:: wikimiki.org ::

Jewish Diaspora

Jewish diaspora

The Jewish diaspora (Hebrew: Tefutzah, "scattered", or Galut, "exile") is the dispersion of the Jewish people throughout the world. The notion of diaspora is commonly accepted to have begun with the Babylonian captivity in 597 BCE, after which a number of Middle Eastern Jewish communities were established then as a result of tolerant policies and remained notable centers of Torah life and Judaism for centuries to come. The defeat of the Great Jewish Revolt in 70 and of Bar Kokhba's revolt in 135 against the Roman Empire notably contributed to the numbers and geography of diaspora, as many Jews were scattered after losing their state Judea or were sold to slavery throughout the empire.

Pre-Roman Diaspora

After the overthrow in 588 BCE of the kingdom of Judah by the Chaldeans (see Babylonian captivity), and the deportation of a considerable portion of its inhabitants to the valley of the Euphrates, the Jews had two principal rallying-points: Babylonia and Land of Israel. Although a majority of the Jewish people, especially the wealthy families, were to be found in Babylonia, the existence it led there, under the successive rules of the Achaemenids, the Seleucids, the Parthians, and the Neo-Persians, or Sassanians, was obscure and devoid of political influence. The poorest but most fervent element among the exiles returned to Land of Israel during the reigns of the first Achæmenidæ. There, with the reconstructed Temple in Jerusalem as its center, it organized itself into a community, animated by a remarkable religious ardor and a tenacious attachment to the Torah, which thenceforth constituted the focus of its identity. No sooner had this little nucleus increased in numbers with the accession of recruits from various quarters, than it awoke to a consciousness of itself, and strove for political enfranchisement. After numerous vicissitudes, and especially owing to internal dissensions in the Seleucid dynasty, on the one hand, and to the interested support of the Romans, on the other, the cause of Jewish independence finally triumphed. Under the Hasmonean princes, who were at first high priests and then kings, the Jewish state displayed even a certain luster, and annexed several territories. Soon, however, discord in the royal family, and the growing disaffection of the pious, the soul of the nation, toward rulers who no longer evinced any appreciation of the real aspirations of their subjects, made the Jewish nation an easy prey to the ambition of the Romans, the successors of the Seleucids. In 63 BCE Pompey invaded Jerusalem, and Gabinius subjected the Jewish people to tribute.

Early diaspora populations

As early as the middle of the 2nd century BCE, the Jewish author of the third book of the Oracula Sibyllina, addressing the "chosen people," says: "Every land is full of thee and every sea." The most diverse witnesses, such as Strabo, Philo, Seneca, the author of the Acts of the Apostles, and Josephus, all bear testimony to the fact that the Jewish people were disseminated over the known world. King Agrippa I, in a letter to Caligula, enumerates among the provinces of the Jewish diaspora almost all the Hellenized and non-Hellenized countries of the Orient; and this enumeration is far from being complete, as Italy and Cyrene are not included. The epigraphic discoveries from year to year augment the number of known Jewish communities. There is only scant information of a precise character concerning the numerical significance of these diverse Jewish conglomerations; and this must be used with caution. After the Land of Israel and Babylonia, it was in Syria, according to Josephus, that the Jewish population was the densest; particularly in Antioch, and then in Damascus, in which latter place, at the time of the great insurrection, 10,000 (according to another version 18,000) Jews were massacred. Philo gives the number of Jewish inhabitants in Egypt as 1,000,000; one-eighth of the population. Alexandria was by far the most important Jewish communities, the Jews in Philo's time were inhabiting two of the five quarters of the city. To judge by the accounts of wholesale massacres in 115, the number of Jewish residents in Cyrenaica, at Cyprus, and in Mesopotamia must also have been large. In Rome, at the commencement of the reign of Caesar Augustus, there were over 8,000 Jews: this is the number that escorted the envoys who came to demand the deposition of Archelaus. Finally, if the sums confiscated by the propraetor Flaccus in the year 62 represented actually the tax of a didrachma per head for a single year, the inference may be safely drawn that in Asia Minor the Jewish population numbered 45,000 males, or a total of at least 180,000 persons.

Post-Roman Diaspora

Roman destruction of Judea

Asia Minor still stands, depicting the enslaved Judeans and objects from the Temple being brought to Rome.]] Roman rule continued until a revolt from 66-70, terminating in the capture of Jerusalem and the destruction of the Temple, the center of the national and religious life of the Jews throughout the world. After this catastrophe, Judea formed a separate Roman province, governed by a legate, at first "pro prætore," and later, "pro consule," who was also the commander of the army of occupation. The complete destruction of the Jerusalem, and the settlement of several Grecian and Roman colonies in Judea, indicated the express intention of the Roman government to prevent the political regeneration of the Jewish nation. Nevertheless, forty years later the Jews put forth efforts to recover their former freedom. With Palestine exhausted, they strove, in the first place, to establish upon the ruins of Hellenism actual commonwealths in Cyrene, Cyprus, Egypt, and Mesopotamia. These efforts, resolute but unwise, were suppressed by Trajan (115-117); and under Hadrian the same fate befell the last and glorious attempt of the Jews of Palestine to regain their independence (133-135). From this time on, in spite of unimportant movements under Antoninus, Marcus Aurelius, and Severus, the Jews of Palestine, reduced in numbers, destitute, and crushed, lost their preponderance in the Jewish world. The Jews no longer had reason to cling to a soil where the recollection of their past grandeur only helped to render more bitter the spectacle of their present humiliation, where Jerusalem had become, under the name "Ælia Capitolina," a Roman colony, a city entirely pagan, to enter which was forbidden the Jews, under pain of death.

Dispersion of the Jews

Ælia Capitolina The destruction of Judea exerted a decisive influence upon the dispersion of the Jewish people throughout the world, as the center of worship shifted from the Temple to Rabbinic authority. Some Jews were sold as slaves or transported as captives after the fall of Judea, others joined the existing diaspora, while still others remained in Judea and began work on the Palestinian Talmud. For those Jews in the diaspora, they were generally accepted into the Roman Empire, but with the rise of Christianity, restrictions grew. Forced expulsions and persecution resulted in substantial shifts in the international centers of Jewish life to which far-flung communities often looked; although not always unified due to the Jewish people's dispersion itself, moved from Judea to Babylonia to Spain to Poland to the United States and finally back to Israel. During the Middle Ages Jews divided into distinct regional groups which today are generally addressed according to two groupings: the Ashkenazi (Northern and Eastern European Jews) and Sephardic Jews (Spanish, Mediterranean, and Middle Eastern Jews). These groupings incorporate parallel histories sharing many series of persecutions and forced expulsions, which finally culminated in events in the 20th century that led to the State of Israel.

The Diaspora in Jewish life

Between the Roman destruction of Judea and the re-establishment of a Jewish state with the independence of Israel in 1948, all Jews were considered to be living in the Diaspora. Currently, the term refers to Jews living outside of Israel. Subsequent numerous exiles and persecution, as well as political and economic conditions and opportinuties, affected the numbers and dynamics of Jewish diaspora. As of 2005, the largest number of Jews live in the United States (5,280,000), France (494,000), Canada (372,000), the United Kingdom (298,000) and Russia (235,000). Although Israel's Jewish population (5,235,000) is greater than any of these but that of the United States, it is usually not considered as diaspora; see Demographics of Israel.

Footnotes

- Sergio DellaPergola, Yehezkel Dror, and Shalom S. Wald. Annual Assessment 2005: A Rapidly Changing World. Jerusalem: Jewish People Policy Planning Institute. (Summary, [http://www.jpppi.org.il/JPPPI/SendFile.asp?TID=67&FID=2377 pdf])
- Ibid.

