This
is a jewel, I mean the Targum Yehoash is a masterpiece of the living
Yiddish language collected into the diachronical and synchronical
existence of dialects in the Yiddishland - it seemingly dispapepared but
does survive and even revives. In Jerusalem, I spend my time collecting
the editions of the "Tanekh/תנ''ך) and some Yiddishists and book
collectors have my mobile and do contact me.
Basically, Yiddish shows how alien Christianity is to Judaism and at the same time, because
Yiddish developed in a "christened" context, it gathers in all the
possible capacities and opportunities that would allow Jews and
Christians t oreally "uncover" the concealed ties that do overshadow
time, space and tragedies in how to proclaim the Reign of the Creator.
This makes no sense to do in Hebrew or at least it is a way to slide
down on parallel ways with different goals. Hebrew cannot be used in the
Church the way it is mainly used at the present, i.e. by people who do
not have the Talmud as their mother tongue and stay afar from the deep
connection that irrigates the power of resurrection shown in Modern
Hebrew. On the other hand, Yiddish copied and pasted the parlances and
speeches of the Gentiles as such, as their being non-Jews and foreign to
initial revelation. By using the words and mixing them with the
fundamental Aramaic and Talmudic oral style, Yiddish does reveal how
close the destiny of Christendom can be to Jewishness. This is why my
first task and march in serving the unity of the One Most High and Word
has been to translate the Holy Mass into Yiddish (recognized by the
Catholic Church and checked by late Fr. Kurt Hruby) and later to
translate the Holy Liturgies of the East into Yiddish. Ever since, I
always pray the Psalms and some readings in this exceptional
translation. It also makes sense in Israel and among the newcomers who
have the language because Yiddish shapes the soul into a unique and
"oral" medium between holiness and ordinary days". ז''ל און אין אייביקער
רו.
is a jewel, I mean the Targum Yehoash is a masterpiece of the living
Yiddish language collected into the diachronical and synchronical
existence of dialects in the Yiddishland - it seemingly dispapepared but
does survive and even revives. In Jerusalem, I spend my time collecting
the editions of the "Tanekh/תנ''ך) and some Yiddishists and book
collectors have my mobile and do contact me.
Basically, Yiddish shows how alien Christianity is to Judaism and at the same time, because
Yiddish developed in a "christened" context, it gathers in all the
possible capacities and opportunities that would allow Jews and
Christians t oreally "uncover" the concealed ties that do overshadow
time, space and tragedies in how to proclaim the Reign of the Creator.
This makes no sense to do in Hebrew or at least it is a way to slide
down on parallel ways with different goals. Hebrew cannot be used in the
Church the way it is mainly used at the present, i.e. by people who do
not have the Talmud as their mother tongue and stay afar from the deep
connection that irrigates the power of resurrection shown in Modern
Hebrew. On the other hand, Yiddish copied and pasted the parlances and
speeches of the Gentiles as such, as their being non-Jews and foreign to
initial revelation. By using the words and mixing them with the
fundamental Aramaic and Talmudic oral style, Yiddish does reveal how
close the destiny of Christendom can be to Jewishness. This is why my
first task and march in serving the unity of the One Most High and Word
has been to translate the Holy Mass into Yiddish (recognized by the
Catholic Church and checked by late Fr. Kurt Hruby) and later to
translate the Holy Liturgies of the East into Yiddish. Ever since, I
always pray the Psalms and some readings in this exceptional
translation. It also makes sense in Israel and among the newcomers who
have the language because Yiddish shapes the soul into a unique and
"oral" medium between holiness and ordinary days". ז''ל און אין אייביקער
רו.
Yiddishkayt het 2 nuwe foto's bygevoeg.
Todayis Simkhes Toyre, so we thought we'd commemorate the poet Yehoash's
Yiddish translation of the Tanekh (Jewish Bible), which was first
published in full in 1941, fourteen
years after the translator's death. Here's what Yehoash wrote about the
task of biblical translation into Yiddish:
"A Tanekh in Yiddish, I have said, must not begin from today or from
yesterday. It must take in all the old-fashioned sap from old holy
books. The entire idiomatic wealth of old translations, ethical tracts,
storybooks, proverbs, folk-sayings, etc. must be exploited for the
present work. So, in addition to modern precision and economy, the text
too should have all the essence,heymishkayt and tradition of the
“tsene-rene” language. A Yiddish Tanekh must fix, to the extent
possible, certain words and expressions, which otherwise will go
extinct. Beautiful, juicy words, which the Rebe used in kheyder, and
which disappear along with kheyder. Yiddish Tanekh-loshn should also be
the loveliest synthesis between all the dialects of our mame-loshn.
Every dialect should bring its own unique words to the building of a
Yiddish bible."
You can explore all of Yehoash's Yiddish Tanekh here: https://archive.org/details/nybc200109
yesterday. It must take in all the old-fashioned sap from old holy
books. The entire idiomatic wealth of old translations, ethical tracts,
storybooks, proverbs, folk-sayings, etc. must be exploited for the
present work. So, in addition to modern precision and economy, the text
too should have all the essence,heymishkayt and tradition of the
“tsene-rene” language. A Yiddish Tanekh must fix, to the extent
possible, certain words and expressions, which otherwise will go
extinct. Beautiful, juicy words, which the Rebe used in kheyder, and
which disappear along with kheyder. Yiddish Tanekh-loshn should also be
the loveliest synthesis between all the dialects of our mame-loshn.
Every dialect should bring its own unique words to the building of a
Yiddish bible."
You can explore all of Yehoash's Yiddish Tanekh here: https://archive.org/details/nybc200109
