The Mendele Review: Yiddish Literature and Language (A Companion to MENDELE) ______________________________________________________ Contents of Vol. 08.013 [Sequential No. 152] Date: 28 December 2004 1) Editor's Note (L.P.) a. This issue -- replies by Paul Glasser and Ghil'ad Zuckermann b. Ordering information for _Yiddish After the Holocaust_ c. Ordering information for Ghil'ad Zuckermann's _Language Contact and Lexical Enrichment in Israeli Hebrew_ d. The next paper from _Yiddish After the Holocaust_ to be given in TMR e. Future books reviews 2) Ghil'ad Zuckermann Responds to the _Forward_'s "Philologos" On the Glottonym "Israeli" (as Different from "Hebrew") 3) Paul Glasser Responds to Ewa Geller's "The Perils of Idealizing Yiddish" from _Yiddish After the Holocaust_, ed. Joseph Sherman (Oxford 2004) 1)----------------------------------------------------- Date: 28 December 2004 From: Leonard PragerSubject: Editor's Note a) This end-of-secular year issue of TMR carries resounding replies to published views which have in the past few weeks generated heated debate. Though not without ideological dimensions, these debates have centered primarily on linguistic questions. In the wake of his/her extended review of Dovid Katz's controversial _Words On Fire_ in the _Forward_, the widely read "Philologos" has argued against Ghil`ad Zuckermann's proposed glottonym "Israeli" (as differing from the common term "Hebrew"). Zuckermann here presents, albeit briefly, a defence of his position, thoroughly rejecting the imputation of "post- Zionist" or any other ideological motives behind his theoretical stand. His relevant book, _Hebrew as Myth_, will be published in 2005 by Am Oved (Tel Aviv). An earlier version of this letter was submitted to the Jewish Languages listserv. Ewa Geller is certainly just in uncovering the inadequacies of many translations from Yiddish holocaust documents (in her paper "The Perils of Idealizing Yiddish"), but Paul Glasser takes her to task for loose generalizations and unsupported claims. "Yivo Yiddish," unfortunately, appears to have gathered negative associations in some circles. Geller finds a supposedly discriminatory attitude towards the Slavic component of Yiddish. "Yivo Yiddish" at rock bottom means Yiddish with a standard orthography. Regardless of how one pronounces words, they are spelled according to certain widely accepted rational principles as codified in the _Takones fun yidishn oysleyg_. One can not teach modern Yiddish literature effectively without a written standard. But a well-trained Yiddishist, as Glasser argues, should be able to handle any Yiddish text, printed or written. b) Ordering information for _Yiddish After the Holocaust_ _Yiddish after the Holocaust_, edited and introduced by Joseph Sherman. Published with the Oxford Centre for Hebrew and Jewish Studies. 326pp / ISBN 1899460 31 4 / Publishing date: 30th January 2005. Price 15.00/$25.00. Boulevard / 71 Lytton Road Oxford OX4 3 NY UK WEB babelguides.com / Tel/Fax 00 44 (0)1865 712 931 E-mail babelguides@ntlworld.com Trade distribution: Gazelle Book Services Limited White Cross Mills, High Town, Lancaster. LA1 4XS. tel +44(0)152468765 fax+44(0) 152463232/email:sales@gazellebooks.co.uk In the USA & Canada ISBS 920 NE 58th Ave., Suite 300Portland, Oregon 97213-3644 tel 00 1 503 287 3093 fax 280 8832 / email: info@isbs.com c) Ghil'ad Zuckermann is author of _Language Contact and Lexical Enrichment in Israeli Hebrew_. Houndmills, Basingstroke: Palgrave Macmillan, 2003. [1-4039-1723-X]. Priced at 55 pounds sterling. For UK purchase orders (not inspection copies) add 2 pounds postage. For non-UK orders, add 2.50 pounds for every book thereafter (minimum charge 5 pounds). This book is part of the Palgrave Series in Language History and Language Change series. d) The next paper from _Yiddish After the Holocaust_ to be given in TMR is 'Pour l'amour du Yiddish': The Literary Itinerary of Regine Robin by Ben-Zion Shek. e) Dovid Katz's _Words of Fire_ has occupied center stage for several months now, but we have not forgotten his impressive _Lithuanian Jewish Culture_ (Vilna: Baltos Lankos, 2004, 398 pp), a review of which will yet appear in TMR. We also look forward to a review of Nancy Sinkoff's _Out of the Shtetl_ (Providence: Brown Judaic Studies, 2004). 