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Jewish People

Jewish People

The word Jew (Hebrew: יהודי transliterated: Yehudi) is used in many ways, but generally refers to a follower of Judaism, a child of a Jewish mother, or someone of Jewish descent with a connection to Jewish culture or ethnicity; and often a combination of these attributes. This article discusses the term as describing an ethnic group; for a consideration of Jewish religion, please refer to Judaism. Most Jews regard themselves as a people, members of a nation, descended from the ancient Israelites and converts who joined their religion at various times and places. The Hebrew name Yehudi (plural Yehudim) came into being when the Kingdom of Israel was split between the northern Kingdom of Israel and the southern Kingdom of Judah. The term originally referred to the people of the southern kingdom, although the term Bnei Yisrael (Israelites) was still used for both groups. After the Assyrians conquered the northern kingdom leaving the southern kingdom as the only Israelite state, the word Yehudim gradually came to refer to people of the Jewish faith as a whole, rather than those specifically from Judah. The English word Jew is ultimately derived from Yehudi (see Etymology). Its first use in the Bible to refer to the Jewish people as a whole is in the Book of Esther. In modern usage, Jews include both those Jews actively practicing Judaism, and those Jews who, while not practicing Judaism as a religion, still identify themselves as Jews by virtue of their family's Jewish heritage and their own cultural identification. Usage note: The word "Jew" is a noun. Its use as an adjective (e.g. "Jew lawyer") is widely considered offensive; "Jewish" is strongly preferred. Its use as a verb (e.g. "to jew someone") is also considered offensive. However, some sources, such as the American Heritage Dictionary, suggest that phrases like "Jewish person" may be offensive if pointedly used to avoid the word "Jew".

Etymology

There are different views as to the origin of the English language word Jew. The most common view is that the Middle English word Jew is from the Old French giu, earlier juieu, from the Latin iudeus from the Greek Ioudaios (Ιουδαίος). The Latin simply means Judaean, from the land of Judaea. The Hebrew for Jew, יהודי , is pronounced ye-hoo-DEE. The Hebrew letter Yodh (or Yud), י, used as a 'y' in the Hebrew language (as in the word ye-hoo-DEE), becomes a 'j' in languages using the Latin-based alphabet when the Yodh is used as a consonant rather than as a vowel. Therefore, a rough transliteration of יהודי in English would be Jew. The etymological equivalent is in use in other languages, e.g., "Jude" in German, "jøde," in Norwegian, etc., but derivations of the word "Hebrew" is also in use to describe a Jewish person, e.g., in Italian (Ebrei) and , (Yevrey). (See Names of the Jewish people for a full overview.)

Who is a Jew?

Names of the Jewish people. (1878 painting by Maurice Gottlieb)]] Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. For discussions of the religious views on who is a Jew and how these views differ from each other, please see Who is a Jew?. Generally, in modern secular usage, Jews include three groups: people who practice Judaism and have a Jewish ethnic background (sometimes including those who do not have strictly matrilineal descent), people without Jewish parents who have converted to Judaism; and those Jews who, while not practicing Judaism as a religion, still identify themselves as Jewish by virtue of their family's Jewish descent and their own cultural and historical identification with the Jewish people. Historical definitions of Jewish identity have traditionally been based on Halakhic definitions of matrilineal descent, and halachic conversions. Historical definitions of who is a Jew date back to the codification of the oral traditon into the Babylonian Talmud. Biblical interpertations of sections in the Tanach, such as Deuteronomy 7:1-5, by learned Jewish sages, is used as a warning against intermarriage between of Jews and non Jews because "[the non-Jewish male spouse] will cause your child to turn away from Me and they will worship the gods of others." Leviticus 24:10 speaks of the son in a marriage between a Hebrew woman and an Egyptian man to be "of the community of Israel.", which contrasts with Ezra 10:2-3, where Israelites returning from Egypt, vowed to put aside their gentile wives and their children. Since the Haskalah, these halakhic interpertations of Jewish identity have been challenged.

Jewish culture

Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish nationality rather difficult. In many times and places, such as in the ancient Hellenic world, in Europe before and after the Enlightenment (see Haskalah), and in contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews with others around them, others from the inner social and cultural dynamics of the community, as opposed to religion itself.

Ethnic divisions

The most commonly used terms to describe ethnic divisions among Jews currently are: Ashkenazi (meaning "German" in Hebrew, denoting the Central European base of Jewry); and Sephardi (meaning "Spanish" or "Iberia" in Hebrew, denoting their Spanish, Portuguese and North African location). They refer to both religious and ethnic divisions. Other Jewish ethnic groups include Mizrahi Jews (a term overlapping Sephardi, but emphasizing North African and Middle Eastern rather than Spanish history, and including the Maghrebim); Teimanim (Yemenite and Omani Jews); and such smaller groups as the Gruzim and Juhurim from the Caucasus, the Bene Israel, Bnei Menashe, Cochin and Telugu Jews of India, the Romaniotes of Greece, the Italkim (Bené Roma) of Italy, various African Jews (most notably the Beta Israel or Ethiopian Jews), the Bukharan Jews of Central Asia, and the Persian Jews of Iran.

Population

Prior to World War II the world population of Jews was approximately 18 million. The Holocaust reduced this number to approximately 12 million. Today, there are an estimated 13 million to 14.6 million Jews worldwide in over 134 countries.

Significant geographic populations

Please note that these populations represent low-end estimates of the worldwide Jewish population, accounting for around 0.2% of the world's population. Higher estimates place the worldwide Jewish population at over 14.5 million.

