumnuss who have entered the proficient instructor developing establishment in respect to their pick of a proficient vocational instruction and preparation instructor calling? †1.4 Significance of the researchThis survey will be utile in some countries as following. First, this survey will lend to determination shapers or policy shaper when enrolling TVET instructor trainees. These people will hold some basic findings from this research so that they will be able to do good determinations when be aftering TVET teacher preparation. If TVET contrivers understand teacher motive, they will be able to turn to any failings in that motive. Second, through understanding teacher motive, this research helps to retain instructors in TVET instruction. Last, but non least, the survey will lend to the present literature on TVET teacher preparation sector, a sector in which virtually no research has been done on TVET instructors.Chapter II Literature reappraisalBy utilizing the hunt engine Google Scholar and the James Cook University Library hunt engine with cardinal footings including: Teacher motives, Motivation to go instructors, Motivations to go TVET instructors, and perceptual experiences of university alumnuss toward TVET instructors career, I have found and downloaded many valuable stuffs for my literature reappraisal related to my subject. Those stuffs give an overview on my subject, and they work as a footing of cognition to back up the literature reappraisal.Teacher MotivationsThe international contextA figure of surveies have been conducted in many states throughout the universe over the last 20 old ages researching the motive of those who decide to go school instructors ( Kyriacou & A ; Coulthard, 2000 ) . Such surveies indicate that the chief grounds for taking instruction as a calling autumn into three chief countries. First, selfless grounds: these grounds deal with seeing learning as a socially worthw hile and of import occupation, the aspiration to acquire kids successful, and the aspiration to do society developed as we can see that many people wish to portion their cognition and expertness to other people in order to supply the capable affair to their community. Second, instrinsic grounds: these grounds screens facets of the occupation activity itself, such as learning kids activities, and the willingness to utilize their capable affair cognition and expertness in which 95 % of pupils in this survey rated that they find the occupation gratifying as really of import factor in taking learning calling. Third, extrinsic grounds: these grounds cover facets of the occupation which are non built-in in the work itself, such as long vacations, degree of wage, and position as there are many people choose teacher calling for their ain benefit such as good payment, for journey, or for pleasance. The consequences of such surveies have received peculiar attending because of the enlisting cr isis confronting many states in pulling people of sufficient quality into the instruction ( Kyriacou & A ; Coulthard, 2000 ) . Kyriacou, Hultgren, and Stephens ( 1999 ) argued similar grounds to what is mentioned in the paragraph above. In this survey, 105 pupil instructors in Stavanger College School of Teachers ‘ Education, Norway, and 112 pupil instructors in University of York, United Kingdom, were asked to finish the questionnaire at the beginning of their instructor preparation class. They revealed the consequence that both groups of pupil instructors reported that their picks came from being strongly influenced by basking the topic they would learn, desiring to work with kids, the fact that teacher calling would give them opportunities to utilize their topic, and long vacations every bit good as societal hours. DeLong ( 1987 ) conducted a survey about â€Å" Teachers and Their Careers: Why Do They Choose Teaching? † in Brigham Young University, Provo, by indiscriminately selected 139 simple and secondary instructors to take part in the survey. The consequence found some similar grounds to the above paragraph why people choose their calling in learning as following: most people rated ‘I like working with children/youth ‘ the most follow by ‘I like to assist others larn and develop ‘ , following is ‘it fulfills a demand of mine to experience useful/contributing ‘ , and so ‘I wish the hours and holidaies ‘ , least rated one is ‘It ‘s a profession that besides allows me clip to prosecute other occupations or concern ‘ and ‘I wish money ‘ . The survey besides stated about the influences on instructors ‘ credence of first learning occupations such as geographical location, learn my country of expertness, me rely needed a occupation, occupation satisfaction, good administration/bosses, long-range security, a opportunity to be originative, good physical environment, benefits, liberty, and promotion into school disposal. The consequence of this survey suggests that instructors go into learning for really different grounds and are influenced in different ways to take learning as calling. Ebru ( 2012 ) surveyed 974 Turkish pre-service instructors to analyze their perceptual experiences about the instruction profession and to seek for ground for taking instruction as a calling. The consequences showed that the motive for taking learning that was highest rated was the â€Å" societal public-service corporation value † of the learning profession such as part to societal, determining the hereafter for kids or striplings, heightening societal equity, etc. Another motive was Personal public-service corporation value of learning profession, for illustration, clip for household, occupation transferability, and occupation security. Besides, the following most rated motive was the anterior instruction and acquisition experiences. Most of the engagement in this survey besides listed their personal abilities and accomplishments as a major ground to take instruction and â€Å" work with kids or striplings † was the following most often mentioned motive of the partici pants. Berger and D ‘ Ascoli conducted a survey about â€Å" Motivations to Become Vocational Education and Training Educators: A Person-Oriented Approach † and they argued some similar to what is discussed above. 