2)---------------------------------------------------------- Date: 29 December 2004 From: "Dr Ghil`ad Zuckermann" Content: Response to _Forward's_ "Philologus" Regarding the Glottonym "Israeli" Dear Yiddish scholars, The Genesis of the Israeli Language: A Brief Response to "Philologos"' s "Hebrew vs. Israeli" (Forward, 24 December 2004) http://www.forward.com/main/article.php?ref=20041222906 In his/her column "Hebrew vs. Israeli" (24 December 2004), " Philologos" took issue with my letter explaining why the term " Israeli" is not " denigrating", but a positive description of a beautiful, complex language with hybrid vigour. Jumping to conclusions, "Philologos" makes outrageous remarks about my historical linguistic theory of the genesis of Israeli as being " driven by the agenda of post- (if not anti-) Zionism". S/he might be pleased to learn that I have also received angry responses from Israeli Arabs claiming that the term " Israeli" is Zionist propaganda (because they are both Israeli citizens and native Arabic- speakers). Faced with an uncongenial opinion, it is all too easy to categorize one's opponent as Zionist, post-Zionist, communist, fascist etc. In this respect, "Philologos" is not alone. A Jerusalem academic has accused me of being a "self-hating JEW". When I asked him how he had arrived at such a strange conclusion, he said that Yiddish is a diasporic "zhargon" and urged me (in fact, warned me!) to stop mentioning it in the same breath as Hebrew! Unfortunately, the abusive and often groundless _ad hominem_ logical fallacy is much used. I have no agenda whatsoever other than to uncover historical linguistic facts. This is what a professional historical descriptive linguist is supposed to do. Here are some of the historical and linguistic flaws from which "Philologos"'s response suffers: (1) The confusion between mother tongue and literary language; (2) The mutual intelligibility myth; (3) The irrelevance of mutual intelligibility to linguistic genesis; (4) The confusion between evolution and genesis, and the internal development myth. (1) The Confusion Between "Mother Tongue" and "Literary Language" "Philologos" insightfully admits that Israeli "is a very different language from the many varieties of Hebrew spoken and written in the past, and of course, too, many of its syntactical and grammatical features are no longer Semitic". However, s/he then adds the following: "yet why this makes it less 'Hebrew' than, say, the heavily Yiddishized Hebrew of Hasidic literature in Eastern Europe, or the heavily Arabized Hebrew of the Jewish 'Golden Age' in Muslim Spain, is beyond me. Or would Mr. Zuckerman[n] suggest that we begin referring to the Hebrew of Nachman of Braslav as 'Hasidic', to the Hebrew of Shmuel Hanagid and Abraham Ibn Ezra as 'Andalusic', and so on, treating each as a different language?" The comparison of a living mother tongue (Israeli) to four literary forms of Hebrew which have no native speakers is problematic. It is hard to find a linguist these days who would deny that there is a crucial difference between the acquisition of a mother tongue and that of a second language. Regardless of the damage it might have caused, directly or indirectly, to the study of cultural linguistics and language contact, generative linguistics has usefully demonstrated that the linguistic faculty is innate. In other words, we are born with a linguistic module in our brain responsible for the acquisition of our first language(s). No matter how intelligent we are, we acquire our mother tongue(s) perfectly and do not make grammatical mistakes. The refusal to acknowledge that Hebrew was _not_ spoken as a mother tongue between the second and nineteenth centuries CE grossly distorts our understanding of the genetic nature of Israeli. The evolution, and certainly the genetics, of a spoken first language (such as Israeli) are not parallel to the evolution of a literary or liturgical language (see 4 below). >From the above-mentioned paragraph, "Philologos" accuses my hybridizational theory, according to which Israeli is both Semitic and Indo-European, of "greatly underestimating the continuity between it [Israeli] and the various kinds of Hebrew that have preceded it." The fact is, however, that my view clearly acknowledges Hebrew as a *primary contributor* to Israeli. I do believe that the ideology of language revival (and I do not think there is anybody - not even "Philologos" - who would deny the important ideological component in the emergence of Israeli; i.e., there is no _ad hominem_ here) did (partially) work. Israeli is (partially) the result of Hebrew revival. But the advantage of my balanced, non-mono-parental theory is that it also recognizes another very important continuity, totally overlooked by "Philologos": the continuity between Israeli and the mother tongue(s) of the founder generation (i.e., the revivalists and their followers, who were mostly native Yiddish-speakers). Thus, it looks as if the position which underestimates continuity here is not my hybridizational