Resurrecting Hebrew

Part of the Jewish Encounter series Here is the stirring story of how Hebrew was rescued from the fate of a dead language to become the living tongue of a modern nation. Ilan Stavans’s quest begins with a dream featuring a beautiful woman speaking an unknown language. When the language turns out to be Hebrew, a friend diagnoses “language withdrawal,” and Stavans sets out in search of his own forgotten Hebrew as well as the man who helped revive the language at the end of the nineteenth century, Eliezer Ben-Yehuda. The search for Ben-Yehuda, who raised his eldest son in linguistic isolation–not even allowing him to hear the songs of birds–so that he would be “the first Hebrew-speaking child,” becomes a journey full of paradox. It was Orthodox anti-Zionists who had Ben-Yehuda arrested for sedition, and, although Ben-Yehuda was devoted to Jewish life in Palestine, it was in Manhattan that he worked on his great dictionary of the Hebrew language. The resurrection of Hebrew raises urgent questions about the role language plays in Jewish survival, questions that lead Stavans not merely into the roots of modern Hebrew but into the origins of Israel itself. All the tensions between the Diaspora and the idea of a promised land pulse beneath the surface of Stavans’s story, which is a fascinating biography as well as a moving personal journey.

A study of the resurrection of the Hebrew language from extinction focuses on the role of Eliezer ben Yehuda in the nineteenth-century revival of Hebrew, as well as the part language plays in Jewish survival, the origins of Israel, Zionism, the Diaspora, and the idea of a promised land. 20,000 first printing.

Why Hebrew, here and now? What is its value for contemporary Americans? In What We Talk about When We Talk about Hebrew (and What It Means to Americans) scholars, writers, and translators tackle a series of urgent questions that arise from the changing status of Hebrew in the United States. To what extent is that status affected by evolving Jewish identities and shifting attitudes toward Israel and Zionism? Will Hebrew programs survive the current crisis in the humanities on university campuses? How can the vibrancy of Hebrew literature be conveyed to a larger audience? The volume features a diverse group of distinguished contributors, including Sarah Bunin Benor, Dara Horn, Adriana Jacobs, Alan Mintz, Hannah Pressman, Adam Rovner, Ilan Stavans, Michael Weingrad, Robert Whitehill-Bashan, and Wendy Zierler. With lively personal insights, their essays give fellow Americans a glimpse into the richness of an exceptional language. Celebrating the vitality of modern Hebrew, this book addresses the challenges and joys of being a Hebraist in America in the twenty-first century. Together these essays explore ways to rekindle an interest in Hebrew studies, focusing not just on what Hebrew means—as a global phenomenon and long-lived tradition—but on what it can mean to Americans.

The Story of Hebrew explores the extraordinary hold that Hebrew has had on Jews and Christians, who have invested it with a symbolic power far beyond that of any other language in history. Preserved by the Jews across two millennia, Hebrew endured long after it ceased to be a mother tongue, resulting in one of the most intense textual cultures ever known. Hebrew was a bridge to Greek and Arab science, and it unlocked the biblical sources for Jerome and the Reformation. Kabbalists and humanists sought philosophical truth in it, and Colonial Americans used it to shape their own Israelite political identity. Today, it is the first language of millions of Israelis. A major work of scholarship, The Story of Hebrew is an unforgettable account of what one language has meant and continues to mean.

The Old Testament constitutes the majority of the Christian Bible and provides much of the language of Christian faith. However, many churches tend to neglect this crucial part of Scripture. This timely book details a number of ways the Old Testament is showing signs of decay, demise, and imminent death in the church. Brent Strawn reminds us of the Old Testament's important role in Christian faith and practice, criticizes current misunderstandings that contribute to its neglect, and offers ways to revitalize its use in the church.

Considering classical Hebrew from the standpoint of a writing system as opposed to vernacular speech, Schniedewind demonstrates how the Israelites' long history of migration, war exile, and other momentous events is reflected in Hebrew's linguistic evolution.

A cultural critic of extraordinary erudition, encyclopedic knowledge, and boundless curiosity, Ilan Stavans, an Ashkenazic Jew who grew up in Mexico, negotiates wildly varied topics as effortlessly and deftly as he manages the multiple perspectives of a dual national, religious, and ethnic identity. In Singer’s Typewriter and Mine, a follow-up to The Inveterate Dreamer (Nebraska, 2001), Stavans interweaves his own experience with that of other Jewish writers and thinkers, past and present, to explore modern Jewish culture across the boundaries of language and nation. Juxtaposing the personal and the analytical, these essays and conversations take up the oeuvres of Isaac Bashevis Singer and Mario Vargas Llosa, translation and God’s language, storytelling as midrash, anti-Semitism in Hispanic America, Yiddish and Sephardic literatures, the connection between humor and terror, impostors as cultural agents, the creators of the King James Bible, and the encounter between Jewish and Latino civilizations, to name but a few of Stavans’s topics here. Funny, engaging, and provocative, this collection continues Stavans’s project of opening new vistas in our cross-cultural understanding of language, literature, and life.

"Jewish texts and traditions. An expression of this was the remarkable turn to Bible translation. In the century and a half between Moses Mendelssohn's pioneering translation and the final one by Martin Buber and Franz Rosenzweig, German Jews produced sixteen different translations of at least the Pentateuch. Buber and Rosenzweig famously critiqued bourgeois German Judaism as a craven attempt to establish social respectability to facilitate Jews' entry into the middle class through a vapid, domesticated account of Judaism. Exploring Bible translations by Moses Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch, I argue that each sought to ground a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. They did so because they saw in bourgeois values the best means to serve God and the authentic actualization of Jewish tradition. Through their learned, creative Bible translations, Mendelssohn, Zunz, and Hirsch presented distinct visions of middle-class Judaism that affirmed Jewish nationhood while lighting the path to a purposeful, emotionally rich, spiritual life grounded in ethical responsibility"--