605 in-service VET pedagogues in Switzerland were surveyed and the consequences revealed that the most of import for taking a calling as VET pedagogue are intrinsic calling value, perceived teaching ability, personal public-service corporation value, and chance. These consequences showed rather the same survey consequences in general instruction.The Kampuchean contextThe survey by Nock and Bishop ( 2008 ) about the instructor motive in Cambodia has stated the most common grounds why people want to travel to learning are: a strong involvement in the occupation, a desire to assist Cambodia ‘s development by bettering instruction, and because of they enjoy contact with kids. However, some instructors said that they were influenced by their household, had no other o ccupation chance, and chose learning to avoid muster into the ground forces. These three grounds seem to be contrasted with all the literature discussed above. The survey went farther to discourse about the features of a motivated instructor are as following. First, they have good relationship and communicating with pupils with a happy and pleasant personality. Second, they focused on and committed to the occupation by hardworking, punctual, painstaking, and confident, with a serious attitude. Third, they obey the regulations and ever hold a good working environment in the schoolroom and ever keep good pupil attending. Fourth, they are adept and willing to actuating pupil acquisition and accomplishing good consequences. Fifth, they behave in a normal manner and suitably. Sixth, they have a good lesson readying and are flexible when it is used. Seventh, they have good relationship with other members and ever portion each other the utile resource. Eighth, they are originative in learn ing by utilizing ocular AIDSs and schoolroom show. Last, but non least, they take pupils on field trips, Teach pupils about Khmer civilization, and doing betterments in the school environment. In drumhead, most old surveies have shown the most common motive factors that encourage single in taking learning calling. Those factors included: the desire to work with kids and immature people ; the willingness to do the society developed, desiring opportunities to utilize their originative endowment ; and the belief that instruction is a well-paid occupation with respectful from other people. Furthermore, many instructors besides claimed that they like learning calling and they learning is an gratifying occupation. However, some instructor besides stated that they were influenced by their household to be a instructor, they have no other better occupations, and to avoid to be conscripted into ground forces in some political crisis society, ( Nock & A ; Bishop, 2008 ) .Chapter IIIMethodologyResearch designTo carry on this research program, qualitative attacks will be used. Ary, Jacobs, and Sorensen ( 2010 ) depict the intent of qualitative research as being to contextualize finding s, interpret behaviour and purpose, or to understand positions. Qualitative research is used to analyze persons, households, and a assortment of group, organisations, industries, and more ( Ary, Jacobs & A ; Sorensen, 2010 ) . Lodico, Spaulding and Voegtle ( 2010 ) describe qualitative research workers focus on the survey of societal phenomena and on giving voice to the feeling and perceptual experiences of the participants under survey. Gay, Mills and Airasian ( 2009 ) stated that â€Å" Qualitative research is the aggregation, analysis, and reading of comprehensive narrative and ocular ( i.e, nonnumerical ) informations to derive insight into a peculiar phenomenon of involvement † ( p.7 ) . The survey will hold several strengths. The research worker has a good web or entree to the mark institute. Therefore, the research worker will be able to roll up the necessary information that might be needed in the survey. With this facilitation, the research worker will be able to randomly place teacher trainees in the field of agribusiness and technology. This will assist the research worker collect dependable informations. However, this survey will be limited by three factors. First, it will be a instance survey merely, which will be conducted in merely one moderate-sized TVET instructor developing institute in Phnom Penh. Second, the survey will aim merely 60 instructor trainees from agribusiness and technology group. Therefore, the findings will non be generalizable to other instructor trainees in concern Fieldss. Furthermore, the determination might non good plenty due to the sample size is non big. Finally, the sample choice of this survey might non guarantee wholly dependable findings. In this sense, research workers, bookmans, and pupils, carry oning researches from these findings should be careful about doing generalisations from this survey. However, these findings will decidedly offer the foundation for other research on TVET instruction establishments in Cambodia in which no research has been conducted in this field yet.Tools/instruments for informations assemblageSince the construct of factors act uponing university alumnuss ‘ determination to analyze at a TVET instructor instruction institute are complex and qualitative in nature, the research worker will utilize a study questionnaire and interviews as the chief qualitative informations aggregation methods. Furthermore, since there several different countries that trainee instructors being trained, the research worker will split the participants and interviews into two chief classs: agribusiness and technology. Both primary and secondary informations will be collected. The extended secondary informations demands to be consulted foremost. This includes assorted paperss, publications, books, and paperss from the cyberspace. After the secondary information has been collected, the primary informations research will be done through a guided questionnaire study. The questionnaire will be administered chiefly to trainee