theory at all, but rather that which blindly believes in Hebrew revival *only*. "Philologos" wrongly accuses me of ignoring continuity (of Hebrew) whereas it is her/his position which - without any historical explanation - ignores continuity (of Yiddish...). The ultimate question, one which "Philologos" ignores, is whether it is possible to bring an unspoken language back to life **without the occurrence of cross-fertilization from the revivalists' mother tongue (s)**. (2) The Mutual Intelligibilty Myth "Philologos" writes the following: "Although no Israeli I know of thinks he is speaking the eighth- century BCE "language of Isaiah," a large amount of this language is still easily understandable to every Israeli. Indeed, if we take the book of Isaiah's opening verse, "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Yotam, Ahaz, and Hezekiah, kings of Judah," there is not one word here that even the most uneducated speaker of modern Hebrew would not comprehend immediately. This holds true for many passages in the Bible." However, despite eleven years of studying the Old Testament at school, Israelis depend on the extensive use of glosses (e.g. of Hartom- Cassuto). Moreover, many Israelis believe that they understand the Old Testament as it is, whereas they actually "understand" it from the point of view of Israeli, not of Hebrew! I am in warm Israel and decided to informally check whether "Philologos" is right about Isaiah.I have invited seven non-linguists, native Israeli-speakers, who know nothing about my linguistic theories. One served with me in the IDF in 1989-93 and we had not seen each other since; he also brought several people I had never met. Their ages vary between 18 and 59. They all studied the Bible at various secular primary and secondary Israeli schools for eleven years. I showed them the beautiful First Chapter of Isaiah (which is easier than many other books in the Bible). They faced difficulties not only with lexis, but, much more importantly, with structures, constituent order, aspects/moods/tenses, etc. The following are some of the items they found hard to understand. (Please forgive my Israeli transcription of the Hebrew. If one heard the Book of Isaiah using Isaiah's own phonetics and phonology, one would in any event have understood much less): -evus?: only one person knows the meaning; -hoy goy khote: several understand goy as "non-Jew" -keved avon?; -nazoru akhor?; -lo zoru?; - (kimluna) bemiksha?; -olot (eilim); -meriim?; -atudim?; -khodesh veshabat kro mikra?; -lo ukhal aven vaatsara?; -ashru khamots?; -rivu (almana)?: they understand almana but not rivu; -eykha hayta lezona kirya neemana?: they understand zona as prostitute, find the syntax confusing, some do not understand eykha, and one wonders, jocularly I hope, which kirya is referred to here (Kiryat Motzkin?); -(kaspekh haya) lesigim, sav'ekh (mahul mayim)?; -kabor sigayikh?; -veshaveha (bitsdaka)?; -vetakhperu mehaganot asher bekhartem?; -ki tihyu keela novelet aleha, ukhegana asher mayim en la?; -vehaya hekhason lin`oret, ufo`alo lenitsots?... All the seven informants showed signs of frustration, and one of them, who is 33 years old, suggested that we should translate the Bible into our own language (i.e., Israeli [my term]). He claimed to know many people who failed tanakh exams which allegedly test understanding of Biblical processes, not because they were stupid or lacked historical perspicacity, but because they did not comprehend the language. An 18 year-old informant then mentioned that he had failed an exam about the literature of the Nobel Laureate Sh. Y. Agnon (who often tried to write in Mishnaic Hebrew) because he could not understand Agnon's language. I decided to take the opportunity of such "pgishat makhzor (or rather tanakh)" to check whether they understood the following notorious Biblical noun-phrases or sentences. Most of them thought they did, although the meaning they indicated was actually not the Biblical meaning but the distinct Israeli "faux ami" meaning: -bau banim ad *mashber* (Isaiah): crisis?; -yeled shaashuim (Jeremiah) : playboy? :-) ; -kol haanashim hayodim ki *mekatrot* neshehem leelohim akherim (Jeremiah): complaining? :-) ; -vayehi hashemesh baa (Genesis): sunrise?; -napila goralot veneda (Jonah): they thought it was rhetorical future (rather than cohortative); -avanim shakhaku mayim (Job): syntactically, it was against their grammar that the stones eroded the water, although in this case they managed semantically. At that stage, one of the women present said that as a primary school pupil she was told by her teacher that the Bible was written in the same language that she