State of Israel

world's population (Shown standing between the two banners)]] Israel, the Jewish nation-state, is the only country in which Jews make up a majority of the citizens, although the United States has a larger number of Jews. It was established as an independent democratic state on May 14, 1948. Of the 120 members in its parliament, the Knesset, 9 members are Israeli Arabs and 2 are Israeli Druses. At the time of its independence, approximately 600,000 Jews lived in Israel. Since then, the country's Jewish population has increased by about one million over each decade as more immigrants arrived and more Israelis were born, resulting in one of the most significant global Jewish population shifts in over 2,000 years. All the Arab Israeli Wars have not slowed Israel's growth. Israel opened its doors to the Holocaust survivors. It has absorbed a majority of the Sephardic and Mizrahi Jews from the Islamic countries. It has taken in hundreds of thousands of Jews from the former USSR, and has airlifted tens of thousands of Ethiopian Jewsto Israel. In the past decade nearly a million immigrants came to Israel from the former Soviet Union. Many Jews who emigrated to Israel have moved elsewhere, known as yerida ("descent" [from the Holy Land]), due to its economic problems or due to disillusionment with political conditions and the continuing Israeli-Palestinian conflict

Diaspora (outside Israel)

The waves of immigration to the United States at the turn of the 19th century, massacre of European Jewry during the Holocaust, and the foundation of the state of Israel (and subsequent Jewish exodus from Arab lands) all resulted in substantial shifts in the population centers of world Jewry during the 20th century. Jewish exodus from Arab lands of the Russian Empire to the safety of the US from 1881-1924.]] Currently, the largest Jewish community in the world is located in the United States, with around 5.6 million Jews. Elsewhere in the Americas, there are also large Jewish populations in Canada and Argentina, and smaller populations in Brazil, Mexico , Uruguay, Venezuela, Chile, and several other countries (see History of the Jews in Latin America). Western Europe's largest Jewish community can be found in France, home to 600,000 Jews, the majority of whom are immigrants or refugees from North African Arab countries such as Algeria, Morocco, and Tunisia (or their descendants). There are over 265,000 Jews in the United Kingdom. In Eastern Europe, there are anywhere from 500,000 to over two million Jews living in Russia, Ukraine, Hungary, Belarus and the other areas once dominated by the Soviet Union, but exact figures are difficult to establish. The fastest-growing Jewish community in the world, outside Israel, is the one in Germany, especially in Berlin, its capital. Tens of thousands of Jews from the former Eastern Bloc have settled in Germany since the fall of the Berlin Wall. The Arab countries of North Africa and the Middle East were home to around 900,000 Jews in 1945. Systematic persecution after the founding of Israel caused almost all of these Jews to flee to Israel, North America, and Europe in the 1950s. Today, around 8,000 Jews remain in Arab nations. Iran is home to around 25,000 Jews, down from a population of 100,000 Jews before the 1979 revolution. After the revolution some of the Iranian Jews emigrated to Israel or Europe but most of them emigrated (with their non-Jewish Iranian compatriots) to the United States (especially Los Angeles). Outside Europe, Asia and the Americas, significant Jewish populations exist in Australia and South Africa.

Population changes: Assimilation

Since at least the time of the ancient Greeks, a proportion of Jews have assimilated into the wider non-Jewish society around them, by either choice or force, ceasing to practice Judaism and losing their Jewish identity. Some Jewish communities, for example the Kaifeng Jews of China, have disappeared entirely, but assimilation has remained relatively low over much of the past millenium, as Jews were often not allowed to integrate with the wider communities in which they lived. The advent of the Jewish Enlightenment (see Haskalah) of the 1700s and the subsequent emancipation of the Jewish populations of Europe and America in the 1800s, changed the situation, allowing Jews to increasingly participate in, and become part of, secular society. The result has been a growing trend of assimilation, as Jews marry non-Jewish spouses and stop participating in the Jewish community. Rates of interreligious marriage vary widely: In the United States they are just under 50%, in the United Kingdom around 50%, and in Australia and Mexico as low as 10%, and in France they may be as high as 75%. In the United States, only about a third of children from intermarriages affiliate themselves with Jewish practice. Additionally, since non-religious Jews generally tend to marry later and have fewer children than the general population, the Jewish community in many countries is aging. The result is that most countries in the Diaspora have steady or slightly declining Jewish populations as Jews continue to assimilate into the countries in which they live.

Population changes: Wars against the Jews

Diaspora Throughout history, many rulers, empires and nations have oppressed their Jewish populations, or sought to eliminate them entirely. Methods employed have ranged from expulsion to outright genocide; within nations, often the threat of these extreme methods was sufficient to silence dissent. Some examples in the history of anti-Semitism are: the Great Jewish Revolt against the Roman Empire; the First Crusade which resulted in the massacre of Jews; the Spanish Inquisition led by Torquamada and the Auto de fe against the Marrano Jews; the Bohdan Chmielnicki Cossack massacres in Ukraine; the Pogroms backed by the Russian Tsars; as well as expulsions from Spain, England, France, Germany, and other countries in which the Jews had settled. The persecution culminated in Adolf Hitler's Final Solution which led to the Holocaust, and the slaughter of approximately 6 million Jews from 1939 to 1945.

