Name | Yiddish |
---|---|
Nativename | yidish |
Pronunciation | |
States | United States, Israel, Argentina, Brazil, United Kingdom, Russia, Canada, Ukraine, Belarus, Hungary, Mexico, Moldova, Latvia, Lithuania, Belgium, Germany, Poland, Australia, France, Sweden and elsewhere. |
Speakers | 1,762,320 |
Familycolor | Indo-European |
Fam2 | Germanic |
Fam3 | West Germanic |
Fam4 | High German |
Script | uses a Hebrew-based alphabet |
Nation | Official minority language inRecognized as a minority language in the Russian |
Agency | no formal bodies;YIVO de facto |
Iso1 | yi|iso2yid |
Iso3 | yid |
Lc1 | ydd|ld1Eastern Yiddish|ll1none |
Lc2 | yih|ld2Western Yiddish|ll2none |
Lingua | 52-ACB-g 52-ACB-ga (West) + 52-ACB-gb (East); totalling 11 varieties }} |
Yiddish ( yidish or idish, literally "Jewish") is a High German language of Ashkenazi Jewish origin, spoken throughout the world. It developed as a fusion of German dialects with Hebrew, Aramaic, Slavic languages and traces of Romance languages. It is written in the Hebrew alphabet.
The language originated in the Ashkenazi culture that developed from about the 10th century in the Rhineland and then spread to Central and Eastern Europe and eventually to other continents. In the earliest surviving references to it, the language is called (loshn-ashknez = "language of Ashkenaz") and (taytsh, a variant of tiutsch, the contemporary name for the language otherwise spoken in the region of origin, now called Middle High German). In common usage, the language is called (mame-loshn, literally "mother tongue"), distinguishing it from Biblical Hebrew and Aramaic, which are collectively termed (loshn-koydesh, "holy tongue"). The term "Yiddish" did not become the most frequently used designation in the literature of the language until the 18th century.
For a significant portion of its history, Yiddish was the primary spoken language of the Ashkenazi Jews and once spanned a broad dialect continuum from Western Yiddish to three major groups within Eastern Yiddish, namely Litvish, Poylish and Ukrainish. Eastern and Western Yiddish are most markedly distinguished by the extensive inclusion of words of Slavic origin in the Eastern dialects. While Western Yiddish has few remaining speakers, Eastern dialects remain in wide use.
Yiddish is written and spoken in Orthodox Jewish communities around the world. It is a home language in most Hasidic communities, where it is the first language learned in childhood, used in schools and in many social settings.
Yiddish is also used in the adjectival sense to designate attributes of Ashkenazic culture (for example, Yiddish cooking and Yiddish music).
The first language of European Jews may have been Aramaic, the vernacular of the Jews in Roman-era Palestine and ancient and early medieval Mesopotamia. The widespread use of Aramaic among the large non-Jewish Syrian trading population of the Roman provinces, including those in Europe, would have reinforced the use of Aramaic among Jews engaged in trade. In Roman times, many of the Jews living in Rome and Southern Italy appear to have been Greek-speakers, and this is reflected in some Ashkenazi personal names (e.g., Kalonymus). Much work needs to be done, though, to fully analyze the contributions of those languages to Yiddish.
Nothing is known about the vernacular of the earliest Jews in Germany, but several theories have been put forward. It is generally accepted that it was likely to have contained elements from other languages of the Near East and Europe, absorbed through dispersion. Since many settlers came via France and Italy, it is also likely that the Romance-based Jewish languages of those regions were represented. Traces remain in the contemporary Yiddish vocabulary: for example, (bentshn, to bless), from the Latin ; and the personal name Anshl, cognate to Angel or Angelo. Western Yiddish includes additional words of Latin derivation (but still very few): for example, orn (to pray), cf. Latin "orare."
Members of the young Ashkenazi community would have encountered the myriad dialects from which standard German was destined to emerge many centuries later. They would soon have been speaking their own versions of these German dialects, mixed with linguistic elements that they themselves brought into the region. These dialects would have adapted to the needs of the burgeoning Ashkenazi culture and may, as characterizes many such developments, have included the deliberate cultivation of linguistic differences to assert cultural autonomy. The Ashkenazi community also had its own geography, with a pattern of relationships among settlements that was somewhat independent of its non-Jewish neighbors. This led to the consolidation of Yiddish dialects, the borders of which did not coincide with the borders of German dialects.