instructors in a TVET instructor developing institute. The obtained information will go a model for informations analysis and reading.Site, population, sample size and sampling methodThe survey will be conducted at a TVET instructor developing institute. The population of survey consists of TVET instructor trainees, pupils who are being trained to go instructors. In qualitative attack, the informations aggregation should include the purposeful sampling attack and informations aggregation signifier such as observations, interviews, paperss, etc. , ( Creswell, 2009 ) . Therefore, the sample will be made up of 60 respondents selected utilizing the purposive sampling technique. The sample includes 30 participants from agribusiness group, and 30 participants from technology group. The instructor trainees will be selected from the 12th Cohort at a TVET instructor preparation plan at a TVET instructor instruction which is being trained in the academic twelvemonth, 2012- 2013. Three 100s of TVET teacher trainees are recruited and trained every twelvemonth and all instructor trainees are divided into different categories based on their major accomplishments. Thirty instructor trainees will be indiscriminately selected from each category base on their countries of survey, where they come from, and the ages so as to guarantee the research is representative. Then, the selected respondents will be courteously asked to make full in the questionnaires and six of them will be selected to be interviewed.Data collection processsData will be collected from a TVET instructor ins truction institute, referred as Institute A, in Phnom Penh by agencies of two chief classs of study questionnaire and interview, aiming 30 in agribusiness big leagues and 30 in technology big leagues.Survey questionnaireThe research worker will explicate about the intent of research to all groups of instructor trainees and randomly choice 60 of them in the field of agribusiness and technology. All selected teacher trainees will be asked to finish a study signifier with some multiple picks inquiries and open-ended inquiries. The inquiries focus on the motive factors or grounds why they have chosen TVET as their calling. For illustration, what were the two chief grounds why you have chosen a calling in TVET? Who influence your determination to go a TVET instructor? There will be some more inquiries about their background. To guarantee success in the expected research program and expect possible troubles, the research worker will carry on a pilot survey prior to the existent research. The research worker will choose six teacher trainees indiscriminately to reply the inquiries in the questionnaire. After they have answered all the inquiries, the research worker will larn if the instructor trainees understand the inquiries and are able to wholly complete all the inquiries in a fit period of clip. The research worker will do any necessary alterations if he/she finds any misunderstand inquiries to suit with the existent state of affairs and besides to guarantee the expected consequence in the existent survey.Interviewing pupilsThe research worker will non-randomly choose three trainee instructors from each group, agribusiness and technology. The pupils will be asked about what factors influenced their determination to analyze at the TVET teacher instruction institute and what outlooks they are keeping from their survey after their graduation and travel to the existent instruction work. Along with the two major inquiries, there will be some more relevant inquiries about their background. The interview inquiries will be developed based on three of import phases. First, interview inquiries will be designed based on audiences with experient research workers. Second, the subjects which emerge from the study questionnaire I will administrate will supply a footing for some inquiries. Finally, semi-structured interviews will be conducted along with some extra inquiries for respondents ‘ elucidation if necessary in order to roll up more in-depth information.Ethical considerationsThe survey will be conducted in a TVET instructor instruction institute in Phnom Penh. The research worker will inquire for a missive from the MEd Program at RUPP to seek permission from the mark institute prior to informations aggregation. The intent and significance of the survey will be attached with the perm ission-seeking missive and clearly explained to the manager of the institute and all the participants. The manager will be asked to subscribe an blessing for the survey in his/her institute. Likewise, the research participants ( teacher trainees ) will be asked to subscribe an understanding to bespeak their willingness to take part in the survey. The names of the participants or IDs and the institute will be kept anon. . No information refering the study and the interviewees ‘ responses will be used other than the intent of the survey. Besides, the engagements in this survey will be genuinely voluntary. While replying the inquiries, the participants can retreat from the interview or jump any inquiries if they prefer to make so. Creswell ( 2009 ) stated that â€Å" the research proposal needs to turn to the function of the research worker: past experiences, personal connexions to the site, measure to derive entry, and sensitive ethical issues ( p.201 ) † . The connexions between the research workers and the participants, where the research worker behavior the survey at his/her ain organisation, will confront hard power issues and the consequence will be biased and uncomplete, ( Creswell, 2009 ) . Therefore, as the research worker in this survey work as a lector in the institute being studied, there will be a power inequality between the research worker and the participants. However, the research worker will inform the participants that they will experience comfy to decline the requesting to take part in the survey. After the publication of the concluding findings, a transcript of the consequences will be given to the institute.

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