Population changes: Growth

Israel is the only country with a consistently growing Jewish population due to natural population increase, though the Jewish populations of other countries in Europe and North America have recently increased due to immigration. In the Diaspora, in almost every country the Jewish population in general is either declining or steady, but Orthodox and Haredi Jewish communities, whose members often shun birth control for religious reasons, have experienced rapid population growth, with rates near 4% per year for Haredi Jews in Israel, and similar rates in other countries. Orthodox and Conservative Judaism discourage proselytization to non-Jews, but many Jewish groups have tried to reach out to the assimilated Jewish communities of the Diaspora in order to increase the number of Jews. Additionally, while in principle Reform Judaism favors seeking new members for the faith, this position has not translated into active proselytism, instead taking the form of an effort to reach out to non-Jewish spouses of intermarried couples. There is also a trend of Orthodox movements pursuing secular Jews in order to give them a stronger Jewish identity so there is less chance of intermarriage. As a result of the efforts by these and other Jewish groups over the past twenty-five years, there has been a trend of secular Jews becoming more religiously observant, known as the Baal Teshuva movement, though the demographic implications of the trend are unknown. Additionally, there is also a growing movement of Jews by Choice by gentiles who make the decision to head in the direction of becoming Jews.

Jewish languages

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), and is the language of the State of Israel. It was revived by Eliezer ben Yehuda, who arrived in Palestine in 1881 at a time when no one spoke the Hebrew language. Diaspora Jews (outside Israel) today speak the local languages of their respective countries. Yiddish is the historic language of many Ashkenazi Jews, and Ladino of many Sephardic Jews.

History of the Jews

:See also: Historical Schisms among the Jews

Jews and migrations

Historical Schisms among the Jews Throughout Jewish history, Jews have repeatedly been directly or indirectly expelled from both their original homeland, and the areas in which they have resided. This experience as both immigrants and emigrants (see: Jewish refugees) have shaped Jewish identity and religious practice in many ways. An incomplete list of such migrations includes:
- The patriarch Abraham was a migrant to the land of Canaan from Ur of the Chaldees.
- The Children of Israel experienced the Exodus (meaning "departure" or "going forth" in Greek) from ancient Egypt, as recorded in the Book of Exodus.
- The Kingdom of Israel was sent into permanent exile and scattered all over the world by Assyria.
- The Kingdom of Judah was exiled first by Babylonia and then by Rome.
- The 2,000 year dispersion of the Jewish diaspora beginning under the Roman Empire, as Jews were spread throughout the Roman world and, driven from land to land, and settled wherever they could live freely enough to practice their religion. Over the course of the diaspora the center of Jewish life moved from Babylonia to Spain to Poland to United States and to Israel.
- Many expulsions during the Middle Ages and Enlightenment in Europe, including: 1290, 16,000 Jews were expelled from England; in 1396, 100,000 from France; in 1421 thousands were expelled from Austria. Many of these Jews settled in Eastern Europe, especially Poland.
- Following the Spanish Inquisition in 1492, the Spanish population of around 200,000 Sephardic Jews were expelled by the Spanish crown and Catholic church, followed by expulsions in 1493 in Sicily (37,000 Jews) and Portugal in 1496. The expelled Jews fled mainly to the Ottoman Empire, the Netherlands, and North Africa, others migrating to Southern Europe and the Middle East.
- During the 19th century, France's policies of equal citizenship regardless of religion led to the immigration of Jews (especially from Eastern and Central Europe), which was encouraged by Napoleon Bonaparte.
- The arrival of millions of Jews in the New World, including immigration of over 1,000,000 Eastern European Jews to the United States from 1890-1925, see History of the Jews in the United States.
- The Pogroms in Eastern Europe, the rise of modern Anti-Semitism, the Holocaust and the rise of Arab nationalism all served to fuel the movements and migrations of huge segments of Jewry from land to land and continent to continent, until they have now arrived back in large numbers at their original historical homeland in Israel.
- The Islamic Revolution of Iran, forced many Iranian Jews to flee Iran. Most found refuge in the US (particularly Los Angeles, CA) and Israel. Smaller communities of Persian Jews exist in Canada and Western Europe.

Kingdoms of Israel and Judah

Persian Jews)]] Jews descend mostly from the ancient Israelites (also known as Hebrews), who settled in the Land of Israel. The Israelites traced their common lineage to the biblical patriarch Abraham through Isaac and Jacob. A kingdom was established under Saul and continued under King David and Solomon. King David conquered Jerusalem (first a Canaanite, then a Jebusite town) and made it his capital. After Solomon's reign the nation split into two kingdoms, the Kingdom of Israel (in the north) and the Kingdom of Judah (in the south). The Kingdom of Israel was conquered by the Assyrian ruler Shalmaneser V in the 8th century BC and spread all over the Assyrian empire, where they were assimilated into other cultures and become known as the Ten Lost Tribes. The Kingdom of Judah continued as an independent state until it was conquered by a Babylonian army in the early 6th century BC, destroying the First Temple that was at the centre of Jewish worship. The Judean elite was exiled to Babylonia, but later at least a part of them returned to their homeland after the subsequent conquest of Babylonia by the Persians seventy years later, a period known as the Babylonian Captivity. A new Second Temple was constructed, and old religious practices were resumed.