Apart from the obvious use of Hebrew words for specifically Jewish artifacts, it is very difficult to determine the extent to which the Yiddish spoken in any earlier period differed from the contemporary German. There is a rough consensus that by the 15th century Yiddish would have sounded distinctive to the average German ear, even when restricted to the Germanic component of its vocabulary.
Yiddish | |
Transliterated | gut tak im betage se vaer dis makhazor in beis hakneses trage |
Translated | May a good day come to him who carries this prayer book into the synagogue. |
This brief rhyme is decoratively embedded in a purely Hebrew text. Nonetheless, it indicates that the Yiddish of that day was a more or less regular Middle High German into which Hebrew words – makhazor (prayer book for the High Holy Days) and beis hakneses (synagogue) – had been included. The pointing appears as though it might have been added by a second scribe, in which case it may need to be dated separately and may not be indicative of the pronunciation of the rhyme at the time of its initial annotation.
Over the course of the 14th and 15th centuries, songs and poems in Yiddish, and also macaronic pieces in Hebrew and German, began to appear. These were collected in the late 15th century by Menahem ben Naphtali Oldendorf. During the same period, a tradition seems to have emerged of the Jewish community's adapting its own versions of German secular literature. The earliest Yiddish epic poem of this sort is the Dukus Horant, which survives in the famous Cambridge Codex T.-S.10.K.22. This 14th-century manuscript was discovered in the geniza of a Cairo synagogue in 1896, and also contains a collection of narrative poems on themes from the Hebrew Bible and the Haggadah.
Women in the Ashkenazi community were traditionally not literate in Hebrew, but did read and write Yiddish. A body of literature therefore developed for which women were a primary audience. This included secular works, such as the Bovo-Bukh, and religious writing specifically for women, such as the Tseno Ureno and the Tkhines. One of the best-known early woman authors was Glückel of Hameln, whose memoirs are still in print.
The segmentation of the Yiddish readership, between women who read mame-loshn but not loshn-koydesh, and men who read both, was significant enough that distinctive typefaces were used for each. The name commonly given to the semicursive form used exclusively for Yiddish was (vaybertaytsh = "women's taytsh," shown in the heading and fourth column in the adjacent illustration), with square Hebrew letters (shown in the third column) being reserved for text in that language and Aramaic. This distinction was retained in general typographic practice through to the early 19th century, with Yiddish books being set in vaybertaytsh (also termed mesheyt or mashket — the construction is uncertain).
An additional distinctive semicursive typeface was, and still is, used for rabbinical commentary on religious texts when Hebrew and Yiddish appear on the same page. This is commonly termed Rashi script, from the name of the most renowned early author, whose commentary is usually printed using this script. (Rashi is also the typeface normally used when the Sefardi counterpart to Yiddish, Ladino, is printed in Hebrew script.)
The late 19th and early 20th century are widely considered the Golden Age of secular Yiddish literature. This coincides with the development of Modern Hebrew as a spoken and literary language, from which some words were also absorbed into Yiddish. The three authors generally regarded as the founders of the modern Yiddish literary genre were born in the 19th century, but their work and significance continued to grow into the 20th. The first was Sholem Yankev Abramovitch, writing as Mendele Mocher Sforim. The second was Sholem Rabinovitsh, widely known as Sholem Aleichem, whose stories about (tevye der milkhiker = Tevye the Dairyman) inspired the Broadway musical and film Fiddler on the Roof. The third was Isaac Leib Peretz.
Yiddish changed significantly during the 20th century. Michael Wex writes, "As increasing numbers of Yiddish speakers moved from the Slavic-speaking East to Western Europe and the Americas in the late 19th and early 20th centuries, they were so quick to jettison Slavic vocabulary that the most prominent Yiddish writers of the time—the founders of modern Yiddish literature, who were still living in Slavic-speaking countries—revised the printed editions of their oeuvres to eliminate obsolete and 'unnecessary' Slavisms." The vocabulary used in Israel absorbed many Modern Hebrew words, and there was a similar increase in the English component of Yiddish in the United States and, to a lesser extent, the United Kingdom. This has resulted in some difficulty in communication between Yiddish speakers from Israel and those from other countries.
