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[Mosad] Encyclopaedia Judaica

Emancipation of the Jews 09: Jews between Yiddish and Hebrew in the 20th century

Yiddish stands for the old time of persecution - Hebrew stands for Herzl Zionist "future"

from: History; In: [Mosad] Encyclopaedia Judaica 1971, vol. 8

presented by Michael Palomino (2007 / 2019)

3 fantasies - but Mother Earth is REAL
Moses is a fantasy - nothing could be found of him. The proofs are in the book: The Bible unearthed - link. So, Jewry is a fantasy, and also the Jewish calendar is a fantasy. Also Jesus is a fantasy: nothing could be found, but it's a code fantasy with the numbers 3,12,13 and 33 - link. Therefore, Christiandom is a fantasy, and also the Christian calendar is a fantasy - and the Vatican is a criminal pedophile satanic drug money laundering bank mafia - link with videos - link with news. Also Muhammad is a fantasy: nothing could be found, and the name "Muhammad" was used only since 850, not in 600 - link. Therefore also the Muslim calendar is a fantasy. Peace and healings and instructions how to handle the planet are with Mother Earth - Mother Earth is REAL and everybody can learn it: http://www.med-etc.com - have a good day. - Michael Palomino, May 12, 2019



[Yiddish and Hebrew as two simultaneously developed languages]


Between the world wars there was achieved at one and the same time the final transformation of Hebrew from a literary language into a full-scale living language and the formation of Yiddish as a language for literary and scientific expression from a spoken popular dialect. The attainments of Hebrew before World War I were now broadened and deepened by a rich literary creation - much of it begun before World War I but reaching a peak and social recognition between the two world wars (Hayyim Nahman *Bialik; Saul *Tschernichowsky; Zalman *Shneour; Nathan *Alterman ; Shemuel Yosef Agnon; among a galaxy of poets and writers).

In the Hebrew University at Jerusalem, the Technion in Haifa, and in all aspects of everyday life, in the elementary school and kindergarten, in the units of the defense organizations as in professional work and writing, old mishnaic, talmudic, and midrashic terms were given new meanings and connotations to serve modern needs. Many new terms were coined. Many [[Moses Fantasy]] Jews in the Diaspora began to study and use Hebrew as a living language, considering it and forging it into a powerful bond and rich symbol of unity with the Jewish past and of participation in the emerging new Jewish spirit in Erez Israel.

Yiddish also continued to evolve and diffuse literary works on a high level before World War I and after it (*Mendele Mokher Seforim, who through his work and personality formed a link between Hebrew and Yiddish literature; *Shalom Aleichem; Sholem *Asch; *Der Nister; Peretz *Markish; David *Bergelson; and many others). It was cultivated and perfected, and attained precision in expression and grammar, in academic institutes (see *YIVO), and school systems. For many Jews - mostly anti-Zionist or left-wing, but also some among the Orthodox-Yiddish became a symbol of the greatness of European Jewish culture of the Ashkenazi type, and of what they considered the abiding value of continued Jewish existence in the Diaspora.

Nathan *Birnbaum, an early pioneer of Zionism, served through his leadership and personality as a link between these various groups of "Yiddishists". In the Soviet Union, mainly through the ideology and activities of the Yevsektsiya circles, as well as (col. 760)

among radical circles of the Yiddishist camp elsewhere, Yiddish became a symbol of the break with the religious "clerical" and the "bourgeois nationalist" past. It was used to work for and express total secularization as the basis for specifically Jewish life and creativity in the new society. This found technical expression by adopting changes of spelling and vocalization to wipe out the last traces of Hebrew and religious influence from the language.

Thus, on the eve of the Holocaust, Jews had two fully developed national languages, two competing conceptions as to the center of gravity of Jewish achievement and Jewish continuity, and two incipient conceptions of the relation to the past and the character of future culture. Two sets of literature were being developed and sustained at a high level; two parallel structures of scientific and educatory [[educative]] effort were being activated successfully.

[The general feeling with Hebrew: a new language with a hope and a unity in the world]

Hebrew stood for a hope of the eventual unity of Jews throughout the world, on the basis of the common past rooted in biblical, mishnaic, and talmudic times, and striving for a renaissance in the land of [[Moses Fantasy Herzl]] Israel. Its secular tendencies were also directed toward the transformation of this past unity and those past treasures into new forms capable of containing the entire former complex.

[The general feeling with Yiddish: persecution of the Jews in Europe from 10th to 20th century]

Yiddish expressed the feeling that what had happened in Europe from approximately the tenth century onward, and more or less north of the Pyrenees, was what mattered and should be handed on to be transformed and used. It stood for the belief in "Doyigkeyt" (the value of what is here and now in [[Moses Fantasy]] Jewish life, meaning Europe, and the European communities overseas, and the elements that were present and activating in their culture in the 20th century). It was intended to be the abiding vehicle of autonomous secular Jewish culture and life in the Diaspora based on a European Jewish Ashkenazi cultural pattern.

[[The Muhammad Fantasy Arabs were never asked...]]

[Extermination of Yiddish by NS regime 1941-1945 and by the Soviet regime since 1948]

The Holocaust cut the existential plane from under Yiddish. Its achievements, and goals, and the conceptions it expressed remain in this literature and in the progress it made in competition with established Hebrew in a relatively short time. In the Soviet Union Yiddish was helped by the prohibition of Hebrew and by state aid provided for Yiddish institutions and literature. This also vanished with the anti-Jewish  stands adopted by *Stalin and the "liquidation" of many Yiddish writers and artist after the end of World War II.

Tension between the "Hebraists" and "Yiddishists" was considerable between the two world wars. After the Holocaust, it became a matter of the past.> (col. 765)

[[All holocaust was emotionally connected with Yiddish so it seems the majority of the Jews wanted Hebrew as a "new beginning", and the Moses Fantasy Zionists were propagating also Hebrew. But the persecution of the Moses Fantasy Jews in Moses Fantasy Israel was not stopped, but was going on without end. So the feeling of liberation with Hebrew is a wrong feeling. In the "Soviet Union" after 1948 the Jews were in a sovietization and had to speak Russian at the end to make their careers. Add to this also the Moses Fantasy Zionists were not propagating Yiddish in Israel and let it die out there]].

[Mosad] Encyclopaedia Judaica 1971:
                        History, vol. 8, col. 759-760
[Mosad] Encyclopaedia Judaica 1971: History, vol. 8, col. 759-760
[Mosad] Encyclopaedia Judaica 1971:
                        History, vol. 8, col. 765-766
[Mosad] Encyclopaedia Judaica 1971: History, vol. 8, col. 765-766

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