spoke ("Hebrew"), and that made her feel silly as she could not make head or tail of it (she used the Israeli expression "lo hevanti ma rotsim mehakhaim sheli, ma ze leazazel "al tsvi israel al bamotekha khalal"?" - cf. 2 Samuel 1: 19, the beginning of David's Eulogy for Jonathan, which many Israelis are required to learn by heart). I tried to console her by suggesting that she did understand better the meaning of "ekh naflu giborim", which brings me to the next point, which is, in fact, much more important from the perspective of linguistic genetics. (3) The Irrelevance of Mutual Intelligibility to Linguistic Genetics I have briefly demonstrated Israelis' misunderstanding of the Old Testament. However, even if Israelis can understand some Hebrew, that does not automatically mean that Israeli is a direct continuation of Hebrew only. In fact, mutual intelligibility is not so crucial in determining the genetic affiliation of a language. After all, it is "Philologos" who mentions "the circa eighth-century C.E. "Beowulf," which, although it is written in what is known as Old English, does not have a single line of which the contemporary speaker of English can make sense." Indeed, speakers of Modern English cannot understand even Geoffrey Chaucer, who is much more recent (c. 1343-1400). **However, no one would claim that his/her language is not genetically related to contemporary English!** By contrast, a Spanish-speaker might understand Media Lengua (a mixed language spoken in Ecuador), which consists of Quechua grammar but whose lexis is 93% Spanish. Who would argue that Media Lengua is genetically Spanish (only)? Ben-Yehuda might have liked to have cancelled the heritage of the Diaspora and "Diasporism", and taught Israelis to speak Biblical Hebrew. **Had he been successful**, they would *indeed* have spoken a language closer to ancient Hebrew than Modern English is to Chaucer, because they would have bypassed more than 2000 years of natural development. On the other hand, let us assume for a moment that Hebrew never died as a spoken language in the second century CE. It continued to be the mother tongue of generations of Jews. They eventually returned to the Land of Israel, continuing to speak Hebrew. It might well be the case that mutual intelligibility-wise, that Hebrew would have differed more from Biblical Hebrew than does our lovely Israeli. But this is irrelevant to the issue of the origins of Israeli! (4) The Confusion Between Evolution and Genesis; the Internal Development Myth "Philologos" continues: "Even Shakespeare, writing a mere 400 years ago in what is already known as "modern English," is more difficult for the average American than the Hebrew books of Genesis or Samuel are for the average Israeli. Therefore, would Mr. Zuckerman[n] suggest that we stop referring to the language he has addressed me in as "English" and call it something else - 'Neo-Anglo-French', perhaps?" Indeed, too many Israelis have been indoctrinated to believe that their language is different from Biblical Hebrew in the same way as the English of the American novelist John Grisham (b. 1955) is different from that of William Shakespeare (1564-1616), let alone the above-mentioned Chaucer. Others might refer you to the Greek spoken in today's Athens, which is obviously very different from that of the playwright Aristophanes (c. 448-380 BCE) or the historian Thucydides (c. 460-400 BCE) or the language of Homer's _Iliad_ and _Odyssey_. However, such analogies are flawed. Between Chaucer and Grisham, as well as between Ancient and Modern Greek, there has always been a continuous chain of native-speakers. For generation after generation, the language was transmitted as a mother tongue. **All languages change over time**, but **the fact that Hebrew went unspoken for 1700 years sets it apart.** This circumstance we can neither remedy nor ignore. Although it still developed as a literary and liturgical language, its evolution cannot be compared to that of a spoken language. "Philologos" says: "Mr. Zuckerman[n] is missing the linguistic point in more ways than one. The rule of thumb is that we call modern languages by names different from those of their ancestors when two or more of them have the same ancestor and need to be differentiated; this is why we don't call both Italian and French "modern Latin," or both Hindi and Bengali "modern Sanskrit. When the ancestor has had only one offspring, on the other hand, as is the case with Greek or Japanese, we call the modern language by the same name as the ancient one, no matter how different it is. Hebrew falls into the latter category, and only someone with an ideological ax [tries? -- ed.] to