Persian, Greek, and Roman rule

:See related article Jewish-Roman wars. The Seleucid Kingdom, which arose after the Persians were defeated by Alexander the Great, sought to introduce Greek culture into the Persian world. When the Seleucid king Antiochus IV Epiphanes, supported by Hellenized Jews (those who had adopted Greek culture), attempted to convert the Jewish Temple to a temple of Zeus, the non-Hellenized Jews revolted under the leadership of the Maccabees and rededicated the Temple to the Jewish God (hence the origins of Hanukkah) and created an independent Jewish kingdom known as the Hasmonaean Kingdom which lasted from 165 BCE to 63 BCE, when the kingdom came under influence of the Roman Empire. During the early part of Roman rule, the Hasmonaeans remained in power, until the family was annihilated by Herod the Great. Herod came from a wealthy Idumean family and became a very successful client-king under the Romans. He significantly expanded the Temple in Jerusalem. Upon his death in 4 BCE the Romans directly ruled Judea and there were frequent changes of policies by conflicting and empire-building Caesars, generals, governors, and consuls who often acted cruelly or to maximize their own wealth and power. Rome's attitudes swung from tolerance to hostility against its Jewish subjects, who had since moved throughout the Empire. The Romans, worshipping a large pantheon, could not readily accommodate the exclusive monotheism of Judaism, and the religious Jews could not accept Roman polytheism. After a famine and riots in 66 CE, the Judeans began to revolt against their Roman rulers. The revolt was smashed by the Roman emperors Vespasian and Titus Flavius. In Rome the Arch of Titus still stands, showing enslaved Judeans and a menorah being brought to Rome. It is customary for Jews not to walk through this arch. menorah The Romans all but destroyed Jerusalem; only a single "Western Wall" of the Second Temple remained. After the end of this first revolt, the Judeans continued to live in their land in significant numbers, and were allowed to practice their religion. In the second century the Roman Emperor Hadrian began to rebuild Jerusalem as a pagan city while restricting some Jewish practices. Angry at this affront, the Judeans again revolted led by Simon Bar Kokhba. Hadrian responded with overwhelming force, putting down the revolution and killing as many as half a million Jews. After the Roman Legions prevailed in 135, Jews were not allowed to enter the city of Jerusalem and most Jewish worship was forbidden by Rome. Following the destruction of Jerusalem and the expulsion of the Jews, Jewish worship stopped being centrally organized around the Temple, and instead was rebuilt around rabbis who acted as teachers and leaders of individual communities. No new books were added to the Jewish Bible after the Roman period, instead major efforts went into interpreting and developing the Halakhah, or oral law, and writing down these traditions in the Talmud, the key work on the interepretation of Jewish law, written during the first to fifth centuries CE.

Beginning of the Diaspora

Though Jews had settled outside Israel since the time of the Babylonians, the results of the Roman response to the Jewish revolt shifted the center of Jewish life from its ancient home to the diaspora. While some Jews remained in Judea, renamed Palestine by the Romans, some Jews were sold into slavery, while others became citizens of other parts of the Roman Empire. This is the traditional explanation to the Jewish diaspora, almost universally accepted by past and present rabbinical or Talmudical scholars, who believe that Jews are almost exclusively biological descendants of the Judean exiles, a belief backed up at least partially by DNA evidence. Some secular historians speculate that a majority of the Jews in Antiquity were most likely descendants of converts in the cities of the Graeco-Roman world, especially in Alexandria and Asia Minor. They were only affected by the diaspora in its spiritual sense and by the sense of loss and homelessness which became a cornerstone of the Jewish creed, much supported by persecutions in various parts of the world. Any such policy of conversion, which spread the Jewish religion throughout Hellenistic civilization, seems to have ended with the wars against the Romans and the following reconstruction of Jewish values for the post-Temple era. During the first few hundred years of the Diaspora, the most important Jewish communities were in Babylonia, where the Talmud was written, and where relatively tolerant regimes allowed the Jews freedom. The situation was worse in the Byzantine Empire which treated the Jews much more harshly, refusing to allow them to hold office or build places of worship. The conquest of much of the Byzantine Empire and Babylonia by Islamic armies generally improved the life of the Jews, though they were still considered second-class citizens. In response to these Islamic conquests, the First Crusade of 1096 attempted to reconquer Jerusalem, resulting in the destruction of many of the remaining Jewish communities in the area.

Middle Ages: Europe

First Crusade story in Moorish Spain, from a 14th century Spanish Haggadah.]] Jews settled in Europe during the time of the Roman Empire, but the rise of the Catholic Church resulted in frequent expulsions and persecutions. The Crusades routinely attacked Jewish communities, and increasingly harsh laws restricted them from most economic activity and land ownership, leaving open only moneylending and a few other trades. Jews were subject to explusions from England, France, and the Holy Roman Empire throughout the Middle Ages, with most of the population moving to Eastern Europe and especially Poland, which was uniquely tolerant of the Jews through the 1700s. The final mass expulsion of the Jews, and the largest, occurred after the Christian conquest of Spain in 1492 (see History of the Jews in Spain). Even after the end of the expulsions in the 17th century, individual conditions varied from country to country and time to time, but, as rule, Jews in Western Europe generally were forced, by decree or by informal pressure, to live in highly segregated ghettos and shtetls.

Middle Ages: Islamic Europe and North Africa

During the Middle Ages, Jews in Islamic lands generally had more rights than under Christian rule, with a Golden Age of coexistence in Islamic Spain from about 900 to 1200, when Spain became the center of the richest, most populous, and most influential Jewish community of the time. The rise of more radical Muslim regimes, such as that of the Almohades ended this period by the thirteenth century, and Jews were soon expelled from Spain. Many of these Jews found refuge in the Ottoman Empire, which remained tolerant of its Jewish population for much of its history.