Hebrew language

Hebrew is a Semitic language of the Afro-Asiatic language family spoken by more than 6 million people, mainly in Israel, the West Bank, the United States and by Jewish communities around the world. The core of the Tanakh (sometimes referred to as the Hebrew Bible), the Torah (which Christianity and Judaism traditionally hold to have been first recorded in the time of Moses 3,300 years ago), is written in (Biblical) Classical Hebrew. Jews have always called it לשון הקודש Lashon ha-Qodesh ("The Sacred Language") as the scriptures written in this language were considered sacred. Most scholars agree that after the first destruction of Jerusalem by the Nebuchadnezzar II and the Babylonians in 586 BCE, the kind of Hebrew prevalent in the Tanakh was replaced in daily use by Mishnaic Hebrew and a local version of Aramaic. After the depletion of the Jewish population of parts of Roman occupied Judea, it is believed that Hebrew gradually ceased to be a spoken language roughly around 200 CE, but has stayed as the major written language throughout the centuries. Not only religious, but texts for a large variety of purposes: letters and contracts, science, philosophy, medicine, poetry, protocols of courts—all resorted to Hebrew, which thus adapted itself to various new fields and terminologies by borrowings and new inventions. Hebrew was revitalized as a spoken language during the late 19th and early 20th century as Modern Hebrew, replacing a score of languages spoken by the Jews at that time, such as Arabic, Judezmo (also called Ladino), Yiddish, Russian, and other languages of the Jewish diaspora as the spoken language of the majority of the Jewish people living in Israel. Modern Hebrew became an official language in British-ruled Palestine in 1921, and the primary official language of the State of Israel, (Arabic maintained its official language status). The Hebrew name for the language is עברית, or Ivrit (IPA: )

History

While the term "Hebrew" as a nationality is customarily used to refer to the ancient Israelites, the classical Hebrew language was extremely similar to the Canaanite languages spoken by their neighbors, such as Phoenician; indeed, Moabite and Hebrew are often considered to be two dialects of the same language. Hebrew strongly resembles Aramaic and to a lesser extent South-Central Arabic, sharing many linguistic features with them.

Early history

Hebrew is an Afro-Asiatic language. This language family is generally thought by linguists to have originated somewhere in northeastern Africa, and began to diverge around the 8th millennium BCE, although there is much debate about the exact date and place. (The theory is espoused by most archeologists and linguists, but at odds with traditional reading of the Torah.) One branch of this family, Semitic, eventually reached the Middle East; it gradually differentiated into a variety of related languages. By the end of the 3rd millennium BCE the ancestral languages of Aramaic, Ugaritic, and other various Canaanite languages were spoken in the Levant alongside the influential dialects of Ebla and Akkad. As the Hebrew founders from northern Haran filtered south into and came under the influence of the Levant, like many sojourners into Canaan including the Philistines, they adopted Canaanite dialects. The first written evidence of distinctive Hebrew, the Gezer calendar, dates back to the 10th century BCE, the traditional time of the reign of David and Solomon. It presents a list of seasons and related agricultural activities. The Gezer calendar (named after the city in whose proximity it was found) is written in an old Semitic script, akin to the Phoenician one that through the Greeks and Etruscans later became the Roman script. The Gezer calendar is written without any vowels, and it does not use consonants to imply vowels even in the places where more modern spelling requires it (see below). Roman script, dates to the 7th century BCE.]] Numerous older tablets have been found in the region with similar scripts written in other Semitic languages, for example Protosinaitic. It is believed that the original shapes of the script go back to the hieroglyphs of the Egyptian writing, though the phonetic values are instead inspired by the acrophonic principle. The common ancestor of Hebrew and Phoenician is called Canaanite, and was the first to use a Semitic alphabet distinct from Egyptian. One ancient document is the famous Moabite Stone written in the Moabite dialect; the Siloam Inscription, found near Jerusalem, is an early example of Hebrew. Less ancient samples of Old Hebrew include the ostraka found near Lachish which describe events preceding the final capture of Jerusalem by Nebuchadnezzar and the Babylonian captivity of 586 BCE. The most famous work originally written in Hebrew is the Tanakh, though the time at which it was written is a matter of dispute (see dating the Bible for details). The earliest extant copies were found among the Dead Sea Scrolls, written between the 2nd century BCE and the 1st century CE. The formal language of the latter Babylonian Empire was Aramaic (its name is either derived from "Aram Naharayim", Upper Mesopotamia, or from "Aram," the ancient name for Syria). The Persian Empire, which had captured Babylonia a few decades later under Cyrus, adopted Aramaic as the official language. Aramaic is also a North-West Semitic language, quite similar to Hebrew. Aramaic has contributed many words and expressions to Hebrew, mainly as the language of commentary in the Talmud and other religious works. In addition to numerous words and expressions, Hebrew also borrowed the Aramaic writing system. Although the original Aramaic letter forms were derived from the same Phoenician alphabet that was used in ancient Israel, they had changed significantly, both in the hands of the Mesopotamians and of the Jews, assuming the forms familiar to us today around the first century CE. Writings of that era (most notably, some of the Dead Sea Scrolls found in Qumran) are written in a script very similar to the "square" one still used today.

Later history

The Jews living in the Persian Empire adopted Aramaic, and Hebrew quickly fell into disuse. It was preserved, however, as the literary language of Bible study. Aramaic became the vernacular language of the renewed Judaea for the following 700 years. Famous works written in Aramaic include the Targum, the Talmud and several of Flavius Josephus' books (several of the latter were not preserved, however, in the original.) Following the destruction of Jerusalem and the Second Temple in 70 CE, the Jews gradually began to disperse from Judaea into foreign countries (this dispersion was hastened when the Romans destroyed Jerusalem (and turned it into a pagan city named Aelia Capitolina) in 135 CE after putting down Bar Kokhba's revolt.) For many hundreds of years Aramaic remained the spoken language of Mesopotamian Jews, and Lishana Deni, one of several Judæo-Aramaic languages, is a modern descendant that is still spoken by a few thousand Jews (and many non-Jews) from the area known as Kurdistan; however, it gradually gave way to Arabic, as it had given way to other local languages in the countries to which the Jews had gone. Hebrew was not used as a mother tongue for roughly 1800 years. However the Jews have always devoted much effort to maintaining high standards of literacy among themselves, the main purpose being to let any Jew read the Hebrew Bible and the accompanying religious works in the original (see rabbinic literature, Codes of Jewish law, The Jewish Bookshelf). It is interesting to note that the languages that the Jews adopted from their adopted nations, namely Ladino and Yiddish were not directly connected to Hebrew (the former being based on Spanish and Arabic borrowings, latter being a remote dialect of Middle High German), however, both were written from right to left using the Hebrew script. Hebrew was also used as a language of communication among Jews from different countries, particularly for the purpose of international trade. The most important contribution to preserving traditional Hebrew pronunciation in this period was that of scholars called Masoretes (from masoret meaning "tradition"), who from about the seventh to the tenth centuries CE devised detailed markings to indicate vowels, stress, and cantillation (recitation methods). The original Hebrew texts used only consonants, and later some consonants were used to indicate long vowels. By the time of the Masoretes this text was considered too sacred to be altered, so all their markings were in the form of pointing in and around the letters.

Revival

cantillation The revival of Hebrew as a mother tongue was initiated by the efforts of Eliezer Ben-Yehuda (1858-1922) (אליעזר בן־יהודה). He joined the Jewish national movement and in 1881 emigrated to Eretz Israel, then a province of the Ottoman Empire. Motivated by the surrounding ideals of renovation and rejection of the diaspora "shtetl" lifestyle, Ben-Yehuda set out to develop tools for making the literary and liturgical language into everyday spoken language. However, his brand of Hebrew followed norms that had been replaced in Eastern Europe by more modern grammar and style, in the writings of people like Achad Ha-Am and others. His organizational efforts and involvement with the establishment of schools and the writing of textbooks pushed the vernacularization activity into a gradually accepted movement. It was not, however, until the 1904-1905 "Second aliyah" that Hebrew had caught real momentum in Ottoman Palestine with the new and better organized enterprises set forth by the new group of immigrants. When the British Mandate of Palestine recognized Hebrew as one of the country's three official languages (English, Arabic, and Hebrew, in 1922), its new formal status contributed to its diffusion. While many saw his work as fanciful or even blasphemous, many soon understood the need for a common language amongst Jews of pre-state Israel who at the turn of the 20th century were arriving in large numbers from diverse countries and speaking different languages. A Committee of the Hebrew Language was established. Later it became the Academy of the Hebrew Language, an organization that exists today. The results of his and the Committee's work were published in a dictionary (The Complete Dictionary of Ancient and Modern Hebrew). Ben-Yehuda's work fell on fertile ground, and by the beginning of the 20th century, Hebrew was well on its way to becoming the main language of the Jewish population of both Ottoman and British pre-State Israel.