Reports of the number of current Yiddish speakers vary significantly. Ethnologue estimated in 2009 there were 1,762,320 speakers of Eastern Yiddish, of which over one-third lived in the United States. In contrast, the Modern Language Association reports fewer than 200,000 in the United States. Western Yiddish, which had "several tens of thousands of speakers" on the eve of the Holocaust, is reported by Ethnologue to have had an "ethnic population" of slightly below 50,000 in 2000. Other estimates are also given, for example, of a worldwide Yiddish-speaking population of about two million in 1996 in a report by the Council of Europe. Further demographic information about the recent status of what is treated as an Eastern-Western dialect continuum is provided in the YIVO Language and Cultural Atlas of Ashkenazic Jewry (Language and Cultural Atlas of Ashkenazic Jewry).
This conflict also reflected the opposing views among secular Jews worldwide, one side seeing Hebrew (and Zionism) and the other Yiddish (and Internationalism) as the means of defining emerging Jewish nationalism. In the 1920s and 1930s, gdud meginéy hasafá, "the language defendants regiment", whose motto was ivrí, dabér ivrít "Hebrew [i.e. Jew], speak Hebrew!", used to tear down signs written in "foreign" languages and disturb Yiddish theatre gatherings. However, according to linguist Ghil'ad Zuckermann, the members of this group in particular, and the Hebrew revival in general, did not succeed in uprooting Yiddish patterns (as well as the patterns of other European languages Jewish immigrants spoke) within what he calls "Israeli", i.e. Modern Hebrew. Zuckermann believes that "Israeli does include numerous Hebrew elements resulting from a conscious revival but also numerous pervasive linguistic features deriving from a subconscious survival of the revivalists’ mother tongues, e.g. Yiddish.".
In religious circles, it is the Ashkenazi Haredi Jews, particularly the Hasidic Jews and the mitnagdim of the Lithuanian yeshiva world, who continue to teach, speak and use Yiddish, making it a language used regularly by hundreds of thousands of Haredi Jews today. The largest of these centers are in Bnei Brak and Jerusalem. However, virtually all of these Yiddish speakers also speak Modern Hebrew.
There is a growing revival of interest in Yiddish culture among secular Israelis, with the flourishing of new proactive cultural organizations like YUNG YiDiSH, as well as Yiddish theater (usually with simultaneous translation to Hebrew and Russian) and young people are taking university courses in Yiddish, some achieving considerable fluency.
In the former Soviet states, presently active Yiddish authors include Yoysef Burg (Chernivtsi 1912-2009) and Aleksander Beyderman (b. 1949, Odessa). Publication of an earlier Yiddish periodical (), was resumed in 2004 with (der nayer fraynd; lit. "The New Friend", St. Petersburg).
The Jewish Autonomous Oblast was formed in 1934 in the Russian Far East, with its capital city in Birobidzhan and Yiddish as its official language. The intention was for the Soviet Jewish population to settle there. Jewish cultural life was revived in Birobidzhan much earlier than elsewhere in the Soviet Union. Yiddish theaters began opening in the 1970s. The newspaper (Der Birobidzhaner Shtern; lit: "The Birobidzhan Star") includes a Yiddish section. Although the official status of the language was not retained by the Russian Federation, its cultural significance is still recognized and bolstered. The First Birobidzhan International Summer Program for Yiddish Language and Culture was launched in 2007.
The Swedish government publishes documents in Yiddish, of which the most recent details the national action plan for human rights. An earlier one provides general information about national minority language policies.
On 6 September 2007, it became possible to register Internet domains with Yiddish names in the national top-level domain .SE.
Interest in klezmer music provided another bonding mechanism. Thriving Yiddish theater, especially in New York City, kept the language vital. Many "Yiddishisms," like "Italianisms" and "Spanishisms," continued to enter the spoken New York dialect, often used by Jews and non-Jews alike, unaware of the linguistic origin of the phrases (described extensively by Leo Rosten in The Joys of Yiddish). However, native Yiddish speakers tended not to pass the language on to their children, who assimilated and spoke English.