Enlightenment and emancipation

During the Age of Enlightenment, significant changes occurred within the Jewish community. The Haskalah movement paralleled the wider Enlightenment, as Jews began in the 1700s to campaign for emancipation from restrictive laws and integration into the wider European society. Secular and scientific education was added to the traditional religious instruction received by students, and interest in a national Jewish identity, including a revival in the study of Jewish history and Hebrew, started to grow. Haskalah, and 1804 French print.]] The Haskalah movement influenced the birth of all the modern Jewish denominations, and planted the seeds of Zionism. At the same time, it contributed to encouraging cultural assimilation into the countries in which Jews resided. At around the same time another movement was born, one preaching almost the opposite of Haskalah, Hasidic Judaism. Hasidic Judiasm began in the 1700s by Israel ben Eliezer, the Baal Shem Tov, and quickly gained a following with its exuberant, mystical approach to religion. These two movements, and the traditional orthodox approach to Judaism from which they spring, formed the basis for the modern divisions within Jewish observance. At the same time, the outside world was changing. France was the first country to emancipate its Jewish population in 1796, granting them equal rights under the law. Napoleon further spread emancipation, inviting Jews to leave the Jewish ghettos in Europe and seek refuge in the newly created tolerant political regimes (see Napoleon and the Jews). By the mid-19th century, almost all Western European countries had emancipated their Jewish populations, with the notable exception of the Papal States, but persecution continued in Eastern Europe, including massive pogroms at the end of the 19th century throughout the Pale of Settlement. The persistance of anti-semitism, both violently in the east and socially in the west, led to a number of Jewish political movements, culminating in Zionism.

Zionism and immigration

Zionism Many of the newly secular Jews who had embraced Haskalah found themselves deeply troubled by the continuing virulent anti-semitism of the late 1800s, especially the massive pogroms of the 1880s in Russia and the Dreyfus Affair, which occurred in France in 1894, a country many Jews had previously thought of as particularly accepting. Many Jews in Eastern Europe embraced socialism as a potential escape from persecution, but another group, the Zionists, led by Theodor Herzl, viewed the only solution as the creation of a Jewish state. Initially, religious Jews opposed Zionism, as did many secular Jews, who saw integration or other social movements as more promising. The chain of events between 1881 and 1945, however, beginning with waves of anti-Semitic pogroms in Russia and the Russian-controlled areas of Poland, and culminating in the Holocaust, converted the great majority of surviving Jews to the belief that a Jewish homeland was an urgent necessity, particularly given the large population of disenfranchised Jewish refugees after World War II. In addition to responding politically, during the late 19th century, Jews began to flee the persecutions of Eastern Europe in large numbers, mostly by heading to the United States, but also to Canada and Western Europe. By 1924, almost two million Jews had emigrated to the US alone, creating a large community in a nation relatively free of the persecutions of rising European anti-Semitism (see History of the Jews in the United States).

The Holocaust

This anti-Semitism reached its most destructive form in the policies of Nazi Germany, which made the destruction of the Jews a priority, culminating in the killing of approximately six million Jews during the Holocaust from 1941 to 1945. Originally, the Nazis used death squads, the Einsatzgruppen, to conduct massive open-air killings of Jews in territory they conquered. By 1942, the Nazi leadership decided to implement the Final Solution, the genocide of all of the Jews of Europe, and increase the pace of the Holocaust by establishing extermination camps specifically to kill Jews. Millions of Jews who had been confined to diseased and massively overcrowded Ghettos were transported to these "Death-camps" where they were either gassed or shot. Many Jews tried to escape Europe before or during Holocaust, but were unable to find refuge, giving new urgency to the Zionist goal of establishing a Jewish homeland. Holocaust

Israel

In 1948, the Jewish state of Israel was founded, creating the first Jewish nation since the Roman destruction of Jerusalem. After a series of wars with neighboring Arab countries, almost all of the 900,000 Jews previously living in North Africa and the Middle East fled to the Jewish state, joining an increasing number of immigrants from post-War Europe. By the end of the 20th century, Jewish population centers had shifted dramatically, with the United States and Israel being the centers of Jewish secular and religious life.

Persecution

:Related articles: Anti-Semitism, History of anti-Semitism, Modern anti-Semitism

Jewish leadership

There is no single governing body for the Jewish community, nor a single authority with responsibility for religious doctrine. Instead, a variety of secular and religious institutions at the local, national, and international levels lead various parts of the Jewish community on a variety of issues.

Famous Jews

Jews have made contributions in a broad range of human endeavors, including the sciences, arts, politics, business, etc.

External links

General

- [http://encarta.msn.com/encyclopedia_761567959/Jews.html#s1 Encarta Encyclopedia entry on Jews]
- [http://www.jewishvirtuallibrary.org Jewish Virtual Library] - collection of many articles on many topics, including Jewish history
- [http://www.jewishencyclopedia.com 1906 Jewish Encyclopedia]
- [http://www.jta.org Jewish Telegraphic Agency] - news bureau reporting on contemporary Jewish news and issues
- [http://www.book-lover.com/legendsofthejews/ Legends of the Jews] - online text of classic work by Louis Ginzberg

Maps

- [http://www.routledge.com/textbooks/0415236614/resources/indi.asp Map collection] related to Jewish history and culture from Routledge Publishing

Photos

- [http://www.ZionOzeri.com Zion Ozeri Photography] - photos of many Jewish communities worldwide (requires Macromedia Flash player)