Modern Hebrew

Ben-Yehuda based Modern Hebrew on Biblical Hebrew. Often new words were coined by applying unused word-patterns to existing roots (Biblical k-t-v, "write," gave rise to modern Hebrew hikhtiv, "dictated," and hitkatev, "corresponded.") When this did not suffice and the Committee set out to invent a new word for a certain concept, it searched through the Biblical word-indexes and foreign dictionaries, particularly Arabic. While Ben-Yehuda preferred Semitic roots to European ones, the abundance of European Hebrew speakers led to the introduction of numerous foreign words. Other changes which had taken place as Hebrew came back to life were the systematization of the grammar - the Biblical syntax was sometimes limited and ambiguous -- and the adoption of standard Western punctuation. Modern Hebrew shows influences from Russian (for example, the Russian suffix -acia is used in nouns where English has the suffix -ation); German (particularly in combination words like "tapuakh-adama," meaning potato (German Erdapfel , earth-apple) or "iton" (German Zeitung, news-ity, news-paper). English has been a very strong influence, both from British influence during the period of the Mandate and American influence in the present day. Finally, Arabic, being the language of numerous Mizrahic and Sephardic Jewish immigrants from Arab countries as well as of the Palestinians and Israeli Arabs, has also had an important influence on Hebrew, especially in slang (for example, "sababa", meaning "excellent", or "ya'alla", meaning "come on".) Due to its many influences and its youth, Modern Hebrew has many characteristics which are distinctly not Semitic. At the phonetic level, it has abandoned the pharyngeal and emphatic consonants (in most pronunciations). It also uses the occasional foreign morpheme, in words such as רכבל ("rakevel") (meaning "cable car", formed by adding a lamed to the word for "vehicle") and רמזור ("ramzor") (meaning "traffic light", formed by adding a vav and a resh to the root for "hinting" and "allusion"). Even so, the Hebrew preserved part of the prominent characteristics of the Semitic languages. One of the main questions which occupying the researchers of the Modern Hebrew is how much the Modern Hebrew is a Semitic language. Another non-Semitic property of Modern Hebrew is the pronunciation of certain letters. For instance, the letter Heth (ח) now sounds like Khaf (כ), the letter 'Ayin (ע) now sounds like (sometimes) Alef (א), Qof (ק) sounds like Kaf (כּ), and Thav (ת) sounds like Teth (ט). Modern Hebrew is printed with a script known as "square". It is the same script, ultimately derived from Aramaic, that was used for copying of Bible books in Hebrew for two thousand years. This script also has a cursive version, which is used for handwriting. Hebrew has been the language of numerous poets, which include Rachel, Hayim Nahman Bialik, Shaul Tchernihovsky, Lea Goldberg, Avraham Shlonsky and Natan Alterman. Hebrew was also the language of hundreds of authors, one of whom is the Nobel Prize laureate Shmuel Yosef Agnon.

Hebrew language in the USSR

, Yevsektsiya The Soviet authorities considered Hebrew a "reactionary language" since it was associated with both Judaism and Zionism, and it was officially banned by the Narkompros (Commissariat of Education) as early as 1919. Hebrew books and periodicals ceased to be published and were seized from the libraries. Despite numerous protests in the West, teachers and students who attempted to study Hebrew language were pilloried and sentenced for "counter revolutionary" and later for "anti-Soviet" activities.

Dialects

According to Ethnologue, dialects of Hebrew include Standard Hebrew (General Israeli, Europeanized Hebrew), Oriental Hebrew (Arabized Hebrew, Yemenite Hebrew). In practice, there is also Ashkenazi Hebrew, still widely used in Ashkenazi Jewish religious services and studies in Israel and abroad. It was influenced by the Yiddish language. Sephardi Hebrew language is the basis of Standard Hebrew and not all that different from it, although traditionally it has had a greater range of phonemes. It was influenced by the Ladino language. Mizrahi (Oriental) Hebrew is actually a collection of dialects (including Yemenite) spoken liturgically by Jews in various parts of the Arab and Islamic world. It was influenced by the Arabic language. Nearly every immigrant to Israel is encouraged to adopt Standard Hebrew as their daily language. Phonologically, this "dialect" may most accurately be described as an amalgam of pronunciations preserving Sephardic vowel sounds and Ashkenazic consonant sounds—its recurring feature being simplification of differences among a wide array of pronunciations. This simplifying tendency also accounts for the collapse of the Ashkenazic /t/ and /s/ pronunciations of unaspirated and aspirated ת into the single phoneme /t/. Most Sephardic dialects differentiated between these two pronunciations as /t/ and /θ/. Within Israel, the pronunciation of "Standard Hebrew", however, more often reflects the national or ethnic origin of the individual speaker, rather than the specific recommendations of the Academy. For this reason, over half the population pronounces ר as , (a uvular trill, as in Yiddish and some varieties of German) or as (a uvular fricative, as in French or many varieties of German), rather than as /r/, an apical trill, as in Spanish. The pronunciation of this phoneme is often used as a determinant among Israelis when ascertaining the national origin of perceived foreigners.

Languages strongly influenced by Hebrew

See main article Jewish languages Yiddish, Ladino, Karaim, and Judaeo-Arabic were all highly influenced by Hebrew. Although none are completely derived from Hebrew, they all make extensive use of Hebrew loanwords. In a less direct manner, the revival of Hebrew is often cited by proponents of International auxiliary languages as the best proof that languages long dead, with small communities, or modified or created artificially can become living languages used by a large number of people.

Sounds

Hebrew has two kinds of stress: on the last syllable (milra‘) and on the penultimate syllable (the one preceding the last, mil‘el). The former is more frequent. Specific rules connect the location of the stress with the length of the vowels in the last syllable; however due to the fact that Modern Hebrew does not distinguish between long and short vowels, these rules are often ignored in everyday speech. Interestingly enough, the rules that specify the vowel length are different for verbs and nouns, which influences the stress; thus the mil‘el-stressed ókhel (="food") and milra‘-stressed okhèl (="eats", masculine) are written in the same way. Little ambiguity exists, however, due to nouns and verbs having incompatible roles in normal sentences. This is, however, also true in English, in, for example, the English word "conduct," in its nominal and verbal forms.

Vowels

vowel length The Hebrew word for vowels is tnu‘ot. The marks for these vowels are called Niqqud. Modern Israeli Hebrew has 5 vowel phonemes:
- /a/ (as in "car") - The vowels qamatz and patakh
- /e/ (as in "set") - The vowels seggol and tzereh
- /i/ (as in "beak")- The vowel khiriq
- /o/ (as in "horn")- The vowel kholam
- /u/ (as in "room")- The vowels shuruq and qubbutz In Biblical Hebrew, each vowel had three forms: short, long and interrupted (hataf). However, there is no audible distinction between the three in modern Israeli Hebrew. Hebrew phonetics include a special feature called shva. According to "Ha-Yesod, the Fundamentals of Hebrew" by Luba Uveeler and Norman M. Broznick, this feature is pronounced "Shva" and is spelled Shin Vav He. There are two kinds of shva: resting (nax) and moving (na' ). The resting shva is pronounced as a brief stop of speech. The moving shva sounds much like the English a in about. Hebrew also has dagesh, a strengthening. There are two kinds of strengthenings: light (qal, known also as dagesh lene) and heavy (hazaq or dagesh forte). There are two sub-categories of the heavy dagesh: structural heavy (hazaq tavniti) and complementing heavy (hazaq mashlim). The light affects the phonemes /b/ /k/ /p/ in the beginning of a word, or after a resting schwa. Structural heavy emphases belong to certain vowel patterns (mishkalim and binyanim; see the section on grammar below), and correspond originally to doubled consonants. Complementing strengthening is added when vowel assimilation takes place. As mentioned before, the emphasis influences which of a pair of (former) allophones is pronounced. Interestingly enough, historical evidence indicates that /g/, /d/ and /t/ used to have strengthened versions of their own, however they had disappeared from virtually all the spoken dialects of Hebrew. All other consonants except gutturals may receive the heavy emphasis, as well. One-letter words are always attached to the following word. Such words include: the definite article h (="the"); prepositions b (="in"), m (="from"), l (="to"); conjunctions sh (="that"), k (="as", "like"), v (="and"). The vowel that follows the letter thus attached depends in general on the beginning of the next word and the presence of a definite article which may be swallowed by the one-letter word. The rules for the prepositions are complicated and vary with the formality of speech. In most cases they are followed by a moving schwa, and for that reason they are pronounced as be, me and le. In more formal speech, if a preposition is put before a word which begins with a moving schwa, then the preposition takes the vowel /i/ (and the initial consonant is weakened), but in colloquial speech these changes do not occur. For example, colloquial be-kfar (="in a village") becomes bi-khfar. If l or b are followed by the definite article ha, their vowel changes to /a/. Thus
- be-ha-matos becomes ba-matos (="in the plane"). However it does not happen to m, therefore me-ha-matos is a valid form, which means "from the plane". :
- indicates that the given example is not grammatically correct