make an exception of it." "Philologos" believes *axiomatically* that Israeli is a pure continuation of Hebrew, totally overlooking the historical fact that Hebrew was not a mother tongue for more than 1700 years. S/he is not aware of the very basic linguistic difference between evolution (of a pre-existent mother tongue) and genesis (of a new language). His/her confusion between linguistic typology and linguistic genetics results in the "internal development myth". Inter alia, because of a lack of distinction between Hebrew linguistics and Israeli linguistics, this myth argues that every linguistic feature in Israeli is the result of an internal development within Hebrew. However, the formation of Israeli was _not_ the result of language contact between Hebrew and a powerful superstratum, such as English in the case of Arabic, Kurdish in the case of Neo-Aramaic, or French in the case of English. Rather, *ab initio*, Israeli, which is only 100 years old, had two primary contributors: Yiddish and Hebrew (and many other secondary contributors). The unique case of Israeli is, therefore, not parallel to Greek or Japanese. A Final Remark on Terminology Finally, it is of great importance to keep in mind that this dispute is not just about terminology. It also has "meat", adding substance to our knowledge of history and language. If you are convinced that Israeli is a hybrid language but dislike the name "Israeli", I would still regard my efforts as successful. Several months ago, I went to a Tel Aviv cafe for a meal. Seeing Greek salad on the menu, I decided to play a small trick on the waitress. "Excuse me, but why is it called "Greek" salad?" (slikha, lama korim leze salat yevani?), I enquired. Clearly in a hurry, and impatient with such obvious questions, she answered nonchalantly, and a little arrogantly: "Can't you see that it has Bulgarian cheese in it?!" (ma z'tomeret, ata lo roe sheyesh beze gvina bulgarit?!). It took her four seconds to realize the beautiful paradox in her explanation. Words can often bear a paradoxical relationship to their meaning. Yet (despite these obvious sense-reference, de re - de dicto contradictions), people rarely think twice about how appropriate the signifier they are using really is. Yours respectfully, Ghil`ad Zuckermann http://www.zuCKermaNN.org/ 3)------------------------------------------------------ Date: 28 December 2004 From: Paul (Hershl) Glasser Subject: Ewa Geller's "The Perils of Idealizing Yiddish" In her "The Perils of Idealising Yiddish" (in _Yiddish after the Holocaust_, edited by Joseph Sherman, Oxford, 2004), Ewa Geller claims that there is a gap between "college-Yiddish" speakers and the "native Yiddish speaker." In particular, she is interested in those researchers who have learned Yiddish as a second language and are unable to translate Holocaust memoirs properly. It seems to me, however, that while her point of departure may be valid, her conclusions are not supported by the facts. Throughout her paper, E.G. states directly or indirectly that there has been a deliberate attempt on the part of teachers and researchers in Yiddish studies, verging on a conspiracy, to inculcate students, in particular those outside Eastern Europe, with an idealized form of Yiddish, a standard, Germanized Yiddish that is quite distinct from the living, Slavicized Yiddish spoken by Holocaust survivors. The reason for this conspiracy is that at some point, it was decided arbitrarily that Yiddish was a Germanic language, descended from German, regardless of the facts, which dictate that Yiddish is a Slavic-based language that happens to have a large German-origin vocabulary. However, it was felt that the prestige of Yiddish would suffer if Yiddish were attributed to the Slavic family and that its prestige could only be enhanced if Yiddish were a member of the Germanic family. All this came to a head when Paul Wexler proclaimed that Yiddish was a Slavic language and other specialists in the field, scandalized by this break with dogma, reiterated the Germanic origins of Yiddish and the German roots of the standard language. It will become clear that this hypothesis is not supported by the facts. There is a grain of truth -- it is true that researchers who acquire a smattering of Yiddish in the classroom are not well prepared to converse with native speakers or to translate Holocaust memoirs, especially those that are handwritten. Beyond that, however, the "facts" E.G. elicits to buttress her case, as well as her conclusions, border on fantasy. E.G. writes that "the linguistic incompetence of the college-Yiddish interviewer vis-a-vis the native Yiddish speaker" causes the two