Major Jewish secular organizations

- [http://www.adl.org/adl.asp Anti-Defamation League]
- [http://www.bnaibrith.org B'nai B'rith International]
- [http://www.ajc.org American Jewish Committee]
- [http://www.ujc.org United Jewish Communities: The Federations of North America]
- [http://www.ajcongress.org American Jewish Congress]
- [http://www.science.co.il/JSO.asp Jewish Student Organizations]

Global Jewish communities

- [http://www.haruth.com/JewsoftheWorld.html Jewish Communities of the World] - large list of Jewish communities in many countries
- [http://www.ujc.org/ir_category_listing.html?nt=0&id=200 List of international Jewish organizations]
- [http://uk-org-bod.supplehost.org/bod/index.jsp Board of Deputies of British Jews]
- [http://www.cjc.ca Canadian Jewish Congress] - Jewish advocacy organisation representing Canadian Jewry
- [http://www.einst.ee/factsheets/jews/ Jews in Estonia]
- [http://www.fjc.ru/default.asp Federation of Jewish Communities of the CIS (Russia)]
- [http://www.col.fr/ Communaute Online: France]
- [http://www.haruth.com/JewsArgentina.html Jewish Argentina]
- [http://www.mindspring.com/~jaypsand/index.htm African Jews] - also contains information about various small Jewish communities elsewhere
- [http://chinese-school.netfirms.com/Jews.html Chinese Jews] - history of Jews in China
- [http://www.bh.org.il/Communities/index.aspx/ The Database of Jewish Communities]
- [http://www.chabad.org/centers/default.asp?AID=6268 Global Chabad-Lubavitch Centers and Institutions Directory]

Zionist institutions

- [http://www.wzo.org.il/en/default.asp World Zionist Organization]
- [http://www.zoa.org Zionist Organization of America]
- [http://www.hadassah.org Hadassah] - Women's Zionist Organization, also operates a number of prominent hospitals
- [http://www.habonimdror.org Habonim Dror] - Union of Progressive Zionists

Israeli institutions

- [http://www.jafi.org.il The Jewish Agency]
- [http://www.yad-vashem.org.il Yad VaShem] - The Holocaust Martyrs' and Heroes' Remembrance Authority
- [http://www.imj.org.il Israel Museum]
- [http://www.bh.org.il/index.html/ Beth Hatefutsoth - The Nahum Goldmann Museum of the Jewish Diaspora]

Lists of notable Jews

- [http://www.science.co.il/Nobel.asp Jewish Nobel Prize Laureates]
- [http://www.jinfo.org Prominent Jewish Scientific and Cultural Figures]

Religious Links

- Orthodox: [http://ou.org The Orthodox Union]
- Conservative: [http://www.uscj.org United Synagogue of Conservative Judaism]
- Karaite: [http://www.karaite-korner.org The Karaite Korner]
- Reform: [http://urj.org/ Union for Reform Judaism]
- Humanistic: [http://www.shj.org/ Society for Humanistic Judaism]
- Reconstructionist: [http://www.jrf.org Jewish Reconstructionist Federation]
- Chabad-Lubavitch: [http://www.chabad.org Chabad]
- Haredi Forum: [http://www.harediforum.com/forum/ Haredi Discussion Forum]

Notes

# Data based on a [http://www.jpppi.org.il/JPPPI/SendFile.asp?TID=67&FID=2377 study] by Jewish People Policy Institute (JPPI). See [http://www.jpost.com/servlet/Satellite?pagename=JPost/JPArticle/Printer&cid=1088046787193&p=1008596975996 Jewish people near zero growth] by Tovah Lazaroff, Jerusalem Post, June 24, 2004. # See, for example Jews by country page for higher estimates. # Data based on a study by the Israel Central Bureau of Statistics. See [http://www.cbs.gov.il/sidrnge.cgi?sid=3764&stid=1&tid=2] (Updated to June 2005). # 1993 Russian census. Some estimates are much higher, the US State Department Religious Freedom Report [http://www.state.gov/g/drl/rls/irf/2004/35480.htm] estimates the number of Jews in Russia alone at 600,000 to 1 million. # [http://www.us-israel.org/jsource/Judaism/jewpop.html Jewish Virtual Library], [http://www.jewfaq.org/populatn.htm JewFAQ] # # # #
- Jew ko:유대인 ja:ユダヤ人 simple:Jew th:ยิว

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

Transliteration

Transliteration is a mapping from one system of writing into another. Transliteration attempts to be lossless, so that an informed reader should be able to reconstruct the original spelling of unknown transliterated words. To achieve this objective transliteration may define complex conventions for dealing with letters in a source script which do not correspond with letters in a goal script. Romaji is an example of a transliterating method. This is opposed to transcription, which maps the sounds of one language to the script of another language. Still, most transliterations map the letters of the source script to letters pronounced similarly in the goal script, for some specific pair of source and goal language. One instance of transliteration is the use of an English computer keyboard to type in a language that uses a different alphabet, such as in Russian. While the first usage of the word implies seeking the best way to render foreign words into a particular language, the typing transliteration is a purely pragmatic process of inputting text in a particular language. Transliteration from English letters is particularly important for users who are only familiar with the English keyboard layout, and hence could not type quickly in a different alphabet even if their software would actually support a keyboard layout for another language. Some programs, such as the Russian language word processor Hieroglyph provide typing by transliteration as an important feature. The rest of the article concerns itself with the first meaning of the word, that is rendering foreign words into a different alphabet. If the relations between letters and sounds are similar in both languages, a transliteration may be (almost) the same as a transcription. In practice, there are also some mixed transliteration/transcription systems, that transliterate a part of the original script and transcribe the rest. Greeklish is an example of such a mixture. In a broader sense, the word transliteration is used to include both transliteration in the narrow sense and transcription. Anglicizing is a transcription method. Romanization encompasses several transliteration and transcription methods.