Consonants

The Hebrew word for consonants is ‘itsurim (עיצורים). ע was once pronounced as a voiced pharyngeal fricative. Modern Ashkenazi (Northern and Eastern European Jews) reading tradition ignores this; however, Mizrahi (Middle Eastern and North African Jews) and Israeli Arabs accent these phonemes in a traditional semitic fashion which resembles Arabic `ain ع. Georgian Jews pronounce it as a glottalized g. Western European Sephardim and Dutch Ashkenazim traditionally pronounce it as "ng" in "sing" — a pronunciation which can also be found in the Italki tradition and, historically, in south-west Germany. Postalveolar sounds (with the exception of ) are not native to Hebrew, and only found in borrowings. The pairs (/b/, /v/), (/k/, /x/), (/p/, /f/), written respectively by the letters bet (ב), kaf (כ) and pe (פ) have historically been allophonic. In Modern Hebrew, however, all six sounds are phonemic, due to mergers involving formerly distinct sounds (/v/ merging with /w/, /k/ merging with /q/, /x/ merging with ), loss of consonant gemination (which formerly distinguished the stop members of the pairs from the fricatives when intervocalic), and the introduction of syllable-initial /f/ through foreign borrowings.

Historical sound changes

Standard (non-Oriental) Israeli Hebrew (SIH) has undergone a number of splits and mergers in its development from Biblical Hebrew .
- BH /b/ had two allophones, [b] and [v]; the [v] allophone has merged with /w/ into SIH /v/
- BH /k/ had two allophones, [k] and [x]; the [k] allophone has merged with /q/ into SIH /k/, while the [x] allophone has merged with into SIH /x/
- BH /t/ and have merged into SIH /t/
- BH and have merged into SIH
- BH /p/ had two allophones, [p] and [f]; the incorporation of loanwords into Modern Hebrew has probably resulted in a split, so that /p/ and /f/ are separate phonemes

Grammar

See main article Hebrew grammar Hebrew grammar is mostly analytical, expressing such forms as dative, ablative, and accusative using prepositional particles rather than grammatical cases. However inflection does play an important role in the formation of the verbs, nouns and the genitive construct, which is called "smikhut". Words in smikhut are often combined with hyphens.
Writing system
Modern Hebrew is written from right to left using the Hebrew alphabet. Modern scripts are based on the "square" letter form. A similar system is used in handwriting, but the letters tend to be more circular in their character, and sometimes vary markedly from their printed equivalents. Biblical Hebrew text contains nothing but consonants and spaces, and most modern Hebrew texts contain only consonants, spaces and western-style punctuation. A pointing system (nikud, from the root word meaning "points" or "dots") developed around the 5th Century C.E. is used to indicate vowels and syllabic stresses in some religious books, and is almost always found in modern poetry, children's literature, and texts for beginning students of Hebrew. The system is also used sparingly to avoid certain ambiguities of meaning — such as when context is insufficient to distinguish between two identically spelled words — and in the transliteration of foreign names. All Hebrew consonant phonemes are represented by a single letter. Although a single letter might represent two phonemes — the letter "bet," for example, represents both /b/ and /v/ — the two sounds are always related "hard" (plosive) and "soft" (fricative) forms, their pronunciaton being very often determined by context. In fully pointed texts, the hard form normally has a dot, known as a dagesh, in its center. The letters hei, vav and yud can represent consonantal sounds (/h/, /v/ and /j/, respectively) or serve as a markers for vowels. In the latter case, these letters are called "emot qria" ("matres lectionis" in Latin, "mothers of reading" in English). The letter hei at the end of a word usually indicates a final /a/, which in turn is usually indicative of feminine gender. Vav may represent /o/ or /u/, and yod may represent /i/. There is no consonantal marker for /e/. In some modern Israeli texts, the letter alef is used to indicate long /a/ sounds in foreign names, particularly those of Arabic origin. Terminal syllabic emphasis is most common. Fully pointed texts will note variations with a vertical line placed underneath the first consonant of the emphasized syllable, to the left of the vowel mark if there is one.
Romanization
See also Romanization of Hebrew The Hebrew language is normally written in the Hebrew alphabet. Due to publishing difficulties, and the unfamiliarity of many readers with the alphabet, there are many ways of transcribing Hebrew into Roman letters. The most accurate method is the International Phonetic Alphabet. It is used (in a simplified ASCII form) in the section concerned with Phonology, to describe the sounds of the Hebrew language. However, the IPA is not well known, and is often considered cumbersome for transcribing pronunciations for a general audience. Therefore this article uses a different system to express Hebrew pronunciation, and at least some orthographic peculiarities. The system comes down to the following:
- The letter tzadi (צ) is transcribed by "c" so that it could be distinguished from other combinations of /t/ and /s/, although "ts" or "tz" is usually acceptable.
- The letter ‘ayin (ע) is transcribed ', the same as alef. In word-final position, this phoneme is always preceded by the vowel /a/.
- The letter shin (ש) is transcribed by "sh", and the letter sin as "s".
- Both the letter tav (ת) and the letter tet (ט) are transcribed by "t".
- The letter he (ה) at the end of a word, in those cases where it marks feminine gender, is transcribed by "ah" (it is read /a/).
- The letter chet (ח) is usually transcribed by "ch" as there is no "ch" sound in hebrew. "kh" is usually acceptable but not as common. "h" is occasionally used but often avoided as "h" is also used for he (ה).
- The letter qof (ק) is transcribed by "q" (it is pronounced /k/ by many speakers).
- Single-letter prepositions and the definite article are separated with a dash (-) from their subject.
- Stresses and schwas are not marked.
- The vowels are always written.
- The letter yod is usually transcribed by "y".
See also

- Common phrases in Hebrew
- Cantillation
- Hebrew alphabet
- Niqqud (vowel points)
- Samaritan Hebrew
- The study of Hebrew
- Hebrew literature
Notes
# [http://www.jewishmag.com/43mag/ben-yehuda/ben-yehuda.htm Eliezer Ben Yehuda and the Resurgence of the Hebrew Language] by Libby Kantorwitz # [http://www.zionistarchives.org.il/ZA/SiteE/pShowView.aspx?GM=Y&ID=48&Teur=Protest%20against%20the%20suppression%20of%20Hebrew%20in%20the%20Soviet%20Union%20%201930-1931 Protest against the suppression of Hebrew in the Soviet Union 1930-1931] signed by Albert Einstein, among others # Robert Hetzron. (1987). Hebrew. In The World's Major Languages, ed. Bernard Comrie, 686–704. Oxford: Oxford University Press. ISBN 0-19-520521-9.
External links