to speak "totally different languages." However, the idea that a conspiracy to idealize Yiddish has caused this is absurd. Moreover, the scholarly debate over the Germanic or Slavic origins and affinities of Yiddish has absolutely nothing to do with the path taken by literary and by classroom Yiddish. A more impartial look at the problems of teaching Yiddish to a new generation after the Holocaust would reveal that the gaps in the knowledge of Yiddish students is caused by a) the lack of advanced courses and advanced textbooks -- most students study only elementary Yiddish; b) the lack of a Yiddish-speaking country or even large numbers of native speakers to practice with -- students have all too little contact with the living language for practical, not ideological reasons; c) the lack of qualified teachers. E.G. makes a related point as well, that Polish speakers acquire a knowledge of idiomatic Yiddish more quickly and easily than, for example, native English speakers. However, the reason she gives, viz. deliberate slighting of the Slavic component, is absurd, and again has nothing to do with the debate over the origins of Yiddish. No one disputes that Yiddish and Polish are closely related after centuries of coexistence, even though Yiddish and English may be more closely related genetically (depending on your view in the scholarly debate). But Yiddish teachers and scholars in the West do NOT make a point of downplaying the Slavic component. If they fail to stress it adequately, it is because of their own ignorance of Slavic languages. While that is a serious problem, it is a practical one, again, not an ideological one. In order to prove her case, E.G. states that "today's student of Yiddish is usually instructed that words of Slavic origin make up some five percent of Yiddish vocabulary, and that extensive use of these words should be avoided." No more and no less! An outrageous generalization, to say the least -- how many Yiddish classes has she attended and how many times has she witnessed this sort of instruction? I suspect that the answer is none because in the relevant footnote, she states merely that "this attitude can be illustrated by the editors of the _Groyser verterbukh fun der yidisher shprakh_ [my translation, P.G.]: 'We use the abbreviation sl. as a warning that this is not a word appropriate to the standard language...' (vol 1, p. 17)." However, E.G. has overlooked the first part of the relevant paragraph, which disproves her thesis completely. It states (my translation again, P.G.): "Words derived from Slavic languages are divided into two large categories: a) those [words] that are frequent and widespread, as well as those that are useful in the standard language, are given without any reservations; b) all those words that are used in the living language over a large area or even one region, but which have elicited doubts from a purist' s point of view -- are considered Slavisms." Only at this point do the editors note that they use the abbrevation "sl." to denote words of the second category, Slavic-origin words that may not be admissible in the standard language. E.G. has neglected to mention that here is a whole category of Slavic-origin words whose admissibility is questioned by no one and gives the totally false impression that the editors of the _Great Yiddish Dictionary_ were against all Slavic-origin words. If she had read the whole paragraph, she would know that. Moreover, she neglects to mention the change over time in the attitude to the Slavic component, implying falsely that it has always been negative. It is well known that Mendele Moykher-Sforim (= Sholem-Yankev Abramovitsh) revised his Yiddish novels and in the process replaced a large number of Slavic-origin words with words of other components because he felt that Slavic was too prominent in his Yiddish. However, over time, this attitude has changed. See, for example, the editor's introduction (by Max Weinreich) to the _Oytser fun der yidisher shprakh_, pp. XIV-XV. He writes (my translation, P.G. ): "Until 1939, when our Yiddish-speaking communities in the Slavic countries appeared so solid, our attitude to Slavisms was much stricter. The tendency to [heavily] Slavicize Yiddish vocabulary, as in 'Di derevyes pakhnen mit a priyatnem zapakh' [where all the lexical items are derived from Russian and are not considered part of standard Yiddish], although it was buttressed by the Yiddish-speaking 'street', was rejected by the entire modern development of Yiddish. Mendele was supposed to have created the slogan 'No Russian' and even Soviet Yiddish linguistics, if not Soviet Yiddish reality, observed this rule. Today, however, things