Example to illustrate the difference between transliteration and transcription

In Modern Greek, the letters <η> <ι> <υ> and the letter combinations <ει> <oι> <υι> are all pronounced (in IPA notation). A transcription consequently renders them all as <i>, but a transliteration still distinguishes them, for example by transliterating to <ē> <i> <y> and <ei> <oi> <yi>. (As the old Greek pronunciation of <η> was , this proposal uses the character appropriate for an Old Greek transliteration or transcription <ē>, an <e> with a macron.) On the other hand, <ευ> is sometimes pronounced and sometimes , depending on the following sound. A transcription distinguishes them, but this is no requirement for a transliteration.

Uses of transliteration

Transliterations in the narrow sense are used in situations where the original script is not available to write down a word in that script, while still high precision is required. For example, traditional or cheap typesetting with a small character set; editions of old texts in scripts not used any more (such as Linear B); some library catalogues (see [http://www.ifla.org/VII/s13/pubs/isbdg0.htm#0.6 www.ifla.org/VII/s13/pubs/isbdg0.htm]). For example, the Greek language is written in the 24-letter Greek alphabet, which overlaps with, but differs from, the 26-letter version of the Roman alphabet in which English is written. Etymologies in English dictionaries often identify Greek words as ancestors of words used in English. Consequently, most such dictionaries transliterate the Greek words into Roman letters. Transliteration in the broader sense is a necessary process when using words or concepts expressed in a language with a script other than one's own. The idea of transliteration is complicated by the genuine use in multiple languages of different common nouns for the same person, place or thing. Thus, "Muhammad" is in common use now in English and "Mohammed" is less popular, though there are excellent reasons for each transcription (and similarly for "Muslim" and "Moslem"). "Muslim" and "Mohammedan" are not interchangeable, as "Mohammedan" has come to be viewed as a religious slur, and the typical French usage "Musulman" is considered offensively colonialist in English language contexts. However, "Musulmaan" is the way to say "Muslim" in other languages, such as Urdu, Hindi and Russian. Transliteration is also used for simple encryption.

Issues in transliterating particular languages

Some languages and scripts present particular difficulties to transcribers. These are discussed on separate pages.
- Ancient Near East
- Transliterating cuneiform languages
- Transliteration of ancient Egyptian (see also Egyptian hieroglyphs)
- hieroglyphic Luwian
- Avestan
- Brahmic family
- Devanagari: see IAST, Harvard-Kyoto, ITRANS
- Pali
- Tocharian
- Chinese language
- Pinyin
- Wade-Giles
- Bopomofo
- Greek language
- Transliteration of Greek to the Latin Alphabet
- Greek alphabet
- List of Greek words with English derivatives
- Linear B
- Greeklish
- Japanese language
- Romaji Transliterating Japanese to Latin script
- Transcribing English to Japanese
- Cyrillization of Japanese
- Korean Language
- McCune-Reischauer
- Semitic languages
- Ugaritic alphabet
- Hebrew alphabet
- Romanization of Hebrew
- Arabic alphabet
- Arabic transliteration
- Arabic Chat Alphabet
- Slavic languages written in the Cyrillic or Glagolitic alphabets
- Transliteration of Russian into English
- Volapuk encoding
- Romanization of Ukrainian
- Thai language
- Royal Thai General System of Transcription

Transliteration sites

- [http://www.latkey.com/translit Transliteration .NET service] - a free online translit service for MS Internet Explorer and MS Office for Russian, Arabic, Hebrew, Greek, Hindi, and other languages.
- [http://transliteration.eki.ee Eesti Keele Instituut] - Collection of Transliteration Tables for many Non-Roman Scripts.
- [http://www.eki.ee/wgrs/ United Nations Group of Experts on Geographical Names (UNGEGN)] - Working Group on Romanization Systems.
- [http://www.sil.org/ SIL International] - Provides free fonts for transliteration and IPA
- [http://www.mashke.org/Conv/ Automatic Cyrillic Converter]
- [http://www.lcweb.loc.gov/catdir/cpso/roman.html Library of Congress: Romanization]
- [http://www.library.arizona.edu/users/brewerm/sil/lib/transhist.html Transliteration history] - history of the transliteration of Slavic languages into Latin alphabets.
- [http://homepage.ntlworld.com/stone-catend/trind.htm Transliteration of Indic Scripts] - How to use ISO 15919
- [http://girish.co.in/projects/dev/trans4.html Online Devanagari Transliteration] - Transliteratation service for transliterating from Devanagari to 8 Indian Scripts.
- [http://lost1.net/?page=hebrew Al's Hebrew Transliterator] - converts phonetic Hebrew (using Latin alphabet) into Hebrew & HTML unicode.
- [http://icu.sourceforge.net/userguide/Transform.html ICU User Guide: Transforms] - Transliteration services in International Components for Unicode
- [http://www.genomantra.biz/unitrans/ Online Devanagari Transliteration, transcodes ITrans to Unicode] - Online demo and Open Source code available for download. Uses a simple table based algorithm. Category:Linguistics

Culture

:For other uses of Culture or Cultures, see Culture (disambiguation) The word culture, from the Latin root colere (to inhabit, to cultivate, or to honor), generally refers to patterns of human activity and the symbolic structures that give such activity significance. Different definitions of "culture" reflect different theoretical orientations for understanding, or criteria for valuing, human activity. Anthropologists most commonly use the term "culture" to refer to the universal human capacity to classify, codify and communicate their experiences symbolically. This capacity is a defining feature of the genus Homo.