- [http://www.ethnologue.org/show_language.asp?code=heb Ethnologue report for Hebrew]
- [http://hebrew-academy.huji.ac.il/english.html Academy of Hebrew Language], the Institute which prescribes standards for modern Hebrew grammar, orthography, transliteration, and punctuation based upon the study of Hebrew's historical development.
- History of the Hebrew Language
- [http://www.adath-shalom.ca/history_of_hebrew.htm History of the Hebrew Language Steinberg]
- [http://www.adath-shalom.ca/rabin_he.htm Short History of the Hebrew Language Rabin]
- [http://www.adath-shalom.ca/israeli_hebrew_tene.htm Israeli Hebrew Tene]
- [http://www.adath-shalom.ca/israel_lang_policy_rosen.htm Israel Language Policy and Linguistics Rosén]
- [http://www.adath-shalom.ca/hebrew_words_history.htm Words and their History Kutscher]
- [http://www.adath-shalom.ca/hebrew_slang_sappan.htm Hebrew Slang and Foreign Loan Words Sappan ]
- Grammars
- [http://foundationstone.com.au/HtmlSupport/FrameSupport/onlineHebrewTutorialFrame.html Online Hebrew Tutorial] (foundationstone)
- [http://perso.wanadoo.fr/babel-site/ Hebrew is easy] (babel-site)
- [http://www.adath-shalom.ca/gk_cont.htm Gesenius' Hebrew Grammar]
- Dictionaries
- [http://www.hebrewatmilah.org/maskilon1/index.htm Root-based] (Maskilon)
- [http://milon.morfix.co.il/ Word-search] English-Hebrew and Hebrew-English (Morfix)
- [http://www.hebrewatmilah.org/maskilon3/index.htm Hebrew-English] (Maskilon)
- [http://www.faithofgod.net/davar/ Hebrew-English] (DAVAR freeware, english)
- [http://www.websters-online-dictionary.org/definition/Hebrew-english/ Hebrew-English] (Webster's Rosetta Edition)
- [http://www.hebrewatmilah.org/maskilon4/index.htm English-Hebrew] (Maskilon)
- General
- [http://www.yiwoodmere.org/library/cybrary/hebrew.html Learning Hebrew - Links], Young Israel
- [http://www.yomanim.com Hebrew Writings and Diaries]
- [http://infoshare1.princeton.edu/katmandu/hebrew/atoc.html Hebrew Abbreviations], Princeton University Library
- [http://www.mikledet.com Mikledet.com]: Send Hebrew emails without having a Hebrew keyboard.
- [http://www.amhaaretz.org/translit/ Hebrew translit]: type in Hebrew using an English keyboard
- Category:Jewish languages Category:Judaism Category:Guttural R Category:Semitic languages Category:Canaanite languages Category:Languages of Israel ko:히브리어 ja:ヘブライ語 simple:Hebrew language th:ภาษาฮีบรู

Diaspora

The term diaspora (Ancient Greek διασπορά, "a scattering or sowing of seeds") is used (without capitalization) to refer to any people or ethnic population forced or induced to leave their traditional ethnic homelands; being dispersed throughout other parts of the world, and the ensuing developments in their dispersal and culture. Originally, the term Diaspora (capitalized) was used to refer specifically to the populations of Jews exiled from Judea in 586 BCE by the Babylonians, and Jerusalem in 135 CE by the Roman Empire. This term is used interchangeably to refer to the historical movements of the dispersed ethnic population of Israel, the cultural development of that population, or the population itself. The probable origin of the word is the Septuagint version of Deuteronomy 28:25, "thou shalt be a diaspora (Greek for dispersion) in all kingdoms of the earth". The term has been used in its modern sense since the late twentieth century. The academic field of diaspora studies was established in the late twentieth century, in regard to the expanded meaning of 'diaspora'. The twentieth century in particular has seen massive ethnic refugee crises, due to war and the rise of nationalism, fascism, communism and racism, as well as from natural disasters and economic collapse. The first half of the twentieth century saw the creation of hundreds of millions of ethnic refugees across Europe, Asia, and northern Africa. Many of these refugees who did not die from starvation or war went to the Americas.

List of notable diasporas

- Afghan people who fled their country throughout the 20th century and the long civil wars
- The African diaspora comprises the indigenous peoples of Africa and their descendants, wherever they are in the world beyond the African continent. Some Pan-Africanists and Afrocentrists also consider other Negroid (or "Africoid"), Australoid (also called "Veddoid"), and black Caucasoid peoples as diasporic "African peoples." These groups include the Dravidians of South India, Indigenous Australians; and the indigenous peoples of Southeast Asia (Thailand, Java, Borneo, Sumatra and Malaysia); Melanesia, Polynesia and New Guinea.
- Arabs who have migrated out from the Arab World, and now reside in Western Europe, the Americas, Australia and elsewhere. (see Arab diaspora)
- Armenians living in their ancient homeland, which had been controlled by the Ottoman Empire for centuries, fled persecution and massacres during several periods of forced emigration, from the 1880s to the 1910s, including the Armenian Genocide of 1915. Many Armenians settled in California, France and Lebanon (see Armenian Diaspora).
- Almost 5% of the present-day Australian population lives outside of Australia; for a variety of reasons. This phenomenon is known as the Australian Diaspora
- Basque diaspora, Basques who left the Basque Country usually to the Americas for economic or political reasons. There are also Basque Catholic missionaries.
- Chechens who fled Chechnya during the late 20th century insurrection against the Russian Federation
- Chinese Diaspora
- Crimean Tatar diaspora, formed after the annexation of the Crimean Khanate by Russia, in 1783.
- The Filipino peoples throughout Australia, the USA, Canada and South-East Asia. Overseas workers have their own political party in the Philippine Congress.
- The French Canadian diaspora includes hundreds of thousands of people who left Quebec for "greener pastures" in the United States, Ontario and the Prairies, between 1840 and the 1930s.
- Galician diaspora, Galicians who left their country for mainly economic reasons to richer areas of Spain or the Americas (especially Argentina and Cuba) and, later, Western Europe (Germany, Switzerland, France, Belgium).
- In modern Greek, the word diaspora refers to the large populations of Greek descent living in the United States, Australia and other countries. There is a Department of Diaspora Affairs in the Greek government.
- The Roma (English terms: Gypsy, Gypsies), a traditionally 'dispersed' people in Europe, with origins in South Asia (or perhaps, northern India), are even more 'dispersed' today, following the Holocaust of Nazi Germany. (See
- [http://www2.arnes.si/~eusmith/Romany/names.html Some names for the Roma])
- The Heimatvertriebene, the ethnic German refugees from the former German Empire during and following World War II, enlarged by the Oder-Neisse line
- The Indian diaspora includes millions of people in Suriname, South Africa, Trinidad and Tobago, Guyana, Jamaica, Mauritius, Fiji, Singapore, Malaysia and other countries who left British India in the 19th and early 20th century, and millions more who have moved to Australia, Canada, New Zealand, the United States, the United Kingdom and the United Arab Emirates in recent decades.
- The Irish diaspora consists of Irish emigrants and their descendants in countries such as the United States, the United Kingdom, Canada, Australia, New Zealand, Argentina, South Africa and nations of the Caribbean and continental Europe. The diaspora contains over 80 million people and it is the result of mass migration from Ireland, due to past famines and political oppression. The term first came widely into use in Ireland in the 1990s when the then-President of Ireland, Mary Robinson began using it to describe all those of Irish descent.)
- The Jewish diaspora in its historical use, refers to the period between the destruction of the Jewish state by the Roman Empire in 137 CE, to the re-establishment of Israel in 1948. In modern use, the 'Diaspora' refers to Jews living outside of the Jewish state of Israel today. There is a 'Ministry of Diaspora Affairs' in the Israeli government, for example.
- Palestinians who fled Palestine during the 1948 Arab-Israeli War (see Palestinian exodus, Palestinian refugees)
- "Polonia", the diaspora of the Poles, started with the emigrations after the partitions of Poland, January Uprising and the November Uprising, enlarged by the Nazi policies, and later by the establishment of the Curzon line
- The Southeast Asian diaspora includes the refugees from the numerous wars that took place in Southeast Asia, such as World War II and the Vietnam War.
- The Boat People who left Vietnam for Hongkong after the Vietnam war.
- Various ethnic minorities from areas under Russian and Soviet control following the Russian Revolution, continuing through the mass forced-resettlements under Stalin.
- Various groups fled in large numbers from areas under Axis control during World War II, or after the border changes following the war, and formed their own diasporas.
- The Somali dispora that includes Ethnic Somalis who live in Ethiopia, Kenya, and Djibouti. It also includes the one million people who live in Europe, North America, and the Middle East as refugees from the civil war. It altogether numbers between five and seven million. This is almost the same as the population of Somalia itself.
- The South African diaspora mainly consists of white South African emigrants, especially to white Afrikaans speakers who have fled the country for a number of reasons. There is also a growing black middle class in South Africa, many of whom are starting to emigrate as well, furthering the demographic weight of South Africans abroad. South Africans have largely settled in the United Kingdom, Australia, the United States, New Zealand and Canada.
- The diaspora of the Tibetan people began in 1959 when the Chinese government violently attacked and forced the people of Tibet out of their lands and annexed it into the People's Republic of China.
- Futuristic science fiction sometimes refers to a "Diaspora", taking place when much of humanity leaves Earth to settle on far-flung "colony worlds". The above list is not comprehensive or definitive. Only a few have been given much historical attention. There is much talk currently (after Hurricane Katrina in 2005) of a New Orleans or US Gulf Coast diaspora, but only time will tell how significant a number of those evacuees will indeed not return. During the Cold War era, huge populations of refugees continued to form from areas of war, especially from Third World nations; all over Africa, South and Central America, the Middle East, and east Asia. A Biblical prophecy about the diasporas is that "in the latter days, people will [be restless, and will] move to and fro".