are different: ... there is no longer even a theoretical possibility of [Yiddish] being flooded by Slavic.... The _Oytser_ does what needs to be done at this stage of the history of Yiddish: it does not recommend [Slavisms of doubtful admissibility], it sets them apart - but it does list them." What a far cry from permanent ideological bias against the Slavic component! Again, if Yiddish teachers are themselves not familiar enough with living, idiomatic Yiddish in general and the Slavic component in particular, that is a problem to be dealt with, but the impression that it is caused by ideological bias is ridiculous. Next, E.G. gives examples of handwritten Yiddish with a correct translation, as well as mistranslations that she has encountered, produced by poorly trained translators. She notes the following errors: a) False reading because of poor knowledge of Hebrew- and Slavic- origin vocabulary. b) False reading because of poor knowledge of extralinguistic facts. c) False reading because of poor knowledge of older vocabulary. d) Lack of competence in Yiddish idioms. e) Lack of knowledge of Yiddish syntax. E.G. concludes: "Although these are extreme examples, one is appalled to consider how many inaccurate translations of this kind have already been published." No argument there, but the remedy is more Yiddish teaching, not an ideological overthrow. She goes on to make an outrageous charge: "Of the six translation samples I reviewed, only two passed the test. One of these translators was a Polish, non-Jewish student of Yiddish. ... She was the one who most adequately understood the rules of grammatical and semantic collocation ... This is an additional proof that there exists a very close structural and semantic affinity between Yiddish and Slavic languages.... Since these linguistic facts do not fit the 'de-slavicized,' idealized image of standard Yiddish and its long-accepted Germanocentric historicity and grammaticality, they are not only neglected but are also even rejected in the teaching and research of standard Yiddish." Yet E.G. evinces no evidence to back this charge. The problem, as we have stated, is incomplete knowledge on the part of Yiddish students, not ideological bias on the part of teachers and researchers. We have already seen how a quote from the _Great Yiddish Dictionary_ taken out of context gives a false impression of the views of its editors. Here, unwarranted generalizations also produce a false impression. Let's break it down: a) Native speakers of Polish grasp Yiddish more quickly than native speakers of English. - True, but a function of the history of Yiddish, not of ideological bias. b) This proves that Yiddish has affinities with Slavic languages. No one would disagree. However, this is irrelevant to the matter at hand. c) I wish E.G. would name a single teacher or researcher who makes a point of denying that Yiddish and Polish have many idioms in common. Blanket generalizations weaken her case, rather than strengthening it. d) Once again, poor knowledge of Yiddish on the part of students is a practical matter, not an ideological one. Making unproven charges serves no purpose. Next, E.G. shifts gears in order to make more outrageous charges. According to her, Yiddish classes and summer programs teach Yiddish as a vehicle for nostalgia. Once again, I wonder how many classes she has actually observed. In my experience, on the contrary, the problem, if anything, is that Yiddish classes are too academic! She also complains that Yiddish civilization is not given its proper place in Western culture, since she believes that "the Yiddish language and its culture belong to the Judeo-Christian legacy of Europe as much as do the Italian, French, German or Russian cultures." This is a debatable assertion at best. On the contrary, see Joseph Landis, "Who Needs Yiddish?" and Maurice Samuel, _In Praise of Yiddish_, for the view that Yiddish language and culture are incommensurate with Western, Christian civilization. E.G. goes on to say that "Eastern European intellectuals and their German assimilationist helpers from the West elaborated the desired historicity," i.e., that Yiddish was German-based and that the Slavic component is a minor one and concerns mostly Yiddish vocabulary. Again, since she gives no specifics, this argument is difficult to refute, but we will try. For example, if she were to read the relevant portion of Max Weinreich's _Geshikhte fun der yidisher shprakh_, she would see that this, too, is a straw man. Weinreich begins his discussion of the Slavic component by writing (II:185; English translation, p. 526): "In pursuing the Slavic contribution to Yiddish, the