Defining culture

Different definitions of culture reflect different theories for understanding - or criteria for valuing - human activity. Sir Edward B. Tylor wrote in 1871 that "culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society", while a 2002 document from the United Nations agency UNESCO states that culture is the "set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs". http://www.unesco.org/education/imld_2002/unversal_decla.shtml UNESCO, 2002 While these two definitions range widely, they do not exhaust the many uses of this concept - in 1952 Alfred Kroeber and Clyde Kluckhohn compiled a list of more than 200 different definitions of culture in their book, Culture: A Critical Review of Concepts and Definitions [Kroeber and Kluckhohn, 1952].

Culture as civilization

Many people today use a conception of "culture" that developed in Europe during the 18th and early 19th centuries. This idea of culture then reflected inequalities within European societies, and between European powers and their colonies around the world. It identifies "culture" with "civilization" and contrasts the combined concept with "nature". According to this thinking, one can classify some countries as more civilized than others, and some people as more cultured than others. Thus some cultural theorists have actually tried to eliminate popular or mass culture from the definition of culture. Theorists like Matthew Arnold (1822-1888) or the Leavises regard culture as simply the result of "the best that has been thought and said in the world” (Arnold, 1960: 6), thus labeling anything that doesn't fit into this category as chaos or anarchy. On this account, culture links closely with social cultivation: the progressive refinement of human behavior. Arnold consistently uses the word this way: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world". http://www.library.utoronto.ca/utel/nonfiction_u/arnoldm_ca/ca_all.html Arnold, 1882 In practice, culture referred to élite goods and activities such as haute cuisine, high fashion or haute couture, museum-caliber art and classical music, and the word cultured described people who knew about, and took part in, these activities. For example, someone who used 'culture' in the sense of 'cultivation' might argue that classical music "is" more refined than music produced by working-class people such as punk rock or than the indigenous music traditions of aboriginal peoples of Australia. People who use "culture" in this way tend not to use it in the plural as "cultures". They do not believe that distinct cultures exist, each with their own internal logic and values; but rather that only a single standard of refinement suffices, against which one can measure all groups. Thus, according to this worldview, people with different customs from those who regard themselves as cultured do not usually count as "having a different culture"; but class as "uncultured". People lacking "culture" often seemed more "natural", and observers often defended (or criticized) elements of high culture for repressing "human nature". From the 18th century onwards, some social critics have accepted this contrast between cultured and uncultured, but have stressed the interpretation of refinement and of sophistication as corrupting and unnatural developments which obscure and distort people's essential nature. On this account, folk music (as produced by working-class people) honestly expresses a natural way of life, and classical music seems superficial and decadent. Equally, this view often portrays non-Western people as 'noble savages' living authentic unblemished lives, uncomplicated and uncorrupted by the highly-stratified capitalist systems of the West. Today most social scientists reject the monadic conception of culture, and the opposition of culture to nature. They recognize non-élites as just as cultured as élites (and non-Westerners as just as civilized) - simply regarding them as just cultured in a different way. Thus social observers contrast the "high" culture of élites to "popular" or pop culture, meaning goods and activities produced for, and consumed by, non-élite people or the masses. (Note that some classifications relegate both high and low cultures to the status of subcultures.)

Culture as worldview

During the Romantic era, scholars in Germany, especially those concerned with nationalist movements - such as the nationalist struggle to create a "Germany" out of diverse principalities, and the nationalist struggles by ethnic minorities against the Austro-Hungarian Empire - developed a more inclusive notion of culture as "worldview". In this mode of thought, a distinct and incommensurable world view characterizes each ethnic group. Although more inclusive than earlier views, this approach to culture still allowed for distinctions between "civilized" and "primitive" or "tribal" cultures. By the late 19th century, anthropologists had adopted and adapted the term culture to a broader definition that they could apply to a wider variety of societies. Attentive to the theory of evolution, they assumed that all human beings evolved equally, and that the fact that all humans have cultures must in some way result from human evolution. They also showed some reluctance to use biological evolution to explain differences between specific cultures - an approach that either exemplified a form of, or legitimized forms of, racism. They believed that biological evolution would produce a most inclusive notion of culture, a concept that anthropologists could apply equally to non-literate and to literate societies, or to nomadic and to sedentary societies. They argued that through the course of their evolution, human beings evolved a universal human capacity to classify experiences, and to encode and communicate them symbolically. Since human individuals learned and taught these symbolic systems, the systems began to develop independently of biological evolution (in other words, one human being can learn a belief, value, or way of doing something from another, even if the two humans do not share a biological relationship). That this capacity for symbolic thinking and social learning stems from human evolution confounds older arguments about nature versus nurture. Thus Clifford Geertz (1973: 33 ff.) has argued that human physiology and neurology developed in conjunction with the first cultural activities, and Middleton (1990: 17 n.27) concluded that human "'instincts' were culturally formed". People living apart from one another develop unique cultures, but elements of different cultures can easily spread from one group of people to another. Culture changes dynamically and people can (must?) teach and learn culture, making it a potentially rapid form of adaptation to change in physical conditions. Anthropologists view culture as not only as a product of biological evolution but as a supplement to it, as the main means of human adaptation to the world. This view of culture as a symbolic system with adaptive functions, and one which varies from place to place, led anthropologists to conceive of different cultures as defined by distinct patter