External links

- [http://www.telugudiaspora.com Telugu Diaspora]
- [http://www.globaldiasporas.com Global Diasporas]
- [http://www.theindiandiaspora.com The Indian Diaspora]T.L.S.Bhaskar
- [http://www.tamilnation.org/diaspora The Tamil Diaspora - a Trans State Nation] Nadesan Satyendra
- [http://news.bbc.co.uk/1/hi/world/americas/4203360.stm Katrina scatters a grim diaspora] BBC
- [http://www.nytimes.com/2005/09/06/national/nationalspecial/06diaspora.html In Throes of a Diaspora, Two Families Bind] New York Times Category:Human migration ja:ディアスポラ

Babylonian captivity

Babylonian captivity, or Babylonian exile, is the name generally given to the deportation and exile of the Jews of the ancient Kingdom of Judah to Babylon by Nebuchadnezzar.

Historical account

Three separate occasions are mentioned (Jeremiah 52:28-30). The first was in the time of Jehoiachin in 597 BCE, when the temple of Jerusalem was partially despoiled, and a number of the leading citizens were removed. After eleven years (in the reign of Zedekiah) a fresh rising of the Judaeans occurred; the city was razed to the ground, and a further deportation ensued. Finally, five years later, Jeremiah records a third captivity. After the overthrow of Babylonia by the Persians, Cyrus gave the Jews permission to return to their native land (537 BCE), and more than forty thousand are said to have availed themselves of the privilege. (See Jehoiakim; Ezra; Nehemiah and Jews.) Previously, the northern tribes had been taken captive by Assyria and never returned; survivors of the Babylonian exile were all that remained of the Children of Israel. The Persians had a different political philosophy of managing conquered territories than the Babylonians or Assyrians. Under the Persians, local personages were put into power to govern the local populace. When the Israelites returned home however, they found a mixture of peoples practicing a religion very similar to their own, but not identical to it. Hostility grew up between the returning Jews and the Samaritans, the mixed-blood people of the region, which has continued to the present day. According to the Bible, the Samaritans were foreign peoples, settled into the area by the kings of Assyria, who had partially adopted the Israelite religion; in reality, most of them were probably simply Israelites who had remained behind, and thus had had no part in the sweeping changes of the Israelite religion brought about among the captives. Or perhaps, alternatively; the fierce purity of the Jewish religion and cultural identity of the Babylonian Jews returning from exile, seventy years after their deportation, completely eclipsed the partial faith of the mixed group of Israelite survivors, who had practised paganism for hundreds of years in Israel (including the worship of a golden bull), and who had inter-married with the peoples sent into the territory by the Assyrians (and which was strictly forbidden by Mosaic Torah 'law', and punished by Nehemiah). The hatred and disgust of the Hebrew Judeans for the Samaritans prompted Jesus of Nazareth to later propound the parable of the "good Samaritan".

Impact upon the Jewish philosophy of the time

The Babylonian Captivity and the subsequent return from captivity (back to Israel), was seen as one of the great pivotal acts in the drama between God and His people, Israel. Just as they had been predestined for, and saved from, slavery in Egypt; now the Israelites were predestined to be punished by God through the Babylonians, and then saved once more. This experience has had a number of serious effects upon Judaism and the Jewish culture. The current Hebrew script was adopted at this time, replacing the very different Israelite script. The current Jewish calendar, especially its month names, also dates from this era. It also provided an historical basis for political 'quietism', in which Jews saw oppression by other nations as a form of divine punishment, to be endured patiently. Accordingly, the short-lived independent Hasmonean kingdom of the Maccabe's, in a probable attempt to break this mentality, later consciously re-introduced some pre-exilic customs, such as the old script, which then fell out of use again, after that kingdom's fall to the Romans.

Impact upon Jewish history

This period saw the last high-point of Biblical prophecy in the person of Ezekiel, followed by the emergence of the central role of the Torah in Jewish life; according to many historical-critical scholars, it was edited and redacted during this time; and saw the beginning of the canonization of the Bible, which provided a central text for Jews. This process coincided with the emergence of scribes and sages as Jewish leaders (see Ezra and the Pharisees). Prior to exile, the people of Israel had been organized according to tribe; afterwards they were organized by clans, only the tribe of Levi continuing in its 'special role'. After this time, there were always sizable numbers of Jews living outside Eretz Israel; thus, it also marks the beginning of the "Jewish diaspora" (unless you consider the Assyrian Captivity of Israel to have been the beginning). The above section incorporates text from the public domain 1911 Encyclopædia Britannica, and may be adapted from the original.

Other usages of the term

Babylonian Captivity is also used to refer to other historical events, including:
- The Babylonian Captivity of the Papacy, or of the Church, which refers to the Papacy's sojourn in Avignon, France between 1309 and 1378, when the Popes were seen by some as "captives" of the French Kings. See Avignon Papacy.
- Babylonian Slavery Egyptian Slavery was also used by the workforce working in the Stalin era and in Nazi concentration camps, deported from central Europe following the German-Soviet pact of 1939. Some groups were freed, like the Poles in 1942, thanks to Wladyslaw Sikorski's agreement with Stalin, and led by Wladyslaw Anders to Persia. Anders was later referred to as the Polish Moses. Most of the people had to wait until the 1945 repatriation agreement, or the 1956 Khrushchev amnesty.

Other Resources

- Yohanan Aharoni & Michael Avi-Yonah, "The MacMillan Bible Atlas", Revised Edition, pp. 96-106 (1968 & 1977 by Carta Ltd.). Category:Ancient Israel and Judah Category:Hebrew Bible/Tanakh events ja:バビロニア捕囚

590s BCE

Centuries: 7th century BC - 6th century BC - 5th century BC Decades: 640s BC 630s BC 620s BC 610s BC 600s BC - 590s BC - 580s BC 570s BC 560s BC 550s BC 540s BC ----

Events and trends

- 598 BC - Jehoiachin succeeds Jehoiakim as King of Judah
- March 16, 597 BC - Babylonians capture Jerusalem, replace Jehoaichin with Zedekiah as king.
- 595 BC - Psammetichus II succeeds Necho II as king of Egypt
- 594 BC - Solon appointed archon of Athens; institutes democratic reforms.
- 590 BC - Egyptian army sacks Napata, compelling the Cushite court to move to a more secure location at Meroe near the sixth cataract. (Early history of Sudan)

Births

- Mahavira Founder of Jainism Category:590s BC

Middle East

The Middle East is a political and cultural subregion of Asia, or of Africa-Eurasia. The core of the region comprises the lands between the Mediterranean Sea and the Persian Gulf along with the Anatolian, Arabian and Sinai peninsulas. Sometimes, it is used in a broader sense which can include areas stretching from North Africa in the west to Pakistan in the east and the Caucasus and/or Central Asia in the north. The media and various international organizations (such as the United Nations) usually considers the Middle East to be Southwest Asia (including Cyprus and Iran) plus all of Egypt. The area encompasses several cultural and ethnic groups, including the Iranians, Arabs, Greeks, Jews, Berbers, Assyrians, Kurds and Turks. The main language groups include: the Persian, Arabic, Hebrew, Assyrian, Kurdish and Turkish. The corresponding adjective is Middle-Eastern and the derived noun is Middle-Easterner. Most Western definitions of the "Middle East" -- in both established reference books and common usage -- define the region as 'nations in Southwest Asia, from Iran (Persia) to Egypt'. Consequently, Egypt, with its Sinai Peninsula in Asia, is usually considered part of the 'Middle East', although most of the country lies geographically in North Africa. North African nations without Asian links, such as Libya, Tunisia and Morocco, are increasingly being called North African -- as opposed to Middle Eastern (Iran to Egypt - Asia) -- by international media outlets.