first thing that stands out is words," but hastens to add (II: 186; 527): "On the whole it is misleading to reduce the entire matter of the Slavic determinant to vocabulary. Slavic has not only enriched Yiddish vocabulary, but modified the structure of the Yiddish language," and he goes on to explore Slavic influence on Yiddish verbal prefixes, verbal suffixes, on derivational suffixes, such as diminutives, on syntax, on place names, etc., etc. Moreover, Weinreich echoes Alfred Landau, "Di slavishe elementn un hashpoes in yidish," who also goes out of his way to stress the broad impact of Slavic on Yiddish. E.G. also complains about Uriel Weinreich's and Alexander Harkavy's dictionary, which supposedly give the Slavic component short shrift. I wonder if she has bothered to open either dictionary, both of which cover the Slavic component, Harkavy being especially generous in this respect. Where is the derision for the Slavic component that she decries? She does state that "the claim for a Slavic substrate for Eastern Yiddish, which some researchers in Eastern Europe put forward," but does not give any specific names; I assume that Weinreich and Landau were not who she had in mind. Moreover, their thorough analysis of the Slavic component is apparently not enough to cleanse them of the stain of failing to acknowledge her view of the genesis of Yiddish. E.G. also makes the surprising statement that the reason that Jews were able to shift wholesale to German in Germany was because their language, Western Yiddish, was actually a form of German, whereas the attempt to Germanize Eastern European Jews failed because their language was not Germanic, but rather Slavic. It's a stretch to claim that this is evidence for her case, to say the least. Moreover, she adds that "the ... spoken language of Eastern European Jews were so distant from German" that there was no way they could make the switch. However, she is well aware that in the Eastern European provinces of the Austrian Empire, such as Galicia and Bukovina, Jews who chose to easily made the switch from Yiddish to German. The obvious conclusion: that the inability of Jews in the Russian Empire to acquire German has _nothing_ to do with the genesis of Yiddish (again that red herring! ) and everything to do with the fact that there were not enough German speakers in Russia for Jews to learn the language from. Where there were large numbers of German speakers, Jews frequently did shift from Yiddish to German. E.G. also disagrees, as does Wexler, with the thesis that Western Yiddish and Eastern Yiddish are one language, preferring to believe that the Yiddish of Western Europe is of a different order of that of Eastern Europe. Again, this is a question worth debating, but without ascribing ulterior motives to one's opponents. She accuses modern Yiddish linguists of being in cahoots with the Haskole and Wissenschaft des Judentums in the "idealization" of Yiddish, as if the attempt on the part of the Haskole in modern times to transform Yiddish into modern German were the equivalent of believing that Yiddish is historically a German-based language! In one breath, she lumps the Yiddishist movement in with the Haskole; in the next, she states that linking Yiddish to German was the way for Yiddishists to gain a foothold for Yiddish in modern Jewish life, whereas for the maskilim and their successors, it was a way to wipe Yiddish out and replace it with German. She disparages Birnbaum for believing that East and West Yiddish are one language - a little respect for your opponents! - and then quotes him approvingly; she disparages Uriel Weinreich's dictionary, but mentions his linguistic work approvingly; she mentions Joshua A. Fishman approvingly, but declines to discuss his actual work, for it would become clear that he disagrees with much, if not all, of what she claims. These are the major points of E.G.'s article that are at variance with the facts. Since she gives so few specifics, she makes argument more difficult than it should be. But the pattern is clear: charges unsupported by facts. Paul (Hershl) Glasser ------------------------------------------- End of The Mendele Review Vol. 08.013 Editor, Leonard Prager Subscribers to Mendele (see below) automatically receive The Mendele Review. Send "to subscribe" or change-of-status messages to: listproc@lists.yale.edu a. For a temporary stop: set mendele mail postpone b. To resume delivery: set mendele mail ack c. To subscribe: sub mendele first_name last_name d. To unsubscribe kholile: unsub mendele ****Getting back issues**** _The Mendele Review_ archives can be reached at: http://www2.trincoll.edu/~mendele/tmrarc.htm