Most of the Jewish immigrants to the New York metropolitan area during the years of Ellis Island considered Yiddish their native language. For example, Isaac Asimov states in his autobiography, In Memory Yet Green, that Yiddish was his first and sole spoken language and remained so for about two years after he emigrated to the United States as a small child. By contrast, Asimov's younger siblings, born in the United States, never developed any degree of fluency in Yiddish.
In 1976, the Canadian-born American author Saul Bellow received the Nobel Prize in literature. He was fluent in Yiddish, and translated several Yiddish poems and stories into English, including Isaac Bashevis Singer's "Gimpel the Fool".
In 1978, the Polish-born Yiddish author Isaac Bashevis Singer, a resident of the United States, received the Nobel Prize in literature.
Legal scholars Eugene Volokh and Alex Kozinski argue that Yiddish is “supplanting Latin as the spice in American legal argot.” Note: an updated version of the article appears on Professor Volokh's UCLA web page.
There are a few predominantly Hasidic communities in the United States in which Yiddish remains the majority language. Kiryas Joel, New York is one such; in the 2000 census, nearly 90% of residents of Kiryas Joel reported speaking Yiddish at home.
The major exception to the decline of spoken Yiddish can be found in Haredi communities all over the world. In some of the more closely knit such communities Yiddish is spoken as a home and schooling language, especially in Hasidic, Litvish or Yeshivish communities such as Brooklyn's Borough Park, Williamsburg and Crown Heights, and in the communities of Monsey, Kiryas Joel and New Square in New York State (over 88% of the population of Kiryas Joel is reported to speak Yiddish at home.) Also in New Jersey Yiddish is widely spoken mostly in Lakewood but also in smaller Yeshivishe towns with yeshivos such as Passaic, Teaneck and elsewhere. Yiddish is also widely spoken in the Antwerp Jewish community and in Haredi communities such as the ones in London, Manchester and Montreal. Among most Ashkenazi Haredim, Hebrew is generally reserved for prayer, while Yiddish is used for religious studies as well as a home and business language. In Israel, however, Haredim commonly speak Hebrew, with the notable exception of many Hasidic communities. However, some Haredim who use Modern Hebrew also understand Yiddish. There are some who send their children to schools in which the primary language of instruction is Yiddish. Members of movements such as Satmar Hasidism, who view the commonplace use of Hebrew as a form of Zionism, use Yiddish almost exclusively.
Hundreds of thousands of young children around the globe have been, and are still, taught to translate the texts of the Torah into Yiddish. This process is called (taytshn)—"translating" . Most Ashkenazi yeshivas' highest level lectures in Talmud and Halakha are delivered in Yiddish by the rosh yeshivas as well as ethical talks of mussar. Hasidic rebbes generally use only Yiddish to converse with their followers and to deliver their various Torah talks, classes, and lectures. The linguistic style and vocabulary of Yiddish have influenced the manner in which many Orthodox Jews who attend yeshivas speak English. This usage is distinctive enough that it has been dubbed "Yeshivish".
While Hebrew remains the language of Jewish prayer, the Hasidim have mixed some Yiddish into their Hebrew, and are also responsible for a significant secondary religious literature written in Yiddish. For example, the tales about the Baal Shem Tov were written largely in Yiddish. As well as the Torah Talks of the late Lubavitch leaders are published in their original form, Yiddish. In addition, some prayers, such as the Got fun Avrohom, were composed and are recited in Yiddish.
Moreover, many Hasidic girls in the Diaspora are not taught Hebrew at all, and therefore do not understand either ancient or modern Hebrew. Even those who are taught parts of the Bible will still use prayer books with Yiddish translation and commentaries, as their comprehension of Hebrew is deficient.
Category:Ashkenazi Jews topics Category:Jewish languages Category:Jews and Judaism in Germany Category:German dialects Category:High German languages Category:Languages of Israel Category:Languages of Russia Category:Diaspora languages
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