History

North African Main article: History of the Middle East Starting in the middle of the 20th century, the Middle East has been at the center of world affairs, and has been an extremely strategically, economically, politically, culturally, and religiously sensitive area. It possesses huge stocks of crude oil and is the birthplace and spiritual centre of Judaism, Christianity, and Islam.

Borders

The term Middle East defines a cultural area, so it does not have precise borders. The most common and highly arbitrary definition includes: Bahrain, Cyprus, Egypt, Turkey, Iran (Persia), Iraq, Israel, Jordan, Kuwait, Lebanon, Oman, Qatar, Saudi Arabia, Syria, the United Arab Emirates, Yemen, the West Bank and the Gaza Strip. Iran is often the eastern border, but Afghanistan and western Pakistan are often included due to their close relationship (ethnically and religiously) to the larger group of Iranian peoples as well as historical connections to the Middle East including being part of the various empires that have spanned the region such as those of the Persians and Arabs among others. Afghanistan, Tajikistan, and western Pakistan (Baluchistan and North West Frontier Province) share close cultural, linguistic, and historical ties with Iran and are also part of the Iranian plateau, whereas Iran's relationship with Arab states is based more upon religion and geographic proximity. Also the Kurds, another group of Iranic linguistic extraction, are the largest ethnic group in the Middle East without their own state. North Africa or the Maghrib, although often placed outside the Middle East proper, does have strong cultural and linguistic links to the region, and historically has shared many of the events that have shaped the Mediterranean and Middle Eastern regions including those prompted by Phoenician-colonized Carthage and Greco-Roman civilization as well as Muslim Arab-Berber and Ottoman empires. The Maghrib is sometimes included, sometimes excluded from the Middle East by the media and in informal usage, while most academics continue to identify North Africa as geographically a part of Africa, but being closely related to southwestern Asia in terms of politics, culture, religion, language, history, and genetics. This can be compared with other similar instances in which, for example, Tasmania and Newfoundland, geographically non-European, share many such traits with northwestern western Europe while Madagascar is in some of these respects more like southeast Asia than southeast Africa. The Caucasus region, Cyprus, and Turkey, although often grouped into Southwest Asia based upon geographic proximity and continuity, are generally considered culturally and politically European due to their various historic and recent political ties to that region. For example, Armenia and Cyprus, although both exist in close geographic proximity to the Middle East, possess two important criteria that links them more to Europe than to the Middle East: their national identity that combines an Indo-European linguistic background and majority populations that adhere to Christianity, which are both factors that do not correspond with most typically Middle Eastern countries some of whom possess one trait (Indo-European languages dominate Iran and Afghanistan for example) or the other (Lebanon is the only country that may have a Christian majority but this remains speculative as well). Turkey possesses neither of these European traits, but has deep historic (and according to genetic research DNA) connections with Europe since it was the site of the Byzantine Empire and the Ottoman Empire that overlapped into Europe. As a prospective candidate of the European Union and a long-time member of NATO, Turkey has adopted the secular traits that dominate Europe and has severed many of its ties to the Middle East with the notable exception of the religion of Islam. Both Georgia and Azerbaijan were radically altered by the dominion of the Russian Empire and the Soviet Union and are seen as more 'European' then Middle Eastern and generally viewed as a regional bloc in the Caucasus region. Central Asian countries from the former Soviet Bloc also show varying degrees of affinity and historical ties to the Middle East, but not in any uniform fashion. While the southern states of Turkmenistan, Uzbekistan, and Tajikistan display many cultural, historical, and socio-political similarities to the Middle East, Kazakhstan and Kyrgyzstan are examples of more remote and mixed cultures. As a result, these states are often viewed as similarly Eurasian to the Caucasus and their Soviet past has set them apart in various ways from the Middle East, while there has been a movement to re-establish ties to the region in Tajikistan, for example, based upon their ethno-linguistic affinities with Iran and Afghanistan. Like the Caucasus and Turkey, Central Asia has strong secular and 'western' affinities that are both Soviet legacies, although this may change with some recent shifts towards a historical-cultural renaissance and resurgence of Islamic identity that were suppressed for decades by Soviet authorities. Lastly, the state of Israel also represents a unique fusion of European and Middle Eastern traits, but due to geographic continuity with the Levant and a majority population that is predominantly Middle Eastern (including Sephardic Jews, Sabras, Israeli Arabs, etc.). However, due to political and religious conflict, Israel is something of an anomaly in a region of exceptions and diversity.

Changes in the meaning over time

Until World War 2, it was customary to refer to the eastern shore of the Mediterranean as the Near East. The Middle East then meant the area from Mesopotamia to Burma, namely the area between the Near East and the Far East. The sense described in this article evolved during the war, perhaps influenced by the ancient idea of the Mediterranean as the "sea in the middle".

Eurocentrism

Some have criticized the term Middle East for its perceived Eurocentrism. The region is only east from the perspective of western Europe. To an Indian, it lies to the west; to a Russian, it lies to the south. The description Middle has also led to some confusion over changing definitions. Before the First World War, Near East was used in English to refer to the Balkans and the Ottoman Empire, while Middle East referred to Persia, Afghanistan and Central Asia, Turkistan and the Caucasus. In contrast, Far East refers to the countries of East Asia e.g. China, Japan, Koreas, Hong Kong, Taiwan etc. With the disappearance of the Ottoman Empire in 1918, Near East largely fell out of common use in English, while Middle East came to be applied to the re-emerging countries of the Islamic world. However, the usage of Near East was retained by a variety of academic disciplines, including archaeology and ancient history, where it describes an area identical to the term Middle East, which is not used by these disciplines (see Ancient Near East). So in shorter words, the term Middle East came about when the UK/French part of the world used the term. In German the Term Naher Osten (Near East) is still in common use. The criticism of Eurocentrism is of course related to the fact that 'East' and 'West' are defined in relation to the lines of Longitude relative to the Prime Meridian or Greenwich Meridian and therefore inherently Eurocentric. This was a result of the British cartography standard being widely accepted in 1884 at the International Meridian Conference.

Indirect translations

There are terms similar to Near East and Middle East in other European languages, but, since it is a relative description, the meanings depend on the country and are different from the English terms generally. See :fr:Proche-Orient, :fr:Moyen-Orient, and :de:Naher Osten for examples.

Similar terms

In some ways the lack of precise borders of the Middle East is an advantage, since it can be used to describe various cultural and political criteria. This vagueness in definition has led to the emergence of alternative neutral terms used by international organizations and movements, namely Southwest Asia and West Asia, which has become the preferred term of use in India, both by the government and by the media. Arab world is not a synonumous term for the Middle East, although it covers most of the same area. "Middle East-North Africa" (MENA), which is sometimes used to encompass the zone from Morocco to Iran, also occasionally called the Greater Middle East; sometimes this term is used to mean the entire area of Africa from the Sahara to the Mediterranean and Asia west of China and India and south of Russia. It is used by some historians who deal with various empires and civilizations (including that of the Mediterreanean Greco-Romans and Persians as well as the vast Arab Caliphates and the regions where early Muslim Turks established their rule). It can encompass North Africa and Turkey in the west to Pakistan and Afghanistan in the east. The term 'Greater Middle East' remains in use by the G8, the US State Department[http://fpc.state.gov/documents/organization/43293.pdf], and various academic institutions such as the Middle East Institute.[http://www.mideasti.org/countries/countries_main.html]

Middle Easterner

Strictly speaking, A Middle Easterner is someone who lives in, or is from the area around the eastern Mediterranean, from Iran to northern Africa and eastward to Pakistan. The site of such ancient civilizations as Phoenicia and Persian and Babylon and Egypt is the birthplace of Judaism, Christianity, Zoroastrianism and Islam.

Geography

Main article: Geography of Asia

Regions of the Middle East

Main article: Middle Eastern Regions
- Iranian Plateau
- Anatolia - Turkey
- Mediterranean Sea - Cyprus
- Arabia, see Persian Gulf States - Saudi Arabia, Qatar, U.A.E., Oman, Yemen, Bahrain - Iraq
- The Levant - Syria, Israel, Jordan, Lebanon, the West Bank and Gaza Strip, Egypt's Sinai Peninsula

External links

- [http://www.mideastforums.com Middle East Forum]
- [http://irangraffiti.blogspot.com/ Urban Art from The Middleeast.]
- [http://www.ancientneareast.net/ Ancient Near East .net] - provides a comprehensive portal to the archaeology and ancient cultures of the Near / Middle East
- [http://www.history-forum.com/index.php/board,7.0.html History of Middle East] releated discussions on [http://www.history-forum.com History Forum]
- [http://fp.arizona.edu/mesassoc/ Middle East Studies Association (MESA) of North America]
- [http://www.lib.uchicago.edu/e/su/mideast/ University of Chicago Library - Middle East Department]
- [http://www.geocities.com/martinkramerorg/OldNew.htm The Middle East, Old and New] by Martin Kramer
- [http://www.mepra.org/ Middle East Public Relations Association (MEPRA)]
- [http://www.kolahstudio.com/ Middle Eastern Artists : Iranian Contemporary and young blood Art.]
- [http://www.mideasti.org/countries/countries_main.html Middle East Institute]

Video

- Category:Asia
- Middle East ko:중동 ja:中東 simple:Middle East th:ตะวันออกกลาง

Judaism

Judaism is the religion of the Jewish people. It is one of the first recorded monotheistic faiths and one of the oldest religious traditions still practiced today. The tenets and history of Judaism are the major part of the foundation of other Abrahamic religions, including Christianity and Islam. Over at least the last two thousand years, Judaism has not been monolithic in practice, and has not had any centralized authority or binding dogma. Despite this fact, Judaism in all its variations has remained tightly bound to a number of religious principles, the most important of which is the belief in a single, omniscient, omnipotent, and omnibenevolent, transcendent God who created the universe, and continues to be involved in its governance. According to Jewish thought, the God who created the world established a covenant with the Jewish people, and revealed his laws and commandments to them in the form of the Torah. Jewish practice is devoted to the study and observance of these laws and commandments, as they are interpreted according to various ancient and modern authorities. Judaism does not easily fit into conventional western categories, such as religion, ethnicity, or culture, in part because of its 4,000-year history. During this time, Jews have experienced slavery, anarchic self-government, theocratic self-government, conquest, occupation, and exile; they have been in contact with, and have been influenced by, ancient Egyptian, Babylonian, Persian, and Hellenic cultures, as well as modern movements such as the Enlightenment (see Haskalah) and the rise of nationalism. Thus, Talmud professor Daniel Boyarin has argued that "Jewishness disrupts the very categories of identity, because it is not national, not genealogical, not religious, but all of these, in dialectical tension."

Introduction

dialectic.]] According to both traditional Jews and critical historical scholars, a number of qualities distinguish Judaism from the other religious cults that existed when it first emerged. One characteristic was monotheism. The significance of this idea, according to critical historian Yehezkal Kaufman, lies in that Judaism holds that God created, and cares about, humankind. In polytheistic religions, humankind is often created by accident, and the gods are primarily concerned with their relations with other gods, not with people. Second, the Torah specifies a number of commandments to be followed by the Children of Israel. Other religions at the time were characterized by temples in which priests would worship their gods through sacrifice. The Children of Israel similarly had a temple, priests, and made sacrifices -— but these were not the sole means of worshiping God.

Monotheism

Critical scholars argue as to when the notion of monotheism arose in Judaism. Orthodox Jews claim that it is expressed directly in Torah (the Hebrew Bible), where God incorporates it into the Ten Commandments: "...I am the Lord your God. Do not have any other gods before Me. Do not represent [such] gods by any carved statue or picture of anything in the heaven above, on the earth below, or in the water below the land. Do not bow down to [such gods] or worship them. I am God your Lord, a God who demands exclusive worship". Thus the belief in the existence of God, that God exists for all time, that God is the sole creator of all that exists, that God determines the course of events in this world, is the foundation of the Judaistic religion: "I am the Lord your God who brought you out of the land of Egypt..." To turn from these beliefs is to deny God and the essence of Judaism, according to the Jewish understanding of the Ten Commandments. Furthermore, one is required to believe in God and God alone. This prohibits belief in or worship of any additional deities, gods, spirits or incarnations. The idea of God as a duality or trinity is heretical for Jews to hold; it is considered akin to polytheism. To deny the uniqueness of God, is to deny all that is written in the Torah: "You shall have no other gods besides Me...Do not make a sculpted image or any likeness of what is in the heavens above." It is also a prohibition against making or possessing objects that one or other may bow down to or serve, such as crucifixes or icons, and any forms of paintings or artistic representations of God. One must not bow down to or serve any being or object but God. (See Ten Commandments#Jewish interpretation) The significance of the idea is that an omniscient and omnipotent God created humankind as recorded in the Book of Genesis, in the Creation according to Genesis starting with the very first verse of Genesis 1:1: "In the beginning God created the heavens and the earth," a marked contrast with polytheistic religions in which the gods are limited by their preoccupation with personal desires irrelevant to humankind, by their limited powers, or by the interference of other powers. In Judaism, God is unlimited, fully capable, and fully available to care for Creation.

Practical worship and the laws

Second, the Torah (i.e., The Hebrew Bible) specifies a number of laws, known as the 613 mitzvot, to be followed by the Children of Israel. Other religions at the time were characterized by temples in which priests would worship their gods through sacrifice. The Children of Israel similarly had a Temple in Jerusalem, a caste of priests, and made sacrifices — but these were not the sole means of worshipping God. As a matter of practical worship (in comparison to other religions) Judaism seeks to elevate everyday life to the level of the ancient Temple's worship by worshipping God through the spectrum of daily activities and actions. It has traditionally maintained that this is how the individual would merit rewards in the afterlife, called gan eden (Hebrew: "Garden of Eden") or olam haba ("World to Come"), though Judaism does not have a single concept of the afterlife, nor is the afterlife the focus of Jewish practice.

Traditional view of the development of Judaism

olam haba portion of the Tanakh, decorate the Dura-Europos synagogue dating from 244 CE]] The subject of the Hebrew Bible is an account of the Israelites' (also called Hebrews) relationship with God as reflected in their history from the beginning of time until the building of the Second Temple (ca. 350 BCE). This relationship is generally portrayed as contentious, as Jews struggle between their faith in God and their attraction for other gods, and as some Jews (most notably and directly, Abraham, Jacob -- later known as Israel—and Moses) struggle with God. According to Orthodox Judaism and most religious Jews, the Biblical patriarch Abraham was the first Hebrew. Rabbinic literature records that he was the first to reject idolatry and preach monotheism. As a result, God promised he would have children: "Look now toward heaven and count the stars/So shall be your progeny." (Genesis 15:5) Abraham's first child was Ishmael and his second son was Isaac, whom God said would continue Abraham's work and inherit the Land of Israel (then called Canaan), after having been exiled and redeemed. God sent the patriarch Jacob and his children to Egypt, where after many generations they became enslaved. Then God sent Moses to redeem the Israelites from slavery, and after the Exodus from Egypt, God led the Jews to Mount Sinai and gave them the Torah, eventually bringing them to the land of Israel. God designated the descendants of Aaron, Moses' brother, to be a priestly class within the Israelite community. They first officiated in the tabernacle (a portable house of worship), and later their descendants were in charge of worship in the Temple in Jerusalem. Once the Jews had settled in the land of Israel, the tabernacle was planted in the city of Shiloh for over 300 years during which time God provided great men, and occasionally women, to rally the nation against attacking enemies, some of which were sent by God as a punishment for the sins of the people. This is described in the Book of Joshua and the Book of Judges. As time went on, the spiritual level of the nation declined to the point that God allowed the Philistines to capture the tabernacle in Shiloh. The people of Israel then told Samuel the prophet that they had reached the point where they needed to be governed by a permanent king, as were other nations, as described in the Books of Samuel. Samuel grudgingly acceded to this request and appointed Saul, a great but very humble man, to be their King. When the people pressured Saul into going against a command conveyed to him by Samuel, God told Samuel to appoint David in his stead. Once King David was established, he told the prophet Nathan that he would like to build a permanent temple, and as a reward for his actions, God promised David that he would allow his son to build the temple and the throne would never depart from his children (